1.1-“Assembled at Kurukshetr, at Dharmkshetr, and eager for combat, O Sanjay, what did my and Pandu’s sons do?”
Dhritrashtr is the very image of ignorance; and Sanjay is the embodiment of self-restraint. Ignorance lurks at the core of the objective, the outward-looking, mind. With his mind enveloped in darkness, Dhritrashtr is blind since birth, but he sees and hears through Sanjay, the epitome of self-control.
He knows that God alone is real, but as long as his infatuation for Duryodhan born from ignorance lasts, his inner eye will be focused on the Kaurav, who symbolize the ungodly forces of negative, sinful impulses .
Dharm is a field for combat. When there is abundance of divinity in the realm of the heart, the body is transmuted into a Dharmkshetr ( field of dharm ), but it degenerates into a Kurukshetr when it is infested with demoniacal powers. Kuru means “do;” the word is an imperative. As Sri Krishn has said, “Driven by the three properties born out of prakriti (nature) man is compelled to act; without action he cannot even live for a moment.” These properties, virtue,ignorance, and passion, compel him to act. Even in sleep action does not cease, for it is the necessary sustenance for the body. The three properties bind men, from the level of gods to that of the lowest creatures such as worms. So long as the material world and its properties are, kuru must be. Therefore, the sphere of birth and death, of that which is evolved from a previous source or prakriti (nature) is Kurukshetr, whereas the sphere of righteous impulses which guide the Self to God, the highest spiritual reality, is Dharmkshetr.
Sri Krishna has preached:“This body is itself, O Arjun, a battlefield, and one who conquers it grows spiritually dexterous by perceiving its essence.” He then elaborates the structure of this “battlefield,” sphere of action constituted of ten perceptors, the objective and the subjective mind, the ego, the five elements, and the three properties. The body itself is a field, a ring or an arena. The forces that clash on this field are twofold, the godly and the ungodly, the divine and the devilish, the offspring of Pandu and those of Dhritrashtr, the forces that are congenial to the essentially divine character of the Self and those which offend and demean it.
The clue to the mystery of the conflict between the opposed impulses begins to be seen when one turns for enlightenment to an exalted sage who has enriched himself with worship and meditation. This field belongs to one who realizes its essence, and the war fought on it is the only real war.
History is crowded with wars of the world, but the victors in these wars have but sought in vain for a permanent conquest. These wars were nothing beyond acts of retribution. True victory lies in subduing matter and in perceiving, as well as becoming one with, the Supreme Spirit that transcends it.This is the only conquest in which there is no prospect of defeat.This is true salvation after which there are no fetters of birth and death.The mind lying in the abyss of ignorance perceives through one who has mastered the mind and the senses, and thus knows what has transpired on the battlefield, where fighters include even those who have known its reality. Vision is ever in proportion to mastery of the mind and the senses.
1.2 – Sanjay said, “At the time, after having seen the Pandav army standing in battle array, King Duryodhan approached his teacher Dronacharya and spoke thus.”
Dual conduct itself is Dronacharya. When awareness dawns that we are alienated from God there arises in the heart an acute hunger far the attainment of that exalted Spirit. Only then do we set out to seek a an accomplished teacher, a realized sage (Guru) Between the two opposed impulses, this awareness is the first initiator into wisdom, although the teacher of ultimate excellence will be Yogeshwar Krishn himself, an adept in yog. King Duryodhan,an embodiment of excessive attachment to worldly objects, goes to his teacher. Attachment is at the root of all griefs, indeed their sovereign. It tempts one away from the spiritual treasure and so it is named Duryodhan. Only the Soul property is the stable property and it is attachment which generates impurity in it. It draws one to the material world. But it also provides the primary motive for enlightenment.
Inquisitiveness is possible only as long as there is attachment, or else only the impeccable Spirit remains. So, after having seen the Pandav army arrayed, that is, after having glimpsed the righteous impulses that are in tune with the Self, Duryodhan, a victim of attachment, goes to his teacher Dronacharya .
1.3 – “Behold, O master, this massive army of Pandu’s sons marshalled in battle formation by your wise pupil, the son of Drupad (Dhristdyumn).”
Dhristdyumn, the son of Drupad, is the steadfast mind that treasures faith in the universal, immutable reality. He is thus the master, the type, of righteous impulses that lead to selfless activity in a spirit of egoless reverence to spiritual divinity. “Not means but the determination of mind needs to be firm.”
1.4 – “Here in the army are many valiant archers, Yuyudhan, Virat and the great martial commander Drupad, who are a worthy match for the brave Arjun and Bheem, and…”
This army is composed of those who can guide souls to the Supreme Spirit, like Bheem who is an embodiment of resolute sentiment, the image of tender devotion Arjun, and many other valiant warriors such as Satyaki, endowed with goodness, Virat and the great warrior leader Drupad, symbolizing consistency and steadfastness on the path of spirituality.
1.5 – “Dhrishtketu, Chekitan, and the mighty King of Kashi, as well as Purujeet and Kuntibhoj, and Shaibya, the unparalleled among me and…”
Dhrishtketu, the steadfast-in-duty, Chekitan, who can rein in his straying thought and concentrate it on the Supreme Spirit. The King of the holy city of Kashi, an emblem of the sacredness that resides within the world of the body. Purujeet, the one who obtains victory over matter in all its forms-gross, subtle, and instrumental.Kuntibhoj, who conquers world life by doing what is worthy of doing. Then Shaibya, of virtuous conduct.