BHAGVAD GITA Chapter 1, Verse 1

GITA Chapter 1, Verses1
Compiled by
Dr. Medicherla Shyam Sunder Kumar
Mrs. Jamuna Janaswamy
samc108@gmail.com

S
S
http://www.holy-bhagavad-gita.org
Gita Chapter 1 , v erse 1

The Bhagavad Gîtâ contains the sacred lore of the spirit. Krishna gave unto mankind,
through Arjuna, the core of the Gîtâ message on the battlefield at 10:30 a.m. on the
Karthika Bahula Amasya day. This was the day on which the great Mahâbhârata war
was commenced. On the tenth day of the eighteen day war, when Bhîshma fell in
battle, Sañjaya was informing Dhritarâshthra of the proceedings on the battlefield.
Dhritarâshthra asked Sañjaya:
The Gita’s first verse provides the key for
effecting this transformation from
selfishness to selfless love.
Gita Chapter 1 , v erse 1
Now the King wants to know the details of
the war from the beginning, including how
the mightiest man, and the commander-in-
chief of his superior army who had a boon of
dying at his own will was defeated in the
battlefield.
The teaching of the Gita begins with the
inquiry of the blind King, after Sanjaya
described how Bhishma was defeated.
http://bababooks.org/SathyaSaiGita/chapter1.html

DHRTARASHTRA
and
SANJAYA
GITA Ch 1 , verse 1
Sanjaya
(impartial
introspection)
The blind king
Dhrtarashtra
(the blind mind)
In the entire Geeta this is the only verse which the blind old king
Dhritarashtra gives out.
All the rest of the seven hundred stanzas are Sanjaya's report on what
happened on the Kurukshetra battle-field, just before the war.
http://www.yogananda.com.au/gita00b.html#evenmindedness

DHRUTARASTRA
The Kauravas, representing the negative tendencies , are born as
children to the old king, Dhritarashtra, a born-blind prince, wedded to
Gandhari, who had VOLUNTARILY blinded herself by putting bandages
over her eyes! .
Mind is born blind to truth, and when it is wedded to an intellect, whichMind is born blind to truth, and when it is wedded to an intellect, which
also has ASSUMED blindnessalso has ASSUMED blindness, the negative instincts yoked with low
motives can only beget a hundred criminalities and sins!
GITA Ch 1 , verse 1

GITA Ch 1 , verse 1
GITA Ch 1. v 1---Dhrtarastra uvaca:
dharmaksetre kuruksetre
samaveta yuyutsavah mamakah pandavas
cai'va kim akurvata sanjaya
Because of the importance of the message of the Gita,
GITA Ch 1. v 1 is described as a pendant jewel in the midst of the Mahabharata .
Therefore, there should be a prayer for the Gitaa prayer for the Gita also.
https://archive.org/details/BhagavadGitaHomeStudyCourse_SwamiDayananda
A pendant jewel in the midst of the Mahabharata

Because of the importance of the message of the Gita, it is described as a pendant
jewel in the midst of the Mahabharata . Therefore, there should be a prayer for the Gitaa prayer for the Gita also.
http://indiafacts.org/gita-jayanti-special-need-know-bhagavad-gita/
The word dhrtarastra
Prayer can be in different forms.
It can be mental, it can be in so many words, or it can be suggested by one word.
Here, we have a suggestive prayer in the narrator's sentence,prayer in the narrator's sentence, —— dhrtarastra uvaca .dhrtarastra uvaca .
Dhrtarastra , then, means the one by whom the entire world is sustainedDhrtarastra , then, means the one by whom the entire world is sustained —— dhrtarn rastram yena.dhrtarn rastram yena.
And who is that? The Lord — the entire world is sustained by Isvara.
The Lord is the one who is the holder, the sustainer, of the order that is the world.
Therefore, Dhrtarastra is also the name of the Lord.herefore, Dhrtarastra is also the name of the Lord.
By beginning the Gita with the wordBy beginning the Gita with the words dhrtarastra uvaca, two purposes are served.
The Lord is invoked by the word dhrtarastra, which is a kind of prayer, andThe Lord is invoked by the word dhrtarastra, which is a kind of prayer, and
the word uvaca indicates that the narration of the Gita was about to begin.the word uvaca indicates that the narration of the Gita was about to begin.
" DHRTA"
“means
‘is sustained’
" RASTRA "
means ‘the entire world.’ the entire universe
+
GITA Ch 1 , verse 1

Dhritarashtra :
Dhritarashtra (Sanskrit: lit. "a good king" is the King of Hastinapur at the time of the war Kurukshetra
The word means one who holds a kingdom.
He who appropriates to himself a kingdom which is not his, is Dhritarashtra.
Man is born with the following, The Mind (Manas), Intellect (Buddhi), Ego, and Our Samskaras.
Dhritarashtra, represents Manas, the Sense Mind, or the Blind Mind, that which is withoutDhritarashtra, represents Manas, the Sense Mind, or the Blind Mind, that which is without
discriminating powerdiscriminating power; hence Dhritarashta is born blind, from Ambika and Vyasa. He has two wives.
- Gandhari, his first wife, represents the Power of Desires.
- Vaishya, his second wife, represents the Attachment of Desires.
So, Dhrtarashtra means one who held/possessed/supported/bore an empire, therefore, a king.-
DHRTA RASTRA
held, borne, maintained,
SUSTAINED supported ,
kept, possessed
is empire/kingdom.
DHRTARASTRA
Inner meaning
http://www.mkgandhi.org/talksongita/talk_gita.htm
GITA Ch 1 , verse 1

inner meaning.
s
Dhridhrashtra is a blind man. All his input about his party is from
others only. SoSo he is not talkinghe is not talking about hisabout his sons only as his party butsons only as his party but
every one who is fighting with him.every one who is fighting with him. He does not say pandava's party
but includes only pandu's sons as "them".
He over estimates his party's strength and thinks pandavas do not have
too many support to speak about.
" I AM THE BODY "
But the iguorantiguorant man considers the body
to be himself, and he dhe developsevelops
EGOISM & ATTACHMENTEGOISM & ATTACHMENT
I & MINEI & MINE
in relation to the world.in relation to the world.
Therefore every ignorant man is a
Dhritarashtra.
To remove the blindness of ignorance by
the light of the Gila is the duty of every
individual.
" I AM NOT THE BODY "
The real man has nothing to do with the
kingdom of the body, senses and mind.
These are all objects perceived by the real man
who is the seer.
The body and the world are objects seen
Dhritarashtra :
https://www.facebook.com/GlobalSanatanDharma/posts/10151143394755783
GITA Ch 1 , verse 1
THE IGNORANT THE WISE
To remove the blindness of ignorance by the light of
the Gita is the duty of every individual.

His only option is to follow
the ATMA
He needs constant reminder
to stay tuned to ATMA.
The message of GITA
The man is the conglomerate of BODY( Including senses) + Mind + ATMA (SOUL)
MAN
He will descend
to the level of an
ANIMAL
IF HE FOLLOWS ONLY THE
BODY
He is in danger of
being transformed
in to a DEMON
BODY + MIND
ATMA
DEHATMA BUDDHI DAIVATMA BUDDHI
TAMASIC
TAMASIC + RAJASIC
NON-DUALITY
SATTVIC

Q- What is the meaning of blindness ?
The eye cannot see nor the ear hear, of themselves.
In the Upanishads the pupil is asked: "What is the
sight of the eye, and the hearing of the ear?"
replying that these powers reside solely with inner
organs of the soul, using the material body as the
means for experiencing the phenomena of material
life.
Without the presence of this indwelling, informing,
hearing and seeing power -- or being -- this
collection of particles now deified as body is dead
or blind.
Ans--Ignorant and unjust people are spiritually blind.Ignorant and unjust people are spiritually blind.
Because of their selfish way of life, they do not accept reality.
Dhritarashtra usurped the kingdom of the innocent and righteous,
refusing to hand over the lawful rights of his nephews.
http://www.theosociety.org/pasadena/gita/eg1.htm
GITA Ch 1 , verse 1

Q-What exactly is attachment?
A-Here’s an example.I buy new car and whole family is happy.
When i hears all the praises,I "puffs up". That thing is the ego.
Few days later i notice a large dent on the side of the car.
I experience anger, sad-ness, and a whole host of other
emotions.
I feel car as an extension of my identity.
So any praise for the car became the egoSo any praise for the car became the ego’’s praise, ands praise, and
any harm to the car became the egoany harm to the car became the ego’’s harm.s harm.
The ego strengthens itself by attachment,
i.e. identification with objects,
This verse begins to reveal one of the recurring
themes of the Gita -
the downside of extreme attachment
to person ,
place
or
objects
or
situations.
http://www.shareintl.org/archives/religion/rl_swdetachment.htm
GITA Ch 1 , verse 1
Attachments
with sense objects
Attachments
with sense objects

Sanjay was blessed by the Divine sight given by VedVyas.
VedVyas had offered the divine vision to Dhrithrastra
but he had refused
since he had been blind all his life and how would he know who is who?
Perhaps he thought what would be the point of seeing his sons
only to see them killed before his eyes.
Question - What is the possible reason for Dhritarâshtra to refuge the divine vision?.
GITA Ch 1 , verse 1

Sanjay is the embodiment
of self-restraint.
Ignorance lurks at the core of the objective,
the outward-looking, mind through the senses.
(like a snake always looking outwards)
GITA Ch 1 , verse 1
http://www.godandguru.com/bhagwatgita/chapter-e2.html
Dhritrashtr is the very
image of ignorance;

MAN
BAHIRMUKHI (EXTROVERTED)BAHIRMUKHI (EXTROVERTED)
The Sanskrit word 'Bahiramukhi' denotes this
most peculiar extroverted state of our egoisticextroverted state of our egoistic
mind.mind. This is indeed the state, which is the
root-cause of all our problems in life.
Human thought ("I"), is innately divisive,Human thought ("I"), is innately divisive,
causing "ME" and "YOU".causing "ME" and "YOU". While the life
preservation work is being spontaneously
carried out by the extroverted sense organs, the
extroverted "CENTER of EGO"
It does not mean introversion of sense organs per se! Sense organs are not meant
to be kept turned inward. They have to do their innocuous work of life preservation.
The word 'introversion', actually connotes to educating the ego ridden mind,
to 'self-observe' with diligence of AWARENESS or consciousness.
INTROSPECTION
It is to 'Choicelessly-
Witness' within
AntarmukhiAntarmukhi
(INTROVERTED)(INTROVERTED)
'Antar' = Inward +
'Mukhi' = Faced
INWARD FACED
DHRUTARASTRA
SANJAYA
GITA Ch 1 , verse 1
•http://www.jinendra.org/glossary/?view=1&letter=A&order=&num=

INTROSPECTION
ADHYATMA =CONSTANT INTROSPECTION
IN THE SOUL ABOUT “NATURE OF DIVINITY & GOD”.
WITHIN THE MIND
WITH THE MIND
INTROSPECTION
SECURE SALVATION BY VEDIC KNOWLEDGE
IN THE FORM OF STORIES IN PURANAS
TO UPLIFT MIND
GITA Ch 1 , Verse 1

Question- Who is SANJAYA ?
Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa,
Sanjaya was able to envision the Battlefield of Kurukshetra even while he
was in the room of Dhritarashtra.
Of pure heart and pious disposition, Sanjaya had contributed to the
well-being of the world through holy and disinterested actions.
Sanjaya : Samyak Jaya - Sanjaya.
One whose victoryOne whose victory good and righteousgood and righteous is Sanjaya.is Sanjaya.
It means one who has conquered his body, senses and mind.
Sanjaya meansSanjaya means one who isone who is beyond desires and aversionsbeyond desires and aversions..
JAYA means to gain victory.SAN means good,
San+ jaya means
http://www.sssbpt.info/summershowers/ss1979/ss1979-04.pdf
GITA Ch 1 , verse 1

Sañjaya was the son of a charioteer named Gavalgama,
he was an extremely learned scholar in the Scriptures, generous and
a staunch practitioner of Dharma being impartial and truthful.a staunch practitioner of Dharma being impartial and truthful.
For these reasons Bhishma appointed him to be the second minister of the King Dhrtarashtrathe second minister of the King Dhrtarashtra
along with Vidura as the first.
Who is SANJAYA ?
Sanjaya by his personal merit, purity, and the grace of Vyasa and other sages, rendered
himself fit to hear Lord krishna’s message directly, and see the Viswarupa of the Lord.
Such good fortune befell Sanjaya.
Caste, race, and colour are not bar to religious merit and Spiritul advancement.
•http://www.srimatham.com/teachings.html
Sanjaya is he official war-reporter of the Gita.Sanjaya is he official war-reporter of the Gita.
Sanjaya, a minister who was blessed
by Vyasa with an extraordinary audio-visual capacity.an extraordinary audio-visual capacity.
He could hear what was happening far away.
He had a mind like a radio that could pick up sounds from a distance.
He could also see situations and events beyond the frontiers of human eyesight.
GITA Ch 1 , verse 1

Dhritarashtra Sanjay (a student of Vyasa)
Dhritarashtra is the very image of ignorance;
Mind without controlMind without control
Dhritrashtr is blind since birth, but he sees and hears through
Sanjay, the epitome of self-control.
Sanjay, the epitome ofSanjay, the epitome of Self controlled mindSelf controlled mind
He knows that God alone is real
As long as his infatuationinfatuation for Duryodhanfor Duryodhan born fromborn from
ignorance lasts, , torn by desires and confusion.
He cannot hence see the reality.
Since he cannot perceive the truth,
he sits in the camp of Adharma - as the father of the Kauravas.
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 mindVision is ever in proportion to mastery of the mind
and the sensesand the senses
Ignorant and unjust people are spiritually blind. Because of
their selfish way of life, they do not accept reality. Dhritarashtra
usurped the kingdom of the innocent and righteous, refusing to
hand over the lawful rights of his nephews.
Sanjaya means
one who is beyond desires and aversionsbeyond desires and aversions..
A fit person to whom
Vyasa gave the divine vision.
perform actions that will create further bondageperform actions that will create further bondage perform those actions that are helpful on the path toperform those actions that are helpful on the path to
enlightenmentenlightenment
For one who cannot see, he needs the guidance of Sanjaya,
Ignorant people like Dhritarashtra live only for themselves and dolive only for themselves and do
not show consideration for othersnot show consideration for others..
Selfishness contracts the personalitySelfishness contracts the personality
life that could be utilized for spirituallife that could be utilized for spiritual
progress and for the benefit of others.progress and for the benefit of others.
All good judgment had been lost. An unfair and ill-conceived war
was about to erupt, and though he was the only person who could at
this point avert the disastrous slaughter, he had no mind to
do so.
Sañjaya was the son of a charioteer named Gavalgama,
he was an extremely learned scholar in the Scriptures, generous
and a staunch practitioner of Dharmaa staunch practitioner of Dharma
being impartial and truthful.being impartial and truthful.
For these reasons Bhishma appointed him to be the second
minister of the King Dhrtarashtra along with Vidura as the first.
GITA Ch 1 , verse 1

1.1---Dhrtarastra uvaca:
samaveta yuyutsavah mamakah pandavas
cai'va kim akurvata sanjaya
18.78
yatra yogesvarah krsno yatra partho
dhanurdharahtatra srir vijayo bhutir dhruva
nitir mama
.“Mama Dharma”
The very first word in Bhagavad
Gita is “Dharma” and
the last word is “Mama”.
“Mama Dharma” –
My duties,
responsibilities,
rights,
ethics,
morals,
attitude,
action,
activities and so on.
Some commentators recommend Gita as an
elaborate detailing of MAMA DHARMA.
“What is the essence of the Gita?”
“What is the first stanza of the Gita?”
“What is the last stanza of the Gita?”
“What do you get when you combine the last
word of the last stanza with the first word of the
first stanza?”
GITA Ch 1 , verse 1

The essence of Gita is "Dharma". The very first Shloka itself mentions this.
"Kshetre Kshetre Dharma"."Kshetre Kshetre Dharma".
That is, in all your fields of activities and places you should uphold Dharma.
Krishna was born to save/protect Dharma.
What is Dharma? That which is good for all species.What is Dharma? That which is good for all species.
"Sarva Bhuta Hitaya cha Kshemaya Cha"-
that which all living beings like; not only like but it should be beneficial for them also.
Dharma is the first Purushartha (Dharma, Artha, Kama & Moksha
https://charanpahari.org/2016/12/25/0101-rg-vishada-yoga-1-1/
GITA Ch 1 , verse 1

The Universe is sustained (Dhāryate) by Dharma, and the Lord who is its Supreme Sustainer is
embodied in the eternal law and is the Bliss which its fulfillment secures.
Dharma is thus the law governing the universal evolution, or the path of outgoing (Pravṛtti), and
involution, or the path of return (Nivṛtti).
Examples:
1) water quenches thirst; the fire cooks food; a teacher teaches; a
physician heals.
2) Man follows puruṣārtha (goal of man): Artha, Kāma, Dharma,
Mokṣa ( Wealth, love, Righteousness, Liberation).
GITA CH 1 , v 1
to sustain, and is therefore
both the sustainer and the act of sustaining.both the sustainer and the act of sustaining.
Dharma
ReligionEthics
but has also a wider context,
Dharma has many meanings.&
Dharma comes from
the root root dhriroot dhri
individual levelindividual level LEVEL ( DHARMA)LEVEL ( DHARMA)
Universal laws
Principles
Righteousness
Karma means ordinary action which one does everyday,
but when one performs a higher type of action, it is
called dharma
COSMIC LEVELCOSMIC LEVEL Rta (cosmic law)Rta (cosmic law)
in the cosmos keeps the sun and the planets in orbit.
Whenever an entity does its prescribed natural thing, it is Dharma.
Bring
Harmony
Peace
Progress

1-Dharma is the path of righteousness and living one's life according to the codes of conduct as described by the
Hindu scriptures.
2-Dharma is the moral law combined with spiritual discipline that guides one's life.Dharma is the moral law combined with spiritual discipline that guides one's life.
Hindus consider dharma the very foundation of life. It means "that which holds" the people of this world and the
whole creation. Dharma is the "law of being" without which things cannot exist.
3-The Atharva Veda describes dharma symbolically: Prithivim dharmana dhritam, that is, "this world is upheld by
dharma". In the epic poem Mahabharata, the Pandavas represent dharma in life and the Kauravas represent
adharma
4- Good Dharma = Good Karma
In order to achieve good karma it is important to live life according to dharma, what is right. This involves doing
what is right for the individual, the family, the class or caste and also for the universe itself.
6-The 10 Rules of Dharma
Manusmriti written by the ancient sage Manu, prescribes 10 essential rules for the observance of dharma:
Patience (dhriti), forgiveness (kshama), piety or self control (dama), honesty (asteya), sanctity (shauch), control of
senses (indraiya-nigrah), reason (dhi), knowledge or learning (vidya), truthfulness (satya) and absence of anger
(krodha). Manu further writes, "Non-violence, truth, non-coveting, purity of body and mind, control of senses are
the essence of dharma".
7-The Purpose of Dharma
The purpose of dharma is not only to attain a union of the soul with the supreme reality, it also suggests a code of
conduct that is intended to secure both worldly joys and supreme happiness
5-What Makes You Dharmic?
Anything that helps human being to reach god is dharma and anything that
hinders human being from reaching god is adharma.
Dharma has many meanings.
https://www.thoughtco.com/what-is-dharma-1770048
GITA Ch 1 , verse 1

The ascent from EARTH
Through the “PATH OF DHARMA”
The ascent from EARTH to Heaven
Suffering to SPIRIT
Dharma, which is concerned with the welfare of all,
should override the dictates of mamakara
(attachment), which confines itself to the interests of
one’s kith and kin. The dharma that relates to
societal well-being should be held higher than man’s
duty to a few
www.sssbpt.info/summershowers/ss1979/ss1979-04.pdf
The word dharma-kshetre is a reminder, a warning, a lesson, an inspiration, a
light. You must accept that name in your hearts - for there, too, the forces of
righteousness and covetousness are locked in combat and the forces of
righteousness are helped by the Lord to succeed. - Sathya Sai Speaks VI, p. 191
GITA Ch 1 , verse 1

Human animal
Through the “RELIGION”
Religion (Dharma) has made man what he is
GOD
Spiritual Transformation
Radhakrishnan
GITA Ch 1 , verse 1

Twofold is the Vedic Dharma:
Of the nature of advancement in the world of action and achievement
s
Both of which are the necessary means and counterparts of
the world, leading directly to the attainment of secular
welfare and prosperity (abhyudaya) and Spiritual Good
(nihsreyasa) of all beings." -
Acharya Sankara (Introduction to his commentary on Geeta).
PRAVITTI
Of the nature of advancement in the
world of action and achievement
NIVRTTI MARGA
Withdrawal or turning inward into
the world of Spirit and Freedom
(Nivrtti-
leading directly to the attainment of
secular welfare and prosperity
(abhyudaya)
Spiritual Good (nihsreyasa) of all
beings.
https://www.facebook.com/GlobalSanatanDharma/posts/10151143394755783
GITA Ch 1 , verse 1

The Gita begins with the word Dharma.The Gita begins with the word Dharma.
The Lord is the embodiment of Dharma.The Lord is the embodiment of Dharma.
Reverence for Dharma is worship of the Lord himself,
by the utterance of his name.
The aim of the Gita and its main teaching are determined by the very first word.The aim of the Gita and its main teaching are determined by the very first word.
It is Dharma, The lord incarnates himself from time to time to
establish Dharma.
The Gita begins with the word Dharma.what is the significance ?
It is a special feature in Hindu tradition that every action should be
done with the Dharma in fore front. This is why even the action such
as a terrible war was arranged in a holy place so that all who die in
the war will get the merit of doing a good deed.
http://www.swamiramsukhdasji.net/eBooks/Gita/Gita_Prabodhani/Gita_Prabodhani.htm
GITA Ch 1 , verse 1

The opening words of this verse are dharmakshetre kurukshetre: “the field
of dharma, the field of the Kurus.”
This entire world is a dharmakshetra, a field upon which we act out
the character of our inner makeup–i.e., the quality of our
emotions, mind, intellect, and will.
We as individuals are each a dharmic field, expressing the actuality
of our present level of evolution.
Dharma means
Dharma means the right way of thought and action
It can also mean the accurate expression of
one’s own dominant character
Dharma also means “quality.”
GITA Ch 1 , verse 1

Dharma has many meanings.
Dharmakshethre
kshethreDharma
The predominant one though is
sustenance. "to bear "or "to support "."to bear "or "to support ".
Kshethra means place. (Field, Body)
The Bhagavad Gita is the essence of the Mahabharatha epic.
The essence of the epic story is the same essence of our life too.
Each man, besides being a man pure and simple, comes with his own notions of natural
conduct, by which he chooses between right and wrong courses of action.
When the moral person is superimposed on the basic animal man such
notions of right action are revalued.
That is theThat is the dharmakshetradharmakshetra referred to here.referred to here.
We have to be prepared for other double epithets or instructions throughout
the Gita textbook.
+
http://bamboowisdom.blogspot.com/2008_01_01_archive.html
GITA Ch 1 , verse 1

Dharma =
Dharmakshetra.
The word kshetra indicates land for cultivation.
When a farmer waters the rice field, weed grass also grows
along with the rice plants covering them. An expert farmer
uproots these weeds because they are harmful to the rice crop.
In the same way, in this land of Kurukshetra, Bhagavän
Krishna maintained and nourished Yudhistira , theYudhistira , the
personification ofpersonification of dharmadharma, along with his associates by, along with his associates by
annihilating those who are adharmicannihilating those who are adharmic, like Duryodhana and
others.
Dharmakshetra are described as the parentsDharmakshetra are described as the parents. It is called
Kurukshetra because it belongs to the offspring of Kuru.
It is called Dharmakshetra because it belongs to thoseDharmakshetra because it belongs to those
who follow the path ofwho follow the path of DharmaDharma..
Kurukshetra andDharmakshetra are like husband andlike husband and
wifewife who bestowedupon the world the highest good.

GITA CH 1 , v 1
DHARMASHEKTRA denotesDHARMASHEKTRA denotes
1-The field of spiritual progress
2-The storehouse of meritorious deeds
3-The field of action for thr individual
4-The Situation where right and wrong can be determined
5-Differentiation between duty,righeous duty and sinful work
6-Ideal for practice of divine qualities
7-Differentiation between what pleasing (Preya) and what is right (Shreya)
8- Place for devotional offering/ surrendering
9-The womb of divine attributes
10-For yoga (Union with supreme)
http://www.exoticindiaart.com/book/details/srimad-bhagavad-gita-guide-to-daily-living-IDF766/
When you face dualitiesWhen you face dualities
1-Watch minds conflicts
check spiritual state/knowledge/practical application
check attachments/desires/cravings/greed
check Intellect / EGO
Recognize Attachment to the body
Be conscious of knowledge and ignorance
Be aware of negative tendencies
likes and dislikes
Act as per scriptures. FOLLOW DHARMA

Use Viveka (Intellect) when you face conflicts
life becomes Dharmakshetra
All actions in the field of DHARMAKSHETRA.
http://www.exoticindiaart.com/book/details/srimad-bhagavad-gita-guide-to-daily-living-IDF766/
What transpires in the field of DHARMAKSHETRADHARMAKSHETRA.
1-Free from desire/ Anger/Greed
2-Free from thinking of doership
3-I am not the body (Bodily attachments)
4-Renounce fruits of action
5- Become gunatita
6-Become stitaprajna
The warning for seeker. Sadhana is
1-Not escaping from a situation or duty
2-Indifference to ones duty
3-Running from responsibilty
GITA Ch 1 , verse 1

The Inner warThe Inner war
Upon the spiritual field of self-development
within (Dharmakshetra), the lower instinctsthe lower instincts and
the higher idealshigher ideals array themselves, ready to fight,
at that moment of his introspective meditations,
the egoistic entity incapable of undertaking the
great spiritual adventure of fighting his inner warfighting his inner war
with any hope of victory.
This peculiar mental condition of a seeker is
beautifully represented in the vivid picture of
Arjuna's dejection in the opening chapter.
Dnyaneshwari commentaryDnyaneshwari commentary, the word "dharmakshetre" here suggests
that Kurukshetra battleground had a positive energy that was known to bringa positive energy that was known to bring
senseless warriors to their senses and make them behave rationally.senseless warriors to their senses and make them behave rationally.
Perhaps Dhritrashtra wanted to know whether that positive energy compelled his
sons the Kauravas to give up the idea of war.
https://journeygita.wordpress.com/page/5/?s=GITA+CHAPTER+1&search=Go
The word dharma-kshetre is a reminder, a warning, a lesson, an inspiration, a
light. You must accept that name in your hearts - for there, too, the forces ofthe forces of
righteousness and covetousness are locked in combatrighteousness and covetousness are locked in combat and the forces of
righteousness are helped by the Lord to succeed. - Sathya Sai Speaks VI, p. 191
GITA Ch 1 , verse 1

The five koshas of each individual are the five koshas of all humans,
of existence put together.
Dharmakshethra hence is the whole Universe and all that happens in it.Dharmakshethra hence is the whole Universe and all that happens in it.
The base for this Dharmakshethra is the planet Earth, since we live on this
spaceship.
Dharmakshethra is this being of the five koshas or sheaths
- Annamaya,
Pranamaya,
Manomaya,
Vignanamaya and
Anandamaya Kosha –
the layers of the body made of food, energy, mind, intellect and bliss.
GITA Ch 1 , verse 1

Reason for word dharma skhetra ?
Yudhistara, the incarnation ofYudhistara, the incarnation of dharma, and his associatesdharma, and his associates are likeare like
plants of rice, and their maintainer,plants of rice, and their maintainer,
Bhagavän Krishna, is like a farmer.
The various kinds of assistance given by Krishna to the Pändavas
are likened to watering the crop and making a causeway around
the field.
GITA Ch 1 , verse 1
The Kauravas,headed by Duryodhana, are like theThe Kauravas,headed by Duryodhana, are like the weedsweeds whichwhich
grow in the rice field.grow in the rice field. This indicates that as the weeds are uprooted
from the rice field, similarly Duryodhana, along with the other
Kauravas, will be uprooted from this dharma-kshetra, land of
dharma.
Here, by the component kshetra in the word
Dharma-kshetre,Dharma-kshetre, a special meaning fora special meaning for dharma;dharma;

Dharma Kshetra
1----In former yugas Brahma,Indra, and
Agni performed tapas in that sacred
place.
2----Emperor Kuru, the ancestor of the
Kauravas and the Pandavas, ploughed
the holy plain, and so it is calledso it is called
Kurukshetra.Kurukshetra.
3-----VAMANA pURANA -Indra became
pleased with Kuru Mahäräja and gave him
the benediction that
A-named after Kuru
B-whoever gives up his body or is killed in
battle on this land certainly attains Svarga.
Hence, this land, known as dharma-kñetra,
was chosen for the battle.
4----Parasurama offered oblations to
his ancestors there
5----Many great and holy men
performed meritorious acts of Dharma
in that place, and so it is called
Dharma KshetrDharma Kshetra.
KuruKshetra
1-----VAMANA pURANA -Indra became pleased
with Kuru Mahäräja and gave him the
benediction that
A-named after Kuru
2------Also in the Jävälopaniñad (1.2),
Kurukñetra is described as a yajïa-sthalé
(place of sacrifice) for the devatäs and all
living entities. One attains Svarga-loka by the
performance of yajïa at this place.
3-------Also in the Sat-Patha Brähmaëa, it is
written: kurukñetraà deva-yajanam-äsa tasmäd
ahuù kurukñetraà deva-yajanam.
“The devas performed worship of the Lord in
kurukshethra.
Therefore, sages have named this place deva-
yajanam.”
Gita makarandam page 115
GITA Ch 1 , verse 1

Gita was born on the battlefield named
Kurukshetra. It is a conversation
between Arjuna and his friend, teacher,
and guide, Lord Krishna
Kurukshetra.
Kurukshetra : It is a holy plain which lies in Punjab, South
of AmbiJa and North of Delhi. In the 87th Chapter of Vuna-
ptirva and the 56 h Chapter of Salyap.irya, the greatness of
Kurukshetra is vividly described.

KURUKSHETRA
What should we do?
We should do good deeds, live righteous lives and follow the path of dharma.
We should make dharma the basis of our lives. We should try to develop hridaya dharma which relates to the welfare of all
beings.
KSHETRAKURU +
FieldKuru means
to do
+
Kurukshetra denotes the field of activities.
The ignorant Dhritharashtra asked what battle raged between his sons and the Pandavas on the arena of Dharmakshetra or Kurukshetra.
GITA Ch 1 , verse 1

What, then, is his intention in asking, “What did they do?” In response
to this, Dhrithrastra has used the words dharma-kñetre, the land
of dharma.
In the sruti it is said:
kurukñetraà deva-yajanam.
““KurukKurukññetra is the sacrificial arena of theetra is the sacrificial arena of the devas.devas.””
Therefore, this land is famous as that which nourishes dharma.
GITA Ch 1 , verse 1

Kurukshetra.
In some ancient Hindu texts, the boundaries of Kurukshetra correspond roughly to the state of Haryana. Thus
according to the Taittiriya Aranyaka 5.1.1., the Kurukshetra region is south of Turghna (Srughna/Sugh in Sirhind,
Punjab), north of Khandava (Delhi and Mewat region), east of Maru (desert) and west of Parin.[3]
Kurukshetra : It is a holy plain which lies in Punjab, South
of AmbiJa and North of Delhi. In the 87th Chapter of Vuna-
ptirva and the 56 h Chapter of Salyap.irya, the greatness of
Kurukshetra is vividly described.
GITA Ch 1 , verse 1

Wars at Kurukshetra soil
Not mahabharata alone happened there
Bhishma and Parasurama fought for 23 days a fierce battle there
on the Amba issue with such terrible weapons. Bhishma won the war.
GITA Ch 1 , verse 1

HISTORICAL VEDIC RELIGIOUS
SIGNIFICAN
CE
Spiritual significance
Kurukshetra is the
historical field of
battle of the
Kauravas,
Archaeologists are
engaged in research
in Punjab, Kashi,
and Prayag to
locate Kurukshetra
kuruksetram deva
yajanam
Kuruksetra is a
place for
worshipping the
Lord. Satapatha
Brahmana,
Madhyandinlya
14.1.1.2
"It is famous as a
place which
produces dharma.
as a
place where the
revaluation of
ethical and
spiritual values
is going to take
place.
"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.
http://www.godandguru.com/bhagwatgita/chapter-e2.html
Kurukshetra
GITA Ch 1 , verse 1

Q--How is it, though, that the field of dharma is the field of the Kurus,
the enemies of dharma?
Ans---This is necessary for the portrayal of our present situation
here in the world. Not only do negativity and ignorance the
enemies of dharma–dominate society in general, we find withinwe find within
ourselves negative impulses, conflicts, confusions, fears, andourselves negative impulses, conflicts, confusions, fears, and
ignorance of all kinds.ignorance of all kinds. Yes; we are definitely in–and
are–the field of the Kurus, whatever our intentions may be.
It is quite possible that Dhritarashtra might have experienced some change
of heart and mental conversion on the part of his sons and the Pandavas,
under the influence of that holy place, and both sides might desist from the
war.
Hence Dhritarashtra might have put the question in that form.
GITA Ch 1 , verse 1
http://blog.atmajyoti.org/wp-content/uploads/Bhagavad_Gita_Commentary-Full.pdf

Karmakshetra, Dharmakshetra and Brahmakshetra are in the same body.
It is necessary to purify Dharmakshetra
All thoughts arising in the mind also pertain to Karmakshetra
Karma and Dharma are performed in the same field of the body
which comprises Karmakshetra, Dharmakshetra
Divinity intervenes and seperates Dharmakshetra from Karmakshetra.
The man of intellect is able to make this discrimination between Dharma and Karma
Body is sacred it should be used as sacred insrument of the Divine.
Gods love should be secured by chanting his name.
Body - Kshetra (Sacred field)
Body is Karmakshetra
(field of all activities)
The Divine indweller
as the Kshetrajna
Karmakshetra BrahmakshetraDharmakshetra
It forms Brahmakshetra
(field of Brahman)
Heart -Dharmakshetra
(field of righteousness)-
EDUCARE SATYA SAI BABA
Tapahkshetra describeddescribed
elsewhere in Mahabharataelsewhere in Mahabharata
religious austeretiesreligious austereties
performed here.performed here.
Kshetra means a field; dharmakshetra denotes the “field” of righteousness.
Kuru means to do, and kurukshetra denotes the field of activities.
GITA Ch 1 , verse 1

The inner significance lies in the fact that Dharmakshetra and
Kurukshetra both exist in our hridayakshetra (heart).
By cultivating good conduct and good thoughts,
we can live in “childhood” throughout our lives
and thereby live in Dharmakshetra.
Kshetra means a field; dharmakshetra denotes the “field” of righteousness.
Kuru means to do, and kurukshetra denotes the field of activities.
What should we do? We should do good deeds, live righteous lives and follow the path of
dharma.
We should make dharma the basis of our lives. We should try to develop hridaya dharma
which relates to the welfare of all beings.
The ignorant Dhritharashtra asked what battle raged between his sons and the Pandavas on
the arena of Dharmakshetra or Kurukshetra.
There is also another interpretation.
Body - Kshetra (Sacred field)
This body is the kshetra
or field and childhood,
Karmakshetra KurukshetraDharmakshetra
As man grows in years,
desires, evil qualities
and evil thoughts enter
the body and the body
becomes Kurukshetra..
Dharmakshetra denotes
the “field” of righteousness
during which man is pure and
selfless, is Dharmakshetra.
Heart -Dharmakshetra
(field of righteousness)-
GITA Ch 1 , verse 1

The Sushumna is the central channel for our evolution.The Sushumna is the central channel for our evolution. It is through this
channel that we become collectively conscious and all the disparate
factors of our being are integrated in one whole. It makes the connectionIt makes the connection
between our conscious mind and the 'auto' of the autonomic nervousbetween our conscious mind and the 'auto' of the autonomic nervous
system, the spirit, which is the reflection of God.system, the spirit, which is the reflection of God.
Sushumna is the way of dharmaSushumna is the way of dharma, the straight and narrow path by which we
pass through the gate of the agnya chakra to enter into the Kingdom of
God in the Sahasrara.
Divinity exists like a flash of lightning in our own spinal
column between the ninth and the twelfth vertebraebetween the ninth and the twelfth vertebrae
The central channel begins at theThe central channel begins at the
mooladhara and passes straight up into themooladhara and passes straight up into the
highest chakra of sahasrara.highest chakra of sahasrara. Only partly
active up to the human stage, it expresses
the evolutionary power of the virata (Sattwa
guna), virtue and righteousness (dharma)
and the power of awareness (jnana shakti).
GITA Ch 1 , verse 1

BODY -Kurukshetra SPIRIT-Dharmakshetra
It degenerates into a Kurukshetr when it is infested withit is infested with
demoniacal powers.demoniacal powers. Kuru means "do;" the word is an
imperative.
Dharma is a field for combat. When there is
abundance of divinity in the realm of the heart, the
body turns into a Dharmkshetr ( field of dharm ),
The sphere of birth and death, of that which
is evolved from a previous source or prakriti
(nature 3 gunas) is Kurukshetr,
The sphere of righteous impulses which
guide the Self to God, the highest spiritual
reality, is Dharmkshetra.
the blindness of Dhritarashtra, as body Our consciousness and ability to know anything
whatever of the modifications going on in the
organism, are due to the "presiding spirit."
The blind King is that part of man which, containing
the principle of thirst for existence, holds material lifethirst for existence, holds material life.
The Ganges bounding his plain on one side typifies
the sacred stream of spiritual life incarnated here.
." Kurukshetra should then read: "The body which is
acquired by karmna.",
The plain is sacred because it is the
"temple of the “GOD”Holy Ghost
So the king does not ask what this body itself has been
doing, but what have the followers of materialwhat have the followers of material
existence, that is the entire host of lower elements inexistence, that is the entire host of lower elements in
man by which he is attached to physical lifeman by which he is attached to physical life
and the followers of Pandu, that is the entire set of
spiritual faculties, been doing on this sacred plain
GITA Ch 1 , verse 1

BODY -Kurukshetra SPIRIT-Dharmakshetra
Krurukshetre- because it was here that King
Kuru did tapasya
Dharmakshetre- because it was here that the
devas conducted a yagnya.
Since Dhrutarashtra was a descendant of
Kuru, it was natural that he praised the land
Dhrtarastra, the father of the Kurus, was
highly doubtful about the possibility of his
sons' ultimate victory .He did not want a
compromise between the cousins and brothers,
and he wanted to be sure of the fate of his sons
on the battlefield.
is significant because, on the Battlefield of
Kuruksetra, the Supreme Personality of
Godhead was present on the side of Arjuna.
Dhrtarastra became very fearful about the
influence of the holy place on the outcome of
the battle. He knew very well that this would
influence Arjuna and the sons of Pandu
favorably, because by nature they were all
virtuous.
. The battle took place at Kurukshetra. KuruKuru
means 'to do', action. Kshetra means the field.means 'to do', action. Kshetra means the field.
For us, the field is this earth, where we performFor us, the field is this earth, where we perform
our actions every single day.our actions every single day.
The kurukshetra has to also be a
dharmakshetra. Dharma means there has to be
some kind of decorum, morals, principles, self
dignity. You may be performing your own
action, but if there is no righteousness then it is
wrong. When a kurukshetra is aWhen a kurukshetra is a
dharmakshetra, then you are on the right path.dharmakshetra, then you are on the right path.
GITA Ch 1 , v 1
http://www.meaus.com/gita.htm

"What did my sons do?""What did my sons do?"

Dhrithrastra has mentioned that his sons
and the Pandavas have assembled with the
sole purpose of fighting, so it is certain that
they will fight. What,What, then, is his intention inthen, is his intention in
asking,asking, ““What did they do?What did they do?”
In response to this, Dhrithrastra has used
the words dharma-kñetre, the land of
dharma.
In the sruti it is said: kurukñetraà deva-yajanam.
“Kurukñetra is the sacrificial arena of the devas.”
Therefore, this land is famous as that which nourishes dharma. Thus, byThus, by thethe
influence of association with this land, the anger ofinfluence of association with this land, the anger of adharmika (irreligious)adharmika (irreligious)
persons like Duryodhana and otherspersons like Duryodhana and others can be subdued and they may becomecan be subdued and they may become
inclined to follow andinclined to follow and acceptaccept dharma.dharma.
The Pandavas are already dharmika by nature.
The influence of Kurukñetra may arouse the faculty of discrimination when they
take into consideration that the massacre of one’s own relatives is improper.
Thus both parties may agree to a peaceful settlement.
When people want to learn something they start with a question.Likewise the
Bhagavad-Gita starts with a very simple question.
"What did my sons do?""What did my sons do?"
GITA Ch 1 , verse 1

MAMA DHARMA
ESSENCE OF GITA
In 700 verses, between the word dharma and the word mama
we find the essence of Vedanta,
the key to conflict-free living in conformity with the Lord,
universal law and order.
GITA Ch 1 , verse 1

Leading one ’ s life according
to the principle of Dharma
is what the Gita is all about.
The entire Bhagavad Gita explains ‘mama dharma’ – my essential
being. You are not the body, mind or intellect.You are not the body, mind or intellect.
You are Atman (SOUL). Atman is unknown.
You only know the body, mind and intellect.
The Gita introduces you to your very own Self, Atman.

1.1---Dhrtarastra uvaca:
samaveta yuyutsavah mamakah
pandavas cai'va kim akurvata
sanjaya
18.78
yatra yogesvarah krsno yatra
partho dhanurdharahtatra srir
vijayo bhutir dhruva nitir
mama
In 700 verses, between the word dharma and the word mama
we find the essence of Vedanta,
the key to conflict-free living in conformity with the Lord,
universal law and order.
GITA Ch 1 , verse 1

.“Mama Dharma”
The very first word in Bhagavad Gita isfirst word in Bhagavad Gita is ““DharmaDharma”” and
the last word islast word is ““MamaMama””..
“Mama Dharma” – My duties,
responsibilities,
rights,
ethics,
morals,
attitude,
action,
activities and so on.
Some commentators recommend Gita as an elaborate detailing of MAMA DHARMA.
GITA CH 1 , v 1
http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3361835/
They always have the responsibility to fight for the cause of Dharma;
upholding Dharma - that is what duty really boils down to. Fighting does
not mean taking up arms and waging war but standing up to Adharma
(unrighteousness) and not letting it get away.
GITA Ch 1 , verse 1

Gita starts with 'Dhar' in the first sloka
and ends with 'ma‘ in the last sloka.
They combine to give Dharma.
As Parasuramanji said, Dharma is the base to save which Krishna gave
his Gita.
GITA CH 1 , v 1
1.1---Dhrtarastra uvaca: dharmaksetre
kuruksetre samaveta yuyutsavah
mamakah pandavas cai'va
18.78
yatra yogesvarah krsno yatra partho
dhanurdharahtatra srir vijayo bhutir dhruva
nitir mama
Dhar+ma
GITA Ch 1 , verse 1

The central theme of life is to
awake, arise, and gain knowledge.
What is it that we want from life?
To find the right answer first we need to look within,
know ourselves,
our inner nature,
ascertain what is it that makes us tick
GITA Ch 1 , verse 1

The whole intent of the Gita;
1---Is to align man's efforts on the side of dharma, or righteousness.
2---The ultimate aim is Self-realization,
the realization of man's true Self, the soul,
What is the intent of the Gita ?
What is man's true Self, the soul ?
man's true Self, the soul,
as made in the image of God,
one with the ever-existing,
ever conscious,
ever-new bliss of Spirit.
GITA Ch 1 , verse 1

MAN
BAHIRMUKHI (EXTROVERTED)
The Sanskrit word 'Bahiramukhi' denotes this
most peculiar extroverted state of our egoistic
mind. This is indeed the state, which is the
root-cause of all our problems in life.
Human thought ("I"), is innately divisive,
causing "ME" and "YOU". While the life
preservation work is being spontaneously
carried out by the extroverted sense organs, the
extroverted "CENTER of EGO"
It does not mean introversion of sense organs per se! Sense organs are not
meant to be kept turned inward. They have to do their innocuous work of life
preservation. The word 'introversion', actually connotes to educating the ego
ridden mind, to 'self-observe' with diligence of AWARENESS or consciousness.
INTROSPECTION
It is to 'Choicelessly-
Witness' within
Antarmukhi
(INTROVERTED)
'Antar' = Inward +
'Mukhi' = Faced
INWARD FACED
DHRUTARASTRA SANJAYA
GITA Ch 1 , verse 1

This word is the opposite word for 'Bahiramukhi', implying 'Introversion', it
does not mean introversion in the usual sense of the word.
The word Antarmukhi has a different meaning.The word Antarmukhi has a different meaning.
Antar also means "inward" but in a different sense.
It has more of a sense of 'awareness' as opposed to 'attention'It has more of a sense of 'awareness' as opposed to 'attention'.
Awareness of a deeper sense of self as opposed to attention on one's self.Awareness of a deeper sense of self as opposed to attention on one's self.
More of an emptying of awareness or consciousness.
Which implies a sense surrender or sacrafice to something greater than
the individual persons sense of self.
Antarmukhi 'Antar' = Inward + 'Mukhi' = Faced
The word 'introversion'
conotes someone who is
self absorbed with
the attention of themselves.
Intro + 'vert'
Inside
or
within
"to
turn"
GITA Ch 1 , verse 1

When hooded cobra (mind) is turned outwards
away from the body the world of objects outside,
It is capable of striking & spilling its poison on to the
world outside
When hooded cobra (mind) is turned
Inwards towards the body (to ATMA)
The mind lies coiled upon itself in state of SAMADHI
(QUIETUDE)
The man who has no desire to enjoy the pleasures of the objective
world has his mind tuned inwards in the contemplation of Atma.
He, finds all happiness there. So even though he works he cannot
have any attachment for the fruits of works.
The man who has desire to enjoy the pleasures
of the objective world has his mind tuned
outwards in the contemplation of sense objects.
GITA Ch 1 , verse 1
Looking away from body
Looking at body (Atma)

He is in water & no clouds of sin,
grief or imperfections can touch him.
VISHNU Personal God with the background of abstract BRAHMAN
SLEEPS ON MILKY SEA Sweet, calm (Atma can be seen only in this state)
Nectar like calmness of TURIYA STATE
Yogic interpretation
RANGANATHA = Lord of the stage of the world
Sleeping = NIRVIKALPA state
(NON KINETIC STATE OF THE ABSOLUTE)
MIND TURNED INWARDS
(INTROSPECTION)
CAN SEE “ATMA”
Self-control leads
to Atmajnana.
GITA Ch 1 , verse 1

Question- What is it that we want from life?
Ans- To find the right answer first we need to look within,
know ourselves,
our inner nature,
ascertain what is it that makes us tick
Introspection
GITA Ch 1 , verse 1

Yogic interpretation
Introspection

Yogic interpretation Introspection
The Gita points out in its very first stanza the prime necessity to
man of nightly introspection, that he may clearly discern which
force—the good or the evil—has won the daily battle. To live in
harmony with God's plan, man must ask himself each night the
question: "Gathered together on the sacred bodily tract—the field
of good and evil actions—what did my opposing tendencies do?
Which side won today in the ceaseless struggle?Which side won today in the ceaseless struggle?
The crooked, tempting, evil tendencies, and the opposing forces of
self-discipline and discrimination—come now, tell me, what did
they do?"
The yogi, after each practice of concentrated meditation, asks hisThe yogi, after each practice of concentrated meditation, asks his
power of introspection:power of introspection: "Assembled in the region of consciousness
in the cerebrospinal axis and on the field of the body's sensory
activity, eager for battle, the mental sense-faculties that try to pull
the consciousness outward, and the soul's discriminative
tendencies that seek to reclaim the inner kingdom—what did they?
Who won this day?"
GITA Ch 1 , verse 1
http://www.yogananda.com.au/pyr/pyr_mind.html

Question -What did the sons of Pandu
and also my people do
when they had assembled together,
eager for battle
on the holy plain of Kurukshetra,
O Sanjaya?
Dharmakshethre Kurukshethre Samaveta Yuyutsavaha
Mamakah Pandavashchaiva Kimakurvatha Sanjaya?

Dhrtarashtra asks Sanjaya
“ What did my people and the Pandavas do in the
field of Kuruksetra, the field of dharma. ”
The term my people, mamakah, shows his
partiality towards his sons.
The qualifying phrase ‘ field of dharma'
used by him
to denote the battlefield clearly indicates his
perverted notion of dharma
implying that it is his son who has the right to
inherit the kingdom
and the war fought in the dharmakshetra
should be favourable to his son or
transformed him to compromise.
The price he paid for his blind love towards his
son Duryodhana
was indeed very high , namely the total
annihilation of the Kuru race.
GITA Ch 1 , verse 1

To The first question of Dhritarashtra,(1.1)
Sanjaya gives a direct answer
in the last (18.78th) verse of the 18ih discourse.
GITA Ch 1 , verse 1

"Wherever is Krishna, the Lord
of yoga,
wherever Is Arjuna the wielder of
the bow
there are prosperity,
victory*
happiness and
sound policy-
such is my conviction."
To The first question of Dhritarashtra,
Sanjaya gives a direct answer in the last (78th) verse of the 18ih discourse.
Dhritarashtra was apprehensive of the
outcome of the war. Sanjay informs him
that material calculations of the relative
strengths and numbers of the two armies
are irrelevant.
There can be only one verdict in this
war—victory will always be on the side
of God and his pure devotee, and so will
goodness, supremacy, and abundance.
GITA Ch 1 , verse 1

Mamakah: my people. This underlines the relative-mindedness of king
Dhritarashtra himself,
who could have been impartial or neutral as
the custodian of all the people, and his taking of
sides here is the beginning of the trouble.
It divides the people in two, producing a duality which is responsible for the
battle itself.
Mamakara or selfishness on the part of Kauravas which leads to the power
and domination.EGO (Ahankara) which is the sourse of evil.EGO (Ahankara) which is the sourse of evil.
GITA Ch 1 , verse 1

GITA Ch 1 , verse 1
MAMAKAH = MY PEOPLE

MAMAKAH = MY PEOPLEMAMAKAH = MY PEOPLE
This sense of mineness is the result of ahamkara
(EGO) which is the source of evil.
MAMAKARA OR SELFISHNESSMAMAKARA OR SELFISHNESS ( Rajasic) on the
part of KAURAVAS which leads to the love of
power and domination is brought out.
Both the Pandavas and the sons of Dhrtarastra belong to the same
family, but Dhrtarastra's mind is disclosed herein. He deliberately
claimed only his sons as Kurus, and he separated the sons of
Pandu from the family heritage. One can thus understand the
specific position of Dhrtarastra in his relationship with his nephews,
the sons of Pandu.
word "mamakah", reflects his intense and blind attachment to his sons,
GITA Ch 1 , verse 1

Q-Why did he put that question to Sanjaya at all?
Ans-- Dhritarashtra exhibits a sense of anxiety wanted to know from Sanjaya if his
sons, the Kauravas had undergone any transformation in the last minute before
the war started, which possibly could lead to a compromise between the Pandavas
and the Kauravas.
1- If pandavas decide not to fight,
his sons will get the kingdom,the
stigma of waging the unrighteous
war will not be there.
2- If his sons decide to not to
wage the war they will loose
the kingdom
Q-Why is the sense of anxiety?
GITA Ch 1 , verse 1
http://vahini.org/downloads/satyopanishad.html
He did not want a compromise between the cousins and brothers,
and he wanted to be sure of the fate of his sons on the battlefield.

Mamakaah: My people. And ‘Pandu’s sons’. - This sort of
divisive reference to one and the same family members
indicates the absence of the sense of familiarity and
closeness with regard to the Pandavas and thereby
betrays hostility towards them.
This sense of a
pair of opposites "mine-ness" ‘not mine-neness’
The result of ahamkara or `I - ness' and "MINE"
which is the source of all evil. ’
‘This sense of a pair of opposites
GITA Ch 1 , verse 1
http://srimadbhagvatgita.blogspot.com/2013/07/bhagavad-gita-chapter-1-yoga-of.html

When people want to learn something they start with a question.
Likewise the Bhagavad-Gita starts with a very simple question.
"What did my sons do?"
It doesn't start with some complex sentence or mantra
Who is asking this question?
It is a blind King.
We were all blind when we were in search for the Truth. (( RajasicRajasic qualitiesqualities))
Whom does he ask?
He is asking Sanjay who is about dispel his darkness by explaining the
events as they progress. But who is Sanjay? A mere charioteer? NO.
He is the most enlightened soul on this planet.
Whom should we approach today when want to learn about God?
How can we approach the right person to answer the questions ?
Who is the right Guru?
SAT GURU
Every soul reading this has to make this search by himself.
GITA Ch 1 , verse 1

Why did he ask ?
His attachment to his own sons made him deviate from
the path of Dharma.
How should we receive this Knowledge?
Each of us will have different understanding of what
we are taught but what is important is that we are
happy with the end result.
1-Perhaps the war is imminent and he must choose the side he is on.
2-Perhaps he is asking as a King and not as a relative to both parties.
3-Perhaps he is just a concerned father.
4-Perhaps he thinks an enemy is an enemy even if that enemy is related to him.
5-Perhaps it is because there is great anger within him that does not allow him to recognise Pandavas.
GITA Ch 1 , verse 1
Why did he ask sanjaya?
King Dhritarashtra, apart from being blind from birth, was also devoid spiritual wisdom. His attachment to
his own sons made him deviate from the path of Dharma.
From God's viewpoint there is no distinction of mine and your.
All quarrels and fights are created due to the idea of mine and your. So is the case with Mahabharta
war that was started by Dhritrashtra with this sense of “mine” (my sons) and Pandu's sons.

We should cultivate abhimana (attachment) towards
the Atma and not our bodies.
Partha is one who has abhimana toward his Atma;
Dhritharashtra is one who has abhimana toward his body.
The manifestation of the Vishwavirata Swarupa does not show that God dwells
in every object, but rather demonstrates that all things exist in Him.
Therefore, we should direct our vision inwards and see the
spark of the Divine that we are and not be engrossed in
external pursuits.
GITA Ch 1 , verse 1
Q - Why did he say pândavâh -- the sons of Pându ?
He does not say pandava's party but includes only pandu's sons as "them".
If this interpreation is assumed may be he overestimates his party's strength
and thinks pandavas do not have too many support to speak about.

Dharmakshethre Kurukshethre Samaveta YuyutsavahYuyutsavahaa
Yuyutsavaha means to be desirous of fighting..
Though they may be cousins, friends or members of the family –
when arrayed in the opposite camps in the battlefield,
fighting is the order and there is no running away.
occasions when the unexpected happens
and it is time to take hard decisions.
Then one has to act and be in the present momentone has to act and be in the present moment ––
the most important quality in the battlefield.
A moment missed in the now means death.
When the moment comes, one has to be ready to face challenges head on,
with courage and wisdom
GITA Ch 1 , verse 1

Externally, Dhrithrastra is
pretending that he will be
happy with a peace treaty.
Internally, however, he found it
hard to restrain his depression, for iffor if
there was conciliation, then, it wouldthere was conciliation, then, it would
be difficult for his sons to claim thebe difficult for his sons to claim the
kingdom.kingdom.
"As Bhisma, who is on our side
cannot be defeated by Arjuna, it is
better that we fight. Let that happen!"
It was not suitable however to show
such desires externally.
Dhrutarashtra
GITA Ch 1 , verse 1
•http://www.bhagavad-gita.us/articles/659/1/Bhagavad-Gita-11

This question of Dhritarashtra exhibits
a sense of anxiety in him on two counts
If Pandavas decide not to
undertake the war, his sons will
automatically get the kingdom
and in such an event, the stigma
of waging the unrighteous war
might not stick to his covetous
and deceitful sons
Such was the anxiety in the king’s mind because of the greatness and
spiritual atmosphere of the field of battle..
If his sons decide not to wage
the war they will lose the
kingdom that was earlier
acquired by them through deceit,
because of which they will be as
good as dead.
GITA Ch 1 , verse 1
•http://w

Dharmakshethre Kurukshethre SamavetaSamaveta Yuyutsavaha
Samaveta means the equally poised forces.Samaveta means the equally poised forces.
Where is the equality here between an army of five members –
the Pandavas and of the hundred brothers of the Kauravas?
Well, this is a beautiful instance to show that might is not in mere numbers,Well, this is a beautiful instance to show that might is not in mere numbers,
but the quality of contemplation within.but the quality of contemplation within.
GITA Ch 1 , verse 1
Mamakah PandavashchaivaPandavashchaiva Kimakurvatha Sanjaya?
Both the Pandavas and the sons of Dhritarashtra belong to the same family,
but Dhritarashtra’s mind is disclosed herein.
He deliberately claimed only his sons as Kurus, and he separated the sons
of Pandu from the family heritage.
One can thus understand the specific position of Dhritarashtra in his
relationship with his nephews, the sons of Pandu.

The five organs of perception
the five organs of perception
are lost in the happenings of the worldlost in the happenings of the world,
they become the Kauravas
and wreak havoc on others and on
themselves too.
Same five organs,
when they turn inwardwhen they turn inward
and depend solely on the unseen force
called consciousness - Sri Krishna,
victory is on their side.
The Pandavas
are just five.
ESOTERIC MEANING
GITA Ch 1 , verse 1

An important point to note in the Bhagavad Gita is that
- all the different characters here do not refer to different people.
So all the fights among people about tracing the descendants of the Pandava
and the Kaurava races to date are farcical.
The Kaurava is you,
the Pandava is you,
the Dhritarashtra is you,
the Sanjaya is you
and eventually the clear intellect of Sri Krishna -
acting with poise in the battlefield,
submerged in the consciousness of divine wisdom is also You!
The Bhagavad Gita is a journey from a mind torn by confusion to a
consciousness which shows the light for life in a dark world.
- Swahilya Shambhavi.
ESOTERIC MEANING
GITA Ch 1 , verse 1

Bhaktha: Swami, they say the Pandavas are children of the king, Pandu
and the Kauravas are the offspring of the king, Dhritharastra. In the
'subtle' form, how are we to recognise them?
Swami: Both are disputants for the kingship of the self same heart;
they are in everyone as Ajnani and Sujnani, the unwise personality and
the wise personality. The unwise blind ruler is Dhritharashtra; the wise
Pandu is the father of all good qualities.
Q----Bhaktha: Excuse me, Swami; the Pandavas and the Kauravas
waged a war, isn't it? How are they supposed to have waged the 'subtle'
war, these 'subtle' Pandavas and their opposite numbers, the 'subtle'
Kauravas?
A-----Swami: Why do you say, "supposed to have waged"? They are
waging it even today in the subtle form! In this war, the evil qualities are
the Kauravas; the good qualities, Sathya, Dharma, Santhi, Prema and
Ahimsa, are the five Pandava brothers. The evil qualities are many and
so the Kauravas too are a horde. Each one under his own Hridayaakasa,
on his owns Chidbhumi is waging this struggle, every moment.
GITA Ch 1 , verse 1
http://laluni.helloyou.ws/askbaba/sandehanivarini/sandeha12.html

Bhaktha: But then, Swami, excuse me; in that war there were millions of soldiers
and chariots, and the subjects; who are they in this 'subtle' conflict?
Swami: Of course, they are all there, in man. The million feelings and thoughts
and impressions are the soldiers and subjects. The ten Indriyas are the
regiments; the five senses are the chariots. In every one's heart there is this
perpetual war being fought between good and evil, between the Pandavas and
the Kauravas.
Bhaktha: Well, who is lord Krishna in the subtle war; He who was then neutral
in that struggle for power?
Swami: Don't you know? He is the witness, known as Atma.
He is Sarathi of the chariot of the Jiva.
GITA Ch 1 , verse 1
http://laluni.helloyou.ws/askbaba/sandehanivarini/sandeha12.
html
We find that Dhritrastra too is building up with hate and anger. So much so that when
Bhima comes before him after the great war, Krishna places a stone image in front of the
blind king knowing how much anger is built up in the King.
Dhrithrastra does not even realise that he is embracing a stone and squeezes it till it is
crushed into many pieces!
Q- How should we deal with anger?
Ans- We are all enlightened souls now and with the Knowledge of the Gita --perhaps when
someone makes us angry or upsets us, hopefully we will be in a betterposition to control
that hate and anger.

Bhaktha: Another question. All these people had Hasthinapura as their
capital then. In man, which is the Hasthinapura?
Swami: The basis for all these subtle manifestations, these men, chariots,
Pandavas and Kauravas is, as you know, this Asthinapura, the city of bones, this
body. This skeleton is Asthinapura! Both have nine gates. There, both the
Kauravas and the Pandavas were born; they played and were trained there; they
grew up together there. So also, in this same Asthinapura all the qualities, good
and bad, are born and do grow; they develop and subside, they watch and hate
each other, all in he same body. Are not the warring rulers in this body also
Ajnani and Sujnani, the unwise personality and the wise personality?
Bhaktha: Yes, Swami. There is an intimate connection between the
Mahabharatha war and the qualities and conduct of man. Really, the
relationship is there, without doubt. What a fine comparison! As you
said this type of warfare is taking place in everyone, even now. Well
Swami, when will this war end?
Swami: When will this war end, you ask? When both 'bad qualities' and
'good qualities' fade out and man becomes quality-loss; then alone can
man have Santhi.
GITA Ch 1 , verse 1

Bhaktha: At the time, this battlefield, this Asthinapura, the city of bones will not exist, is it?
Swami: When there is a battle, there must be a battlefield. When you have no battle, why
bother about a field.
Bhaktha: Can we not avoid the battle altogether?
Swami: Why not? Kings develop the spirit of war because they have confidence in their
subjects. The subjects encourage the rulers to unleash the hounds of war. Delusions are the
subjects, who push the individual into the battle. When there is a paucity of such subjects,
war too will not be waged. So divest yourself of such subjects as delusions, illusions,
feelings of 'I' and 'mine' and then, you can be at peace, enjoying undisturbed Santhi, my
boy!... You can go now! Wait! Let me tell you one thing: entertaining doubts of all kinds is
also a delusion, Vyamoha! Strive to be free from even this trait!
Bhaktha: Yes, Swami. There is an intimate connection between the
Mahabharatha war and the qualities and conduct of man. Really, the
relationship is there, without doubt. What a fine comparison! As you
said this type of warfare is taking place in everyone, even now. Well
Swami, when will this war end?
Swami: When will this war end, you ask? When both 'bad qualities' and
'good qualities' fade out and man becomes quality-loss; then alone can
man have Santhi.
GITA Ch 1 , verse 1

OM SHANTI
OM SHANTI
OM SHANTI
Om- let all the deficiencies of this presentation go away
Tat- let this give Bhagavan great happiness
Sat- let this give true lasting benefits

BHAGVAD GITA Chapter 1, Verse 1

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