māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya
Bhagavad-gītā is the widely read theistic science summarized in the Gītā-māhātmya (Gloriﬁcation of the Gītā). There it says that one should read Bhagavad-gītā very scrutinizingly with the help of a person who is a devotee of Śrī Kṛṣṇa and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gītā itself, in the way the teaching is understood by Arjuna, who heard the Gītā directly from the Lord. If someone is fortunate enough to understand the Bhagavad-gītā in that line of disciplic succession, without motivated interpretation, then he surpasses all studies of Vedic wisdom, and all scriptures of the world. One will ﬁnd in the Bhagavad-gītā all that is contained in other scriptures, but the reader will also ﬁnd things which are not to be found elsewhere. That is the speciﬁc standard of the Gītā. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa.
The topics discussed by Dhṛtarāṣṭra and Sañjaya, as described in the Mahābhārata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battleﬁeld of Kurukṣetra, which is a sacred place of pilgrimage from the immemorial time of the Vedic age. It was spoken by the Lord when He was present personally on this planet for the guidance of mankind.
The word dharma-kṣetra (a place where religious rituals are performed) is signiﬁcant because, on the Battleﬁeld of Kurukṣetra, the Supreme Personality of Godhead was present on the side of Arjuna. Dhṛtarāṣṭra, the father of the Kurus, was highly doubtful about the possibility of his sons’ ultimate victory. In his doubt, he inquired from his secretary Sañjaya, “What did they do?” He was conﬁdent that both his sons and the sons of his younger brother Pāṇḍu were assembled in that Field of Kurukṣetra for a determined engagement of the war. Still, his inquiry is signiﬁcant. 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. Because the battle was arranged to be fought at Kurukṣetra, which is mentioned elsewhere in the Vedas as a place of worship – even for the denizens of heaven – Dhṛtarāṣṭra 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 Pāṇḍu favorably, because by nature they were all virtuous. Sañjaya was a student of Vyāsa, and therefore, by the mercy of Vyāsa, Sañjaya was able to envision the Battleﬁeld of Kurukṣetra even while he was in the room of Dhṛtarāṣṭra. And so, Dhṛtarāṣṭra asked him about the situation on the battleﬁeld.
Both the Pāṇḍavas and the sons of Dhṛtarāṣṭra belong to the same family, but Dhṛtarāṣṭra’s mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pāṇḍu from the family heritage. One can thus understand the speciﬁc position of Dhṛtarāṣṭra in his relationship with his nephews, the sons of Pāṇḍu. As in the paddy ﬁeld the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious ﬁeld of Kurukṣetra, where the father of religion, Śrī Kṛṣṇa, was present, the unwanted plants like Dhṛtarāṣṭra’s son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhiṣṭhira, would be established by the Lord. This is the signiﬁcance of the words dharma-kṣetre and kuru-kṣetre, apart from their historical and Vedic importance.