The Bhagavad-gita’s first verse (01.01) can be said to have six key components: dhritarashtra uvaca, dharma-kshetra, kuru-kshetra, samavetah yuyutsavah, mamakah pandavas caiva and kim akurvata. These six components serve a functional purpose by introducing us to the setting. Additionally, each key component also serves a subtler purpose by pointing to the broader themes that will be addressed in the Gita. Let’s look at the significance of the first three components.
Attitudinal significance (dhritarashtra uvaca): Literally, this introduces us to the Gita’s outer narrative framework: a discussion between the blind Kuru king, Dhritarashtra, and his assistant, Sanjaya, who is referred to in this verse’s last word. Dhritarashtra’s ordinary enquiry about events on the battlefield will open for him an unearned opportunity to hear the Gita’s extraordinary wisdom about life’s deepest meaning and highest purpose. But his attachment will obstruct him from appreciating or applying this wisdom. His name, which means attached (dhrita) to kingdom (rashtra), points to the blinding effect of attachments: if we hold too tightly to what we feel is good for us, we deprive ourselves access to what is actually good for us. Thus, the Gita’s first word indirectly alerts us to the attitude that can keep us bereft of its wisdom.
Ethical significance (dharma-kshetra): Literally, dharma-kshetra (the place of dharma) is a describer for the next word, Kuru-kshetra, the place where the Gita is spoken. Additionally, the Gita’s first word conveys its essence — it is a book (kshetra) where the right course of action (dharma) will be explored, established and embraced.
Geographical significance (kuru-kshetra): Literally, this describes the place where the Mahabharata’s climactic battle is to be fought and where the Gita will be spoken. Additionally, this word also conveys the nature of the war: it is meant to be a dharma-yuddha, a war governed by codes of virtuous wars, with the fighting restricted to that particular area and fought only among combatants, with no civilians involved. Because Arjuna soon became unsure whether the war was actually a dharma-yuddha, a war fought for a virtuous purpose, he asked serious questions about dharma (02.07) which led to Krishna speaking the Gita.
To know more about this verse, please click on the image
Hare Krsna, Prabhuji A very good article I Am A History And Politics Student and most of the my professors are leftist, communists they also read scriptures. But This article show me that how they are bind to some ideology by completely forgeting what was realy good for society. Hence, though tgey read scriptures but are completely illetrate in understanding this because of their so called good ideology.
Thanks for the thoughtful comment, Rishabh P. Yes; academic study of scripture can sometimes be a case of “operation successful, patient dead.”