In the opening sloka of Gita Dhitarashtra asks sanjay
Dharamashetr kurushetr samabeta yuyutsava
Mamakah Panadavaschaiva kim kurvat sanjaya..B.G..CHAP.1..SLOKA..1
The war that has been talked about in Gita is actually the war that is fought within the body of the yogi (explained in detail in another post. Click on the hyperlink )between good and evil forces when he goes forward in his spiritual quest.Dhitarashtr represents a mind that has been filled with ignorence. So, he is represented as blind from birth because he can't see what is good and what is evil. But he also comes to know about God through the epitome of self control (represented by sanjay). But as long as 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.
Sanjay says as reply
Dristwa tu panwanikam byurang duryodhanostada
Acharya mup sangyamya raja bachana ma brabit....B.G..CHAP.1..SLOKA..2
Dual conduct itself is Dronacharya. When the awareness dawns that we are alienated from God there arises in the heart an acute hunger for the attainment of that exalted Spirit. Only then do we set out to seek an accomplished teacher, a realized sage (Guru). Between the two opposed impulses, this awareness is the first
initiator into wisdom, our first teacher. So Dronacharya has been referred to as acharya or guru.
King Duryodhan, an embodiment of excessive attachment to worldly objects. Attachment is at the root of all griefs, indeed their King.So Duryodhan is the king of Kauravs (the evil side). 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.
The army of Pandavs is led by 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.(B.G. Chap..1..sloka 3)
Now the kaurava are detailed ...
The commander-in-chief is Dronacharya himself, symbolizing dual conduct. And then there is the grandsire Bheeshm, the very image of delusion. Delusion is the fountainhead of deviation from the ideal state. Since it survives till the very end, delusion is the grandsire. The whole army has perished, but Bheeshm yet lives on.He lies unconscious on his bed of arrows and still continues to breathe. Like Bheeshm, too, are Karn, a betrayer of the sacred character of Self, and the conquering warrior Kripacharya. Kripacharya represents the act of compassion by the seeker in the state before Self-realization.Ashwatthama is an image of inordinate attachment, Vikarn of indecision, and Bhurishrawa of perplexity and confusion. They are all chiefs of the outward flowing current of life.Then there is Duryodhan who has been described earlier.(B.G..CHAP1..SLOKA 8)
These are the characters from two side who take part in the war.The war that goes on actually in the body of the yogi when he tries to meditate to attain unification with supreme God. Actually at that time there goes on awar between his good and evil qualities and these characters of war are merely the representation of those qualities.What is the message that the characters of Mahabharata war (Kaurav)give through blowing their conch shell?
Dharamashetr kurushetr samabeta yuyutsava
Mamakah Panadavaschaiva kim kurvat sanjaya..B.G..CHAP.1..SLOKA..1
The war that has been talked about in Gita is actually the war that is fought within the body of the yogi (explained in detail in another post. Click on the hyperlink )between good and evil forces when he goes forward in his spiritual quest.Dhitarashtr represents a mind that has been filled with ignorence. So, he is represented as blind from birth because he can't see what is good and what is evil. But he also comes to know about God through the epitome of self control (represented by sanjay). But as long as 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.
Sanjay says as reply
Dristwa tu panwanikam byurang duryodhanostada
Acharya mup sangyamya raja bachana ma brabit....B.G..CHAP.1..SLOKA..2
Dual conduct itself is Dronacharya. When the awareness dawns that we are alienated from God there arises in the heart an acute hunger for the attainment of that exalted Spirit. Only then do we set out to seek an accomplished teacher, a realized sage (Guru). Between the two opposed impulses, this awareness is the first
initiator into wisdom, our first teacher. So Dronacharya has been referred to as acharya or guru.
King Duryodhan, an embodiment of excessive attachment to worldly objects. Attachment is at the root of all griefs, indeed their King.So Duryodhan is the king of Kauravs (the evil side). 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.
The army of Pandavs is led by 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.(B.G. Chap..1..sloka 3)
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 embodiment of satwikta(purity & piousness), Virat (believer of godliness in everything) and the great warrior leader Drupad, symbolizing consistency and steadfastness on the path of spirituality, 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 (Kashiraj), 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. ThenShaibya, of virtuous conduct. The heroic Yudhmanyu of warlike temper; Uttmauj with the spirit of abandon that flows from sacred excellence; Abhimanyu (Saubhadr), Subhadra’s son, with a mind without fear because it is propped up by righteousness, and the five sons of Draupadi who herself is a form of discernment of the divine, all are great warriors named tenderness, beauty, compassion, spiritual repose and consistency. All of them are noted for their ability to traverse the path of spiritual fulfillment with perfect skill.(B.G.chap..1 sloka 4, 5 and 6)
Now the kaurava are detailed ...
The commander-in-chief is Dronacharya himself, symbolizing dual conduct. And then there is the grandsire Bheeshm, the very image of delusion. Delusion is the fountainhead of deviation from the ideal state. Since it survives till the very end, delusion is the grandsire. The whole army has perished, but Bheeshm yet lives on.He lies unconscious on his bed of arrows and still continues to breathe. Like Bheeshm, too, are Karn, a betrayer of the sacred character of Self, and the conquering warrior Kripacharya. Kripacharya represents the act of compassion by the seeker in the state before Self-realization.Ashwatthama is an image of inordinate attachment, Vikarn of indecision, and Bhurishrawa of perplexity and confusion. They are all chiefs of the outward flowing current of life.Then there is Duryodhan who has been described earlier.(B.G..CHAP1..SLOKA 8)
These are the characters from two side who take part in the war.The war that goes on actually in the body of the yogi when he tries to meditate to attain unification with supreme God. Actually at that time there goes on awar between his good and evil qualities and these characters of war are merely the representation of those qualities.What is the message that the characters of Mahabharata war (Kaurav)give through blowing their conch shell?
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