Bhagavad Gita Verse 1.1

Greed – In Gita Verse 1.1 Dhṛtarāṣṭra said: O Sañjaya, after my sons and sons of Pāṇḍu assembled in the place of pilgrimage at Kurukṣetra, desiring to fight, what did they do?

Dhṛtarāṣṭra inquired: “O Sañjaya, what actions did my sons, such as Duryodhana, and the sons of Pāṇḍu, including Yudhishthira, take when they gathered at Kurukshetra, the sacred field of Dharma, with the intent to engage in battle?”

Dhṛtarāṣṭra’s blindness is both literal and symbolic. Physical blindness does not extinguish desire or lust; these emotions arise from the mind, not the eyes. If only it were that simple – if closing one’s eyes could eliminate desire, then figures like Surdas would not have needed to go to such extremes. The Bhagavad Gita’s profound narrative begins with the curiosity of a blind man, illustrating that the thirst for knowledge and the drive to understand events transcend physical limitations.

The tale of the Gita is compelling because it underscores that curiosity and desire are intrinsic to the human condition, irrespective of sensory impairments. Dhṛtarāṣṭra, though miles away from the battlefield, is deeply curious and anxious about the events unfolding at Kurukshetra. This curiosity is not diminished by his blindness; rather, it is intensified by his emotional and mental investment in the conflict.

It is crucial to recognise that Dhṛtarāṣṭra, despite his blindness, fathered a hundred sons who metaphorically inherited his blindness. These sons, although physically sighted, lack inner vision and wisdom. This generational blindness suggests that those who are born from a figuratively blind person often struggle to see beyond the superficial, perpetuating a cycle of ignorance and lack of insight.

Dhṛtarāṣṭra’s inquiry also highlights a paradox: the battlefield of Kurukshetra, a place of Dharma (righteousness), has become a site for war. When a field of Dharma becomes a battlefield, its sanctity is compromised, and the essence of Dharma is challenged. The very notion of fighting in a sacred space suggests a profound irony and a departure from true righteousness. This paradox raises questions about the nature of Dharma and the complexities of human actions, even in places deemed sacred.

The narrative’s beginning is striking because it prompts us to consider what transpires in places of lawlessness if such conflicts arise in fields of Dharma. Dhṛtarāṣṭra’s question to Sañjaya reflects his desire to understand the actions of his sons and their opponents, driven by the eagerness for war. This eagerness to fight in a sacred field underscores the inherent contradictions in human nature and the complexities of moral and ethical dilemmas.

The concept of a Dharmakshetra (field of Dharma) becoming a battleground suggests that true fields of Dharma are rare, if they exist at all. The possibility of war in a Dharmakshetra implies that the principles of Dharma are not immune to the human propensity for conflict and destruction. Historically, more wars have been waged in the name of religion than in the name of unrighteousness, further blurring the lines between Dharma and Adharma (unrighteousness).

This narrative also serves as a satire, illustrating that even in places considered holy, the seeds of conflict and war can be sown. The presence of revered figures like Krishna during such times does not prevent the outbreak of war, highlighting the deep-seated nature of human aggression and the desire for dominance. The story of Kurukshetra reminds us that the thirst for war and the drive for destruction are intrinsic parts of human nature, manifesting even in sacred contexts.

It is essential to remember that when religion becomes a justification for conflict, the consequences are even more perilous. The veneer of righteousness can make battles seem justified, exacerbating the inherent dangers of such conflicts. The Bhagavad Gita begins with Dhṛtarāṣṭra’s inquiry, reflecting the universal human quest for understanding and the complexities of moral and ethical struggles.

Dhṛtarāṣṭra’s eagerness reveals a fundamental aspect of human nature: the drive to understand and control outcomes, especially in the face of fear, scarcity, and uncertainty. This eagerness often leads to hasty decisions driven by greed, initiating a cycle of downfall. Greed, a bottomless pit, exhausts individuals in their endless pursuit of satisfaction, leading to restlessness and a constant struggle against obstacles.

Understanding the nature of greed is crucial. It stems from a deep-seated emptiness and a disconnection from the universe. When individuals are in tune with the universe, they experience fulfillment and joy, eliminating the need for material accumulation. Greed arises from a desire to fill this inner void with external possessions, which can never truly satisfy.

Be Existential: To overcome greed, one must seek communion with the universe, embracing silence, peace, and meditation. This alignment with the universe fosters an inner fullness, abundant with joy and bliss, thereby eliminating the desire for material accumulation. Living naturally and fulfilling genuine needs becomes the standard, free from the insatiable greed that afflicts many.

Dhṛtarāṣṭra’s inquiry and the subsequent narrative of the Bhagavad Gita highlight profound truths about human nature, the complexities of Dharma, and the pervasive influence of greed. By understanding these elements, individuals can strive for a more harmonious existence, in tune with the universe and free from the destructive forces of greed and conflict.