dharmaksetre kuruksetre samaveta yuyutsavah
mamakah pandavascaiva kimakurvata sanjaya
O Sanjaya Comment: assembled at the holy-field of Kuruksetra, eager to fight, what did my sons and the sons of Pandu, do?
Dharmaksetre kuruksetre'—In Kumksetra the gods performed holy sacrifice. King Kum also performed penance there. Thus being saturated with a spiritual atmosphere, the field of Kuruksetra has been called the field of righteousness Here by the word `Ksetra' in `Dharmaksetra' and `Kundcsetra' Dhrtarastra means to say that this is the land of the Kurus. This is not merely a battlefield, but a land of pilgrimage, in which human beings by performing holy actions, can attain benediction in this life. Therefore, by consulting noble persons, this land has been chosen, for both mundane and ultra mundane benefits.
In this world generally, there are three root causes of disputes viz., land, wealth and woman. Out of these three, the kings primarily fight for land. Hence, there is the significance of the name 'Kuruksetra' here. In the Kum-family the sons of Dhttarastra, as well as, those of Pandu, are included. Therefore, both of them have an equal claim over the land of Kum. But the Kauravas refuse to give the Pandavas their share of and, so war between them becomes inevitable. Though the word 'Kuruksetra' is fair and justified, because the land belongs to both the cousin groups, yet Indian culture, is so unique that righteousness is given top priority in it. Therefore, even an action such as war, is performed on the field of righteousness—a land of pilgrimage, so that the warriors may attain salvation. Therefore, the word 'Dharmaksetra', has been used along with 'Kuruksetra' here.
There is one more point, which needs attention. In the first verse of the first chapter of the Gita, the first word is 'Dharma', and in the last verse of the eighteenth chapter the last word is 'Mama'. Therefore, if 'Dhar' is taken from the first word and 'Ma' from the last word, the word becomes 'Dharma' (righteousness). Therefore, the whole of the Gita, comes within righteousness viz., by following the path of righteousness, the principles of the Gita are followed, and by discharging one's duty according to the doctrines of the Gita, the path of righteousness, is followed. From these words 'dharmaksetre kuruksetre' all of us should know that all actions should be perforated by following the path of righteousness. Every action, should be performed, not with a selfish motive, but for the welfare of all, and the scriptures should be the authority in determining what ought to be done and what ought not to be done.
Samaveta yuyutsavah'—Duryodhana did not accept the peace negotiations despite repeated proposals from many kings. Nay, when Lord Krsna came to intervene as a mediator, Duryodhana bluntly refused to part with, even as much land as could be covered by the point of a needle, without waging a war.