Bhagavad Gita for Executives – Gita Chapter 1 Summary

Chapter 1 introduces the background, characters and the circumstances of the Mahabharata war. It depicts the dilemma of Arjuna, the hero of the war, warrior par excellence.

The opening words of this chapter are “dharmakshetre kurukshetre”, meaning “the field of dharma, the field of the Kurus.” Essentially Bhagavad Gita is about Dharma. And what is “Dharma”? There is no direct translation for the word in English. It can    be explained as Duty, responsibility and character. The ‘Dharma’ of fire is light and heat. If an innocent child keeps his hand in fire, it will burn as fire will show its character (dharma) irrespective of the person. Fire does not recognize the innocence of the baby and performs its Dharma. But the “Dharma” of mother is to protect the child from fire and keep him away from it (duty). It is also her dharma to educate the child about the dangers of keeping ones hand in fire (responsibility).

How is it that the field of dharma is the field of the Kurus, the enemies of dharma? This portrays the real world of today; a world full of dualities; negativity and ignorance. The enemies of dharma dominate society in general. We find within ourselves a welter of negative impulses, conflicts, confusions, fears, and ignorance of all kinds. Yes; we are definitely in–and are–the field of the Kurus, whatever our intentions may be. We have to fight through the whole field and wipe out all the Kurus, the enemies of Dharma to survive and grow.

Next few stanzas portray the din and roar of the battlefield where many generals and their army are restlessly clamouring to start the war and annihilate their enemies. Bhishma, the grandsire blew his conch shell and declares the war, confirming that Kauravas indeed are the aggressors. Arjuna requests Krishna, his charioteer to place the chariot in the middle of both the armies to see all the people who have gathered and sided with the Kauravas to fight the war, knowing fully well that their death is certain. Arjuna sees grandfathers, fathers, sons and grandson ready to fight the Pandavas. He sees his brothers, brothers in law, friends, uncles and other close relatives. Arjuna is confused and declares that killing all these people for the pleasures of enjoying the kingdom is not worth. Arjuna gets mentally and physically paralysed and informs Krishna that he is quitting the war and sits in the chariot after putting down his arms and ammunition. He justifies the decision quoting scriptures and says that death of menfolk will ruin society and culture.

This is symbolic. Every day we face confusing situations in our life and struggle to take the right decision. People may look like friends, but their intentions could be evil. A delicacy may be appealing to our palate but may be ruinous to our health. Medicines which are bitter will help us recover from serious illness. Fortunately Arjuna had Krishna to guide, whom do we have? The Chariot symbolises human body, driven by horses which are your senses, the five senses of hearing, vision, touch, smell and taste. If the horses are under control, they will take the chariot to the desired destination, if not it will lead us to hell. Arjuna’s chariot is controlled by Krishna who resides in all of us as ‘Buddhi’. Use our Buddhi to control our senses, we will have no confusion and reach our destiny with flying colours.

Today’s Youth is Arjuna. They are confused and unsure of their future like Arjuna in the battlefield. The circumstances and situations around them are threatening and unnerving. Today’s youngsters are ambitious, hardworking, intelligent and more educated than their predecessors. Yet they struggle to achieve success in their life due to difficult and unsupportive external environment, political and economic. Today’s youth is facing Mahabharata war like situations every day in their life. Whether at home or at office we only see and hear disturbing news every day.

We have not one but many Dhritarashtra in today’s world. Every government central, state or local bodies are all controlled by Dhritarashtra whose is determined to perpetuate their political legacy by nepotism and favouritism.  It could be their children, relatives, from the same caste, community, religion, region or political affiliation. The rightful claimants for the post are discarded mercilessly! Corrupt political class is driving young and aspiring Arjunas of this world to desperation and out of their country. Similar incidents are repeated even in corporate world, though with less frequency and intensity.

Success of an organization is based on innovative products and progressive policies. Products that help customers solve their problems and create meaningful impact to their business. Policies that support the stakeholders and its proper implementation. Finally we need people who will execute these policies in letter and spirit at all levels, leadership as well as executive. If any one element is missing that organization is bound to fail if not now certainly in future.

Like an organization a country is built with the help of strong, selfless, ethical, hardworking and industrious citizens. If it is led by the likes of Dhritarashtra or Duryodhana it is bound for disaster and total annihilation like the Kaurava dynasty. When knowledgeable and matured leaders do not raise their voice against corruption and malpractices, like Bhishma and Drona, that society will disintegrate and destroy the world.

India is a country of reservation, whether it is education or employment. Seats are reserved on the basis of caste, religion, region, gender, age, political affiliations or based on whom you know in the corridors of power. Alas there is no reservation based on merit! What a story state of affairs our country is passing through.

Gita teaches us the art of living. It brings proper perspective to our thought process and guides your action towards success and fulfilment. It shows us the way forward. Knowledge gives you proficiency. Applied knowledge is efficiency. Right knowledge applied at the right time, right place and right way gives us effectiveness. Effectiveness leads us to success and glory and that is what Gita teaches us.

Arjuna in Bhagavad Gita represents today’s youth, confused and disheartened. A man of action that Arjuna is abandons his action station due to mental paralysis. Neurosis and stress overtakes his judgement and surrenders to fate by refusing to do his duty. Arjuna loses his ‘viveka’ his reasoning ability. He resigns from his job like many youngsters of today who leave their job on some or other pretext, always silly than serious. When a person is angry sad or under severe stress, his faculty for proper judgement diminishes. Under these circumstances either he gives up or take wrong decisions. That is what has happened to Arjuna.

Generally a problem looks big and insurmountable when you don’t have a solution. The moment you have the solution the problems disappears. Bhagavad Gita provides that answer to our life’s problems. Running away from the problem does not solve it; it will only come back and haunt you with even more vigour and ferocity. If you refuse to see the elephant in the room, it does not disappear. We have to face it with courage and conviction as running away is cowardice. Like Arjuna often we justify our inaction quoting precedents and rule books.

Kurukshetra is our field of activities. It is our mind, our job, our office, everything around us. The circumstances are so challenging that there are conflicting thoughts going through our mind about our life, relationships, work and society. The thoughts may be good or bad, evil or angelic, selfish or selfless. They are at constant war and lead us to physical, mental or intellectual breakup and paralysis. That is what happened to Arjuna. Generally the bad thoughts are in larger numbers than the good ones, like the Kaurava army which is bigger than the Pandava army. But with hard work and divine grace we can always achieve what we desire and more.

Why did Arjuna refuse to take part in the war and guaranteed his failure? Generally people fail in their jobs due to three reasons.

1. They don’t know what to do;
2. They don’t know how to do or
3. Don’t want to do.

Arjuna knows what to do. He is the supreme commander of the Pandava forces and a warrior of unrivalled and unchallenged skills and ability. The reason is Arjuna was confused and demotivated like any other youngsters of today’s organization. He was confused between his love and affection for his friends and relatives and his duty as the supreme warrior and a Kshatriya. It is similar to often heard phrase in office these days called “work life balance”. The confusion between work and life or work and family.  For those who believe that work is life, there is no confusion. However for those who think “work after life”, work puts intense pressure that affects their performance. Here Krishna shows the way. Krishna says that no living being can exist even for a moment without action, hence work is life. Those who think and believe otherwise will have no work and soon no life too.

Gita 1.36

papam evasrayed asman

hatvaitan atatayinah

tasman narha vayam hantum

dhartarastran sa-bandhavan

sva-janam hi katham hatva

sukhinah syama madhava

Meaning – Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhritarashtra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Explanation – An ‘Atatayi’ is someone who commits any of the following major sins and killing them is permitted and justified as per scriptures such as ‘Manusmriti’ and ‘Vasishta Samhita’. The sins are 1) one who administers poison 2) one who commits arson 3) one who attacks with deadly weapons 4) one who steals ones wealth 5) one who usurps another’s property 6) and one who kidnaps another’s wife. Duryodhana and his companions have committed all these criminal offences. They secretly set fire to the residence, where Pandavas were expected to be sleeping, they poisoned Bhima and threw him into water; they made an attempt on the life of Pandavas; while gambling, deceitfully they deprived Pandavas of their wealth and kingdom, and in the assembly, Duryodhana insulted Draupadi, by calling her his waiting-maid and persuaded Jayadratha to kidnap Draupadi, and he kidnapped her.

However Arjuna thought it better not to kill his own close relatives, whatever they may have done and forgive them on the grounds of religion and saintly behaviour. After all, kingdoms and pleasures derived therefrom are not permanent, so why should he risk his life and eternal salvation by killing his own kinsmen? Arjuna addressing Krishna as “Madhava,” or the husband of the goddess of fortune, is very significant in this connection. He wanted to point out to Krishna that, as husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Krishna, however, never brings misfortune to anyone, to say nothing of His devotees.

Many times we try to justify our actions quoting precedence or law, irrespective of what we are doing is good for the society or organization that we are associated in the short as well as long term. Arjuna through his knowledge and discretion is showing us the way forward through these stanzas. 

Gita 1(37, 38)

yady apy ete na pasyanti

lobhopahata-cetasah

kula-ksaya-krtam dosam

mitra-drohe ca patakam

katham na jneyam asmabhih

papad asman nivartitum

kula-ksaya-krtam dosam

prapasyadbhir janardana

Meaning – O Janardhana, although these men, overtaken by greed, see no fault in killing one’s family or quarrelling with friends, why should we, with knowledge of the sin, engage in these acts?

Explanation – Now in support of his reason for not fighting Arjuna states that the Pandavas are not like the Kauravas because of knowing fully the sinful reaction of slaying kinsman. So why should they engage in this abominable act. Addressing Lord Krishna as ‘Janardhana’ meaning the remover of his devotees ignorance; why should Pandavas, who are his devotees, not refrain themselves from such ignorance being cognizant of the implications of unrighteousness?

Here, Arjuna is thinking about the greed of Duryodhana etc., but he is not thinking about his own, infatuation and delusion. He feels rather proud of his superiority, that he has no defect, while the fact is that, everyone generally, possesses one defect or the other. If we find fault with others, it is also a defect. Beings proud of one’s own virtues and finding fault with others are the two defects which we do not perceive in us, though we do possess these.

Gita 1.39

kula-ksaye pranasyanti

kula-dharmah sanatanah

dharme naste kulam krtsnam

adharmo ‘bhibhavaty uta

Meaning – With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligious practice.

Explanation – When the spiritual traditions and spiritual values are destroyed in society, unrighteousness predominates and the surviving family members become degraded. In a family it is the father who is the head of the family. He insures that the family traditions are maintained. In times of war it is the father who goes to fight and sometimes the older sons who are the fathers of the future also go to war. If they are slain in battle it is understood that the family is effectively destroyed and righteousness along with the age- old family customs and Vedic traditions eventually cease to exist. The women and children not being properly protected, having lost the shelter of the father are thus overcome by the realities of basic survival and become victims of unrighteousness.

Gita 1.40

adharmabhibhavat krsna

pradusyanti kula-striyah

strisu dustasu varsneya

jayate varna-sankarah

Meaning – When irreligion is prominent in the family, O Krishna, the women of the family become corrupt, and from the degradation of womanhood, O descendant of ‘Vrsni’, comes unwanted progeny.

Explanation – when unrighteousness becomes predominant in the family due to the loss of the father who insures the continuation of the family customs and the propagation of the Vedic tradition, the females of the family become easily accessible and are placed in conditions of compromise. From this polluted and degraded position arises undesirable progeny. The purpose of Arjuna addressing Lord Krishna by the vocative ‘Varsneya’ is to remind Him that He took birth in the exalted royal ‘Vrsni’ dynasty and as such should be fully aware of all these things.

Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varnasrama religion’s principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection by the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery.

Gita 1. 23

yotsyamanan avekse ‘ham

ya ete ‘tra samagatah

dhartarastrasya durbuddher

yuddhe priya-cikirsavah

Meaning – Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra.

Explanation – Arjuna wanted to see all those who have joined the evil minded Duryodhana to help him fight and usurp the Kingdom rightfully belonging to the Pandavas. Since the war is about to start Arjuna wanted to know with whom he has to fight, who are his friends who have joined the enemy side and who are his real enemies.

In fact this question is a metaphor. Much before the start of the war, everyone knew who are fighting with Pandavas and who have joined Kauravas. Yet, Arjuna wanted to see them as he is confused. This is exactly what happens in our life as we always find it difficult to identify our real enemies and friends. Sometimes what looks good could be bad and vice versa. Certain things that we consume may be enjoyable, but may not be good for health. Junk foods, alcohol, smoking, etc. are enjoyable but certainly not good for health. Whereas medicines or raw vegetables are not enjoyable but certainly very good for maintaining a good health.

Gita  1 (24, 25)

sanjaya uvaca

evam ukto hrsikeso

gudakesena bharata

senayor ubhayor madhye

sthapayitva rathottamam

bhisma-drona-pramukhatah

sarvesam ca mahi-ksitam

uvaca partha pasyaitan

samavetan kurun iti

Meaning – Sanjaya said: O descendant of Bharata, being thus addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties.

In the presence of Bhishma, Drona and all other chieftains of the world, Hrsikesa, the Lord, said, just behold, Partha, all the Kuru who are assembled here.

Explanation – In this verse Arjuna is referred to as Gudakesa. Gudaka means sleep, and one who conquers sleep is called gudakesa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Krishna. As Hrsikesa, or the controller of the senses and mind of every living entity, Krishna could understand Arjuna’s purpose in placing the chariot in the midst of the armies.

Again the Lord addressed Arjuna as ‘Partha’, means son of Pritha or Kunti who is the sister of Krishna’s father. This could mean either that ‘Arjuna, no need to worry, as being your close relative, I am there to help you’. Or it could also be that oh, son of Kunti, do not behave like a woman, be brave and start fighting instead of getting confused as you have the necessary knowledge to do what is required.

Why did Krishna position the chariot in front of Bhishma and Drona and not closer to Duryodhana? May be Krishna had a hidden agenda in doing so! If the chariot was placed in front of Duryodhana, may be Arjuna would have been so angry that the war would have started instantly and the world would not have been benefitted with this great philosophical treatise called “Bhagavad Gita”. Also Krishna asked Arjuna to see the ‘Kurus’ who are assembled there and did not say to look at the children of Dhritarashtra who are assembled there. Being a Kuru himself, Arjuna for sure is going to be confused.

Gita  1. 26

tatrapasyat sthitan parthah

pitrn atha pitamahan

acaryan matulan bhratrn

putran pautran sakhims tatha

svasuran suhrdas caiva

senayor ubhayor api

Meaning – There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his father-in-law and well-wishers–all present there.

Explanation – When Lord Krishna, told Arjuna to behold the Kuru on the battlefield, Arjuna saw the members of his family, assembled on both sides. He saw Bhurisrava, who was just like his father. He saw his grand-fathers and uncles such as Bhishma and Somadatta etc., preceptors Drona and Kripa etc., maternal uncles, such as Purujit, Kuntibhoja, Salya and Sakuni etc., brothers and cousins- Bhima and Duryodhana etc., sons, such as Abhimanyu, Ghatotkatcha, Laksmana (Duryodhana’s son) etc., grandsons, such as the sons of Laksmana; friends of Duryodhana and Pandavas, named Ashvatthama etc.,; fathers-in- law such as Drupada and Saibya etc., and also well-wishers, such as Satyaki and Kritavarma etc.

Gita  1. 27

tan samiksya sa kaunteyah

sarvan bandhun avasthitan

krpaya parayavisto

visidann idam abravit

Meaning – When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus:

Explanation – After seeing the warriors, who were related to him, through family and learning, on both the sides, Arjuna suddenly developed an attitude of kinship with them because he thought that on both sides there were his kinsmen and they would be killed in the war. In this way it was his family that would be destroyed ‘on either side. The use of the word ‘Kaunteyah’ in addressing Arjuna it indicates that since he is the son of Kunti he is affected by the morality and afflictions of the mundane world. The use of the word ‘kripaya’ signifies that Arjuna was naturally compassionate. By the use of the word ‘paraya’ it is intimated that not only for his own soldiers was he compassionate but for the enemy soldiers as well.

As a warrior and man of action Arjuna realizes the extend of sacrifice the society would be called upon to make in order that his ambition might be fulfilled and Duryodhana’s cruelty avenged. He reaches the highest level of compassion and his words subsequently clearly reflects his thoughts that reaffirms his feelings to avoid bloodshed at any cost including his own life.

Gita 1.7

asmakam tu visista ye

tan nibodha dvijottama

nayaka mama sainyasya

samjnartham tan bravimi te

Meaning – “know also, O best among twice born, the names of those who are the most distinguished among ourselves, the leaders of my army, these I name to thee for thy information”.

Explanation – In this verse, Duryodhana probably wants to say, that his side is in no way weaker than that of the Pandavas, but is rather stronger, yet according to political prudence however weak the army of an enemy may be; it should not be regarded as weak. Therefore, one should not have in the least, a feeling of neglect and indifference, towards the enemy. So Duryodhana already described the warriors of the other side, to make Drona careful and now he is giving the names of the warriors of his army.

However by addressing Dronacharya as “Dvijottama”, twice born, means a Brahmin, Duryodhana hints that as a Brahmin he may not be fit to lead an army of Kshatriyas. A kind of insulting statement and doubts the Gurus ability to fight as Brahmins basically adhere to the principles of the Vedas and practise Sanatana Dharma. Vedic Brahmin’s have six occupational duties, of which three are compulsory — studying the Vedas, performing Vedic rituals and practicing dharma. Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness are the qualities by which the Brahmins work. Also by saying “my army” to the Guru, Duryodhana is displaying arrogance of the highest order.

There are managers who suspect the loyalties of their own staff and this is mainly due to their weakness or fear of failure. Passing on confidential information, not doing enough to be successful, demotivating others, etc. could be the charges that they frame against anyone when failure looms large across the horizon.

Gita 1.8

bhavan bhismas ca karnas ca

krpas ca samitim-jayah

asvatthama vikarnas ca

saumadattis tathaiva ca

Meaning – There are personalities like yourself, Bhishma, Karna, Kripa, Ashvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.

Explanation – “O Acharya, in our army, there are so many valiant warriors, such as you, Bhishma, Karma, Kripacharya etc., while in the army of the Pandavas, such valiant warriors are not seen. In our army, two great warriors named Kripacharya and Ashvatthama are immortal, while in the army of the Pandavas there is none. Moreover, in our army there is no scarcity of righteous persons, therefore, we need not be afraid of them.

Duryodhana mentioned the exceptional heroes in the battle, all of whom are ever-victorious. Vikarna is the brother of Duryodhana, Ashvatthama is the son of Dronacharya, and Saumadatti, or Bhurisrava, is the son of the King of the Bahlikas. Karna is the half-brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Kripacharya is the brother in law of Dronacharya.

Once again Duryodhana is displaying his arrogance and lack of respect to elders and teachers by telling Dronacharya the members of his army that includes himself and the Grandfather Bhishma, indicating that they all are his employees and nothing more.

Gita 1.9

anye ca bahavah sura

mad-arthe tyakta-jivitah

nana-sastra-praharanah

sarve yuddha-visaradah

Meaning – There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

Explanation – Here Duryodhana inadvertently hits upon the fate of Kaurava army in saying that they are ready to give up their lives but the word ‘tyakta-jivita’ may also be construed to mean that they are all as good as dead.

Who would like to work in an organization where the Chief Executive Officer himself is not sure about the success and indicates that all might lose their job in due course of time as the company is destined to fail?

Gita 1.10

aparyaptam tad asmakamm

balam bhismabhiraksitam

paryaptam tv idam etesam

balam bhimabhiraksitam

Meaning – Our strength is immeasurable, and we are perfectly protected by Grandfather Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.

Explanation – Duryodhana thinks that the strength of his armed forces is immeasurable, being specifically protected by the most experienced general, Grandfather Bhishma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima. In fact Bhima is not the Commander in Chief of the Pandava army, yet Duryodhana has mentioned his name. This is because of the fact that Duryodhana was always envious of Bhima as he knew perfectly well that if he should die at all, he would only be killed by Bhima.

The word used by Duryodhana has double meaning and he cleverly expresses his lack of confidence in his army commandeered by grandsire Bhishma. “Aparyaptam” means unlimited, but could also mean inadequate. While the obvious meaning could be that the Kaurava army is unlimited and big compared to that of the Pandava army, it is not adequate to ensure victory as there is no unity of purpose in the Kaurava side. None of the senior generals in the Kaurava army is totally and unequivocally committed to their success like that of the Pandava generals or army.

Gita 1.11

ayanesu ca sarvesu

yatha-bhagam avasthitah

bhismam evabhiraksantu

bhavantah sarva eva hi

Meaning – Now all of you must give full support to Grandfather Bhishma, standing at your respective strategic points in the phalanx of the army.

Explanation – Duryodhana clearly felt that the victory of the Kauravas depended on the presence of Bhishma and Dronacharya in the battlefield. Although he knew that the two generals had some sort of affection for the Pandavas, he hoped that all such affection would now be completely given up by them. By saying the above words, Duryodhana wants to please Bhishma, so that he may be partial to his army. Secondly, he gives instruction to the warriors of his army, to see that Sikhandi should not face Bhishma. If Sikhandi comes in front of Bhishma, the latter will not use his arms and weapons against him, because he was a woman in the previous birth.

If anything happens to the leader, it could have a devastating impact on the morale of the entire army. They might think that if Pandavas can kill the mighty Bhishma, others are like dry grass in front of a raging fire and will be eliminated in matter of minutes.

Venu Payyanur

Chapter 1 – Arjuna Visada Yoga

Chapter one introduces the scene, the setting, the circumstances and the characters involved determining the reasons for the Bhagavad-Gita’s revelation. The scene is the sacred plain of Kurukshetra. The setting is a battlefield. The circumstance is war. The main characters are the Supreme Lord Krishna and Prince Arjuna, witnessed by four million soldiers led by their respective military commanders. After naming the principal warriors on both sides, Arjuna’s growing dejection is described due to the fear of losing friends and relatives in the course of the impending war and the subsequent sins attached to such actions. Thus this chapter is entitled: Lamenting the Consequence of War.

Bhagavad Gita 1.1

                                                                    dhritarashtra uvaca

dharma-kshetre kuru-kshetre

samaveta yuyutsavah

mamakah pandavas caiva

kim akurvata sanjaya

Dhritarashtra said – What did the sons of Pandu and also my people do when they had assembled together, eager for battle on the holy plain of Kurukshetra, O Sanjaya?

Dhritarashtra is the blind Kuru King. Just before the war, sage Vyasa offered him vision so that he could witness the war, but refused to accept it, instead pleaded with the Sage to give divine vision to his Minister cum Charioteer Sanjay, so that by sitting in his palace, Sanjay could see the developments in Kurukshetra. Dhritarashtra is blind, both physically and mentally. He is neither able to see with his physical eye nor through his mental eye. His love towards his own children, particularly Duryodhana, was so much blinding that he could not see all the adharma that is being perpetuated by them. In fact at times even he permitted and encouraged such acts.

Kurukshetra is the place where Mahabharata war is fought and is also known as “Dharma Kshetra”. It is said that anyone who dies in this holy place goes to heaven directly. The name Kurukshetra is derived from the fact that King Kuru, the king who started the Kuru dynasty did penance here. This is also the place where Parasuram did obeisance to his father by killing all the Kshatriya kings on earth five times and collected their blood as a revenge for his father’s murder.

The very question that the blind king asked is irrelevant as there is no point in asking “what my children and the sons of Pandu is doing in Kurukshetra where they have assembled eager for the war”. Because that exactly what they would be doing, war, fighting each other, except that Dhritarashtra had a glimpse of hope due to the significance of the place.  The phrase dharma-Kshetra Kurukshetra used by Dhritarashtra signifies two things. The first is that he is inwardly thinking that his sons who are not righteous might give back the kingdom to the Pandavas which they appropriated by fraudulent means, due to being influenced by the righteousness and holiness of the land where they have assembled for the war.  The second is that if the Pandavas who are virtuous by nature, increase in righteousness due to contact with the holiness of Kurukshetra and thereby lose all desire in regaining the kingdom after duly weighing the sinful consequences of slaying their kinsman and relatives.

Sanjaya means a person who has become free from attachment and aversion and thus speak only the truth. By addressing Sanjaya, Dhritarashtra expects him to speak the truth as it is.  By using the word ‘mamakah’ and ‘Pandava’ in referring to his sons and the sons of Pandu indicates disparity and shows that Dhritarashtra did not accept the sons of his deceased brother Pandu as he did his own sons and this reveals his enmity or dislike towards them.

Nepotism and favouritism is a common problem in many organizations that demotivates loyal and committed employees. If a Manager shows or showers special favour to a person, because of his religion, cast, creed, language or region, colour, sex or cronyism, the very structure and essence of that team loses and infighting, demotivation and disintegration starts. Whether it is hiring, promotions or compensation, performance and merit should be the only criteria for decision making.

In Government departments or organizations hiring and staffing is done based on religion or cast (reservation policy) but their main objective is social equity rather than performance or profitability. However hiring in private industries or organizations have to be based on merit as performance is critical for survival and growth of the company. As a manager if you compromise, you are not only compromising the company’s growth but also that of yours as well as those working with you. If the situation continues then good people will leave the company making it even more vulnerable to performance deterioration. If Dhritarashtra has shown equanimity, being the king, towards his as well as his brother’s sons, who consider and respect him as their father, Mahabharata war would not have taken place. Large scale destruction and death would have been avoided. Similarly you as a manager can avoid demoralisation of your team and destruction of your company by treating all your employees equally and reward them based on performance only.

Gita 1.2

Sanjaya uvaca

drishtva tu pandavanikam

vyudham duryodhanas tada

acaryam upasangamya

raja vacanam abravit

“Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words.”

Sanjaya, the minister and charioteer of Kind Dhritarashtra, was loyal to him but always advised the king not to ill-treat Pandavas. Having given special powers by sage Vyasa, Sanjaya was able to view the war as well as hear what they say and think wherever he is and will not be killed by weapons even if he walks through the battlefield unarmed.

Pandavas had 7 Akshouhini or regiments while Kauravas had much larger army of 11 Akshouhini.  Yet, Duryodhana was concerned about the strength of Pandava army and therefore went to the teacher to discuss the subject.

Duryodhana is the eldest son of Dhritarashtra and who was solely responsible for the war against Pandavas due to his greed and jealousy and by refusing to give them their rightful share of the kingdom. The word means ‘one who could not easily be fought against, He is also known as Suyodhana, ‘one who fights with ease’ denoting his valour. He is said to be an Avatar of the demon Kali, and was an incredibly powerful person.

Drona is the preceptor for both the Kauravas and Pandavas. Born as the son of Sage Bharadwaja, Drona got his early education, including training in Dhanurvidya (archery) from Rishi Agnivesa. Drupada, who became the King of Panchala was his classmate and best friend and also promised any kind of help when in need. However Drona was humiliated by the king when approached for financial help due to extreme poverty and the hurt Drona decided to take revenge. Drona took higher education under Parasuram and gained many divine weapons. On advice from his brother in law Kripacharya, Drona approached Bhishma and got appointed as the teacher for the young Kaurava and Pandava princes. With the help of his most loved and favourite student Arjuna, Drona attacked the Panchala kingdom, took King Drupada as prisoner and usurped half his kingdom.

Throughout the conflict Drona advised the king and Duryodhana to desist from evil ways and make peace with the Pandavas, but all in vain. He fought the war with the Kauravas, first under Bhishma and then as Commander in Chief of the Kaurava army. Born a Brahmin, he lived a life of Kshatriya, like his Guru Parasuram.

There are many questions that arise from this stanza. Why did Duryodhana go to Acharya Drona and not to Bhishma, who is the Commander in Chief? Was it a political move, particularly when Drona’s love towards Pandavas in general and Arjuna in particular was a well-known fact? Or is it because Bhishma’s loyalty towards the Kaurava side is taken for granted because of his oath taken earlier to protect the kingdom and lineage? And finally why did Sanjay address Duryodhana as King when he is only a princess and representing the king in the battle field.

Was Duryodhana behaving like a king even though he was not already the king? Those who are working in family owned companies such experiences are very common. You may be working there for many years and may already be the head of sales or marketing. The owner director of the company has full trust in you, having seen you perform over the years, yet, when his young sons joins the company after his graduation becomes your Boss and starts guiding you as to what and how to do the job! Some withstand the humiliation but many others look out for alternate opportunities!