The nectar of the Gita is must read by all. Read and share well
।।Gita।।
A humble request to all of you, read it and share it.
These are the nectar elements of the Gita. Perhaps it will be very easy for all of you to understand.
।।Verse।।
Dharmakshetra Kurukshetra Samaveta Yuyotsava.
Mamka: Pandavaschave Kimkurvat Sanjay
Meaning:-
Hey Sanjay! What did both my and Pandu’s sons wishing for war gathered in Dharmabhoomi Kurukshetra?
Word configuration.
Sanjay = Hey Sanjay!
Dharmakshetra=Dharmabhoomi
Kurukshetra = In Kurukshetra
Samveta: = Gathered
Yuvatsava: = warriors
Mamka: = my
F = more
Pandava: = Panduka’s sons
Av = also
Kim = what
Akurvat = done?
Dharmakshetra Kurukshetra- In Kurukshetra, the gods had performed a yajna. King Kurune also did penance here. It is called Dharmabhoomi Kurukshetra due to Yajnadi due to religious work and Raja Kuruki being austerity.
Here, Dhritarashtra in giving the words ‘Kshetra’ in the terms ‘Dharmakshetra’ and ‘Kurukshetra’ means that it is the land of its Kuruvanshi. It is not only a land of battle, it is also a pilgrimage ground in which beings can live and do their welfare by performing holy deeds. In this way, all the benefits of the temporal and the hereafter will be benefited – this land has been chosen for war only by considering it and taking the consent of the best men.
In the world, there is often a fight over three things – land, money and women. In these three also, the fighting of kings is mainly with the land. Here, giving the post of ‘Kurukshetra’ also means fighting with land. In Kuruvansh
Dhritarashtra and Panduka’s sons all become one. Due to being Kuruvanshi, both of them have equal rights in Kurukshetra i.e. King Kuruki. Therefore (due to Kauravas not giving their land to the Pandavas), both have come to fight for the land.
Although it is reasonable, justifiable to give the post of ‘Kurukshetra’ for both of them because of their land, our Sanatan Vedic culture is such a unique thing that if any work is to be done, it is only by keeping the religion in front. War-like work also takes place in Dharmabhoomi-Tirthambhumi, so that those who die in war can be saved and become well. Therefore, here the word ‘Dharmakshetra’ has come with Kurukshetra.
There is also another thing known as ‘Dharma’ in the beginning. If ‘Dhar’ is taken from the ‘Dharma’ verse of the beginning and ‘M’ is taken from the verse ‘Mum’ in the last verse of the eighteenth chapter, then the word ‘Dharma’ is created. Therefore, the entire Gita is under religion, that is, following the Dharma, the principles of the Gita are followed and according to the principles of the Gita, doing duties and deeds becomes a ritual of Dharma.
From these Dharmakshetra Kurukshetra’ posts, all human beings should learn that if any work is to be done, it should be done by keeping the religion in front. Every work should be done in the interest of everyone, not just in terms of their happiness and comfort; And the scripture should be kept in front of the duty-abstraction (Gita – Twenty-fourth verse of the sixteenth chapter).
Samaveta Yuyotsava:- Duryodhana did not accept the treaty even after the kings had proposed the treaty again and again. Not only this, even after asking Lord Shri Krishna, my son Duryodhana clearly said that without fighting, I will not give the sharp needle-like tip of land to the Pandavas. Then the Pandavas have also forced to accept war. In this way both my son and Panduputra have gathered together with the will of the war.
Even though both armies had a desire for war, Duryodhana had a special desire for war. His main objective was the state-body. Whether it should be from the attainment of religion, from unrighteousness, from justice or from injustice, in the prescribed manner or in the forbidden manner, in any way we should get the state – it was its spirit. Therefore, especially Duryodhana’s side was the one wishing for Yuyutsu, that is, war.
Religion was predominant among the Pandavas. He had such a feeling that though we will take care of life, we will not let our religion be hindered, we will not run against religion. Maharaj Yudhishthira did not want to fight about this. But due to the orders of the mother whose command Yudhishthira had married to Draupadi, including the four brothers, Yudhishthira had a tendency in war. It means that Duryodhana etc. was Yuyutsu only with the state, but Pandavas became Yuyutsu only with religion.
Mamaka: Pandavaschaiva—The Pandavas considered Dhritarashtra (like his father’s elder brother) like a father and obeyed him. Even after Dhritarashtra gave inappropriate orders, Pandavas did not consider them to be just and unfair. Therefore, under the term ‘Mamaka:’ both Kauravas 1 and Pandavas come here. Nevertheless, the separation of the term ‘Pandava:’ implies that Dhritarashtra did not have the same sentiment among his sons and among the Panduputras. There was partiality among them, love for their sons. Those Duryodhana Adikos considered themselves, but did not consider the Pandavas as their own. 2 Therefore they have used the term ‘Mamaka:’ for their sons and ‘Pandava:’ for Panduputras; Because the expressions which are inside, they usually come out of speech. Due to this dualism, Dhritarashtra had to suffer the grief of his family. From this, people should learn that in their homes, in the localities, in the villages, in the provinces, in the countries, in the communities, they are duplex, that is, they are second – do not have such a feeling. Because of the dualism, there is no love, affection, and bickering.
Giving the word ‘and’ with the title ‘Pandava:’ here means that the Pandavas are very big religions; Therefore, they should not have to fight. But if they also came to the battleground for war, what did they do when they came there?
‘Mamka:’ and ‘Pandava:’ —the first of these
Mamka: Answer to the verse Sanjay will give the thirteenth verse from the second (second) verse that your son Duryodhana, seeing the Pandavas ‘army, went to him and named the Pandavas’ chief commanders in order to create hatred for the Pandavas in Dronacharya’s mind. After that Duryodhana named his chief warriors of his army and praised his battle skills. To appease Duryodhana, Bhishmajee rang loudly with a conch shell. Hearing him, the conch shells and instruments in the Kaurava army rang. Then from the fourteenth verse to the nineteenth verse ‘Pandava:’ we will answer that the Pandavapati Bhagwan Sri Krishna played the conch while sitting in the chariot. After that Arjuna, Bhima, Yudhishthira, Nakula, Sahadeva, etc., played their respective conch shells, which caused Duryodhana’s army to be shaken. Even after that, Sanjay will start talking about Pandavas by saying the twentieth verse from Shri Krishna and Arjun’s dialogues.
Kimkurvat – The word ‘Kim’ has three meanings – Choice, Blasphemy (objection) and Question.
War or not? This kind of option cannot be taken here; Because ten days of war has been fought, and after Bhishmaji has dropped the chariot, Sanjay comes to Hastinapur and narrates the incident to Dhritarashtra.
‘What did my son and Panduka do, who sat in battle! They should not have to fight ‘- even such blasphemy or attack cannot be taken here; Because the war was going on and even inside Dhritarashtra, there was no sense to ask objectively.
Here, the meaning of the word ‘Kim’ is just right. Dhritarashtra is asking Sanjay to know all the different types of small and big events in detail in order to know exactly in detail.
Addendum bhava –My son (Mamka 🙂 and’ Panduke son ‘(Pandava:) – This differences created raga-malice, which led to a fight, a stir. The result of the raga and envy born within Dhritarashtra is that a hundred Kauravas were killed, but not a single Pandava was killed!
As the curd is stirred, there is a stir in it, due to which the butter comes out, similarly the stir created by the ‘mamka:’ and ‘pandava:’ awakened Arjuna’s desire for well-being, from which the Bhagavadgirupi butter came out!
Implies
This meant that the battle was created in the movement in Dhritarashtra and in the Arjun’s movement, Gita appeared!
The expressions of daily venerable worship.
Swami Shri Ramsukhdas Ji.
From: Acharya Swami Vivekananda
Shridham shri ayodhya ji
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