Bhagwat Geeta Chapter 1 Shlok 1

Dhritrashtr  is  the  very  image  of  ignorance;  and  Sanjay  is  the embodiment of self-restraint. Ignorance lurks at the core of the objective,the  outward-looking  mind.  With  his  mind  enveloped  in  darkness, Dhritrashtr is blind since birth, but he sees and hears through Sanjay, the epitome of self-control. He knows that God alone is real, but 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.

The human body is a field for combat. When there is abundance of  divinity  in  the  realm  of  the  heart,  the  body  is  transmuted  into  a Dharmkshetr (field of dharm), but it degenerates into a Kurukshetr when it is infested with demoniacal powers. Kuru means “do” and the word isan imperative. As Lord Krishn has said, “Driven by the three properties born out of prakriti (nature) man is compelled to act; without action he cannot even live for a moment.” These properties, virtue, ignorance,and passion, compel him to act. Even in sleep action does not cease,for it is the necessary sustenance for the body. The three properties bind men, from the level of gods to that of the lowest creatures such as worms. So long as the material world and its properties are, kuru must be. Therefore, the sphere of birth and death, of sinful impulses, which are evolved from a previous source or prakriti (nature) is Kurukshetr, whereas the sphere of righteous impulses which guide the Self to God,the highest spiritual reality, is Dharmkshetr

Archaeologists are engaged in research in Punjab, Kashi, and Prayag to locate Kurukshetr. But the poet of the Geeta has himself suggested, through Lord Krishn, where the war of his sacred poem was fought. “This body is itself, O Arjun, a battlefield, and one who conquers it  grows  spiritually  dexterous  by  perceiving  its  essence.”  He  then elaborates the structure of this “battlefield”, sphere of action, constituted of ten perceptors , the objective and the subjective mind, the ego, all the five perversions [object carriers (tanmatra) of the five senses of perception  -  word,  touch,  form,  taste  and  smell  -  these  are  the  five objects of the senses and the three properties. The body itself is a field, a ring or an arena. The forces that clash on this field are two fold, the godly and the ungodly, the divine and the devilish, the offspring of Pandu and those of Dhritrashtr, the forces that are congenial to the essentially  divine  character  of  the  Self  and  those  which  offend  and demean it.

The  clue  to  the  mystery  of  the  conflict  between  the  opposed impulses begins to be seen when one turns for enlightenment to an exalted sage who has enriched himself with worship and meditation.This field belongs to one who realizes its essence, and the war fought on it is the only real war. History is crowded with wars of the world, but the  victors  in  these  wars  have  but  sought  in  vain  for  a  permanent conquest. These wars were nothing beyond acts of retribution. True victory lies in subduing matter and in perceiving, as well as becoming one with, the Supreme Spirit that transcends it. This is the only conquest in  which  there  is  no  prospect  of  defeat.  This  is  true  salvation  after which there are no fetters of birth and death.

The mind lying in the abyss of ignorance perceives through self restraint, and thus knows what has transpired on the battlefield, where fighters include even those who have known its reality. Vision is ever in proportion to mastery of the mind and the senses