Text 21 Observing the Armies on the Battlefield of Kuruksetra
22
worship—even for the denizens of heaven—Dhṛtarāṣṭra became very fearful about the influence of the holy place on the outcome of the battle. He knew very well that this would influence Arjuna and the sons of Pāṇḍu favorably, because by nature they were all virtuous. Sañjaya was a student of Vyāsa, and therefore, by the mercy of Vyāsa, Sañjaya was able to envision the Battlefield of Kurukṣetra even while he was in the room of Dhṛtarāṣṭra. And so, Dhṛtarāṣṭra asked him about the situation on the battlefield.
Both the Pāṇḍavas and the sons of Dhṛtarāṣṭra belong to the same family, but Dhṛtarāṣṭra’s mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pāṇḍu from the family heritage. One can thus understand the specific position of Dhṛtarāṣṭra in his relationship with his nephews, the sons of Pāṇḍu. As in the paddy field the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious field of Kurukṣetra where the father of religion, Śrī Kṛṣṇa, was present, the unwanted plants like Dhṛtarāṣṭra’s son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhiṣṭhira, would be established by the Lord. This is the significance of the words  dharma-kṣetre  and  kuru-kṣetre , apart from their historical and Vedic importance.
TEXT 2
सञ्जय  उचािन ॥
रष्ट्रा तु  पाण्डवानीके व्यूढें दुर्योधनस्तदा ।
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥२॥
sañjaya uvāca
ບຸນົມຸປີກາກຳ ປັນນາວປີກາການ ໄດ້ປ່ືນ
ācāryam upasaṅgamya
rājjā vacanam abravīt.
sañjayaḥ —Sañjaya;  uvāca —said;  dṛṣṭvā —after seeing;  tu —but;  pāṇḍava-anīkam —the soldiers of the Pāṇḍavas;  vyūḍham —arranged in military phalanx;  duryodhanaḥ —King Duryodhana;  tadā —at that time;  ācāryam —the teacher;  upasaṅgamya —approaching nearby;  rājā —the king;  vacanam —words;  abravīt —spoke.