In plain words
So long as there is no mine and others', it is the Dharmakṣetra. By the time mine and others' begin, it has turned into the Kurukṣetra. So in this, born a Dharmakṣetra and turned into a Kurukṣetra, māmakaḥ pāṇḍavāś caiva: my own people, called mamatva, and the pure sāttvic qualities. Kim akurvata sañjayaḥ: Dhṛtarāṣṭra asked what they were doing. What does this Dhṛtarāṣṭra mean? Dhṛtarāṣṭra is the one who, with no Prema for God and no knowledge of the Ātma, is sunk in the vāsanās of worldly objects. Those sunk in the vāsanās of sense objects are Dhṛtarāṣṭra. He built up the pride that says, My people, my people, I and my people. Not only this. Whatever his wicked, evil sons did, Dhṛtarāṣṭra was the one who backed it and said yes; Dhṛtarāṣṭra was the one who went on backing all the injustice, wrongdoing and misconduct his sons committed. Today, because such parents have become many, such Kauravas are growing many on the earth.
Beside such an ignorant man was the wise Sañjaya. That is, a great wise man who had mastered all the senses. Sañjaya! You tell me, he said. It means: because you are wise, you have the authority to tell me. I have all the wealth and riches I want. I have all the luxury and good fortune I want. But this luxury and good fortune, this wealth and these riches, do not give me Ānanda. Only mastery of the senses gives Ānanda. Only Prema for God gives Ānanda. Dhṛtarāṣṭra is the right example of this. Though he always lay on a bed of swan's down, it was for him as though he lay on burning coals. The reason was only that he had no Prema for God. That he had no fear of sin. That he had no love for God. Where love for God and fear of sin are, there one can live free of care. So the Dharmakṣetra is not something set apart somewhere. Our body itself is the Dharmakṣetra. The body free of faults is the Dharmakṣetra. The body full of faults is the Kurukṣetra. That is, both the qualities of pravṛtti and the qualities of nivṛtti are in this body. Between the two, a fight goes on all the time. That is why Kṛṣṇa, the form of the Ātma, keeps the qualities of pravṛtti away and stands as a help to the qualities of nivṛtti alone.
Wise ones! Today, if we wish to grasp well the inner meaning of the Bhagavad Gītā, if we wish to understand well how the Kauravas and the Pāṇḍavas differ, we must go deep into this Mahābhārata and inquire. Whatever small task the Pāṇḍavas took up, they began it with Kṛṣṇa before them. When they wanted to perform the Rājasūya sacrifice, they waited for Kṛṣṇa's command.