योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥
Summary Translation:
Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra in this war.
Arjuna continues his request, and his words reveal a strong sense of moral superiority and righteous indignation. He refers to Duryodhana as 'Durbuddheh'—evil-minded or of wicked intellect. He wants to see those who have 'samagatah' (assembled) here not just for their own sake, but 'priya-chikishavah'—desiring to do what is pleasing to that evil-minded king. This shows Arjuna’s clear understanding of the 'Adharmic' roots of the conflict. He sees his opponents as people who are supporting a wrong cause simply to please a wicked leader. By using the word 'avekshe' (let me look/behold), he emphasizes his need for a direct sensory encounter with the enemy. At this stage, Arjuna is firmly convinced of his own rightness. He sees himself as the instrument of justice about to strike down those who have aligned themselves with evil.
There is a subtle psychological observation here about the nature of crowds and loyalty. Arjuna realizes that many of the people on the other side might not be evil themselves, but they are 'priya-chikishavah'—they are there out of misplaced loyalty or to please someone in power. This is a common theme in human history, where good people end up supporting bad causes due to social pressure or individual attachments. In our practical lives, this shloka teaches us about the 'company we keep.' If we associate with a 'Durbuddhi' (evil-minded person) and work to please them, we become part of their 'Adharma'. Arjuna’s desire to see these people is a desire to see the faces of 'Compromise.' He wants to understand the collective will that is standing against the truth. However, his judgment of them as supporters of evil is what will make his eventual emotional collapse so painful, as he realizes that among these supporters of evil are his own beloved grandfather and teacher.
The term 'Yotsyamanan' (those who are about to fight) captures the imminence of the action. Arjuna is not looking at a distant memory; he is looking at the people who, in a few minutes, will be trying to kill him. This creates a high-pressure environment for his observation. From a strategic perspective, he is identifying the key players. But from a narrative perspective, Sanjaya is showing Dhritarashtra that Arjuna has correctly identified the source of the problem: the 'Durbuddhi' of Duryodhana. This shloka is the final expression of Arjuna's 'Kshatriya' resolve. He is ready to destroy the wicked and their supporters. He is at the peak of his martial identity, fully integrated and ready for battle. This makes the total disintegration of that identity in the next few verses one of the most powerful psychological transitions in literature.
Philosophically, Shloka 1.23 explores the concept of 'Dur-buddhi' versus 'Su-buddhi'. , 'Buddhi' (intellect) is the mirror of the soul. When it is 'Dur' (wicked/polluted), it reflects 'Adharma'. Duryodhana represents the 'Polluted Intellect' that is driven by greed and envy. Arjuna’s desire to see those who 'please' the evil intellect is a study in the 'Co-dependency of Evil'. , evil cannot exist in isolation; it requires the 'Priya-chikishavah'—the senses and faculties that agree to serve the ego's selfish desires. In spiritual practice, we must identify which of our internal faculties are serving the 'Durbuddhi' (our lower nature). Are our senses working to please our higher self or our lower cravings?
The framework of 'Priya-chikishavah' (desiring to please) is also a commentary on the 'Gunas'. Many of the warriors on the Kaurava side were 'Sattvic' (like Bhishma) but were bound by 'Rajasic' or 'Tamasic' loyalty. Philosophically, this is the tragedy of the human condition: our higher qualities are often enslaved by our lower habits. Arjuna's 'Avekshe' (beholding) is the act of 'Manana'—reflecting on the nature of the obstacles. He sees that the enemy is a unified front of people wanting to please a single ego. , this represents the 'Vyuha' or the formation of the 'Moola-Avidya' (primordial ignorance). Ignorance gathers all the 'Vrittis' around it to maintain its existence. To destroy ignorance, one must first behold its supporters.
Moreover, the philosophical theme of 'Samagata' (assembled) refers to the 'Sangha' or the 'Collection' of past karmas that have now come to fruition. , the battlefield is the 'Antahkarana' (the internal instrument) where all these karmas are assembled to be resolved. By calling Duryodhana 'Durbuddheh', Arjuna is attempting to separate himself from the 'Adharmic' field. But , the Gita will teach that 'I' and 'Other' are an illusion. As long as Arjuna sees the 'Durbuddhi' only in Duryodhana and not the 'Moha' (delusion) in himself, his vision is incomplete. From a religious perspective, this verse teaches that the first step to liberation is identifying the wicked intellect within us and seeing how we have spent our lives trying to please it. This shloka marks the final moment of Arjuna's objective analysis before the subjective reality of his attachments hits him like a tidal wave.