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Bhagavad-gītā 1.23

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ २३ ॥
yotsyamānān avekṣe ’haṁ
[yotsyamaanaan avekshe ’ham]
ya ete ’tra samāgatāḥ
[ya ete ’tra samaagataah]
dhārtarāṣṭrasya durbuddher
[dhaartaraashtrasya durbuddher]
yuddhe priya-cikīrṣavaḥ
[yuddhe priya-chikeershavah]
Word-for-word
yotsyamānān — those who will be fighting avekṣe — let me see aham — I ye — who ete — those atra — here samāgatāḥ — assembled dhārtarāṣṭrasya — for the son of Dhṛtarāṣṭra durbuddheḥ — evil-minded yuddhe — in the fight priya — well cikīrṣavaḥ — wishing .
Blended reading (Sanskrit + English inline)
yotsyamānān avekṣe ’haṁ
yotsyamānān
those who will be fighting
avekṣe
let me see
ya ete ’tra samāgatāḥ
aham
I
ye
who
ete
those
atra
here
dhārtarāṣṭrasya durbuddher
yuddhe priya-cikīrṣavaḥ
samāgatāḥ
assembled
dhārtarāṣṭrasya
for the son of Dhṛtarāṣṭra
durbuddheḥ
evil-minded
yuddhe
in the fight
priya
well
cikīrṣavaḥ
wishing .
Important Words
  • yotsyamānān — those who will be fighting
    Future participle of *yudh*. Same root, third form in three verses (*yuyutsavaḥ* v.1, *yoddhu-kāmān* v.22, *yotsyamānān* v.23). Vyāsa is grammatically circling the verb of fighting — desiderative, infinitive, future participle. The Gītā is announcing that the question is not *can we fight* but *what is fighting really for*.
  • avekṣe — let me see
    First-person optative of *ava-īkṣ* — to look down upon, to inspect from above. Arjuna asks for the *bird's-eye* view. The Gītā begins with the soul climbing for vantage.
  • dhārtarāṣṭrasya — for the son of Dhṛtarāṣṭra
    Genitive singular — *of/for Dhṛtarāṣṭra's son*. Arjuna does not even name Duryodhana directly. He names the *father* through the son — the lineage, the family responsibility. The blind king's name keeps haunting the verses; he is the absent author of the war.
  • durbuddheḥ — evil-minded
    *Dur-* (bad) + *buddhi* (intelligence). The opposite of *dhī-matā* ("very intelligent," v.3) and *su-mati*. The Gītā's whole psychology runs on *buddhi*: a clear *buddhi* yokes the soul to dharma, a *dur-buddhi* yokes it to ruin. The diagnosis is precise.
  • cikīrṣavaḥ — wishing
    Desiderative of *kṛ* (to do, to make) — *those wishing to do*. Same root as *karma*. The Kaurava warriors are *wishing to please* Duryodhana — wishing to *do* him good. The Gītā keeps catching the heart at the moment before action: the *wish to act* is where dharma is won or lost.
Let me see those who have come here to fight, wishing to please the evil-minded son of Dhṛtarāṣṭra.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna's request grows pointed: he wants to see who came merely to please the 'evil-minded' Duryodhana. The word 'dur-buddheḥ' is the first overtly judgmental term Arjuna uses — a flash of righteousness just before his collapse into doubt.
Further notes (विवरण · Vivaraṇa)
Priya-cikīrṣu is a doubly-derived form: desiderative cikīrṣ- 'desire to do' + priya 'favor' as upapada — 'those wishing to do something pleasing.' Yotsyamāna is future participle passive in form but active in sense (a special use with √युध्). Arjuna's labeling Duryodhana durbuddhi shows he still sees the war's moral asymmetry — momentarily — before kinship eclipses dharma in his mind.
Prose order (अन्वय · Anvaya)
ये एते दुर्बुद्धेः धार्तराष्ट्रस्य युद्धे प्रिय-चिकीर्षवः अत्र समागताः, अहं तान् योत्स्यमानान् अवेक्षे ।
ye ete durbuddheḥ dhārtarāṣṭrasya yuddhe priya-cikīrṣavaḥ atra samāgatāḥ, ahaṃ tān yotsyamānān avekṣe |
I shall behold those gathered here, desiring to do a favor in battle to the evil-minded son of Dhṛtarāṣṭra, ready to fight.
Word split (पदच्छेद · Padaccheda)
योत्स्यमानान् अवेक्षे अहं ये एते अत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेः युद्धे प्रिय-चिकीर्षवः ॥
yotsyamānān avekṣe ahaṃ ye ete atra samāgatāḥ | dhārtarāṣṭrasya durbuddheḥ yuddhe priya-cikīrṣavaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
योत्स्यमानान् yotsyamānān √युध् fut. (future) pass. (passive) part. acc.pl. (accusative plural)m. those about to fight
अवेक्षे avekṣe अव+√ईक्ष् pres. (present) 1sg.ātm. (ātmanepada / middle voice) I look upon
अहम् aham अस्मद् nom.sg. (nominative singular) I
ये ye यद् rel. pron. (pronoun) nom.pl. (nominative plural)m. who
एते ete एतद् dem. (demonstrative) pron. (pronoun) nom.pl. (nominative plural)m. these
अत्र atra ind. (indeclinable) here
समागताः samāgatāḥ सम्+आ+√गम् p.p.p. (past passive participle) nom.pl. (nominative plural)m. assembled
धार्तराष्ट्रस्य dhārtarāṣṭrasya धार्तराष्ट्र (m.) gen.sg. (genitive singular) of the son of Dhṛtarāṣṭra (Duryodhana)
दुर्बुद्धेः durbuddheḥ दुर्बुद्धि adj. gen.sg. (genitive singular)m. evil-minded
युद्धे yuddhe युद्ध (n.) loc.sg. (locative singular) in battle
प्रिय-चिकीर्षवः priya-cikīrṣavaḥ प्रिय (n.) + चिकीर्षु (desid. (desiderative) adj.) nom.pl. (nominative plural)m., upapada-tatpuruṣa desiring to do a favor
Purport

It was an open secret that Duryodhana wanted to usurp the kingdom of the Pāṇḍavas by evil plans, in collaboration with his father, Dhṛtarāṣṭra. Therefore, all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them on the battlefield before the fight was begun, just to learn who they were, but he had no intention of proposing peace negotiations with them. It was also a fact that he wanted to see them to make an estimate of the strength which he had to face, although he was quite confident of victory because Kṛṣṇa was sitting by his side.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanumān’s insignia on his flag, seeing the sons of Dhṛtarāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and those with whom I should fight. I see that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20-23. O King, then, as the armies prepared to fight, Arjuna with Hanuman insignia on his flag, seeing the sons of Dhṛtrāṣṭra standing there, taking his bow in hand, spoke to Hṛṣīkeśa: O Acyuta, please station my chariot between the two armies, so I can view at the commencement of the war those standing desirous of fighting, and those with whom I should fight. I believe that those who have gathered here, desiring to please the foolish sons of Dhṛtarāṣṭra, are intent on fighting.
Commentary

Mahīpate means “O Dhṛtarāstra.” Arjuna then spoke. “O Acyuta, you do not deviate from your innate nature—from your affection for your devotee, or from your supreme power. Controlled by this quality, without fear, place my chariot according my words, the words of your devotee.” He then speaks of the purpose of doing so. ‘Place the chariot so that I can see who are situated firmly, not trembling in fear (avasthitān), who are desirous of fighting (yoddu kamān), with no desire for compromise.” “But you are fighter, not a spectator. What will be accomplished by viewing this?” “I wish to see at the beginning of the battle those friends and relatives in whose company I will fight, and those friends and relatives against whom I will fight. For that purpose, place my chariot between the two armies. ” “Out of friendship they will make peace.” “No, there will be no conciliation between the two sides. I believe (avekṣe) that they are intent on fighting (yotsyamānām). They are intent on fighting, desiring to please the son of Dhṛtarāstra who is unintelligent (durbuddheḥ), ignorant of means for his own survival (ignorant that he is going to die), even in face of this war, which does not sober his intelligence. Therefore my viewing the rival party in war has been justified. ”

Bhūrijana Dāsa Gauḍīya
Translation
Let me see those who have come here to fight, wishing to please the evil‑minded son of Dhrtarastra. (cn/DS) 'Birds of the same feather flock together.'
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.23 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
1.20 - 1.25 Arjuna said - Sanjaya said Thus, directed by him, Sri Krsna did immediately as He had been directed, while Bhisma, Drona and others and all the kings were looking on. Such is the prospect of victory for your men.
Śrī Abhinavagupta Classical
Translation
1.12 1.29 Sri Abhinavgupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
1.23. For I desire to observe those who are assembled here to fight, wishing to please in battle the evil-minded Duryodhana (the son of Dhritarashtra).
Commentary

1.23 योत्स्यमानान् with the object of fighting? अवेक्षे observe? अहम् I? ये who? एते those? अत्र here (in this Kurukshetra)? समागताः assembled? धार्तराष्ट्रस्य of the son of Dhritarashtra? दुर्बुद्धेः of the evilminded? युद्धे in battle? प्रियचिकीर्षवः wishing to please.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.23 These who have assembled here and want to accomplish in the war what is dear to the perverted son of Dhrtarastra, I find them to be intent on fighting.
Shri Purohit Swami Classical
Translation
1.23 And gaze over this array of soldiers, eager to please the sinful sons of Dhritarashtra."
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.3 BG 16.21 BG 18.59 SB 7.5.13 SB 10.44.30 SB 1.7.30 CC Madhya 25.43 CC Madhya 17.178 CC Ādi 17.78 Kaṭha Upaniṣad 1.3.14Muṇḍaka Upaniṣad 3.2.4
Related lectures
Personal Guidance
Real courage faces opposition directly — refusing to look at one's challenges is no kind of dharma.
Practical Applications
  • Identify the difficulty you are most avoiding looking at; spend ten minutes today examining it honestly.
  • Replace fantasy ('it will resolve itself') with sober assessment.
  • When you teach or guide others, help them face the field, not flee it.
Reflection Questions
  • What in my life am I refusing to actually see?
  • Where does avoidance masquerade as patience or detachment?
Analogy

A man who calls his enemy by the truth of the enemy's intent — *durbuddheḥ*, evil-minded — and yet wishes to *see* him face to face, is not yet broken. The honest naming and the steady looking belong to the same act of courage.

📝 My note

Source: vedabase.io

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