Gita 01.23: Virtue Doesn’t Count When Determining The Military Count In A Fight

 

Audio Link 1:  https://www.thespiritualscientist.com/gita-01-23-virtue-doesnt-count-when-determining-the-military-count-in-a-fight/

 

yotsyamānān avekṣe ’haṁ

ya ete ’tra samāgatāḥ

dhārtarāṣṭrasya durbuddher

yuddhe priya-cikīrṣavaḥ 

 

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.

 

Translation:

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhṛtarāṣṭra.

 

Explanation:

“Yotsyamānān avekṣe’haṁ”: Arjuna says, “I want to see those who have come here to fight.”

“Ye ete ’tra samāgatāḥ”: Those who have assembled here.

“Dhārtarāṣṭrasya durbuddher”: The son of Dhṛtarāṣṭra is durbuddher—vicious, evil-minded, misled, with an evil intelligence. It’s interesting that Duryodhana is referred to here as “durbuddher.” The “dur-dur” rhyme is present in the verse.

“Yuddhe priya-cikīrṣavaḥ”: By fighting for Duryodhana, they desire his good (priya-cikīrṣavaḥ).

 

The point of this discussion is that Arjuna says: “I want to see those who are fighting (yotsyamānān). I want to observe (avekṣe’haṁ) those who have assembled here (ye ete ’tra samāgatāḥ).” We discussed earlier how Arjuna already knew who had gathered, so his desire to see them might seem a bit confusing. The point is that Arjuna’s intent is not just to see the warriors, but to understand their disposition. He knows that Duryodhana himself is evil-minded (dhārtarāṣṭrasya durbuddher), but who are the many warriors who have assembled, desiring his welfare? (yuddhe priya-cikīrṣavaḥ). Duryodhana had previously stated that there are many ready to fight for his sake, willing to lay down their lives for him. Similarly, Arjuna is asking: Who are the ones here, ready to fight, who are supporting Duryodhana’s cause?

 

Considering that the previous two verses seem to convey similar ideas, what is the point of this verse? In Bhagavad-gītā 1.22, Arjuna asks, “kair mayā saha yoddhavyam, asmin raṇa-samudyame” (With whom do I have to contend in this battle of arms?). In the verse before that, he says, “senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta, yāvad etān nirīkṣe ’haṁ yoddhu-kāmān avasthitān” (Please position my chariot between the two armies so that I may see those who are assembled here and desire to fight).

 

Arjuna is not merely a commentator observing the battle. He needs to be actively involved in fighting against his opponents. His request to position the chariot in the midst of the armies and his inquiry about his adversaries underscore his role as an active participant, not a passive observer.

 

In this verse, the emphasis is on the fact that the warriors have assembled to support the evil-minded son of Dhṛtarāṣṭra. Arjuna’s curiosity is directed at understanding who among them would align with someone so morally corrupt. He is questioning how many people are willing to fight on behalf of someone with such negative qualities.

 

It is indeed surprising how often people align with evil when the time of reckoning arrives. We are all accountable for our actions, and while moral conflicts over good and bad are a constant throughout history, some are more serious than others. Amidst such serious conflicts, it is important that we learn to stand for virtue. Certainly, it’s true that in every moral conflict, things are never black and white—there are often shades of gray. However, not everything falls into the category of gray. There are also clear instances of black and white. Hence, we need to situate ourselves in a way that allows us to work fruitfully and constructively, moving forward in our life journey. Choosing the side of wrong carries serious consequences. In the case of the Pāṇḍavas and the Kauravas, the Pāṇḍavas’ cause was clearly virtuous, while the Kauravas’ cause was clearly problematic. Despite this, the Pāṇḍavas suffered, and the number of supporters for the Kauravas was greater.

 

At one level, Duryodhana’s shrewd political alliances played a role. Additionally, Duryodhana’s position of power made him the favored choice for many, as people generally prefer to bet on the winning horse. If one were to place a bet, it would most likely be on the person in power, who is perceived as more likely to win. With his control over the royal power, royal treasury, and the royal army, Duryodhana appeared to be the stronger contender. Consequently, most warriors chose to support him.

 

For the Pāṇḍavas, while they were not idealists, the healthy dose of realism which was required could sometimes be quite disappointing. They realized that something was seriously wrong. They wondered how so many people had ended up aligning with the wrong cause. Although they knew who had allied with whom, Arjuna wanted to understand the depth of their commitment. If people are not fully convinced of a cause, their efforts will be half-hearted. Therefore, Arjuna sought to discover whether those supporting Duryodhana’s evil cause were genuinely committed or merely half-hearted.

 

Arjuna aimed to observe the true disposition of the people on the opposite side. In these three verses, Arjuna’s request to see who is actually out there ready to fight becomes evident. In the next verse, Krishna will respond through his actions and words, which we will explore in our future sessions.

 

Thank you.