This shloka continues Arjuna’s reason for asking Kṛṣṇa to place the chariot between the two armies.

In the previous shloka, Arjuna said that he wanted to see the warriors standing ready to fight and know with whom he must fight in this great war-effort. Now he adds another reason: he wants to see all those who have gathered to support Duryodhana.

The phrase yotsyamānān avekṣe aham means “I wish to see those who are going to fight.” The word avekṣe again shows careful seeing. Arjuna wants a clear view. This is not a casual glance. He wants to see the people who have come to participate in the war.

He says ye ete atra samāgatāḥ — “those who have assembled here.” The Mahābhārata war is not just a small family quarrel between two groups of cousins. Many kings and warriors from different regions have assembled. Some have joined the Pāṇḍava side; many have joined the Kaurava side. Arjuna wants to see these assembled allies also.

Then comes the important phrase dhārtarāṣṭrasya durbuddheḥ — “of the evil-minded son of Dhṛtarāṣṭra.” Here dhārtarāṣṭrasya refers to Duryodhana, the son of Dhṛtarāṣṭra. Arjuna calls him durbuddhi, one with a wicked or adhārmic mind.

This word is very important. At this point, Arjuna is not yet looking at the war as a problem of relatives versus relatives. He is not yet saying, “How can I fight my grandfather and teacher?” That shift will come later. Here, his understanding is still governed by dharma. He sees Duryodhana as durbuddhi, one whose mind is adhārmic. The war is still seen by Arjuna as a fight between dharma and adharma.

The phrase yuddhe priyacikīrṣavaḥ means “those who wish to do what is pleasing to Duryodhana in this war.” Arjuna wants to see those kings and warriors who have assembled to support and please the evil-minded Duryodhana in the battle. They are not merely standing there by accident. They have joined the war in a way that pleases the evil-minded Duryodhana.

So the shloka shows Arjuna’s clear pre-crisis attitude. He wants to inspect the assembled fighters, especially the allies who have come to please Duryodhana in war. His blood is still warm with the recognition that Duryodhana has committed many wrongs. Arjuna’s intellect is still seeing the situation as dharma versus adharma. The sentimental confusion has not yet begun.