इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।
।।13.7।।इच्छा? द्वेष? सुख? दुःख? संघात? चेतना (प्राणशक्ति) और धृति -- इन विकारोंसहित यह क्षेत्र संक्षेपसे कहा गया है।
13.7 Iccha, desire: Having experienced again an object of that kind which had given him the feeling of pleasure earlier, a man wants to have it under the idea that it is a source of pleasure. That is this desire which is an attribute of the internal organ, and is the field since it is an object of knowledge. So also dvesah, repulsion: Having experienced again an object of that kind which he had earlier felt as a cause of sorrow, he hates it. That is this repulsion, and it is surely the field since it is an object of knowledge. Similarly, sukham, happiness- which is favourable, tranil, having the ality of sattva-is the field since it is an object of knowledge. Duhkham, sorrow-which is by nature adverse-, that, too, is the field since it is a knowable. Sanghatah is the aggregate, the combination, of body and organs. Cetana, sentience, is a state of the internal organ, manifest in that aggregate like fire in a heated lump of iron, and pervaded by an essence in the form of a semblance of Consciousness of the Self. That too is the field because it is an object of knowledge. Dhrtih, fortitude, by which are sustained the body and organs when they get exhausted-that too is the field becuase it is an object of knowledge. Desire etc. have been selected as suggestive of all the alities of the internal organ. The Lord concludes what has been said: Etat, this; ksetram, field; savikaram, together with its modifications beginning from mahat (buddhi); has been samasena, briefly; udahrtam, spoken of. That field which was referred to as, This body is called the field (1), and is constituted by the aggregate of the constituents of the field has been explained in its different forms beginning from the great elements etc. ending with fortitude. The Knower of the field whose alities are going to be described, and by realizing which Knower of the field along with His majesty Immortality follows-of Him, togehter with His attributes, the Lord Himself will narrate in the verse, I shall speak of that which is to be known (12). But, for the present, the Lord enjoins the group of disciplines characterized as humility etc. which lead one to the knowledge of That (Knower of the field)-that group of humility etc. which are referred to by the word Knowledge since they lead to Knowledge, and owing to the existence of which one becomes appropriately competent for the realization of that Knowable, and being endued with which a monk is said to be steadfast in Knowledge:
13.6-7 Mahabhutani etc. Iccha etc. The Unmanifest : the [prime] material cause. The organs : together with the mind, they are eleven in number. The object of the snese - organs : the colour etc., that are five in number. Sensibility : the perceiving energy i.e. the Individual Soul. Feeling of satisfaction (or self-?nd) : It is well known that at the last moment, when a given action is [just] begun or accomplished and desire, anger etc. (come up and accomplished) there arises - in the case of everone from Brahma (personal god) down to the worm-a feeling of satisfaction (or self-?nd) as This much is ite sufficient for me; what is the use of another one ? Let me always be in this manner,-a feeling which upholds ones life, and is in the form of consolation and which is called by the expression raga in the highly secret ?ndments. (5-6) The Field has been explained as above; so also the Field-sensitizer. Now [what conduces to the true] knowledge is mentioned as-
13.6- 13.7 The great elements, the Ahankara, the Buddhi and the Avyakta are substances that originate the Ksetra. The great elements are the earth, water, fire, air and ether. The Ahankara here means Bhutadi (primeval element). The Buddhi is called Mahat; the Avyakta is known as the Prakrti. The ten senses and the one and the five objects of senses are principles depending on the Ksetra. The five sensorial organs are ear, skin, eye, tongue and nose. The five motor organs are speech, hands, feet, and the organs of excretion and reproduction. These are the ten senses. The Manas is the additional one moe. The objects of the senses are five - sound, touch, form, taste and smell. Desire, hatred, pleasure and pain, being the transformation of the Ksetra, are said to be the modifications of the Ksetra. Though desire, hatred, pleasure and pain are the alities of the self, yet they originate from the association of the self with the Ksetra. Sri Krsna will state that they are the attributes of the self; In the experience of pleasure and pain, the self is said to be the cause (13.20). The combination of elements serves as the support (Adhrti) of the intelligent self. As such, the word Adhrti means substratum. The combination of material elements has arisen as the substratum for the self to experience pleasure and pain, and for aciring worldly experiences and the final release. The combination of elements is formed by substances commencing from the Prakrti and ending with the earth; it is the basis of senses which are endowed with the modifications of the nature of desire, hatred, pleasure and pain. These form a Sanghata or an association of elements. It serves as the basis of the experience of pleasure and pain by the individual self. This is what is said of the Ksetra. This Ksetra has been explained briefly with its modifications and effects. Now certain alities, the effects of the Ksetra, worthy of being acired as being the means for securing the knowledge of the self, are enumerated.
Icchaa dweshah sukham duhkham sanghaatashchetanaa dhritih; Etat kshetram samaasena savikaaramudaahritam.
ichchhā—desire; dveṣhaḥ—aversion; sukham—happiness; duḥkham—misery; saṅghātaḥ—the aggregate; chetanā—the consciousness; dhṛitiḥ—the will; etat—all these; kṣhetram—the field of activities; samāsena—comprise of; sa-vikāram—with modifications; udāhṛitam—are said
