Bhagavad Gita - Chapter 13 - Shloka (Verse) 7

व्याख्या -- इच्छा -- अमुक वस्तु? व्यक्ति? परिस्थिति आदि मिले -- ऐसी जो मनमें चाहना रहती है? उसको इच्छा कहते हैं। क्षेत्रके विकारोंमें भगवान् सबसे पहले इच्छारूप विकारका नाम लेते हैं। इसका तात्पर्य यह है कि इच्छा मूल विकार है क्योंकि ऐसा कोई पाप और दुःख नहीं है? जो सांसारिक इच्छाओंसे,पैदा न होता हो अर्थात् सम्पूर्ण पाप और दुःख सांसारिक इच्छाओंसे ही पैदा होते हैं।द्वेषः -- कामना और अभिमानमें बाधा लगनेपर क्रोध पैदा होता है। अन्तःकरणमें उस क्रोधका जो सूक्ष्म रूप रहता है? उसको द्वेष कहते हैं। यहाँ द्वेषः पदके अन्तर्गत क्रोधको भी समझ लेना चाहिये।सुखम् -- अनुकूलताके आनेपर मनमें जो प्रसन्नता होती है अर्थात् अनुकूल परिस्थिति जो मनको सुहाती है? उसको सुख कहते हैं।दुःखम् -- प्रतिकूलताके आनेपर मनमें जो हलचल होती है अर्थात् प्रतिकूल परिस्थिति जो मनको सुहाती नहीं है? उसको दुःख कहते हैं।संघातः -- चौबीस तत्त्वोंसे बने हुए शरीररूप समूहका नाम संघात है। शरीरका उत्पन्न होकर सत्तारूपसे दीखना भी विकार है तथा उसमें प्रतिक्षण परिवर्तन होते रहना भी विकार है।चेतना -- चेतना नाम प्राणशक्तिका है अर्थात् शरीरमें जो प्राण चल रहे हैं? उसका नाम चेतना है। इस चेतनामें परिवर्तन होता रहता है जैसे -- सात्त्विकवृत्ति आनेपर प्राणशक्ति शान्त रहती है और चिन्ता? शोक? भय? उद्वेग आदि होनेपर प्राणशक्ति वैसी शान्त नहीं रहती? क्षुब्ध हो जाती है। यह प्राणशक्ति निरन्तर नष्ट होती रहती है। अतः यह भी विकाररूप ही है।साधारण लोग प्राणवालोंको चेतन और निष्प्राणवालोंको अचेतन कहते हैं? इस दृष्टिसे यहाँ प्राणशक्तिको,चेतना कहा गया है।धृतिः -- धृति नाम धारणशक्तिका है। यह धृति भी बदलती रहती है। मनुष्य कभी धैर्यको धारण करता है और कभी (प्रतिकूल परिस्थिति आनेपर) धैर्यको छोड़ देता है। कभी धैर्य ज्यादा रहता है और कभी धैर्य कम रहता है। मनुष्य कभी अच्छी बातको धारण करता है और कभी विपरीत बातको धारण करता है। अतः धृति भी क्षेत्रका विकार है।[अठारहवें अध्यायके तैंतीसवेंसे पैंतीसवें श्लोकतक धृतिके सात्त्विकी? राजसी और तामसी -- इन तीन भेदोंका वर्णन किया गया है। परमात्माकी तरफ चलनेमें सात्त्विकी धृतिकी बड़ी आवश्यकता है।]एतत्क्षेत्रं समासेन सविकारमुदाहृतम् -- जैसे पहले श्लोकमें इदं शरीरम् कहकर व्यष्टि शरीरसे अपनेको अलग देखनेके लिये कहा? ऐसे ही दृश्य(क्षेत्र और उसमें होनेवाले विकार) से द्रष्टाको अलग दिखानेके लिये यहाँ एतत् पद आया है।पाँचवें श्लोकमें भगवान्ने समष्टि संसारका वर्णन किया और यहाँ छठे श्लोकमें व्यष्टि शरीरके विकारोंका वर्णन किया क्योंकि समष्टि संसारमें इच्छाद्वेषादि विकार होते ही नहीं। तात्पर्य यह है कि व्यष्टि शरीर समष्टि संसारसे और समष्टि संसार व्यष्टि शरीरसे अलग नहीं है अर्थात् ये दोनों एक हैं। जैसे इसी अध्यायके दूसरे श्लोकमें भगवान्ने क्षेत्रज्ञके साथ अपनी एकता बतायी? ऐसे ही यहाँ व्यष्टि शरीर और उसमें होनेवाले विकारोंकी समष्टि संसारके साथ एकता बताते हैं। आगे इक्कीसवें श्लोकमें भगवान्ने पुरुषकी स्थिति शरीरमें न बताकर प्रकृतिमें बतायी है -- पुरुषः प्रकृतिस्थो हि। इससे भी सिद्ध होता है कि पुरुषकी स्थिति (सम्बन्ध) व्यष्टि शरीरमें हो जानेसे उसकी स्थिति समष्टि प्रकृतिमें हो जाती है क्योंकि व्यष्टि शरीर और समष्टि प्रकृति -- दोनों एक ही हैं। वास्तवमें देखा जाय तो व्यष्टि है ही नहीं? केवल समष्टि ही है। व्यष्टि केवल भूलसे मानी हुई है। जैसे समुद्रकी लहरोंको समुद्रसे अलग मानना भूल है? ऐसे ही व्यष्टि,शरीरको समष्टि संसारसे अलग (अपना) मानना भूल ही है।विशेष बात -- क्षेत्रज्ञ जब अविवेकसे क्षेत्रके साथ अपना सम्बन्ध मान लेता है? तब क्षेत्रमें इच्छाद्वेषादि विकार पैदा हो जाते हैं। क्षेत्रज्ञका वास्तविक स्वरूप तो सर्वथा निर्विकार ही है। क्षेत्रक्षेत्रज्ञके संयोगसे पैदा होनेवाले विकार सर्वथा मिटाये जा सकते हैं क्योंकि क्षेत्रज्ञका क्षेत्रके साथ संयोग केवल माना हुआ है। इस माने हुए संयोगको मिटानेके लिये भगवान् इस अध्यायके पहले श्लोकमें शरीरको अपनेसे पृथक् देखनेके लिये और फिर दूसरे श्लोकमें परमात्मासे अपने नित्यसंयोग(एकता) का अनुभव करनेके लिये कहते हैं। ऐसा अनुभव होनेपर क्षेत्रके साथ मानी हुई एकताका सर्वथा अभाव हो जाता है और फिर विकार उत्पन्न हो ही नहीं सकते।बोध होनेपर अर्थात् क्षेत्र(शरीर) से सर्वथा सम्बन्धविच्छेद होनेपर इच्छा और द्वेष सदाके लिये सर्वथा मिट जाते हैं। सुख और दुःख अर्थात् अनुकूल और प्रतिकूल परिस्थितिका ज्ञान तो होता है? पर उससे अन्तःकरणमें कोई विकार पैदा नहीं होता अर्थात् अनुकूलप्रतिकूल परिस्थिति प्राप्त होनेपर जीवन्मुक्त महापुरुष सुखीदुःखी नहीं होता। सुखदुःखका ज्ञान होना दोषी नहीं है? प्रत्युत उसका असर पड़ना (विकार होना) दोषी है (टिप्पणी प0 675)।जीवन्मुक्त महापुरुषका संघात अर्थात् शरीरसे किञ्चिन्मात्र भी मैंमेरेपनका सम्बन्ध न रहनेके कारण उसका कहा जानेवाला शरीर यद्यपि महान् पवित्र हो जाता है? तथापि प्रारब्धके अनुसार उसका यह शरीर रहता ही है। जबतक शरीर रहता है? तबतक चेतना (प्राणशक्ति) भी रहती है। परिश्रम होनेपर उसमें चञ्चलता आती है? नहीं तो वह शान्त रहती है। साधनावस्थामें जो सात्त्विकी धृति थी? वह बोध होनेपर भी रहती है। परन्तु अन्तःकरणसे तादात्म्य न रहनेसे तत्त्वज्ञ महापुरुषका चेतना और धृतिरूप विकारोंसे कोई सम्बन्ध नहीं रहता।तात्पर्य यह हुआ कि शरीरके साथ तादात्म्य होनेसे जो विकार होते हैं? वे विकार बोध होनेपर नहीं होते। संघात? चेतना और धृतिरूप विकारोंके रहनेपर भी उनका स्वयंपर कुछ भी असर नहीं पड़ता। सम्बन्ध -- शरीरके साथ तादात्म्य कर लेनेसे ही इच्छा? द्वेष आदि विकार पैदा होते हैं और उन विकारोंका स्वयंपर असर पड़ता है। इसलिये भगवान् शरीरके साथ किये हुए तादात्म्यको मिटानेके लिये आवश्यक बीस साधनोंका ज्ञान के नामसे आगेके पाँच श्लोकोंमें वर्णन करते हैं।

अब जिन इच्छा आदिको वैशेषिकमतावलम्बी आत्माके धर्म मानते हैं वे भी क्षेत्रके ही धर्म हैं आत्माके नहीं यह बात भगवान् कहते हैं --, इच्छा -- जिस प्रकारके सुखदायक विषयका पहले उपभोग किया हो? फिर वैसे ही पदार्थके प्राप्त होनेपर उसको सुखका कारण समझकर मनुष्य उसे लेना चाहता है? उस चाहका नाम इच्छा है? वह अन्तःकरणका धर्म है और ज्ञेय होनेके कारण क्षेत्र है। तथा द्वेष -- जिस प्रकारके पदार्थको दुःखका कारण समझकर पहले अनुभव किया हो? फिर उसी जातिके पदार्थके प्राप्त होनेपर जो उससे मनुष्य द्वेष करता है? उस भावका नाम द्वेष है? वह भी ज्ञेय होनेके कारण क्षेत्र ही है। उसी प्रकार सुख? जो कि अनुकूल? प्रसन्नतारूप और सात्त्विक है? ज्ञेय होनेके कारण क्षेत्र ही है तथा प्रतिकूलतारूप दुःख भी ज्ञेय होनेके कारण क्षेत्र ही है। देह और इन्द्रियोंका समूह संघात कहलाता है। उसमें प्रकाशित हुई जो अन्तःकरणकी वृत्ति है जो कि अग्निसे प्रज्वलित लोहपिण्डकी भाँति आत्मचैतन्यके आभासरूपसे व्याप्त है? वह चेतना भी ज्ञेय होनेके कारण क्षेत्र ही है। व्याकुल हुए शरीर और इन्द्रियादि जिससे धारण किये जाते हैं? वह धृति भी ज्ञेय होनेसे क्षेत्र ही है। अन्तःकरणके समस्त धर्मोंका संकेत करनेके लिये यहाँ इच्छादि धर्मोंका ग्रहण किया गया है। जो कुछ कहा गया है? उसका उपसंहार करते हैं -- महत्तत्त्वादि विकारोंसे सहित क्षेत्रका यह स्वरूप संक्षेपसे कहा गया। अर्थात् जिन समस्त क्षेत्रभेदोंका समूह यह शरीर क्षेत्र है ऐसा कहा गया है? महाभूतोंसे लेकर धृतिपर्यन्त भेदोंसे विभिन्न हुए उस क्षेत्रकी व्याख्या कर दी गयी। जो आगे कहे जानेवाले विशेषणोंसे युक्त क्षेत्रज्ञ है? जिस क्षेत्रज्ञको प्रभावसहित जान लेनेसे ( मनुष्य ) अमृतरूप हो जाता है? उसको भगवान् स्वयं आगे चलकर ज्ञेयं यत्तत्प्रवक्ष्यामि इत्यादि वचनोंसे विशेषणोंके सहित कहेंगे।

Objection: When the field has been spoken of, the Knower of the Field should be spoken of; leaving him, why is something else spoken? To this he says -- 'Knower of the Field'... 'Of the self' (mind).

Thus, the stated meaning, 'that the field is that which and of that nature,' having been explained by the designation of the essential nature of the Field; now, to remove the idea of desire etc. being modifications of the Self, and to define 'Yad-vikari' (that which has modifications) by describing the modifications of the Field, He addresses the idea of the Vaisheshikas who call them 'qualities of the Self'—with the intention that they are indeed modifications of the Field, not of the Knower of the Field—He says 'Iccha' (Desire).

'Iccha'—when a similar cause of previously perceived pleasure is available, the craving is 'May this be mine'. Similarly, when a similar cause of experienced pain is available, the mental modification 'May this not be mine' is 'Dvesha' (Hatred). Similarly, 'Sukham' (Pleasure) is favorable, of the nature of pleasantness; 'Duhkham' (Pain) is contrary; the 'Samhati' (aggregate) of body and senses. The modification of the inner organ manifested in that aggregate, the 'Chetana' (consciousness) pervaded by the reflection of the Self's Consciousness (Chaitanya-abhasa), by which the body and senses, having reached exhaustion, are sustained, that is 'Dhriti' (Fortitude).

The grasping of 'Iccha' (Desire) etc. is an indication (Upalakshana) for modifications of the inner organ like Sankalpa (determination), Vikalpa (doubt), etc. And thus the Shruti (Brihadaranyaka 1.5.3): "Desire, resolve, doubt, faith, lack of faith, fortitude, lack of fortitude, shame, intellect, fear—this whole is Mind alone." And thus, by stating that desire etc. are knowable, and by propounding them as modifications of the knowable inner organ, the Vaisheshika doctrine is shown to be rejectable by the Shruti and by the Omniscient Lord.

He concludes the description of the Field. 'Etat Kshetram'—This Field is with modifications (Savikara)—with the primary modifications (Mahat etc.) and their effects (Iccha etc.)—it is stated briefly. The aggregate (Samhati) born of the distinction of the Field, which was called "This body," that Field, distinguished by Mahabhutas etc. up to Fortitude, is explained for the sake of dispassion, for the qualification of the detached person for knowledge; this is the meaning.

Desire etc. are modifications.

Since modifications etc. are born, He states that—with "Iccha" (Desire). 'Iccha' (Desire) is a mental modification (Chitta-vritti) in the form of craving in pleasure or its means, meaning 'May this be mine'—that is called Kama (desire) and Raga (attachment). 'Dveshah' (Hatred) is the mental modification opposite to craving in pain or its means, meaning 'May this not be mine'. 'Sukha-duhkhe' (Pleasure and pain) are well-known. 'Sanghatah' (Aggregate) is the enjoyer, in the form of the single mixture of the senses, mind, and conscious Self—from the Shruti: "The wise say that which is combined with the self, senses, and mind is the enjoyer."

'Chetana' (Consciousness), which is the intellect mentioned before, that pure intellect—due to its nature as Sattva—is like a clean mirror grasping the reflection of Consciousness; like fire in a heated iron lump, though insentient itself, having attained consciousness; pervaded by which even the gross body appears conscious—that Chetana is named 'Manah' (Mind); that very thing is modified in the form of desire etc. And thus the Shruti (Brihadaranyaka 1.5.3): "Desire, resolve, doubt, faith, lack of faith, fortitude, lack of fortitude, shame, intellect, fear—all this is Mind alone”—thus stating that desire etc. are modifications of the mind.

"Etat Kshetram" (This Field)—this Field named Avyakta (Unmanifest) is stated as 'Udahrutam' (described) as a modification, along with the modification (cause) like Mahat etc., and its modification (effect) like desire etc.

(Objection) "Now, desire etc. are the attributes of the Self, the object of the I-cognition"—so say the Kanadas (Vaisheshikas). They speak the truth indeed, but that (ego/I-cognition) is not the principal Self for us; because its superimposition on the Pure Consciousness as non-different has been stated before. Therefore, let the attributes like desire etc., which are illuminated/perceived, be the attributes of the 'I-entity' (Aham-artha) which is included in the Field and is illuminated/perceived; we lose nothing. The non-attachment of the Self and the unreality of the Ego are established by experience; Shrutis also confirm: "This Purusha is indeed non-attached" (Brihadaranyaka 4.3.16), and "Indeed covered by the immortal (by Avidya - Katha 1.2.5 context)."

'Humility' (Amanitvam) -- absence of disrespect towards excellent people. 'Unpretentiousness' (Adambhitvam) -- the practice of Dharma for the purpose of fame as a religious person is 'dambha' (hypocrisy); 'adambhitvam' is the absence of that. 'Non-violence' (Ahimsa) -- absence of causing pain to others through speech, mind, or body.

'Forbearance' (Kshanti) -- having an undisturbed mind even when being hurt by others. 'Straightforwardness' (Arjavam) -- uniformity of the activities of speech, mind, and body towards others.

'Service to the preceptor' (Acharyopasanam) -- being constantly devoted to prostrating, inquiring, and serving the preceptor (Acharya) who grants knowledge of the Self.

'Purity' (Shaucham) -- fitness for self-knowledge and its means, established by the scriptures, related to the mind, speech, and body.

'Steadfastness' (Sthairyam) -- remaining unshakeable regarding the truths declared in spiritual scriptures. 'Self-control' (Atmavinigraha) -- turning the mind away from objects other than the nature of the Self.

'Desire' etc. Desire etc. are well known; 'Sanghata' is the body; 'Chetana' is the mental modification of the nature of knowledge; 'Dhriti' (patience/firmness) is fortitude; these—desire etc.—because they are observable, are not qualities of the Self, but rather qualities of the mind, and therefore they are included within the Field (Kshetra).

This is also illustrative of resolution (Sankalpa) etc. Thus says the Shruti: 'Desire, resolution, doubt, faith, lack of faith, fortitude, lack of fortitude, shame, intellect, fear—all this is Mind alone.'

By this, the qualities of the Field, which were promised with the phrase 'of whatever kind,' have been shown. 'This Field, along with its modifications, including modifications like the senses, has been explained by me to you in brief.' ... this is the conclusion of the Field.

Desire, Hatred, Pleasure, Pain—these relate to what was called 'Vikari' [13.4], intending to explain this, [the author] says: Desire, Hatred, etc. Since desires, etc., are not transformations of the Field (Kshetra), which is an aggregate of elements, how can they be considered transformations of the Field? Rather, they are transformations of knowledge, which is a property of the Self (Atman). With this intent, a doubt is raised: Although [Yadyapi...]. The designation of these as transformations of the Field is figurative. With this intent, [the author] refutes: Nevertheless [Tathapi...]. The meaning is that being an unusual effect (non-ordinary function) of the Field is the cause of the figure of speech.

Now, how can desires, etc., be transformations of Dharma-Bhuta Jnana (attributive knowledge)? Since scriptures state they are transformations of the mind, such as "Desire, resolve..." [Br.U. 1.5.3]. Also, because the Sutra commentary "The five functions are designated like the mind" [Br. Su. 2.4.12] states that desire, etc., are a different principle from the mind [R.Bha.]. Therefore, [the author] states: Of these [Tesham...]. Nor should it be said that instrumentality (Hetutva) can exist without substratum-ness (Ashrayatva)? Because the previous verse "Prakriti is said to be the cause in relation to agency (Kartritva) regarding effects and instruments" [13.21] states that Prakriti is the cause (Hetu) by being the substratum (Ashraya) of agency, which is the quality of having action as its substratum; otherwise, there would be inconsistency (Vairūpya). Nor should it be said that because the Jiva, which is consciousness delimited by the internal organ, is intended by the word Purusha, the statement "Purusha is the cause of pleasure and pain" [13.21] primarily intends the internal organ as the substratum, in accordance with the Shruti "Desire, resolve..." [Br.U. 1.5.3] and suitability? Because, as the internal organ is also a transformation of Prakriti, just like the body, there would only be the statement that Prakriti is the cause in relation to the agency of effects and instruments and the enjoyership (Bhoktritva) of pleasure and pain. If it is argued that the statement "Purusha is the cause of pleasure and pain" is made because the substratum-ness of enjoyership results from the connection with consciousness, then the substratum-ness of agency (Kartritva) also depends on that connection, and hence the same statement would be made there. Nor should it be asked how the Shruti "Desire, resolve..." and the Sutra commentary "The five functions are designated like the mind" [Br.Su. 2.4.12] can be properly explained? They are properly explained as intending to state the absence of the mind being a separate principle by mentioning the mental modifications, which are the cause of the transformation of Dharma-Bhuta Jnana designated by the words 'desire, resolve,' etc., using the words denoting their effects.

If it is argued that since all functions can be accounted for by the universally accepted modifications of the mind bearing those names, there is no proof for hypothesizing the transformation of Dharma-Bhuta Jnana designated by the words 'desire,' etc., and therefore, the metaphorical use of the words 'desire,' etc., for mental modifications is inappropriate—[We say] No. Because, in the place [of texts like] "He desired (So 'kāmayata)" [Tai.U. 2.6] and "Now, verily, Purusha, Narayana, desired (akāmata)" [Nā.U. 1], we find the reading of the word Īkṣati (seeing/thinking), which denotes a specific knowledge residing in the cause of the world that is devoid of the internal organ: "He saw (Tad aikṣata)" [Chh.U. 6.2.3] and "He reflected (Sa īkṣāñcakre)" [Pr.U. 6.3]. And because the word Tapas (austerity) read in that context, "He performed tapas (Sa tapo 'tapyata)" [Tai.U. 2.6], is explained by the word Jnana (knowledge) in the text "Whose tapas is knowledge-based (Yasya jñānamayaṁ tapaḥ)" [Muṇ.U. 1.1.9]. And because desire and resolve are heard as residing in the liberated soul ("If he desires the world of the ancestors, by his mere resolve (sankalpa) the ancestors rise up for him" [Chh.U. 8.2.1]). And because happiness (Sukhatva), whose synonym is bliss (Anandatva), is heard to be a state of knowledge related to the liberated soul and Brahman, following the method stated by the Bhashyakara [Ramanuja]: "Indeed, favorable knowledge is bliss" [R.Bha.], in passages like "Having indeed attained the rasa (essence), he becomes blissful (ānandī)" [Tai.U. 2.7] and "He who knows the bliss (ānanda) of Brahman" [Tai.U. 2.4/9], happiness is characterized solely by the state of joy (āhlāda) that is unsurpassed and flawless. Since the attainment of Bhagavan (Bhagavatprāpti), which is the experience of Bhagavan, is considered to be happiness, as stated in "The ultimate and exclusive attainment of Bhagavan is considered the medicine" [Vi.Pu. 5.6.59], and since it must necessarily be accepted that desire, resolve, pleasure, etc., are special states of knowledge (Jnana-avastha-vishesha). If we do not accept these special states of knowledge, behavior such as the manifestation of objects (Vishaya-prakāsha-vyavahāra) would be impossible. This is because mental modifications (Mano-vṛttis), being non-knowledge (Ajnana) and thus illuminated by something else, cannot be the cause of manifesting other objects (artha-antara-prakāsha) due to the non-existence of the pervasive quality of self-illumination (ananya-adhīna-prakāśatva). Therefore, special states of self-luminous knowledge are necessary. And also, because, due to the complexity of positing multiple powers (Śakti), it is more logical that the words 'desire,' 'resolve,' etc., are used metaphorically (Lakṣaṇika) for the modifications [of the mind, which lead to these states of knowledge].

Nor should it be said that mental modifications are capable of manifesting objects, etc., through connection with consciousness (Chaitanya)? Because indeterminate consciousness (Nirvishesha Chaitanya), which is averse to all objects, is unsuitable for manifesting objects, etc. Its assistance does not bring about the ability to manifest objects, etc., following the maxim: "Even a hundred blind men do not see." If indeterminate consciousness were suitable for this, then manifestation, etc., would be accounted for by consciousness itself, and the positing of modifications as delimitors (Vritti-avacheda) would be fruitless. Nor should it be said that it is fruitful in the state of samsara as it is useful for the regulation of objects, since it is then contracted? Because accepting its contraction would contradict the Shruti texts, etc., which assert its changelessness (Nirvikāratva), and because the regulation of objects can be accounted for by the modifications of the eyes, etc., alone. Moreover, the modification of Dharma-Bhuta Jnana is indeed accepted, so there is nothing inconsistent for us. Thus, intending all this, [the Bhashya] stated: "Their characteristic of being properties of the Purusha will be explained in the statement 'Purusha is said to be the cause in relation to the enjoyership of pleasure and pain' [13.21]."

Regarding 'Consciousness and fortitude' (Chetana-dhṛtiḥ), it is not a compound of two words, because consciousness is included within the Field (Kṣetra). Even if it is a single word, the separation is not 'The fortitude (Dhṛti) of Consciousness (Chetanāyāḥ)', because if the word Dhṛti means 'substratum' (Ādhāra), the body cannot be the substratum of Consciousness, and if it means 'place of enjoyment' (Bhoga-sthāna), indeterminate consciousness is not accepted as the enjoyer. Also, because the enjoyership of the conscious entity characterized by knowership and agency is heard in "Indeed, this Purusha is the seer, hearer, taster, smeller, thinker, knower, doer, the soul of knowledge" [Pr.U. 4.9]. The separation is 'The fortitude/support of the conscious entity (Cetanasyādhṛtiḥ)'. The word 'Chetana' denotes the Self (Ātman). Just as Bhūtarūhyām [Vi.Pu.] (something to be supported), the word Ādhṛti, based on the rule "In the sense of a non-agent kāraka (object/instrument) in a technical term" [Aṣṭā. 3.3.19], denotes a substratum. Hence, [the author] says: Ādhṛti means substratum. Here, the explanation is given out of order, following the sequence of the intended meanings. Intending that since substratum-ness here means 'the place of enjoyment', there is no contradiction with the definition of the body (Śarīra) as that which is supported (Ādheya), [the author] states: Pleasure, etc. In order to easily grasp [the meaning of] Mahābhūtāni, etc., [the author] summarizes the collective meaning by showing that Mahābhūtāni, etc., fall under the scope of the five components of the relative clause mentioned in "That Field, and what it is like" [13.4], by stating: Prakriti, etc. In order to ward off the doubt that desire, etc., are transformations of the Field by the word Savikāra (with modifications), [the author] says: With effects (Sakāryam).

अब यहाँ मुख्य विषय का प्रारम्भ होता है जिसे भगवान् ने पहले केवल यह शरीर कहकर निर्देशित किया था? उस क्षेत्र के तत्त्वों का यहाँ नामोल्लेख करके गणना की गई है।महाभूतानि आकाश? वायु? अग्नि? जल और पृथ्वी ये पंचमहाभूत हैं। ये महाभूत अपने सूक्ष्म रूप में तन्मात्रा कहलाते हैं। इन्हीं तन्मात्राओं के परस्पर मिलन से पाँच स्थूल महाभूत उत्पन्न होते हैं? जिनका निर्देश यहाँ इन्द्रियों के पाँच विषय कहकर किया गया है।अहंकार चैतन्य का उपाधियों के साथ तादात्म्य होने पर अहंभाव या अहंकार की उत्पत्ति होती है। यही उपाधियों द्वारा कर्मों का कर्ता और फलों का भोक्ता बनता है। संसार के सुखदुखादिक इसी के लिए होते हैं।बुद्धि समष्टि की दृष्टि से यहाँ बुद्धि शब्द प्रयुक्त है? जिसे सांख्यदर्शन में महत्तत्त्व कहते हैं। अन्तकरण की निश्चयात्मिका वृत्ति बुद्धि कहलाती है। जीवन में वस्तु की यथार्थता? अनुभवों का शुभ और अशुभ रूप में निर्धारण करना ही बुद्धि का कार्य है।अव्यक्त मनुष्य के मन और बुद्धि जिससे प्रेरित होते हैं? वह अव्यक्त वासनाएं हैं। जगत् में हम जो कर्म करते हैं तथा फल भोगते हैं? उनसे हमारे मन में संस्कार उत्पन्न होते हैं? जो हमारे भावी कर्म? विचार एवं भावनाओं को दिशा प्रदान करते हैं।एक व्यष्टि जीव के समस्त कर्मों का स्रोत उसकी वासनाएं होती हैं। इसलिए स्वाभाविक है कि समष्टि की दृष्टि से सम्पूर्ण चराचर सृष्टि का स्रोत समष्टि वासनाएं ही होनी चाहिए। इसी समष्टि वासना को सांख्यदर्शन में मूलप्रकृति कहा गया है? तो वेदान्त ने इसे माया कहा है। माया या मूलप्रकृति की उपाधि से विशिष्ट परमात्मा ही सृष्टिकर्ता ईश्वर है और वही परमात्मा व्यष्टि वासना की उपाधि (अविद्या) से विशिष्ट जीव बनता है।इस विवेचन से यह स्पष्ट होता है कि अव्यक्त ही वह अदृष्ट कारण है? जिससे यह दृश्य जगत् कार्यरूप में व्यक्त हुआ है।दस इन्द्रियाँ पाँच ज्ञानेन्द्रियाँ और पाँच कर्मेन्द्रियाँ ही वे कारण हैं? जिनके द्वारा प्रत्येक मनुष्य क्रमश विषय ग्रहण करके अपनी प्रतिक्रियाएं व्यक्त करता है।एक (मन) प्रस्तुत प्रकरण के सन्दर्भ में एक शब्द से निर्दिष्ट वस्तु मन है। प्रत्येक ज्ञानेन्द्रिय केवल एक ही विषय का ग्रहण करती है। पाँचों इन्द्रियों से सम्बद्ध मन समस्त विषय संवेदनाओं को एकत्र कर बुद्धि के समक्ष निर्णय के लिए प्रस्तुत करता है। तत्पश्चात् उस निर्णय को वह पाँच कर्मेन्द्रियों के द्वारा कार्यान्वित करता है। इस प्रकार? विषय ग्रहण तथा प्रतिक्रिया का व्यक्त होना इन दोनों का कार्य एक मन ही करता है? इसलिए उसे यहाँ एक शब्द से इंगित करते हैं।पाँच इन्द्रियगोचर विषय पंच ज्ञानेन्द्रियों के द्वारा ग्रहण किये जाने वाले पाँच विषय हैं शब्द? स्पर्श? रूप? रस और गन्ध। यही सम्पूर्ण जगत् है।इस प्रकार? इस श्लोक में सांख्य दर्शन के प्रसिद्ध चौबीस तत्त्वों की गणना की गयी है।क्षेत्र के तत्त्वों को बताने के पश्चात्? भगवान् उसके विकारों को बताते हैं। वे विकार हैं इच्छा? द्वेष? सुख? दुख? स्थूल देह? अन्तकरण वृत्ति तथा धृति अर्थात् धैर्य। संक्षेपत केवल शरीर? इन्द्रियाँ? मन और बुद्धि ही क्षेत्र नहीं है? वरन् उसमें इन उपाधियों द्वारा अनुभूत विषय? भावनाएं और विचार भी समाविष्ट हैं।द्रष्टा से भिन्न जो कुछ भी है? वह सब दृश्य है? क्षेत्र है। इस द्रष्टा आत्मचैतन्य की दृष्टि से जो कुछ भी दृश्य? ज्ञात तथा अनुभूत वस्तु है? वह सब क्षेत्र है। इसे गीता में अत्यन्त संक्षिप्त वाक्य यह शरीर के द्वारा दर्शाया गया है।इस सम्पूर्ण क्षेत्र को प्रकाशित करने वाला चैतन्यस्वरूप आत्मा क्षेत्रज्ञ कहलाता है। अविद्या दशा में यह जीव? शरीर आदि क्षेत्र को ही अपना स्वरूप अर्थात् क्षेत्रज्ञ समझता है? इस कारण उसे अपने शुद्ध आत्मस्वरूप का बोध कराने के लिए? सर्वप्रथम? जड़ और चेतन का विवेक कराना आवश्यक है। इसीलिए? यहाँ क्षेत्र को इतने विस्तार पूर्वक बताया गया है।अब अगले पाँच श्लोकीय प्रकरण में ज्ञान को बताया गया है जैसा कि पूर्व में कहा जा चुका है? यहाँ ज्ञान शब्द से तात्पर्य उस अन्तकरण से है? जो आत्मज्ञान के लिए आवश्यक गुणों से सम्पन्न हो? क्योंकि शुद्ध अन्तकरण के द्वारा ही आत्मा का अनुभव सम्भव होता है। अत? अब प्रस्तुत प्रकरण में भगवान् श्रीकृष्ण बीस गुणों को बताते हैं? जो सदाचार और नैतिक नियम हैं।वे गुण हैं

'Great elements'. 'Desire'. 'Unmanifest' is Prakriti. 'Senses' are eleven along with the mind. 'Objects of senses' are form etc., five. 'Cetana' (Consciousness) is the power of seeing, the Purusha.

'Firmness' (Dhriti) -- In the end indeed, for everyone from Brahma down to a worm, in work undertaken or accomplished, and in desire, anger, etc., "This much is enough for me, what need for another? And may I be like this forever" -- such a life-sustaining 'Firmness', which is of the nature of assurance, is born, which is denoted by the word 'Raga' (attachment) in the supreme secret scriptures.

Having commenced with "Mahabhutani" (Great Elements) etc., it was said "Etat kshetram samasena savikaram udahrutam" (This Field has been described briefly with modifications - 13.6);

there, 'What is the Field?' and 'What are its modifications?'—is not known? To this He says—"Icchadayah" (Desire etc.).

Meaning, the previously mentioned (desire etc.) are the Field; this is the purport.

'Desire' -- a mental modification of the nature of longing regarding pleasure and its means, thinking "May this be mine", which is called 'Kama' (lust) and 'Raga' (attachment). 'Hatred' -- a mental modification opposed to longing, regarding pain and its means, thinking "May this be mine" (meaning "May this happen to my enemy" or implying rejection), which is called 'Krodha' (anger) and 'Irshya' (envy). 'Pleasure' -- a mental modification which is the object of unconditional desire, having merit as its uncommon cause, manifesting the bliss of the Supreme Self. 'Pain' -- a mental modification which is the object of unconditional hatred, having demerit as its uncommon cause. 'Aggregate' -- the modification of the five great elements, the body with senses. 'Consciousness' (Chetana) -- the mental modification named 'Knowledge', manifesting the natural knowledge (of Self), having valid means of knowledge (Pramana) as its uncommon cause. 'Firmness' (Dhriti) -- the effort which is the cause of supporting the exhausted body and senses.

This mention of desire etc. is an indication (upalakshana) for all properties of the internal organ. And so the Sruti: "Desire, resolve, doubt, faith, lack of faith, steadiness, unsteadiness, shame, intelligence, fear - all this is Mind alone." Like clay and pot, by non-difference from the material cause, He states that the effects, desire etc., are properties of the mind -- 'This' (etat).

All this being seen, from great elements up to firmness, being inert, and being illumined by the Witness, the Knower of the Field, is the 'Field' distinct from Him, the illumined non-sentient object; it has been stated and illustrated briefly.

(Objection): Well, the Lokayatikas say that the aggregate of body and senses itself is the sentient Knower of the Field. The Sugatas (Buddhists) say that consciousness, the momentary knowledge alone, is the Self. The Naiyayikas say that desire, hatred, effort, pleasure, pain, and knowledge are signs of the Self. So how is all this the Field alone? To that He says -- 'With modifications' (savikaram). Modification -- the transformation starting with birth and ending in destruction is read by the Etymologists; along with that is 'savikaram', this entire group from great elements to firmness; therefore the Witness is not a modification; because it is impossible to see one's own origin and destruction by oneself; because even for others, seeing their own properties is impossible without their own seeing (consciousness); and because in seeing oneself by oneself there is contradiction of agent and object; the Witness of all modifications is indeed immutable. That is said -- "Without change, how can one be miserable? What is the witness-ship of the immutable? I am the Witness of thousands of mental changes, hence I am immutable." Thus. Therefore, being subject to modification alone is the sign of the Field, not just the enumeration, this is the meaning.

'Desire' -- in the form of the desired object; 'Hatred' -- by the manifestation of the adverse; 'Pleasure' -- by the attainment of one's desired object; 'Pain' -- imagined by one's own ignorance; 'Aggregate' -- the body; 'Consciousness' -- mental modification in the form of knowledge; 'Firmness' -- patience.

Desire etc. are also properties of the mind; therefore 'with modifications' -- the 'Field' along with modifications like senses etc., which is the place of origin of all, has been 'illustrated' 'briefly', in a proper manner --

meaning manifested for the sake of sport, thus it is said for the sake of knowledge, this is the meaning.

'Iccha' (Desire)—that specific kind of object which is the cause of pleasure, which one has perceived before; perceiving that same kind of object again, the desire is to obtain it, because it is the cause of pleasure—that desire is a modification of the inner organ, and due to being knowable, it is Kshetram (Field).

Similarly 'Dveshah' (Hatred)—that specific kind of object which one has experienced as the cause of pain; perceiving that same kind of object again, one hates it—that hatred is also Kshetram due to being knowable.

Similarly 'Sukham' (Pleasure)—which is favorable, of the nature of pleasant Sattva, is Kshetram due to being knowable. 'Duhkham' (Pain)—is contrary, and due to being knowable, that too is Kshetram.

'Sanghatah' (Aggregate)—is the combination of body and senses. The modification of the inner organ manifested in that aggregate; Consciousness pervaded by the reflection of the Self's Consciousness, like fire in a hot iron lump; that Consciousness is also Kshetram due to being knowable. 'Dhritih' (Fortitude)—by which the body and senses, having reached exhaustion, are sustained, that is also Kshetram due to being knowable.

The grasping of desire etc. is an indication (Upalakshana) for all modifications of the inner organ. Since He concludes the stated subjects, "Etat Kshetram samasena savikaram" (This Field briefly with modifications)—with modifications like Mahat etc., it is described.

The aggregate born of the distinctions of the Field, which was called "This body is the Field"; that Field, distinguished by Mahabhutas etc. up to Fortitude, is explained. The Knower of the Field—who will be described by subsequent adjectives—by the full knowledge of whose power-laden Knower of the Field immortality occurs; 'That which is knowable, that I shall declare' (13.12)—by this, the Lord Himself will speak of it with adjectives.

But now, the group of means to that knowledge—characterized by 'Amanitvam' (Humility) etc.—by possessing which one becomes competent, qualified for the realization of that knowable; that group of Humility etc., due to being the means to knowledge, the Lord Vidhadhati (establishes) as denoted by the word 'Jnana' (Knowledge)—

He states its nature of possessing modifications -- 'Desire' etc. Although desire, hatred, pleasure, and pain are properties of the Self, still, being prompted by the connection with the Field of the Self who is a part of Chit (Consciousness), they are said to be dependent on the Field; and in Sankhya, the status of being properties of Purusha (is denied) and "Purusha is said to be the cause in the experiencership of pleasure and pain" (13.21) will be stated. 'Aggregate' -- compacting (body); 'Consciousness' -- function of Prana etc. consisting of discrimination etc.; and 'Firmness' -- these are modifications.

For the one experiencing pleasure and pain, and accomplishing enjoyment and liberation, who is a part of Chit, and is in reality the unmanifest Purusha -- the body made of elements born as His support, which is the abode of those Egoism etc., abounding in modifications like respective desire, pleasure, pain, hatred, aggregate, etc., accomplishing the fourfold goals like discrimination, patience etc., manifested by My will, for the sake of My devotion, created by destiny, marked by others -- thus by Me that 'Field' of perishable nature, gross and subtle, and the human body, has been illustrated briefly to you.

इच्छा desire? द्वेषः hatred? सुखम् pleasure? दुःखम् pain? सङ्घातः the aggregate? चेतना intelligence? धृतिः fortitude? एतत् this? क्षेत्रम् field? समासेन briefly? सविकारम् with modifications? उदाहृतम् has been described.Commentary These principles form the frame or the skelteton on which the world of forms is built. All these are mental states and treated as properties of the body by the Sankhya school of thought. According to the NyayaYaiseshika schools? these are the inherent alities of the Self. The modifications have a beginning and an end. Only that which is unchanging can be the witness of these modifications. The knower of the field is unchanging. He is the witness of the field and its modifications.Desire is a modification of the mind. It is an earnest longing for an object. It is a Vritti (thoughtwave) born of Rajas which urges a man who has once experienced a certain object of pleasure to get hold of it as conducive to his pleasure when he beholds the same object again. This is the property of the inner sense. It is the field because it is knowable.You enjoy a certain sensual object. The impression of this is produced in the subconscious mind. This impression is vivified or revived through memory or remembrance of the sensual pleasure. Then desire arises to enjoy the object again. Repetition of the sensual enjoyment intensifies the memory and desire. Renunciation of the objects and meditation thin out the impressions and the desires.If anyone gives a description of the beautiful scenery of Badri Narayana or Mount Kailasa at once a desire arises in our minds to vist those places. If a man says that very good sweetmeats and mangoes are available in Bangalore? a desire to get these objects crops up in your mind. Therefore memory of sensual enjoyments and the hearing of the alities of the sensual objects are the root causes of desires. Hope fattens the desires. Hope gives a new lease of life to desires. Desire excites the mind and the senses. Desire makes the mind restless. Desire makes the mind wander in the sensual grooves.An object which is sweet and pleasant to you at one moment produces the very reverse of that sensation at another moment. Everyone of you might have had this experience. Objects are pleasant only when there is a longing for them. But they are unpleasant when there is no longing for them. Therefore desires are the cause of pleasure. If satisfaction arises through enjoyment of the objects? pleasure will cease. If your mind is destitute of desires then you will always enjoy serenity? eanimity? balance or poise in spite of many obstalces or adversities. The foundation of desire is the love of sensual pleasures. Desires run along the path of your inclination? proclivity or tendency or taste. Desire is the fuel. Thought is the fire. If you withdraw the fuel of desire? the fire of thought will be extinguished like an oilless lamp. The intellect becomes impure by association with desires.Hatred is a modification of the mind. It is a negative one. It is a Vritti that impels a man who,experienced pain from a certain object to dislike it when he beholds the same object again. Hatred also is field because it is knowable. The modification that arises in the mind when your desire is not fulfilled is called hatred.Pleasure is agreeable? peaceful? made of Sattva. This is also the field because it is knowable.Pain is disagreeable or unpleasant. It is also the field because it is knowable.Sanghata Aggregate? the combination of the body and the senses or the bundle of the 35 components of the body.Chetana Intelligence is a mental state which manifests itself in the aggregate just as fire manifests itself in a ball of iron. This is also the field because it is knowable. Chetana means consciousness and also the activity of the vital airs.Dhriti Firmness? courage? fortitude. It is a Sattvic modification of the mind. The body? the senses and the mind are sustained by firmness when they are depressed and agitated. The five elements are antagonistic to each other. Water destroys earth. Fire dries up water. Water puts out fire. Wind puts out a lamp (fire). Ether absorbs the wind. The five elements fight amongst themselves and yet they (that have a natural dislike for one another) dwell together ite amicably in the same body. Each element beautifully cooperates with the others in carrying on the common functions of the body harmoniously. Each element nourishes the other elements also with its own alities. Dhriti is firmness or the power by which these fighting elements are held in union and harmony and kept in a state of steadiness and balance. This is also the field because it is knowable.Desire and the other alities that are spoken of in this verse stand for all the alities of the mind. The field that is mentioned in the first verse has been dealth with in all its different forms in the fifth and the sixth verses.

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:

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.