इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।
13.7 Desire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude- this field, together with its modifications, has been spoken of briefly.
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