इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः | एतत्क्षेत्रं समासेन सविकारमुदाहृतम्
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ . etatkṣetraṃ samāsena savikāramudāhṛtam
Le désir (icchā), la répulsion (dveṣa), le bonheur (sukha), la souffrance (duḥkha), l'agrégat (saṃghāta) (du corps et des organes), la sentience (cetanā), la fortitude (dhṛti) – ce champ (kṣetra), avec ses modifications, a été décrit brièvement.
Desire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude- this field, together with its modifications, has been spoken of briefly.
Ces principes constituent la structure sur laquelle le monde des formes est bâti. Selon l'école Sāṃkhya, ce sont des états mentaux et des propriétés du corps. Pour les écoles Nyāya-Vaiśeṣika, ce sont des qualités inhérentes au Soi. Les modifications ont un début et une fin ; seul ce qui est immuable peut en être le témoin. Le connaisseur du champ est immuable et témoin du champ et de ses modifications. Le désir (icchā) est une modification du mental, une aspiration ardente pour un objet, une vṛtti (onde de pensée) née du rajas. Il pousse l'homme à rechercher un plaisir déjà expérimenté. C'est une propriété du sens interne et fait partie du champ car il est connaissable. La mémoire des plaisirs sensoriels et l'écoute des qualités des objets sensoriels sont les causes profondes des désirs. L'espoir les nourrit. Le désir agite le mental et les sens, le faisant errer dans les sillons sensoriels. Un objet agréable à un moment peut devenir désagréable à un autre. Les désirs sont la cause du plaisir ; si le mental est libre de désirs, il jouira de la sérénité. Le désir est le carburant, la pensée est le feu ; sans le carburant du désir, le feu de la pensée s'éteint. La haine (dveṣa) est une modification négative du mental, une vṛtti qui pousse à rejeter un objet ayant causé de la douleur. Elle fait aussi partie du champ car elle est connaissable. Le plaisir (sukha) est agréable, paisible, fait de sattva, et fait partie du champ car il est connaissable. La douleur (duḥkha) est désagréable, et fait aussi partie du champ. Le saṃghāta est l'agrégat, la combinaison du corps et des sens, ou l'ensemble des composants du corps. La cetanā (sentience ou intelligence) est un état mental qui se manifeste dans l'agrégat, comme le feu dans une boule de fer. Elle est aussi le champ car elle est connaissable, et signifie également la conscience et l'activité des souffles vitaux. La dhṛti (fortitude, fermeté, courage) est une modification sattvique du mental. Le corps, les sens et le mental sont soutenus par cette fermeté lorsqu'ils sont déprimés ou agités. Les cinq éléments, bien qu'antagonistes, coexistent harmonieusement dans le corps grâce à la dhṛti, qui est la puissance les maintenant en union et en équilibre. Elle fait aussi partie du champ car elle est connaissable. Le désir et les autres qualités mentionnées dans ce verset représentent toutes les qualités du mental. Le champ, introduit au premier verset, a été détaillé sous toutes ses formes dans les versets cinq et six.
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.