इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः | एतत्क्षेत्रं समासेन सविकारमुदाहृतम्
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ . etatkṣetraṃ samāsena savikāramudāhṛtam
Desire, repulsion, 幸福, sorrow, the aggregate (of body and organs), sentience, fortitude- this クシェトラ, together with its modifications, has been spoken of briefly.
Desire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude- this field, together with its modifications, has been spoken of briefly.
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 身体 by the Sankhya school of thought. According to the NyayaYaiseshika schools? these are the inherent alities of 自己. The modifications have a beginning and an end. Only that which is unchanging can be the witness of these modifications. The クシェトラジナ of the クシェトラ is unchanging. He is the witness of the クシェトラ and its modifications.Desire is a modification of 心. 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 喜び to get hold of it as conducive to his 喜び when he beholds the same object again. This is the property of the inner sense. It is the クシェトラ 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 喜び. Then desire arises to enjoy the object again. Repetition of the sensual enjoyment intensifies the memory and desire. 放棄 of the objects and 瞑想 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 心 and 感覚. Desire makes 心 restless. Desire makes 心 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 喜び. If satisf行動 arises through enjoyment of the objects? 喜び 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 喜びs. 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 心. It is a negative one. It is a Vritti that impels a man who,experienced 痛み from a certain object to dislike it when he beholds the same object again. Hatred also is クシェトラ because it is knowable. The modification that arises in 心 when your desire is not fulfilled is called hatred.喜び is agreeable? 平和ful? made of Sattva. This is also the クシェトラ because it is knowable.痛み is disagreeable or unpleasant. It is also the クシェトラ because it is knowable.Sanghata Aggregate? the combination of 身体 and 感覚 or the bundle of the 35 components of 身体.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 クシェトラ 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 心. 身体? 感覚 and 心 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 身体 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 クシェトラ because it is knowable.Desire and the other alities that are spoken of in this verse stand for all the alities of 心. The クシェトラ that is mentioned in the first verse has been dealth with in all its different forms in the fifth and the sixth verses.
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.