Bhagavad Gita Chapter 13, Verse 7

English Translation

Desire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude- this field, together with its modifications, has been spoken of briefly.

Detailed Commentary

इच्छा (Desire) – That which arises in the mind as a longing for the acquisition of an object, person, or circumstance. Bhagavan first describes *icchā* as a *vikāra* (imperfection/modification) because it is the root of sin and suffering. All sin and suffering originate from worldly desires. द्वेष (Aversion) – When an obstruction arises to one’s *kāmanā* (wish) or *abhimāna* (ego), *krodha* (anger) is produced. The subtle form of *krodha* is called *dveṣa*. Here, *krodha* should also be understood as falling under *dveṣa*. सुख (Pleasure) – When favorable circumstances arise, the joy experienced in the mind is called *sukha*. A pleasant situation appeals to the mind. दुःख (Pain) – When adverse circumstances arise, the agitation in the mind is called *duḥkha*. An adverse situation does not appeal to the mind. संघात (Conjunction) – The body, composed of twenty-four elements, is called *saṅghāta*. The birth of the body and its continuous moment-to-moment change are also *vikāras*. चेतना (Consciousness/Vitality) – The vital life-force is called *cetanā*, which is known by the continuous functioning of the *prāṇas* (life breaths) in the body. When a *sāttvika vṛtti* (mode of goodness) is present, it remains calm, but in times of worry, sorrow, fear, or agitation, it becomes disturbed. This vital force is constantly perishing, therefore it is also a *vikāra*. Similarly, those endowed with *prāṇa* are called *cetana* (conscious/animate) and those without *prāṇa* are called *acetana* (unconscious/inanimate), and from this perspective, the life-force is referred to as *cetanā* here. धृति (Steadfastness) – The power of endurance or holding is called *dhṛti*, which is constantly changing. A person sometimes adopts patience and sometimes abandons it. This is also a *vikāra*. The eighteen chapters describe three types of *dhṛti*. *Sāttvikī dhṛti* (steadfastness in goodness) is necessary for progressing towards the Supreme Self. एतत् क्षेत्रम् समासेन सविकारमुदाहृतम् (This Field, with its modifications, has thus been briefly explained) – As mentioned earlier concerning the separation from the body, the term ‘*etat*’ is used here to distinguish the perceiver (*draṣṭā*) from the perceived (*dṛśya*). The individual body (*vyaṣṭi śarīra*) and its inherent *vikāras* have been described because *icchā-dveṣa* and other *vikāras* do not exist in the cosmic totality (*samaṣṭi saṁsāra*). The individual body and the cosmic totality are similar. It is also observed that this chapter discusses severing identification with the body so that *vikāras* may cease. विशेष बात (A Special Point) – When the *Kṣetrajña* (Knower of the Field), out of non-discrimination (*aviveka*), mistakenly identifies with the *Kṣetra* (Field), then *icchā-dveṣa* and other *vikāras* arise. The true nature of the *Kṣetrajña* is *nirvikāra* (without modification). After enlightenment (*bodha*), attachment to the body ceases, and *vikāras* no longer occur. *Sukha* and *duḥkha* may still arise, but they do not cause any *vikāra*. A *Jīvanmukta Mahāpuruṣa* (liberated living being) is not affected by *sukha* or *duḥkha*. Because a *Jīvanmukta Mahāpuruṣa* has no attachment to the body, their body functions according to *prārabdha* (destiny based on past actions). *Cetanā* also remains, but due to non-identification with the *antaḥkaraṇa* (inner instrument), there is no connection with *vikāras*. The purport is that *vikāras* arise from identification with the body, which ceases upon enlightenment. To eliminate identification with the body, twenty means of knowledge are presented in the subsequent five verses.