Kshetra Kshetrajna Vibhaga Yoga
क्षेत्र क्षेत्रज्ञ विभाग योग
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥ 13:6॥
इच्छा, द्वेषः, सुखम्, दुःखम्, संघातः, चेतना, धृतिः— एतत् "क्षेत्रम्" समासेन स-विकारम् उद्-आहृतम्।
इच्छा (इच्छा), द्वेषः (द्वेष), सुखम् (सुख), दुःखम् (दुःख), संघातः (संघटन), चेतना (चेतना), धृतिः (धारणा शक्ति) स-विकारम् (विकारों के सहित) एतत् (यह) "क्षेत्रम्" (क्षेत्र) समासेन (संक्षेप में) उद्-आहृतम् (कहा गया)।
Hindi
इच्छा, द्वेष, सुख, दु:ख, संघात (स्थूल देह), चेतना तथा धृति (धारणा शक्ति)—यह क्षेत्र विकारों के सहित संक्षेप में इस प्रकार कहा गया है।
English
Desire and aversion, joy and sorrow, the assemblage (the body—a combination of various organs and other components), intelligence, and the capacity to hold experiences—this, in brief, is the Field, along with its modifications. (13:6)
Hindi
विस्तार के लिए 18:33, 34, 35 देखें। [ऊपर संक्षेप में देह (प्रकृति या क्षेत्र) और आत्मा (पुरुष या क्षेत्रज्ञ) का ज्ञान दिया गया, और यह बताया गया कि देह के अंदर जो देही है, वह दिव्य है, ईश्वर का ही अंश है। यहाँ तक कि अहंकार और बुद्धि, तथा इच्छा, द्वेष, सुख, दुःख जैसे भाव आदि सभी कुछ भौतिक देह या प्रकृति के ही विकार (कार्य) हैं, आत्मा के नहीं! इसलिए, इस ज्ञान के बाद, अगर ज्ञान अनुभूति के स्तर पर पहुँचने लग गया, और साधक देह-बुद्धि से ऊपर उठने लग गया, तो वह ज्ञान ज्ञानी के आचरण और चरित्र में भी उतरेगा—यह स्वाभाविक है! और तभी यह माना जा सकेगा कि ज्ञान सिर्फ शब्द-ज्ञान तक नहीं रह गया, बल्कि भीतर तक प्रवेश करने लग गया है। इसीलिए भगवान अब उन लक्षणों का ज़िक्र करते हैं, जो इस तत्त्व-ज्ञान प्राप्त करने के क्रम में उत्पन्न होंगे। अगर ये लक्षण उत्पन्न नहीं हुए, तो यह माना जाएगा कि ज्ञान भी व्यक्ति के भीतर पूरा प्रविष्ट नहीं हुआ]
English
Verses 13:5 and 13:6 enumerate the following elements of the body and the manifest Nature, the universe: Five Mahābhutas (the main basic constituents of the universe): soil, water, fire, space, and air. Ahankāra (ego). Buddhi (intelligence). Avyakta (space). Ten senses, comprising five sense-organs and five action-organs. Five objects of the senses: sound for ears, sights for eyes, savor for the tongue, touch for skin, and smell for the nose. Desire. Malice. Pain. Pleasure. The physical body, which includes not only the senses mentioned earlier but also other organs and constituents of the body. Chetna (consciousness). Dhriti (the holding power of the mind) Among the fundamental component of the material universe are "mahabhutas" or "the Great material constituents" which are also called "the five great elements" of which the material universe is made of. They are not "elements" in the sense in which the physical sciences use the term. Technically, "the basic five"—soil, water, fire, space, and air— are not "elements" but groups of elements. Science and the Bhagavad-Gitā: Is consciousness a function of the brain? In the above narration, two things would seem especially problematic: First, if pleasure or happiness is a product of Nature, then why pursue God and spirituality for happiness? Why not seek happiness through Nature and its products? This is already being done by predominantly materialistic civilizations of today—restaurants, music, food, outings, air-conditioners, and sex! Second, if consciousness is also a product of Nature, it only reinforces the materialistic principle that there is no need for a soul or God to explain consciousness. If matter is structured and organized in a particular way in the form of the brain, then consciousness will be generated in the body on its own, as materialists would have us believe. An invisible entity like the soul would then seem like an unwarranted assumption. In other words, by attributing consciousness to Nature, the Bhagavad-Gitā also seems to confirm that consciousness is a function of the brain! Role of God and soul in creation of consciousness Now, we may turn to the second question: Is consciousness merely a function of the physical brain? If so, do the soul or God play any role in creating consciousness, which is the most unique and vital phenomenon known to us in the entire Universe? Verse 13:6 is unsettling to many commentators of the Bhagavad-Gitā, leading them to assign various arbitrary interpretations to this verse. The Bhagavad-Gitā stands out as the only well-known spiritual book in the world whose principles are being confirmed by science in many essential matters. The Bhagavad-Gitā supports the theory or hypothesis of science that individual consciousness is the product of Nature or the physical brain. That is, if in the process of evolution, by chance or by design, matter becomes organized or configured as biological structures capable of supporting consciousness, then consciousness will arise in that body. However, the acknowledgment mentioned above does not necessarily negate the existence of a soul or God, nor does it discount their role in creating or supporting consciousness. According to God's teachings, the soul itself becomes attracted to engage with the biological infrastructure of the mind and senses configured by Nature during evolution (15:7). In essence, the soul seeks a physical abode where matter has organized itself in a way that supports life and consciousness, whether in a rudimentary form as seen in a tree or in an advanced form allowing for complex cognition as seen in humans. The soul does not enter into every material substance; for instance, it does not inhabit a pebble because it lacks the organized biological structure necessary to sustain life and consciousness. God is Omnipresent (5:15) and Omnipotent (2:24; 3:15, 32), and He manifests Himself within a biological body as the soul or Kshetrajna. This manifestation occurs where matter organizes itself into a biological field capable of hosting life and consciousness. Therefore, there is no inherent conflict between the materialist view of consciousness as a function of the physical brain and the existence of the soul, which remains the original source of consciousness.