13.7 - Bhagavad Gita - Chapter 13, Verse 7

In Chapter 13, verse 7 of the Bhagavad Gita, Lord Krishna continues His profound exposition on the nature of the field of activities (kshetra). Having enumerated the twenty-four elements that constitute the material body in the previous verse, Krishna now describes the various transformations and attributes that arise within this field.

The Sanskrit verse states: "इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ||" which translates to "Desire and aversion, happiness and misery, the body, consciousness, and the will—all these comprise the field and its modifications."

Krishna explains that our experiences in the material world are shaped by these transformations. Desire (iccha) arises when we encounter objects that previously gave us pleasure, creating a craving to experience them again. Conversely, aversion (dvesha) manifests when we encounter objects associated with past suffering, generating a feeling of repulsion. These opposing forces constantly pull our consciousness in different directions, creating the dualities of material existence.

Happiness (sukham) and distress (duhkham) are the emotional responses that follow from either fulfilling or failing to fulfill our desires. Krishna indicates that these feelings are not our true identity but rather temporary states arising within the field of activities. They are objects of knowledge—phenomena to be understood rather than identified with.

The verse also mentions "sanghata" (the aggregate or the combination), which refers to the physical body composed of the twenty-four elements. This aggregate serves as the vehicle through which consciousness operates in the material world. Then there is "chetana" (consciousness), which, although originating from the soul, becomes entangled with the field due to false identification. Finally, "dhriti" (determination or conviction) represents the mental resolve that sustains our efforts in pursuing desires or avoiding distress.

By comprehensively describing these elements and their modifications, Krishna is guiding Arjuna toward a profound understanding: that which we typically identify as "I" or "mine"—our desires, emotions, bodily sensations, and even our thoughts—are not our true self but rather phenomena occurring within the field of activities. The true self is the knower of the field (kshetra-jna), the unchanging witness to all these transformations.

This verse serves as a critical pivot in the chapter, transitioning from the enumeration of physical elements to the more subtle psychological aspects of material existence. Krishna's purpose is not merely philosophical exposition but to help Arjuna develop the discriminative wisdom to differentiate between the temporary field and its eternal knower. When one fully grasps this distinction, attachment to the body and its experiences naturally diminishes, opening the door to spiritual realization and freedom from suffering.