महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ।। १३.५ ।।

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ।। १३.६ ।।

mahā-bhūtāny-ahaṅkāro buddhir-avyaktam-eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ || 13.5 ||

icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaś-cetanā dhṛtiḥ |
etat-kṣetraṁ samāsena sa-vikāram-udāhṛtam || 13.6 ||

Kshetra includes entire “objectude”

Krishna speaks on the same subject from more than one angle. The way he earlier described the inferior nature, apara-prakrti and now he describes the kshetra, are obviously different. This shows how flexible, refreshing and open can the approach be in discussing Vedantic concepts, provided, of course, one does not miss the fundamental as well as the ultimate.

The five subtle elements (namely space, air, fire, water and earth); then the ego, intelligence, the undifferentiated existence (avyakta), the ten organs (of knowledge and action) and the mind; then five objects of sensory perceptions (sound, touch, taste, colour and smell forming the external gross constituents); desire, dislike, pleasantness, unpleasantness, the aggregate-body, consciousness and resolve – these constitute kshetra, with its multiple evolutes.

Initially Krishna said that this body is the kshetra. But, now he says that the kshetra includes many other things also. The five basic elements with the five senses to perceive them, come within the definition of kshetra. So too, the organs of action (hands, feet, etc.), are included in it, as also the intelligence and the unmanifest (avyakta). In place of the mind, which Krishna had included earlier (7.4), he now lists mind’s creations like desire, hatred, happiness and misery. These also are included in the kshetra. With the inclusion of cetana (consciousness) and dhrti, the will, the list has a total of 30 constituents. All these together form kshetra. In summary, the entire objectude as defined earlier constitutes the kshetra.

However much the seeker is involved in these, allured by their potential, magnitude and vastness, he should understand and always remember that they are all mere objects, lacking real worth and splendour. None of these can deliver knowledge. The entire objectude comes under the knowable and known.

Krishna wants the seeker to look for the sovereign and the essence still beyond. Knowledge belongs to the Knower. It dwells in the Knower. That Knower, whom Krishna describes as kshetrajna, is entirely different. In other words, the whole objectude, the field called kshetra, will be meaningful only when it leads man to the pedestal of the kshetrajna, the one Subject – the one vishayi (Subject) who comprehends all vishayas (objects)!