तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु।।13.4।।
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः।।13.5।।
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।।13.6।।
Hear from Me in brief about all that, what that field is and how it is; what its changes are, and what causes what effect; and who He is, and what His powers are.
It has been sung of in various ways by the Rsis, separately by the different branches of Vedic texts, and also by the rational and convincing sentences themselves which are indicative of and lead to Brahman.
The great elements, egoism, intellect, and the Unmanifest itself; the ten organs and the one, and the five objects of the senses;
Osho’s Commentary
Krishna now lays bare the whole map of the objective world, the kshetra. He lists everything that can be known, everything that can be observed. The five great elements, the ego, the intellect, the senses, the objects of the senses… these are easy to understand as being outside of you. They are the stage and the props of the drama. But then he adds something tremendously revolutionary, something that shatters the very foundation of Western thought. He says desire, aversion, pleasure, pain… and even chetana, consciousness, and dhriti, fortitude, are also part of the field! The consciousness that you know—the consciousness of something, the consciousness that is aware of an object—is also a part of the seen world. It is a subtle ripple in the field. When you are conscious of a tree, that consciousness is an event, a modification. Who is it that is aware even of this consciousness? Who is the witness to the thought, “I am conscious”? That ultimate seer, that objectless awareness, is the true knower. The consciousness that flickers with the objects of the world is just a reflection in the field. To be a witness even to your own consciousness is the final step. In that witnessing, you have stepped out of the entire field. You have come home.