The ‘great elements, the Ahankara, the Buddhi and the Avyakta’ are substances that originate the Kshetra. The ‘great elements’ are the earth, water, fire, air and ether. The ‘Ahankara’ here means Bhutadi (primeval element). The ‘Buddhi’ is called Mahat; the ‘Avyakta’ is known as the Prakrti. The ‘ten senses and the one’ and the five objects of senses are principles depending on the Kshetra. The ‘five sensorial organs’ are ear, skin, eye, tongue and nose. The five motor organs are speech, hands, feet, and the organs of excretion and reproduction. These are the ten senses. The Manas is the additional ‘one’ more. The ‘objects of the senses’ are five—sound, touch, form, taste and smell. Desire, hatred, pleasure and pain, being the transformation of the Ksetra, are said to be the modifications of the Kshetra. Though desire, hatred, pleasure and pain are the qualities of the self, yet they originate from the association of the self with the Kshetra. Shri Krishna will state that they are the attributes of the self; ‘In the experience of pleasure and pain, the self is said to be the cause’ (13.20) The combination of elements serves as the support (Adhrti) of the intelligent self. As such, the word Adhrti means substratum. The combination of material elements has arisen as the substratum for the self to experience pleasure and pain, and for acquiring worldly experiences and the final release. The combination of elements is formed by substances commencing from the Prakrti and ending with the earth; it is the basis of senses which are endowed with the modifications of the nature of desire, hatred, pleasure and pain. These form a Sanghata or an association of elements. It serves as the basis of the experience of pleasure and pain by the individual self. This is what is said of the Kshetra. This Kshetra has been explained briefly with its modifications and effects.

Now certain qualities, the effects of the Kshetra, worthy of being acquired as being the means for securing the knowledge of the self, are enumerated.