इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaś cetanā dhṛtiḥetat kṣetraṃ samāsena sa-vikāram udāhṛtam
Word by word
The verse says
— wanting, hating, pleasure, pain, the body as a whole, awareness, and firmness. This, in brief, is the field, together with the ways it changes.
In plain words
The list ends with the inner weather.
Wanting and hating, pleasure and pain. Then cetanā — awareness itself. Then dhṛti, firmness, the capacity to hold on.
All of it, on the field side. All of it, among the things that are known rather than the thing that knows.
Where you've felt this · in relationships
You are irritated with somebody before you have worked out why. Half an hour later you can describe the irritation accurately. Where it started. What it is really about. How much of it is fair. The thing doing the describing was not irritated while the irritation was going on.
Going deeper
Putting awareness itself on the list of field-contents is the hardest item here, and it needs care.
Cetanā in this verse is not the knower. It is the general sentience of an organism — the capacity of a body to register things, which goes up and down with sleep, illness and attention. That is part of the equipment. The knower of the field is what that capacity shows up to.
The distinction is fine and it is doing real work. It means that even your alertness is something observed.
For a reader this is where the chapter becomes personally destabilising rather than merely technical. Wanting, hating, pleasure, pain, even sharpness of mind — all of it is described as the field. Whatever you are, on this account, is not among the things you would normally list if somebody asked you to describe yourself.