Desire, aversion, pleasure, pain, the body aggregate, consciousness, and steadfastness are further modifications of the field. Shankara identifies these as psychological components that must be recognized as 'not-Self' for liberation. Ramanuja treats them as real attributes of the embodied experience that the soul undergoes. The Bhakti tradition uses this list to show how the field constantly generates forces that either draw toward or away from God. Madhva explains these as real modifications that the soul genuinely experiences through its body-connection — only God's grace can free the soul from their power. Abhinavagupta teaches that desire and aversion are contractions of infinite will, and recognizing them as movements within awareness dissolves their binding force. Vallabha sees even desire and aversion as part of divine play — when directed toward God, they become instruments of grace. Tilak observes that these forces distort action, and the karma yogi must understand them to act with equanimity. Vivekananda emphasizes that awareness of these modifications is the beginning of self-mastery — strength comes from understanding them as waves in the mind, not as one's true nature.