Krishnas Speech at the Battleground chapter twelve second installment by Ramesh Mukhopadhyaya

There are always two kinds of readers and listeners. While the first kind tries to gather the meanings in the text into a pattern, the other kind sees the clash among the different levels of meanings. As we have already observed each word in a discourse, is incomplete in itself and points away to what is not. So when Krishna says that one should worship him and act on his behalf, without having any other company in the world a question naturally follows. What happens to those who do not have a personal god? In the sub-atomic universe the field is not different from the particles which moves in it.The field is the particle; the field concentrates itself into a particle. So there is no conflict between the space and the particles. In during the hour of destruction matter will dissolve in the ether. So in one sense the “ether” alone is. The concept of Cosmic Being as the whole of universe has no scope of change in it. The vision of motion and speed in the universe has provoked Arjuna to think of the Cosmic Being which is the opposite of what he saw. Krishna says that those who worship him with all their heart is superior to those who do not have a personal god. The latter must control their senses, so that their attention is not diverted to the contingent world. Any attention to the contingent world binds one to time and space. On the other hand the whole or the Cosmic Being is timeless and space less. So those who do not have any personal god must see equality in everything. In that case they also attain Krishna. That is, those who have personal god and those who worship the Cosmic Being reach the same goal. The Cosmic Being is very difficult to imagine even. It comprehends the whole existence. It is changeless. It is constant. It is unmanifest. It is like the word Aum having no signified. It is very painstaking for any man to realize such a being. For man is always obsessed with the notion of ‘I’ and ‘me’. Man can therefore see discrete things. He can see Ramesh in his childhood, in his youth, in his old age, dicretely. He can see today’s Ramesh and tomorrow’s Ramesh. But he cannot see Ramesh growing. Still he knows that Ramesh is aging. That is what he adds to his discrete perceptions of Ramesh. So how can man get rid of his limitations of perception? But those who have a personal god can concentrate on discrete perception. Anyone can say, “Krishna is mine”. So if one acts, as the deputy of a personal god, without having any purpose of one’s own, one can easily establish contact with the god. One’s god must be all in all with one. And one must meditate on one’s god always. A husband may be surrounded by his wife and children. But he thinks of his mistress. Similarly god must never be absent from the mind of the devotee.