Exploring Oppenheimer’s Interpretation of Krishna’s Universal Form
Introduction
Oppenheimer, the renowned physicist who played a pivotal role in the development of the atomic bomb, was deeply influenced by the Bhagavad Gita, an ancient Hindu scripture. In particular, Oppenheimer was captivated by the moment when Krishna reveals his universal form to Arjuna. This divine manifestation made a lasting impression on Oppenheimer, shaping his perspective on life, death, and the consequences of his own creation. Let’s delve into Oppenheimer’s interpretation and explore the philosophical concepts that underpin it.
The Sublime and Terrifying Universal Form
In the Bhagavad Gita, Arjuna seeks Krishna’s advice and implores him to reveal his universal form. Krishna obliges and presents himself as a sublime and terrifying being, with countless mouths and eyes. This awe-inspiring sight left an indelible mark on Oppenheimer’s mind, prompting him to describe it as “the radiance of a thousand suns.” This moment, which Oppenheimer later likened to the Trinity explosion in New Mexico, signifies the immense power and grandeur of the divine.
A Non-Linear Concept of Time and Dissolution
Hinduism encompasses a non-linear concept of time, where the great god is not only involved in creation but also in dissolution. In verse 32 of the Gita, Krishna utters the famous line that translates “death” as “world-destroying time.” Oppenheimer’s Sanskrit teacher chose the interpretation of “death,” but this translation goes beyond the conventional understanding. It signifies that regardless of human actions, everything rests in the hands of the divine. The meaning is clear: the universe follows its own course, and Krishna orchestrates the dance.
Divine Determination and Sublime Detachment
The Bhagavad Gita conveys that Arjuna, as a soldier, has a duty to fight. Krishna, not Arjuna, will determine the outcomes of battles and decide who lives and who dies. Arjuna is advised not to rejoice or weep over fate’s actions, but to be sublimely detached from the outcomes. The most critical aspect emphasized is that Arjuna must be a devotee of Krishna, with faith serving as the savior of his soul. Thompson suggests that Oppenheimer struggled to find this peace and acceptance, as his experiences with the atomic bomb haunted him, leaving him unable to transcend the cycle of life and death.
Oppenheimer’s Struggle with Immortality
Oppenheimer seemingly lacked the belief in the eternal nature of the soul, unlike Arjuna. The fourth argument in the Gita proposes that death is an illusion and that we are neither born nor die. This philosophy asserts that there is only one consciousness, and creation itself is a wondrous masterpiece. Oppenheimer, in contrast to Arjuna’s realization, could not accept that the victims of Hiroshima and Nagasaki would transcend suffering. Despite his diligent work on the atomic bomb, he wrestled with the idea that its consequences could free him from the cycle of life and death.
The Path of Battle Against Evil
Krishna, in the Bhagavad Gita, emphasizes that warriors like Arjuna are obligated to fulfill their duty. Oppenheimer viewed the atomic bomb as a representation of the battle against the forces of evil, personified by the fascist powers of that time. For Arjuna, it may have been easier to be indifferent to war because he believed in the immortality of the soul. However, Oppenheimer keenly felt the weight of the atomic bomb’s consequences and was uncertain if destruction was ultimately an illusion. This existential struggle persisted, occupying Oppenheimer’s thoughts long after the Trinity explosion and the end of World War II.
Summary
Oppenheimer, influenced by the Bhagavad Gita, grappled with the profound philosophical questions raised by Krishna’s universal form. His interpretation diverged from the belief in an immortal soul, leading to a deep inner conflict that persisted throughout his life. While Arjuna found peace through devotion and acceptance of Krishna’s guidance, Oppenheimer struggled to reconcile the devastating consequences of the atomic bomb with notions of transcendence and cyclical existence. Their contrasting perspectives shed light on the complex interplay between faith, morality, and the human condition.
—————————————————-
| Article | Link |
|---|---|
| UK Artful Impressions | Premiere Etsy Store |
| Sponsored Content | View |
| 90’s Rock Band Review | View |
| Ted Lasso’s MacBook Guide | View |
| Nature’s Secret to More Energy | View |
| Ancient Recipe for Weight Loss | View |
| MacBook Air i3 vs i5 | View |
| You Need a VPN in 2023 – Liberty Shield | View |
Seeking his advice, Arjuna asks Krishna to reveal his universal form to him. Krishna complies, and in verse 12 of the Gita he manifests himself as a sublime and terrifying being with many mouths and eyes. It is this moment that entered Oppenheimer’s mind in July 1945. “If the radiance of a thousand suns were to break out in the sky at the same time, it would be like the splendor of the mighty,” was Oppenheimer’s translation of that moment in the New Mexico desert.
In Hinduism, which has a non-linear concept of time, the great god is involved not only in creation, but also in dissolution. In verse 32, Krishna says the famous line. In it, “death” is literally translated as “world-destroying time,” Thompson says, adding that Oppenheimer’s Sanskrit teacher chose to translate “world-destroying time” as “death,” a common interpretation. Its meaning is simple: Regardless of what Arjuna does, everything is in the hands of the divine.
“Arjuna is a soldier, he has a duty to fight. Krishna, not Arjuna, will determine who lives and who dies and Arjuna should not weep or rejoice over what fate has in store for him, but he should be sublimely detached from such outcomes,” says Thompson. “And ultimately, the most important thing is that he must be a devotee of Krishna. His faith will save Arjuna’s soul.” But Oppenheimer, it seems, was never able to achieve this peace. “In a kind of crude sense that no vulgarity, no humor, no exaggeration can completely extinguish,” he said, two years after the Trinity explosion, “physicists have known sin; and this is knowledge they cannot lose.”
“He doesn’t seem to believe that the soul is eternal, whereas Arjuna does,” says Thompson. “The fourth argument in the Gita is really that death is an illusion, that we are not born and we do not die. That’s the philosophy, really. That there is only one consciousness and that all creation is a marvelous work.” Oppenheimer, perhaps, never believed that the people killed in Hiroshima and Nagasaki would not suffer. Although he carried out his work diligently, he could never accept that it could free him from the cycle of life and death. In stark contrast, Arjuna realizes his mistake and decides to join the battle.
“Krishna is saying that you just have to do your duty as a warrior,” says Thompson. “If you were a priest you wouldn’t have to do this, but you’re a warrior and you have to. In the larger scheme of things, presumably, the bomb represented the path of battle against the forces of evil, which were personified by the forces of fascism.”
For Arjuna, it may have been relatively easy to be indifferent to war because he believed that his opponents’ souls would live on regardless. But Oppenheimer acutely felt the consequences of the atomic bomb. “I wasn’t confident that the destruction was ultimately an illusion,” Thompson says. Oppenheimer’s apparent inability to accept the idea of an immortal soul would always weigh heavily on his mind.
—————————————————-