Renowned filmmaker Christopher Nolan’s latest masterpiece, Oppenheimer, has left audiences mesmerized by its portrayal of the life of J. Robert Oppenheimer, the eminent physicist often referred to as the father of the atomic bomb. The film delves into scientists’ moral complexities in creating the devastating weapon.
The movie highlights a pivotal moment where Oppenheimer reflects on the aftermath of his creation, reciting verses from the Bhagavad Gita. Though the scene is now edited due to the rising controversy of reciting the verses of the Bhagavad Gita during a love-making scene, what is intriguing is the interpretation of the verse, which raised quite a few eyebrows.
In one of the most famous verses, Lord Krishna declares, “Now I am become Death, the destroyer of worlds.” The quote’s historical significance lies in its association with J. Robert Oppenheimer, whose rendition of the verse emphasizes “Death, the destroyer of worlds.” Indian mythologist Devdutt Pattanaik points out an alternate translation focusing on Kaal, meaning time rather than Death.
Devdutt Pattanaik, a renowned Indian mythologist, expressed surprise at the popularly attributed quote of J. Robert Oppenheimer regarding the Bhagavad Gita. In his research on Oppenheimer, Pattanaik found that the quote, “I am become Death, the destroyer of worlds,” is often misquoted and wrongly associated with the Gita. He clarified to a leading newspaper that he had never encountered this specific line in the ancient scripture.
Pattanaik further elaborated on the actual verse from the Bhagavad Gita that might have been misinterpreted. He stated, “Someone said it was chapter 11, verse 32, which says ‘kaal-asmi’, which means ‘I am time, destroyer of the world.’ So, his translation itself is wrong. It is not ‘I am death.’ It is time, time is the destroyer of the world.“
Drawing attention to Oppenheimer’s ethical dilemma during the development of the atomic bomb, Pattanaik pointed out that the interpretation of religious texts varies across cultures and history. This suggests that the context and mindset of an individual can significantly influence how they perceive and apply the teachings of religious scriptures.
Since the Sanatana Dharma is considered a way of life, what is the significance of the Bhagavad Gita? Does its versatile nature make it a treasured source of both religious devotion and philosophical contemplation for millions worldwide?
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Is Bhagavad Gita a Hindu text or a philosophical guide?
According to Devdutt Pattnaik’s book My Gita, Devdutt Pattanaik takes a thematic approach to present the Bhagavad Gita, departing from the original order of chapters. This unique approach showcases his transition from mythology to philosophy, displaying his deftness and skill in tackling this new genre. The book commences with Pattanaik’s rationale for his unconventional presentation of the Gita, followed by a delightful exploration of its history. For readers unfamiliar with the Hindu scriptural tradition, this section offers valuable insights into the origins of the Gita and its sociocultural importance, providing a broader perspective on the context in which it was composed.
Babasaheb Ambedkar believed that the Bhagavad Gita is not just a religious or philosophical book. He thought it cleverly defends certain religious beliefs by making them sound logical and appealing. In simple words, it uses philosophy to support these ideas.
Ambedkar also said that the Gita supports the counter-revolution. This means it encourages keeping things as they are, even if they might not be fair or equal. The text uses philosophical arguments to justify maintaining the traditional social order and opposes big changes that could make society more fair and equal for everyone.
The Bhagavad Gita elicits diverse perspectives among people, particularly regarding its classification as a religious or philosophical text. The complexity lies in Gita’s multifaceted nature, making categorizing it exclusively challenging.
On the one hand, it contains profound philosophical discourses on duty, morality, self-realization, and the nature of the self. These philosophical aspects attract scholars and seekers alike, who see it as a profound guide to life and spiritual growth.
On the other hand, the Gita is an integral part of the Indian epic Mahabharata, and it portrays a conversation between Lord Krishna and Prince Arjuna, set in a religious context. The emphasis on devotion, divine guidance, and the ultimate goal of attaining liberation through devotion to God is evident. As a result, some perceive it primarily as a religious scripture.
The Bhagavad Gita seamlessly weaves together philosophical insights and religious elements, making it challenging to definitively classify and allowing individuals to interpret its teachings based on their inclinations and beliefs.
Irrespective of how we look at the Gita, it never disappoints anyone. There is always something valuable to take away with you from it.
What about you? Is Gita a religious text or philosophical guide for you?