This entire post is trying to connect some unconnected dots from our scriptures, our culture, epics and today’s science as we know it. All that I am doing is posing some questions which you might want to examine. I am not an academic, so my thoughts are scattered as well. These stream of thoughts were triggered by a particular type of Facebook posts that I have read which speak about how deep into the Bhagawad Oppenheimer was.
Dot 1: कालोSस्मि
I am referring to J Robert Oppenheimer, of the Manhattan Project, of course and his philosophical quandry which was (evidently) resolved by the Bhagawad. After the atom bomb came to being, Oppenheimer very famously said “Death, I am become” loosely translating “कालोSस्मि” from the Bhagawad. That is where this thread started for me.
कालोSस्मि appears in Chapter 11, verse 32.
श्रीभगवानुवाच |
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्त: |
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिता: प्रत्यनीकेषु योधा: |
You will notice that कालोSस्मि here does not translate the way Oppenheimer saw it. More so, because of the event that precedes Chapter 11. Krishna shows Arjuna his Vishwaroopam to get the latter to get up and fight, on the Kurukshetra battlefield. This is the third time, in the epic, that Krishna does this. The usual imagery mentioned, something that only the subject is able to see, is a super large innumerable forms with thousands of arms, eyes, mouths etc. The text, of course, refers metaphorically to the multiverse, the cosmology that is within Krishna’s being. Obviously seeing a being with a thousand arms, eyes etc. would not have perturbed Arjuna that much. What he got to see is something else. The word काल (Kāla) has many more meanings and interpretations. Only two of those are death, and time. One meaning also encompasses all of creation. You would find the same interpretation in the Buddhist “kālachakra” . This word, again, does not translate to something as simplistic as “wheel of time”, and is at a level quite different from “time”. Krishna then, is telling Arjuna that he (Krishna) is काल, in the form of universality, and that he will wipe the Kouravas out even without Arjuna’s effort and that the latter doesn’t really matter in the larger realm of काल. This level of cosmic universality, perhaps, is what yogis have tried to understand and only some Siddhas have managed to.
Dot 2: Durgā
Durgā is known in our scriptures to have been created to slay Mahishāsura, by collecting supreme energy from Brahma, Vishnu, Mahesh and many other lesser gods. Durga thus is this tremendous embodiment of true source of divine powers of the “male gods”. She is known to have expressed herself as a blinding source and beam of light during her battle with Mahishāshura, on Chāmundi Hills in the outskirts of Mysuru. The original name of Mysuru, you might be aware, is “Mahishur“.
Dot 3: Dasha Mahavidya
Many of our Goddesses, have vividly violent form too. Tantrism, worships these 10 Goddesses (all manifestations of Pārvati), as Dasha Mahāvidyā. Meaning Ten Great Learnings (or Wisdoms). Of the ten counterparts, Durgā’s is Kāli, Lakshmi’s is Kamalā and Saraswati’s is Mātangi and so on. You will find these same 10 being worshipped in Tibetan Buddhism today, in Tibet, Ladakh, and in our eastern states. This form of Buddhism, Vajrayāna, loosely defined, is the Buddhist form of Tantric Shaivism from where the understanding of the Dasha Mahāvidyā arrive from.
Dot 4: Kāli
Now, if Kāli is the antimatter to Durgā‘s matter, then she must be dark as opposed to Durga‘s blinding white light energy. She is. Let us consider her form. She is described as large, darker than the darkest night, long untied and disheveled hair, not a thread on her body, scimitar in hand, wearing a necklace of severed heads, and blood smeared on her body and hair. A rather fearsome imagery. This pagan imagery, since, has been “civilized” a bit to work with different weaker sentiments. She, undoubtedly, is the most powerful, and most violent of the Dasha Mahāvidyas, and her pujā is done timebound, for a short while with utmost respect.
The thread
What could Kāli be metaphorically representing, something that we are today aware of? Her name signifies two of her attributes – one who is dark, and the other epithet is “devourer of time”. She has the severed head necklace, and is unstoppable. Clearly, she destroys, rather violently. To me, that reminds of a cosmological feature – a blackhole. It’s gravity dilates time infinitely and devours light, is super large and ever growing, is completely bare (but not empty) and totally unstoppable. It pulls other celestial bodies (most of which are spherical in shape, at the unit level) in and destroys them. Is Kāli then an earthly representation of a black hole?
Now connecting all the way back. Could Krishna have been showing Arjuna a representation of time-space continuum and the fundamentals of Kāl and creation?