The Universe and Man

If I were to be asked "Which is the most useful instrument that man has invented since yore?", I would unhesitatingly say "the Telescope". Indeed, the telescope does not serve any material purpose on the Earth, but it does a very important thing; it teaches man humility, by revealing his position in the cosmos.

For centuries man believed in a geocentric model of the Universe, in which every object of space was thought to rotate around the planet Earth. But the observations of Copernicus and Galileo revealed that this was not the case, the Earth is an ordinary planet that revolves around the Sun along with five other planets. Then discoveries in the 18th and 19th centuries revealed the existence of Uranus and Neptune. The study of other stars shattered the heliocentric model of the universe; it was proven that the sun was just an ordinary star. Then the study of the Milky Way galaxy revealed that the Sun is near one edge of the Galaxy, around 25,000 light-years from the centre. Then the discovery of other galaxies in the universe revealed that the Milky Way is just another ordinary galaxy. Every time we tried to fix ourselves in the centre of the universe, fresh evidence shattered the hypothesis.

Light-years are enormous distances compared to our terrestrial units of metres and kilometres. By knowing that light travels approximately 300,000 km/s, a light-year (distance covered by light in one Earth-year) would be a colossal 9,460,000,000,000 km.

The study of the stars in our galaxy and others has enhanced our knowledge of stellar evolution. Scientists now know that the Sun is not a permanent source of energy, but will extinguish itself after some 5 billion years. The same holds true of all the other stars, though the lifetime may be varying. It has also been found that all stars are not like the sun. Exotic stellar objects like novae, supernovae, neutron stars and black holes have been observed. Science is yet to fully unravel their mysteries.

The universe is believed to have started by what scientists call 'The Big Bang'. It is said that the universe was condensed in an incredibly small volume, and it exploded all of a sudden some 15 billion years ago. Now, it is said that the observable universe is 93 billion light-years in diameter. I am yet to work it out in terms of kilometres; probably all I would be doing is to count the endless string of zeros.

When we see things in space, we don't see things as they are now. We seem them as they were in the past, depending on how far they are (or were). Thus, observational astronomy, is in a sense, a time-machine, one we use to see into the past.

Astronomy and Astrophysics are wonderful branches of science. They deal with most of what is known; by them we also know of our insignificant position in the universe. But we need not be unhappy over this. The Earth is a very special place for us in this Universe; extra-terrestrial life has not been discovered till date. The Earth is as intriguing a place as the rest of the Universe is.

The facts of astronomy leave us dazzled. We learn about phenomena that can never occur on the Earth, we deal with distances and time-scales that dwarf the ones we use on the Earth. Truly, man is really great, for he has learnt so much about the Universe without so much budging from the Earth (or the Solar System).

Austerity: A principle or a passing fad?

The recent drive of austerity by our Union Government and the comment of a minister saying that executive pay must be reined in, has generated a lot of debate in our media. Some people say that since India is a poor country, its well-to-do must not indulge in ostentatious display of wealth. But others say that one’s hard-earned money can be used the way the earner pleases.

Factually speaking, austerity consists of three aspects.

• Austerity of the body: This involves worship of divinity, the seekers of real knowledge, the teacher and any other person worthy of worship. It also involves practising cleanliness, simplicity, discipline,  and non-violence.
• Austerity of speech: This involves speech that is truthful, pleasing, beneficial and not agitating to others.
• Austerity of the mind: This involves self-satisfaction, simplicity, appropriate silence, self-control and purification of thought.

Any other dimension of austerity is collateral to the above three.

Actually, when we people talk of practising austerity, we normally cut back on those aspects that are conspicuous. But real austerity must result in a real and drastic downsizing of the expenditure. The current austerity drive includes travelling in economy class and ‘not staying in five-star hotels’. The savings that our political leaders claim for their ‘austerity’ drives pale in the presence of their expenditures for the upkeep of their residences, the paraphernalia that accompanies them every time, and their election campaigns.

Not that I am saying that executive pay should not be reined in. Executive pay must reflect ‘market sentiment’. Numerous instances have been recorded where it has been shown that executive pay was rigged and even when the company was going bankrupt, the CEOs were getting an enviable remuneration.

What I want to say is, that instead of practising austerity for pastime or ‘showing solidarity with the masses’ we must practice real austerity. Some guidelines for austerity may be enumerated below.

• Austerity can come only from within and not by external regulation.
• Austerity is not poverty.
• Austerity is not against wealth, it is against the vulgar display of wealth.
• Each one of us can practise austerity, not just the well-off.
• Austerity is not practised on an empty stomach or an empty mind.
• Austerity is not practised by not doing something that we are anyway not supposed to do.

Thus, we must learn to be austere in the true sense. Let us not treat austerity as a passing fad.

Some interesting facts about the Mahabharata

Every parva (chapter) of the Mahabharata begins with the following verse.

ॐ नारायणं नमस्कृत्य नरं चैव नरोत्तमम्|

देवीं सरस्वतीं चैव तथो जयं उदीरयेत्||

Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.

The Mahabharata defines an Akshauhini (division of soldiers) as follows.

• One chariot, one elephant, five foot-soldiers, and three horses form one Patti. (10 combatants)
• Three Pattis make one Sena-mukha. (30 combatants)
• Three Sena-mukhas are called a Gulma. (90 combatants)
• Three Gulmas make a Gana. (270 combatants)
• Three Ganas form a Vahini. (810 combatants)
• Three Vahinis together are called a Pritana. (2,430 combatants)
• Three Pritanas form a Chamu. (7,290 combatants)
• Three Chamus make one Anikini. (21,870 combatants)
• And an Anikini taken ten times forms an Akshauhini. (218,700 combatants)

The number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy (21,870). The measure of elephants must be fixed at the same number (21,870).  The number of foot-soldiers is one hundred and nine thousand, three hundred and fifty (109,350), the number of horses are sixty-five thousand, six hundred and ten (65,610).

The Mahabharata is divided into 18 Parvas. Some statistics about the parvas are given below.

1. Adi Parva (8,884 verses, 227 sections)
2. Sabha Parva (2,507 verses, 78 sections)
3. Aranyaka Parva (11,664 verses, 269 sections)
4. Virata Parva (2,050 verses, 67 sections)
5. Udyoga Parva (6,698 verses, 186 sections)
6. Bhishma Parva (5,884 verses, 117 sections)
7. Drona Parva (8,909 verses, 170 sections)
8. Karna Parva (4,964 verses, 69 sections)
9. Salya Parva (3,220 verses, 59 sections)
10. Sauptika Parva (870 verses, 18 sections)
11. Stri Parva (775 verses, 27 sections)
12. Santi Parva (14,732 verses, 339 sections)
13. Anusasana Parva (8,000 verses, 146 sections)
14. Aswamedhika Parva (3,320 verses, 103 sections)
15. Asramavasika Parva (1,506 verses, 42 sections)
16. Mausala Parva (320 verses, 8 sections)
17. Mahaprasthanika Parva (320 verses, 3 sections)
18. Svargarohana Parva (209 verses, number of sections are not mentioned)

The above details have all been given in the first chapter of the Adi-Parva of the Mahabharata.

A BITSian take on Mahabharata's Yaksha Prashna episode

Some days ago, one of my friends, commenting on a previous post of Faith and Truth, mentioned the Yaksha-Prashna episode. This well-known episode of the Mahabharata has an unknown creature’s voice asking King Yudhishthira questions of wisdom so that his dead brothers can be revived. Yudhishthira reaches out to the depths of knowledge and answers them in a brilliant way.

Let us assume that a student of BITS-Pilani replaces King Yudhishthira, and the Yaksha changes its questions slightly. Some of the slang used may be understood only by BITSians. But I hope it makes a good reading.

Presenting a BITSian take on Yaksha-Prashna.

Voice: What makes a BITSian study every day?
Student: The fear of other BITSians studying.
Voice: What rescues a BITSian from boredom?
Student: The IPC (Information Processing Centre.)
Voice: By the study of which subject does a BITSian become a ghotu(nerd)?
Student: Not by the study of any subject does a BITSian become a ghotu. It is by his association with other ghotus does he become a ghotu.
Voice: What is higher than the clock tower?
Student: The night-indicator on top of the clock tower.
Voice: What is deeper than the Shiv Ganga moat?
Student: Any of those wells scattered around the campus.
Voice: Who is the most sorrowful BITSian?
Student: The one who faces a power cut after playing hours of video games.
Voice: What befriends a BITS alumnus?
Student: The BITSian memories.
Voice: Who is the friend of the BITSian who stays in his room?
Student: The Personal Computer.
Voice: What accompanies a BITSian alumnus?
Student: The BITSAA tag.
Voice: What is a BITSian’s reason for happiness?
Student: Seeing an above average score.
Voice: What is that, by abandoning which, the BITSian is accepted by all?
Student: Grumbling – by abandoning that, the BITSian becomes accepted by all.
Voice: What is that, by giving it up, the BITSian becomes wealthy?
Student: Visiting C’not – by giving it up, the BITSian becomes wealthy.

Thus the student answers many more questions and comes out successfully.

The 2009 Nobel Peace Farce

This year's Nobel peace prize was awarded to Barack Obama, President of the United States. My initial reaction to the news was a mixture of surprise and disbelief. Though I admire the present president of the United States, it nevertheless set me wondering as to what exactly is intended by awarding the Nobel prize to him.

To be sure, the mandate of the Nobel committee is that the peace prize can be awarded to people who promote international peace. Barack Obama was nominated (atmost) within 11 days of being sworn in as the President of the United States, and has been in office for only around eight months. He had precious little time to achieve much in the arena of international peace, whether it be Israel-Palestine, Iran, North Korea, Afghanistan-Pakistan, nuclear disarmament or global warming. A lot is expected of him in the coming years; in fact some people say that this prize has been awarded to him so that he will deliver on these areas. This is like awarding a gold medal to an athlete so that he can win the Olympic event.

We need to give time to the U.S. President so that he can deliver on his promises. As the leader of the world's most powerful country, a lot is expected of Barack Obama. But his intentions must be followed by concrete action in all the major areas of the international multilateral order. Only then can history pronounce a judgment as to whether his Presidency was a success or failure.

No doubt, in the past also, the Nobel committee has made decisions that are biased or politically motivated. This has been most obvious in the peace prize, though it has been subtle in the other fields also. Even Mahatma Gandhi was never awarded a Nobel peace prize (though he was nominated five times). Over the years, the Nobel prize has been steadily devalued. But in today's world, everybody is alert. Therefore Barack Obama's selection has raised eyebrows and left many people fuming. In my opinion, this award will damage Obama's credibility in the long run. I think that the best way would be for him to turn down the award; but that may be wishful thinking.

To know and not to act on what you know is equal to not knowing. Let us hope that Barack Obama does not rest on his nobel laurels but strives to achieve international peace.

Happiness: A state of Inner Consciousness

All of us are affected by the duality of nature. We tend to think: this event is good, that thing is bad, and so on. But actually, events and other external circumstances are indifferent to tags such as ‘good’ or ‘bad’. It is our conditioned reaction to the external that generates a sensation of happiness or distress.

Let me narrate an anecdote I read in a book a few days back: A student approached a teacher to learn the secret of happiness. His only belongings were in a bag. The teacher, all of a sudden, took his bag and ran away. The student pursued him, but the teacher managed to dodge him in the maze of narrow by-lanes. Finally, the teacher returned and placed the bag before the student. The student immediately pounced upon the bag.

The teacher asked him “How do you feel?” The student replied “I feel very happy.” To this the teacher asked “Why so?” The student replied “Because I have got back my bag.” The teacher then said “But you had the bag with you even before you came to see me. Did you not experience the much sought-after happiness then?”

Happiness is not determined by external events; it is driven by our inner consciousness.

People get unhappy over trifles. “When people want to be happy, it means they are not happy at present. This creates an inner war between them and their desire to be happy”, says a Bangalore based Swamiji. “The only way to end our inner conflict is by cultivating a sense of happiness within ourselves, a sense that is independent of external circumstances.”

We only expend unnecessary energy when we get distressed. The highest mode of material nature is Sattva, or tranquillity. Let us learn to enjoy life as it approaches us and let us not get distressed by temporary events. In that way we can savour life.

The real traitors

Last week, I was reading an article “Bust the myth of good over evil”. The article concluded by saying “Indrajit, who was loyal to Ravana, the King of Lanka (in the Ramayana) is remembered even today and thousands of people carry his name, but Vibheeshana, who chose to follow the path of dharma in lieu of loyalty, had his name die out with him.”

Worse still, a response to this article came as follows, which said (among other things), “Neglect of the family is always considered evil. In conflict between family loyalty and societal righteousness, the former always scores.” Does it really work out this way? Let us examine Vibheeshana, the younger brother of Ravana in the Ramayana, whose name has unfortunately become synonymous with the epithet ‘traitor’.

Unlike what most people think, Vibheeshana was very much loyal and devoted to his elder brother. The difference was, when every other of Ravana’s counsellors were saying flattering words to him, it was Vibheeshana alone who chose to speak the truth and he sought to correct Ravana’s evil ways. Vibheeshana was loyal to his family, but he was even more loyal to his values and dharma. When he found that the two loyalties were in conflict with each other, he chose the path to which he had greater affinity. This is what any rational man does.

Vibheeshana had always been impressed by Lord Shri Rama’s ideas and principles, and found that they were much in common with his line of thinking. Therefore, it was natural that he joined forces with Lord Rama. This is in direct contrast to what most characters of the Mahabharata did.

When the Kurukshetra war was about to break out, Bheeshma and Drona chose to fight on Duryodhana’s side, even though they had no respect for his line of thinking. This is often quoted as an example of putting family loyalty over societal righteousness. But nowhere in the Mahabharata it is said that what Bheeshma and Drona did was right. The Mahabharata is a handbook of don’ts; therefore, in all balance of probability, what these two otherwise great people did was wrong.

Bheeshma, Drona, Dhritarashtra and Vidura knew Duryodhana’s way of error; but they were unable to do much to correct him, and Dhritarashtra [Duryodhana’s father] often acquiesced in whatever wrong he did. There is an ocean of difference between knowing what is right and doing what is right. When Lord Krishna advised Dhritarashtra to sacrifice Duryodhana in order to save the rest of his sons and the Kuru race, his advice was promptly turned down by quoting family ties and affection. Was the destruction of four million soldiers necessary for upholding ‘family loyalty’?

Much of the wrong that Duryodhana did was due to his faulty upbringing by his parents and other elders. That was the real treachery, as the prince was denied the right to grow up into a man who would love his cousins. Later, when Duryodhana begins to commit evil deeds, he does it with the confidence that Bheeshma and Drona would never abandon him. These two elders could have put their feet down and have said that Duryodhana alone was responsible for his acts; but they acted otherwise. Again, the prince was denied the right to be a good man. Later, commentators sought to cover this up under the codename of ‘family loyalty’.

Sometimes, people contrast Vibheeshana against Karna, who was unwavering in his friendship with Duryodhana. The comparison is scurrilous and unwarranted. Karna never had any natural affinity towards the Pandavas, possibly because of the way they insulted him when they first met him on the stadium of test. Later, Karna promises to Kunti that he will not kill anybody except Arjuna; but it is more due to his generous nature than any real affection for them.

No one can go back in time and change these events as they have occurred. We can only learn lessons from them. Instead of cowering under ‘family loyalty’, it is our paramount duty to correct our friends and relatives, if they ever go wrong. If we fail to do that, that is the real treachery and we are the real traitors. Every fellow man has a right to follow the path of good, and has a right to be led on the path of good. We must be loyal to our ethics, values, morals, dharma and most importantly, our inner conscience. Failure to be so would be a crime.

Mahatma Gandhi: An Epoch

“Generations to come will scarcely believe that such a man in flesh and blood ever walked on the Earth.” – Albert Einstein.

Few are worthy to be remembered. And fewer are actually remembered. But, the towering personality of Mohandas Karamchand Gandhi is the central theme in India’s glorious struggle for freedom. History is seldom sculpted around one charismatic figure. But Gandhiji was not all form; contained in him was the substance that was necessary for shaking the very foundation of the empire where the sun had never set for more than a century.

I have lived most of my life among people whose [among others] favourite hobby was Gandhi-bashing. But my opinion on this great personality was influenced less by my peers and more by my heritage. Positive influences apart, there is no doubt that this Great Man’s contribution to India’s heritage was as great as his contribution to our freedom struggle.

People talk of nationalism, patriotism, secularism, integrity, duty above attachment and so on, but here was one man who practiced them all. Sadly, we have not learnt much from him, though we love to endlessly debate on whether he was right in calling off the Non-Cooperation Movement or the Civil Disobedience movement.

Gandhiji was no atheist. He was a firm believer in Hinduism, and he had respect for all other religious philosophies and teachings. But he was all for a secular state, where no particular denomination of faith would be favoured.

Like all other human beings, Gandhiji made his share of mistakes. But his greatness was his frankness and integrity in acknowledging them. In his book My Experiments with Truth, he reveals all this candidly.

People may debate on whether Gandhiji’s life was a success or a failure: but the same people may become deeply uncomfortable if a similar debate about their own lives is launched.

Today is his 140th birth anniversary. Let us hope that we remember him and his ideals for more than this one day.

Faith and Truth: A Perspective

Some days ago I was reading Dan Brown’s novel The Da Vinci Code. Knowing the controversy that the book had sparked at the time of its publication, I ventured to read some of the criticism that this book had received. Most of the criticism was directed at the style of writing and some of the ‘facts’ quoted at the book. Though the critical arguments may be justified in themselves, I have a strong feeling that the criticism was not due to these factors, but due to another underlying reason.

This underlying reason is starkly revealed by the author in the second half of the book. It is just a plain statement: “All faith is fabrication.” Clearly, faith means religious denominations. This statement, no doubt, must be provocative, but it struck a resonant chord with my line of thinking.

Here I mulled over the meaning of the statement. At last I came to a fairly simple conclusion. It may be summarized as follows.

• Faith and Truth are two separate philosophies.
• Faith may draw some of its features from Truth, but Truth stands all by itself.
• Faith is related to Truth in the same way as hope is related to reality.
• There can be many faiths; but there is only one Truth.
• Faith changes over time, Truth is eternal.
  

All of us, when we say, that we are religious people, must understand this subtle, but all-important differentiation between Faith and Truth. Faith can be troublesome if we start thinking that our beliefs are superior to others. Worse still (as the novel says), people will start distorting facts to suit their own faith. Then, faith becomes a fancy. (Faith is to fancy as hope is to illusion)

In this case, the Bhagavad-Gita is unambiguous in its reiteration for the Supreme Absolute Truth over faiths of different denominations. Lord Krishna clearly says in the following verse.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||
[Srimad-Bhagavad-Gita, Verse 18.66]

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sins. Do not fear." (Bhagavad-Gita, Verse 18.66)

Is not Lord Krishna a personal form of the Supreme Absolute Truth, as said in the Gita? I do not know about other philosophies in different parts of the world, but the Gita is clear about the importance of Truth.

Let us not debate meaninglessly on which faith is better; let us seek this Absolute Truth.

Mahabharata's infamous game of dice: A modern-day take on the Dyoota-Parva

The king Yudhishthira, in the Mahabharata, plays a game of dice against the wily Sakuni and loses everything unto him. It is often asked as to why such a wise man is impelled to play a game of chance that is referred to in the scriptures as an instrument of deceit. Three explanations are given as follows.

• Yudhishthira had a natural tendency, bordering on addiction, to play dice.
• The code of conduct of the kshatriyas [military race] at that time required that a game of equal hazard must not be turned down.
• Yudhishthira had taken a vow not to displease his cousins and other relatives at that time.

Even if we assume that etiquette had to be obeyed, surely we can avoid games that wreck havoc on the moral fabric. The Mahabharata is a handbook of what must not be done, hence we find the wise king playing and losing the game, which results in unquenchable enmity that ends only with the destruction of 18 divisions of the kshatriyas, numbering more than four million soldiers.

In everyday life, we face situations, which propriety demands that we should turn down, but we end up doing things due to our weakness. I have been reading a book on how to say “No” to such unsolicited invitations and spent time wondering how it could be applied to the Mahabharata.

Let us assume that these codes of conduct would not be applicable, and Yudhishthira was wise enough to turn down the invitation all by himself. Presenting a modern-day take on the Dyoota-Parva.

(The first two dialogues are verbatim; the following ones are my imagination. I hope Good and Pious people and devotees of Lord Krishna are not troubled by my imagination. I only want to indulge in some light humour.)

Yudhishthira: O king, gambling is bad. It is not through heroism or merit that one succeeds in a game of chance. Asita, Devala and other wise sages who were well-versed in worldly affairs have declared that gambling should be avoided since it offers scope for deceit. They have also said that conquest in battle is the proper path for the kshatriyas. You are not unaware of it.

Sakuni: What is wrong with the game? What, in fact, is a battle? What is even a discussion between Vedic scholars? The learned man wins victory over the ignorant. The better man wins in every case. It is just a test of strength or skill, that is all, and there is nothing wrong in it. As for the result, in every field of activity, the expert defeats the beginner, and that is what happens in a game of dice also. But if you are afraid, you need not play. But do not come out with this worn excuse of right and wrong.

Yudhishthira: I agree that the better man wins in every case, but it still appears to me that gambling is wrong.
Sakuni: How can a game in which the better man prevails be wrong?
Yudhishthira: I don’t know, but authorities have associated gambling with deceit.
Sakuni: You are borne of a noble race. You are well-versed in the kshatriya code of conduct. The code of conduct demands that a game of equal hazard be accepted.
Yudhishthira: I agree that a game of equal hazard must be played, but I don’t want to play a game that will induce passions and produce enmity.
Sakuni [changing tack]: Nothing extreme will happen if the game is played in moderation.
Yudhishthira: It all starts with a little bit only. Slowly it builds up and becomes a reckless show.
Duryodhana [intervening]: I have erected this hall specially for playing this game of dice. The cloth has also been laid. You have also come all the way from Indraprastha at my father’s invitation. Now all of a sudden you change your mind like this. Is this the regard you have for my father? Is this the way you please your cousins?
Yudhishthira: No disrespect is meant for your father. But I don’t understand the logic that a game of dice has to be played every time a hall is erected and a piece of cloth laid. I have already made it clear that I don’t want to play. And if you are displeased, I can’t help it.
Duryodhana: Is this the way an Emperor who has performed the Rajasuya sacrifice talks?
Yudhishthira: I don’t understand what the Rajasuya sacrifice has got to do with this. I don’t want to play.

[A commotion prevails as it is not clear whether the game will be played or not. Yudhishthira thinks of Lord Krishna. Then Yudhishthira seems to hear an inner voice that tells him to come out for a while. He comes out, and is greatly surprised to see Lord Krishna standing before him. He offers his obeisance to Him.]

Yudhishthira: Lord, I am greatly surprised to see You here. I thought You were battling your enemy King Salva who has besieged your fortress Dwaraka.
Lord Krishna: That is true; even now I am battling the enemy, but I am present everywhere. I see that you have a problem, so I am here.
Yudhishthira: Yes, O Govinda, that is true. These Kauravas are pressing on me to play a game of dice. You know that the game of dice is deceitful and fraught with evil. Great sages have told that...
Lord Krishna: Cut the sermon short. I know all about the game of dice, and I also know that you know all about the game of dice. Know that of all forms of cheating, I represent gambling. (This phrase will later appear in the Bhagavad-Gita.)
Yudhishthira: Yes, O Lord, I want You to come to the Hall and convince these people not to continue with this game. Please come with me.
Lord Krishna [smiling]: Ajatasatru, I want you to play this game.
Yudhishthira [greatly surprised]: O Son of Devaki, have You also joined these ill-meaning people? I ask You for something and You advise quite the opposite.
Lord Krishna: Yudhishthira, know that I have never given you advice that is bad for you or your brothers. The evil that will arise out of this game will be short-lived compared to the long term good of you gaining the whole kingdom of Hastinapura and being able to rule it righteously.
Yudhishthira: Lord, I do not seek the whole of Hastinapura. I am satisfied with my own domains. Gambling will only produce immoral behaviour. Even if I gain the whole world, I will never be able to rule righteously as I will be always called a gambling addict.
Lord Krishna: O Partha, every man is endowed with certain defects. You are no exception. If you don’t gamble now, people will anyway call you a man who refused the invitation to the game out of cowardice. [Sounds eerily like the explanation given at the beginning of the Gita.]
Yudhishthira [now confused]: But why at all should I gamble? Forget about the good or bad coming to me. You should tell me the real reason behind Your strange advice.
Lord Krishna [smiling]: Son of Kunti, here I must take you back in Time and narrate to you certain events that occurred before I came to this world.

[The scene is cut here. A spiral rewinds. Lord Krishna takes Yudhishthira into the past. Yudhishthira sees Lord Vishnu (Lord Krishna’s form among the Gods) holding a council among Indra and the other Devas.]

Indra [addressing Lord Vishnu]: Lord, Protector of this Universe, You know that the Goddess Earth has already petitioned about the burgeoning human population that is burdening Her domain. Unrighteousness is increasing on the Earth. The old scriptures that were laid down by the wise sages and pious souls have been misinterpreted and are being taken out of context. The human population needs to be reduced to maintain the balance of the Earth. You must do something about it.
Lord Vishnu: Do not worry, O Gods. I will appear on the planet Earth and relieve the Goddess of Her burden. I will appear among human beings and act like one, even though I will always know who I am.

[The scene is cut. Now, Lord Krishna reveals His Universal Form. In this, Yudhishthira sees himself playing the game of dice with Sakuni. He sees himself losing everything. Then he sees Draupadi’s humiliation and the Pandavas being exiled for 13 years. After the exile, he sees the armies of the two antagonists assembled for mutual destruction. After an 18 day war, he and his brothers are seen among the very few survivors. Then he sees himself being crowned the king of Hastinapura.]

Lord Krishna: Know that these events have already happened by My will, O Yudhishthira. Just be My instrument. [This will also appear later in the Gita.]
Yudhishthira [bowing to the Lord with folded hands, offers his obeisance]: Lord, I understand Your true Purpose and Mission in this world. I will do as You command.
Lord Krishna [smiling]: So be it.

[Yudhishthira now returns to the Hall of dice, and confers with his brothers. After that, he addresses the assembly.]

Yudhishthira: Well, I shall play.

Truly, Destiny is all-powerful.