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January 13, 2023

First published January 12, 2023

 in Times of India

Discovering Gay Generals in Jarasandha’s Army

Published on 12th January, 2023, in Times of India.

In 2018, when the Supreme Court decriminalised homosexuality, Akhil Bharatiya Prachar Pramukh Arun Kumar said, ‘Just like the Supreme Court, we also do not consider this criminal. But we do not support homosexuality, as same-sex marriages and relations are not in sync with nature. Traditionally too, Indian society does not accept such relations.’

But a few days ago, in 2023, the head of RSS, Mohan Bhagwat in an interview with the Organiser, insisted that LGBT is not only natural, but also culturally aligned. As he is a veterinarian, he knew about the homosexual traits of animals. And to prove cultural moorings of LGBT, he referred to the little-known story of Hansa and Dimbhaka, the allegedly gay generals of Jarasandha, found in the epic Mahabharata.

The story of Hansa and Dimbhaka comes from Sabha Parva (Rajasuyarambha) Chapter 14:3. Hansa and Dimbhaka were Jarasandha’s generals sent to destroy Mathura after Krishna had killed Jarasandha’s son-in-law, Kansa. Krishna, and his elder brother, Balarama, offered fierce resistance but the generals were invincible. Finally, Krishna spread the rumour that Hansa had been killed by Balarama, hearing which Dimbhaka lost his will to live and drowned himself in the waters of the Yamuna. On hearing that Dimbhaka had killed himself, Hansa drowned himself too.

Krishna had not lied; Hansa had indeed been killed by Balaram, but Krishna was referring to another king named Hansa. The story is similar to the story of how Krishna spread the rumour of Ashwatthama, the elephant, being killed by Bhima, during the war at Kurukshetra. Drona, assuming that this referred to his son, lost his will to live, thus ensuring Pandava victory.

This makes us wonder what was the exact relationship of Hansa and Dimbhaka? Were they brothers, friends, or father-son? It is not clear. The story mentions ‘widow of Hansa’ weeping before Jarasandha, but nothing else is known about either of them. But as per the RSS leader, the duo was probably a gay couple, because they could not live without each other.

If a gay mythologist had interpreted this story so, he could easily have been trolled for ‘manipulating Sanskrit texts based on Westernised ideas and creating a false Hindu history’. But since it is said by the leader of Hindutva’s cultural arm, who must have consulted celibate holy men well versed in ancient Hindu language and lore, it must be true, a historical fact, like Ram Setu.

Hopefully this story will make it to new textbooks to help students appreciate Bharat’s LGBT history, along with other queer tales such as Shikandi (woman who became man), Bhagashvana (man who became woman), and Yuvanashva (man who became pregnant).

The idea of two male lovers fighting side-by-side, impressing each other with their valour, comes to us from the Greeks. In its obsession with Muslim invaders, the Sangh forgets that a thousand years before Turks and Mughals, India had many foreign invaders and rulers – Yavanas (Greeks), Sakas (Scythians), Pahlavas (Parthians), Kushans (Central Asian Chinese). In fact, Mathura was razed to the ground, and Krishna was forced to flee to Dwarka, because of another of Jarasandha’s general called Kalyavana, whose name literally translates to Black Greek.

Indo Greek kings controlled much of North India 2200 years ago. The earliest coins with images of Krishna and Balarama were issued by Indo-Greeks. Greek lore may have come to India even earlier, with Alexander’s army in 327 BCE. Alexander was familiar with the Sacred Band of Thebes, a troop consisting of 150 pairs of male lovers, who fought the Spartans. Alexander himself had a male lover, a Greek soldier named Hephaestion, whose death shattered him. Greek mythology also refers to the twin brothers Castor and Pollux: when one dies, the other loses his will to live, just like Hansa and Dimbhaka.

It took five years for the Sangh to discover this story. Hopefully, it will not take them that long to realise that unlike Islam, which is rigid, and constantly seeks permission from the past, and from God, Hindu Dharma-shastra have always been flexible, responding to place (desha), time (kala), and people (patra). Even Vishnu adapts as situation demands, descending not just in male forms of various communities such as Vaman (Brahmin), Parashurama (Brahmin-warrior), Rama (royalty) and Krishna (cowherd-charioteer), but also, as a fish, a turtle, a boar, an enchanting woman called Mohini, and even as Narasimha, a liminal being that is neither animal nor human, but a bit of both.

While some of its American members slip in Christian metaphors such as ‘snakes in the Ganga’ to describe internal enemies, the Sangh should remember that Hindus worship snakes as Naga-devata. Hindu’s also worship the snake’s predator, the mongoose of Kubera, and its prey, the mouse of Ganesha. The Hindu divine makes space for all, the eater and the eaten, the mainstream and the marginalised, the majority and the minority. So should Hindu Rashtra.

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