My Gita Part 4

The asura is one who is striving for success. The deva is one who is, or has been, successful. A determination to be successful drives the asura to do tapasya. Fear of losing what they have or fear of never getting back what they lost makes the devas seek Brahma. The asura does not believe that anyone will help him. The deva believes that G.o.d exists only to help him while he does not exist to help anyone. In other words, the asura does not believe in atma whereas the deva believes in param-atma, but has yet to realize jiva-atma, the human potential.

The description of the condition of the asuras in The Gita is brutal and resonates with what we see in the world around us, where great value is placed on what you achieve and what you possess.

Arjuna, asuras will say 'This I have gained, that desire of mine I have satisfied, that enemy of mine I have destroyed, by any means available; I am the master, the enjoyer, the successful, the strong, the happy; I am rich and I will donate; there is none like me.' Thus ensnared in his own net, addicted to satisfying his insatiable desire, he tumbles into a h.e.l.l of conceit and envy and rage; born again and again in similar wombs; trapped in the same context. Seeking more, getting angry when he does not get what he seeks and seeking more when he gets what he seeks, he is unable to escape the darkness and find the light of happiness.-Bhagavad Gita: Chapter 16, verses 12 to 22 (paraphrased).

The description above seems like judgement, or a wish, but is in fact observation: the inevitable outcome of what happens when we believe material things will bring us satisfaction, when we see humans as bodies who perform and acc.u.mulate, when we see the world in technocratic terms, devoid of meaning and a larger narrative. We expect things to give us pleasure but instead they fuel more yearnings, thus creating addiction, which fuels greed. We want more and more, and feel angry when we don't get what we desire.

Swarga, Pa-tala and Naraka In the Puranas, the residence of the asuras is called pa-tala, the subterranean realm; this is where they belong, just as the devas belong in the celestial realm, the sky above. But in The Gita, the residence of the asuras is called naraka, or h.e.l.l. Pa-tala is a physical description but naraka is a psychological description: lack of faith results in hopelessness and rage and hence creates h.e.l.l.

Victory over the devas does not bring the asuras satisfaction. Victory over the asuras does not provide enlightenment to the devas. Both are trapped in a merry-go-round, unable to break free. Yet, Vishnu ascribes greater value to the devas over the asuras, for the former look beyond the material, for some time at least. Both the Pandavas and the Kauravas are fighting over property, but at least Arjuna is listening to possibilities beyond.

Cycle of Victories and Defeats Yagna of the devas is good, as it forces us to look at the param-atma outside. Tapasya of the asuras is good, as it makes us discover the jiva-atma inside. But we need the two to inform each other. Only yagna is action without understanding. Only tapasya is understanding without action. When understanding impacts action and action impacts understanding, then it is yoga.

Arjuna, yoga will enable you to perform action without expectation, and look upon success and failure equally. Action focussed on intent is better than action focussed on outcome. Such action liberates you from all dualities, so improve your skills with yoga.-Bhagavad Gita: Chapter 2, verses 48 to 50 (paraphrased).

We all ride waves of fortune and misfortune. If you and I believe we alone control the waves, then we are asuras. If you and I feel ent.i.tled in fortune and remember G.o.d only in misfortune or in fear of misfortune, then we are devas. We are not yet in touch with the atma within and without.

You and I have potential We mistrust fellow humans and so yearn for something beyond humanity, someone who comforts us, indulges our hungers, our insecurities and our inadequacies, without judgement. And so, two thousand years ago, The Gita introduced Hinduism to the concept of bhagavan that consolidates and personifies earlier, rather abstract, notions of divinity, such as brahmana, purusha and atma. This theme, elaborated from chapters 7 to 12 of The Gita, is what makes the Bhagavad Gita remarkable, challenging the ritual nature of the Vedas, the intellectual nature of the Upanishads and acknowledging the role of emotions in our life. We are not rational creatures who feel; we are emotional creatures who rationalize.

In The Gita, the idea of G.o.d begins in Chapter 2 itself, when Krishna identifies himself as a tool to tame the senses.

Arjuna, the sage focusses on me to tame his senses and discover wisdom.-Bhagavad Gita: Chapter 2, Verse 60 (paraphrased).

But the real discussion on G.o.d starts when, after having heard Krishna speak of yagna and yoga, Arjuna expresses his discomfort with introspection and the inner journey.

Krishna, I feel the promise of sustaining equanimity through yoga is not easy as the mind is restless, fickle, turbulent like the wind while the senses are fixed and anch.o.r.ed.-Bhagavad Gita: Chapter 6, verses 33 and 34 (paraphrased).

Arjuna's honest admission reveals how it is not enough to simply instruct a seeker or student. Unless the heart feels secure, the head will never receive new ideas. Arjuna needs an anchor, a support, someone to lean on, the comforting hand of G.o.d. And so Krishna introduces himself as G.o.d: the invisible beyond the visible, the immortal beyond the mortal, the infinite beyond the finite, the metaphor beyond the literal. The idea of Krishna as G.o.d accelerates from Chapter 7 through chapters 8, 9 and 10 until there is a veritable explosion in Chapter 11, which leaves no doubt in Arjuna's mind that Krishna is indeed G.o.d.

The word used for G.o.d in The Gita is bhagavan, a departure from the word 'devas' used in the Vedas. The word 'bhagavata' was used in Vedic times to mean 'benefactor' or 'bearer of fortune', a t.i.tle for kings and sages. But The Gita transformed it. Thus, 2,000 years ago, it came to refer to G.o.d, especially visualized as Krishna or Vishnu, marking a shift in the dominant theme of Hinduism. While every living creature is apportioned a slice of reality that is its lot in life, G.o.d is master of every slice.

When the Europeans came to India, they tried long and hard to equate the devas of the Vedas with the Greek G.o.ds and the bhagavan of The Gita and the Puranas with the Abrahamic G.o.d. They argued that just as Christians had shifted from polytheism to monotheism thanks to Christianity, Hindus did so thanks to The Gita. But such forced comparisons failed, as the lines between polytheism and monotheism were blurred in Hinduism. While the Abrahamic G.o.d expressly considers Greek G.o.ds to be false, the Puranic bhagavan sees the devas as a part of his being. This is not appropriation or inclusion; this is evolution, a journey from the limited to the limitless. It is also a journey from the physical to the psychological. G.o.d is not 'out there'; G.o.d is also 'in us' and 'in others'.

The Hindu G.o.d resists the finiteness of history and geography that attracted Western mythologies, but embraces the infinity offered by psychology, a subject that Europeans took seriously only in the twentieth century after the works of Freud and Jung.

Arjuna, at the end of many lives, the rare wise man finally realizes: Krishna is everything.-Bhagavad Gita: Chapter 7, Verse 19 (paraphrased).

Greek mythology had no concept of a singular almighty G.o.d. It had many G.o.ds. First, there were the t.i.tans who violently separated the earth G.o.ddess, Gaia, from the sky G.o.d, Ura.n.u.s, and became the rulers of the world. Then came the Olympians, the children of the t.i.tans, who overthrew them. The Olympians feared that the humans would overthrow them, and so kept them in place through the Fates. But occasionally, grudgingly, they admired a truly independent and defiant being: the hero, whom they gave a special place in the afterlife. The pattern here is overpowering, absorbing and appropriating the conquered. This mythology also shaped the worldview of the Romans who controlled the Mediterranean 2,000 years ago.

Greek G.o.ds But then 1,700 years ago, in order to unify an increasingly divided empire, the Roman Emperor Constantine converted to Christianity and rejected all old G.o.ds in favour of the G.o.d of Abraham, who allowed worship of none other but Him. This G.o.d of Abraham was the creator of the world, distinct from the world He had created, who laid down rules of how humans should behave if they wished to return to heaven. This idea formed the basis of Islam as well. But the Muslims rejected the Christian claim that Jesus was the Son of G.o.d; they believed that Jesus was a prophet, like Abraham and Moses before him, but the final prophet who really mattered was Muhammad. The question of who is the true prophet continues to divide those who subscribe to Abrahamic mythology.

Abrahamic G.o.d The G.o.d of Abrahamic mythology is constantly described as jealous and possessive, someone who does not tolerate false G.o.ds. The G.o.d of Hindu mythology does not create such divisions, and is seen present in diverse local and folk deities, who serve as portals of a larger singular divine ent.i.ty.

One can say that the Abrahamic idea of G.o.d seeks purity, and so shuns contamination by the 'false', while the Hindu idea of G.o.d seeks completeness, and so keeps including many incomplete ideas of the divine in the journey towards infinity. This could account for why the legacy of pre-Christian Europe, America and Arabia has been completely wiped out or hidden, while various Vedic, pre-Vedic, post-Vedic and extra-Vedic practices continue to thrive and influence each other in India, under the large umbrella term called Hinduism.

Arjuna, those who exchange knowledge in order to venerate me, discover me inside themselves or outside, in multiple forms or as a singular universal whole. -Bhagavad Gita: Chapter 9, Verse 15 (paraphrased).

The earliest word for G.o.d in the Rig Veda is 'ka', which is the first alphabet in Sanskrit, from which come all the interrogative p.r.o.nouns such as what, when, where, why, how. Thus, divinity had something to do with enquiry. The kavi, or poet, enquired about ka. He later came to be known as the rishi, the observer.

The rishis also used the word 'brahmana' to refer to divinity. The earliest meaning of brahmana is language-for it is through language that humans make sense of the world around them. In fact, language is what gives humans their humanity and distinguishes them from animals that communicate observation, but have no language to a.n.a.lyse and contemplate abstract thoughts. Brahmana also means expanding the mind, for language expands the mind.

The Vedic rituals invoke one purusha, a multi-headed and multi-limbed being, who permeates every aspect of the cosmos and whose division creates the world. In the Aranyakas, early speculative texts, there is reference to praj.a.pati, the mind-seed whose union with matter-womb creates the diverse world. Thus, division, and union, of divinity lead to creation. In the Upanishads, later speculative texts, brahmana, purusha and praj.a.pati are equated with atma, the immortal, located inside all beings as jiva-atma, and around all beings as para-atma. If jiva-atma is what one is and para-atma is what the other is, then param-atma is what one and the other can become. The identification of G.o.d with humanity starts being pa.s.sionately debated. From an abstract and mystical concept, G.o.d increasingly becomes a psychological concept.

History of Hindu G.o.d Two thousand years ago, in the Puranas, divinity was finally personified and given the form that we are very familiar with now. In fact, The Gita plays a key role in the shift. In the pre-Gita period, G.o.d was a concept. In the post-Gita period, G.o.d became a character in human affairs.

The old abstract words-purusha, brahmana, praj.a.pati, atma- were gradually overshadowed by two new words: ishwara and bhagavan. Ishwara referred to the seed of divinity and bhagavan referred to the fully developed tree of divinity, laden with fruits and flowers. Ishwara is a.s.sociated with Shiva, the hermit, whose marriage to Shakti creates the world. Bhagavan is a.s.sociated with Vishnu, the householder, whose awakening results in creation and whose slumber results in dissolution. Between awakening and sleeping, Vishnu takes many forms to walk the earth, including that of Krishna. The Puranic Shiva and Vishnu presuppose the existence of the G.o.ddess, who is nature, hence mother of humanity, as well as culture, daughter of humanity.

Ishwara, Bhagavan and Shakti The G.o.d of Abrahamic mythology shies away from form. The G.o.d of Hindu mythology is both formless (nir-guna-brahman) and embodied (sa-guna-brahman), as described in Chapter 12 of The Gita. Without form, He is neither male nor female. With form, He may be birth-less and deathless, as in the case of Shiva, Vishnu and the G.o.ddess, who are described as self-created (swayam-bhu) and not born from the womb (a-yonija). Or He may experience birth and death, as any womb-born (yonija), as in the case of Ram and Krishna.

Though formless, the G.o.d of Abrahamic mythology is addressed, even visualized, in masculine terms. The G.o.d of Hindu mythology is visualized as sometimes male, sometimes female, sometimes both and sometimes neither. Thus, Krishna refers, in Chapter 7, Verse 6, to the world of matter and mind as his two wombs (yoni), while also speaking of how he places his seed in the womb of Brahma, in Chapter 14, Verse 3. Krishna also describes himself in feminine terms. In Chapter 10, he identifies himself as the Ganga River and the wish-fulfilling cow Kamadhenu. Naturally, in Maharashtra, the poet-saints had no problem referring to the local form of Krishna, Vitthal, as Vittha-ai or Mother Vitthal.

The G.o.d of Abrahamic mythology has no family or any such human relationships. In Christian mythology, He has a son, but no wife. The G.o.d of Hinduism is visualized as a householder who deals with mundane human issues in temples and tales. Although the word 'brahma' remains sacred throughout Hinduism, referring to the divine potential in all things, the G.o.d Brahma in the Puranas is not worshipped, as he is visualized as the unenlightened householder, who seeks to control the G.o.ddess, chasing her relentlessly against her will, and so loses a head to Shiva. Shiva is worshipped as the enlightened hermit who is turned into an enlightened householder by the G.o.ddess. Vishnu is worshipped as the enlightened householder who takes responsibility for the G.o.ddess and adopts various forms to protect her while she provides for him, becoming Ram when she is Sita, and Krishna when she is Radha, Satyabhama and Draupadi.

Hindu Trinity From Chapter 7 of The Gita, the idea of G.o.d takes centre stage.

Arjuna, your senses experience eight parts of my manifested form: the five elements, emotions, intelligence and ident.i.ty. Beyond is my unmanifested form, that supports all this as a string holds a necklace of pearls together.-Bhagavad Gita: Chapter 7, verses 4 to 7 (paraphrased).

In Chapter 8, Krishna connects the impersonal mind (brahman) and impersonal matter (adi-bhuta) to the personal mind (adhyatma) and the personal body (adi-daiva), via impersonal action (karma) and personal connection (adi-yagna). Thus, divinity is connected with the individual, param-atma with jiva-atma. Krishna declares himself as the ultimate source and destination of all things, from where all things come and to which they return.

Arjuna, at the hour of death, he whose mind is yoked by devotion, breath stilled, attention focussed, thinks of me, comes to me.-Bhagavad Gita: Chapter 8, Verse 6 (paraphrased).

In Chapter 9, Krishna says that he is accessible to all, even those considered bad or inferior.

Arjuna, even those you consider villains should be respected if you find them walking my path, for they too will eventually find peace and joy. None of my devotees are lost, not even those generally held in disdain by the royal warriors: women, traders, labourers and servants, even those considered illegitimate.-Bhagavad Gita: Chapter 9, verses 30 to 32 (paraphrased).

In Chapter 10, Krishna says that he is present in all things, manifesting as excellence.

Arjuna, I am the life existing in all things. I am the beginning, the middle and the end. Amongst Adityas, I am Vishnu; amongst lights, the sun; amongst winds, the mirage; amongst constellations, the moon; amongst the books of knowledge, the melodies; amongst devas, Indra; amongst senses, the mind; amongst organisms, the awareness; amongst rudras, Shiva; amongst yakshas and rakshasas, Kubera; amongst elements, fire; amongst mountains, Meru; amongst priests, Brihaspati; amongst commanders, Kartikeya; amongst waterbodies, the ocean; amongst seers, Bhrigu; amongst chants, aum; amongst rituals, recitation; amongst the immobile, the Himalayas; amongst trees, the fig; amongst messengers, Narada; amongst gandharvas, Chitraratha; amongst yogis, Kapila; amongst horses, Uchhaishrava; amongst elephants, Airavata; amongst people, the leader; amongst weapons, the thunderbolt; amongst cows, the wish-fulfilling cow; amongst lovers, Kama; amongst earthly serpents, Vasuki; amongst celestial serpents, Ananta; amongst ocean-dwellers, Varuna; amongst forefathers, Aryaman; amongst regulators, Yama; amongst asuras, Prahalada; amongst reckoners, Yama; amongst beasts, the lion; amongst birds, the eagle; amongst cleansers, the wind; amongst warriors, Ram; amongst fish, the dolphin; amongst rivers, Ganga; amongst metres, Gayatri; amongst months, December; amongst seasons, spring; amongst deception, gambling; amongst my people, me; amongst your people, you; amongst storytellers, Vyasa; amongst poets, Shukra. I am the staff of the guardians, the strategy of the ambitious, the silence of secrets, the wisdom of the wise. I am the seed, without me there can be no element, no plant, no animal. There is no end to my manifestations. These are but samples of infinity-Bhagavad Gita: Chapter 10, verses 20 to 40 (paraphrased).

In Chapter 11, Krishna shows his expansive form (virat-swarup), on Arjuna's request and Arjuna discovers G.o.d as the infinite container (vishwa-rupa), cause and consequence of all things, at all times, and more.

Arjuna, behold my forms, hundreds, thousands, of myriad colours and shapes. Behold the thirty-three Vedic G.o.ds: eight vasus, twelve adityas, eleven maruttas, two ashwins and many more things never known before. See the entire universe in my body, the animate and the inanimate. Let me give you special eyes so that you can see this special sight.-Bhagavad Gita: Chapter 11, verses 5 to 8 (paraphrased).

After Krishna describes himself, Sanjaya describes what Arjuna saw.

King, so saying, that great master of yoga revealed his divine form to Arjuna. Many mouths, many eyes, many adornments, many weapons, facing all directions, brilliant as a thousand suns rising, thus did Arjuna see the diverse world in one body. His hair stood on end and he bowed reverentially.'-Bhagavad Gita: Chapter 11, verses 9 to 14 (paraphrased).

And finally, Arjuna describes what he sees.

Krishna, I see you and in you all deities, serpents, sages and Brahma seated on a lotus. You are everywhere, resplendent, the original one, the goal, the anchor, the defender, without beginning, middle or end, of infinite arms and of infinite strength. The sun and moon are your eyes, blazing, fire in your mouth, filling the void between earth and sky with your infinite limbs, infinite trunks. All beings enter you, admire you, venerate you. In your mouth, between your teeth, you grind entire words, all warriors too, those on that side and this.-Bhagavad Gita: Chapter 11, verses 15 to 30 (paraphrased).

In Chapter 12, after Krishna returns to his original form, he speaks of how he can be perceived in different forms, or even without form.

Some realize me by worshipping my form. Some realize me formless through meditation. For most people, it is easier to worship form than the formless.-Bhagavad Gita: Chapter 12, verses 2 to 5 (paraphrased).

This G.o.d of Hindu mythology, churned out of Vedic hymns, declares that He is the very source and destination of the Vedas and everything else, in The Gita. In other words, language reveals the idea of G.o.d and the idea of G.o.d declares it gave birth to language. The form reveals the formless, which makes the form meaningful. The Hindu idea of G.o.d, presented through language and the liberal use of metaphors, is located inside humanity, not outside. It is what makes humans yearn for, and find, meaning. It is what makes humans outgrow fear and expand the mind to discover immortality, infinity. It is what enables humans to care for others. It is what everyone can be. This rather psychological understanding of G.o.d is unique to Hinduism, and distinguishes it from Western mythologies.

I want you to be bhagavan: see my slice of reality, my insecurity and my vulnerability, and comfort me, without making me feel small. You have that potential. So do I. If not you and I, then surely there is somebody else.

You and I can include To discover G.o.d within, we have to go beyond our slice of reality and appreciate the hungers and fears of those around us. For that we have to discover brahmana by expanding our mind, an idea that is best explored through the character of Hanuman, the monkey G.o.d who plays a key role in the epic Ramayana, and whose image flutters on Arjuna's flag. Hanuman became a popular deity in the ten centuries after the writing of The Gita, when Hindu monastic traditions waxed while Buddhist monastic traditions waned.

Arjuna's flag is known as kapi-dhvaja, as it has the image of a monkey (kapi) on it. Monkeys have long represented the human mind, as like the mind they are restless, dominating and territorial, clinging to the source of comfort, their mother, until they grow up. Another word for kapi is va-nara, meaning less than human. It is derived from vana-nara, meaning forest (vana) people (nara).

But the monkey atop Arjuna's flag is no ordinary one. It is Hanuman, the mightiest of monkeys, whose story is told in the epic, Ramayana. He is always visualized at the feet of Ram, who appears human (nara) but is actually G.o.d (Nara-yana, the refuge of nara). Nara and Narayana also refer to a pair of inseparable Vedic sages, avatars of Vishnu. The inseparable Arjuna and Krishna are considered Nara and Narayana reborn.

Va-nara, nara and Narayana represent three aspects of our existence: animal, human and divine. Scientists now speak of how the human part of the brain is a recent development and sits on top of the older animal brain. The animal brain is rooted in fear, and focusses on survival, while the human brain is rooted in imagination, and so seeks to understand itself by understanding nature.

Between survival and understanding comes judging-the state when everything and everyone around is evaluated based on imagined benchmarks, in order to position oneself. The animal wants to identify the other as predator or prey, rival or mate. The judge wants to cla.s.sify the world as good or bad, innocent or guilty, right or wrong, oppressor or oppressed, based on his or her own framework. The observer wants to figure out what exactly is going on.

The journey from animal to judge to observer is the journey of va-nara to nara to Narayana. It involves the uncrumpling of aham, the frightened mind, and the eventual discovery of atma, the secure mind. This is what it means to be brahmana.

Expansion of Mind The word brahmana has two roots: expansion (brah) and mind (manas). In the Rig Veda-depending on usage-it refers to language, the power of language to expand the mind, and the expanded mind. The student was referred to as a brahmachari, one who was expected to behave such that his mind expanded. Later, it came to refer to ritual manuals (brahmana texts), and eventually to keepers of these texts (the brahmana caste, more popularly known as Brahmins). Even later, it became a character in the Puranas, Brahma, the creator of the world, who is so consumed by his creation that he forgets his own ident.i.ty and becomes unworthy of worship. Vishnu enables the many sons of Brahma to expand their mind. Some succeed, some don't. In the Ramayana, Ram enables the transformation of Hanuman from the servant, Ram-dasa, to Maha-bali, a deity in his own right. In the Mahabharata, Krishna struggles to transform the Pandava brothers and partially succeeds. Unlike in Greek epics, where the human protagonist transforms into something extraordinary, in Hindu epics, the human protagonist is G.o.d, who enables the transformation of those around.

The Gita uses the words 'brahmana' and 'brahma' to refer to the sacred: the human ability to expand the mind and discover divinity and find meaning everywhere, as elaborated in the following hymn often chanted by Hindus before meals.

Arjuna, the one who offers food is divine, the food that is offered is divine, the one who receives the food is divine, the one who consumes the food is divine. Everything will surely become divine to one willing to expand the mind.-Bhagavad Gita: Chapter 4, Verse 24 (paraphrased).

This idea takes the shape of a story in the Puranas where the people of Ayodhya are amused to see Hanuman biting into the pearls given to him by Sita. 'What's the use of these pearls,' says Hanuman, 'if they do not contain Sita's Ram?' Hanuman then tears open his chest to reveal Sita's Ram. Hanuman thus reveals his deep understanding of dehi-what is located within the deha. He seeks dehi everywhere and thus expands his mind and finds brahmana.

Hanuman's Dehi Brahmana represents a state when humans have totally overpowered the animal brain; in other words, outgrown fear. We do not look at the other as predator or prey, mate or rival. We do not seek to judge the other in order to position ourselves. Our ident.i.ty is not dependent on the other. It is independent, devoid of the need for props. We either withdraw as Shiva does, or engage as Vishnu does, in order to enable the insecure other, who is entrapped in a crumpled mind.

Arjuna, to expand your mind, use intelligence to draw your mind away from sensuality, so that there is no self-obsession, aggression, arrogance, desire, anger, possessiveness, attraction or repulsion. You are content in solitude, consuming little, expressing little, connected with the world and aware.-Bhagavad Gita: Chapter 18, verses 51 to 53 (paraphrased).

How will a man with expanded mind behave? We learn this from the Ramayana, the epic that tells the story of Ram, a prince exiled to the forest following palace intrigues. In the forest, he encounters rakshasas and vanaras, traditionally described as demons and monkeys, essentially creatures yet to expand their mind. The king of the rakshasas, Ravana, kidnaps Ram's wife, while the vanaras help him get her back.

Ravana, king of the rakshasas, is a Brahmin's son, well versed in the Vedas. Yet he shows all traits of an alpha male such as domination and territoriality. He makes himself king of Lanka by driving out his brother, Kubera. He tries to make Sita his queen and is quite infuriated, and bewildered, when she rejects his advances and stays faithful to Ram.

Sugriva, king of the vanaras, agrees to help Ram provided he helps him overthrow Vali, who has kicked him out of the kingdom of Kishkinda, following a misunderstanding, rather than sharing the throne, as their father wished. Ram kills Vali, but Sugriva promptly forgets his promise, until Lakshmana threatens him with dire consequences.

Like Ravana, Hanuman is well versed in the Veda. Like Sugriva, Hanuman is also a vanara. But he is very different. He observes and understands. He serves Sugriva because he is obliged to: Sugriva's father, the sun G.o.d Surya, is his guru. He protects Sugriva from Vali's excesses, but does not fight Vali as Vali is no enemy of his. Of his own volition, he serves Ram. He joins the fight against Ravana, even though Ravana is no enemy of his, because he realizes that Ram also does not see Ravana as his enemy. In Ram's eyes, there are no villains, or victims, or heroes, just humans who continue to indulge in animal-like behaviour out of fear, thereby following adharma rather than dharma. Ram fights Ravana because Ravana does not listen to human reason, and prefers animal force. No one by Hanuman recognizes that Ram is no nara; he is Narayana. This discovery enables Hanuman to expand his mind, make choices and take responsibility, transform from animal to G.o.d. This is why there are independent temples dedicated to Hanuman.

Arjuna, the wise let go of the fruit of action, and so break free from the cycle of rebirths. Their wisdom cuts through formal hymns and official words, for yoga connects them with who they really are.-Bhagavad Gita: Chapter 2, verses 51 to 53 (paraphrased).

When Hanuman follows Ram back to Ayodhya, he observes how Ram casts out a pregnant Sita, following street gossip about her soiled reputation due to contact with Ravana. But he does not judge Ram. He observes how Ram, as scion of a royal clan, cannot break clan rules and must uphold clan reputation at all costs. He observes how Ram never abandons his people, even though they are being petty, nor does he try to convince them of his wife's innocence. Ram refuses to be Ayodhya's judge or Sita's lawyer. He simply refuses to remarry: he may have abandoned the queen, but he will never abandon his wife.

Arjuna, he who sees the divine as present equally in all things does not hurt himself by hurting others and so attains the ultimate state.-Bhagavad Gita: Chapter 13, Verse 28 (paraphrased).

Hanuman also observes how Sita refuses to return to Ram's Ayodhya, though not even for a moment does she doubt his love for her and her love for him. In a world of rules, everyone makes choices and every choice has consequences. Karma applies to Ram and Sita too. No matter what the circ.u.mstances, neither Ram nor Sita abandons dharma. Hanuman thus realizes what it takes to be Narayana: to be independent, yet dependable.

G.o.d's Truth Hanuman serves Ram, G.o.d without, and discovers the G.o.d within. Krishna serves Arjuna and displays his divine form, so that Arjuna feels rea.s.sured and secure enough to the make the inner journey, which will enable his outer journey.

Hanuman enters the Mahabharata when the Pandavas are in exile. Unlike Ram who is at peace despite being exiled for no fault of his own, the Pandavas feel like victims even though it is they who gambled away their kingdom.

Expanded Mind Hanuman encounters Bhima as he walks through the forest like an ent.i.tled prince, refusing to go around rocks or trees, walking straight, expecting animals to stay clear of his path, so different from the caring and accommodating Ram. In the form of an old monkey, Hanuman reclines on Bhima's path and refuses to make way. 'Kick my tail aside and go ahead. I am too weak to move it myself.' Bhima tries to do so, even uses all his legendary strength, but fails to move the monkey's tail by even an inch. Thus humbled, he recognizes the monkey is Hanuman teaching him a lesson. Hanuman then displays his gigantic form, the one he took to leap over the ocean to find Lanka, a reminder never to underestimate the potential of things around.

Hanuman also encounters Arjuna just before the war, when Arjuna wonders aloud why Ram did not build a bridge of arrows to cross the ocean into Lanka. 'Maybe such a bridge would not hold the weight of a monkey,' says Hanuman. To prove him wrong Arjuna builds a bridge of arrows across the sea. As soon as Hanuman steps on it, it collapses. This happens again and again, until Krishna advises Arjuna to chant Ram's name while releasing his arrows. This Arjuna does and now the bridge is so strong that even when Hanuman takes his giant form, the bridge does not break. Thus the power of faith in the divine is demonstrated over skill and strength.

'When you were Ram, I was at your feet,' says Hanuman to Krishna. 'Now can I be on top of your head?' Krishna agrees. Arjuna is shocked: a monkey on Krishna's head? 'What is wrong, Arjuna?' asks Krishna, 'Wherefrom comes your a.s.sumption of superiority? I sit at your feet. Can Hanuman not be atop your head?'

Arjuna, he who does not hate anyone, is friendly and compa.s.sionate always, is not possessive and self-indulgent, stable in pleasure and pain, forgiving, contained, controlled and firm in his love for me, in heart and head, is much loved by me.-Bhagavad Gita: Chapter 12, verses 13 and 14 (paraphrased).

The difference between the Pandavas and Ram is thus repeatedly demonstrated. Ram is not a great king because he is a king or a hero, but because his mind has expanded and he hates no one. The Pandavas are insecure, despite having strength and skills, and constantly seek validation. In their fear, they fail to see the love around. By observing Ram, Hanuman discovers the love of the atma beyond the fears of aham. By listening to The Gita, Krishna hopes that Arjuna will discover the same.

When I feel that you acknowledge, appreciate and accommodate my worldview, rather than dismissing, tolerating, adoring or even following it, I know you are expanding your mind and walking the path of brahmana.

You and I can accommodate An expanding mind can contract to accommodate the limited view of others. A mother, for example, can display mock rage to delight her child. Thus the limited worldview of the child is indulged, and emotionally nourished. At the same time, the mother is nourished by meaning and realization of potential. A healthy relationship, like a yagna, is always two-way, not one-way. That is why an avatar is not just a teacher or a saviour, as we shall discover through the character of Radha, who appeared in the Hindu landscape eight centuries ago as the flower of the Bhagavata plant whose seed was planted by The Gita. Radha replaced devotion with afection, made G.o.d both lover and beloved, and completed the divine with femininity.

There are over forty names by which Krishna is addressed in The Gita, but only one refers to his pastoral roots: Govinda, which means the cowherd.

We cannot imagine Krishna today without cows, cowherds and milkmaids (gopikas). But the lore of his childhood amongst pastoral communities was elaborated and put down in writing only after the composition of the Mahabharata and The Gita, in the fourth-century Harivamsa, the fifth-century Vishnu Purana, the tenth-century Bhagavata Purana (also known as Shreemad Bhagavatam, or simply Bhagavata) and finally, the twelfth-century Gita Govinda by the poet Jayadeva, which introduces us to Radha.

Bhagavata in Historical Timeline In the Harivamsa, great value is placed on Krishna's parents, Nanda and Yashoda, who are cowherds, and his secret dalliances with gopikas. We are introduced to the rasa-mandala, the circular dance formation. But here, Krishna is not exclusive to any one gopika; he dances with all. In the Gita Govinda, which was written a few centuries later, Radha appears and demands exclusive attention. In both, Krishna ultimately leaves the cowherd life and moves to Mathura, and thereafter gets involved in the events described in the Mahabharata. Many regional works that followed etched this pastoral Krishna, son of Yashoda, beloved of Radha, in the Hindu mind. Collectively, we may call all of this Bhagavata lore. Whatever be the historical timeline, in terms of narrative, and psychologically, the Bhagavata is located between the Ramayana and the Mahabharata.