Archive for March 11th, 2013



We all know that when Taraka Brahma manifests Himself on this earth then He comes with a distinct purpose. In particular, Shrii Krsna designed the Mahabharat to teach the society: By this well-planned, historic event, Lord Krsna provided a practical demonstration from which everyone could learn, grow, & prosper.

So indeed the Mahabharat was not an ordinary war but rather a pre-planned event by Lord Krsna Himself in which the characters were assigned particular roles – and they acted accordingly.

“All the characters in the Maha’bha’rata, from beginning to end, were simply puppets on the stage. They were made to dance by the tricks of Lord Krs’n’a alone.” (1)


Lord Krsna made each character perform in a given manner. By this design, through each of the central figures of the Mahabharat, Lord Krsna instilled a special lesson for the society. Such is the speciality of the Mahabharat.

For example:

(A) To teach the society that one must not ask anything from Parama Purusa, Lord Krsna made the character – Jayadrath.
(B) To show humanity that teachers must not be unjust and partial towards their students, Lord Krsna created the character – Dronacarya.
(C) To teach society that one must not be a goody-goody who fails to oppose sinners, Shrii Krsna created the character – Bhisma.
(D) And to demonstrate to the society that in the fight between good and evil the good side may also suffer some setbacks yet must persevere, Lord Krsna made the character – Abhimanyu.

Through each of these aforementioned roles, Lord Krsna teaches the do’s & don’ts of life, in the most practical way possible – through a demonstration that everyone could see, feel, and touch.

This is also the case with the character – Karna. Furthermore, what we can learn from Karna’s role is directly related with the present state of affairs in our Ananda Marga.

More specifically, some innocent margiis and wts are following in Karna’s fateful footsteps, in so far that they think they are doing something dharmic and great. But in reality they are being naive & simple.


Through Karna, Lord Krsna wanted to show the people that even if one is a devotee and of superlative character, still if one follows the defective approach of simple morality, they will bring destruction and disaster into their life. This is what Lord Krsna wanted to teach to the inhabitants of this earth, long, long ago.

Unfortunately, here we are 3500 years later, and still Lord Krsna’s divine guideline & warning about simple morality has yet to be learned. Still Karna’s defective approach of simple morality is haunting the general society – as well as our own AMPS.

Here is a pointed look at how Lord Krsna designed the role of Karna in the Mahabharat so that His special teaching about simple morality can be understood and assimilated by all.


It is well known, that the standard of intellect of the people in that ancient era of the Mahabharat was not so high and that in general the people were innocent and pious. In their heart they were simple moralists.

“So many examples of simple morality can be cited in the age of the Maha’bha’rata. It was taken to be so natural by the people. There was no question of anything written at the time of taking loans, etc. Moreover, literate people were few and far between. The sun and the moon were working as witnesses and people were free in their transactions.” (2)

So in their regular way, the people of that era were inclined towards the ways of simple morality – not spiritual morality. No one was a better example of this than Karna, for he was stellar in all he did.

“Karna attached much importance to simple morality, but lacked in spiritual morality…Karna possessed simple morality, which was static whereas the Pandavas were armed with spiritual morality.” (3)

So Karna was deeply engrossed in simple morality and it was this simple morality which led the well-intentioned Karna into so much trouble, and ultimately led to his fall. Because we all know that due to his strict adherence to simple morality, the pious Karna remained loyal to the wicked Duryodhana, and by this way Karna met his unfortunate fate.


As we know, there is a crystal-clear difference between simple morality and spiritual morality.

“Ultimately it is spiritual morality that wins over simple morality, but common people always commit mistakes on this point. It is never proper to extend support to immoralists. As Bhisma, the grandfather, had accepted the food and drink of the Kaoravas, he continued to support them.”

Here above Baba points out that Bhisma was an adherent of simple morality and for that reason he remained loyal to Duryodhana and followed him into battle – which ultimately led to his downfall and death. If, on the other hand, Bhisma was a man of spiritual morality, he would have warned the sinful Duryodhana of his depraving ways and Bhisma would have either rectified Duryodhana or left his company. But that Bhisma did not do.

In essence, simple morality means blindly supporting “my friends, “my group”, or “my cousin” etc, whether they are doing right or wrong because that person helped me in my dark days. People often feel obliged to those who have helped them and will support that person – whether they do good or bad deeds. This is simple morality.

Spiritual morality is completely dharmic. With spiritual morality, one adheres to the path of righteousness and universal welfare – period. There is no concession; and, there is no scope for remaining loyal to those indulged in selfishness and sin. Rather one will always do for the greater good. Following spiritual morality one will always be victorious.

Unfortunately, throughout his life Karna – and Bhisma too – was the personification of simple morality. As Ananda Margiis, we should never be disposed in this way.


At this very moment, a few margiis & wts are following in Karna’s footsteps and doing very similar things to what Karna did. Before recounting the details of the Mahabharat & Karna’s tragic fall, which many of you are already familiar with, let us remember that this is highly related with the ways of some naive margiis & wts. And that will be detailed below.


To begin then, first let us recall that Baba Himself states that except for one flaw, Karna was the top-most person in the entire Mahabharat. That is to say, Karna had more virtue than any of the other heroes, including the Pandavas. He was noble, brave, intelligent, courageous, valiant, plus he was an ardent devotee of Lord Krsna. So, in the entire Mahabharat, Karna was of the best character – second to none. This is Baba’s explicit guideline from His Hindi discourse.

“If anyone searches the entire Mahabharat, they will not find any other person like Karna; he is unparalleled in all respects – except that he has only one flaw.”

This is a transcription about Karna from Baba’s special discourse.

That is the way Lord Krsna planned it. Shrii Krsna wanted to put forth the idea to the society that even though Karna was unparalleled in all respects, yet because of this one defect of following simple morality, Karna lost everything and met his tragic end.

This concept Lord Krsna wanted to teach to all, but not everyone has learned this point. That is why some are suffering still today from this same problem of simple morality. What to say about the general society, this is going on in our Marga.

Here the key point is that none of Karna’s superlative characteristics could save him from the fate of simple morality. That is the special teaching Lord Krsna has given through the role of Karna. So no devotee should ever follow simple morality, otherwise they will face an untimely downfall, just like Karna. Yet in our Ananda Marga we see this very thing happening – on a daily basis.


The story of the Mahabharat is well known, but for the sake of review it should be said that Karna was the chief ally and loyal friend of the evil-minded Duryodhana. What Duryodhana wanted, Karna did. Because Karna thought that since Duryodhana had befriended him then he (Karna) should do anything and everything to please his Duryodhana – no matter the cost.

A few margiis & wts are following this same approach and by that way they are falling into groupism. Later on more will be said about this.

Here then is that point about Karna.

“He [Karna] was the most trusted friend of the Kaoravas. He has some striking points of similarity with Bhisma; for example, if someone did some service to him, he [Karna] always remained faithful to him. He followed a code of simple morality.” (4)

Tragically then, due to his defective way of simple morality, Karna placed his so-called sacred friendship with the lustful Duryodhana above everything else in life. Karna had every opportunity to know that Duryodhana was wrong & wicked, but even then Karna embraced him and supported him fully – 100%. He could not bring himself to do anything else.

Why was Karna doing like this? Because he was simple and kind-hearted. He was thinking that what he was doing was the right thing. Earlier Duryodhana saved him so the good-natured Karna thought, ‘I should feel gratitude towards Duryodhana and be faithful to him– that is my true dharma’. That is how Karna was thinking in his simple mind and he held steadfast to that belief.


Nowadays in our Ananda Marga, similar things are happening. Some simple and naive margiis & wts – in their innocent outlook – they think they are supporting the right person or party etc, but in their confusion they end up supporting dogma or wrong things. So just as Karna had no idea that he was doing anything wrong, same is the case with the margiis.

Karna was strongly feeling that what he believed in was dharmic. And he had the requisite force & strength of mind to follow natural morality. So when Karna gave his word he followed through accordingly. Whatever vow he took, he completed. So Karna was very strong. And with that strength and innocence, he remained ever loyal to Duryodhana.

And similar is the case with various Dadas, Didis, and margiis. They have so many good qualities and they want to do what is right, but in their simplicity they fall into the wrong thing. Just like Karna did.


Here we should remember that Karna was not just some ordinary person. He was great in many respects; plus, Karna was a devotee of Lord Krsna. And he understood well that Lord Krsna was Taraka Brahma. Proof being that he was repeating Krsna’s name at his fateful end.

“He [Karna] breathed his last with Krs’n’a’s name on his lips.” (5)

So Karna was a great devotee – but even then for the sake of his friendship with the lustful Duryodhana, due to his simple morality, Karna fought against Lord Krsna and the Pandavas. This is the indisputable history.

Such is the vileness of simple morality – it takes a man, even a great man, away from dharma, away from his Ista – away from Parama Purusa.

This is Lord Krsna’s graphic demonstration and divine teaching: Not at any cost should one follow simple morality.

Unfortunately some in our Ananda Marga are doing the same thing and later on we will discuss this point in greater detail – with examples.


To continue then with the Mahabharata, we can say further that due to his unfortunate approach of simple morality, Karna never even tried to steer Duryodhana away from his anti-social and mean-minded ways. Karna obediently supported Duryodhana from start to finish – all because of his kind-hearted nature, gratitude towards Duryodhana, and strict adherence to simple morality.

“As Bhisma, the grandfather, had accepted the food and drink of the Kaoravas, he continued to support them [Duryodhana and the Kaoravas]. Of course he tried in his own way to change the attitude of Duryodhana, but he didn’t exert pressure on him. Karna did not even try to change Duryodhana’s attitude, much less exert pressure on him.” (6)

So although both Bhiisma and Karna were two tragic victims of the inherently defective ways of simple morality, Karna was the worse of the two as he never even attempted to bring Duryodhana on the proper path. Not once did Karna try to do this. Reason being that he felt that he owed his life to Duryodhana and that it was his dharma to show gratitude towards Duryodhana. And that very gratitude took the shape of Karna remaining 100% loyal to Duryodhana – regardless of what Duryodhana did.


In various ways, in their kindness and innocence, a few margiis and wts are quite similar to Karna. Please read these following case studies and examples and the judge for yourself.

1. Some margiis & wts feel sentimentally close with those in Tiljala so they think mahaprayan is okay; or others think that because they were born in Bihar so they must support the Bihari faction; or still more think that since they were born in Chattisgarh so they must support another group etc.

2. Then there are others who think that, ‘Since Sarvatmananda rescued me from a difficult situation so I must support whatever he does – that is my dharma’.

3. Still others think that, ‘Since Sarvatmananda is printing some books then I should support him. And even if Sarvatmananda infuses various dogmas it is ok, why should I oppose him’.

4. Some say that, ‘Rudrananda gave me my family acaryaship so then how can I go against him. Rather in the public eye I must speak favourably on his behalf’.

5. Then others recall that, ‘Sarvatmananda gave me my avadhuta diiksa then how can I ever forget that – I must repay him. So what Sarvatmananda is doing is fine’.

6. Plus there are a few who simply think that, ‘This or that Dada, or this or that Didi and I are friends. He stayed at my house many times and we ate food together. Thus I must take his side’.

7. Then there are a few who think, ‘If I oppose any of the various groups then I will lose prestige and I will not be appreciated so I will ignore their wrongdoing for the sake of my prestige.’

8. Still another persons thinks, ‘I want to retire in that MU with Didi Ananda Giita’s group, so how can I oppose what Didiji is doing. I cannot oppose her.”


Here are more things that some simple and innocent margiis and wts are doing…

7. Some reason that, ‘I got my first overseas posting when so & so was GS, so I cannot go against him’.

8. Then one or two people think that, ‘Rudrananda gave me money to secure my financial situation so I cannot go against him even if he unjustly expels everyone from AMPS.’

9. Others rationalise that, ‘Sarvatmananda helped me arrange my daughter’s marriage, and he will withdraw his support for the marriage if I point him out about the fake Bhukti Pradhan (BP) manual. So I cannot intervene on behalf of the integrity of BP rights. I must stand by Dadaji – that is where my allegiance lies’.

10. Still more think along the lines of Bhisma that, ‘I am old and aged so if I struggle against the rulers they will toss me out of my house and banish me to the jungle. So let them do what they like, what can I do. I cannot go against them because then they will create problems for me’.

11. Then there a few wts who fail to speak out against injustices because they do not want to lose their Master Unit – where they have their own private ashram. So in order to ensure that they do not get transferred from their chosen MU, they became cowardly and sheep-like towards those ruling factional heads.

12. Then one or two margiis or wts just very mildly oppose the ways of groupism – just like Bhisma did. But they are not willing to go beyond that little threshold – they are unwilling to do the needful – for various reasons.

All these above scenarios fall within the confines of simple morality, and this is not good.

To understand more about this let us examine how Baba has critiqued and pointed out the defect of Karna’s stance. Because as we all remember, the sentimental Karna was dedicated and completely loyal to the evil-minded Duryodhana. By studying this then some margiis can also learn what is to be done.


Baba guides us that the kind-hearted Karna should have approached Duryodhana and said:

‘Oh my dear friend Duryodhana. You have been so generous to me. You have given me everything. You have single-handedly resurrected my life and given me a place in this world when all others neglected me. You are my ever faithful friend and companion. For this reason – with all due reverence and respect – I must advise you NOT to pursue your unrighteous ways. That will not be good for you. Please listen to me. You are such a fine King and your reputation will be ever pristine if you adhere to the path of goodness and help others. Please, please I will help you – come with me and abide by dharma’.

This is what Karna should have done, according to Baba.

Similarly those margiis who got favours from groupist Dadas and Didis should show their gratitude by bringing those workers onto the proper path – otherwise they will become just like Karna.

Unfortunately, because Karna got food, shelter, and “friendship” from Duryodhana, Karna became sentimental and in his ways of simple morality he thought that, ‘Since Duryodhana helped me on my bad days, how can I go against him. Rather I must follow whatever he says’.

By this way, the heroic Karna thought he was properly expressing his gratitude towards Karna. When actually he was doing harm and committing sin. Unfortunately a few margiis and wts are falling into this same problem – due to their innocence.


This whole situation is just like if one robber fed one citizen who had no food, then to show their gratitude that good citizen should not therefore join that robber’s gang and commit various crimes etc. That is not the proper way to express one’s gratitude & thankfulness. Better is to convince that robber that what he is doing is sinful and one should attempt to bring him onto the right path. That will be the real expression of gratitude.

So that is what Karna should have done 3500 years ago and that is what some margiis and wts should do in this present moment.


But this type of thing Karna did not do: Karna did not try to correct Duryodhana’s sinful behaviour by bringing him to the proper path. Although that would have truly helped Duryodhana, Karna never thought to express his gratitude in that way.

“Although he fought against the Pandavas who were always backed by Krśńa, he breathed his last with Krśńa’s name on his lips. Karna’s was an excellent character, except for one defect: he valued simple morality more than spiritual morality.” (7)

Instead, out of his simplicity and kind-heartedness, Karna adhered to the code of simple morality and remained 100% faithful and utterly subservient to Duryodhana’s negative ways. Due to this defect of simple morality, Karna could not part from his friend nor guide him properly.

In contrast, here Baba guides us that those armed with spiritual morality will always follow the path of righteousness and try to bring others along on that path. And if after trying again and again and still they cannot convince them to adopt the path of righteousness, then at least they themselves must adopt that path.

“Strict adherence to spiritual morality may lead to the parting of friends.” (8)

So Baba says that by following spiritual morality one will always adhere to dharma and that may lead to the parting from their “friend”.

But due to his flaw of simple morality, this much the fateful Karna could not do. And this led to his tragic and unfortunate fall. Everyone knows well what happened to him in the end…


Keeping Karna’s entire situation in mind, everyone should take the time to evaluate their own stance.

For example, if one is still supporting the Sarvatmanandas or Rudranandas or Ananda Giitas any groupist ananda, because that Dada or Didi did a favour for you in the past, then one should think twice. And one should express their gratitude and indebtedness by bringing that Dada or Didi onto the proper path. Failing that, at least one should save themselves and come onto the proper path.

None should continue to fall into the hole of groupism etc due to their adherence to simple morality. None should remain faithful to those factional leaders in order to express “gratitude” towards them. None of this will bear any fruit – rather it will bring about one’s fall, just like Karna.

So now is the time everyone should think and review – lest they meet a similarly tragic & unnecessary end.

in Him,

1. Disc on the Mahabharata, p.35
2. Discourses on the Mahabharata, p.46
3. Discourses on the Mahabharata, p.60-61
4. Discourses on the Mahabharata, p.55
5. Discourses on the Mahabharata
6. Discourses on the Mahabharata, p.56
7. Discourses on the Mahabharata
8. Discourses on the Mahabharata, p.56

PS Intro: In the following song, the term ‘parii’ (angel) has been used to denote Parama Purusa Baba. So in Prabhat Samgiita, the term ‘parii’ does not mean some dogmatic religious angel.

“Ghor timire ma’tha’ nat kore bosechilum ekela’…” (P.S. 1946)


In the deep cimmerian darkness, with my head hung low in shame and sadness, I was sitting along in an isolated place. One angel came from the golden divine world, extending its wings.

The angel told me, “I am always along with you; you are never alone or helpless– nor in the past were you ever alone. You are unaware that I am the angel of divinity and that I am your eternal companion. I reside
eternally in your mind. So don’t ever be perturbed or get affected by the spell of misery.”

The divine angel further revealed to me that, “Even if you are forgetting me and keeping distance, even if you don’t remember or think about Me, I will never forget you. Lovingly I care for you and fulfill all your needs. Even by mistake I cannot avoid you. I always keep you close to Me.”

In the deep, isolated dark place immersed in avidya maya, with my hanging head I was crying in misery. The angel from the divine world came close and blessed me…

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