Barbarik - Symbol of Hypocrite

My mother belonged to the Mahar Hindu community. Later, her family adopted leftist ideology and joined the Buddhist sect in order to follow a different social identity. My father belonged to the Maratha community and was associated with the Smarta sect of Sanatan Dharma.

I did not meet my father after the age of five. When he passed away while I was twelve years old, I could not even attend his last rites. Because of this, I never had the opportunity to learn about the customs and traditions of my father’s family.

The only traditions I witnessed were those practiced by my mother’s relatives. As a result, even though I believed in God, I often felt like an atheist. While researching Sanatan Dharma, I behaved like an atheist as well, because my mother’s relatives frequently insulted Sanatan Dharma and Hindu culture in front of me. Most of their criticism was directed toward Hindu deities.

Some relatives used to say that the Maratha community had suffered injustice at the hands of the Brahmin community and that such injustice still continues. Since I did not personally know people from either the Maratha or Brahmin communities, their statements seemed believable to me.

In 2007, when I did not receive a concession in my college fees, I realized something important. The injustice was not being done by the Maratha or Brahmin communities; rather, injustice was being done to them. To hide this reality, some of my mother’s relatives were telling distorted stories.

My father belonged to the Maratha Kunbi community, and according to the Indian Constitution, the Maratha community does not receive reservation benefits, whereas the Buddhist community does. This meant that the truly disadvantaged group was not my mother’s relatives but my father’s family.

In 2009, I attended a program organized by a Buddhist relative. During the event, an acquaintance began telling me stories about the Brahmin community. He claimed that Brahmins had denied people water for 3,000 years, prevented them from studying, and stopped them from entering temples. According to him, the Brahmin community had committed great injustices in the past and would continue to do so in the future.

By telling me such things, he was trying to create hatred toward the Brahmin community in my mind. Since he was a relative and appeared concerned for my well-being, I initially believed that he was advising me for my benefit. In reality, however, he was trying to turn me into a leftist and an opponent of Sanatan Dharma, just like himself.

Without knowing the full truth, I trusted his words simply because he was a relative. Yet my intellect kept telling me that I should also understand the reality of the Brahmin community before forming any conclusions.

This situation created a deep inner conflict within me. It made me feel like a hypocrite. At one moment I supported my mother’s community, and at another moment I sympathized with the injustice caused by caste-based reservations against the Brahmin community.

My mother’s family believed that historical caste discrimination had been committed against them. However, in the present, I was witnessing caste-based discrimination against the Brahmin community. Sometimes I opposed the Buddhist community by considering them casteist, and at other times I opposed the Brahmin community for the same reason.

My double-minded mentality began to disturb me deeply.

Whenever I sensed these strange and unusual changes within my mind, I would ask Ganesh about them. Inside me, there seemed to be another mind—its name was Ganesh.

Kiran: My mind has become double-sided. Sometimes I think the Buddhist community is casteist, and sometimes I think the Brahmin community is casteist. Why is this happening to me?

Ganesh: The reason is the demon Barbarik.

Kiran: What connection does Barbarik from the Mahabharata have with me?

Ganesh: Barbarik is a demon-spirit. He did not exist only in the Mahabharata; such beings exist in every era—during the past ages and even in the present Kaliyuga. In fact, there are countless of them.

Kiran: Have I ever encountered Barbarik?

Ganesh: Barbarik had already entered your body. He was the one making you support one community at one time and another community at another time.

Kiran: Why was that happening?

Ganesh: When a person tries to remain neutral and compares two opposing subjects—or two opposing societies, cultures, or ideologies—and wishes to help the weaker side, Barbarik enters that person’s body and tries to create balance. But in doing so, he becomes like an eggplant in a platter—rolling from one side to another, constantly switching sides.

Kiran: Is Barbarik still inside me now?

Ganesh: The moment you began self-reflection, Barbarik left your body. Right now, he is standing outside and listening to our conversation. If you choose to take one side, he will go away. But if you decide to remain neutral, after our conversation he will enter your body again. He is waiting for your decision.

Kiran: How long does Barbarik stay inside a person’s body?

Ganesh: In some people he stays for two days, in others for two years, and in some he remains for a lifetime. Barbarik only enters the bodies of those who maintain a neutral mindset.

Kiran: Barbarik was said to possess the power of three arrows. After entering my body, did I also gain the power of those three arrows?

Ganesh: Barbarik’s three arrows represent three perspectives. You also received these perspectives, which is why you became extremely troubled and eventually sat down for self-reflection.

Kiran: What are those three perspectives?

Ganesh: Barbarik creates three lists based on three viewpoints. In one list, he places the people who should be supported. In the second list, he places those who should be opposed. In the third list, he places those who should neither be supported nor opposed. He observes every person through these perspectives and divides them into these three lists. When you kept placing people only into the third list, you became increasingly confused.

Kiran: But Barbarik had offered his head to Krishna. How did he become alive again?

Ganesh: Barbarik is an immortal spirit; he cannot die, he can only become inactive. When Krishna took his head, it symbolized asking him to keep his neutral intellect inactive. Krishna explained that his mentality would make him support both righteousness and unrighteousness, and at times he might unknowingly support unrighteousness. To avoid becoming unrighteous, he should remain inactive. By remaining inactive, he would not become a supporter of adharma. Barbarik understood that his neutral mentality could make him support the unrighteous, so to avoid adharma he rendered his intellect inactive—symbolically represented by offering his own head.

Kiran: I managed to escape from Barbarik, but if one of my friends gets trapped by him, how can I free them?

Ganesh: Make them realize that if they remain neutral and support both righteousness and unrighteousness, they will end up participating in unrighteousness as well. To avoid that, instead of being neutral, they should become inactive—support neither dharma nor adharma. Just watch the spectacle. It will even be entertaining, and no one will be able to punish them either.

Kiran: Do all people who maintain a neutral mindset have Barbarik enter their bodies?

Ganesh: Not everyone who appears neutral is truly neutral. Some people only pretend to be neutral for money, and some pretend neutrality to expand their business. Barbarik does not enter the bodies of those who merely pretend to be neutral. Some people become neutral because of incorrect training or conditioning. Barbarik may enter the bodies of such people—you also belonged to this category. There are also some individuals who are born with a naturally neutral mindset. In such people, Barbarik can remain for their entire lifetime. Those individuals should keep their intellect inactive throughout their lives, so that in trying to maintain equality between justice and injustice, they do not end up committing injustice themselves.

Conclusion: Parmeshwara First Ganapati has created 12 forms of Rakshas Gana on earth. The definition of the word “Rakshas” is “species of spirits who descend in the human body and support Satan to destroy Sanatan Dharma are called Rakshas Gana.” Marich, Subahu, Kalnemi, Tadka, Pootna, Duryodhana, Kansa, Shakuni, Kumbhakarna, Ghatotkacha, Barbarik, and Banasur; these are 12 forms of Rakshas Gana. Species of spirits who descend in human bodies and divide the society to destroy Sanatan Dharma are called Rakshasa Barbarikas.

Note: This chapter is part of 'Kedi Kand' — a 108-chapter living scripture authored by Kedi Ganapati, documenting real encounters with 108 ancient spirit beings (Gana) in modern India.

"Free to learn. Free to share. If you feel it — feed the mission 🙏"