Speaker 1: Imaginately unscape stained crimson five lakes, shimmering with the blood
Speaker 1: of a fallen warrior class. This is Samantha Panchaka, forged
Speaker 1: in the fury of Rama, son of Jamadagni, a Brahmin
Speaker 1: warrior whose rage against the Shatriyask reshaped the earth in
Speaker 1: the sacred name Issha forest. The Rishis ask a simple question,
Speaker 1: tell us about Samantha Panchaka, A question that sounds geographical,
Speaker 1: but it isn't. They are not asking for coordinates. They
Speaker 1: are asking for meaning. Places have meaning to them. They
Speaker 1: hold memories. That's called energy, and Suta revives the meaning
Speaker 1: out of memory of this place Samantha Panchaka. Suta is,
Speaker 1: of course, the son of a bard. Suta again, remember
Speaker 1: is Sauthi Ugrashrava. And he replies not with maps, but
Speaker 1: with memory. Here he speaks of a time when the
Speaker 1: earth drank blood, the blood of kings, the blood of ego,
Speaker 1: the blood of imbalance. I'm reminded here of that scene
Speaker 1: in the Hebrew Bible. You know, God says that after
Speaker 1: King's murders his brother Abel. God says, now the ground
Speaker 1: will swallow up and eat the blood, or drink the
Speaker 1: blood So the earth here drinks this blood, the blood
Speaker 1: of kings, the blood of ego, the blood of imbalance,
Speaker 1: all of these expressions of the mind of ego right
Speaker 1: super ego id. These are made visible in the form
Speaker 1: of blood that is shed by warriors on the battlefield
Speaker 1: in this place, Samanta Panchaka, those are the physical marks
Speaker 1: that carry the memory of the psychology of the human
Speaker 1: intelligence of that time, or of these warriors. Here stood
Speaker 1: a rama of the axe Barashurama, who saw the corruption
Speaker 1: of the warrior class. The Shatrias, their arrogance had overflowed.
Speaker 1: Their swords, once for protection, were now for conquest. In
Speaker 1: that rage, he perched them not once, not twice, but
Speaker 1: twenty one times. He filled the land with crimson waters,
Speaker 1: five lakes of blood. That land again was Samantha Panchaka.
Speaker 1: The text tells us that he eradicated an entire lineage,
Speaker 1: not once, but repeatedly, filling these lakes with their blood.
Speaker 1: But this isn't just a story of a vengeance. It's
Speaker 1: a crucible of transformation. And here lies the paradox. Right,
Speaker 1: the same act that drenched the soil in violence became
Speaker 1: a sacred a pilgrimage of purification. How can blood become
Speaker 1: holy water? Because when Bashurama realized what Rage had done,
Speaker 1: he stood in those waters, not to boast, but to repent.
Speaker 1: Rama realized what Rage had done, he offered blood to
Speaker 1: his ancestors, and from remorse the divine appeared. Even God's
Speaker 1: respond to sincerity. They don't respond to perfection because in
Speaker 1: a lot of ways, when we have perfection or there
Speaker 1: is perfection, which quite frankly, because of what I know,
Speaker 1: I wrote in my book Who God Really Is, perfection
Speaker 1: is really never a state that exists in the universe.
Speaker 1: But God doesn't respond to Let's say, if there was perfection,
Speaker 1: he wouldn't respond because there's no need. What need is there?
Speaker 1: God response to needs, needs, desire, wants. That's where how
Speaker 1: he intervenes, and he responds to our knowledge of Him
Speaker 1: with respect that need. When we know we have a
Speaker 1: need and we also know that we need to reach
Speaker 1: out to God to fulfill that need, then we get
Speaker 1: a response. Then we get or we experience intervention from God.
Speaker 1: We have to be open to seeing it though right
Speaker 1: when it occurs. But usually people who have a need
Speaker 1: and then also know that they need to reach out
Speaker 1: to God to have that need fulfilled. They will also
Speaker 1: usually be aware of, really awake, you know, they'll be
Speaker 1: aware of when that need is, of when God is
Speaker 1: intervening to fulfill that need, whether instantly or gradually. Okay,
Speaker 1: usually those are the those are you know, spiritually evolved
Speaker 1: people who will know, you know, they will know, so
Speaker 1: they'll be aware. But here, so we have Rama, this
Speaker 1: warrior who has killed so many, and he wants to
Speaker 1: repent because he knows that what the result in front
Speaker 1: of him, all this blood that drenches this field, you know,
Speaker 1: this this land. He knows that it's a result of
Speaker 1: his anger, his rage. He he knows it's not good.
Speaker 1: This is not exactly a grand holy war carried out
Speaker 1: by the fierce form of the female face of God, Durga.
Speaker 1: So we have a need for repentance, and this is
Speaker 1: what God responds to. Again, Gods don't respond to perfection,
Speaker 1: but to need and sincerity and Rama's ancestors. This is
Speaker 1: how God speaks through through Uh, through to Rama, through
Speaker 1: the ancestors. His ancestors say, your devotion has pleased us,
Speaker 1: what shall you ask? Ask for a boon? Rama didn't
Speaker 1: ask for glory. He asked to be freed from the
Speaker 1: sin of anger, and for the world to remember not
Speaker 1: the killing, but the cleansing, the forgiveness. That's Samantha Panchaka.
Speaker 1: That's the memory that the land holds, the karma right,
Speaker 1: the karma dash memory, or the memor memorialized karma, memorialized karma.
Speaker 1: I should say a battlefield became a mirror in that
Speaker 1: moment that Rama asked for forgiveness. This is actually what
Speaker 1: is being conveyed to us in these first you know
Speaker 1: and a few scenes in the introduction to the mahabarata
Speaker 1: A geography remembers the moral transformation of a man who
Speaker 1: realized that anger cannot purify the world. The land holds
Speaker 1: too much blood. The land is has swallowed too much blood,
Speaker 1: and only his awareness of the difference between right and wrong,
Speaker 1: his recognition of what is right and what is wrong,
Speaker 1: can lead to purity, can lead to good things, can
Speaker 1: lead to what does not need to be forgiven. Rama's
Speaker 1: act is more than slaughter. It's an alchemical process because
Speaker 1: as soon as he acts, he puts into also motion
Speaker 1: the need for forgiveness. As I mentioned in my book
Speaker 1: what is God Good for evil? Karma, sin and suffering
Speaker 1: correctly explained Finally, in many mystical traditions, blood actually symbolizes
Speaker 1: life force, the raw material of creation and destruction. Rama,
Speaker 1: standing in these crimson waters, crimson because they have blood
Speaker 1: in them, now offers oblations to his ancestors, transmuting violence
Speaker 1: into devotion. His ancestors, led by Richica, appear in grant
Speaker 1: a boon, turning these lakes into sacred tirthas places where
Speaker 1: you know purification, where forgiveness can occur, true forgiveness can occur.
Speaker 1: This mirrors the tantric idea of channeling primal emotions anger,
Speaker 1: passion into divine source energy. Divine source energy, the energy
Speaker 1: that I explain in complete detail, in complete thorough detail, real,
Speaker 1: thorough detailed, sensible detail in my book Who God Really Is,
Speaker 1: which I encourage you all to pick up today on Amazon.
Speaker 1: Rama's fury becomes a catalyst for sanctities, suggesting that even
Speaker 1: our darkest impulses, when offered to a higher purpose, can
Speaker 1: birth something holy, or can become the start of a
Speaker 1: renewal that's needed by humanity or the people around us. Now,
Speaker 1: let's ground this further into reality. The creation of Samantha
Speaker 1: Panchaka reflects humanity's recurring pattern of destruction and renewal. Think
Speaker 1: of historical purges, revolutions, wars, or even modern quote unquote
Speaker 1: cancelations right cancel culture on platforms like let's say x
Speaker 1: or Instagram meta, you know, where entire ideology or YouTube
Speaker 1: where entire ideologies are metaphorically slain to clear space for
Speaker 1: new orders. Ramas act extreme as it is. It's definitely extreme,
Speaker 1: almost like surreal but it's extreme, right, I mean, this
Speaker 1: is what Hindu mythology is a lot of it is
Speaker 1: very surreal, very it seems very extreme. But look at
Speaker 1: how much I'm able to reveal to you is truth
Speaker 1: underneath all that surrealism and intricacy and kind of longevity
Speaker 1: of these texts, and not only in length longevity, but
Speaker 1: just how long they've lasted, right, thousands of years. We
Speaker 1: still find value in them. But look at how much
Speaker 1: I've been able to reveal to you is actually being
Speaker 1: conveyed to us. That's so relevant to us and our
Speaker 1: nature that will forever be what it is right through
Speaker 1: this surrealism, right underneath all this realism that look at
Speaker 1: how much I've revealed to you, is there that's valuable,
Speaker 1: that's treasure for us and that's realistic to us, to
Speaker 1: our modern lives. Again, ramas act extreme as it is,
Speaker 1: it's very extreme. Parallels moments when societies hit reset, often violently,
Speaker 1: to correct perceived imbalances. Right, think of very sudden changes.
Speaker 1: Think of like how even in the United States we
Speaker 1: have four years of one kind of ideolog ideological presidency,
Speaker 1: then we flip in the next four years into something
Speaker 1: completely different. Right, So, I mean things happen very fast.
Speaker 1: This is not something that's surreal if you really think
Speaker 1: about it. This whole thing with Rama, this warrior right
Speaker 1: drenching the land around him with so much blood. It's
Speaker 1: the land has drank so much of this, the blood
Speaker 1: of humans and all the animals that were slayed, and
Speaker 1: you know, through this war, through these battles, skirmishes, and
Speaker 1: then suddenly there's this, all of a sudden, there's just
Speaker 1: this redemption, this repentance, this redemption, this forgiveness that occurs
Speaker 1: not so suddenly, but it comes about pretty quickly. In
Speaker 1: the Mahabadata introduction, it's not new to us. I mean,
Speaker 1: we go through four years of one type of ideological
Speaker 1: presidency in the United States. In the next four years
Speaker 1: we flip. We flip suddenly, Yeah, I mean, this is real.
Speaker 1: What's happening in our lives, what's happening in the Mahabadata
Speaker 1: in these ancient hin Hindu, ancient Indian scriptures is relevant.
Speaker 1: It makes sense. We experience it in the twenty first
Speaker 1: century in our own ways, right within our modern systems
Speaker 1: and structure. So it's not so surreal, you know, it's
Speaker 1: not so removed from reality. What happens in these Hindu mythologies.
Speaker 1: The lakes now sacred remind us that even chaos can
Speaker 1: leave behind places of healing, like postwar reconciliation efforts or
Speaker 1: community rebuilding after crises. Now here's a twist. What if
Speaker 1: the land itself is the character or is a character.
Speaker 1: Samantha Panchaka described as even and without ruggedness absorbs the
Speaker 1: blood and becomes a tirtha, a crossing point to the divine,
Speaker 1: a portal you know, almost like holy water, right, holy
Speaker 1: water a portal to forgiveness. And when there's forgiveness, there's
Speaker 1: an element or there wherever there is forgiveness, there is
Speaker 1: this purity. And purity of course, we associate with the
Speaker 1: divine to understand what purity really means, though it really
Speaker 1: relates to you know, the scale of heaviness or weightiness
Speaker 1: as I call it in my book Who God Really Is?
Speaker 1: So do pick up my book to really understand what
Speaker 1: purity actually is, what the experience of it is. In
Speaker 1: indigenous spiritualities, land holds memory bearing witness to human triumphs
Speaker 1: and tragedies. Samantha Panchaka is a geological diary. It's flatness
Speaker 1: a canvas for cosmic dramas. Right, and today we see
Speaker 1: it as a metaphor for Earth itself, scarred by human conflict,
Speaker 1: yet enduring as a sacred space for reflection. We all
Speaker 1: you know, incarnate or reincarnate to Earth to live out
Speaker 1: a kind of learning experience, as I explain it in
Speaker 1: my book Who God Really Is. Fast forward to the
Speaker 1: cusp of the Dwapara and Gali Yugas, and Samantha Panjaka
Speaker 1: hosts another cataclysm, the Mahabada the war. Right, so now
Speaker 1: this battle that occurred with drama is in the past
Speaker 1: in Samantha Panchaka, and now Samantha Panchaka becomes another you know,
Speaker 1: yet again, a place of great important war. The story
Speaker 1: doesn't stop there. Ugrashrava or Suta reminds the Rishis. It
Speaker 1: was here again at Samanta Panchaka, that another flood came,
Speaker 1: not of one man's anger, but of collective karma, memorialized
Speaker 1: karma that will be memorialized as it is in the Mahabarata,
Speaker 1: which we are all listening to. Thousands of years later,
Speaker 1: at the edge of Dwapara and Kali Yugas, eighteen massive
Speaker 1: armies gathered here, eighteen Akshauhinis. The mathematics of destruction, or
Speaker 1: there's mathematics here involved in this destruction. This was the
Speaker 1: Kurukshetra War, the echo of the same imbalance, but Ashurama
Speaker 1: or rama once fought to end. It's as though the
Speaker 1: Earth chose the same stage twice to remind humanity that
Speaker 1: we don't learn through information. We learned through repetition, repetition, recycling,
Speaker 1: repetition cycles again and again occurring here time loops back
Speaker 1: on itself. And this actually reminds me of a vision
Speaker 1: that God gave me when I was writing the book
Speaker 1: Who God Really Is, and it was this of a loop.
Speaker 1: But the loop wasn't There wasn't just one loop. There
Speaker 1: were like three loops before. And that's how we move forward.
Speaker 1: It was like a forward moving arrow, but it had
Speaker 1: three loops in it, and that's it how we learn.
Speaker 1: So that's the vision I received from God when I
Speaker 1: was writing my book Who God Really Is, precisely related
Speaker 1: to this phenomenon of how we learn, how human humanity learns,
Speaker 1: how the creatures of the universe learn, how the aliens
Speaker 1: who exist in this universe also learn. It's through repetition
Speaker 1: of these cycles that also are actually moving us forward,
Speaker 1: even though they seem to keep us in a repetitive
Speaker 1: state too, which is fascinating. But again you'll have to
Speaker 1: pick up my book Who God Really Is to understand
Speaker 1: all of those truths. The warriors of Dwapara are haunted,
Speaker 1: descendants of the violence of the Trita Yuga. The lakes
Speaker 1: that once held the blood of arrogance now reflect the
Speaker 1: blood of destiny. In every yoga, Samantha Panchaka becomes a
Speaker 1: metaphor a place where humanity meets its own shadow. Eighteen
Speaker 1: uk shohinis. Massive armies of chariots, elephants, horses and foot
Speaker 1: soldiers clash on this sacred plain. The rishis then ask
Speaker 1: what is an What is an ak Shohini? A simple
Speaker 1: question right, Yet Suta answers with stunning precision. He speaks
Speaker 1: like an engineer of the cosmos. A putti, one chariot,
Speaker 1: one elephant, five soldiers, three horses, three putties, make a
Speaker 1: sena muka, et cetera, et cetera. The numbers multiply until
Speaker 1: one auk Shohini becomes a colossal organism of war, organism
Speaker 1: of war, an entire organism of war. And these are
Speaker 1: its organs. Twenty one thousand, eight hundred and seventy chariots,
Speaker 1: you know, all these different elephants, and the one hundred
Speaker 1: thousand plus soldiers and sixty five thousand plus horses and whatnot,
Speaker 1: And eighteen of these assembled at Gurukshetra, and they all perish,
Speaker 1: cementing the site's sanctity. What does this tell us about
Speaker 1: war scale and sanctity? Before I continue, I just want
Speaker 1: to ask you to please remember to leave a rating
Speaker 1: or review on Spotify or Apple podcasts. I really appreciate
Speaker 1: it spiritually. The precise tally of an Ak Shohini reflects
Speaker 1: the universe's obsession with balance. In Vadic thought, everything is
Speaker 1: accounted for, every soldier, every horse, every life. There is
Speaker 1: an accounting here the war's devastation orchestrated by time the
Speaker 1: great orchestrator suggests a karmic ledger being settled. The slaughter
Speaker 1: at Samantha Panchaka isn't random. It's a cosmic recalibration where
Speaker 1: dharma or righteousness, and addharma unrighteousness, clash to restore equilibrium.
Speaker 1: Many people actually believe that what's going on in this world,
Speaker 1: or since the COVID nineteen pandemic, has been a lot
Speaker 1: of this karma from the world wars, World War One,
Speaker 1: and especially World War Two, being revisited by humans who
Speaker 1: are unsettled, you know, they don't feel settled by the outcomes,
Speaker 1: the immediate outcomes of World War One and particularly World
Speaker 1: War Two, and so as the world order changes now
Speaker 1: or has dramatically been changing since the year twenty twenty,
Speaker 1: a lot of people believe that there's this spiritual, you know,
Speaker 1: kind of stuff going on here where humanity, large swaths
Speaker 1: of humanity and culture are confronting and trying to resolve
Speaker 1: or trying to push through or heal through, move past
Speaker 1: the karma that the world has sat with for over
Speaker 1: fifty years since World the end of World War Two,
Speaker 1: since the outcomes of World War two. So you know
Speaker 1: the Vedic scriptures, here, the ancient Indian scriptures, ancient Indian
Speaker 1: spirituality speaks to our reality in the twenty first century.
Speaker 1: I cannot, you know, reiterate that enough. And what is
Speaker 1: being taught here in the introduction to the Mahabarata resonates
Speaker 1: actually with also mystical traditions like Kabbala, where divine justice
Speaker 1: balances creation through cycles of destruction and renewal. Let's think
Speaker 1: about the detailed breakdown of an Akshauhini. It mirrors modern
Speaker 1: military logistics right, think of troop deployment, tanks and drones,
Speaker 1: all quantified for strategy. But the brilliance lies not in
Speaker 1: the arithmetic the mathematics. Here, the ancient sages in the
Speaker 1: Mahabadata are showing us something deeper, that war itself is
Speaker 1: a system. Every act of collective destruction begins with a pattern,
Speaker 1: a precise architecture of ego and pride, structured, disciplined, glorified, until,
Speaker 1: of course, it collapses under its own design. Because why
Speaker 1: because as I say in my book and as I
Speaker 1: teach in my book, it is not the system of love,
Speaker 1: which is the system of God. Which is the fundamental
Speaker 1: framework that is carrying the entire or entire existence. War
Speaker 1: is a system. Love is a system. Love is indeed
Speaker 1: a system. You will will understand that entire system in
Speaker 1: my book Who God Really Is? So war is a system,
Speaker 1: but it's not God. It's not a system of God.
Speaker 1: Therefore it doesn't stand the test of time. It just
Speaker 1: doesn't stand. It collapses really under its own design, under
Speaker 1: its own weight. And this reminds me of what I
Speaker 1: just mentioned maybe several minutes ago in this podcast episode
Speaker 1: about weightiness, right and purity, and how the real meaning
Speaker 1: of purity lies in the understanding of weightiness, weightiness, weight.
Speaker 1: It's as if the Mahambadata is whispering to us mathematics
Speaker 1: can measure men, but not wisdom. It reminds me of
Speaker 1: you know, if you read the preview of my book
Speaker 1: Who God Really Is, this is exactly what the first
Speaker 1: two chapters talk about. Mathematics can measure men, but there's
Speaker 1: no relation that it has to wisdom. There's just no relation.
Speaker 1: It has to wisdom. Even the perfect order of an
Speaker 1: AKSHAWHEMI cannot control the chaos born of desire. Today, our
Speaker 1: modern armies are not you know, elephants and chariots. They
Speaker 1: are algorithms, corporations, information networks. Some might even say the
Speaker 1: education system, media ecosystem. Yet the pattern remains. We still
Speaker 1: calculate victory and loss with numbers, right, We still calculate
Speaker 1: our victories and losses within these armies with numbers, GDP numbers, views, metrics, casualties,
Speaker 1: forgetting that the true war is always internal, as I say,
Speaker 1: the greatest, as I say in my book Who God
Speaker 1: Really Is, and through this podcast often the greatest battles
Speaker 1: on Earth take place for your minds and in your minds.
Speaker 1: The Mahabhadada's war scale, with its eighteen uk shahinis dwarfs
Speaker 1: modern conflicts, yet it echoes their futility. Consider World War
Speaker 1: one's trenches or today's proxy wars. Massive resources are spent,
Speaker 1: many lives are lost, and for what Ultimately The texts
Speaker 1: it's all it's like we revisit the same thing over
Speaker 1: and over again, and then we're not happy with the outcome,
Speaker 1: right like we weren't. There were places on this earth
Speaker 1: who were not happy with the outcome of World War
Speaker 1: two or World War one that then led to World
Speaker 1: War two. Then World War two. People weren't happy, and
Speaker 1: now we're seeing what we have in this world, right,
Speaker 1: skirmishes between different countries, all with late with relation to
Speaker 1: the outcomes of world the immediate outcomes of World War two.
Speaker 1: Who knows if Worl'll be fully happy with what we
Speaker 1: get after these skirmishes and battles of the current to
Speaker 1: day are settled, then who knows. You know, if we're
Speaker 1: not happy, then you know, maybe twenty thirty, fifty even
Speaker 1: less than that, maybe ten or five years from now
Speaker 1: will be added again. Right, so again, for what right?
Speaker 1: The Mahabharata's mention of leaders like Bishma, Drona and Garna
Speaker 1: commanding for days only to fall reflect the transient glory
Speaker 1: of power on x and Instagram and meta and like
Speaker 1: different social media platforms snapchat, TikTok posts often debate the
Speaker 1: cost of modern wars billions spent, lives erased, yet the
Speaker 1: cycle persists, just as it did at Samantha Punchaka. The Mahabharata,
Speaker 1: even in its introduction, is all of what I have said,
Speaker 1: is this is what I've been able to gather through
Speaker 1: just the introduction. This is what the words, though simple
Speaker 1: they might be, are reflecting to us. They want us
Speaker 1: to see this through them. The Mahabharata's mention of Ashwatama's
Speaker 1: night massacre inspired by an owl killing crows is chillingly unique.
Speaker 1: Sutta lists the leaders like a eulogy, Bishma, Drona, Karna, Salia,
Speaker 1: and finally the duel between Bima and Duryodhana. But then
Speaker 1: when all is seemingly over comes the most haunting moment,
Speaker 1: Ashwatama's night of a vengeance. He is inspired by an
Speaker 1: owl killing crows. What's he inspired by? Nature? The natural world? Right?
Speaker 1: He was inspired by animals, which aren't exactly of divine intelligence,
Speaker 1: let's be honest. And he chooses to take on that
Speaker 1: animalist nature because he engages in a night of a vengeance.
Speaker 1: So again, this is reflecting back to us that human
Speaker 1: nature can be of one kind, doesn't have to be,
Speaker 1: but it can be of one kind, and that is
Speaker 1: of animalistic nature. And it's also an omen that the
Speaker 1: natural order has turned nocturnal. It's turned dark, right, owl
Speaker 1: killing crows, it's dark in blind rage, in darkness, when
Speaker 1: they were sleeping. He slaughters the sleeping sons of Dropadi.
Speaker 1: The war's blood is not yet dry, and yet another
Speaker 1: soul breaks under the weight of his grief. This is
Speaker 1: where the Mahabharata becomes more than epic. It becomes a
Speaker 1: mirror of mental torment. Ashatama represents the human mind after trauma,
Speaker 1: rational thought, gone, ethics blurred, haunted by the illusion that
Speaker 1: revenge equals justice. Krishna intervenes not by killing him, but
Speaker 1: by transforming him, and we'll see that as we go
Speaker 1: through the Mahabharata. He curses Ashwatama to live eternally, a
Speaker 1: wandering lesson that unhealed anger never dies. In a lot
Speaker 1: of ways, I'm reminded of what God does to Cain
Speaker 1: in the Hebrew Bible, the famous story of Cain and Abel,
Speaker 1: where Cain is spared even after he kills his own
Speaker 1: brother Abel. But he's left wandering, right, He's left wandering
Speaker 1: the earth as a fugitive forever. Every generation finds it.
Speaker 1: It's Ashwatama. Ashwaamah is shunned, the part of us that
Speaker 1: cannot move on. It's forever stuck in wandering. It's lost.
Speaker 1: In many cultures, owl symbolize death or hidden wisdom. Ashwatama,
Speaker 1: driven by grief over his father Drouna's death, channels this
Speaker 1: omen into a brutal act, slaughtering the Jala's as they sleep.
Speaker 1: It actually suggests the shadow side of instinct, when pain
Speaker 1: distorts instinct or insight into destruction. Right when we are
Speaker 1: we seem incentivized, or we start to take on this
Speaker 1: impulse toward further destruction, toward anger and revenge and vengeance.
Speaker 1: So today we might see this in how social media
Speaker 1: amplifies rage. Right, social media can amplify rage in us,
Speaker 1: turning omens like viral posts into calls for vengeance. Ashwatama's
Speaker 1: act is a cautionary tale. Unchecked grief can desecrate even
Speaker 1: sacred ground. Then, what is fascinating about the Mahabharata is
Speaker 1: that it pivots from telling us about, you know, these
Speaker 1: scenes that will be coming up in the Bharata itself.
Speaker 1: It pivots to just the text, talking about the text
Speaker 1: itself and how it is a just text. I also
Speaker 1: describe the Bible as a just text right, just as injustice,
Speaker 1: and I explained that, of course in my books, which
Speaker 1: you can discover on Amazon. The Badatha here is described
Speaker 1: as the path to liberation, a treatise. Notice the word
Speaker 1: treaties on dharma arta and Gama. Sutta then says right.
Speaker 1: He says, this story the Baatha was once told by
Speaker 1: Vyasa's disciple to King Jana Maajaya. So we are hearing
Speaker 1: a story within a story within another story. Vasa to
Speaker 1: the disciple, the disciple right to. Then come Sutta to
Speaker 1: the Rishis, and then the to us. Of course, us
Speaker 1: here in this podcast me to you. This is not
Speaker 1: all you know linear storytelling. It's fractal storytelling. The Maha
Speaker 1: Baratha is designed like the universe. Every part contains the whole.
Speaker 1: When Suta calls it the atman among things to be known,
Speaker 1: he is saying that this story is not entertainment, it
Speaker 1: is consciousness itself. Listening to it purifies the listener because
Speaker 1: it awakens awareness of life's paradoxes, love and loss, action
Speaker 1: and renunciation, dharma and despair, boons being given by God
Speaker 1: to even demons. Right in our age, listening has become passive, right,
Speaker 1: nobody wants to listen. That's half of humanity's problem is
Speaker 1: that it's stubborn. It doesn't want to listen. Even when
Speaker 1: it believes it's listening, it's really not listening, right, So
Speaker 1: it doesn't want to listen. There's this stubbornness in humanity,
Speaker 1: and so you know, we are still facing the crises
Speaker 1: that we have faced thousands of years before, consistent issues.
Speaker 1: We consistently battle the same problems decade after decade. We
Speaker 1: keep talking about them, keep analyzing them or not solving them.
Speaker 1: In Vedic culture, sravana sravana listening was a form of yoga.
Speaker 1: When you listen deeply to truth, you dissolve karma. That's
Speaker 1: why Sutta compares listening to bathing in sacred waters, because
Speaker 1: each of verse washes a layer of illusion away. It's
Speaker 1: compared to the Atma. The Mahabharata is compared to the Atman,
Speaker 1: the soul of all stories, freeing listeners from sin, like
Speaker 1: bathing in Pushkada's holy waters. Its structure barvas like Adi,
Speaker 1: Sabah and Aranyaka, unfolds a tapestry of human experience. Suta
Speaker 1: does outline the Mahabharata structure, the re the barvas from
Speaker 1: Adi to Swarga, on and on, from origin to ascent.
Speaker 1: This is not random listing. Its spiritual anatomy that's being
Speaker 1: laid out for us, that's being conveyed to us, is
Speaker 1: being told that this is what we're going to go through,
Speaker 1: This is what you're going to go through in your life.
Speaker 1: In a lot of ways, each parva is a chakra,
Speaker 1: a center of energy in the human experience. Adhi parva
Speaker 1: birth beginnings, formation of ego and purpose, Saba parva ambition, power, pride, right,
Speaker 1: the manipura chakra, Vana parva, exile, introspection, the heart's longing,
Speaker 1: Virata parva concealment, humility, the throat silence, trying to achieve understanding,
Speaker 1: ud yoga parva, choice, alignment, the ajina chakra of insight,
Speaker 1: bishma tu drona barv us right, the war itself, awakening
Speaker 1: through conflict, restoration of order, Order comes out of disorder.
Speaker 1: The crown is achieved right Shanti or santi and anusasana
Speaker 1: barvas wisdom, surrender, surrendering to the Holy God, God itself,
Speaker 1: the crown, padava, liberation, merging with the divine. It's not
Speaker 1: just a war story. It's the journey of consciousness from
Speaker 1: ignorance to illumination. Each fall, each exile, each battle, each
Speaker 1: failure mirrors the inner wars we all face. What makes
Speaker 1: this epic so enduring. It's enduring because you see yourself
Speaker 1: in it, or at least if you're now following this podcast,
Speaker 1: you will begin to see how you are in it. Right,
Speaker 1: You will thoroughly actually understand how you are reflected in
Speaker 1: the Mahabadata. So spiritually, the Badata is a mirror for
Speaker 1: the soul. Its stories are Juna's exile, dropa dis swam vada,
Speaker 1: Krishna's cosmic revelation in the Ghita reflect the human journey
Speaker 1: through desire, duty, and transcendence, responsibility, then letting it all go, oh,
Speaker 1: but still letting it go in not in failure, but
Speaker 1: in a sense of success. Right. The mahabhadat the claims
Speaker 1: reciting it's itself cleanses sins, suggesting a cathartic power akin
Speaker 1: to meditation or prayer in Yungian terms. Related to Carl
Speaker 1: jung Right, the famous psychologist, It's an archetypal narrative, with
Speaker 1: heroes like our Juna embodying the warrior within us wrestling
Speaker 1: with doubt and destiny. Listening to it, we confront our
Speaker 1: own moral dilemmas in the twenty first century in the
Speaker 1: postmodern world, finding clarity in the Mahabhada doas vastness the
Speaker 1: Mahabhadata structure it does mirror how we process collective trauma.
Speaker 1: It's butt of us are like chapters of history, wars, betrayals, exiles,
Speaker 1: yet they offer hope through resilience. Think about just even
Speaker 1: generational family trauma, right, wars amongst family members and different clans,
Speaker 1: and how we process that. You know, storytelling on platforms,
Speaker 1: different social media platforms serves a similar role, even if
Speaker 1: it's just in small post forms right or limited number
Speaker 1: of character posts. The Maha Batata's claim that it surpasses
Speaker 1: mere vowels and consonants resonates with how stories, whether in
Speaker 1: ancient texts or viral you know, social media threads, shape culture, ethics,
Speaker 1: and identity. Now here's a wild thought. What if the
Speaker 1: Maha Badata is an ancient Ai. Its vastness, with interconnected
Speaker 1: stories and teachings resembles a neural network processing dharma across
Speaker 1: contexts vasa. Its composer is like a coder, embedding wisdom
Speaker 1: into a self sustaining When the Mahabharata says it's cherished
Speaker 1: by poets as servants honor masters, it evokes how AI
Speaker 1: serves users by weaving knowledge into answers The Mahabharata's ability
Speaker 1: to free from sin parallels how information, when shared with
Speaker 1: the right intent, can enlighten or heal. Samantha Panchaka, born
Speaker 1: in blood, sanctified by boons and immortalized by war, dance
Speaker 1: as a testament to humanity's dance with destruction and redemption.
Speaker 1: When Suta calls the Mahabharata as vital as the elements,
Speaker 1: he's not exaggerating. He's reminding us that dharma, the principle
Speaker 1: of truth, balance and order, is the gravitational force of
Speaker 1: human existence. This dance between destruction and redemption right, Humanity's
Speaker 1: dance that I just mentioned reminds me of what I
Speaker 1: taught you about life a few podcast episodes ago, where
Speaker 1: I said that life, all that life is, is a
Speaker 1: consistent confrontation between what we call good and chaos. That's
Speaker 1: what life is, is a consistent confrontation, a consistent, complicated
Speaker 1: dance between good and chaos. This competitive dance, I called it,
Speaker 1: a competitive dance break dharma, and like gravity, it doesn't punish.
Speaker 1: It corrects. Ramas Lakes, Kurukshetra's battlefield, and Ashwatama's curse. They
Speaker 1: are all gravitational corrections in our lives too. When we
Speaker 1: act from greed, anger or pride, the universe doesn't condemn us,
Speaker 1: it rebalances us. The Mahabadata shows that even divine avatars
Speaker 1: and sages are not immune to this law. But when
Speaker 1: they awaken, their pain becomes purification, their sin becomes sanctity,
Speaker 1: and their remorse becomes a pilgrimage site. The Maha Bhadata's
Speaker 1: narrative from Rama's Lakes to the Pandavas Triumph invites us
Speaker 1: to reflect our own sacred spaces, literal and metaphorical. So again,
Speaker 1: what is Samantha Panjaka today? It is not a lake
Speaker 1: in India. It is the landscape of the human heart.
Speaker 1: Every time we battle with ourselves between rage and forgiveness,
Speaker 1: between you know, accepting someone again or rejecting them, it
Speaker 1: is it's the It's you know, pride and peace, right,
Speaker 1: control and surrender, all these battles within ourselves. We stand
Speaker 1: on our own Samantha Panjaka. We are on that Samantha Punchaka.
Speaker 1: Each time we engage in these battles in our in
Speaker 1: our minds, each of us has has our lakes filled
Speaker 1: not with obviously blood, but with memories. Regrets, memorialized karma,
Speaker 1: words we can't take back, and each of us has
Speaker 1: ancestors not just of blood, but of spirit waiting to say,
Speaker 1: be free, let your pain become sacred. The Mahabadata was
Speaker 1: never about ancient war. It was about modern conscience. And
Speaker 1: when we listen not just with the ears, but with
Speaker 1: the soul, we rediscover what Suta called the athman among
Speaker 1: things to be known, right, the atman among things to
Speaker 1: be known. There are many things that there are out
Speaker 1: there that are to be known. But God is of
Speaker 1: a very special, very supreme kind, as I state in
Speaker 1: my book, who God really is. And that is what
Speaker 1: differentiates or it speaks to the difference between knowledge and wisdom.
Speaker 1: Wisdom serves us well. Wisdom is exis ex actly what
Speaker 1: is lacking tremendously amongst so many humans, including what society
Speaker 1: deems or whose society deems us the genius is on earth,
Speaker 1: Wisdom lacks in them severely. The greatest war is never
Speaker 1: between the Pandavas and the God of us. It is
Speaker 1: between the darkness and the light within us. And Samantha
Speaker 1: Panchaka is where that war ends in stillness, in forgiveness,
Speaker 1: in awakening, and in wisdom, Samantha Panchaka is a metaphor
Speaker 1: for your heart. You know, like the lakes, our inner
Speaker 1: worlds can be stained by anger or loss. Yet through intention,
Speaker 1: like Rama's offering right at the very beginning of my
Speaker 1: episode from yesterday, that offering is made, they become tirtas
Speaker 1: your inner worlds become those crossing points or portals to peace.
Speaker 1: The Mahabharata's emphasis on Samantha Panchaka's sanctity across the three
Speaker 1: worlds suggests a universal truth. Every wound, when realized that
Speaker 1: it must not stand for what it is, which is
Speaker 1: wound a wound, it becomes a portal to the divine right.
Speaker 1: We don't want wounds. It is okay to say I
Speaker 1: don't want to be wounded, or I don't want this
Speaker 1: wound to stick, or I don't want to embrace a
Speaker 1: wound from what I've gone through. It's not necessary, folks,
Speaker 1: for you to have a wound, and I'll talk about
Speaker 1: that in a future episode. But those wounds, whatever you
Speaker 1: do have, when you recognize them that they must not
Speaker 1: be for a bee as they are or what they are,
Speaker 1: then we can then make them portals to the divine
Speaker 1: and that's when the transformation occurs from you know, being
Speaker 1: a wound to being something of wisdom. You know, we
Speaker 1: turn wounds into wisdom. Meditation practice is like you know,
Speaker 1: vipsana Vipsana meditation or the more powerful meditation that I
Speaker 1: discuss in my book Who God really is, which is
Speaker 1: Manthra meditation. It echoes all of these truths. They urge us,
Speaker 1: Especially Manthra meditation urges us to transform wounds into wisdom
Speaker 1: as we call upon God, more of God to enter
Speaker 1: our being and to be one with our being in reality,
Speaker 1: Samantha Panchaka mirrors places like Gettysburg in the US or
Speaker 1: Hiroshima in Japan, battle grounds turned memorials. These sites, once scarred,
Speaker 1: now draw pilgrims seeking meaning on different social media platforms.
Speaker 1: Discussions about different sacred sites often highlight their role in reconciliation.
Speaker 1: Like indigenous lands right, Samantha Panchaka story urges us to
Speaker 1: honor our planets, wounded places from war torn regions to
Speaker 1: polluted river as potential tirtas or portals for collective healing.
Speaker 1: The Mahambharata calls Time the great orchestrator, weaving Rama's rage.
Speaker 1: The Mahabharata, war and the Mahabarata's wisdom into one tapestry.
Speaker 1: In quantum physics, time is nonlinear, a fabric where past
Speaker 1: and future coexist. In my book, I mentioned time as
Speaker 1: being simply an affixation to the continuous presence Samantha Panchaka. Then,
Speaker 1: within the scope of these correct understandings of reality related
Speaker 1: to time is just a temporary note where events across
Speaker 1: Yugas converge. It invites us to see our lives as
Speaker 1: part of a larger weave, where every act, violent or
Speaker 1: redemptive shapes the cosmic story. As we leave Samantha Bunchuka,
Speaker 1: we carry its lessons. Rage can birth sanctity, war can
Speaker 1: teach peace, and stories can liberate. Whether you see it
Speaker 1: as a spiritual crucible, ahistorical mirror, or a cosmic algorithm,
Speaker 1: the Mahabadata challenges us to find the sacred in our struggles.
Speaker 1: On different social media platforms, users share stories or tales
Speaker 1: of personal battles. Right there's a lot of what I
Speaker 1: call quote unquote emotion porn out there, everybody sharing their grief,
Speaker 1: story or their wounds into the world. How many are
Speaker 1: actually focusing more on their self healing, though, right, rather
Speaker 1: than being captivated by all everybody else's in all these battles.
Speaker 1: Everybody's just putting out there. How many are actually healing
Speaker 1: themselves rather than just continually talking and talking and talking
Speaker 1: and unloading those griefs onto strangers on the internet. In
Speaker 1: the mahabadat the action is taken to heal, action is taken.
Speaker 1: A lot of humans are losing that aspect. We're just
Speaker 1: sitting there, especially on these social media platforms, and especially
Speaker 1: with our love for therapists, right, talking and talking and
Speaker 1: talking our griefs. But how many people are actually doing
Speaker 1: or undertaking the methods, for example, that I mentioned in
Speaker 1: my book Who God Really Is for self healing? Not
Speaker 1: very many. When you look at the world around you,
Speaker 1: or broadly speaking, right, when you look at the overly
Speaker 1: unstable world, or when you consider how difficult it is
Speaker 1: for people to hold down a marriage in this day
Speaker 1: and age, or how difficult it is to even just
Speaker 1: form a relationship or try to get to the stage
Speaker 1: of marriage or feel comfortable with the concept of marriage. Right,
Speaker 1: So a lot of people need what I am offering.
Speaker 1: What wounds will you transform with the knowledge that I provide? Pause,
Speaker 1: take a moment reflect and perhaps like Rama at the
Speaker 1: beginning of yesterday's Naked Hindu Tales episode, offer your burdens
Speaker 1: to something greater. Thanks for joining me on today's Naked
Speaker 1: Hindu Tales episode. Leave a review on Spotify or Apple Podcasts.
Speaker 1: I'll really appreciate it, and ask me any spiritual or
Speaker 1: non spiritual question you have in your review. I'll be
Speaker 1: sure to cover it in a future episode for the
Speaker 1: benefit of all. Do check out all of my books
Speaker 1: on Amazon. I cannot stress enough how valuable they are.
Speaker 1: So that's why I repeatedly mention different books in my
Speaker 1: podcast episodes, especially for the new view for the new listeners,
Speaker 1: and thank you again for listening. I'll speak with you
Speaker 1: in the next episode.