Mahabharata Explained 2 - Spiritual Reflection and Analysis

hold memories. That's called energy, and Suta revives the meaning out of memory of this place Samantha Panchaka. Suta is, of course, the son of a bard. Suta again, remember is Sauthi Ugrashrava. And he replies not with maps, but with memory. Here he speaks of a time when the earth drank blood, the blood of kings, the blood of ego, the blood of imbalance. I'm reminded here of that scene in the Hebrew Bible. You know, God says that after

King's murders his brother Abel. God says, now the ground will swallow up and eat the blood, or drink the blood So the earth here drinks this blood, the blood of kings, the blood of ego, the blood of imbalance, all of these expressions of the mind of ego right super ego id. These are made visible in the form of blood that is shed by warriors on the battlefield in this place, Samanta Panchaka, those are the physical marks that carry the memory of the psychology of the human

intelligence of that time, or of these warriors. Here stood a rama of the axe Barashurama, who saw the corruption of the warrior class. The Shatrias, their arrogance had overflowed. Their swords, once for protection, were now for conquest. In that rage, he perched them not once, not twice, but twenty one times. He filled the land with crimson waters, five lakes of blood. That land again was Samantha Panchaka.

The text tells us that he eradicated an entire lineage, not once, but repeatedly, filling these lakes with their blood. But this isn't just a story of a vengeance. It's a crucible of transformation. And here lies the paradox. Right, the same act that drenched the soil in violence became a sacred a pilgrimage of purification. How can blood become holy water? Because when Bashurama realized what Rage had done, he stood in those waters, not to boast, but to repent.

Rama realized what Rage had done, he offered blood to his ancestors, and from remorse the divine appeared. Even God's respond to sincerity. They don't respond to perfection because in a lot of ways, when we have perfection or there is perfection, which quite frankly, because of what I know, I wrote in my book Who God Really Is, perfection is really never a state that exists in the universe. But God doesn't respond to Let's say, if there was perfection,

he wouldn't respond because there's no need. What need is there? God response to needs, needs, desire, wants. That's where how he intervenes, and he responds to our knowledge of Him with respect that need. When we know we have a need and we also know that we need to reach out to God to fulfill that need, then we get a response. Then we get or we experience intervention from God. We have to be open to seeing it though right

when it occurs. But usually people who have a need and then also know that they need to reach out to God to have that need fulfilled. They will also usually be aware of, really awake, you know, they'll be aware of when that need is, of when God is intervening to fulfill that need, whether instantly or gradually. Okay, usually those are the those are you know, spiritually evolved people who will know, you know, they will know, so

they'll be aware. But here, so we have Rama, this warrior who has killed so many, and he wants to repent because he knows that what the result in front of him, all this blood that drenches this field, you know, this this land. He knows that it's a result of his anger, his rage. He he knows it's not good. This is not exactly a grand holy war carried out by the fierce form of the female face of God, Durga. So we have a need for repentance, and this is

what God responds to. Again, Gods don't respond to perfection, but to need and sincerity and Rama's ancestors. This is how God speaks through through Uh, through to Rama, through the ancestors. His ancestors say, your devotion has pleased us, what shall you ask? Ask for a boon? Rama didn't ask for glory. He asked to be freed from the sin of anger, and for the world to remember not the killing, but the cleansing, the forgiveness. That's Samantha Panchaka.

That's the memory that the land holds, the karma right, the karma dash memory, or the memor memorialized karma, memorialized karma. I should say a battlefield became a mirror in that moment that Rama asked for forgiveness. This is actually what is being conveyed to us in these first you know and a few scenes in the introduction to the mahabarata A geography remembers the moral transformation of a man who realized that anger cannot purify the world. The land holds

too much blood. The land is has swallowed too much blood, and only his awareness of the difference between right and wrong, his recognition of what is right and what is wrong, can lead to purity, can lead to good things, can lead to what does not need to be forgiven. Rama's act is more than slaughter. It's an alchemical process because as soon as he acts, he puts into also motion the need for forgiveness. As I mentioned in my book

what is God Good for evil? Karma, sin and suffering correctly explained Finally, in many mystical traditions, blood actually symbolizes life force, the raw material of creation and destruction. Rama, standing in these crimson waters, crimson because they have blood in them, now offers oblations to his ancestors, transmuting violence

into devotion. His ancestors, led by Richica, appear in grant a boon, turning these lakes into sacred tirthas places where you know purification, where forgiveness can occur, true forgiveness can occur. This mirrors the tantric idea of channeling primal emotions anger,

passion into divine source energy. Divine source energy, the energy that I explain in complete detail, in complete thorough detail, real, thorough detailed, sensible detail in my book Who God Really Is, which I encourage you all to pick up today on Amazon. Rama's fury becomes a catalyst for sanctities, suggesting that even our darkest impulses, when offered to a higher purpose, can birth something holy, or can become the start of a renewal that's needed by humanity or the people around us. Now,

let's ground this further into reality. The creation of Samantha Panchaka reflects humanity's recurring pattern of destruction and renewal. Think of historical purges, revolutions, wars, or even modern quote unquote cancelations right cancel culture on platforms like let's say x or Instagram meta, you know, where entire ideology or YouTube where entire ideologies are metaphorically slain to clear space for

new orders. Ramas act extreme as it is. It's definitely extreme, almost like surreal but it's extreme, right, I mean, this is what Hindu mythology is a lot of it is very surreal, very it seems very extreme. But look at how much I'm able to reveal to you is truth underneath all that surrealism and intricacy and kind of longevity of these texts, and not only in length longevity, but just how long they've lasted, right, thousands of years. We

still find value in them. But look at how much I've been able to reveal to you is actually being conveyed to us. That's so relevant to us and our nature that will forever be what it is right through this surrealism, right underneath all this realism that look at how much I've revealed to you, is there that's valuable, that's treasure for us and that's realistic to us, to our modern lives. Again, ramas act extreme as it is,

it's very extreme. Parallels moments when societies hit reset, often violently, to correct perceived imbalances. Right, think of very sudden changes. Think of like how even in the United States we have four years of one kind of ideolog ideological presidency, then we flip in the next four years into something completely different. Right, So, I mean things happen very fast. This is not something that's surreal if you really think about it. This whole thing with Rama, this warrior right

drenching the land around him with so much blood. It's the land has drank so much of this, the blood of humans and all the animals that were slayed, and you know, through this war, through these battles, skirmishes, and then suddenly there's this, all of a sudden, there's just this redemption, this repentance, this redemption, this forgiveness that occurs not so suddenly, but it comes about pretty quickly. In

the Mahabadata introduction, it's not new to us. I mean, we go through four years of one type of ideological presidency in the United States. In the next four years we flip. We flip suddenly, Yeah, I mean, this is real. What's happening in our lives, what's happening in the Mahabadata in these ancient hin Hindu, ancient Indian scriptures is relevant. It makes sense. We experience it in the twenty first century in our own ways, right within our modern systems

and structure. So it's not so surreal, you know, it's not so removed from reality. What happens in these Hindu mythologies. The lakes now sacred remind us that even chaos can leave behind places of healing, like postwar reconciliation efforts or community rebuilding after crises. Now here's a twist. What if the land itself is the character or is a character.

Samantha Panchaka described as even and without ruggedness absorbs the blood and becomes a tirtha, a crossing point to the divine, a portal you know, almost like holy water, right, holy water a portal to forgiveness. And when there's forgiveness, there's an element or there wherever there is forgiveness, there is

this purity. And purity of course, we associate with the divine to understand what purity really means, though it really relates to you know, the scale of heaviness or weightiness as I call it in my book Who God Really Is? So do pick up my book to really understand what purity actually is, what the experience of it is. In indigenous spiritualities, land holds memory bearing witness to human triumphs and tragedies. Samantha Panchaka is a geological diary. It's flatness

a canvas for cosmic dramas. Right, and today we see it as a metaphor for Earth itself, scarred by human conflict, yet enduring as a sacred space for reflection. We all you know, incarnate or reincarnate to Earth to live out a kind of learning experience, as I explain it in my book Who God Really Is. Fast forward to the cusp of the Dwapara and Gali Yugas, and Samantha Panjaka

hosts another cataclysm, the Mahabada the war. Right, so now this battle that occurred with drama is in the past in Samantha Panchaka, and now Samantha Panchaka becomes another you know, yet again, a place of great important war. The story doesn't stop there. Ugrashrava or Suta reminds the Rishis. It was here again at Samanta Panchaka, that another flood came, not of one man's anger, but of collective karma, memorialized karma that will be memorialized as it is in the Mahabarata,

which we are all listening to. Thousands of years later, at the edge of Dwapara and Kali Yugas, eighteen massive armies gathered here, eighteen Akshauhinis. The mathematics of destruction, or there's mathematics here involved in this destruction. This was the Kurukshetra War, the echo of the same imbalance, but Ashurama or rama once fought to end. It's as though the Earth chose the same stage twice to remind humanity that

we don't learn through information. We learned through repetition, repetition, recycling, repetition cycles again and again occurring here time loops back on itself. And this actually reminds me of a vision that God gave me when I was writing the book Who God Really Is, and it was this of a loop. But the loop wasn't There wasn't just one loop. There were like three loops before. And that's how we move forward.

It was like a forward moving arrow, but it had three loops in it, and that's it how we learn. So that's the vision I received from God when I was writing my book Who God Really Is, precisely related to this phenomenon of how we learn, how human humanity learns, how the creatures of the universe learn, how the aliens who exist in this universe also learn. It's through repetition of these cycles that also are actually moving us forward, even though they seem to keep us in a repetitive

state too, which is fascinating. But again you'll have to pick up my book Who God Really Is to understand all of those truths. The warriors of Dwapara are haunted, descendants of the violence of the Trita Yuga. The lakes that once held the blood of arrogance now reflect the blood of destiny. In every yoga, Samantha Panchaka becomes a metaphor a place where humanity meets its own shadow. Eighteen uk shohinis. Massive armies of chariots, elephants, horses and foot

soldiers clash on this sacred plain. The rishis then ask what is an What is an ak Shohini? A simple question right, Yet Suta answers with stunning precision. He speaks like an engineer of the cosmos. A putti, one chariot, one elephant, five soldiers, three horses, three putties, make a sena muka, et cetera, et cetera. The numbers multiply until one auk Shohini becomes a colossal organism of war, organism of war, an entire organism of war. And these are

its organs. Twenty one thousand, eight hundred and seventy chariots, you know, all these different elephants, and the one hundred thousand plus soldiers and sixty five thousand plus horses and whatnot, And eighteen of these assembled at Gurukshetra, and they all perish, cementing the site's sanctity. What does this tell us about war scale and sanctity? Before I continue, I just want to ask you to please remember to leave a rating or review on Spotify or Apple podcasts. I really appreciate

it spiritually. The precise tally of an Ak Shohini reflects the universe's obsession with balance. In Vadic thought, everything is accounted for, every soldier, every horse, every life. There is an accounting here the war's devastation orchestrated by time the great orchestrator suggests a karmic ledger being settled. The slaughter at Samantha Panchaka isn't random. It's a cosmic recalibration where dharma or righteousness, and addharma unrighteousness, clash to restore equilibrium.

Many people actually believe that what's going on in this world, or since the COVID nineteen pandemic, has been a lot of this karma from the world wars, World War One, and especially World War Two, being revisited by humans who are unsettled, you know, they don't feel settled by the outcomes, the immediate outcomes of World War One and particularly World War Two, and so as the world order changes now or has dramatically been changing since the year twenty twenty,

a lot of people believe that there's this spiritual, you know, kind of stuff going on here where humanity, large swaths of humanity and culture are confronting and trying to resolve or trying to push through or heal through, move past the karma that the world has sat with for over fifty years since World the end of World War Two,

since the outcomes of World War two. So you know the Vedic scriptures, here, the ancient Indian scriptures, ancient Indian spirituality speaks to our reality in the twenty first century. I cannot, you know, reiterate that enough. And what is being taught here in the introduction to the Mahabarata resonates actually with also mystical traditions like Kabbala, where divine justice balances creation through cycles of destruction and renewal. Let's think

about the detailed breakdown of an Akshauhini. It mirrors modern military logistics right, think of troop deployment, tanks and drones, all quantified for strategy. But the brilliance lies not in the arithmetic the mathematics. Here, the ancient sages in the Mahabadata are showing us something deeper, that war itself is a system. Every act of collective destruction begins with a pattern, a precise architecture of ego and pride, structured, disciplined, glorified, until,

of course, it collapses under its own design. Because why because as I say in my book and as I teach in my book, it is not the system of love, which is the system of God. Which is the fundamental framework that is carrying the entire or entire existence. War is a system. Love is a system. Love is indeed a system. You will will understand that entire system in my book Who God Really Is? So war is a system, but it's not God. It's not a system of God.

Therefore it doesn't stand the test of time. It just doesn't stand. It collapses really under its own design, under its own weight. And this reminds me of what I just mentioned maybe several minutes ago in this podcast episode about weightiness, right and purity, and how the real meaning of purity lies in the understanding of weightiness, weightiness, weight. It's as if the Mahambadata is whispering to us mathematics

can measure men, but not wisdom. It reminds me of you know, if you read the preview of my book Who God Really Is, this is exactly what the first two chapters talk about. Mathematics can measure men, but there's no relation that it has to wisdom. There's just no relation. It has to wisdom. Even the perfect order of an AKSHAWHEMI cannot control the chaos born of desire. Today, our modern armies are not you know, elephants and chariots. They

are algorithms, corporations, information networks. Some might even say the

education system, media ecosystem. Yet the pattern remains. We still calculate victory and loss with numbers, right, We still calculate our victories and losses within these armies with numbers, GDP numbers, views, metrics, casualties, forgetting that the true war is always internal, as I say, the greatest, as I say in my book Who God Really Is, and through this podcast often the greatest battles on Earth take place for your minds and in your minds.

The Mahabhadada's war scale, with its eighteen uk shahinis dwarfs modern conflicts, yet it echoes their futility. Consider World War one's trenches or today's proxy wars. Massive resources are spent, many lives are lost, and for what Ultimately The texts it's all it's like we revisit the same thing over and over again, and then we're not happy with the outcome,

right like we weren't. There were places on this earth who were not happy with the outcome of World War two or World War one that then led to World War two. Then World War two. People weren't happy, and now we're seeing what we have in this world, right, skirmishes between different countries, all with late with relation to the outcomes of world the immediate outcomes of World War two. Who knows if Worl'll be fully happy with what we get after these skirmishes and battles of the current to

day are settled, then who knows. You know, if we're not happy, then you know, maybe twenty thirty, fifty even less than that, maybe ten or five years from now will be added again. Right, so again, for what right?

The Mahabharata's mention of leaders like Bishma, Drona and Garna commanding for days only to fall reflect the transient glory of power on x and Instagram and meta and like different social media platforms snapchat, TikTok posts often debate the cost of modern wars billions spent, lives erased, yet the cycle persists, just as it did at Samantha Punchaka. The Mahabharata, even in its introduction, is all of what I have said, is this is what I've been able to gather through

just the introduction. This is what the words, though simple they might be, are reflecting to us. They want us to see this through them. The Mahabharata's mention of Ashwatama's night massacre inspired by an owl killing crows is chillingly unique. Sutta lists the leaders like a eulogy, Bishma, Drona, Karna, Salia, and finally the duel between Bima and Duryodhana. But then when all is seemingly over comes the most haunting moment, Ashwatama's night of a vengeance. He is inspired by an

owl killing crows. What's he inspired by? Nature? The natural world? Right? He was inspired by animals, which aren't exactly of divine intelligence, let's be honest. And he chooses to take on that animalist nature because he engages in a night of a vengeance. So again, this is reflecting back to us that human nature can be of one kind, doesn't have to be, but it can be of one kind, and that is of animalistic nature. And it's also an omen that the

natural order has turned nocturnal. It's turned dark, right, owl killing crows, it's dark in blind rage, in darkness, when they were sleeping. He slaughters the sleeping sons of Dropadi. The war's blood is not yet dry, and yet another soul breaks under the weight of his grief. This is where the Mahabharata becomes more than epic. It becomes a mirror of mental torment. Ashatama represents the human mind after trauma, rational thought, gone, ethics blurred, haunted by the illusion that

revenge equals justice. Krishna intervenes not by killing him, but by transforming him, and we'll see that as we go through the Mahabharata. He curses Ashwatama to live eternally, a wandering lesson that unhealed anger never dies. In a lot of ways, I'm reminded of what God does to Cain in the Hebrew Bible, the famous story of Cain and Abel, where Cain is spared even after he kills his own brother Abel. But he's left wandering, right, He's left wandering

the earth as a fugitive forever. Every generation finds it. It's Ashwatama. Ashwaamah is shunned, the part of us that cannot move on. It's forever stuck in wandering. It's lost. In many cultures, owl symbolize death or hidden wisdom. Ashwatama, driven by grief over his father Drouna's death, channels this omen into a brutal act, slaughtering the Jala's as they sleep. It actually suggests the shadow side of instinct, when pain

distorts instinct or insight into destruction. Right when we are we seem incentivized, or we start to take on this impulse toward further destruction, toward anger and revenge and vengeance. So today we might see this in how social media amplifies rage. Right, social media can amplify rage in us, turning omens like viral posts into calls for vengeance. Ashwatama's act is a cautionary tale. Unchecked grief can desecrate even

sacred ground. Then, what is fascinating about the Mahabharata is that it pivots from telling us about, you know, these scenes that will be coming up in the Bharata itself. It pivots to just the text, talking about the text itself and how it is a just text. I also describe the Bible as a just text right, just as injustice, and I explained that, of course in my books, which you can discover on Amazon. The Badatha here is described as the path to liberation, a treatise. Notice the word

treaties on dharma arta and Gama. Sutta then says right. He says, this story the Baatha was once told by Vyasa's disciple to King Jana Maajaya. So we are hearing a story within a story within another story. Vasa to the disciple, the disciple right to. Then come Sutta to the Rishis, and then the to us. Of course, us here in this podcast me to you. This is not all you know linear storytelling. It's fractal storytelling. The Maha Baratha is designed like the universe. Every part contains the whole.

When Suta calls it the atman among things to be known, he is saying that this story is not entertainment, it is consciousness itself. Listening to it purifies the listener because it awakens awareness of life's paradoxes, love and loss, action and renunciation, dharma and despair, boons being given by God to even demons. Right in our age, listening has become passive, right, nobody wants to listen. That's half of humanity's problem is

that it's stubborn. It doesn't want to listen. Even when it believes it's listening, it's really not listening, right, So it doesn't want to listen. There's this stubbornness in humanity, and so you know, we are still facing the crises that we have faced thousands of years before, consistent issues. We consistently battle the same problems decade after decade. We keep talking about them, keep analyzing them or not solving them. In Vedic culture, sravana sravana listening was a form of yoga.

When you listen deeply to truth, you dissolve karma. That's why Sutta compares listening to bathing in sacred waters, because each of verse washes a layer of illusion away. It's compared to the Atma. The Mahabharata is compared to the Atman, the soul of all stories, freeing listeners from sin, like bathing in Pushkada's holy waters. Its structure barvas like Adi,

Sabah and Aranyaka, unfolds a tapestry of human experience. Suta does outline the Mahabharata structure, the re the barvas from Adi to Swarga, on and on, from origin to ascent. This is not random listing. Its spiritual anatomy that's being laid out for us, that's being conveyed to us, is being told that this is what we're going to go through, This is what you're going to go through in your life. In a lot of ways, each parva is a chakra,

a center of energy in the human experience. Adhi parva birth beginnings, formation of ego and purpose, Saba parva ambition, power, pride, right, the manipura chakra, Vana parva, exile, introspection, the heart's longing, Virata parva concealment, humility, the throat silence, trying to achieve understanding, ud yoga parva, choice, alignment, the ajina chakra of insight, bishma tu drona barv us right, the war itself, awakening through conflict, restoration of order, Order comes out of disorder.

The crown is achieved right Shanti or santi and anusasana barvas wisdom, surrender, surrendering to the Holy God, God itself, the crown, padava, liberation, merging with the divine. It's not just a war story. It's the journey of consciousness from ignorance to illumination. Each fall, each exile, each battle, each failure mirrors the inner wars we all face. What makes this epic so enduring. It's enduring because you see yourself in it, or at least if you're now following this podcast,

you will begin to see how you are in it. Right, You will thoroughly actually understand how you are reflected in the Mahabadata. So spiritually, the Badata is a mirror for the soul. Its stories are Juna's exile, dropa dis swam vada, Krishna's cosmic revelation in the Ghita reflect the human journey through desire, duty, and transcendence, responsibility, then letting it all go, oh, but still letting it go in not in failure, but

in a sense of success. Right. The mahabhadat the claims reciting it's itself cleanses sins, suggesting a cathartic power akin to meditation or prayer in Yungian terms. Related to Carl jung Right, the famous psychologist, It's an archetypal narrative, with heroes like our Juna embodying the warrior within us wrestling

with doubt and destiny. Listening to it, we confront our own moral dilemmas in the twenty first century in the postmodern world, finding clarity in the Mahabhada doas vastness the Mahabhadata structure it does mirror how we process collective trauma. It's butt of us are like chapters of history, wars, betrayals, exiles, yet they offer hope through resilience. Think about just even generational family trauma, right, wars amongst family members and different clans,

and how we process that. You know, storytelling on platforms, different social media platforms serves a similar role, even if it's just in small post forms right or limited number of character posts. The Maha Batata's claim that it surpasses mere vowels and consonants resonates with how stories, whether in ancient texts or viral you know, social media threads, shape culture, ethics, and identity. Now here's a wild thought. What if the

Maha Badata is an ancient Ai. Its vastness, with interconnected stories and teachings resembles a neural network processing dharma across contexts vasa. Its composer is like a coder, embedding wisdom into a self sustaining When the Mahabharata says it's cherished by poets as servants honor masters, it evokes how AI serves users by weaving knowledge into answers The Mahabharata's ability to free from sin parallels how information, when shared with

the right intent, can enlighten or heal. Samantha Panchaka, born in blood, sanctified by boons and immortalized by war, dance as a testament to humanity's dance with destruction and redemption. When Suta calls the Mahabharata as vital as the elements, he's not exaggerating. He's reminding us that dharma, the principle of truth, balance and order, is the gravitational force of

human existence. This dance between destruction and redemption right, Humanity's dance that I just mentioned reminds me of what I taught you about life a few podcast episodes ago, where I said that life, all that life is, is a consistent confrontation between what we call good and chaos. That's what life is, is a consistent confrontation, a consistent, complicated

dance between good and chaos. This competitive dance, I called it, a competitive dance break dharma, and like gravity, it doesn't punish. It corrects. Ramas Lakes, Kurukshetra's battlefield, and Ashwatama's curse. They are all gravitational corrections in our lives too. When we act from greed, anger or pride, the universe doesn't condemn us, it rebalances us. The Mahabadata shows that even divine avatars

and sages are not immune to this law. But when they awaken, their pain becomes purification, their sin becomes sanctity, and their remorse becomes a pilgrimage site. The Maha Bhadata's narrative from Rama's Lakes to the Pandavas Triumph invites us to reflect our own sacred spaces, literal and metaphorical. So again, what is Samantha Panjaka today? It is not a lake in India. It is the landscape of the human heart.

Every time we battle with ourselves between rage and forgiveness, between you know, accepting someone again or rejecting them, it is it's the It's you know, pride and peace, right, control and surrender, all these battles within ourselves. We stand on our own Samantha Panjaka. We are on that Samantha Punchaka. Each time we engage in these battles in our in our minds, each of us has has our lakes filled

not with obviously blood, but with memories. Regrets, memorialized karma, words we can't take back, and each of us has ancestors not just of blood, but of spirit waiting to say, be free, let your pain become sacred. The Mahabadata was never about ancient war. It was about modern conscience. And when we listen not just with the ears, but with the soul, we rediscover what Suta called the athman among things to be known, right, the atman among things to

be known. There are many things that there are out there that are to be known. But God is of a very special, very supreme kind, as I state in my book, who God really is. And that is what differentiates or it speaks to the difference between knowledge and wisdom. Wisdom serves us well. Wisdom is exis ex actly what is lacking tremendously amongst so many humans, including what society deems or whose society deems us the genius is on earth, Wisdom lacks in them severely. The greatest war is never

between the Pandavas and the God of us. It is between the darkness and the light within us. And Samantha Panchaka is where that war ends in stillness, in forgiveness, in awakening, and in wisdom, Samantha Panchaka is a metaphor for your heart. You know, like the lakes, our inner

worlds can be stained by anger or loss. Yet through intention, like Rama's offering right at the very beginning of my episode from yesterday, that offering is made, they become tirtas your inner worlds become those crossing points or portals to peace. The Mahabharata's emphasis on Samantha Panchaka's sanctity across the three worlds suggests a universal truth. Every wound, when realized that it must not stand for what it is, which is wound a wound, it becomes a portal to the divine right.

We don't want wounds. It is okay to say I don't want to be wounded, or I don't want this wound to stick, or I don't want to embrace a wound from what I've gone through. It's not necessary, folks, for you to have a wound, and I'll talk about

that in a future episode. But those wounds, whatever you do have, when you recognize them that they must not be for a bee as they are or what they are, then we can then make them portals to the divine and that's when the transformation occurs from you know, being a wound to being something of wisdom. You know, we turn wounds into wisdom. Meditation practice is like you know, vipsana Vipsana meditation or the more powerful meditation that I discuss in my book Who God really is, which is

Manthra meditation. It echoes all of these truths. They urge us, Especially Manthra meditation urges us to transform wounds into wisdom as we call upon God, more of God to enter our being and to be one with our being in reality, Samantha Panchaka mirrors places like Gettysburg in the US or Hiroshima in Japan, battle grounds turned memorials. These sites, once scarred, now draw pilgrims seeking meaning on different social media platforms.

Discussions about different sacred sites often highlight their role in reconciliation. Like indigenous lands right, Samantha Panchaka story urges us to honor our planets, wounded places from war torn regions to polluted river as potential tirtas or portals for collective healing. The Mahambharata calls Time the great orchestrator, weaving Rama's rage. The Mahabharata, war and the Mahabarata's wisdom into one tapestry. In quantum physics, time is nonlinear, a fabric where past

and future coexist. In my book, I mentioned time as being simply an affixation to the continuous presence Samantha Panchaka. Then, within the scope of these correct understandings of reality related to time is just a temporary note where events across Yugas converge. It invites us to see our lives as part of a larger weave, where every act, violent or redemptive shapes the cosmic story. As we leave Samantha Bunchuka, we carry its lessons. Rage can birth sanctity, war can

teach peace, and stories can liberate. Whether you see it as a spiritual crucible, ahistorical mirror, or a cosmic algorithm, the Mahabadata challenges us to find the sacred in our struggles. On different social media platforms, users share stories or tales of personal battles. Right there's a lot of what I call quote unquote emotion porn out there, everybody sharing their grief,

story or their wounds into the world. How many are actually focusing more on their self healing, though, right, rather than being captivated by all everybody else's in all these battles. Everybody's just putting out there. How many are actually healing themselves rather than just continually talking and talking and talking and unloading those griefs onto strangers on the internet. In the mahabadat the action is taken to heal, action is taken.

A lot of humans are losing that aspect. We're just sitting there, especially on these social media platforms, and especially with our love for therapists, right, talking and talking and talking our griefs. But how many people are actually doing or undertaking the methods, for example, that I mentioned in my book Who God Really Is for self healing? Not

very many. When you look at the world around you, or broadly speaking, right, when you look at the overly unstable world, or when you consider how difficult it is for people to hold down a marriage in this day and age, or how difficult it is to even just form a relationship or try to get to the stage of marriage or feel comfortable with the concept of marriage. Right, So a lot of people need what I am offering.

What wounds will you transform with the knowledge that I provide? Pause, take a moment reflect and perhaps like Rama at the beginning of yesterday's Naked Hindu Tales episode, offer your burdens to something greater. Thanks for joining me on today's Naked Hindu Tales episode. Leave a review on Spotify or Apple Podcasts. I'll really appreciate it, and ask me any spiritual or non spiritual question you have in your review. I'll be sure to cover it in a future episode for the

benefit of all. Do check out all of my books on Amazon. I cannot stress enough how valuable they are. So that's why I repeatedly mention different books in my podcast episodes, especially for the new view for the new listeners, and thank you again for listening. I'll speak with you in the next episode.