Humility, Consequences, and the Feminine Lens: Insights into the Gita's Introductory Verses

In this thought-provoking episode of A Women's Gita, hosts Nischala Joy Devi and Kamala Rose explore the profound opening chapter of the Bhagavad Gita, examining the intricate relationships between war, spirituality, and the feminine perspective.

Main topics in this episode:

• The challenge of reconciling the Gita's wartime setting with its spiritual teachings
• The "fight or flight" response that listeners may experience when confronting the Gita's themes
• Arjuna's personal crisis on the battlefield and its impact on his worldview
• The exploration of personal and existential fear, including Arjuna's "Dark Night of the Soul"
• Parallels between Arjuna's struggles and modern-day readers' inner conflicts
• The significance of cultivating compassion for oneself and those affected by conflict
• A fresh, feminine interpretation of the Gita's opening verses
• An invitation to approach the Gita with openness to its complexities and wisdom

Transcript

Unknown: 0:02

Namaste. Welcome to a Woman's Gita podcast, a modern discussion of the Bhagavad Gita by and for Western women. A women's Gita features discussions on the Bhagavad Gita, the timeless classic of Eastern wisdom, reinterpreted from the perspective of two female teachers, your hosts are Nischala Joy, Davey and Kamala Rose, who have dedicated their lives to the yoga tradition at a time when women's voices are finally emerging, a feminine perspective of the wartime treatise could not be more timely. You

Nischala Joy Devi: 0:43

Namaste. Welcome to a Women's Gita. I'm Nischala Devi and I'm Kamala rose.

Kamala Rose: 0:52

I think it's a great contrast to what you said about humility, Nischala that, that we have on one side, this sort of macho posturing

Nischala Joy Devi: 0:54

Today we're going to go into Chapter One of the Gita. And as we do that, I would like to just explore for a few minutes the mystical aspect of it. I think most of us know the war, and also we understand that there's these incredible teachings in the Gita. The mystical part is a little less understood and even spoken of. Firstly, let's point out that this is being narrated from a distance away from the battlefield. It is not someone sitting at the battlefield. Instead, they are far away. And his name is Sanjay, or Sanjaya, however you choose. And he is narrating what is happening in the war scene for Josh trashtra, help me. Drishtra, vary torashtra, and he's a visionary. Sanjay is the visionary with powers of clairvoyance and clairaudience. Now I think that we really need to step back and understand that even today, as we are reading or talking about the Gita, there is a certain amount of this clairvoyance and this clear audience that we need to have. If we take the words literally as they're written, it's one interpretation of the Gita. If you take the power of knowing that this has happened 1000s of years ago, yet is being recounted to us now, that in a way, is very mystical, taking it in with your intellect is one thing. If you can take it in with your heart and your intuition, you will understand this book in a way that could never be explained by anyone. You know this. You know these teachings. They've been with you for 1000s and 1000s of incarnations, yet now they're coming to fruition. So bringing the mystical aspect in is very, very powerful. Also, I think it helps us, at least it helps me not to get into the dynamics of this war scene with its weapons and its blood and gore, etc more, taking it above, almost hovering above the battlefield, And watching what happens, being detached from it, being able to not understand it, but to experience the elation of the teachings in it. That's where I'm going with it, and that's where, if you want to, you can come with me, if not, choose another way and go from there. There's other cast of characters too that we just like to point out a few of them, to just make it a little bit more understandable who all these people are. Kamala, can you take care of that part? Absolutely. Nischla, the opening verse of the Bhagavad, Gita, dharma. Shaita, Kurukshetra, Sam aveta, yo yo. Saha, Mama ka Pandavas, chaiva, Kim akur vata, Sanjaya. What did they do? Sanjaya asks. Dritara stra This is the opening line of the Gita and as.

Unknown: 5:00

So wisely pointed out, Sanjaya is observing the the battle from two miles away, and he's narrating to Dr Rashtra, who is blind, right? The symbolism of drashtra being blind is, of course, very profound. We know the ego is blind. We know dirt torastra looked many looked away from much of the malfeasance of his 100 sons, the cowrivas that led to precipitated this war, right? So when we open up the Gita and we read the very first verse, we hear Dr Rashtra speak that when they were on the battlefield, my sons and the Pandavas assembled together ready to fight. What did they do? Sanjaya Tell me what happened. And sometimes this last one that the last part of the verse, what did they do? How did they behave? What was their behavior like on the battlefield? And I think this is part of framing this war. Is there's an idea that there's a right way to have a war, and there's a wrong way to have a war. We see an awful lot of this today. A lot of wrong ways to have war, a lot of disrespectful ways that treat people very poorly. This is really trying to, in a way, say there's a way to do this in a civilized manner, is there? That's a great question I'm reading from the history books that told me, yeah.

Nischala Joy Devi: 6:48

And, you know, I just, and I asked this question last time, and I'm going to repeat it. Is it necessary to embed spiritual teachings in the story about a war. And that really stays with me. It just sticks with me. It is this amazing. Another scripture in South Indian Tamil, Nadu. It's in Tamil, and most people don't know of it, and it's called the Charu girl. And the Charu girl was written by a very humble Weaver. And this Weaver was, it was of a class that was not a Brahmin, and he saw life from a weaver standpoint. And one of the things he said, he talked about non injuring. It's a little bit archaic language, but I want to read it. He's and it also talks about a man, so I'm going to editorialize that also. I'm going to just say one who was pure in the heart would not injure others, even if they could not obtain a princely estate there, even if they could, sorry, even if they could obtain a princely estate thereby. So here he's doing the opposite of what the Gita is saying. He's saying, no matter how much you're provoked, no matter what you have to do, do not fight. That's not what we do as spiritual people. And it goes on to say, even one another injures you in hate, the person who is pure in heart returneth not the injury. So here again, brings in my doubt and my confusion, because this book also written a long time ago and but takes a little different, a more of a pacifist view, a more of a person who has been practicing and holds Ahimsa At the highest. So when I read that, my heart is calm, when I start hearing about war, my heart gets agitated, and I really wonder. It makes me wonder, why can't we do this without the war scene? And we've struggled with this. Kamala and I, we've struggled with this constantly. What about the war? How can we have war? So I'm going to leave it to the listeners to figure this out for themselves, because I think every person has a little bit of different view. Some feel it's necessary to be in a war, whether it's offensive or defensive, and others feel, no matter what, at no cost should there ever be war. So I think we have this within us. There's one part of us that has a hard time with the. Of killing. And there's another part of us that says, well, they were wrong, and people were wronged in this they took their land. Nobody had the freedoms they had before. That was their job as princes to fight in this way, even then, some of us still have doubt.

Unknown: 10:21

You reminded me of one of my favorite tellings of the story of turn the other cheek. This is the one told by the rabbis and in the in the first century, in the time of Jesus, it was customary that any Roman slave could use their use their right hand to backhand the left side of any slaves face, right on their cheek, could walk up to anyone and smack them. And so the idea that you would turn the other cheek says it's, it's like standing up and saying, I'm not your slave. Go ahead. Hit me again with dignity. I call you on your action, and I reject the very premise that makes me a slave and you a master. So I think we see examples of another way of dealing with such types of social inequities that lead to war some have and some have not, and this incredible fight for resources that has dominated human history. These are the things that we've learned about since you know about the history of the world is one of war after war after war. I know you and I are trying to imagine an alternative scenario. And so I think this idea of a third way where you can turn the other cheek and retain dignity in an oppressive situation is a way of winning, in a way, and saying, calling calling out violence for exactly what it is. What do you think

Nischala Joy Devi: 12:19

would have happened? If it was women instead of men, would women have done the same as always a question I ask myself, and many other people ask me, and then when I say something, they'll always bring up, well, did you ever hear about this woman who did violence, but it's, it's it's less. You can't say it's the same. It's not the same. And I question myself over and over and again, is it because we are given the power to bring another human life into this world, and we don't feel that we have the right to take one out, that our DNA is geared toward survival, not toward destruction. I think it's a rhetorical question that we can never answer yet, at the same time, I have to keep it in the background of my mind as we go through this, because that's how I think. I don't think like a warrior, because I'm not a warrior. I've never been a warrior. I've always walked away from fights. It's never been something that I have wanted to engage in. So I can't help wondering what would have happened say, if the wives had decided at a certain point we're not letting you go back where, if you come home, we're not going to be there. We're not going to have dinner ready for you. We're not going to wash your clothes, unless you stop this senseless battle. But yet, where would they live? Because their land was taken so nothing is simple in this it's not a simple right or wrong, there's too much inner woven in it, and I think that that's the real conundrum. But because it's being reinterpreted now, re translated, if you like, by two Western women, we have to bring who we are into it. We are not Indian men. 3000 years ago, it was a very different world. Then, you know, we have to remember, it's just been a little over 100 years that women have actually had the right to vote in this country.

Kamala Rose: 14:57

It's those are great points. Nischala.

Unknown: 14:59

We are looking at it in both the with the eyes of modernity and technological advance, and we are looking at it through the eyes of women who have both been raised in a world where we were taught that we would have certain opportunities and rights given to us, the right to the right of choice, to make our own decisions, the right to have an equal vote and in politics that our vote counted, and that gives a completely different perspective. And I think this, I think you're absolutely right, this has been one of the main things that's kept the Gita away from so many of the people that I've spoken to. They just don't understand the war narrative and how it can coexist alongside the spiritual teachings.

Nischala Joy Devi: 16:00

So things. So this first chapter is a very interesting chapter, and a lot of geeks that I've looked at actually go over it. They don't even, they don't even talk about it, or they make a very simple synopsis, and then they they move on. But to me, it actually sets the tone, and nothing is put in there just because they, they didn't have any extra space in those days, or their editor didn't say, Oh, wait, there's no first chapter. They, they put it in because it was a reason for it. And a lot of people criticize it as being superfluous. And I had the same thing happen when I was writing or compiling the the Yoga Sutras, the very first part, the very first sutra, people said, Oh, they just just discarded it doesn't mean anything, because they translate it in their mind as now the exposition of yoga is about to begin. Well, you know, I agonized over that, and I thought, why would you say if someone walked into my classroom, I wouldn't say, now we're going to begin. It's obvious. They're there and we begin. So I really went through it in my mind, what could they possibly be saying here and how I translated it? Because I think it's the most important thing we need. And we're going to see this in the first chapter of the Gita. Also, there needs to be a certain level of humility, if there's not a humility. And you know, it's interesting. The root of the word humility is very interesting. It comes from Earth. That means to be of the earth, to be to be in the earth in that way. And I think, in our terms, in a modern way of saying it, we're grounded. We feel grounded. And once you feel grounded, there's a power to that, that you can then move out into the world from that grounded place. If you're not grounded, then the world bats you around like a little beanbag, back and forth, back and forth. So with humility, seemed to me to be the key to be to learning it. And that goes back to a lot of the famous stories you hear also in Buddhism, about going to the master who's doing a tea ceremony, and you hold out a small cup for that master to pour the the tea into. And you see that the master is pouring it all over and it's running down on the floor. And the student finally looks at the master said, can't you see this cup is full? And the master goes, hmm, just like you are filled. Go empty yourself and come back, and I'll give you the teachings. That's the humility that we're talking about. That's the idea that we're talking about here, is having that humility, not to get down and have to bow at his feet, but know that you don't know everything. We don't know what's going to happen. We project what's going to happen. The only thing we know is what did happen and what's happening at this moment. None of us understand the future in that way, yet we try to project it. So here we have, with humility, an open heart and mind, we embrace the sacred study of yoga. And I think the same applies to here. You have to have that humility to open the Gita to be able to say, teach me. I don't know I'm here because I need to learn you're not talking to the Krishna that we were talking about. Last time you're talking to a book, but that book has a spirit. That book has an essence to it. That book goes back 1000s of years, and millions of people have read it and experienced the teachings and have lived the teachings. That's what you're going into with that humility. It's not just the book that you picked up off the rack. This is something very different. So going in with that humility makes everything different and sets the tone

Unknown: 20:35

so true. Nischala, without humility, and statement of largesse, and you know, meant to frighten the opponent. And yet we're coming into what we know to be teachings on sublime states of being so chapter one really takes us from a transition from the Mahabharata into the Bhagavad Gita. Chapter One is that transitional chapter where all of these characters from the Mahabharata have now been assembled on the battlefield. We're wrapping up. We know their stories from the Mahabharata. We know about the blind king. We've heard of Sanjaya. We certainly know Duryodhana. We know who Arjuna is. We know who Christian Krishna is. And many of these, many of these other warriors have been included in the story prior, which is the story of the Mahabharata. So many of the opening verses are a listing of who's who in ancient India,

Nischala Joy Devi: 23:32

the who's who of of the battle. That's it. So I think I'm very curious. So 113 says, Then conscious and kettle drums, tabors and trumpets and cow horns suddenly blared forth, and the sound was astounding. So I picture this and all this noise being made to us to a point, and I'm just wondering, what do you think this significance is of it, and why did they put it in such clear terms? They could have just said conscience were blown, or they could have just said noise was made to just at the start of the war. You know, I think of sometimes the horse racing, or think car racing or thing, well, car racing, they usually use a flag, but horse racing, they use a bell, and then the horses start at that point. But here it was much more than that. It wasn't just a bell ringing or a conch blowing. There was this noise that, this cacophony, really, that started to come through, and I'm just wondering what that did psychologically to the Warriors.

Unknown: 24:57

Do you ever I agree? I i. Imagine it being dusty and smelly, or you can smell the horses. You can smell the elephants. It's dusty in the air, the conch shells have blown, which is the signal to begin fighting. Right? The kettle drums, yes, right. A huge, a huge cacophony of sounds and animals and warriors beating their shields. Well,

Nischala Joy Devi: 25:26

what's what was the purpose? Do you think of that? What and why was it so significant that it's in the first chapter having its own space in there,

Kamala Rose: 25:40

several verses of just naming the conch shell. Yeah, and that's what

Nischala Joy Devi: 25:44

I'm wondering. And I'm thinking, Could it be that they were trying to puff get themselves excited to do this? Because that's usually like when I think of drumming, the drumming in the in the Army, Navy, or whatever they're doing, because we don't use that anymore, except in football games, but or parades. But there must have been something to get these people all excited.

Unknown: 26:16

So I think the idea that we are meant to have with the sounding of the conch shells is that the war has started. The war has actually started. And once, once this whole hullabaloo has has gotten rolling, the war has actually begun. Now it's a couple shlokas later that Arjuna now asks Krishna to drive my chariot. Drive my chariot. Chariot in between these two armies to the space in between these two armies. I'm on verse 21 Rishikesh Sam, tadam, Edom Aha, mahipa te nayor, ubayor madye, that means in the armies in between these two armies, right in the middle space in the in between space of these two armies. Drive my chariot in there, oh imperishable one. Krishna, my drive my rata, my chariot in between these two armies. Right? So the war has started. Arjuna has asked Krishna to drive the chariot in between the two armies, so he can see, literally, the whites of their eyes, to see the faces of all of these soldiers, until I behold these warriors battle, hungry and arrayed with whom I must fight in undertaking this battle.

Nischala Joy Devi: 28:01

Yeah, yeah. And, you know, there's a part that says they're eager to fight, and I always wonder about that. I think people who are eager to fight not may not be the best people to fight. I think it's better if people are a little reluctant, because what it says to me is they don't understand that they're actually taking lives, that people actually die here. And I think it's a little too Cavalier, in my opinion, that's that's how I would feel about that there needs to be a little bit of a reluctance in it in order for that to happen. And maybe people may disagree with that completely, but it seems to me, from a yogic standpoint, not to have the rah rah and to say, you know, this is something we have to do. It's like it's, you know, again, I have a very long history of being in medicine, and it's the same kind of thing. You really don't want a surgeon walking into your room the night before the surgery and acting like a cheerleader. Go right, go in there, and we're going to get that cancer and we're going to cut it out, and we're going to do you really don't want that. You want someone calmer who's ready to do what they need to, but not any more. And I think this is, this is a problem that begins to happen. People get overzealous, and they they kill even when they don't need to, or they harm even when they don't need to, and just doing only what's necessary. And even, even in medicine, I'll talk to to people, and they'll say, oh, yeah, I saw the surgeon, and they want to do this. And I say, it's a little radical. Can't they do a little less? Can't they take less in what they're doing? And then if you need to take you do you do another. Procedure. But once you take something out, once you kill somebody, once you go on the battlefield like that, you can't take it back. It's finished. It's gone. So even with the wording of it brings, brings that kind of energy and awareness to make

Unknown: 30:19

I would agree so much Nisha, and one of the things I've learned not in this recent period and studying the Gita with you and really looking carefully at these questions, one of the things I've learned is that, you know, we're presented with this war scenario and all of the this idea that the right, the right people need to sit on the throne, right? This is a, I think this is a certain moral arc, or a certain ethical consideration that you and I both find kind of foreign. Right? We were in America, so it's not a monarchy. We don't believe in that in the first place, right? But one of the things I learned is that some theorists argue that women have a different ethical metric. Women really see the world differently. And so, you know, this is presenting us with the story of justice, right? The right thing, what's the right thing? The right people, the right victors, the right person on the throne, right? And this is where Arjuna is coming from. This is where Duryodhana is coming from. This is where all of those battle, all of the warriors on the battlefield are coming from. They're fighting to uphold something that's right. And the whole setting of the Mahabharata is is framed in this way, what is the right thing to do for, you know, in varying circumstances, and particularly concerning this war, there was a theorist named Carol Gilligan who who argued against some of the moral measuring that had been done. A sociologist named Lawrence Kohlberg had determined that men seemed to have a higher measurement of morality than women, and they had given a wide range of tests to men and women to say, to see, under these circumstances, how do these boy children, Girl children, young adults, etc. How did they respond? And so Carol Gilligan questioned this research by saying, under what metric Are you measuring? And it turns out that kohlberg's theory was built all around the upholding of justice, fairness, the right thing happening, and that yes, men were much more aligned to upholding what they determined to be the right thing, but that women, women came from an ethic of care, taking care of other people, and the measurement of the, let's say the the measurement of one's heart, or the measurement of one's morality, relationship to ethics, could be seen in the way they interact and take care of other people. And I think that's a lot of where we're coming from that we we're you know, both in your experience in medicine, my experience in working and, you know, all doing an awful lot of feeding of people doing an awful lot of work in the community, and, you know, just helping people get something to Eat and something to drink and retain their dignity. These are things that are meaningful to us and to a lot of the women that we know, where we find the the metric of justice to be a little bit foreign.

Nischala Joy Devi: 34:16

I totally agree with that. And I think there's one other thing that comes to me in this I'm not sure it's gender related, but it seems to be more in that women seem to look at the consequences and what's going to happen afterwards, Because when her five year old comes home from school and says, Johnny hit me, or Susie punched me, or whatever it is. The role that she takes at that point is to say, Okay, now what happens if I go to this well. Will happen if I go to the principal? Will happen if I go to the person's child's mother or father? What will happen? So I think, I think that's sort of built in in our DNA as women, because we understand consequences when we're pregnant, if we do certain things, we know that it dangers the baby now. Now in modern times, we know a lot more than they did. Then we know alcohol, cigarettes, etc, does that, but also fear, fright, all those things can affect the unborn child. So I think there's something built in our DNA that does that, and that does not allow us to justify something that we're trying to justify here as a quote, righteous, unquote, bore because of the consequences. That's where, you know, and we we've put this quote in the book because to me, it's very important, simple to the victor, go the spoils. Nobody wins in this nobody wins in war. There's always problems, there's always destruction. And in medicine, it's collateral damage. And in war, it's collateral damage. You go in there and you cut something out, something else is going to be affected. So this is, to me, a little bit of, again, the feminine coming in, in a way that is not as obvious, but it's the consequences. That's what I would look at. If someone came to me and said they were going to start a war, which they wouldn't, but if be nice, if they did, I would that's the first thing I would say to them, what are you going to gain? What are you going to lose, and what are the consequences of it? Because to me, that's that you have to look at the whole picture, not just get excited because the kettle drums are banging or the conscious blowing. And I think that particular aspect of it is why it happened, why the conscious blew and they blew for a long period of time. It wasn't short. It was to get everybody psyched up for this war, get them ready for that, that war, it's almost like they what they do to a bull before it goes into the Bull Ring. You know, they keep it confined. And that's the last thing a wild bull wants, is to be confined. So when they open that door, that bull shuts just shoots out. And I think that's really what, and that's why I brought up that sloka, because to me, it really feels like they're trying to puff punt puff these people up to do something that is, I feel is against human nature, and really against divine nature, to kill another human being. So we have to override that for the for what we feel is a righteous reason in order to do it.

Unknown: 38:12

And I think, too, in chapter one we, you know, we have the posturing of the kettle drums, the big the big lead in to the whole thing and just beating the big chest, beating, I know I'm beating my chest. Here we have, we have this happening, but it, I think we should recognize too, this is something that men experience differently, a sense of, you know, a sense of their own violence differently than women experience that. I don't know that I've ever been afraid of my own capacity in a dangerous situation if someone insults me, we see it in the movies all the time. You know, somebody just knocks into another man in a bar and a whole fight escalates. You know, there, of course, there's some women who would feel the same way, but I think women in general don't have to deal with their own inherent violence in the same way that men do. And so when we read chapter one, we're reading a listing of all of these men, Drupada and Chiquita, all these great warriors from the the time period. But where are the women? Where? Where's the rest of society? Yeah, of where this is supposed to be a righteous war that is supposed that needs to be fought. But what, what I find interesting is that as we follow the Bhagavad Gita, we're getting into this very I this wonderful idea of interconnection and oneness. And seeing this great big hole in nature, but this very present nature of women and lower classes that are not represented here in the naming of the naming of those affected by this

Nischala Joy Devi: 40:20

action. Yeah, and also that they're killing their kith and kin. These aren't strangers, like we can say, Okay, this enemy, we're going to kill this enemy because they're doing evil. We don't even know who they are, but that's what we're doing. But these were actually his relatives. And it's much harder when you know them. You know their family, you know what they've done for you, you've known who they were, you've you've had holiday meals with them. It's a very different kind of situation, and I'm seeing killing a stranger might have passed the Dharma test, but blood relatives and great friends caused another reaction, and I think we have to keep remembering that too, that even as children, we are taught to defer to our relatives that are older and to have respect for them, even if they're not of the best moral standing. You know, we kind of forgive Uncle Fred for doing what he did, or aunt Susan for doing what she did, because there are relatives and we, we have that bond with them, and now he's being sent out to kill them. So there's, there's so much going on in this first chapter that is not even being spoken of.

Unknown: 41:58

He's seeing his he's seeing fathers and grandfathers and gurus and maternal uncles and brothers and sons and grandfathers and male friends and father in laws and companions, and as he contemplates all of these relatives arrayed on the battlefield, filled with infinite pity. He is, yeah, he has a he has a change of heart. It is. It's a different situation to be looking at those who are our relations. You know, in these these last several years, so many of us have found that our family, even our close neighbors, are, wow. I thought we were on the same page. Yeah, we are not,

Nischala Joy Devi: 42:53

yeah. And I think when he looks at these people, I mean, as anyone would do if I suddenly saw my uncle come, I think, Oh, we had Thanksgiving together. Wasn't that sweet? Or we had Christmas together, or we had new year's together, or we had Diwali together, whatever it was. Because when you see someone, you remember the connection that you have, and that connection makes it even more difficult to do something like that. I mean, we have laws against it, patricide, killing your father, you know. So there's, there's a certain level that we're not even touching yet of what's going on here. And I think the kettle drums and all that are just a distraction to take the mind away from the fact that they we are killing our kith and kin. And I don't think you can get away with that. That's that's the reality of it. So it is a despondency. It is a despair. He is going through this because he does have at least. What I'm seeing here is a moral compass that he knows that killing isn't right, even though he's a kshatri. Because, you know, armies are used for other things other than killing. They're using in peace time to keep things settled, to do things, to go in and help people. The Army Corps of Engineers, goes in and builds things, helps with roads. So there are good things that the army can do besides just killing. Yet, none of that is talked about. No

Unknown: 44:43

that. And that's, that's something that we know today. We know that there's a lot of good, positive use for that sort of manpower,

Nischala Joy Devi: 44:55

literally manpower, literal, literal manpower. Say, when they went home, how many. People, did you kill today? I don't think any wife would say that they would instead look at their husbands and their sons and look at their arms. That they have their arms? Do they have their hands? Do they have all their fingers and toes? That's probably what she's waiting for to make sure that her family is okay, her loved ones are okay not Oh, did you kill this one and did you decapitate that one? Did you do this? They don't ask questions like that. What can I do for you? How can I make you feel more comfortable? I cooked a favorite meal for you. Can I massage your feet? They must be so sore after standing on the for hours and hours. Yeah, that's what we're talking about, bringing the humanness into it, bringing the heart into it. That's, I think, what we're trying to say here.

Unknown: 45:57

This is exactly what we're trying to say, Bring the heart into this opening chapter. So thank you so much for joining us in this episode of a woman's Gita. We're just getting started going through the shlokas. We hope that you'll join us next time. Namaste. Namaste. You. Namaste. Thank you for joining us for a women's Gita with Nischala Joy Devi and Kamala rose, we would like to express our gratitude for the ongoing support for a women's Gita podcast and book from yoga gives back a non profit organization dedicated to the underserved women and children of India, please join us again for our next episode coming soon. Namaste. You.