A Woman’s Gita: Bhagavad Gita by and for Western Women

Transcending Grief: Exploring the Eternal Self in the Bhagavad Gita

• Nischala Joy Devi & Kamala Rose • Season 1 • Episode 9

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In this episode of A Woman's Gita Podcast, hosts Nischala Joy Devi and Kamala Rose delve into the profound teachings of the Bhagavad Gita as Krishna responds to Arjuna's overwhelming grief and confusion.

Key topics include:

  • Arjuna's emotional state and Krishna's compassionate guidance
  • The symbolism of the banyan tree and its significance in the Upanishadic tradition
  • The role of silence, meditation, and the teacher-student relationship
  • The concept of the eternal nature of the self, transcending temporary physical existence
  • The cyclical nature of life and death, and the importance of understanding this process
  • Personal experiences and reflections on aging, grief, and the essence that remains constant

As Nischala and Kamala unpack these profound teachings, listeners will be captivated by the feminine perspective that illuminates the wisdom at the heart of this revered scripture. Whether you are new to the Bhagavad Gita or a seasoned practitioner, this episode offers insights that can deepen your understanding of the eternal essence within us all.
Join us as we continue our journey through the Bhagavad Gita, discovering the timeless spiritual truths that can guide us through life's challenges and transitions.

Unknown:

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 nistula Joy Davie 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.

Nischala Joy Devi:

Namaste. Welcome to a woman's Gita. Today, we're going to move further into chapter two and just go back a little bit to the last chapter and just to remember what was happening, we find our dear friend Arjuna, overwhelmed, overwhelmed, and he had this very strong, sympathetic nervous system reaction that We talked about in depth, and we move now into two seven in the slokas, chapter two, sloka seven, my very being is overwhelmed with sorrow and is confused about what is the right thing to do, which is the better choice, I beg you, will you be my teacher? So we see now he's becoming a little bit more humble. He realizes that he doesn't actually know exactly what to do, and he, in fact, did choose Krishna to come and help him and advise him. But up to this point, it's almost like he forgot that Christian was there, and he suddenly looked up and saw there he was, and he said, oh, probably in his mind somewhere, he thought, Oh, here's someone that can help me. Will you be my teacher? He said, I can find no means to drive away this grief which overcomes me. I will not be able to dispel it, even if I win a prosperous, unrivaled kingdom on earth or in heaven. And then we come to sloka two nine, having Arjuna, having expressed his fears, said to his teacher. Now, remember just a minute ago, he said, be my teacher, which means I will take your advice. But now he says to his teacher, I will not fight. And becomes silent. Where does he go from here? Where can you go from here? He has made his decision. The question is, Can Krishna help him change his mind? Do

Kamala Rose:

in the following verse, in 210 our narrator, Sanjaya, tells us that Krishna gives a slight smile, which tells us he's speaking from compassion at heart, and He speaks to our Juna. And this is where we begin, really the teachings of the Bhagavad Gita, where Krishna begins to teach in 210 he takes on the role of a teacher to Arjuna. As nishala said, we have Arjuna in a total meltdown. He's realized that he has Krishna on his side. Turns and asks him, will he teach now this is often considered to be one of the most important parts of the Bhagavad Gita that the Warriors are headed into battle. And Arjuna has asked Krishna to drive his chariot, his war chariot, in between the two armies, where he can see the faces of those in front of him. And part of this image that is so compelling is that when Krishna stops the chariot in between the two armies, facing Bhishma and Drona, very beloved to Arjuna, he's also under a banyan tree. And I think this comes from a popular retelling of the story that they've parked under a banyan tree. And the banyan tree is full of extraordinary imagery and meaning. And I. One hand, the banyan tree is a symbol of the kshetra class. And so when we have this image of the chariot parked underneath the banyan tree, one part of it says that Krishna is going to instruct him on the best way to behave as a kshetra in this situation, how to apply Kshatriya Dharma to his crisis of conscience. And so when we read the Gita, this is why we continually hear, therefore you must fight, therefore you must take arms, take up arms and participate in this battle, right? So this is one level of teaching that's going on, but on another level of teaching, the banyan tree is a strong symbol that represents a teaching environment. It's a symbol of the teacher and the student, and what is known as the the setting of the Upanishads, or a symbol of the Upanishads. Upanishad means, literally, to to shod or to sit near, to sit with a teacher. And whether this is an image from mythology or this is really how this happened. I'm sure it was really how it happened that sitting under these extraordinary banyan trees is where the teachings of the Upanishads were given between teacher and student in a dialog. And this is really what we have in the Bhagavad Gita is a dialog between Krishna and Arjuna underneath the this banyan tree. And for those of you who've never seen a banyan tree or a picture of this, it's It's extraordinary. It has so much meaning to it. Well, I'm sure we'll continue to talk about it throughout our writing and podcasts here. But the Ficus bengalensis, so it's known as the Indian Ficus, actually, out of its branches, it's the kind of tree that takes over another tree. In the first place, it completely takes over that other tree, and out of the branches, it starts to drop roots down from the branches. So it really makes this incredible natural environment where it's not just one tree, it's becomes hundreds of trees that live together. It's an it's an extraordinary image of, I think, the goal of all of this philosophy is that we're able to live harmoniously together with respect and a sense of gracefulness for the world that we live in.

Nischala Joy Devi:

I just want to add something also, a little bit how I see that is that they have the banyan tree always has the central core, and to me, that would be representing the teacher. And then each time the branches put down true roots, and those roots then become their own tree. It's, it's that natural order that we've been talking about that the teacher gives the knowledge to the student, the student then becomes the teacher, and then gives that knowledge to the next student, etc. And it keeps happening. And to me, the banyan tree is exactly that you see the central but then you after a while, you can't see what's the main part, because the other trunks become so strong and the roots become so strong. So it's very typical. Also, there was something a little mystical. There was these big fires in Hawaii, and this particular area has this amazing banyan tree in it. And for some reason, the banyan tree was left unharmed. And I think that's so significant of the power of the banyan tree and and it does shelter. It literally does what we talked about before that it doesn't need a fence around it, but now it's shelters, animals, humans, anything that wants to come under it. So it's, it's a pretty remarkable tree in that particular way.

Kamala Rose:

Sometimes it's called a one tree forest.

Nischala Joy Devi:

Uh huh, that's great. I like that, yeah. I like that, yes.

Kamala Rose:

And in the you know, every tree and every flower has a light, a meaning, a mystical meaning, yeah, and an energy to it, yeah, yeah. The Banyan tree represents the process of becoming self aware meditation. Space and the the tradition of silence, and nishila and I have we've talked about this, the importance of silence, the importance of meditation, and really the unique aspect of the yoga tradition that asks us to be silent daily, to take time and devote a certain amount of time every day to the inner space and to the inner process. And this is where the Gita picks up. And sometimes when we're reading, it'll it's almost a little bit abrupt that we're changing subjects from the war now to silence and to the inner process. So when Krishna begins to speak and to teach Arjuna, he he says in verse 11, you grieve for those who do not deserve your grief, yet you speak words of wisdom, be like the wise. Do not grieve for the dead or for the living. And in 12, never was there a time when I did not exist, nor you, nor any being. Never will there be a time hereafter when any of us shall cease to be so he's responding with almost a completely different subject. And why is he responding with this other subject? Is because he's answering the grief, the sorrow the vashata, the giving upness of Arjuna with the idea of something that is beyond the temporary situation,

Nischala Joy Devi:

I think this is a really important aspect we need to bring into our lives. We tend to think that what's happening at the moment will never change. And this is where, when we talk about a banyan tree, I think about the image that was depicted in a different scripture, where it talks about the that we are more like an upside down tree, and those of our listeners that are involved at all in asana practice. I think we can understand this, because if you go into any of the inverted poses, it not only brings a wonderful circulation to the body and all the wonderful health benefits, but it also does something else. It gives us a very different perspective of life. And sometimes I will even suggest that to people, that if they're having a hard time, go up into shoulder stand and look at it from a different view, or go into headstand and look at it from the bottom up, instead of the top down. So I think this image where the roots are in the heavens and the branches are below, is is a wonderful image, and something that I keep bringing back into my life all the time, because to me, it signifies look at this differently. You may not be in the belief system of reincarnation. You may not understand this at all, but give it a chance. Give it a chance. There's a lot of people that understand this. Go with them for a little bit if then it it doesn't make sense, back up. But the idea that we can look at it from a different angle, from a different place than we've normally been, I think this is one of the aspects of spiritual practice, to never stay where you are. There's a lot that's said these days, especially in a yoga therapy setting with a talk about meeting the student where they are, which I totally agree with, but I always add the next part. Don't leave them there. Meet them where they are, but then take them further. And to me, this is what this these these passages are right now he sees his despondency and to get into it with him would only make it worse. Instead, elevate him to another level and show him that there's more in this world than what he's facing at this moment.

Kamala Rose:

And he's speaking about the eternal, an eternal aspect of being that is beyond the temporary sense of being, which is a foundation of all Eastern thought and philosophy and really something that we don't find so much in our exposure from the West, where I. The world of spirit is made distinct from the world of substance, right? So when Krishna says you grieve for those who do not deserve your grief, yet you speak words of wisdom, he is acknowledging a situation and saying, Well, you have a few you got some points there, my friend, but be like the wise. Don't grieve for anyone who is living or dead, right? And this is a very clear view that some things expire, some things decay, some things are in constant change. Yet, as he says in verse 12, that there's also something that lives on. Never was there a time when I did not exist, nor you, nor any being. So as Arjun is looking at the battlefield, he changes his perspective entirely and says, don't look at these as people who are going to die. Look at the eternal essence in everyone. He says, Never will there be a time hereafter when any of us will cease to be which, as nishala said, this is an upside down. This is looking at it almost as the fool from a completely different perspective. I'd just like

Nischala Joy Devi:

to go back to that word grief for a moment. I'm not sure. I think it's a little bit confusing, because it says the wise do not grieve for the dead or the living. When we grieve, it really has nothing to do with anyone else. It's a situation that has triggered an emotion within us, grieving for the dead or the living really brings no benefit to the dead or the living, celebrating them, understanding them, having compassion for them, yes, but grieving is, in A way, something that we do to soothe ourselves. It really doesn't affect other people. And I always feel grief is so personal. It's such a personal thing. No one can tell us how long or how much or Aren't you done yet. It's been a couple of years, and then it comes in spurts after it has survived that long period, it now comes in little drips and drabs and spurts you see something and it triggers you. So maybe for Arjuna, he would be sitting down at a holiday feast and notice that his family is missing. His relatives aren't there. Perhaps even their families have not come because their ill feelings. So the grief is not just pure grief. It's mixed. It's mixed with Did I do the right thing? Is this right? Who are these people, the ones that are dead? I can't make up for it again. So it's a very complicated issue, and that's why we keep saying, look at it from a different angle. Look at it for a different side. If you're counseling a person who's grieving, it's much less emotion than the person that's doing it. Step back. Look at yourself from a distance. That's really one of the things he's trying to say here.

Kamala Rose:

You're so right to bring that up. In the last several years, we've all dealt with a process of grief, and the world's changed during covid extraordinarily, I know I've had a lot of loss, and that when grief comes to visit, your best to invite her into your guest house for the period that she's going to stay and let her go when it's time. Don't make

Nischala Joy Devi:

it too comfortable.

Kamala Rose:

Don't make her too comfortable.

Nischala Joy Devi:

People always tell me, don't make your guest room too comfortable. You don't want them to stay too full.

Kamala Rose:

That's it. That's it. It'll, it'll. She'll eat you up. She'll eat you out of house and home, for sure.

Nischala Joy Devi:

Yet, grief is an important part of healing. Yes, we have to grieve. And some people grieve immediately, and some people wait longer because it hasn't really sunk in. It hasn't really happened. And I think one of the the agonies of people when they can't find the remains of their loved ones is it puts off their grief. They don't have the ability, and we are talking about the possibility of war here, so we have to look at all that. But grieving, that word grief, is so important in this text that something to even pull out and think about, how do you grieve? What do you. Do? How do you bring solace into that grief? Or can you speak to someone about it, whether it's a small grief or a major one, it all has to be resolved. Otherwise it will come back and it will affect us mentally, emotionally and physically.

Kamala Rose:

Yes, a complicated and very non linear emotion. So Krishna here is bringing our attention with Arjuna to the part that is eternal, the part that does live on. To think that there is a part of who we've lost that lives on, there's a part of ourselves that lives on. There's a part of every living being, everything that is alive. There is an essence that will live on, that will never cease to be, regardless of what happens here in our lives, whether the body expires from a natural life cycle we passed for mold age, or in this situation, we're faced with an extraordinary situation of violence and disruption that threatens to cause an enormous change to everything we know and threatens the threatens the lives of those around us. Unfortunately, in the world we live in, this is so true for so many people are dealing with war right now, and so this is, you know, this is meant to be very comforting to us. And these are insights that what Krishna is teaching. Are these? Are these insights about the eternal nature of the self are are best attributed to the body, that of of text that we call the Upanishads, the mystical insight that is really beyond an intellectual knowing, a mystical insight that comes from knowing, directly from through meditation, through spiritual awakening, through the the interior silence, that leads to a mystical insight that there's a part of us that lives on, whether we call that the spirit or the soul or the the eternal nature of a living being, and that we are looking at this as an answer to his sorrow and hit to his despair.

Nischala Joy Devi:

Let's go back to 212 for just a moment, because I think there's so much to said in that small sloka, and there's a little bit that's being taken for granted. I think when he says, Never was there a time when I did not exist, nor you, nor any being, and never will there be a time hereafter when any of us shall cease to be I think that that could a little bit shake the Western mind, because we don't really think of things like that. We, we have our parameters. We understand birth, or we think we do. I don't understand how we think we know birth, because all of a sudden you watch a woman blossom, and next thing you know, another human being is coming out of her body. I think we've been a little complacent about that, the miracle of that, and the sheer awe in seeing this little head pop out of another person's body. So we think we understand that, and we leap through and we cruise through life, whatever that is, and at the end, we watch this person that we thought was a person suddenly become an empty shell, but we don't understand it. Our minds cannot grasp it, let alone what happened to make that an empty shell? Where did it go? Where did my mother go? Where did my sister go? Where did my father? Where are they? Are they still somewhere where I know so I think this mystery, this whole thing that's been going on, and when he says it like that to me, I want to go in headstand. I want to look up and I want to say, Wow, I never I'll always exist. Where is that? That means everyone will always exist. So it really shakes up. I think that concept that we have of birth and death, rather than the continuum that. Get into in further slokas,

Kamala Rose:

you're reminding me, nishla of several years ago, I was I was doing some research on this and getting a lecture together, and I learned about one of the very first, the very earliest grave sites that anthropologists found in a cave called Shanidar. And Shanidar cave is in Iraq, in the Kurdish territories, and it's one of the longest, continuously inhabited places in the world, right? So they what made this

Nischala Joy Devi:

habit, you have to say, what inhabited. Inhabited

Kamala Rose:

it was they found, uh, they found it inhabited by Neanderthals. Oh, okay. What was significant about this is, you know, for so long in anthropology, no one has given Neanderthals the credit for being intelligent, and I feel found that CRO magnons that we come from were had all of the intelligence. But anyway, looking at this grave site, they found around around the body and the bones, herbs and flowers, and this was the first time that they found that some sort of right or ritual had been done to honor the life of the living these herbs and flowers were not didn't just fall into that hole. They were gathered from the area and brought there and the sentiment of using trees and flowers as forms of meaning for almost unspeakable things such as life and death found in the shanadark cave. So this was about, this goes back 60,000 years. Wow, wow. Yeah. So I think matters of life and death are things that have caused us. This has been the impetus for the search for us to ask these, the mystery of life and death, to ask these questions, where do you go? Where did this person go? What happened? And this is where these, these belief systems were born.

Nischala Joy Devi:

That's fascinating, because we see that. We see it in paintings, in caves, we see the expression, and this is how I see it, as an expression of their grief, and the ability to be able to express it through flowers, through drawings. Maybe they didn't have words in those days, like we had to talk it through, but they had other ways of expressing their grief and their love for whoever has departed. But also there's you can't push away the fear when we see that happening. It's I remember when, when my mother died, I was very much an adult by then, not a child at all. And one day I woke up and I thought to myself, Wow, now I'm an orphan. And I thought to myself, What a bizarre thing to think at your age, but the image came to me that I have now stepped up to the edge of the cliff. There's no one in front of me anymore. It's my turn. Next, when that will be, we don't know, but at a certain point I will jump like everybody else does. So all this when it's brought out in a scripture like this, I think really, and as far as I know, the Gita is really one of the few that talks about it in this particular way, so boldly and tied to the war experience, of course, because when you go to war, you don't know what's going to happen, how you will come back. We spoke of that before, so all this is tied up with it, and the grief, the fear, the compassion, the thank God they're free. That's what people would ask me. They say, Well, how do you feel about your mother going and I said, well, she's now free, and so am I. There's a relief in not watching her suffer, not watching that on a day to day basis. But it doesn't mean you don't feel grief for it. So I understand a little bit what Arjun is going through this push, push me, pull me. I feel this, but I also feel that because we're multi dimensional beings, we just don't feel one thing

Kamala Rose:

we start. Feel all of the feelings, especially, as you said, We're looking here at a fear of death. It opens Krishna teachings Open With, let's talk about the main issue, which is the fear of death, which all beings. It's one of the things that we can say is belongs to everyone. Sarva, bhuta Shu in all beings, there is breath when we are alive, there's a heartbeat when we are alive, and we all universally experience a fear of death. And so addressing this from the very beginning, I think it's one of the reasons that we're drawn to spiritual teachings and to what the religions, the world's religions, hope to answer for us is what happens. I love verse 13 here, which takes it now a step farther, just as one who is embodied passes through the various stages of childhood, youth and old age, they acquire another body after death, a calm mind is not disturbed by this.

Nischala Joy Devi:

Isn't that the the catch at the end, a calm mind is not disturbed by this, yes, but a tumultuous mind, it causes great

Unknown:

fear. Yeah, great fear. Yes.

Nischala Joy Devi:

I also love this, this particular sloka, and there's a wonderful, what I call Disneyland for adults in in Los Angeles, as the Hare Krishna center there. And they made a huge diorama of this particular sloka. And if anyone's ever in the Los Angeles area, I really suggest that you go see it, because it explains it in such a clear way that the mind does not even have a problem with it, because it's so clear. And what it shows it's a scene out in nature, and it shows a plot of land covered by grass, and in that grass you see these little particles start to come up, and next thing you see is a little fetus, and the fetus starts to grow and grow and grow is being nurtured and fed. And then the next thing you see is a little baby being born, and then you see a toddler, and then a preteen, and then a teen, and it keeps lighting up as it goes. And then you see a full adult, and then you start to see which is so amazing, this adult start to age and curl up in the same fetal position that the baby came out. And you show it. It shows him getting very old, old, old, going into the ground, being buried and then coming out again as this beautiful baby. And it shows the continual cycle, unbroken of this cycle of life. And when you look at it, there's an awe to look at the two sides and see a baby curled in fetal position and an old person in fetal position. I remember once, I was in a shopping mall at that point with my husband's grandmother and his small niece, who was about two or three, maybe four at the time, and we were pushing grandma in a wheelchair, and we were pushing the little baby in a in a carriage, and at one point she was actually verbal. She was able to speak at that point. And she looked over and she said, You know, I'm just like grandma. She said, how? So? She said, Well, she wears diapers, so do I? She doesn't have any teeth. I don't have any teeth. It was so innocent. She rides around in a carriage. I ride around in a carriage. It was like she she understood the Bhagavad Gita at that moment, that this is what happens. We start out in a particular way, and we seem to end up in that particular way. So what we're being told here is, don't have a fear of it. This is a natural flow. This is how life goes. This is life and death and then life and then death.

Kamala Rose:

The verse here in 13, dehino, Yata de heumaram, yauvanam, Jara, Tata de Haan, Tara prapatir, deera, statra na muyati. It's so beautiful. He talks about. About the this idea of the day in which means the body wearer,

Nischala Joy Devi:

haha, that's great. I like that. So

Kamala Rose:

I love this idea that he doesn't say the Atman, he doesn't say the soul, he says the one, the embodied one who is wearing the body goes through childhood, youth and old age, and then acquires another body. The wise are not deluded, or a calm mind is not disturbed by this. So to think that there's a part of ourselves that's actually wearing this body, the one that you have right now. And for those of us who have spent some time studying yoga philosophy, and you know, the whole world of yoga this this idea that there's a part of us that will live on, that this body is only temporary, and that it's not about the body, right? That our practice is not about the body. Sometimes, with all of the heavy asana practice, we can be deluded about that, and we can think it is about the body. It can be about, you know, trying to get those great arm balances, or, you know, we think that that's what yoga is for. Yet, in reality, we're we're understanding that this body that is capable of doing extraordinary things is like a time capsule that we live in for a short period, and we'll have to give it up, if you have friends or parents who are in their twilight years, you know, you've seen this kind of struggle of, you know, losing capabilities, you know, becoming more like a child as you get older. And I think this insight can help us so much as we learn to not only gain inabilities through our lives, build on abilities, gain get good at things, but also be ready to let go as we're not so good at it. If any of you are like me, as you've gotten older, maybe you just can't do those arm balances anymore, or it's not worth it on your wrists to you know, feel like you've got to practice yoga in that way, and we come to understand yoga differently. I think as we get older, that the purpose of those asanas is to get the mind and body ready for the more subtle practices, so that we can sit for a more prolonged period of time, and we can come to terms with these ideas about what does happen at the end of life, and even if We become very, very wise and very knowledgeable on this, we can proactively approach those twilight years of our lives and know that we're getting ready to pass and hopefully have some grace with letting go of capabilities as we lose them. Although I think that's a tall order,

Nischala Joy Devi:

it's almost like we have a hidden zipper that doesn't show until we get to get ready, get near that point of death, and suddenly we see a zipper. It reminded me of a movie. There was a movie about that, about old people being taken to another planet, or something, by people who just unzipped themselves, and suddenly, what was it? Cocoon, cocoon. And you suddenly saw this light being come out of this unzipped body. And that image just stayed with me, because it seemed to me almost real, like that's the way it actually happens. And having been in medicine for so many years, I had the privilege of watching people transition, and there's a certain feeling that you cannot describe, and some people actually see light emanating from their bodies. So let's just think of this before discarding it, even if it doesn't fit in with your belief system, just think about it for a while. Notice how it feels and you may just want to experience it upside down, even if you can't go into headstand, just hang off the bed. Look at it from another angle, something. But don't discard that which millions and millions and millions of people have believed for 1000s of years. There must be something to it.

Kamala Rose:

This idea of reincarnation is a has been a core belief, I know, for me, for throughout my life, and for for many. But as nishala said, it could be very foreign to you thinking about the idea of an indwelling part of ourselves that is present from a small child I know as a mother, bringing a person into the world and meeting that person as a baby and watching him grow up and really stay the same on the inside, through childhood, through adolescence, and now as an adult, you realize that there is the same essence in that person that has grown and become developed and has manifested in This world, and it's so beautiful and mysterious, and like you watching watching people I love pass away as equally as mysterious. Yes, through the last breath, from the first breath entering form and the last breath exiting form, it's a mystery. And you know, we really are there many times. Women are there at those times of transition and are Usher usher in life and usher it out.

Nischala Joy Devi:

Sure it out when you're talking about not the same essence existing. I mean, I love that's why I love to talk to people who are long time residents on this planet, because they have the wisdom. And I remember once my mother, I think, was 92 at the time, and she called me into her room with I thought something had happened. That's how excited she was. And I walked in, and she said, come here. And I went over, and she was standing in front of the mirror, and she pointed to the mirror, and she said, Who is that old lady in there? And I looked, and I said, I don't see an old lady in there. What were they going to say? And she said to me, that's not me, is it? And she said, It couldn't be. I can't be that old. I don't feel that inside, right? And again, I talked to another friend who was 96 and she said, I don't know who this body belongs to anymore. I don't feel that so we do get to a point where we start to realize that we're not the body, because that essence within us is still strong and powerful. It's just through meditation, through deeper practices, we can realize it before we're ready to let it go. We can live in the world with the body, but still know the truths through meditation.

Kamala Rose:

That sounds like a great place to wrap up. These are such important verses in the Bhagavad Gita krishna's First teachings, 211, 12 and 13, talking about the eternal nature of spirit, of the soul in the Bhagavad Gita called the Atman. We'll look forward to picking up here on our next podcast. We thank everyone so much for joining. We're so encouraged to see all of our listeners and subscribers and thank you so much for all of your positive feedback and for supporting our podcast. We love getting together and talking about the Bhagavad Gita, both of us such dedicated yoga teachers and dedicated to helping to expand the insight of the tradition into the practices of meditation and into the greater philosophy of yoga. So thanks to our listeners for being a part. Make sure to subscribe on your favorite podcast platforms.

Nischala Joy Devi:

Namaste.

Unknown:

Thank you for joining us for a women's Gita with nistula 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.