Pratyahara: Withdrawing the Senses on the Yogic Path

Join Nischala Joy Devi and Kamala Rose as they dive deep into the transformative practice of Pratyahara, exploring how yogis can master their senses and find inner peace. Drawing wisdom from the Bhagavad Gita, this episode uncovers the art of sensory withdrawal and its profound impact on spiritual growth.

Key Topics:
• The meaning and significance of Pratyahara in yoga philosophy
• How senses can distract and overstimulate the mind
• Techniques for withdrawing sensory input, including:
   - Trataka meditation
   - Mantra repetition
   - Deep relaxation practices
• The neurological and spiritual effects of sensory control
• The bridge between external experience and internal consciousness
• Ancient perspectives on fire, senses, and human perception

Whether you're a seasoned yogi or a curious beginner, this episode offers insights into transforming your relationship with sensory experience and discovering inner calm.

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 Devi 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. Namaste, friends. Thank you so much for joining us today for a woman's Gita Podcast. I'm Kamala rose and I'm nishula Devi. Today, we are continuing our discussion deep into chapter two, and as we last left off, Arjuna had asked a compelling question in verse 54 what are the characteristics of one of steady wisdom that you define as enlightened? How does this one walk, talk and sit? Krishna answers this question by describing what someone is like, who is in the state of mind that is called buddhi yoga, when one is united with the buddhi and seeing the world through a different lens, Krishna says that when one renounces all desires and is content to dwell in the true self, they are Known as oneness of steady wisdom, the one who is undisturbed by the pairs of opposites and free from attachment fear and hatred, is called a sage of steady wisdom, one who has no attachment to anything, anywhere, who does not rejoice when hate or good or bad things happen, their wisdom becomes fixed and steady. Today we're going to pick up on verse 58 and get more into the practice of yoga. Nischala, I think this is very important aspect, because this is a one of the parts of the yoga, especially the Ashtanga yoga, or the eight faceted path that Patanjali lays out, this is probably one that people know the least about and probably Have a little misconception also. So 258 says to us, when, like the tortoise, withdrawing its limbs into its own shell, the yogi withdraws all their senses from the sense objects. Wisdom is firmly fixed. 259 withdraw withdrawing energy from the senses. They lose power, yet the longing for them remains until the self is revealed. So here, I think we begin to understand that there is these incredible aspects of us that we call as the senses, and what the senses really do is they connect us with the outside world, and they also protect us from the outside world. We hear a car honking and we know not to cross at that moment, we smell something burning, and we know to turn it off or do something about it. So all these things protect us, and they keep us on the external the senses can be mild, they can be medium, or they can be intense, and it depends on how we feed them and what we feed them. So for instance, if you like very active action movies that take you into places, and there's lots of shooting and moving around, etc, it's going to excite the senses and the mind, because we're being fed with so many different ways. We're being fed through the hearing. We're being fed fed through the vision, and they become real to us at a certain point. It's difficult for us to even know if something is real or not real. If you sit in a theater long enough. It was very funny. There was a great yogi teacher, a guru, who wanted to show this point to his. Students. So he took them all to a movie theater, and the movie that was playing was the exorcist. And if anybody's ever seen it, they know it's pretty scary. Pretty scary movie. So he took all his students, and they went into the theater, and it was still light, the screen was blank, and he sat in the row behind students, and he leaned forward, and he said to them, now look at the blank screen, and in a few minutes, there's going to be something projected onto it. It's not real, it's just a projection. And do you understand that? Yes, they all agreed that they understood that, and they all sat back and relaxed and started to watch the movie. Well, in a very short time, they were all leaning forward, their jaws were slacked, their eyes were wide open, and they were fixated. And just then he started to laugh. He said, it's just an illusion. It's just your senses playing tricks on you. And they said, Oh yes, and they sit back, and then a few minutes later, the same thing would happen, and he would laugh again. So what he was trying to teach us is yes, understand the senses. Be with the senses. Let them lead you out of danger. But don't think for a moment that they are the only reality, because what they are doing is taking us away from our true self. It's driving us from there, and that's not where we want to be if we're yogis, if we're yogis, we want to stay with it. 260 then tells us that the turbulence senses unchecked, will distract even the wise. Wow. So fascinating. How many things can draw us out and how many, how much can we be fooled by it, until we also start laughing and sit back and said, aha, it's only an illusion. Our senses are just playing tricks on us. I love the story from the Upanishads. I believe it's in the Katha Upanishad, the story of the the self in its origin of being embodied, right, and the self embodied in flesh, in order to, as you said, see where it's going, be able to hear the outside world poked holes from the inside out to sense through the eyes, from the inside out to sense through the ears, right and through the hands for touch and the mouth for taste. I love the idea also of the of an evolution of our senses, as you know, that's part of the human animal. And I think recognizing, I think recognizing and understanding the way our senses work is so important in order to achieve the state of mind that we're talking about here, because, like, your story says that even someone who knows, even someone who's been told this is not real, it still is difficult to tell what's real and what is simply an illusion. It's difficult to hold things lightly in the world and to not believe that it's happening. I mean, we know from we know from some of the recent science, scientific studies on the brain, that even seeing in an action movie a car chase or a murder gun violence, the nervous system experiences it as though it's happening in real life. Yes, exactly right. And we wonder why that is when you're going to sleep at night and and you feel unsettled, and your heart is beating a little too quickly, and you have a hard time letting go of those images and maybe even worrying about the characters, or whatever your brain does with it. We're talking about a neurological experience here, and I think sometimes we think that we have to somehow stop that, and which would equal going like in an isolation a flotation tank or being in solitary confinement, right? That's the only way we could stop sensing the world, right? So it's not about stopping it, it's learning how to, I think, hold it more lightly. Yeah. Really great image. And when that. Ends, and I think so we tend to then put the senses in the position of being something that's annoying or drugging us up, if we use it in the positive. So if this experience happens like that, start chanting, start doing something again that's also sensory, but in the drags the brain and the mind in a positive direction instead of that. And I think this is why you'll see people who are of religious bend, telling their beads all the time, moving their beads, whether it's mala beads from the yoga tradition, whether it's a rosary, whatever it is, it's a way of showing the senses a different place to rest, not just they don't have to be always over stimulated. And I think this is the thing with our modern times. Not only are the senses used, they're overused, they're abused, and we we find ourselves over stimulated. And I was reading something the other day, it was just so funny. The person said, I'm so nervous, I'm so upset, I'm going to go get myself a cup of coffee. And I thought, really, is that going to calm you down? So we have to then have a counterpart to this senses, pulling us out constantly because it's disturbing, like you just mentioned, our heart starts to beat. We start to get anxious about what, what is happening. So this is a way of understanding the senses, one part that I think people forget. And this is where something like mantra comes in, that if we start repeating the senses eventually, and this is what confused me when we were talking about Patanjali, because that was my original book, and it said, Oh, in 255 he says, glimpsing the inner light the senses contently dwell within. And that really triggered my my curiosity, because we talk about withdrawing the senses, but what do we do with them after we withdraw them? Where do they go? So the idea, then, is that we move to the subtle body, and we move to the subtle senses, and we anchor them to the subtle sight, to the subtle hearing, the clairvoyance, the Clair audience, the Clair sentience. So they have a place to go. It's not like you say, Well, I'm going to stop seeing this. But then what does the site do? Well, now we know it pulls inward, and it can focus on any of the different chakras, the this, the illuminations within us. And that way, if you pull the sense of sight, which is 70% of our ability to gain knowledge, from the outside world, and you put that at to the ajana chakra, or the third eye of light. Everything changes now. That's your focal your focal point is now within, instead of without. And I think this, this is a wonderful thing, not just for realization, which, of course, is what we talk about, but it's also for calming the mind. It allows the mind to calm. I remember at one point, I was trading a dentist to work on me, and I would work with his little girl, who was very hyperactive. I don't want to put a diagnosis on her just, she was just, she was just very active little girl, and one of the things we did was trodk, I put a candle in front of her, and she gazed at the candle until that flame was then reflected in her third eye, and I could Watch her physically and then mentally, emotionally, slow down, calm down. It's almost everything around her smoothed where it was rough and sticking out before, and this was just making that sense of sight draw inward to that place, first steady it with the candle flame, and then draw inward. So this is an amazing practice for our modern society and for realization of the Self. To bring the senses into equilibrium, is what we're talking about here, to bring a steadiness to the senses and not uh. Rather than that kind of changeable we're now talking about the senses under the influence of the goonas, right? That those violent films, those films with gratuitous violence and sex and super intensity, like they make so well today, right? We should see those really as so much tamas, so much death and dying, so much inflammation and passion and rajas. And we're really talking about the work, the practice that it takes to calm and to make the senses. Sattvic right, more more translucent, more transparent. Give a calmness to the senses. You mentioned the important and beautiful yogic practice of Trataka meditation, of fixing the eyes on a flame, which, you know, is an image that is uplifting to most people, a flame, gently flickering, flame, very calming, very I think, I Think there's a deep sense of spiritual belonging and looking at a flame too, and it does give our eyes something to look at and to fix on. And by doing this, we're able to still the senses and merge our hearing into that sense of sight, bring the other senses on board with the observation of the candle. I think there's something very, very profound about this. Sometimes I I love to just think about how long humanity's relationship with fire has been. When we're speaking about the senses, we're really, really digging deep into the human anatomy and the nervous system. And, you know, ancient ideas like our relationship with fire, I think, are part of that conversation. There was a time in my life, I was doing a lot of lectures over at the Theosophical Society, and I did one lecture on the history of the history of fire in relationship with human beings. And part of that was flowers. And we looked at use the example of a place called the Shanidar caves, that's in northern Iraq and the curd area of Iraq. And these were, these are grave sites of Neanderthals that were found. And in the burial sites, they found remnants of fire, of course, and they found flowers and herbs buried with the people. And this is where it's speaking to a different relationship with nature. And really how long this relation, sensual relationship with nature, has gone on in this nervous system that evolved from the same nervous system as Neanderthals, right? That people intentionally setting fires, not as not to burn a field or cook dinner, but for a higher purpose that addresses the mystery of life, intentionally gathering certain flowers and herbs and leaving them with this person who is revered. And you know how old these ways of thinking are for us as human beings in our more ancient memories. So I think this is something for me, in practicing Trataka meditation is the the almost ancient remembrance of the fire and why the eyes come so easily to this and and can find it a place of uplifting and Calm. Yeah, even sitting around a campfire, everybody gets mesmerized by that amazing flame, the resplendent flame, as the the Gayatri mantra, calls it the resplendent flame. And what's very interesting when you were talking about this, is that we are really only animals that go toward fire and not away from it. And there's a very interesting reason for that is we have learned to control it. So when you have a ability to control. Fire like the other animals, don't you get a sort of a relationship with it that causes the fear to recede. So again, if you look at animals will run, humans will go and warm their hands. The difference is control. And I think this gets back to the fundamental aspect of yoga and why we're doing it, to be able to gain some control over the mind and the heart and and direct it into the positive, instead of letting it run free, getting back to that long time it seems now, analogy of the horses and the chariot the way, the sense is, if you can control them and have them go in one direction. The results are amazing. How we can change ourselves into these beings that we want to be kind, compassionate, loving, etc. So if we can, we take that same idea of control that we used for fire and put it back on ourselves and use that for the mind, with travaka, with the other practices, with mantra, with anything that draws us in, how different a world it would Be. Because I can't help thinking what is in our minds? What are our minds doing that we are attracted to things like we were talking about before, violent movies, things that that cause us fear? Why? Why, as humans, are we looking for more fear instead of trying to quell that fear and be able to go in to a place of peace, is a very curious thing to me, and I observe this with people. And I asked them, Why do you watch moves? I love to be scared. Well, I said, watch the news if you want to be scared. So I think this is an important stop point for a lot of people. When they start to draw inward, they get a little scared, and they're feeling the loss of control when it's actually the opposite. They're gaining more control of themselves. So I think it's worth, worth adding into that idea that, you know the fire, that original symbol, right? And I think you're absolutely right, that when people are drawing in towards that, using the fire now is a symbol for the indwelling consciousness that is still, that is, doesn't need external stimulation, right? That's a complete unknown for the majority of people. And I think what you're describing by you know, you know so many people who love violent movies or scary movies. They enjoy being afraid because we you know, just the story of humanity is a stimulation of the senses, right? It's tasting the most wonderful things. It's seeing the scariest things. It's overcoming. It's climbing the highest mountain, getting to the deepest part of the ocean, and what is this relationship with fear and overcoming any boundaries within but I it's, I think it's very poignant to see how Humanity really externalizes the relationship with with the senses, where the yogi internalizes the relationship with the senses. I think as yogis, there's a certain point where we have to realize that as good as it could possibly get in the world, even if I had everything I ever wanted and everyone loved me, and it was, you know, I had, you know, all resources still, still, there would be a level of dissatisfaction, of existential angst, because that's not the point, right? I think here in the Gita, we're talking about finding a balance right where we can be internal while we're in the world, but I think you're so right to point out the work that has to be done, and really understanding the contrast in these, these different priorities in life, between the yogi. Yeah. Because we're talking about an example of someone whose wisdom is steady. Here. Krishna is telling us what they look like, what they sound like. He says that they're able to withdraw the senses and find satisfaction within with the indwelling consciousness, with that internal flame, whereas ordinary people are not happy, are never happy, and are always chasing another craving or avoiding something else. And so stimulating the senses seems to be really all that there is to do. And I think in our modern times, we've we've produced so much. It's like everything is gratuitous. Now, we need it to be just absolutely terrifying to scare you at all. Yeah, right, it has to be so lavish to impress you at all. I mean, and you know, if you see an old movie sometimes, you know, from the the 80s or the 90s, and, you know, everybody looked a lot less perfect, right? And we didn't have computer graphics then. And, you know, we've become so spoiled in the in the things that we're we're seeing and experiencing. I think the one thing I wanted to add about the fire is that, you know, the fire is the very symbol and center of the Vedic world view and the Vedic culture. So in this dialog in the Gita Krishna has just spoken about the Vedic religion, which deals with fire sacrifices ceremonies, and this is what the Vedas are about. Here in yoga, we're literally taking that flame of the Vedic sacrifice, and we are internalizing that, and we are seeing that the fire of our practice right, the the fire of the things that we do to still the mind it creates is tap us right. We are internalizing the fire. We are creating friction by denying ourselves the things of the senses that the world tells us that we should want, that we should covet, that we should try to get more of and that friction is creating transformation, right? So I think the theme of fire is so appropriate that as we are really seeking to find the ultimate sense of contentment and security in the self. We are doing this by undertaking a practice of giving things up, right, of changing, of trying to find a lasting sense of inner peace. And so not only are we talking here about Pratyahara, but we're also talking about tapas of letting things go, a fighting moderation, of sacrifice, of penance, right? That is really required of the yogi to to, as they would say, to purify the senses or to subdue the senses, often words that are used in translating this idea. I don't know that I love any of the words, but I like withdrawing the senses. It doesn't really have any kind of a connotation other than the action by which is happening with drawing inward? Yeah, all this that you're saying is so exacting and so clear, and I think what happens, at least, my experience of what I've seen is if we go back to where it's placed in Patanjali, we see that the that it's, it's, it's not in the beginning. So first they're asking us for the yamas and the Yamas to get all everything clear with who we're relating with on the outside. And then it brings us into the physical culture of Asana, which we still do. And people love doing that. They love stretching the body. They love moving it. They love the feel of it. And then we move subtler into pranayama, which even less people do. It's too subtle for most people, and they're not sure that they want to move that far into a spiritual practice, they're okay with Asana. They're okay maybe with being nice to people and being truthful. But pranayama might be a step too far, and people are still confused. People I get asked all the time, why do you call it pranayama? Not breathing practices. That's a whole nother section of the talk that we'll get into at one point, maybe. But when they get to Pratyahara, it's almost like the brakes get get put on, they start to screech to a stop because they're not exactly sure what pratyahara is, and we're willing to do the comfortable practices. So what we've now become very popular is like, is deep relaxation, yoga nidra. And basically most people, when they do yoga nidra, they lay there and relax. They're really not doing a whole engagement, or especially if they're doing it on their own, but they forget that pratyahara is really the bridge, or maybe they never knew to meditation. As you start to cross that bridge, you move from consciously withdrawing the senses to the senses, resting contently within. When they do that, the mind becomes calm because the senses are not stirring it. And when the mind becomes calm, we can move into dharana. And I think this is for the yogi they have, they make a decision at the point when they get to Pratyahara. Maybe it's not as conscious as what we're talking about, but there's some decision. Do I know if I move to this threshold, I'm going to cross over into something that I'm not sure I really want. I'm not sure I really want to start withdrawing from the world. I'm not sure I want to start withdrawing from my family, my friends, to do this. I think I'll just stay here and relax, and that's how I I've experienced that. And then there's some that say I'm ready. Let's go. Let's cross that bridge. Let's see what's on the other side. Let me see who I really am. But as we keep repeating, cus chit dirha, very few are that courageous. So this is how I see the Pratyahara, not just as withdraw the senses, but as this bridge, almost like a draw bridge, that you can as you withdraw the senses, the bridge comes down and you're able to walk across it to the three Antara yoga, of the Yoga Sutras, the dharna, Dhyana and Somali. Well, I think to really cross that bridge consciously, we have to understand the purpose of yoga in its in its origin at whatever, whatever time or date we're working with right now in the history of yoga, is that it's coming from the place of detaching from the world, and there's really no getting around that, right? Let's make it clear. Let's make it clear. This is, you know, and here, this is two former monks speaking about this, who did detach from the world and came back to the world so partial. We, yes, we're, we're not quite sure who we are. No, we, we are. We're yoginis. We're yoginis, we're, we're both of both worlds. But yoga as a as a practice, as a method, as you know, having its place within the full range of Indian thought is coming from a place of addressing the problem of karma, right? It's in the field of karma that we're sensing the world, right? This ideas all work together, right? There's a the senses go, you know, they're how we are experiencing the world. And there is a mindset of the majority of people that it's about, you know, having more, getting more, accomplishing more, growing a family, growing a career, right, a big path of poverty, of actions that are producing and building and growing something right? And it's only with yoga and that we're able to follow a path of nivritti, of letting go of that sense of needing to accomplish and build and grow and produce in the world. So which all of that growing, producing, creating in the world is where. Where we become stuck. This is, this is how we become woven in together with karma, and we forget of our true essence, that is consciousness. Right? I think we have to be careful not to let ourselves think in terms of binaries of good or bad or right or wrong, or you know that there's one right path right, but just to understand where yoga is coming from, as an idea, as a philosophy, as and what these practices are about are all to help loosen the hold of the world on you, on the yogi. And this isn't for everybody, right? This isn't for the people who still find rewarding life and still see themselves building an empire in the world, right? The yogi has come to an understanding that, you know, sarva dukam, it's all suffering, all of this, and it's the basis of Sankhya philosophy. It's the basis of, now the of the theory and now the practice of yoga. The problem is karma. The problem is the world. The problem is attachments and how does what's the mechanics of? That is the senses. So I'm not surprised that people turn away and from your many, many years of experience, and people all over the world that you've worked with and teaching, not just Asana, but, you know, really trying to help people cross these interior boundaries, as you have over, you know, with the rise of yoga and into our current time. I really appreciate your observations on this. Thank you. I just have to go back to something you've said, because it's so important, and we see this a lot in the Gita and the sutras in many books, they can't be an aversion. We can't have an aversion to the world. That doesn't work. Many have tried that. It was very popular at a certain point to send the daughter into the convent because there was too much happening in the world. There was an aversion to being in the world. She might get hurt, she might get kidnapped, she might get whatever. So I think we have to, we have to understand that everything is put in a yo. Yoga is very logical. I think that's one of the things that I love about it. It, it shows you very logically. If you take this step, you need to take this step, then this step and this step can it be out of order. It can be but there's a certain flow to the way it was designed that it starts to slowly and gently bring you inward. So you're not having a resistance to it, so you're not having an aversion to it. You don't even realize it, after all, until it's it's really way down the line. So this version, and we're taught a version and attachment just the other side of the coin. So we get attached to something and we can get a vert version to it at the same time. Well, I'm laughing, because one of the things that I've done, and still do, to a certain extent, is do weddings, marriages for people as a clergy, that was part of what we did. And I would first interview these love birds. It was just so sweet. They would come in they loved each other so much they could barely keep their hands off each other. They couldn't get a date close enough to be married till they were in bliss with each other. So they were the love birds. Fast forward a couple of years. They're now at a different kind of altar. It's now in a courtroom, and these love birds turned into birds of prey, and they're now attacking each other and trying to destroy each other in certain ways. This is what happens the attachment aversion. So if you leave or if you try to move through yoga with an aversion to the world. It's going to come back to you, make friends with it, make friends with it, and say, I'm I'm here. I'm going to enjoy the world, as long as it doesn't pull me away from knowing who I am. I'm going to have fun with it. And you can see that the people that actually have reached a certain level have the most fun because they're not attached to any results. They're just having fun with it. So this, I think, is a very crucial moment when we get to Pratyahara, and again, people get. Scared their senses are not there for them the way they expected them to be. But yet, there's a whole world inside with colors and sounds and visions and all kinds of things that we could never even imagine on the outside. So doing a little Pratyahara, practicing a little Pratyahara, and knowing that bridge is there to walk across. What are some of the main practices that you've taught for Pratyahara? Well, I mentioned Trataka is one holding that candle steady, or does it be a candle? Sometimes people use a picture of someone who uplifts them, a picture of Jesus, a picture of Buddha, a picture of Krishna, Shiva, whoever, generally not choosing someone who's personally involved with you, because then your mind makes up stories about them. So that was that's always a good one. And the other thing is, I don't think people realize the power of Joppa, the power of saying a mantra over and over and over. This is one of the things in my mind that drives us across that bridge, because four ways to do japa, the first is allowed, and you're like you're chanting it, so that's engaging the external ears, and you keep saying it. So you're saying it and you're hearing it at the same time, and that starts to get through your whole system. And then the next stage we go to is lip movements. So we're not actually hearing it, but our body is still forming it. So it's that old muscle memory that we keep talking about, that as you say it, your tongue moves in the way your lips move your your body moves, and that goes even deeper in. And then the third way is to go to internal repetition. So as we were doing externally, we're now doing it internally. We're saying it over and over and over. This then becomes the dominant thought that all the other thoughts gather into. This is the beginning of our stepping off the bridge and walking across, and then the final stage where we walk across, which unites pratyahara and dharana is what we call a japa. You are no longer repeating it, but you have repeated it so many times that now your clairvoyance, your inner ear, your internal ear, is repeating it, and you hear it without any physical movement at all. And that then leads us into Darna, which takes us to Diana and Samadhi. So those four ways. And then there's other things too, but these are the main things that that I use, deep relaxation, of course, draws people in. The important thing about deep relaxation is you have to leave them quiet. You can't keep talking, because if you're talking, you're drawing them out right the ears again. But if you're quiet, they go within. You lead them in and then leave them there. So many, many practices that are not necessarily labeled as Pratyahara, but are fit in that category. Again, observing the breath in meditation, for meditation, observing the mind, labeling it, labeling the thoughts, observing the thoughts. All these are Pratyahara, anything that takes us from the outside and draws us in is Pratyahara to really understand what's happening moment by moment. On a neurological level, sensing the outer world in a way that you don't have to jump, fix it, change it jump out of yourself to do something about it. Yeah, yeah, right. These are, these are hard one new patterns that we make as yogis, and I think today, our exploration of this important practice of pratyahara and its place here within the Gita in in Buddha yoga in the state of mind that Krishna defines as yoga, a state of equanimity, where yoga is skill in action, we have to be able to process what's happening on a moment to moment basis. In a way that we are able to be objective and impersonal about. And so I think, I think this has been a great discussion today on this, and probably a great place to wrap up. And I hope our listeners will take some time to work with their own pratyahara practice. I learned that right after after an asana practice that isn't too long right now to take all your time doing Asana. Take some time to do a regular pranayama practice, and take some time as part of the whole practice to do Pratyahara, whatever form that is, I always love Shan mukhi Mudra, where you're covering up your senses with your fingers and drawing attention into inside and even listening for The nada, the unstruck sound within. Right? There's many ways we can practice Pratyahara. I hope that our yogis who are listening will take some time to work with that today and see how just a little bit of practice of withdrawing the senses can improve your meditation and your life and your life, yes, and your life, yes, remember, too, this is all under describing one of steady wisdom. So if that's something that's interesting to you, to become that this is the practices for you. Thanks for joining us today, everyone. Namaste. 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.