Beyond Vinyasa: Yoga as Service, Compassion, and Spiritual Maturity

In this episode of A Women’s Gita Podcast, Kamala Rose and Nischala Joy Devi explore karma yoga through the lens of the Bhagavad Gita, asking what it really means to live as an example for others. Starting from Gita 3.21, they unpack how “great persons” inspire the world not by words alone, but by the integrity of their actions.

Drawing on the life and work of Jane Goodall, they reflect on compassionate science, women’s leadership, and the power of seeing animals—and all of nature—as conscious beings deserving of love and respect. Kamala shares personal stories of growing up around female anthropologists and how seeing women in positions of intellectual and ethical authority shaped her own path.

Together, they consider what this all means for modern yoga teachers: moving beyond the idea of yoga as just a sweaty vinyasa class, and toward yoga as Ahimsa, loka sangraha (acting for the welfare of the world), and spiritual maturity. They also explore the Gita’s subtle paradoxes around action and non-action, and how to understand Krishna’s teaching as a practical call to conscious, selfless service in daily life.

Topics in this episode:

• Karma yoga and Gita 3.21–3.25: acting as an example for the world
• Jane Goodall as a model of compassionate, feminine leadership in science
• Women, nature, and reclaiming an intimate relationship with the more-than-human world
• Loka sangraha: acting for the welfare of all beings, not just ourselves
• The responsibility of yoga teachers to embody Ahimsa and spiritual depth
• Reconciling “nothing left to attain” with continuing to act in the world
• Why meditation and quiet time are essential foundations for selfless service

Transcript

Kamala Rose: 0:42

Welcome to a woman's Gita Podcast. I'm Kamala rose

Nischala Joy Devi: 0:47

and I'm Miss chillajory Davey. We really

Kamala Rose: 0:50

appreciate you being here with us under the Bodhi tree, discussing the Bhagavad Gita and as we left off in the great dialog situated within the epic Mahabharata, we are discussing karma yoga. We've taken a look at what is karma and how can karma be transformed into self transcending action? Today we're going to pick up in on 321, which is a very well known shloka. It says a great person's actions inspire others who follow by example, setting the standard the world follows here. Krishna continues to teach on karma yoga and and say, just by performing action that transcends oneself, individually, you set a standard, you provide an example to others, and that, in and of itself, is a very meaningful and altruistic motive that we can bring to our actions in the world to inspire others By letting go of the petty and the personal setting and examples, an example that others can follow. This is how we can help to turn the world in a way to operate under that lofty premise of the Bhagavad Gita loka sangraha, acting for the world's welfare.

Nischala Joy Devi: 2:49

When we talk about our karma, I think it's become so ordinary in our expression of it. It's everywhere in the newspapers. It's everybody's talking about it. Very few actually understand it. But here we find that there's a way that, by watching someone who is elevated, we can somehow follow that example, and some of our karma can be alleviated in that way, or at least switched to something that turns out to be a positive experience. And I think this is one of the things that goes back to picking a teacher as we we choose. And there's so there's so much these days around and to really look at someone who embodies these characters, these characteristics, sorry, and someone who lives that kind of life, not just talks about it. We find a lot of people that talk about service, that talk about doing things, but to really see somebody in action, you want to follow them. You want to do that. You want to move toward that. And I think that this is something that we're missing a lot in the world. We don't have that many bright lights anymore that shine and show us. And to me, we just lost one very beautiful light who inspired me greatly, as well as many, many, many, many people, and that was Jane Goodall. And I think if you look at her as a great teacher, which I do, she was a great teacher to me and many, what she taught was a whole different way of understanding the animal kingdom. And she said something very funny I heard the other day, and they asked her, they said, I hear chimps are not your favorite animals, even though she spent so much time with them. And she said, No, they're not. And they said, why is that? And she said something so profound. She said, they're too close to humans. And I thought that was fascinating that she said that, and she said it's, I don't even think of them as animals anymore in that particular way. So again, here's someone who's inspiring us by her actions, by what she's done, by whole. Seeing a baby chimp and looking to into his eyes and seeing that they're one in the same. This is the kind of people we need to look toward to inspire us, and especially in a spiritual realm. And unfortunately, a lot of the teachers we have are no longer in the body, so you can't really watch them and see how they live their lives. Maybe read about it, but reading about it is always a little slanted. People always say nice things about people when they're gone. But this is, this is something that is very important. And there are leaders and our teachers, those of us that are teachers, we really have to maintain a certain level. So when people see us, they understand the teachings. I don't know if I mentioned this before, but it always inspired me in the in the Catholic tradition, if you go into a monastery, the rule book is very, very thick, and to learn all the rules takes a long time, but there's always one nun that they call the living rule, and by watching her, you know the rules, how close to walk to the wall, When to eat, when not to eat, when to raise your fork. So it's that kind of thing. But now what we're getting into is the people who exude spiritual essence just by what they do and how they are with people. So these are the people that we can follow and look at them and emulate them. And if they're not physically there, read about them. It's very inspiring.

Kamala Rose: 7:27

I'm so glad you brought up. Dr Jane Goodall, she was when I was a child, I wanted to go live in the forest, and, do you know, and become a biological anthropologist that way. I grew up around some of her contemporaries, and my father was a humanities professor, and so I grew up around a lot a few female anthropologists who they didn't study animals, the ones I knew, but I wanted to, I wanted to go to the jungle and live with animals. And that was a goal. I had the whole basement set up as though it was my lab I was practicing, so I could do that. And you know, I when several years ago, when one of the anthropologists who was a god parent to me when she passed, I took the time to reflect about what it meant to see a woman in that position as a little girl, a woman who was interested in studying women's histories and the kinds of projects that she chose to lead and to teach others were, you know, going around Cleveland and finding old grave sites of women who died on the Underground Railroad, remembering lives, and I found it to be something only a woman in that position might do to Direct the object of their research to remembering forgotten lives that no one would have ever noticed, and

Nischala Joy Devi: 9:27

and bringing compassion into it. Instead of most scientists, it's just mental she, she actually brought compassion into science, which was so extraordinary. And I saw one clip that was so amazing. Someone else was talking to taking care of this full size chimp. It was a, maybe it was one of the apes, I don't even know, big. And it climbed back on this box, and she just went over to it. It had its back to her, and she just rubbed its back very gently, and it's just sat there and let her do it. And then after she got done, it, turned around and gave her a hug. I don't think you can keep a dry eye when you see something like that. Yeah, that someone was so extraordinary that she reached across the kingdoms from the human to the animal, although we are animals, but little bit different, to let them understand that she was there for them in love and compassion. That's extraordinary. And she never thought of herself as extraordinary. She thought of herself as very ordinary. And that's, I think, one of the greatnesses of great people,

Kamala Rose: 10:51

yeah, and, and I think also that to see an example of a woman at her full talent, yeah, yeah, to be able to express a gift in that way, a scientific inquiry, but through a feminine approach, through kindness right, not through numbering and right, something so dry and analytical about so much of the type of scientific inquiry gets very academic, and just numbering and cataloging and making sure everything is named for the right for the right explorers, and to bring that kind of a kindness, I think is a very natural thing for women, and something we've really been cut off from in the modern world, that relationship with nature that comes so easily, I know I've had to reclaim that in my life, I spent A long time very in my cloistered life, I was inside a lot, and, you know, I was very busy. I wasn't unhappy or anything, but there was a turning point when I got dogs and the level of communication with animals that is available to us when you know them and respect them and love them and learn to see that that's not something separate, that's not some subordinate, that's a conscious living being. And I think it comes naturally to women, and I think that the view of nature as being a friend, a companion all of nature, whether it's the the birds and the bugs and everything in the garden,

Nischala Joy Devi: 12:52

it's in the bugs, yeah,

Kamala Rose: 12:54

it's something we get cut off from. Yeah, yeah. And so seeing an example of someone like Jane Goodall, I think it elevated all of us, and this is exactly what we're looking at. Here is how someone else's actions can inspire you. You can you can follow their example, because we might not have someone to model that behavior. And I think specifically, if we're looking at Jane Goodall, how many people do we have to model a compassionate, ongoing, long term relationship with animals that extends into activism and education and her work to protect the forests and the rain forests, and you know, to go so far beyond herself, you wouldn't be you might not be able to think that. I don't know if I would have been able to think that that's something I would like to do had I not seen an example of it? Yeah, and that's what changes things. Strong women's examples change things for little girls.

Nischala Joy Devi: 14:10

There's too many naysayers, too, and I'm sure she came across it. I think I don't know if I mentioned this before, but she was interviewed by a young woman, and the young woman said, Oh, it's your 90th birthday coming up. I guess you're going to slow down. And she said, Oh, no, I'm going to speed up. She said, I have a lot to do. And that's what happened. And then the young woman said something similar to what you just said interesting. She said to her, you know, even at my age, I couldn't do what you're doing. And she looked at her and she said, at your age, I couldn't do what I was doing either. So it shows to me what we're talking about here, that there's a certain level of spiritual maturity that it takes to go into a jungle and seek out primates and try to make a relationship with them that maybe it doesn't look like meditation or Something like that. But there's a new there's a certain amount of spiritual, that energy that has been gotten to be able to do that kind of thing. This is one of the cities we're talking about, one of the cities now to be able to speak to. These voiceless, basically animals that cannot speak back to us in our language, but they're certainly speaking to us. We just have to be able to understand which language they're speaking in. So to me, a person like that has a spirit. Spiritual lineage, if we could call it like that, that is so full and so robust that they can move it into this particular area and be great and be great at what they're doing. And I think she definitely was that in lieu of people like that, we have to pretty much look at our neighbors right and just find other people that maybe are not as famous as Jane Goodall, but are doing good things and are showing us by their example, if we have the time to slow down, enough to listen enough to open ourselves to it, that we can learn from those people too. We can learn from a lot of people who are doing that. So I think this is so important setting the standard the world follows. We need people to show us examples of being selfless and serving others. I agree.

Kamala Rose: 17:14

I think if we're looking at the world that way, looking to be inspired by our neighbors and the 1000s of acts of kindness that people regularly do to help each other out, I think it shows us a vision of the world that isn't so bleak, and a web of concern that Human beings share for each other that's important to remember, especially at challenging times like we're living in, where we see so much devastation and cruelty and ignorance in the world, to remember that there are a lot of people who really are trying their best to help each other, to be responsible to the earth, to make the right decisions. And I really think this is a place for yoga teachers to shine, right? It's a it's a quite a job to take on the role of imparting yoga to others, and it's as we always talk about so much more than just knowing anatomy or how to sequence a Vinyasa flow class. I think reading a verse like this calls us as yoga professionals, to model in our own way what it looks like to live in Ahimsa, in all of the variety that this will show up in the world we live in. Right? Some people make their stand in one way, others make it in another some people find extraordinary value in in lending their voice in protests, others in being dedicated vegans. Others in, you know, just giving kindness and sense of belonging in the classroom. We all practice it in different ways and combinations of things, you know, thinking about the consequences of our purchases and how, what, what sorts of things we are empowering or disempowering by the way we participate in the world, I think, as yoga teachers, because we have come into not only a direct contact with this extraordinary, ancient tradition called Yoga, we've placed ourselves at the at the point of Being responsible for it, for presenting it, letting people know what it is. And so I would, I'd say that's a real call yoga teachers that we, if not us, then who?

Nischala Joy Devi: 20:16

Yeah, that's that would be a wonderful way to draw people into yoga, teachers training, I think, to really let them know this is not just something that you want to take and have a feel your back feels better, or this feels better. I think the other thing that we have to. Really remember in this, in this sloka, is it's not an arrogance. I think we have to be really careful of that the greater we are, the humbler we are. I think this is something that we have to remember it. And I see a lot of teachers being I think giving advice against spirituality, and I think we have to be really careful of that, to really encourage people, even in the smallest way, to do some spiritual practice. And if we could even focus more on the meditation aspect than on the physicality, which I'm about to give up on, but I'll hold it for a little bit longer. I've been trying to do this, but to really understand that this is what will keep us for the rest of our lives. This is what we'll take into the next life. All the other things that we're striving for, that we're trying to build, they don't go with us. Our last breath will not be about the car we just bought. It will be about who we loved, who loved us and also what we've done. Where are we going? How elevated are we? So all this is our examples in the world, and we need to look for them. The thing is, we seem to get this idea of this blindness. We can't see other groups. We can't see other people for some reason, because we've gotten so fixated on who we are that we have to broaden that and be able to look and say, Oh, those people like that. I understand that. I'm not into it, but I understand it. Get away from the judgment, get away from putting people down, because that's not what this sloka is about at all. It's about being who you are in your fullness, but moving toward that spirituality that we all hopefully crave

Kamala Rose: 22:59

in that way.

Nischala Joy Devi: 23:01

So I think it's a real challenge in this day and age. I think I agree, if we, who were monastics and practice on a totally regular basis, have difficulty, how would it be for someone else?

Kamala Rose: 23:16

Well, I think there's a lot of room for greater education in the the real scope and depth of yoga. And you and I talk about this all the time. This is this is a there's a there's a lot to it. And you and I have had the opportunity to focus in on it and have the training in texts like the Gita. But this is why we do this podcast, is because we know that every day, someone graduates teacher training with the sutras in one hand and the Gita on the other, and it's hard to understand. It's hard to understand the big picture, it's hard to make your way through these texts and to to understand all that yoga is. And I really, I really think that you're right, that we've we've got to start to pivot to see less of the yoga equals meditation. More than Yoga is a hot and sweaty vinyasa flow class, which I know it's it's fun. I enjoy it too. But there's so much more to yoga and a text like the Bhagavad Gita is complex, and every bit of it I'm looking at the next shloka, which is this is one of the places where the the Gita just takes a turn. It says, there's no action for me to do in the three worlds, there is nothing unattained or to be attained for me, and yet I continue to engage in actions. Seems a little bit of a leap from the previous, yeah, shloka and and I know the Gita is this way you're reading and you go, wow, that was a twist. Where did that come from, right? So now Krishna is speaking as this accomplished yogi, yeah, right. He's saying, he's kind of saying, speaking as a great person whose actions inspire others by. Example, he says, I don't have anything that I have to do, right, right? There's nothing that's required, there's nothing that's undone, that's lingering, that I must do I'm required to do. There's nothing unattained, there's nothing that I need to get, and there's nothing that needs to be completed, right? So, and yet, I continue to engage in action. We get this picture of of acting in the world just because it needs to be done, just because the world is turning and life is lifeing, and the world is happening, and people are babies are being born, and others are dying. Life continues. But whether we have actions that are required, undone, unfinished, our karmas are unripened, the fruit is still to fall. He's saying, for the kind of great person that he's talking about here is someone who there's nothing more left to do. They've made their karmic completions, and they're no longer striving for things the way ordinary people are, and even when that state is attained, they still continue to act in the world.

Nischala Joy Devi: 27:10

Yeah, you know, I just when I'm reading this, I can't help going into the mystical because that's, that's where I live, I just And when I see this huge change like this from sloka, 21 to 22 that the 21 to me, is more magnanimous. You know, he's talking about a great person. He you know, King janika, people like that, these great, great kings that showed us these examples, or even in our modern times, we look at people like Martin Luther King. We look at people like Nelson Mandela, on and on and on. Albert Schweitzer, Albert Einstein. We see these people that are great and have shown us, however, is this really an external practice? I have to get back to that, because I don't see that the divine out. I see it in. So to me, when he moves into there is no action for me to do. What I take it in is me, not him, but me. So that I, I was talking about this last week to a group of students, we, as we develop spiritually, what happens is we start to live on different levels at the same time. And I think this is, this is the part that confuses people, because at one moment they're they're kind and they're loving to a homeless person or someone neighbor that in need, and the next moment they're yelling that they're whatever. And they think to themselves, well, is this a spiritual person? And the answer is yes, because that's who we are, inherently we're inherently spiritual. When I see this sloka, what it does for me, it says to me, I'm not performing action on one level, because even when they're performing action, these greats, these great beings, they're still performing it, but there's no attachment to it. It's like it's a puppet with the strings not connected in a way, and they're performing these actions so others can see them, but they have no effect on their karma or and or anything that they're doing. So, so that's why it seems to me, when it says there is nothing unattained or to be attained. I think all of us get to that point, but we know we have to keep acting, because other people will stop. So this is, to me, this is all part of us. There's different layers of us. We're we're straight, aided in that way, and we're all we're seeing the human and the part that doesn't want to do those things, and the part that's altruistic and does want to do those things, and it's all to me in this and sometimes, like, if you, especially if you're a parent, you do these things that are more altruistic. To give an example to your children. It's Thanksgiving coming up. Okay, let's go all feed people who aren't don't have families. So that's how I see that

Kamala Rose: 30:52

sloka, yes, and, and I think the idea that as being multi layered, multi leveled, and that that mental and emotional level, though right, that craving level to be beyond that, to finally be beyond the craving for more of anything, right to to feel completion in relationships, right? It's not that we cease to relate to others, but when we're able to learn to have peace and to forgive people, right to to no longer carry old hurts with us, right? Those kinds of things. This is what it says to me, that there's right, there's no action that must be done, right? There's nothing yet unattained. I'm not still striving for some goal that has driven me through my life, right? I'm no longer trying to punish somebody for having lost this. I'm not trying to make up for anything anymore. And it really speaks to a many levels of psychological and spiritual completion here that we would be able to say that there's nothing more to be completed or attained. There's nothing that is there's still on my bucket list. I'm good, I'm good, and even in that state, to be engaging and participating in life, I think, speaks about the kind of openness of heart, that we would all aspire to be fully present in that way, no longer bound by the past or striving for something in the future, to really have access to the complete human being, in a way, the spiritual human being. And so yes, I think in the in the dialog, Christian is just using himself as an example to say that, because in 23 says, if I'm not engaged in continuous action, everyone would immediately follow that example, right? So if great, if a great one stopped acting and said, Look, I'm good. I don't need to do any more. And, you know, this is, this is also this part of the Gita, you know, they're really addressing an issue that was a pressing issue at the time, is that there were kings who did not want to engage in action. They found themselves self realized. They said, I'm not going to engage in action anymore. And so it's, you know, a verse like this is also a guidance or a redress to those princes who say, I know I don't want to do any more. It's saying, well, everyone's going to follow. Everyone else is going to leave their jobs also, and society will crumble if the leaders don't come and show a way forward, right? There was a lot of questioning going on at the time that the Gita was written down, and the kind of kind of audience that was being spoken to at somewhere between 300 BCE and 300 of the Common Era, right? There was a lot of change in the world. And we saw Prince Siddhartha walk off the throne. We saw there were a lot of kings. They were questioning Ashoka, the great became an enlightened leader, and said, What is the value of this life, being the head of the army and being the king, what is, what is the purpose of this? And so I think we get that double edged sword that if everyone were to walk out and to say, I'm going to be above it. I'm going to stop acting. I under I understand about karma, and my answer is going to be to leave the world, which is what Arjuna tries to do in the beginning. Right, right, right. So Krishna, using his example, if I am not engaged. Continuous action, then everyone would follow that example, and who would take care of everybody?

Nischala Joy Devi: 35:47

But my question is, would they? Would everybody stop being in action? I'm not sure we can stop being in action. It's the kind of action that we're doing, I think, is really what we need to hone into. It's not just action. Even breathing is action. By by our breath, we're acting. We can't stop acting. But what kind of action can we do? The other thing I think we need to really go back to and constantly bring this back into their dialog with the Gita is that we are they are talking as kashatras, right? They are not Brahmins. Brahmins don't have to act in the same way. There's not the same action. A Brahmins action is prayer. A brahman's action is puja. A brahman's action is the sacraments in that way. So I think here that we have to really understand that Krishna is speaking to a group of people who are involved in action, whether it's war or battle or taking care of your family, or putting shoes being a blacksmith and putting shoes on horses, whatever it is we're all involved in action, because we are of that level. When we move to the level of that, we can sit and meditate for 810, 12 hours a day. That's not the same kind of action that he's talking about. So I think that we have to keep going back at at least I do remember who, who was he talking to? Where was it? What was happening at the time, and remembering that everybody's not at the same level. We may be all equal, but we're not at the same level of consciousness. And it's not arrogance, it's not ego, it's just acceptance. This is the way it is. So I just see that in in that and I'm not sure that we, that most people, can stop action. And it's even funny, because we use the expression, don't just sit there, do something, right? We don't even want people to sit quietly. We want them to do something constantly. And for most people, we are in that kashatra cast, even though there's no caste system, maybe in the West, but we're still in that kind of caste where the merchants were the the warriors were the they're the people of action. We are the people of action. And what, that's what he's saying now. But if you switch and you become more deeply contemplative, the action changes and lessens.

Kamala Rose: 38:49

I think that's such an important point, because we always and with reading the Gita, we have to learn to take to get what we need to drink the the milk of the Upanishads from the Gita and to understand, remember that this, this was, this is a multi level text that was has a history. It has a certain context because of who it was spoken to, and it's meeting us here in the modern world, I think, at an incredible time where we're confronting this image of the Battlefield of kurushetra, the good guys fighting the bad guys in a in An epic battle of good over evil and purity over corruption. And there's a there's so much meaning to this, but we can't take it as a literal teaching. We have to take the metaphoric teaching, and we have to learn to receive, where to find and how to receive the gems from the Upanishads that we find here in the Gita in 24 Krishna says, If I ceased to perform action, the three worlds would perish. There would be chaos and confusion among the species and all beings would be destroyed. Wow. This, wow. You know, one of the main questions that the vast expanse of Indian philosophy, one of the right we think about the nature of the self and the nature of Brahman is. Right? The complexity of this dialog about reality that the Gita brings to us, right, the the three worlds would perish, yeah, I cease to perform action, right? We're talking about, you know, an existential reality, the three worlds, chaos and confusion and I, I think one of the, one of the big ideas that was a real question and concern for this, the inquiries that led to these revelations and this teachings was, you know, how is it possible that life is so diverse and interconnected, right? All the species on Earth, all the beings on earth, Who is in charge of this, right? How is this all happening? How is it that, you know, sparrows are, you know, hatch their eggs, and crickets re emerge in the spring, and this incredible diversity of life. How? How is this happening? It was, it was a real, real question and concern. And it's a, you know, this way of saying, This is who Krishna is, and the Gita is the overseer of the diversity of life. And so by saying this, if I were to stop acting, what would happen to the harmony of nature?

Nischala Joy Devi: 42:13

So look at this though 322. He says, there's no action for me to do in the three worlds. And in 24 he said, sorry. 25 he says, As an enlightened, as the unenlightened, no, sorry. 24 if I cease to perform action, the three worlds would perish. So one hand he's saying, There's nothing for me to do. And the other hand, he's saying, If I don't do it, all the worlds are going to go away. So we're kind of and I think this is very common for a spiritual teacher. At least the teachers I studied with, they say one thing, and then they contradict themselves to two paragraphs later, and you sort of have to put the pieces together and figure out, what were they really trying to say. And it's interesting, because when we do this in our modern times, they don't have the same respect for the teacher. What are you talking about? This isn't right. This isn't right. We never, of course, would have said that to our teacher. But here we see there would be chaos and confusion among the species even. So we're talking about something here that is so much bigger than just we can't focus in meditation. We're talking about some and again, I have to bring the esoteric, because that's my how I see it. And when he's saying, If I cease to perform, I think if we cease to perform action, this is what's going to happen, and not just action. We have to perform conscious, deliberate action in the positive way of our positive Dharma in that way to be fulfilling it, because otherwise, if you just do action, anybody can do action. But does the action bring benefit to some and harm to no one? As we hear in the Bhagavad Gita,

Kamala Rose: 44:26

exactly, which is what we hear in 25 as the unenlightened perform action with a tan attachment, right for selfish mode, they want something exactly to get something besides act without attachment for the welfare of the world. For loka sangraha, yeah, yeah, because it, because it benefits everyone, being able to think about, you know, to think about oneself and those we love, but then also to think about everybody, even those we don't know and have concern for everyone, right? This is, it's another way of being, and it's, it's another level of compassion that I think this is one of the things I want to make sure always shines through the Gita, because it can be it can get obscured by the battlefield story is the teachings on equality and compassion, the care we just heard in the previous verse as. As as sometimes contradictory as the verses can sound. We heard the care for species, the care for all beings everywhere. Now we're hearing about the welfare of everyone in the world, to include everyone and exclude no one, and to be able to think like that all day, every day, this is what we're talking about. This is the the what the Gita, I think the heart of the Gita wants to show us. And I think you just so rightly brought up the some of the contradictions in reading. And, yeah, how do we, how do we find the essence.

Nischala Joy Devi: 46:21

Well, I think if we for me, it's easier if I take Krishna out and I put myself in, because then I understand what my duty is. When I'm reading it about him, I think, oh, that's all about him. But no, it's not. They wouldn't have done all this if it was just about Krishna. It's about each one of us and how we live our lives.

Kamala Rose: 46:48

Absolutely agree,

Nischala Joy Devi: 46:50

hopefully moving toward that, doing the benefit for as many people as we possibly can, and harming no one, harming no one,

Kamala Rose: 47:04

best for all, and to do the harm harm the least and to help the most, to be guided by this intention in all of our actions, is something that we can all do we can apply to the way we live, the way we teach, and we can bring that light to the world. It needs it,

Nischala Joy Devi: 47:28

and it needs to have some quiet time. You need to understand who you are and what you need in order to then serve others, it has to start with you. Yes, the quiet time for meditation.

Kamala Rose: 47:43

Yes. Thanks for being with us, listeners. Thanks for making time to join us for our discussions on a woman's Gita podcast. We'll look forward to seeing you next time. Namaste. Namaste,