This class session began with a brief meditation led by Brad. Following the meditation, the designated discussion leaders initiated the class activity with a game of Jenga. The main focus then shifted to a detailed discussion of the first two chapters of the Bhagavad Gita. Students shared their reactions, particularly surprise at Krishna's justification for battle, and explored themes such as the immortality of the soul versus the temporary nature of the body, the concept of duty (*dharma*), the potential conflict between *dharma* and playfulness (*lila*), the importance of acting without attachment to results, and the nature of a 'sage'. Connections were made to Kantian ethics (categorical imperative) and previous discussions on the Upanishads (e.g., *Chandogya Upanishad*). Brad elaborated on these points, introducing the chariot allegory from the *Katha Upanishad* as a framework for interpreting the Gita psychologically, discussed Mahatma Gandhi's interpretation of the text as a call to non-violent action against injustice, highlighted structural elements like poetic meter, and explained the term *Brahman Nirvana* from the end of Chapter 2. The session concluded with brief announcements and a post-class question.
Brad: Alrighty. Let's let's start with a little meditation.
Brad: I need it.
[Meditation with singing bowl sounds]
Brad: Let's take one breath together. Go ahead and breathe in.
Brad: And let it out.
Brad: Word. Hari Om (हरि ओम्). I had a list of the discussion leaders, but I was having every problem printing this morning. So, it It seems like the Boston College like internet is having issues? Maybe it's just my maybe yeah, it's not just my computer. So who are our discussion leaders today? Okay. So, we're going to start by having our discussion leaders I I don't know. This is this is just an idea. It's just an idea. But I was thinking that our discussion leaders could maybe, you know, play a game of Jenga? To start everything off?
[Sounds of Jenga blocks being set up and played, background chatter]
Student 1: Oh.
Student 2: That's Liam's fault.
Student 3: Do you want help?
Student 1: Nah, I'm good.
Brad: Also, you know, feel free. As usual. No worries.
Brad: All right, who's our discussion leaders? You want to go?
[Background chatter and Jenga sounds continue]
Brad: Feel like we should be cheering on our team leaders. Go!
[Jenga blocks fall]
Student 4: Bummer.
Student 5: Sorry guys.
Student 6: That was a bold move by you.
Brad: That's fine. That's fine.
[Background chatter]
Brad: Okay. So, yeah, let's let's dive into the text. Did this make it around? Did anybody want Oh, pass it around. Yeah, so let's does anybody have anything? Any discussion leaders have anything to say about chapter one?
Brad: Not really much in chapter one to grab on to. Yeah. So how about chapter two then?
Brad: Should we try and go more or less like from the beginning of the chapter towards the end of the chapter? So yeah, you want to kick us off?
Student 7: Something that stuck out to me, it's kind of in the middle.
Brad: That's fine. Yeah.
Student 7: I found myself kind of expecting Krishna to be like, yes, killing is wrong, like you shouldn't do that. And instead, he was almost justifying that it was okay. Like saying that like almost comparing the body to worn out clothes and saying there's nothing to grieve over because the soul like will live on forever. It's just a body. So I was just really surprised in general by Krishna's response to Arjuna.
Brad: Yep. Mhm. Yeah. Very common response. Yeah, Lauren?
Student 8: Wasn't it that Krishna's army was fighting on the other side? Is that what we talked about?
Brad: That's part of it, yeah.
Student 8: Yeah, so that's why I was even more surprised because kind of he wanted to fight against them, kill them even though his army was on the other side.
Brad: Right. Yeah. Super curious little detail in there, isn't it? Yeah. Yep.
Student 9: Well, Krishna talked about like the immortality of self and how it's enduring. And I thought that was really interesting because I agree like it's shocking to say like, yes, kill people, yes, do that. But like in this realm, it's not killing the person, it's killing the body. And the body is different from like the flesh. Like that conversation that we had like earlier in the past. Right. So I thought that was really interesting that like there's no need to grieve because you're not losing the person, you're just losing the body.
Brad: Right. Does seem like something's being lost though, doesn't it? Yeah. Yeah. Yeah, Colin.
Student 10: I thought it was really interesting how he says shame is worse than death. And I kind of was thinking, would that be the same in like a Western culture? Like would we think the shame would be worse than the death or losing the body versus the different views?
Brad: Yeah, I mean, there's a lot of different cultures in the West, but some of them, yeah, may answer that different ways. Yeah, Tushar?
Student 11: I was going to say going back to the point she just made about the body and the soul. Krishna being a god, was it implying that there is an afterlife that like I don't know what the beliefs are for Hinduism, but like the fact that he was saying like it's just the body's dead but the soul is still going on. So is he like indicating that he knows that there's an afterlife that humans might not know.
Brad: I mean, we we could look at the text, you know, particular verses that might have some insights to share on that, chat on that. Yeah, Hannah?
Student 12: I found it interesting in chapter one, it was Arjuna was kind of talking about like the morality of it all and like, I I can't do this based on my values. But then in chapter two, I feel as though it was almost on the other side where it was morally justified in the terms of worshipping essentially a higher God or kind of not being this shameful weak individual that isn't willing to sacrifice the self for whatever this larger being is. So I think that that was an interesting like separation between like what morality looks like depending on like that perspective.
Brad: Mhm. So the fact that Krishna, I mean, he accuses him of cowardice, right? Is that what you mean? Yeah. Yeah.
Student 13: Also in chapter one, I think it was like verse 39 talking about the idea of family duty. Mhm. Like explaining so like do this for the family duty or else it's like ruined and how there was something else like you're not fighting for yourself and your own empathy, like you need to get over that because it's the bigger picture. And like he's kind of being selfish in a sense if he like kind of back out.
Brad: Yeah. Because his concern should be more than just himself, but maybe for the people who have been victimized. Yeah. Yeah, good. Quincy?
Student 14: Yeah, I thought that was kind of interesting that he said like analysis between people and family and kind of having the distinction and morality you have to the body because like I mean I kind of view family ties as like rooted in the body. But I thought it was interesting that you have a family obligation but also not a moral obligation to know the other people, the people on the other side.
Brad: Okay. Yeah. Yeah. Bridget?
Student 15: Throughout the whole chapter two, you remind me of a lot of what we're learning in philosophy right now about Kant's idea of categorical imperative. Uh-huh. Not getting too caught up on the result of the action, but more of your moral obligation to complete the action. Yeah. I think that's where we see like the shift of Krishna saying it's not just about killing, but it's more about fighting against the abuse of peace.
Brad: Mhm. Yeah, okay, good. Good connection. Yeah, Becca?
Student 16: Going back to Jackie's point, I was really intrigued that they said like the act of like harming a family can also like ultimately produce disorder between classes in society. And just sort of like the ripple effect that that can cause. Yeah.
Brad: So society has a particular order and civil war disrupts that. So that's going to, yeah. Yeah, Rebecca?
Student 17: I just found it really interesting all the like adjectives he used to describe Arjuna so far with like cowardice, disgrace, shameful, all that. Because I feel like I don't think he's scared to go into battle. He just looks at them and it's like, these are my family and friends. Yeah. That's not cowardice to me. That's more empathy. And I get that he has to get over it, but I don't think that's shameful.
Brad: Yeah, I mean, he even says like it'd be better to die in battle, right, than to than to win this war. So he's not really scared of dying. That's clear. Yeah.
Student 7: I also think that the belief in Lila (लीला) is really clear here. Like in this verse in the second section 37. If you are killed, you win heaven, if you triumph, you enjoy the earth. It's like the the power of the human body is really just enjoyment and you know, fun on earth. But it seems like like beyond that, do they believe there's any like real power in having a like human body? Because it seems like there's just such a heavy focus on the soul.
Brad: Okay, yeah. If you're killed, you win heaven. If you triumph, you enjoy earth. Therefore, stand up and fight. Yep. Yeah, Amber?
Student 18: On that note, I also thought an interesting section was in the second teaching line 12 where he says, never have I not existed, nor you, nor these kings, and never in the future shall we cease to exist. And I think that goes off of like the ideas that we were focusing on when we were reading the Upanishads in which like we or the matter that makes up us is always in existence, but just not in the quote-unquote orientation of like me or you or anyone else, but the matter is still there regardless.
Brad: Well, and not just the matter, but the spirit or the personhood also, right? So both of them are there since the beginning, which then raises the question, you know, that that we raised earlier like, well, something seems to be lost, right? When when we lose this individual instantiation of the self. So what, yeah, what is that? Yeah, Tushar?
Student 11: There's like the conflict between Dharma (धर्म) duty and like Lila (लीला) being playful. It's like definitely there. It's like what you are obligated to do or like what society like expects you to do versus like what you want to do. And like that inner conflict is definitely present with Arjun in the first two chapters and I feel like that's also prevalent in our society now that like what you think you should do or what people expect you to do versus like what you want to do.
Brad: Yeah, or yeah, so then we got to kind of think through that relationship between Dharma (धर्म) and Lila (लीला). That's definitely super important. Yeah.
Student 17: Yeah, similar to the point that you just made. I feel like that whole last like two pages are not about just trying to do this. It says on line 50, if your mind submits to the play of the senses, then drives away insight. So it's not about like like this isn't about the whole message of play. This is about submitting yourself to the will of Krishna and that's like a part that I feel like sometimes gets overlooked in the idea of play. Mhm.
Brad: Yeah. Good. Yeah, Colin.
Student 10: Quick question by what he refers to as like being the sage, like in line 56 and he mentions it again in line 59 or passage 59.
Brad: When suffering does not disturb his mind, when his craving for pleasures has vanished, when attraction, fear, and anger are gone, he is called a sage whose thought is sure. So sage just really means, you know, like a wise person or yeah, a wise person. So here, a wise person is somebody whose thought is pure, because he's, his mind isn't disturbed, his, it's just like calm, right? It's a calm and I don't know chill, right? Yeah. Yeah, Hannah.
Student 12: I was kind of connecting this to the lecture that we watched on the Chandogya Upanishad (छान्दोग्योपनिषद्). Yeah. There were two different parts that stuck out to me. One was around where did it go? Oh, 54. And it's when Arjuna is like asking Krishna all these questions and that makes me think about when in the Chandogya Upanishad (छान्दोग्योपनिषद्) when like his son needed to question the teachers to understand and reach that higher being being or eternal life. That was the connection that I made there and I thought that was really interesting and that like you need to like want to be taught and ask those questions in order to understand that. Yeah. Because otherwise you're kind of in this like state where something's not really moving. And then also there was a part in that that also talked about how you need to like remove remove some like a lot of things cannot be perceived through the senses. And there were moments in here, so like we can look at 61 for example. It's like when Krishna is basically telling Arjuna like all of the things that need to be done to like why we should fight this. It is basically talking about like the senses under control. Yeah. And so these senses are not what can be driving our actions. And it's this higher understanding that we need to reach in order to like fully understand, I guess.
Brad: Yeah, great. A lot of a lot of great insights in there. One of them, the importance of questioning. So, yeah, as as Ramachan said in that in that video, the quality of a student and particularly the level that a student understands, the degree to which a student understands the material is going to be reflected in the quality of the questions that they ask. And so, we'll see this throughout especially beginning with chapter three, three, yeah, really three through the end of the Gita. The pattern is Arjuna asks a question at the beginning of the chapter, and then the rest of the chapter is Krishna answering the question. You know, there's a couple of variations from that, but that's pretty much the the pattern. Not the pattern in the first two chapters, but but as you point out, verse 54, it's one of the places where Arjuna asks those questions. And, yeah, on 61, thanks for pointing there too. Very important verse. And particularly that phrase, to focus attention on me, right? So we've talked about the the three margas (मार्ग), the three margas (मार्ग), the three paths to liberation. One being Jnana Marga (ज्ञानमार्ग), and another being Bhakti Marga (भक्तिमार्ग), right? Devotion. Devotion to God. And so here we have clearly that Bhakti Marga (भक्तिमार्ग) being, you know, just focus on Krishna's basically saying, you don't need to understand all this stuff, right? You just need to do what what God's telling you to do. Yeah. Good. Amber, you had your hand up a while ago? I know, yeah.
Student 18: Well, it was a point that someone mentioned earlier, but the idea that Arjuna is battling with like doing what is morally right rather than what he considers to be good. I think that's reflective of Kant's ideas where we have a duty to do things that are right rather than things that we may think are good. So I think it's an interesting incorporation of those ideas, especially considering that Krishna is this God who is like the well, the highest being and he's still telling Arjuna that it's his duty to kill despite the contradiction between killing and what we deem as good.
Brad: Right. Yeah. Yeah, Claire.
Student 19: I feel like the majority of the third teaching of discipline and action is Krishna coming from like a non-theistic like rational standpoint almost being like, I understand the moral and like the theology that can come into it, but like you have like a duty. And like in verse four it says the man cannot escape the force of his action by shunning action. He does not attain success by renunciation. I feel like that's him just being like, I understand, you know, what my condition is, but you still have to do for your people. Yeah. Not it's pretty like non-theistic.
Brad: Yeah, I mean, justice isn't going to make itself, right? Yeah. So somebody's got to be the agent for justice. Yeah. Ali?
Student 7: Another thing that's really interesting about duty is I wonder if that is also particularly because of Arjuna's role. Like it says, look to your own in verse 31, look to your own duty, do not tremble before it. Nothing is better for a warrior than a battle of sacred duty. So I wonder if he's just saying that to Arjuna because he is a warrior and that it would be his duty as a warrior to have that kind of a reputation. Or if this is advice that he would give to anyone, even people who aren't warriors if they were asking the same question for some reason.
Brad: Yeah, no, it's a it's a really good point. It does seem like throughout the text that Krishna keeps emphasizing, this is who you are. This is who you are, right? This is everything and so you got to be who you are. And this isn't this isn't anybody's duty, it's your duty, right? So, important point there. Yeah, Brett and Hannah.
Student 17: I feel like going to the point made before this, for the section 43 through 51, you can interpret 51 as either atheistic or theistic when you talk about a place beyond decay. But no matter what, it's sort of Krishna telling Arjuna that he needs to like not be intent on the fruit of his action and be so worried about the outcome, but just focus on his duty and his duty as a warrior.
Brad: Mhm. Definitely some a lot of resonance there as Brett pointed out with the categorical imperative. Yeah.
Student 12: This kind of goes back a bit to what we were talking about earlier, but in 37, it says, if you are killed, you win heaven. And so, I know this is kind of like a what would have happened, but if the actions of Arjuna were like the motivations for killing previously, like without this deeper understanding, would something like heaven ever have been achievable? Like I feel as though there is this lack of understanding going into the fight itself that like makes me believe that like something like that wouldn't have been able to be achieved because of a lack of understanding. And I don't know what other people think about that, but I just thought that was kind of interesting because like maybe it's not acting with the right intentions or having an understanding that allows you to fight in a way that that aligns with like morality in terms of what Krishna is standing for, I guess, but I don't know. That's kind of my interpretation there.
Brad: Mhm. Yeah, good. Yeah, John.
Student 20: Yeah, I thought it was interesting on stanza 55 when he's kind of Krishna was talking about how like when you give up like the desires of your mind and like you become one with yourself, like that's like essentially you're content with who you are. And like that's similar to the section 8 of the Chandogya Upanishad (छान्दोग्योपनिषद्). Like when he makes the connection, he says when someone sleeps, they become one with being, they become their own being. Like essentially meaning like you're closing out all the distractions so that you can just fully being so you can just fully focus on being present in the moment. Mhm. And I think that's tied in here because he says where you're able to like like where you're able to like put away all these distractions, all these desires that we have going on in our mind, then we'll be able to have like good insight going into this, which I think is like the advice Krishna is trying to give to Arjuna currently in the moment because his judgment is so cloud, he has so many things going on in his mind right now. He's just telling to like like ground yourself back to your mind and where your thoughts are and the answer will come to you.
Brad: Be in the moment and and just sort of act with all the information that you have and and yeah, your intentions and those kind of things matter, but you can't know the future, right? So you can't be paralyzed from an inability to know all the outcomes and implications of your actions. Yeah, good. Yeah, Amber.
Student 18: I think going off of that point, I thought an interesting quote was from 38 where they say that greed distorts their reason and blinds them to the sins. The fact that I think it was their father who was blind. And so like a blind father breeds blind sons, so look away in the face of sin. And I thought that was just an interesting way of connecting that like the familial aspect of you would not only just like South Asian culture, but also the Hindu ideas that are displayed here. So like piety and the family connection is seen throughout both sides, I think.
Brad: Yeah, good. Yeah, and also, I mean, so I mean as you're pointing out, the blindness here has a allegorical, you know, metaphorical implication, which is maybe that they're they're blind to the damage that they're causing, they're blind to their own selfishness, they're blind to their own greed. Definitely they're they're blind to their own greed that distorts their reason and blinds them. So yeah, so greed is definitely part of it. And, yeah, so I mean I'd love for us to shift even more towards the metaphorical allegorical reading.
Brad: So, let me take the last 15 minutes. Not for lecture but just to kind of do a little bit of teaching. So, there's another text, another Upanishad (उपनिषद्), Upanishad (उपनिषद्) we didn't read this semester, but probably next time I teach this course, I might include it in the course. But called the Katha Upanishad (कठोपनिषद्). And the Katha Upanishad (कठोपनिषद्) is a dialogue between, you know, teacher and student, most all the Upanishads are dialogue between teacher and student, as here, we've got a dialogue between teacher and student. And in that one, in the Katha Upanishad (कठोपनिषद्), the teacher in that case is death and the student is just young, a young guy. Very wise, but young. And death, Yama, he gives this allegory of a human person. He compares a human person to a chariot with five horses and two people in the chariot. So, he says that the, you know, compare the compare yourself to a chariot, right? And the body, your physical body is your chariot, right? The five horses represent the five senses of seeing, hearing, smelling, tasting, touching. And the the two people in the chariot, basically you've got the the driver, like Krishna, and the the rider, the passenger. Except in the Katha Upanishad (कठोपनिषद्) it's kind of switched. But the the rider is described as the Atman (आत्मन्), the self of all beings, the self, right? So you could imagine it if you think about it from a non-dual perspective, then we've got, you know, Becca and Becca's body, and then inside of Becca is this two individuals, right? You could think about it in terms of an internal dialogue, a dialogue, you know, in in your head between say moral conscience, that voice that says, hey, this is good, this is bad or something like that. And so that would be, you know, Krishna, the voice of Krishna. So that voice of moral conscience that's saying, hey, don't just think about what's good for Becca. I mean, you got to think about what's good for Becca, but you also got to think about what's good for more than Becca, right? And then so that's that voice that's saying, hey, it's not just about you, it's about the whole society and you've got to take both of those into account, right? So not sacrificing yourself without good reason, I guess, right? Because if you sacrifice yourself, you're still sacrificing something that's, you know, unique manifestation of Brahman (ब्रह्मन्). So you want to find, you know, a third way if you can, right? That that strikes that good balance between your particular individuality and what's good or beneficial for society, right? That gives your life meaning and purpose. So we've got the so you've got that metaphor, right? The Katha Upanishad (कठोपनिषद्), so the five horses representing the five senses, the chariot itself representing the body, and then this dialogue, internal dialogue between your ego and moral conscience is the way maybe Freud would say it. And the the Bhagavad Gita quotes the Katha Upanishad (कठोपनिषद्) a couple of times. And so it seems to be taking that allegory and, you know, zooming in if you could say, right? To taking this metaphor and making it more vivid. So maybe that leads us more towards a less theistic, more psychological interpretation of the text. Questions about that? Is that coherent? Okay.
Brad: Gandhi, we should talk a little bit about Gandhi. So Mahatma Gandhi, I assume you've studied a little bit of Gandhi and hopefully some of your classes somewhere along the way, along your education. Gandhi was this kid who lived in India, in the late 18th, late 19th century and died in what, 1948, something like that. And he, yeah, he he never, he didn't read the Bhagavad Gita until he was in jail. Actually, that's like low key common sort of little trope. A lot of folks that didn't read the read the Gita until they were in jail. But he didn't read the Gita until he was in jail. Then when he did, when he was in jail in South Africa, that's when he really discovered, you know, the meaning of it. And the Gita is what drove him to fight for freedom, to fight on the behalf of the poor and the oppressed, to fight on the behalf of those that were victimized, those that lacked freedom, those were victims of injustice, right? Whether it's in South Africa or of course, or of course in India. And, So the this verse, I mean, there's a lot of verses that that emphasize that, but verse 47, just chapter 2 verse 47 that we looked at, right? Be intent on karma (कर्म), on action, not on the fruits of karma (कर्म). But avoid action, avoid action to the fruits of karma (कर्म). But also avoid attachment to inaction, right? So if if somebody around you is being victimized, if somebody around you is being a a bully and is taking advantage of people, right? Krishna seems to be, at least how Gandhi took it, was you can't just stand idly by and allow those injustices to take place. Even if you are not the cause of injustice, that it's not okay to just sit idly by and allow injustices to happen to others, without without taking some sort of action, accordingly. And so this was definitely what this is the impetus very, very strongly behind Gandhi's, you know, non-violent action. So it's action that's non-violent, right? So, but it is action that's non-violent. It's not non-action, it's action that's non-violent. But like many of you, Gandhi was very disturbed by the by the by the allegory itself and the allegory, you know, of situating this within the context of war and battle and killing, right? And yeah, so like I don't know, just kind of tossing that out there, right? That Gandhi wrote extensively and talked extensively about how bothered he was by that. Like why does it have to, why do you have to have this ethical, moral teaching within the context of battle and war and, you know, you know, because you could make the same allegorical points without that, right? So I don't really have any thing to add to that. Any questions or thoughts? Hopefully that was Okay.
Brad: Well, in the minutes we have left, I want to draw a couple of draw attention to a couple more things. One is the the meter. So you'll notice that most all of the verses have four lines, right? So four lines in the translation, four lines in the original also. I mean, it's actually written as two lines, but each line is two halves. So it's written in a particular meter in a, you know, it's a song. So a meter with But as you can see, there's it's not universal. It doesn't apply to all of the verses, right? There are some verses that are considerably longer. For example, verse 70. So you can tell, so verse 70 is in a meter, it's just in a different meter than the rest of the text, right? So if you were listening to it in Sanskrit, if you were to listen to, you know, somebody chanting it, then you would hear that very, very clearly, right? Because everything is following a consistent, steady pattern, and then all of a sudden you get to one verse that stands out as very different, right? So I think scholars are pretty universally agreed on the fact that the those longer verses like verse 70 are far more ancient than the other verses. So, you know, some of those verses we find in the Upanishads, some of them might be taken from the Vedas, some of them might just be taken from older older texts that we've lost. But then we could, so whenever you are reading the text going forward and you come across a verse that's, you know, in a clearly in a different meter, pay a little bit extra attention to those verses and maybe even ask yourself whether the verses around them, you know, preceding and especially following might kind of be elucidating those verses, you know, what we call like an auto commentary on the text. So the text commenting on itself or interpreting itself, which would make sense, especially if those verses were much older, right? And then you're taking this older verse, that's obviously being important enough to retain and then and then adding some other comments to it.
Brad: Another thing I want to draw attention to. I really like Barbara Solar Miller's translation most all of the time, but there's there's something a little bit lost when when we read it in translation and one of them is in verse 72. So this the that particular text, the very last the very last quarter, which is one finds the pure calm of infinity. The word that's used there in Sanskrit is Brahman Nirvana (ब्रह्मनिर्वाण). So this is Nirvana (निर्वाण), I think you probably know is tends to be associated with the Buddha. And so here Brahman Nirvana (ब्रह्मनिर्वाण), so taking these this very, very, you know, Hindu Vedic term, Brahman (ब्रह्मन्), and Nirvana (निर्वाण), which is still, you know, Sanskrit term, but but one that's very clearly associated with the Gita. Nirvana (निर्वाण), we should probably, for those of you don't know, the word Nirvana (निर्वाण), anybody know what the word Nirvana (निर्वाण) means?
Student 21: Afterlife?
Brad: No. Yeah?
Student 12: Enlightenment?
Brad: So, it's associated with enlightenment, but not exactly what the word So the word literally means blowing out the candle, right? So the idea is that here in this in this image, the image that the Buddha gives, your your body is like a a candle, right? And your mind, so you've got the spirit and energy there, right? Matter and matter and energy. So your body is like the material candle and the flame is like the the mind, right? This consuming energy and right, this sort of it's a quote Kant, right? This res extensa temporalis, this thing that exists in time, not so much in space. Yeah, so let's read that verse again with that in mind. So this is the place of the infinite spirit. The word there is Brahman (ब्रह्मन्). So this is the place of Brahman (ब्रह्मन्). achieving it, so that's that, you know, achieving enlightenment, one is freed from delusion. Abiding in it even at the time of death, one finds the pure calm of infinity or Brahman Nirvana (ब्रह्मनिर्वाण) is the the thing that's being attained there. Good.
Brad: Any last thoughts or questions, comments on the text? What do you think of your first experience reading the Bhagavad Gita? Yeah? Okay, cool. Well, nice job to the team leaders. Thanks for getting us kicked off. And see you on Thursday for Gospel John.
[Students packing up, background chatter]
Student 22: I have a question. Since I'll be missing two classes, should I do I need to set up two different meetings with you?
Brad: You can do both at the same.
Student 22: Can I do both at the same time? Perfect.
Brad: Yep.