Chapter 4: Beyond Justifications
“Hence, O Krishna, it is not worthy of us
to kill the sons of Dhritarashtra - our own kinsmen.
For how can we gain happiness
By killing our own people?
“Even though these people,
whose sensibilities are already ravaged by greed,
cannot see the wrongness of destroying their own people
and the sin of betraying their friends.
“But Krishna! Why should not we,
who are aware of this sin
and can see the wrongness that comes from doing this,
“As the clan weakens,
its virtuous traditions decline,
and many transgressions arise within it.
“As these transgressions increase,
the women of the clan become corrupt.
And once our women are corrupt, O Krishna,
descendant of the Vrishni clan,
spurious births take place.
“These spurious offspring, these destroyers of the clan,
are simply doors to hell.
And their forefathers also fall
because the ritual offerings to them
have been forgotten.
“The good and ancient traditions of the clan and its lineage
disappear because of these defects
caused by such clan-destroying offspring.
“O Krishna, those who have lost their noble clan traditions
dwell countless time in hell.
Thus I have heard.”
This morning you said that the Gita is a scripture of psychology and not a spiritual scripture. But you also explained that there is always a part of Rama, the hero, in Ravana, the villain, and Ravana, the villain, in Rama, the hero. So isn’t it also possible that there is some part that is spiritual in this scripture of psychology?
Spirituality, in my view, is an experience that cannot be articulated. Indications can be given, but indications are not articulation. The moon can be pointed to with a finger, but the finger is not the moon.
When I say that the Gita is a work of psychology, I don’t mean that it is something like Freud’s psychology. Freud’s psychology stops at the mind. It gives no pointers whatsoever towards what is beyond the mind. Mind is the end - beyond that nothing else exists. The Gita is the kind of psychology that points towards the beyond, but the pointing itself is not what actually exists beyond.
The Gita is indeed psychological, but through that psychology, indications are made towards the self, towards spirituality, towards the ultimate existence - yet this does not make the Gita a spiritual text. It is only a milestone, a sign with an arrow pointing towards the ultimate destination. But it remains just that: a milestone. It is not the destination.