In recent months, some of the state governments have declared their intention to include Bhagavad Gita in the school curriculum. There is even a proposal to introduce it in schools, all over India. This proposition has understandably evoked sharp reactions, both in favour of and against this move.
Teachings of the religious scriptures like Bhagavad Gita are gradually gaining importance as ethical practices and moral values of the society are going down, day by day. There is no doubt that Gita is an unparalleled treatise of philosophy and religion, which can provide a badly needed direction to the thought process of today’s youth. It is a storehouse of not only spiritual but also worldly knowledge. Initiation into the philosophy of Gita at a young age would not only inculcate good habits in the students, but would also motivate them to study it further, at a later date. Bhagavad Gita teaches noble principles of righteous behaviour. The universal doctrines of selfless service, renunciation of ego ; and the honest pursuit of one’s calling in life can certainly make one a better human being. But any hasty decision with regard to compulsory teaching of Bhagavad Gita in schools can be more harmful than beneficial. Before making any such decision in this land of huge diversity, all its pros and cons would have to be considered by the education experts and other men of learning. It has to be ensured that the invaluable lessons of human behaviour are not lost in the social disharmony, political competitiveness or in the religious rigmarole.
If any impulsive decision in this regard is taken at state or national level, there can be many consequences. Moreover, there would be many practical difficulties in implementing such a decision. Being a text of profound philosophy, various shlokas of Gita have been interpreted, by different scholars, differently. Such a variety of nuanced expressions and opinions can confuse the uninitiated teachers and the tender minds of the students.
It would be virtually impossible to find appropriate teachers for imparting spiritual knowledge. Teaching Bhagavad Gita is not the same thing as delivering lectures on mathematics, geography or history. Can ordinary teachers in schools be intellectually equipped enough to appreciate the metaphysical concepts of this philosophical treatise ; and further make their pupils understand the deep meaning of terms like atman, paramatman and yoga etc. The abstract ideas like attaining moksha can be misunderstood by the teachers and students alike.
Theoretically knowing about the teachings of the Gita is one thing, and imparting them to the children is another. If the teachers themselves do not realise the core values of the Bhagavad Gita like equality of the mankind, equanimity of the mind and unattached work etc. ; how can they inculcate these values in the students ? How can such teachers convey the essential message of the Gita that serving creation of the God, is serving the God himself ? Therefore, first the teachers would have to be sensitised so that they are able to impart knowledge of the Bhagavad Gita at different depths of understanding, at different levels of classes.
Coercion in anything often proves to be counter-productive. Compulsion in spiritual education can be still worse. In schools, children may not be mature enough to critically examine and rationally evaluate whatever is being taught to them. When unable to understand the real meaning and the underlying idea of the verses, the students may tend to memorise them. Simply cramming, without comprehending the sense of the verse, would feel like a burden. Instead of appreciating the real import of this great work, the students will consider it as an annoying task. Such a resentment can create a vague disinclination towards the great cultural heritage of ancient India, in the minds of future generations. What is required at that age, in fact at any age, is not to learn verbatim the Sanskrit shlokas, but to imbibe the values propagated in these words of supreme wisdom. Therefore, instead of any compulsive indoctrination, learning of Bhagavad Gita should be more as voluntary participation.
Debate in favour of and against the compulsory introduction of Gita teachings continues. In fact Sri Krishna has himself answered many of such questions in shlokas from 18.67 to 18.69. He has declared that imparting the knowledge of Gita to his devotees, was the highest devotion to him. But he has also warned that Gita gyana should never be spoken to anyone who is devoid of austerities, who has no devotion in him, who speaks ill of him ; or who does not want to hear it. In other words, Gita should be taught to those who have faith, devotion, discipline ; and who are willing to learn. Bhagavad Gita should, therefore, not be thrust upon anyone. It can be kept as an elective subject so that those who are really keen are benefitted from this ocean of wisdom.
To conclude, no purpose can be served by the rote learning of Gita verses by the students. Instead of memorising shlokas by heart, the students should be encouraged to understand their real meaning ; so that they can rise above the sickening materialism on the one side, and repulsive religious superstitions on the other.
