The needless controversy on Bhagwad Gita has not only surprised me but has also hurt me somewhat. The observations of a court in the Siberian city of Tomsk are most absurd and any attempt to liken this scripttture to Adolf Hitler’s Mein Kampf is both blasphemous and an act arising out of total ignorance.
The Russian government must immediately intervene in the matter and set the record straight. How can Bhagwad Gita, which among other things is a symbol of the triumph of the Good over evil and advocates commitment to duty, be regarded as something evil? It is totally unheard of that such an observation can be made about this Holy book.
The BJP is also needlessly trying to add fuel to the fire by demanding that the Gita should be made a National book. The Bhagwad Gita is more than a National book. It is in the hearts and minds of most Indians and does not need any certification of being classified as a National book.
But what saddens me the most is that while the focus should be on getting these views on Bhagwad Gita changed in Russia and the possible ban lifted, some intellectuals are trying to give the whole controversy a different colour altogether. In newspaper and TV debates, questions are being asked on how Gita can be singularly made a symbol of India and why should a similar status be not given to other Holy books like the Bible and the Quran. It is just petty politicking as there should be no scope of bringing other holy books in this controversy.
The issue is the ban on Gita and where does the Bible or the Quran come in. And why other Holy books should be dragged in the controversy when there has been no mention of them in the case going on in Siberia. Indian politicians want to make everything look secular even when there is no need for such a prescriptttion in this particular instance.
Many top philosophers of the world have followed Gita. Immanuel Kant’s thesis of “duty for the sake of duty” is nothing but a replication of the thoughts in this Holy book, which has a discourse by Lord Krishna as part of its narrative, “Nishkam Karma Yog.” Gita is in a way not a book on which religions can be based but it teaches us the way of life, the essence of the Hindu philosophy. It is neither communal nor provocative but gives a call to fight against injustice even if it is against one’s own relatives or blood brothers. It is a book, which gives out complete knowledge and does not get bogged down by religion or any such consideration. It is truly a great book.
The Indian government must without any delay take up the matter with its Russian counterparts and get the record straightened up. Russians should know that the ties between the two countries have been very long and cordial and they could be affected if this ban is implemented. For those who have not read the Gita, they do not know what they have missed. It is sheer education flowing out from an enlightened mind and it certainly does not preach hatred of any kind. We must uphold the dignity of this Holy Book.
Politicians diverting from the main issue and taking the different turn, its because they never understood the concept of Bhagawadgita, They never learnt nishkama karma, what they know is sakama karma, experts in cashing the controversies, Regd ban on Gita in Russia, the country has to study Gita well again and again, as its not so easy to understand the hidden values,
I am sorry to say..are they proving, they dont deserve it..!!??
First of all Bhagvat Gita is not a book, it is way of life, we call it Bhagvat GIta and some call it Quran and some Bible, when it is a way of life in good sense, then what is baned, the mere banning of one version will not have any result, they may ban Gita, but still they will be reading it in the form of Bible in church and as Quran in Masjjid, let us not mind this, let not our energy go in vain for this trifle, we hindus are known for our patience and calmness, just ignore,,,,,,,, should not we be more intrested in the content, then the title,,, all are equals as rightly said in Gita,,,, Chp-5,St-18.
vidya-vinaya-sampanne brahmane gavi hastini suni caiva sva-pake ca panditah sama-darsinah