Essence Of Bhagavad Gita – Sri Ramana Maharshi

A devotee once complained to Bhagavan Sri Ramana Maharshi that it was hard to keep all 700 verses of the Bhagavad Gita in one's memory and asked whether it would not be possible to pick out the most important verses for remembrance. Bhagavan accordingly selected 42 verses which he arranged in an appropriate order.

Further asked if any of these could be regarded as the most essential, he mentioned Book X, v. 20, that is the verse which comes fourth in his enumeration : "I am the Self, Oh Gudakesa, dwelling in the heart of every being; I am the beginning and the middle and also the end of all beings."

Essence Of Bhagavad Gita

This body, Oh son of Kunti, is called the kshetra (field); Him who knows it, the Sages call, the kshetrajna (Knower of the field). (Bhagavad Gita xiii. 1.)

Know Me also as the Knower of the field in all the fields, Oh Bharata: knowledge of the field and of the Knower of the field I deem to be true Knowledge. xiii. 2.

I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings. x. 20.

Of those born the death is certain, and certain the birth of those dead: therefore for what none can prevent thou should not grieve.  ii. 27.

Never is He born nor does He die; nor, having been, ceases He any more to be: unborn, abiding, eternal, ancient, He is not slain when the body is slain. ii. 20.

Not to be cleft is He, not to be burnt is He, not even to be wetted nor yet to be dried is He: abiding He is and all-pervading, stable, immovable, and from everlasting, ii. 24.

Know That to be indestructible whereby all this is pervaded; of this Immutable none can work destruction. ii. 17.

Of the non-existent there is no being, and of what exists there is no not-being; the definite ascertainment of both is seen by the Seers of the Essence of Truth. ii. 16.

As ether everywhere present is not polluted by virtue of its subtlety, even so the Self abiding everywhere is not polluted in the body. xiii. 32.

 Nor sun nor moon nor fire illumines It: and whither having gone men return not, That is My Supreme Abode. xv. 6.

Unmanifested, Imperishable is this called; and this they proclaim the Supreme State, from which when once attained they return not, That is My Supreme Abode, viii. 21.

Without pride, without delusion, victorious over the blemish of attachment, ever abiding in the Self, their desires abandoned, released from the pairs called pleasure and pain, they go undeluded to that Immutable Abode. xv. 5.

He who forsakes the ordinances of the Scriptures, and acts under the influence of desire, attains not perfection, nor happiness, nor the Supreme State. xvi. 23.

He who sees the Supreme Lord dwelling alike in all beings, perishing not as they perish, he it is who sees correctly. xiii. 27.

 By devotion alone, without ‘otherness’, Oh Arjuna, can I be known, seen and in essence entered, Oh Parantapa. xi. 54.

The faith of every man, Oh Bharata, accords with his essential character; man is instinct with faith: as that wherein a man has faith, so is he. xvii. 3.

He that has intense faith, and to that faith being devoted has the senses controlled, gains Knowledge; and having gained Knowledge he swiftly attains Supreme Peace, iv. 39.

To those who are self-attuned and who worship Me with loving devotion I give that union with understanding whereby they come to Me. x. 10.

Out of compassion for them and abiding in their Self I destroy with the resplendent Light of Knowledge their darkness born of ignorance. x. 11.

 In those in whom ignorance is destroyed by Knowledge of the Self, Knowledge like the sun illumines That Supreme. v. 16.

High, they say, are the senses; higher than the senses is the mind; and higher than the mind is the understanding; but one who is higher than understanding is He. iii. 42.

Thus knowing Him to be higher than the understanding, steadying the self by the Self, Oh thou strong of arm, slay the enemy in the form of desire, so hard to overcome, iii. 43.

Just as a burning fire makes ashes of its fuel, Oh Arjuna, even so does the Fire of Knowledge make ashes of all works, iv. 37.

Him whose every enterprise is without desire or motive, whose actions are burnt up in the Fire of Knowledge, the wise call a Sage. iv. 19.

All around the austere Sages, free from desire and wrath, who have subdued their mind and have realised the Self, radiates the beatific Peace of Brahman. v. 26.

Little by little one should realise tranquillity, by judgment with a steadfast purpose; making the mind abide in the Self, one should think of nothing at all. vi. 25.

Towards whatsoever the mind wanders, being fickle and unsteady, there from it should be withdrawn and brought under the sway of the Self alone. vi. 26.

The saint who devoutly seeks Liberation, with the senses, mind, and intellect subdued, without desire, fear, or wrath, is indeed ever Liberated. v. 28.

He who is steadfast in yoga and looks on everything impartially, sees the Self dwelling in all beings, and all beings in the Self. vi. 29.

I undertake to secure and protect the welfare of those who without ' otherness' meditate on Me and worship Me, and who ever abide thus attuned. ix. 22.

Of these the Jnani, who is ever attuned, whose devotion is centred in Me, is the most excellent; because to the Jnani I am exceedingly dear and he is dear to Me. vii. 17.

At the end of many births the Jnani finds refuge in Me, recognizing that Vasudeva is all. Such a high Soul is very hard to find. vii. 19.

When one puts away, Oh Partha, all the desires that are in the mind, and in the Self alone, by the Self, is well satisfied, then is one called a man of steadfast wisdom, ii. 55.

That man attains Peace who, having cast away all desires, remains without longing, devoid of 'I' and ‘mine’ ii. 71.

He by whom the world is not disturbed, and who is not disturbed by the world, free from exultation, impatience, fright, and agitation — he is dear to me. xii. 15.

He who holds honour and dishonor equal, equal the friendly party and the foe, who has renounced all enterprise — he is said to have transcended the gunas. xiv. 25.

The man who revels here and now in the Self alone, with the Self is satisfied, and in the Self alone is content — for him there is no work to do. iii. 17.

For him there is no purpose either in doing work or in leaving it undone ; nor is there in all beings anything which serves him as a purpose. iii. 18.

Content to take what chance may bring, having transcended the pairs of opposites, "free from ill-will and even-minded in success or failure, though he works he is not bound. iv. 22.

The Lord, Oh Arjuna, dwells in the Heart of every being and His mysterious power spins round all beings as if set on the wheel. xviii. 61.

To Him alone surrender, Oh Bharata, with all thy being; by His Grace shalt thou obtain Peace Supreme, the Abode Eternal. xviii. 62.

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The Essence of Self-Realization: Bhagavad Gita X.20 and the Teachings of Ramana Maharshi

In the vast ocean of Hindu philosophy, the concept of the Self (Atman) as the ultimate reality is a cornerstone. Among the 700 verses of the Bhagavad Gita, verse X.20, highlighted by Bhagavan Sri Ramana Maharshi, succinctly captures this profound truth. The verse states:

"I am the Self, O Gudakesa, dwelling in the heart of every being; I am the beginning and the middle and also the end of all beings."

This single verse encapsulates the essence of Hindu teachings, which revolve around recognizing the divine Self within and realizing its universal presence. Let us delve deeper into its significance by exploring the teachings of Ramana Maharshi, other Hindu sages, and the relevance of this wisdom in our modern lives.

The Universality of the Self in Hindu Philosophy

The verse Bhagavad Gita X.20 emphasizes that the Self (Atman) is not merely an individual or limited phenomenon but the ultimate substratum of existence. The Atman is identical to Brahman, the supreme reality, as reiterated in the Upanishadic mahavakya (great saying): Tat Tvam Asi ("Thou art That").

Lord Krishna addresses Arjuna, calling him "Gudakesa" (the conqueror of sleep), a symbolic reminder for all seekers to awaken from the sleep of ignorance (avidya). By understanding the Self as the origin, sustenance, and culmination of all existence, the verse unifies the cosmos and individual consciousness.

Ramana Maharshi’s Interpretation

Bhagavan Ramana Maharshi, one of the most revered spiritual teachers of the 20th century, devoted his teachings to the quest for Self-knowledge. He emphasized the practice of Atma Vichara (Self-inquiry), where the seeker continuously contemplates the question, "Who am I?" For Maharshi, the realization of the Self was not an intellectual pursuit but an experiential reality that transcends all mental constructs.

His highlighting of Bhagavad Gita X.20 underscores the importance of recognizing the Self as the indwelling presence in all beings. He explained that the Self is not confined to any one form or being—it is universal and eternal, beyond time and space. In this light, the verse offers a direct pointer to the practice of Self-realization.

Similar Teachings by Other Sages

Hinduism is replete with the teachings of sages who have spoken of the Self as the essence of life and existence:

1. Adi Shankaracharya
   The great Advaita philosopher Adi Shankaracharya proclaimed the non-dual nature of reality. His Vivekachudamani states:
   "The Self is infinite and exists as the witness of all. Realizing this, one becomes free from bondage."
   Like Krishna’s verse, Shankaracharya’s teaching points to the Self as the eternal witness that pervades all beings.

2. Swami Vivekananda
   Swami Vivekananda stressed the divinity inherent in all beings:
   "Each soul is potentially divine. The goal is to manifest this divinity within."
   This aligns with the Gita’s assertion that the Self resides in every heart, urging humanity to recognize its innate divine potential.

3. Ramakrishna Paramahamsa
   Ramakrishna taught through parables, often reiterating that God and the Self are one. He once said:
   "The same God resides in the heart of all creatures. He is the in-dweller of every soul."
   This resonates deeply with Krishna’s declaration in X.20.

The Benefits of Understanding the Self

1. Inner Peace
   Realizing the Self leads to a profound sense of peace and contentment. The Bhagavad Gita (6.15) declares:
   "The yogi, meditating on the Self, attains the ultimate peace which resides in Me."
   This peace arises from detachment, as the realized person knows they are beyond the transient fluctuations of the material world.

2. Unity and Harmony
   Recognizing the Self in all beings fosters compassion and unity. The Gita (6.29) states:
   "The yogi sees all beings as the same in the Self and himself in all beings."
   This vision dissolves differences, reducing conflicts and promoting universal brotherhood.

3. Freedom from Fear
   Understanding the Self as immortal liberates one from the fear of death. The Gita (2.20) explains:
   "The Self is never born, nor does it ever die. It is eternal and indestructible."
   This knowledge transforms one’s approach to life and death, instilling courage and resilience.

Modern-Day Relevance

In the 21st century, humanity faces existential crises, ranging from environmental degradation to mental health challenges. The teachings of the Self provide a timeless remedy to these issues:

1. Stress and Anxiety
   The modern lifestyle often alienates individuals from their inner selves, leading to stress and mental unrest. The practice of self-inquiry and meditation, as advocated by Ramana Maharshi, offers a path to reconnect with the Self, alleviating anxiety and fostering well-being.

2. Sustainable Living
   Understanding the interconnectedness of all life encourages sustainable living. When one realizes that the Self is the same in all beings, exploiting nature or harming others becomes unthinkable.

3. Universal Ethics
   In an increasingly divided world, the recognition of the Self in all fosters universal ethics. The Gita’s message of Vasudhaiva Kutumbakam (the world as one family) becomes a guiding principle for global harmony.

Practical Applications

1. Meditation and Self-Inquiry
   Practicing meditation and techniques like Atma Vichara can help seekers experience the truth of the Self. Regular practice leads to greater clarity and awareness.

2. Scriptural Study and Reflection
   Studying the Bhagavad Gita and Upanishads provides intellectual understanding, while reflecting on verses like X.20 deepens experiential realization.

3. Service to Others
   Serving others with the awareness that the same Self resides in them aligns one’s actions with the divine principle of unity.

Universality of the Teaching

The teaching of the Self transcends religious and cultural boundaries. Mystics and philosophers across traditions have echoed this truth:

1. Sufi Mysticism
   The Sufi poet Rumi said:
   "You are not a drop in the ocean; you are the entire ocean in a drop."
   This mirrors the Gita’s teaching of the Self as the infinite within the finite.

2. Christianity
   The Bible states:
   "The Kingdom of God is within you." (Luke 17:21)
   This is a direct parallel to the Hindu teaching of the Self residing in the heart.

3. Modern Psychology
   Carl Jung’s concept of the collective unconscious and the exploration of the Self in psychoanalysis resonate with the Gita’s insights into the universal Self.

Conclusion

Verse X.20 of the Bhagavad Gita, as selected by Bhagavan Sri Ramana Maharshi, stands as a luminous beacon of spiritual wisdom. It reminds us that the Self is the ultimate reality, dwelling in the heart of all beings and encompassing the entirety of existence.

By embracing this truth, we transcend the limitations of ego and ignorance, unlocking a life of peace, unity, and fulfillment. In the words of Ramana Maharshi:
"The Self is here and now; it is the only Reality."

Let this timeless teaching guide us in our journey, inspiring us to live with awareness, compassion, and a sense of universal belonging.