Vedanta is no religion in the ordinary concept of the term, which implies the formalistic observance of some physical and mental discipline, in some House of God, during a specific day of the week, for a prescribed length of time. If we consider religion as an “Art of Right Action,” then Vedanta is indeed the noblest of religions, because it provides a scientific explanation for the entire way of right living. Krishna here glorifies it: “THIS IS THE ROYAL SCIENCE, THE ROYAL MYSTERY, PURE AND VERY HIGH.”

Even if there be a Science, royal in its import, deep in its profundity, and “supreme in its purifying effect,” unless it be available for our comprehension, it is almost useless. Here, Krishna promises that it is “CLEARLY COMPREHENSIBLE,” since it can be apprehended directly by an immediate experience of the Self.

Also it is a science “pertaining to Dharma” (Dharmyam). The term Dharma has already been explained. Man is nothing but a parcel of minerals in their gross and subtle states, if the Conscious Principle were not blessing them with awareness. This Awareness, called the Self, is then the Dharma of man, the Principle of Life in him. the Spiritual Science, that the Lord of Vrindavana promises to enunciate in this chapter, is neither the physical science of the biology of the objects of the world, nor the science of psychology that explains the field of emotions and thoughts — but the Science of the Self, the deepest essence in each individual.

VERY EASY TO PERFORM — Religion is a subjective technique to be pursued and accomplished by each in himself. If this great science, into which Lord Krishna is proposing to initiate Arjuna, is an extremely difficult proposition in life, then, naturally, it is a futile philosophy. The poverty of a country is not removed by the declaration of its scientists that there are inexhaustible quantities of unclaimed gold, awaiting free transportation, on Mars! In order to remove this vague fear, it has been fully confirmed that the technique of self-integration and the ultimate gaining of complete mastery over oneself is an art easy to master for the sincere and the diligent.

Even if it be easy, no intelligent man can pursue the path, if the gain acquired thereby is perishable and temporary. It is endorsed here that the gains acquired through a faithful pursuit of this Royal Science of self-development and self-mastery are “OF AN IMPERISHABLE NATURE.” To realise the Self is to become the Self, the Eternal, the Infinite Reality behind the phenomenal world of appearances.

AS A CONTRAST TO THOSE WHO ARE SEEKING, THE DESTINY OF THOSE WHO ARE NOT SEEKING THE IMPERISHABLE IS DECLARED TO BE THE DISTURBED LIFE OF SAMSARA:

And that is raja-vidya, the Sovereign Knowledge, the kind among sciences because of the abundance of its radiance. Indeed, this knowledge of Brahman shines most brilliantly among all kiinds of learning [The word raja means a king, or figuratively, the greatest; or, derived from the root raj, to shine, it may mean shining.-Tr.] So also, idam, this; is raja-guhyam, the Sovereign Profundity, the kind among profundities; uttamam, the best; pavitram, sanctifier. This knowledge of Brahman, which sanctifies all things that purify, is the greatest. Shine it reduces to ashes in a moment (the results of) all actions-righteous, unrighteous and others-together with their roots, accumulated over many thousands of births, therefore, what to speak of its sanctifying power! Besides, it is pratyaksavagamam, directly realizable, directly perceivable like happiness etc. Even though possessed of many qualities, a thing may be noticed to be contrary to righteousness. The knowledge of the Self is not opposed to righteousness, in that way, but it is dharmyam, righteous, not divorced from righteousness. Eeve so, it may be difficult to practice. Hence the Lord says it is susukham, very easy; kartum to practise, like the knowledge of the distinction among jewels. It is seen (in the world) that, actions which require little effort and are accomplished easily yield meagre results, whereas those that are difficult to accomplish yield great results. Thus the contingency arises that this (knowledge of Brahman), however. which is easily attained, perishes when its result gets exhausted. Therefore the Lord says it is avyayam, imperishable. From the point of view of its result, it is not perishable like (the results of) actions. Hence the knowledge of the Self should be highly regarded.