One naturally feels interested on knowing the greatness of anything. This is a universal truth. When the significance is grasped by the mind then there is a natural inclination and attraction towards it. The wisdom along with knowledge which is going to be described by the Blessed Lord-the royal knowledge and the royal secret too. Royal knowledge meaning the king of all types of knowledge! The highest knowledge is that which acquaints the embodied being with his real nature, imparts knowledge about the Supreme, gives him deliverance from the cycle of coming and going from this world. 'Vidya ya sa vimuktaye' (Knowledge is that which liberates one). That knowledge is actually ignorance which causes one to remain restricted to the world, limits one to just to the body and matters related to it! The knowledge which imparts knowledge of the truth is the actual knowledge, and that which enables the embodied being to directly experience this knowledge in life is the royal secret!

The creation is visible; the movement of nature can be directly seen; the secret is an open and manifested one; but even then it is a secret. Observe the manifestation of Lord Krishna!-in itself it is a mystery! In what manner He manifested, the closed dark cell of the jail, its lighting up, the falling off of the chains of Devaki and Vasudeva, going to Gokul in the night itself, the bringing of Yogmaya from there-all these are the mysteries. Give a careful thought to the episodes relating to the sportive play of the Lord! All the sportive plays are in themselves a mystery; further more, even sitting on the chariot of Arjun as a charioteer is also a mystery! All these are the mysteries, of course. But in this chapter in regard to His own nature Lord Shri Krishna has given very far-reaching, very deep indications, at places in very clear terms. He has expressed that profound secret. That is why the described expressions in this chapter are the royal secret, the king of all secrets!

'Pavitramidamuttamam'-absolutely pure and supremely the best! The name of the Lord taken with simplicity purifies even the impure mind. Here the inspiration relates to His essential nature. Thinking and reflecting on it undoubtedly expedites the purification of the impure inner-self. In simple terms, if you give importance to the world then thoughts will be concentrated on the world; the result of which will be impurity, agitation and veiling! Concentrate your thoughts on the essential nature of the Lord. The inspiration described in this chapter of the Gita is without doubt the best amongst all the knowledge and secrets! Deliberate on this aspect as to what could be superior to the real nature of divinity. Think and Accept this supremacy in your own life. Life will become wonderful; have faith. Start giving practical shape to this very aspect! This is not the truth to be lived later on, but has to be practised right now! The direct benefit in the form of destruction of the accumulated predispositions, deformities along with mental peace can be simultaneously experienced (pratyaksavagamam).

One has been blessed with human birth! Protect yourself from unrighteousness. That which causes the mind to lose its peace, and by accumulating impurities and agitations inside takes one away from the Lord. That is unrighteousness. This Royal knowledge is a guarantee of purity, peace and of the nature of the Lord; that is why 'dharmyam' it is in accordance with righteousness. Nobody should think that it is difficult to follow and should get dejected by assuming that how is it possible for them to attain this state? 'Susukham' can be practised with ease. The matter is straightforward and clear. Learn about the nature of the divine, hear about it and reflect on it! When one realizes that the apparent creation is not all but the Lord is all in all, then the importance of the Lord and not that of the world will be entrenched in the mind. This is a universally accepted truth; the interest will grow in accordance with the importance of any matter. Where the interest develops, that task becomes easier to perform. What a sweet inspiration this is!

If one involves one's mind in the world or performs any dedicated religious activity with an eye on worldly attainment, the result will be perishable (antavattu phalam Gita 7/23); but by practising the divine knowledge the result is 'avayayam' imperishable. The Lord is imperishable. How can the reward of His thoughts and His knowledge be destructible? But it is surprising. What an excellent, imperishable result! So easy to practise, yet one is not able to assimilate it in life; Why? The answer follows in the grave tone of the preacher of the Gita