इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५.२० ॥

iti guhya-tamam śāstram-idam-uktam mayā’nagha |
etad-buddhvā buddhimān-syāt-kṛtakṛtyaś-ca bhārata || 15.20 ||

Wisdom – the hidden essence of all scriptures

Krishna concludes:

Thus is revealed to you by Me, the greatest secret of all śāstras, O sinless soul. Knowing this well does the seeker become wise and fulfilled.

Thus, says Krishna, he has divulged the best of the scriptural secrets and enunciation. The purāṇas and allied scriptures have a great deal to say about fourteen worlds, the heavens and the hells. But the net result is confusion. In front of all these possibilities and potentials, what is the plight of the seeker?

Those who are addicted to the purāṇa lore are faced with despair, confusion and fear. Are we in the middle of an ageless past and endless future, making neither return nor further journey possible? Such a situation is most saddening.

But they too are held as śāstras. Krishna, in contrast, says what he tells Arjuna is the most hidden essence of all śāstras. His words are fully scriptural, and as such, one does not have to look for any other scriptural source or relief. Guhyatama means the best and the deepest of all secrets. One has to understand that it is so, giving it the right place and allowing it to enrich and fulfill him.

Right knowledge of what Krishna says will make one wise and the wisdom also brings fulfillment. When such an outcome is had, nothing more will be there to be gained.

As the dialogue extends, Krishna has to hold the attention of Arjuna. So he gives a personal touch to his words often. It is to convey a note that will make the listener attentive. Describing his words as most valuable, highest, greatest of all secrets, etc. Krishna is drawing Arjuna’s attention. Such words are used elsewhere also. He had begun the fourteenth chapter with the words:

Again, I am telling you that wisdom, which is the best of all. By knowing this have all Sages attained the Supreme perfection.

As he proceeds, Krishna will again speak in comparative and superlative degrees, while describing the place and importance of his gospel. True to his role as a narrator, Vyāsadeva records not alone Krishna’s words and phrases, but also how he enthuses Arjuna emotionally. The personal note is no doubt preserved and strengthened. Is not spiritual wisdom, in truth, hidden and inaccessible to ordinary people? Or else, it would have been known to all and followed by many!