इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ | एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत
iti guhyatamaṃ śāstramidamuktaṃ mayānagha . etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata
無罪者啊，此最奧秘之教義，吾已宣說。婆羅多後裔啊，領悟此理者，將變得智慧，且其職責亦已圓滿。
O sinless one, this most secret scripture has thus been uttered by Me. Understanding this, one becomes wise and has his duties fulfilled, O scion of the Bharata dynasty.
「 गुह्यतमम् 」意為最深奧之秘密。「 बुद्धिमान् 」在此指證悟「阿特曼」（Atman，真我）者。此偈頌讚揚了證悟真我之知識，此知識能使人從生死輪迴中解脫，並擺脫「業」（Karma）之束縛。若此至深教誨得以正確理解、認識或證悟，便能使人獲得智慧與啟迪。此後，他將無所不知，無所不求。他已達生命之目標，人類存在之目的。他的旅程已至終點，求證真我之努力已告完成。他已臻於圓滿，對至高存有擁有完整之知識，獲得「梵智」（Brahma Jnana）。他活在神聖意識之中，處處見真我，居於「梵」（Brahman）中，視一切活動為神聖之戲。當一人證悟「梵」時，他便已履行了生命中所有職責，從「業」之束縛中解脫。他成為「耆萬穆克塔」（Jivanmukta，生前解脫者），一位超越身體意識、自然三德（Gunas）、三種意識狀態（清醒、夢境、深眠）、對立兩極以及生死輪迴的覺者。他深知輪迴已滅，當為之事已成，生命最高目標已達，再無他事可為或可學。他已領悟生命之深奧奧秘——宇宙之謎。他是一位「薩爾瓦維特」（Sarvavit），即全知者。整部《吉塔》被稱為科學，然此處僅第十五章被宣稱為科學，以示其崇高。第十五章蘊含《吉塔》、《奧義書》及《吠陀經》之精髓。此乃從《吠陀經》之乳中提煉出之酥油。經云：「知菩提樹者，即知《吠陀經》」（XV.1）。主亦云：「吾乃一切《吠陀經》所應知者」（XV.15）。唯當人如上所述，知此科學，方能變得智慧，否則不能。無論最高種姓之婆羅門有何職責，當其證得真我之知識時，一切皆已完成。所有行動皆歸結於知識（IV.33）。此乃生命之圓滿，尤其對婆羅門而言，因其唯有藉此方能圓滿所有職責，否則不能，如《摩奴法典》所言。阿周那，你已從我處聽聞此至高存有之真理，你是一位幸福之人，你已完成所有職責，你已證悟真我。主克里希那使用「 अनघ 」（Anagha，無罪者）和「 भारत 」（Bharata，婆羅多後裔）二詞，暗示即使普通人知此第十五章亦能證得真我之知識，成為「 कृतकृत्यः 」（Kritakritya，圓滿職責者），更何況阿周那乃無罪且生於具神聖稟性之高貴家族。主使用「 अनघ 」一詞，亦指出知「梵」之導師應僅將此最深奧之秘密（真我之科學）傳授予心無雜染、心意平靜、具備四種解脫之道之合格者。心意不淨者將無法領悟真理。罪惡之人以其扭曲之智識，將會歪曲真理，從而為自己及其追隨者鋪設毀滅之路。故，在光榮之《薄伽梵歌》奧義書中，永恆之科學、瑜伽之經典、室利克里希那與阿周那之對話，第十五章「至高精神之瑜伽」至此結束。
Guhyatamam Most profound secret.Buddhiman means here a knower of the Self or Atmart.The knowledge of the Self which gives emancipation from the round of birth and death? and freedom from the bonds of Karma is eulogised in this verse. If this most profound teaching is rightly understood? known or realised? it makes a man wise and gives him illumination. After this there is nothing left for him to know or strive for. He has reached the goal of life or the aim of human existence. He has arrived at the end of his journey. His endeavour for Selfrealisation is over. He has attained perfection. He has complete knowledge of the Supreme Being. He gets Brahma Jnana. He moves in the consciousness of the Divine. He beholds the Self everywhere. He lives in Brahman. He regards all activities as His divine play.When one realises Brahman? he has discharged all the duties of life. He is liberated from the bonds of Karma. He becomes a Jivanmukta or illumined sage who has transcended the bodyconsciousness? the three alities of Nature? the three states of consciousness (wakeful state? dream and deep sleep)? the pairs of opposites and the cycle of birth and death. He knows fully well that rirth has been destroyed? that what has to be done has been accomplished? that lifes highest goal has been reached and that he has nothing more to do or to learn. He has understood the profound mystery of life -- the riddle of this universe. He is a Sarvavit or allknower.The whole of the Gita is called science? yet the fifteenth discourse alone is here declared as the science for the sake of eulogising it. The fifteenth discourse contains the intessence of the Gita? the Upanishads and the Vedas. This is the butter churned from the milk of the Vedas. It has been said that? He who knows the peepul tree knows the Veda (XV.1). The Lord has also said? It is I Who am to be known by all the Vedas (XV.15). Only when a man knows this science as taught above does he become wise -- but not otherwise. Whatever duty a Brahmana of the highest birth has to do? all that has been doen when one attains the knowledge of the Self. All actions in their entirety culminate in knowledge (IV.33). This is the fulfilment of the birth? particularly of a Brahmana because the twicorn accomplishes all his duties only by attaining to this? but not otherwise? says Manu Smriti.As you have heard from Me this truth about the Supreme Being? you are a happy man and you have done all your duties you have attained Selfrealistion.By using the words Anagha and Bharata? Lord Krishna hints that even when an ordinary man who knows this fifteenth discourse can attain knowledge of the Self and become a Kritakritya? then what to say of Arjuna who was sinless and who was born in a noble family with divine attributes The Lord? by using the word Anagha? also indicates that the Guru who is a knower of Brahman should instruct the most profound secret (the science of the Self) only to alified persons who are free from impurities of the heart or tossing of the mind? who are calm and endowed with the four means of salvation. The man of impure mind will not be able to grasp the truth. The sinful man with his perverted intellect will distort the truth and thus pave the way for the destruction of himself and his followers.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fifteenth discourse entitledThe Yoga of the Supreme Spirit. ,,