This verse shifts from philosophical argument to something closer to mystical poetry. After the systematic enumeration of the Self's attributes, Krishna suddenly admits: and yet, hardly anyone truly knows it. The Self is ashcarya — a wonder, a marvel, something that provokes astonishment. Some rare individuals see it directly and are amazed; others speak of it with wonder; others hear of it with wonder. But even after all this seeing, speaking, and hearing, the Self remains fundamentally elusive. Shankara reads this as confirming the Self's transcendence of all ordinary means of knowledge: it cannot be fully grasped by perception, speech, or learning. It can only be known through direct, non-dual realization. Ramanuja sees the wonder as the soul's intrinsic mystery — even among the wise, very few truly comprehend the soul's nature and its relationship to God. The Bhakti tradition hears an invitation to devotional humility: the Self is so marvelous that even lifetimes of study cannot exhaust its mystery; only grace can reveal it. Abhinavagupta would recognize the wonder as the Self's self-astonishment — consciousness amazed at its own nature. Vivekananda used this verse to call people beyond mere intellectual study toward direct spiritual experience, warning that books and lectures, however brilliant, are not the same as realization.