HomeBhagavad GitaCh. 7Shloka 3
Previous Verse
Next Verse

Bhagavad Gita — Jnana Vijnana Yoga, Shloka 3

Jnana Vijnana Yoga

Bhagavad Gita 3 illustration

मनुष्याणां सहस्त्रेषु कश्र्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्र्चिन्मां वेत्ति तत्त्वतः ॥ ७.३ ॥

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye | yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ || 7.3 ||

മനുഷ്യരിൽ ആയിരങ്ങളിൽ ഒരാൾ മാത്രമേ സിദ്ധിയ്ക്കായി പരിശ്രമിക്കൂ; പരിശ്രമിച്ച് സിദ്ധി നേടിയവരിലും ഒരാൾ മാത്രമേ എന്നെ തത്ത്വമായി അറിയുകയുള്ളൂ.

Among thousands of men, one perhaps strives for perfection; and among those who strive and have attained, one perhaps truly knows Me.

Among thousands of humans, someone may strive for attainment; even among the strivers who have become accomplished, someone may know Me in truth.

Siddhi is variously taken as ‘perfection,’ ‘success,’ or ‘accomplishment.’ Some devotional traditions read the verse as emphasizing the rarity of true God-knowledge; academic readings also note its rhetorical function: motivating disciplined pursuit by highlighting difficulty.

मनुष्याणाम्of men (of human beings)
मनुष्याणाम्:
Rootमनुष्य
सहस्रेषुamong thousands
सहस्रेषु:
Adhikarana
Rootसहस्र
कश्चित्someone, a certain one
कश्चित्:
Karta
Rootकश्चित्
यततिstrives, makes effort
यतति:
Root√यत्
सिद्धयेfor perfection / for attainment
सिद्धये:
Sampradana
Rootसिद्धि
यतताम्of those who strive
यतताम्:
Root√यत्
अपिeven, also
अपि:
Rootअपि
सिद्धानाम्of the perfected (accomplished ones)
सिद्धानाम्:
Rootसिद्ध
कश्चित्someone, a certain one
कश्चित्:
Karta
Rootकश्चित्
माम्me
माम्:
Karma
Rootअस्मद्
वेत्तिknows
वेत्ति:
Root√विद्
तत्त्वतःin truth, as it really is
तत्त्वतः:
Rootतत्त्वतः
Krishna
Sādhana (spiritual practice)Siddhi/Siddha (attainment/accomplished practitioner)Tattva-jñāna (knowledge of reality as it is)
Rarity of deep realizationGradation from effort to attainment to true knowingSpiritual elitism as rhetorical impetus (not necessarily social hierarchy)

FAQs

The verse recognizes that sustained transformation is uncommon: motivation, perseverance, and clarity of aim are statistically rare, and even successful discipline does not automatically yield profound insight.

It distinguishes proximate attainments (siddhi as competence/achievement) from ultimate discernment of the divine ‘in truth’ (tattvataḥ), implying that not all spiritual success equals final understanding.

It supports the chapter’s forthcoming metaphysics by preparing the listener: the teaching is presented as subtle and demanding, requiring more than ordinary effort.

Read nonsectarianly, it cautions against equating performance or credentials with wisdom; it recommends humility and continued inquiry even after achieving milestones.