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Bhagavad-gītā 7.3

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत: ॥ ३ ॥
manuṣyāṇāṁ sahasreṣu
[manushyaanaam sahasreshu]
kaścid yatati siddhaye
[kashchid yatati siddhaye]
yatatām api siddhānāṁ
[yatataam api siddhaanaam]
kaścin māṁ vetti tattvataḥ
[kashchin maam vetti tattvatah]
Word-for-word
manuṣyāṇām — of men sahasreṣu — out of many thousands kaścit — someone yatati — endeavors siddhaye — for perfection yatatām — of those so endeavoring api — indeed siddhānām — of those who have achieved perfection kaścit — someone mām — Me vetti — does know tattvataḥ — in fact .
Blended reading (Sanskrit + English inline)
manuṣyāṇāṁ sahasreṣu
manuṣyāṇām
of men
sahasreṣu
out of many thousands
kaścid yatati siddhaye
kaścit
someone
yatati
endeavors
siddhaye
for perfection
yatatām api siddhānāṁ
yatatām
of those so endeavoring
api
indeed
siddhānām
of those who have achieved perfection
kaścin māṁ vetti tattvataḥ
kaścit
someone
mām
Me
vetti
does know
tattvataḥ
in fact .
Important Words
  • sahasreṣu — out of many thousands
    Locative plural. The base for the math. Kṛṣṇa is not flattering — He is establishing the actual rarity ratio. Most never even endeavor.
  • siddhaye — for perfection
    Dative of siddhi (perfection, accomplishment). Note: the verse separates those who endeavor for siddhi from those who attain it from those who know Kṛṣṇa tattvataḥ — three filters, not one.
  • siddhānām — of those who have achieved perfection
    Genitive plural. The astonishing point: even among the siddhas — those who have attained — knowing Kṛṣṇa in truth is rarer still. Siddhi is not the destination; it is a prerequisite for the real journey.
  • tattvataḥ — in truth, in fact
    From tattva (thatness, reality) + the adverbial -taḥ. Not 'about Me' but 'as I actually am.' The whole chapter turns on this word — knowing Kṛṣṇa's facts is not the same as knowing Him tattvataḥ.
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
A sobering filter: spiritual striving is itself rare among humans, and true knowledge of Kṛṣṇa rarer still even among the perfected. The verse positions the coming disclosure as precious and not lightly received — and motivates Arjuna's attentive discipleship.
Further notes (विवरण · Vivaraṇa)
Two successive narrowings — humans → strivers → siddhas → those who know tattvataḥ. The word tattvataḥ ('in essence') distinguishes mere realization of impersonal aspects from intimate knowledge of the Personality. Echoes BG 18.55 (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ) where the same adverb returns: bhakti is what unlocks the essential knowledge.
Prose order (अन्वय · Anvaya)
मनुष्याणां सहस्रेषु कश्चित् सिद्धये यतति; यतताम् सिद्धानाम् अपि कश्चित् मां तत्त्वतः वेत्ति ।
manuṣyāṇāṃ sahasreṣu kaścit siddhaye yatati; yatatām siddhānām api kaścit māṃ tattvataḥ vetti |
Among thousands of human beings, only some rare one strives for perfection; and even of those striving ones who have attained, only a rare one knows Me in truth.
Word split (पदच्छेद · Padaccheda)
मनुष्याणां सहस्रेषु कश्चित् यतति सिद्धये । यतताम् अपि सिद्धानां कश्चित् मां वेत्ति तत्त्वतः ॥
manuṣyāṇāṃ sahasreṣu kaścit yatati siddhaye | yatatām api siddhānāṃ kaścit māṃ vetti tattvataḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मनुष्याणाम् manuṣyāṇām मनुष्य (m.) gen.pl. (genitive plural) of human beings
सहस्रेषु sahasreṣu सहस्र (n.) loc.pl. (locative plural) among thousands
कश्चित् kaścit किम् + चित् indef. pron. (pronoun) nom.sg. (nominative singular)m. some one (rare)
यतति yatati √यत् pres. (present) 3sg.par. (parasmaipada / active voice) strives
सिद्धये siddhaye सिद्धि (f.) dat.sg. (dative singular) for perfection
यतताम् yatatām √यत् pres. (present) act. participle gen.pl. (genitive plural)m. of those who strive
अपि api ind. (emph.) even
सिद्धानाम् siddhānām सिद्ध (p.p.p. (past passive participle)) gen.pl. (genitive plural)m. of the perfected
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
वेत्ति vetti √विद् pres. (present) 3sg.par. (parasmaipada / active voice) knows
तत्त्वतः tattvataḥ ind. (abl. adv. from tattva) in truth, essentially
Purport

There are various grades of men, and out of many thousands, one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the Gītā are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by jñāna-yoga, dhyāna-yoga and discrimination of the self from matter. However, Kṛṣṇa can be known only by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier than understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the same time He is beyond the knowledge of Brahman and Paramātmā. The yogīs and jñānīs are confused in their attempts to understand Kṛṣṇa. Although the greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in his Gītā commentary that Kṛṣṇa is the Supreme Personality of Godhead, his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman. Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of bhakti, or devotional service, is very easy, they cannot practice it. If the path of bhakti is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of bhakti is not easy. The so-called path of bhakti practiced by unauthorized persons without knowledge of bhakti may be easy, but when it is practiced factually according to the rules and regulations, the speculative scholars and philosophers fall away from the path. Śrīla Rūpa Gosvāmī writes in his Bhakti-rasāmṛta-sindhu (1.2.101): śruti-smṛti-purāṇādi- pañcarātra-vidhiṁ vinā aikāntikī harer bhaktir utpātāyaiva kalpate “Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada Pañcarātra is simply an unnecessary disturbance in society.” It is not possible for the Brahman-realized impersonalist or the Paramātmā-realized yogī to understand Kṛṣṇa the Supreme Personality of Godhead as the son of mother Yaśodā or the charioteer of Arjuna. Even the great demigods are sometimes confused about Kṛṣṇa ( muhyanti yat sūrayaḥ ). Māṁ tu veda na kaścana: “No one knows Me as I am,” the Lord says. And if one does know Him, then sa mahātmā su-durlabhaḥ: “Such a great soul is very rare.” Therefore unless one practices devotional service to the Lord, one cannot know Kṛṣṇa as He is ( tattvataḥ ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa – His being the cause of all causes, His omnipotence and opulence, and His wealth, fame, strength, beauty, knowledge and renunciation – because Kṛṣṇa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is. Therefore it is said: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau svayam eva sphuraty adaḥ “No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.” ( Bhakti-rasāmṛta-sindhu 1.2.234)

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
3. Among thousands of men, some attain success in their endeavors. Among those who attain success, hardly anyone knows Me.
Commentary

Knowledge of Me and realization of Me are rare for the jñānīs and yogīs who were described in the previous six chapters. First, the Lord speaks of the rarity of realizing the sweetness of the Lord (vijñāna) among those persons. Among the countless jīvas, one may be a human being. Among thousands of humans, one of them may work for spiritual progress. Among thousands who work for spiritual progress, only one will know Me. Only one person will directly realize Me, truly, in the form of Śyāmasundara. This implies that the bliss from realization of personal Brahman is thousands of times greater than the bliss from realization of the impersonal Brahman.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
3. Among thousands of men, some attain success in their endeavors. Among those who attain success, hardly anyone knows Me.
Commentary

In this verse Kṛṣṇa states that knowledge of Himself is very rare. Among the countless jīvas in high and low bodies, some take the human form. Among thousand of men, who are qualified for the scriptures, some, but not all, endeavor for seeing ātmā and paramātmā (siddhaye), by association with saintly persons. Out of the thousands who attain realization of ātmā and paramātmā of those who endeavor in this manner, only one person knows Me, Kṛṣṇa, in truth. The meaning is this. Many people, performing the scriptural goals, after realizing their own ātmā as a minute conscious particle, and paramātmā, My expansion, measuring one pradeśa, become liberated. But only the person who attains bhakti to Me after attaining association with My devotees knows Me as I really am (tattvataḥ)—the Kṛṣna who takes milk from Yaśodā’s breast and who is now your chariot driver. Such a person realizes Me as the possessor of unlimited, inconceivable energies, the cause of everything, as the jewel of unlimited auspicious qualities such as omniscience, omnipotence and affection for His devotees, and as the complete expression of brahman. In a similar vein the Lord will later say sa mahātmā sudurlabhaḥ: this great soul is very rare (BG 7.19); and māṁ tu veda na kaścana: no one knows Me . (BG 7.26).

Bhūrijana Dāsa Gauḍīya
Commentary

This knowledge is very rare. One is very fortunate to hear it. In this Chapter alone, in two different places, Krsna is going to describe the rarity of this knowledge, because it is actually very rare. In 7. 19 Krsna says: 'sa mahatma sudurlabhah'‑ "One who knows this, he is very rare." And in 7. 26 where it is described : "He knows everything but no one knows Him" (mam tu veda na kascana). Srila Prabhupada explains in his Purport: "It is not possible for the Brahman‑realized impersonalist or the Paramatma‑realized yogi to understand Krsna the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna. Even the great demigods are sometimes confused about Krsna (muhyanti yat surayah). Mam tu veda na kascana: ``No one knows Me as I am,'' the Lord says. And if one does know Him, then sa mahatma su‑ durlabhah. ``Such a great soul is very rare.'' Therefore unless one practices devotional service to the Lord, one cannot know Krsna as He is (tattvatah), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Krsna, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Krsna is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is. Therefore it is said:

atah sri‑krsna‑namadi na bhaved grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah

``No one can understand Krsna as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.'' (Bhakti‑rasamrta‑sindhu 1.2.234)" After describing this knowledge, how powerful it is and how rare it is, next section will begin describing that knowledge about the Absolute Truth, about Bhagavan. Krsna Himself is going to explain that knowledge but first He will summarize the material world in one verse.

[ B . KNOWING KRSNA AS THE SOURCE OF BOTH THE MATERIAL AND SPIRITUAL ENERGIES (7. 4‑12) 1 . Besides the earth, water, fire, air, ether, mind, intelligence, and false ego that comprise Krsna's material energy, Krsna's spiritual energy (which includes the jivas) also exist. Everything we see is a combination of Krsna's material and spiritual energies. (4‑5) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Rarity of this Knowledge (Here Krishna says: “Who is qualified to receive this knowledge?”)

Out of many thousands – one may endeavor for perfection
Those achieved perfection – one may know me in truth (tattvatah)
Focus of Learning

(a) Various grades of men

General – Mankind engaged in animal propensities
Hardly anyone interested in transcendental knowledge
Chapter 1 – Chapter 6 are for those who are interested in transcendental knowledge for understanding self and Superself and process of realisation by Jnana-yoga, Dhyana-yoga and discrimination of self from matter
How to know Krishna – Only by Krishna consciousness, beyond Brahman and Paramatma realizations
Ref. Sripada Sankarachraya: Admits that Krishna is the Supreme Personality of Godhead, but his followers do not accept
Impersonal Brahman realisation is easier than knowing Krishna
Position of Krishna – The Supreme Personality of Godhead, the cause of all causes (Ref. Brahma Samhita 5.1)

PRACTICAL APPLICATION OF 7.3

Bhakti is ‘easy’ because it requires no material qualifications
In another sense, however, Bhakti is ‘very difficult’ to perfect because it obtainable only by selfless devotion, not by any material formula of mental speculation or ritual

(a) Definition of complete knowledge/transcendental knowledge – To know matter, spirit and the

source of both

(b) Eligibility of Arjuna – ‘Devotee’ and ‘Friend’

(c) Qualification to receive transcendental knowledge

Only a devotee
In bonafide parampara
Directly from the Lord

(d) “Nothing remains to be known” – This phrase in translation means that when one knows who is

the source of all and cause of all causes and the only object of meditation of all yogis; then all

knowable becomes known (Ref Mundaka Upanisad 1.3: “kasmin bhagavo vijnate sarvam...”)

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
7.3 Sahasresu manusyanam, among thousands, among a multitude of men; kascit, a rare one; yatati, endeavours; siddhaye, for perfection. [For perfection: for the rise of Knowledge through the purification of the mind.] Siddhanam api, even of the perfected one; yatatam, who are diligent-they (those diligent ones themselves) being (considered to be) verily perfect because they are striving for Liberation; of them-; kascit, one perchance, indeed; vetti, knows; mam, Me; tattvatah, in truth. Having drawn the attention of the hearer by arousing interest, the Lord says:
Śrī Rāmānujācārya Classical
Translation
7.3 'Men', i.e., those who are alified for observing the ?nds of the Sastras - among thousands of such men, only some one strives till the attainment of perfection. Among thousands who strive till the attainment of perfection, some one only, understanding Me, strives to attain success through Me (i.e., through My grace). Among thousands of those who might know Me, some one only knows Me in reality, as I am. In other words, there is no one who is capable of knowing Me as I am, i.e., as distinguished from all other entities, as implied in the expression Vijnana. Sri Krsna will declare later on: 'It is very hard to find such a great-souled person' (7.19), and 'But no one knows Me' (7.26).
Śrī Abhinavagupta Classical
Translation
7.3 Manusyanam etc. All [persons] are not fit for this subject. By this statement, [the Bhagavat] has declared that, as the subject is difficult to grasp, it is to be learnt with effort.
Swami Sivananda Classical
Translation
7.3 Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
Commentary

7.3 मनुष्याणाम् of men? सहस्रेषु among thousands? कश्चित् some one? यतति strives? सिद्धये for perfection? यतताम् of the striving ones? अपि even? सिद्धानाम् of the successful ones? कश्चित् some one? माम् Me? वेत्ति knows? तत्त्वतः in essence.Commentary Mark how difficult it is to attain to the knowledge of the Self or to how Brahman in essence. Siddhanam literally means those who have attained to perfection (the perfected ones) but here it means only those who strive to attain perfection.Those who purchase diamonds? rubies or pearls are few. Those who study the postgraduate course are few. Even so those who attempt for Selfrealisation and who actually know the Truth in essence are few only. The liberated ones (Jivanmuktas) are rare. Real Sadhakas are also rare. The,knowledge of the Self bestows incalculable fruits on man? viz.? immortality? eternal bliss? perennial joy and everlasting peace. It is very difficult to attain to this knowledge of the Self. But a good and earnest spiritual aspirant (Sadhaka) who is endowed with a strong determination and iron resolve? and who is eipped with the four means to salvation can easily obtain the knowledge of the Self.

Swami Gambhīrānanda Classical
Translation
7.3 Among thousands of men a rare one endeavours for perfection. Even of the perfected ones who are diligent, one perchance knows Me in truth.
Shri Purohit Swami Classical
Translation
7.3 Among thousands of men scarcely one strives for perfection, and even amongst those who gain occult powers, perchance but one knows me in truth.
Related values & verses
Related values
Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Nishkama Karma (Selfless Action)Discriminative Wisdom
Related verses
BG 7.19 BG 2.29 BG 18.67 SB 10.14.29 SB 6.3.19 SB 11.11.49 CC Madhya 19.151 CC Madhya 8.128 CC Madhya 24.12 Kaṭha Upaniṣad 1.2.7Kaṭha Upaniṣad 1.2.23
Related lectures
Personal Guidance
Out of many thousands, one strives for perfection — and of those who attain, hardly anyone knows Me in truth.
Practical Applications
  • Recognize the rarity of authentic spiritual realization.
  • Don't be discouraged by the rarity; be encouraged that it's possible.
  • Apply yourself with the seriousness of one in a thousand.
Reflection Questions
  • Am I one of the many or one of the striving few?
  • What would 'serious' look like in my practice?
Analogy

Of a thousand seeds scattered on a field, only a few find soil, fewer still germinate, fewer still survive to fruit, and one in a thousand produces seed of its own. The verse is not discouragement — it is honest arithmetic. Knowing the odds is itself the beginning of seriousness.

Stories
Dhruva's resolve at five

Wounded by his stepmother's rebuke that he had no right to sit on his father's lap, the boy Dhruva left the palace and went into the forest to find a position higher than any king's. He was five.

Nārada tried to send him home, citing his age, his comfort, his mother. Dhruva refused. He was the one in thousands — not because of birth or talent, but because he would not be turned aside. The Bhāgavatam shows him doing in months what yogis labor for lifetimes to begin.

Of the four Kumāras

Brahmā's first-born sons — Sanaka, Sanātana, Sanandana, Sanat-kumāra — refused even creation itself. Asked by their father to populate the worlds, they walked away from the project of saṁsāra entirely and dedicated themselves to knowing the Supreme.

The Bhāgavatam shows them, eternally five years old in appearance, wandering the universes — proof that out of the many even of Brahmā's own sons, only the few endeavor for siddhi, and of those, the rare ones know Kṛṣṇa in tattva.

📝 My note

Source: vedabase.io

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