{ "verse_id": "7.3", "mūla": { "devanāgarī": "मनुष्याणां सहस्रेषु कश् चिद् यतति सिद्धये | यतताम् अपि सिद्धानां कश् चिन् मां वेत्ति तत्त्वतः", "iast": "manuṣyāṇāṃ sahasreṣu kaś cid yatati siddhaye | yatatām api siddhānāṃ kaś cin māṃ vetti tattvataḥ", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 3", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "manuṣyāṇām", "lemma": "manuṣya", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनुष्याणाम्" }, { "surface_form": "sahasreṣu", "lemma": "sahasra", "grammar": "locative neuter plural noun", "senses_attested_in_panel": [ { "sense": "अनेकेषु कश्चित् यतति प्रयत्नं करोति सिद्धये सिद्ध्यर्थम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कश्चिद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "मध्ये कश्चिदेव प्रकृष्टपुण्यवशात्सिद्धये आत्मज्ञानाय प्रयतते प्रयत्नं कुर्वतामपि सहस्रेषु कश्चिदेव प्रकृष्टपुण्यवशादात्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "मध्ये कश्चिदेकोऽनेकजन्मकृतसुकृतसमासादितनित्यानित्यवस्तुविवेकः सन् यतति यतते सिद्धये सत्त्वशुद्धिद्वारा ज्ञानोत्पत्तये", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सहस्रेषु" }, { "surface_form": "kaḥ", "lemma": "ka", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कः" }, { "surface_form": "cit", "lemma": "cit", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चित्" }, { "surface_form": "yatati", "lemma": "√yat", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "प्रयत्नं करोति सिद्धये सिद्ध्यर्थम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "यतते सिद्धये सत्त्वशुद्धिद्वारा ज्ञानोत्पत्तये", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "यतति" }, { "surface_form": "siddhaye", "lemma": "siddhi", "grammar": "dative feminine singular noun", "senses_attested_in_panel": [ { "sense": "सिद्ध्यर्थम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "यतते। मद्विदां सहस्रेषु तत्त्वतो यथावत्स्थितं मां वेत्ति न कश्चिद् इति अभिप्रायः।स महात्मा सुदुर्लभः (गीता 7।19)मां तु", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "सत्त्वशुद्धिद्वारा ज्ञानोत्पत्तये", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सिद्धये" }, { "surface_form": "yatatām", "lemma": "√yat", "grammar": "genitive masculine plural present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यतताम्" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "siddhānām", "lemma": "siddha", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सिद्धानाम्" }, { "surface_form": "kaḥ", "lemma": "ka", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कः" }, { "surface_form": "cit", "lemma": "cit", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चित्" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "vetti", "lemma": "√vid", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "तत्त्वतः यथावत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "न कश्चिद् इति अभिप्रायः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "तादृशानां चात्मज्ञानसिद्धानां सहस्रेषु कश्चिदेव मां परमात्मानं मत्प्रसादेन तत्त्वतो वेत्ति तदेवमतिदुर्लभमपि मज्ज्ञानं त", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "साक्षात्करोति तत्त्वतः प्रत्यगभेदेन तत्त्वमसीत्यादिगुरूपदिष्टमहावाक्येभ्यः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "वेत्ति" }, { "surface_form": "tattvataḥ", "lemma": "tattva", "grammar": "ablative neuter singular noun", "senses_attested_in_panel": [ { "sense": "यथावत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति विशिष्टं वेदनं सामान्यतोऽपि वेदनमात्रे सत्येव हि भवति अतोयततामपि सिद्धानां कश्चिन्मां वेत्तिमद्विधेषु कश्चिन्मां तत", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "निरतिशयमहिमत्वतः कश्चिदेव व्यासवामदेवशुकादिर्वेत्ति न सर्वः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "प्रत्यगभेदेन तत्त्वमसीत्यादिगुरूपदिष्टमहावाक्येभ्यः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "तत्त्वतः" } ], "intertextual_panel": [ { "verse": "6.21", "type": "lemma-family resonance", "score": 0.8982, "feature_breakdown": { "cosine": 0.8282, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 16.0916, "stem_prefix": 7.0 } }, { "verse": "1.44", "type": "long-distance thematic echo", "score": 0.8942, "feature_breakdown": { "cosine": 0.8373, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0846, "lemma_overlap": 9.0838, "stem_prefix": 3.0 } }, { "verse": "4.11", "type": "cross-chapter thematic parallel", "score": 0.8937, "feature_breakdown": { "cosine": 0.843, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0538, "lemma_overlap": 6.4591, "stem_prefix": 3.0 } }, { "verse": "18.55", "type": "lemma-family resonance", "score": 0.8841, "feature_breakdown": { "cosine": 0.8341, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.7899, "stem_prefix": 5.0 } }, { "verse": "7.30", "type": "lemma-family resonance", "score": 0.8828, "feature_breakdown": { "cosine": 0.8328, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.2447, "stem_prefix": 5.0 } }, { "verse": "7.10", "type": "shared-vocabulary echo", "score": 0.882, "feature_breakdown": { "cosine": 0.842, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.9588, "stem_prefix": 4.0 } }, { "verse": "18.21", "type": "lemma-family resonance", "score": 0.8818, "feature_breakdown": { "cosine": 0.8318, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.7353, "stem_prefix": 5.0 } }, { "verse": "18.45", "type": "long-distance thematic echo", "score": 0.8812, "feature_breakdown": { "cosine": 0.8312, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.212, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_7.3", "anandgiri_7.3" ], "score": 0.5, "english_rendering": "Among thousands of humans, some rare one strives for siddhi (liberation-completion); yet even among those who strive, barely one truly knows Me in tattva (essential reality). Śaṅkara glosses siddhi as mōkṣa, and the striving itself as preliminary — the crowd is disqualified not by laziness but by the obscuring force of māyā (illusory superimposition). The verse functions as a prarocanā — a hook to orient the qualified listener toward what follows, underscoring that direct brahma-jñāna (knowledge of Brahman) is the rarest of rare attainments." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.3", "vedantadeshika_7.3" ], "score": 0.5, "english_rendering": "Rāmānuja reads a three-tier rarity: among śāstra-qualified humans, few strive to the end of siddhi; among those, fewer still strive knowing 'from Bhagavān alone comes siddhi'; among even that set, none truly knows Me as I actually am (yathāvasthita). The verse thus sets up 7.19 ('sa mahātmā sudurlabhaḥ') and 7.26 ('māṃ tu veda na kaścana') as direct fulfillments. Knowing the Lord is not intellectual but relational — it is the complete bhakti-prasāda (devotional grace-fruit) that no unaided effort can produce." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.3", "jayatirtha_7.3" ], "score": 0.5, "english_rendering": "Madhva's compressed gloss — 'daurabhyaṃ jñānasya āha' ('he states the rarity of knowledge') — is deliberately terse. In Dvaita, the jīva (individual self) is eternally and irrevocably distinct from Hari; knowledge of Hari is therefore not a function of sādhana (practice) alone but of Hari's own anugraha (grace). The verse diagnoses a structural scarcity: most humans lack even the impulse to strive; among those who strive, tat-tattva-jñāna (knowledge of His essential nature) is blocked by svābhāvika-avidyā (innate ignorance of the jīva class) until Hari's grace intervenes." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.3" ], "score": 0.5, "english_rendering": "Vallabha identifies only exemplars — Vyāsa, Vāmadeva, Śuka — as those who truly know the Bhagavān as paramātman, sarvadharma-āśraya (the substrate of all dharmas), and niratīśaya-mahiman (of unsurpassed glory). Ordinary sādhana reaches ātma-tattva-jñāna (knowledge of the self-principle) but not bhagavat-tattva (knowledge of Bhagavān's own nature); only Kṛṣṇa's own prasāda-śakti (grace-power) bridges that gap. The verse is therefore Kṛṣṇa's self-invitation: 'therefore I shall tell you that knowledge which is Mine to give.'" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.3" ], "score": 0.5, "english_rendering": "Śrīdhara adds a fourth rung below Śaṅkara's two: the vast mass of non-human jīvas cannot even enter the frame of śreyas (the good); among humans, a rare prakṛṣṭa-puṇya-vaśa (one driven by accumulated meritorious karma) strives; among those, a rare one knows the ātman; and among even those ātma-jñāna-siddha (self-knowledge completers), a further rare one knows the paramātman by mat-prasāda (the Lord's own grace). The verse thus constructs a four-stage scarcity ladder, concluding that bhakti-vinā (without devotion) even ātma-jñāna cannot bridge to Bhagavān-jñāna." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.3" ], "score": 0.5, "english_rendering": "Madhusūdana anchors the verse in aneka-janma-kṛta-sukṛta (merit built over many births), which produces nityānityavastu-viveka (discrimination between eternal and transient), the prerequisite for any striving. Even then, śravaṇa-manana-nididhyāsana (hearing, reflecting, deep contemplation) must fully ripen before the mahāvākya (great utterance 'tat tvam asi') is grasped as pratyag-abhedena (non-dual identity with the inner self). Without the Lord's own anugraha (grace), even a fully qualified sādhaka (practitioner) remains outside the threshold — making this verse a simultaneous argument for the necessity of jñāna-mārga and the indispensability of bhakti-prasāda." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "मनुष्य", "role": "supporting", "other_verses_in_list": [ "1.44", "3.23", "3.38", "4.11", "4.18", "15.2", "18.69" ] }, { "list": "महात्मा", "role": "supporting", "other_verses_in_list": [ "7.19", "8.15", "9.13", "11.50" ] }, { "list": "सिद्ध", "role": "supporting", "other_verses_in_list": [ "1.1", "2.48", "3.20", "4.12", "4.22", "4.38", "6.37", "6.43", "6.45", "8.15", "10.26", "11.21", "11.22", "11.36", "12.10", "14.1", "16.14", "16.23", "18.13", "18.45", "18.46", "18.49", "18.50" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "yatati: yat -> √yat", "yatatām: yat -> √yat", "vetti: vid -> √vid" ] } ] }, "so_what_questions": [ "If true tattva-jñāna (essential knowledge) is this rare, does the verse counsel effort or surrender — and can those two even be separated?", "Śrīdhara inserts a four-rung ladder while Śaṅkara uses two: does the rung-count reflect a doctrinal choice about the relationship between ātman and Brahman, or merely a pedagogical emphasis?", "Rāmānuja and Madhva both invoke divine grace as the final gate, yet Rāmānuja's bhakta strives 'from Bhagavān' while Madhva's jīva is passively graced — what does this difference predict about each school's sādhana prescription?", "The verse is addressed to Arjuna who is already yatamāna (striving) — does Kṛṣṇa intend the rarity-claim as encouragement ('you are among the few') or as a warning ('do not assume striving suffices')?", "Vallabha names Vyāsa, Vāmadeva, Śuka as exemplars of the rarest class — what criterion distinguishes their knowing from a siddha-yogī's knowing in Puṣṭi-mārga terms?", "If māyā (illusion) is the cause of non-striving in Advaita and svābhāvika-avidyā (innate nescience) in Dvaita, do these labels carry the same explanatory weight or do they predict different responses to the problem of spiritual inertia?", "The verse says 'kaścid vetti tattvataḥ' — truly knows. What would falsify a claim to such knowing, across each of the six schools?" ], "everyday_applications": { "advaita": "Use the verse as a viveka (discrimination) diagnostic before any new project: ask whether the goal is laukika-siddhi (worldly completion) or ātma-siddhi (self-knowledge completion). The rarity claim is not discouraging — it identifies how few activate viveka at all, so activating it is itself the differentiating move. In practice: before committing sustained effort, spend one session determining whether the goal dissolves the sense of separate agency or reinforces it.", "viśiṣṭādvaita": "Treat every role — colleague, parent, professional — as a kainkarya (service-relationship) to Bhagavān, not merely to a human beneficiary. The verse says the truly rare person strives 'knowing the source is Bhagavān'; in daily terms this means anchoring effort in Bhagavān-smaraṇa (remembrance) before action, so that even partial knowledge accumulates as bhakti-credit rather than isolated karma.", "dvaita": "Acknowledge the structural asymmetry: your effort is necessary but not sufficient — Hari's anugraha (grace) is the non-negotiable ingredient. This prevents both spiritual pride ('I am striving, I will attain') and spiritual paralysis ('nothing I do matters'). Practically: maintain niyama (disciplined practice) as your part of the relationship while explicitly petitioning Hari's grace through stotra (praise) and nāma-smaraṇa (name-remembrance) rather than treating attainment as solely within your control.", "śuddhādvaita": "Stop auditing your qualification. The Puṣṭi-mārga reading is that Kṛṣṇa himself will give the jñāna that bridges ātman to Bhagavān — your part is to remain in sevā-bhāva (service-disposition) and receive. In daily life: replace effortful self-improvement spirals with līlā-sevā (joyful service acts) — cook for the deity, sing, offer — trusting the prasāda to transmit the knowledge no amount of self-analysis can manufacture.", "bhakti": "Recognize where you stand on the four-rung ladder without self-flattery. The first rung (entering the frame of śreyas) is already rare — most people never seriously ask the primary question. If you are asking it, you have prakṛṣṭa-puṇya (accumulated merit); honour that by not wasting it on subsidiary goals. Progress on the ladder requires bhakti as the lubricant at every transition; where momentum stalls, add devotional practice rather than adding intellectual study.", "advaita-bhakti": "Treat jñāna-sādhana (knowledge-practice) and bhakti-sādhana (devotion-practice) as co-dependent accelerators, not alternatives. Madhusūdana's reading implies that viveka-vairāgya (discrimination-dispassion) clears the channel, while the Lord's anugraha completes the transmission — so a daily practice that alternates śravaṇa-manana (study-reflection) with Kṛṣṇa-bhakti is structurally sound. The verse's rarity claim sets a high bar without making effort pointless: it predicts that the combination is rare, not impossible." }, "primary_meaning": "Among thousands who strive for liberation, barely one finds it; among those rare achievers, still fewer truly know Me as I am." }