{ "verse_id": "8.5", "mūla": { "devanāgarī": "अन्त-काले च माम् एव स्मरन् मुक्त्वा कलेवरम् | यः प्रयाति स मद्-भावं याति नास्त्य् अत्र संशयः", "iast": "anta-kāle ca mām eva smaran muktvā kalevaram | yaḥ prayāti sa mad-bhāvaṃ yāti nāsty atra saṃśayaḥ", "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 5", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "anta", "lemma": "anta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अन्त" }, { "surface_form": "kāle", "lemma": "kāla", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काले" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "smaran", "lemma": "√smṛ", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [ { "sense": "मुक्त्त्वा परित्यज्य कलेवरं शरीरं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कलेवरं त्यक्त्वाः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "यो भक्तिमान् योगी प्रयाति प्रयाणं करोति स मद्भावं यातीति नास्त्यत्र संशयः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] } ], "theme_lists": [], "surface_devanagari": "स्मरन्" }, { "surface_form": "muktvā", "lemma": "muc", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "शरीरेऽहंममाभिमानं त्यक्त्वा प्राणवियोकाले", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "मुक्त्वा" }, { "surface_form": "kalevaram", "lemma": "kalevara", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कलेवरम्" }, { "surface_form": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "prayāti", "lemma": "pra-√yā", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "गच्छति सः मद्भावं वैष्णवं तत्त्वं याति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स मद्भावं याति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "प्रयाणं करोति स मद्भावं यातीति नास्त्यत्र संशयः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "सगुणध्यानपक्षेऽग्रिर्ज्योतिरहः शुक्ल इत्यादिवक्ष्यमाणेन देवयानमार्गेण पितृयानमार्गात्प्रकर्षेण याति स उपासको मद्भावं मद", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रयाति" }, { "surface_form": "sa", "lemma": "tad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स" }, { "surface_form": "mad", "lemma": "mad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मद्" }, { "surface_form": "bhāvam", "lemma": "bhāva", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भावम्" }, { "surface_form": "yāti", "lemma": "√yā", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "। नास्ति न विद्यते अत्र अस्मिन् अर्थे संशयः -- याति वा न वा इति।।न मद्विषय एव अयं नियमः। किं तर्हि --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "। मम यो भावः स्वभावः तं याति तदानीं यथा माम् अनुसंधत्ते तथाविधाकारो भवति इत्यर्थः। यथा आदिभरतादयः तदानीं स्मर्यमाणमृगसजा", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "स मद्भावं मद्रूपतां याति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स उपासको मद्भावं मद्रूपतां निर्गुणब्रह्मभावं हिरण्यगर्भलोकभोगान्ते याति प्राप्नोति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "याति" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "asti", "lemma": "√as", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अस्ति" }, { "surface_form": "atra", "lemma": "atra", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अत्र" }, { "surface_form": "saṃśayaḥ", "lemma": "saṃśaya", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "-- याति वा न वा इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्यनेन अभिप्रेतां प्रयोजकप्रसिद्धिं दर्शयति -- यथाऽऽदिभरतादय इति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "। आत्मा देहाद्व्यतिरिक्तो न वा देहव्यतिरेकेऽपि ईश्वराद्भिन्नो न वेति संदेहो न विद्यते।छिद्यन्ते सर्वसंशयाः इति श्रुतेः।", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "संशयः" } ], "intertextual_panel": [ { "verse": "8.14", "type": "thematic-similarity", "score": 0.844, "feature_breakdown": { "cosine": 0.844, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "8.7", "type": "near-cluster echo", "score": 0.842, "feature_breakdown": { "cosine": 0.842, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "16.15", "type": "thematic-similarity", "score": 0.8404, "feature_breakdown": { "cosine": 0.8404, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "7.30", "type": "thematic-similarity", "score": 0.8404, "feature_breakdown": { "cosine": 0.8404, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "12.15", "type": "cross-chapter thematic parallel", "score": 0.8395, "feature_breakdown": { "cosine": 0.8295, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "8.13", "type": "thematic-similarity", "score": 0.8392, "feature_breakdown": { "cosine": 0.8392, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "8.15", "type": "thematic-similarity", "score": 0.8392, "feature_breakdown": { "cosine": 0.8392, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "7.2", "type": "cross-chapter thematic parallel", "score": 0.8385, "feature_breakdown": { "cosine": 0.8285, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_8.5", "anandgiri_8.5" ], "score": 0.5, "divergence_note": "Śaṅkara pivots immediately to 8.6 to show this rule is not Kṛṣṇa-specific: the broader principle is that the last thought shapes the next state.", "english_rendering": "At the moment of death (anta-kāle), whoever departs remembering Me alone — the paramēśvara (Supreme Lord) Viṣṇu — relinquishing the body, attains mad-bhāva (My state, the Vaiṣṇava reality). Śaṅkara reads this not as a devotional concession but as pointing to the highest tattva: the memory that dissolves into Brahman is no mere mental act but the culmination of steady jñāna-abhyāsa (practice of discernment). The doubt — 'does he attain or not?' — is itself cancelled; where Brahman is the true self, the question of 'reaching' lapses." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_8.5", "vedantadeshika_8.5" ], "score": 0.5, "divergence_note": "Rāmānuja's ākāra principle is absent in Śaṅkara; for Śaṅkara there is no 'becoming like' — there is only identity-in-Brahman.", "english_rendering": "At the anta-kāle (hour of final departure), whoever remembers Me and releases the body assumes My very svarūpa (essential nature) — not mere proximity to Me but genuine assimilation into My form. Rāmānuja reads 'mad-bhāvaṃ yāti' as taking on the ākāra (configuration) of the one remembered: just as Bharata, thinking of a deer at death, was born as a deer, so the devotee who holds Bhagavān's form with wholehearted bhakti (loving devotion) at death becomes śeṣa (eternally belonging) to the Lord in a way that precisely mirrors that final contemplation. The anta-kāla remembrance is therefore not a last-minute trick but the natural overflow of lifelong service." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_8.5", "jayatirtha_8.5" ], "score": 0.5, "divergence_note": "Madhva's bhāṣya is the briefest of the panel; the polemical weight is carried by the Mahābhārata citation that forecloses any monist reading.", "english_rendering": "The mad-bhāva attained here is sattā in Me — an existence defined by nirdukha-niratisayānanda (grieflessness and unsurpassed bliss) that is itself Brahman's nature. Madhva insists the jīva (individual self) reaches this bliss-state while remaining ontologically distinct from Hari; 'muktānāṃ ca gatir brahma' (the destination of the liberated is Brahman) cited from the Mokṣadharma means the liberated soul dwells in Brahman's presence, not that it dissolves into it. Death-time remembrance of the Lord is the final act of āśraya (dependent refuge) that confirms this eternal difference." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_8.5" ], "score": 0.5, "divergence_note": "Vallabha's 'anyavyavaccheda' (exclusion of all else) is stronger than any other school's reading of 'eva' and rules out even the devatāntara-mārga (path via other deities) at the moment of death.", "english_rendering": "The 'eva' (alone, without exception) in 'mām eva' cuts away all other supports — mantra-upāsanā (ritual invocation), sādhana-clusters, intermediate deities — and points directly to Kṛṣṇa the līlā-puruṣottama (highest Person of divine play), who is pūrṇānanda (complete bliss) itself. The bhakta-yogī who departs in this undiluted remembrance enters mad-bhāva as prasāda (Kṛṣṇa's own self-gift), not as fruit of effort. Vallabha reads the verse as revealing that at the prāyāṇa-kāla (moment of departure) Kṛṣṇa is recognizable only to the one whose entire life has been His gift, for the dying mind cannot generate a new object — it can only uncover what was always already its secret content." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_8.5" ], "score": 0.5, "divergence_note": "Śrīdhara's *arcirādi-mārga* reference situates *mad-bhāva* in the devatā-progression of the Upaniṣads rather than in direct dissolution into *nirguṇa*-Brahman; *mad-rūpatā* is real arrival in the Lord's form, consistent with a devotional rather than non-dual terminus.", "english_rendering": "The verse answers what was asked by *prayāṇa-kāle ca kathaṃ jñeyosi* — it shows the *antakāla-jñānopāya* (the means of awareness at the final hour) and its *tat-phala* (fruit). *Mām eva* indicates *uktalaḳṣaṇam antaryāmi-rūpaṃ parameśvaram* — Paramēśvara in the *antaryāmi* form as already described. One who departs *smaran* that Parameśvara, having relinquished the body, goes *prakarṣeṇa arcirādi-mārgena* — by the luminous ascending path — and attains *mad-bhāvaṃ mad-rūpatām*. *Smaraṇaṃ jñānopāyo mad-bhāvāpattiś ca phalam* — remembrance is the means of knowledge, and the attainment of the Lord's own form is the fruit. *Atra saṃśayo nāsti* — here there is no doubt." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_8.5" ], "score": 0.5, "divergence_note": "Madhusūdana uniquely makes 'kalevaram muktvā' dual-valenced: literal body-departure for the saguṇa path; cessation of ahaṃ-mamābhimāna (I-mine sense) without physical movement for the nirguṇa path.", "english_rendering": "Madhusūdana holds open a two-tiered reading: the saguṇa-upāsaka (devotee of the qualified Lord) who remembers Vāsudeva at death travels the devayāna-mārga (path of the gods) to Hiraṇyagarbha-loka and attains mad-bhāva after exhausting that enjoyment; the nirguṇa-jñānī who dies in Brahman-smaraṇa (remembrance of the unqualified absolute) does not depart at all — 'na tasya prāṇā utkrāmanti' (his prāṇas do not depart, Upaniṣad) — and attains mad-bhāva immediately, as Brahman-itself. In both branches the saṃśaya (doubt) is cancelled: doubt about whether the self is distinct from the body is dissolved, and doubt about whether an individual can reach Bhagavān is dissolved. The verse thus quietly contains both the bhakti and the Advaita soteriologies without collapsing either." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [], "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": [ "smaran: smṛ -> √smṛ", "prayāti: prayā -> pra-√yā", "yāti: yā -> √yā", "asti: as -> √as" ] } ] }, "so_what_questions": [ "If mad-bhāva at death depends on anta-kāla smaraṇa, what prevents a life of adharma (non-virtue) capped by a death-bed prayer from yielding liberation — and how does each school's bhāṣya handle this loophole?", "Rāmānuja's Bharata-deer analogy implies that the ākāra (form) of the last thought determines the next birth: does this principle apply symmetrically to nightmares, obsessions, and anxieties — and if so, what is the practitioner's obligation during waking life?", "Madhva reads mad-bhāva as nirdukha-niratisayānanda (unsurpassed bliss in distinction from Hari): does this constitute a genuine alternative to merger, or does it presuppose that bliss without identity-dissolution is more stable than dissolution itself?", "Vallabha's 'evakāra' (the word 'alone') eliminates all intermediate supports at the moment of death: is the capacity for such pure smaraṇa something the Puṣṭi-mārga (path of grace) prepares by grace alone, or does it require a specific sādhana (practice)?", "Madhusūdana's split between saguṇa (qualified) and nirguṇa (unqualified) tracks distinguishes two soteriological trajectories within a single verse: what does this suggest about how the Gītā handles listeners at different adhikāra (readiness) levels?", "The verse ends 'nāsty atra saṃśayaḥ' (there is no doubt here): which doubt is actually being cancelled — metaphysical doubt about survival, doctrinal doubt about method, or existential doubt in the practitioner's own capacity?", "If Śrīdhara is right that smaraṇa is the upāya (means) and mad-rūpatā is the phala (fruit), what does the arcirādi-mārga add to the picture — is it a description of physics, a soteriological guarantee, or both?" ], "everyday_applications": { "advaita": "Each time a distraction arises during work, treat it as a small 'death' of the present moment of awareness: practice releasing the distraction (kalevaram muktvā — releasing the body of that thought) while holding the witness-awareness. The habit of clean exit from each moment without clinging is the advaita rehearsal for the anta-kāla (final hour).", "viśiṣṭādvaita": "Before sleep each night, review whose svarūpa (essential nature) you were serving during the day — and whether your last waking thought is one of kainkarya (service) to Bhagavān. Rāmānuja's ākāra principle means that the texture of every going-to-sleep trains the texture of the final departure; treat sleep as a daily prāyāṇa (practice departure).", "dvaita": "When you feel your achievements belong to you, recall Madhva's reading: the jīva's sattā (existence) and ānanda (bliss) at death are categorically dependent on Hari's grace. Practice attributing one specific success each day to paramātman's will rather than to your own capacity — this conditions the āśraya (dependent refuge) that is required at the anta-kāla.", "śuddhādvaita": "Vallabha's 'anyavyavaccheda' (excluding all else) points to the practice of single-pointed anusandhāna (tracing) of Kṛṣṇa during transitions — waking up, ending a meeting, finishing a meal. Each transition is a micro-prāyāṇa (mini departure); using the 'eva' principle at these moments conditions the mind to hold nothing but Kṛṣṇa when the final transition comes.", "bhakti": "Śrīdhara names smaraṇa (remembrance) as jñāna-upāya (the means of discernment): build a short daily smaraṇa-schedule (five minutes at dawn, at noon, at dusk) of the antaryāmi (inner controller) in whatever form feels real. The goal is that remembrance becomes structural — not an emergency practice but the default mode the mind returns to when undirected.", "advaita-bhakti": "Madhusūdana's dual-path reading suggests that the same life can be lived at two levels simultaneously: externally serve Bhagavān with saguṇa-upāsanā (qualified devotion), and internally rest in the recognition that the one who serves and the one served share a single Brahman-substrate. Practice noticing, once daily, the silence behind the form of the deity you worship — this is the nirguṇa current running beneath the saguṇa practice." }, "primary_meaning": "Whoever remembers Me at the moment of death and leaves the body reaches My state, of this there is no doubt." }