{ "verse_id": "8.6", "mūla": { "devanāgarī": "यं यं वापि स्मरन् भावं त्यजत्य् अन्ते कलेवरम् | तं तम् एवैति कौन्तेय सदा तद्-भाव-भावितः", "iast": "yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram | taṃ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ", "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 6", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yam", "lemma": "yad", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यम्" }, { "surface_form": "yam", "lemma": "yad", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यम्" }, { "surface_form": "vā", "lemma": "vā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "वा" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "smaran", "lemma": "√smṛ", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [ { "sense": "चिन्तयन् त्यजति परित्यजति अन्ते अन्तकाले प्राणवियोगकाले कलेवरं शरीरं तं तमेव स्मृतं भावमेव एति नान्यं कौन्तेय सदा सर्वद", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कलेवरं त्यजति तं तं भावम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "स्मरन्" }, { "surface_form": "bhāvam", "lemma": "bhāva", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भावम्" }, { "surface_form": "tyajati", "lemma": "√tyaj", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्यजति" }, { "surface_form": "ante", "lemma": "anta", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [ { "sense": "अन्तकाले प्राणवियोगकाले कलेवरं शरीरं तं तमेव स्मृतं भावमेव एति नान्यं कौन्तेय सदा सर्वदा तद्भावभावितः तस्मिन् भावः तद्भ", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अन्तकाले यं यं वा", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "स्मरन्निति स्मरणस्यैव तत्रापि किं प्रयोजनं इति चेत् उच्यतेलक्षणहेत्वोः क्रियायाः [अष्टा.3", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] } ], "theme_lists": [], "surface_devanagari": "अन्ते" }, { "surface_form": "kalevaram", "lemma": "kalevara", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कलेवरम्" }, { "surface_form": "tam", "lemma": "tad", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तम्" }, { "surface_form": "tam", "lemma": "tad", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तम्" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "eti", "lemma": "√i", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एति" }, { "surface_form": "kaunteya", "lemma": "kaunteya", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "सदा सर्वदा तद्भावभावितः तस्मिन् भावः तद्भावः स भावितः स्मर्यमाणतया अभ्यस्तः येन सः तद्भावभावितः सन्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "कौन्तेय" }, { "surface_form": "sadā", "lemma": "sadā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सदा" }, { "surface_form": "tad", "lemma": "tad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तद्" }, { "surface_form": "bhāva", "lemma": "bhāva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भाव" }, { "surface_form": "bhāvitaḥ", "lemma": "√bhāvay", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "स्मर्यमाणतया अभ्यस्तः येन सः तद्भावभावितः सन्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "संपादितो येन स तथा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भावितः" } ], "intertextual_panel": [ { "verse": "8.14", "type": "thematic-similarity", "score": 0.8348, "feature_breakdown": { "cosine": 0.8348, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "2.61", "type": "thematic-similarity", "score": 0.8269, "feature_breakdown": { "cosine": 0.8269, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "11.52", "type": "thematic-similarity", "score": 0.8262, "feature_breakdown": { "cosine": 0.8262, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "2.21", "type": "thematic-similarity", "score": 0.8246, "feature_breakdown": { "cosine": 0.8246, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "8.5", "type": "next-verse continuation", "score": 0.8242, "feature_breakdown": { "cosine": 0.8242, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "6.44", "type": "thematic-similarity", "score": 0.8241, "feature_breakdown": { "cosine": 0.8241, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.8", "type": "thematic-similarity", "score": 0.8235, "feature_breakdown": { "cosine": 0.8235, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "9.7", "type": "cross-chapter thematic parallel", "score": 0.823, "feature_breakdown": { "cosine": 0.813, "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_8.6", "anandgiri_8.6" ], "score": 0.5, "english_rendering": "Whatever bhāva (state of being) one holds in mind at the moment of prāṇa-viyoga (dissolution of breath), that very bhāva one attains — not another. Śaṅkara's key move: tad-bhāva-bhāvitaḥ means the object has been rehearsed (abhyasta) through continuous smṛti (remembrance), so the ante-kāla impression is determined long before death. The verse is therefore a warning: without jñāna-niṣṭhā (abidance in knowledge), even at death the mind grasps a devatā-viśeṣa (particular deity-form) and is bound to that bhāva — liberation requires dissolving the bhāva itself into nirguṇa Brahman.", "divergence_note": "Śaṅkara: 'taṃ tam eva smṛtaṃ bhāvam eva eti nānyam ... tad-bhāvaḥ sa bhāvitaḥ smaryamāṇatayā abhyastaḥ yena saḥ' — the participle abhyasta confirms habitual conditioning, not a last-moment act." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_8.6", "vedantadeshika_8.6" ], "score": 0.5, "english_rendering": "At ante-kāla (the final moment), the bhāva that arises is not a free act of will but the surfacing of whatever has been pūrva-bhāvita (previously cultivated) — the antyapratyaya (final cognition) is strictly determined by prior sādhana. For Rāmānuja this is an invitation, not a threat: if one has continually meditated on Bhagavān as antaryāmin (inner ruler), that bhāva will naturally rise at death, and the jīva (individual self), ever a viśeṣaṇa (qualifying attribute) of Brahman, attains the Bhagavat-svarūpa (the Lord's own nature). The verse underscores why upāsanā must be uninterrupted kainkarya (service-offering) through every act.", "divergence_note": "Rāmānuja: 'antyapratyayaśca pūrvabhāvitaviṣaya eva jāyate' — the final perception is generated exclusively from the previously cultivated object." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_8.6", "jayatirtha_8.6" ], "score": 0.5, "english_rendering": "Madhva addresses an apparent contradiction: the verse says 'remembering, one departs' — how can smṛti (memory) and tyāga (relinquishing) be simultaneous? The answer is that ante (at the end) specifies a proximate window, not a single instant; Śruti confirms this (Bṛhadāraṇyaka Upaniṣad 4.4.2: the ātman exits through the illumined tip of the heart). Bhāva is defined precisely as antargataṃ manaḥ (the inward-turned mind), and bhāvita-tva is atī-vāsanā (deep impregnation). The jīva (individual soul), eternally distinct from Hari, carries the vāsanā-stamp of whatever deity it has worshipped; Hari alone can grant mukti (liberation) — all other bhāvas bind.", "divergence_note": "Madhva: 'bhāvo'ntargataṃ manaḥ ... bhāvitattvaṃ ativāsitattvaṃ' — bhāva is the inward mind; bhāvita-tva is extreme impregnation, distinguishing Madhva's technical reading from looser glosses." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_8.6" ], "score": 0.5, "english_rendering": "The verse is not a general cosmological law for Vallabha — it is a corrective: it is NOT the case that only remembrance of Kṛṣṇa leads to Kṛṣṇa. Whatever form one has made one's own (sva-viṣaya-jātīyākāratva, the capacity to take the shape of one's chosen object), that svarūpa (essential form) one becomes — as Bharata became a deer. The implication for Puṣṭi-mārga is urgent: unless Kṛṣṇa's prasāda (grace) has saturated the jīva so thoroughly that no other bhāva can arise, the devotee risks a sub-divine rebirth. True puṣṭi-bhakti makes Kṛṣṇa's form the only available form of the mind at death.", "divergence_note": "Vallabha: 'sva-viṣaya-jātīyākāratva-sampādakaṃ bhāvaṃ svarūpam eti bharatavat' — the Bharata-example anchors the verse in the purāṇic case of bhāva-mismatch leading to animal birth." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_8.6" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse as a universal mechanism that simultaneously elevates bhakti's logic: whatever devata (deity) or object one remembers at ante-kāla (the final moment), that one attains — not exclusively Kṛṣṇa. The causal connector is sadā (always): constant bhāvanā (contemplative cultivation) produces the vāsita-citta (impregnated mind) whose final thought is guaranteed. Śrīdhara keeps the bhakti application central — smaran Kṛṣṇam, one attains Kṛṣṇa — but does not suppress the generality, preserving the verse's pedagogical breadth for multiple audiences.", "divergence_note": "Śrīdhara: 'sarvadā tasya bhāvo bhāvanānucintanaṃ tena bhāvito vāsitacittaḥ' — sadā is explicitly glossed as sarvadā; bhāvita = vāsita-citta." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_8.6" ], "score": 0.5, "english_rendering": "Madhusūdana's synthesis is visible in the verse's framing: this verse corrects the implied exclusivism ('only remembrance of Me leads to Me') by showing the mechanism is universal — whatever is smaryamāṇa (being remembered) at prāṇa-viyoga (dissolution of breath) is attained, and the causality runs through pūrvābhyāsa-janitā-vāsanā (the vāsanā born of prior practice), not ante-kāla willpower. The address 'Kaunteya' is glossed as a mark of snehātiśaya (excess of affection), signaling that Kṛṣṇa reveals this hard truth precisely because Arjuna is dear. The Advaita strand: even bhagavat-prāpti is a bhāva that must be dissolved in nirguṇa realization; the bhakti strand: begin with Kṛṣṇa-smṛti so that at least this bhāva, superior to all, is the final impression.", "divergence_note": "Madhusūdana: 'ante-kāle smaraṇodyamāsambhave'pi pūrvābhyāsajanitā vāsanaiva smṛtihetuḥ' — the key synthesis: volition at death is impossible; only vāsanā acts as smṛti-cause." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Kaunteya", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कौन्तेय", "role": "supporting", "other_verses_in_list": [ "1.27", "2.14", "2.37", "2.60", "3.9", "3.39", "5.22", "6.35", "7.8", "8.16", "9.7", "9.10", "9.23", "9.27", "9.31", "13.1", "13.31", "14.4", "14.7", "16.20", "16.22", "18.48", "18.50", "18.60" ] } ], "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", "tyajati: tyaj -> √tyaj", "eti: i -> √i", "bhāvitaḥ: bhāvay -> √bhāvay" ] } ] }, "so_what_questions": [ "If ante-kāla smṛti is determined by lifelong bhāvanā and not by a last-moment decision, what does that imply about the common deathbed-conversion or last-rites ritual — can an external ceremony override an internal vāsanā pattern?", "Madhva specifies bhāva as antargataṃ manaḥ (inward-turned mind) while Śaṅkara emphasizes the object (devatā-viśeṣa) — does the verse bind one to a state of mind or to a metaphysical entity, and does the answer differ between jñāna-mārga and bhakti-mārga?", "Vallabha's Bharata-example raises the question of partial devotion: if a practitioner loves Kṛṣṇa but also has strong worldly attachments, which vāsanā wins at ante-kāla — is the outcome a weighted average, or does the strongest single imprint dominate?", "All six commentators agree that sadā (always) is the operative word, yet modern life makes continuous single-pointed bhāvanā nearly impossible. Is there a threshold of practice intensity below which this mechanism produces no useful result, or does even intermittent practice accrue?", "Rāmānuja's antyapratyaya (final cognition) is strictly object-dependent — does this mean that jīvas who have meditated on nirguṇa Brahman (which has no object-form) have no antyapratyaya and simply dissolve, while all form-based meditators transmigrate?", "The verse says 'taṃ tam evaiti' (that very one, one attains) — does 'attains' mean identity (one becomes that bhāva), proximity (one is reborn near that deity), or structural resemblance (one acquires the qualities of that bhāva)? The three schools answer differently and the answer determines soteriology.", "If this is a universal law of consciousness-physics, not a specifically Vaiṣṇava teaching, what is the relationship between Kṛṣṇa's statement here and analogous Buddhist vijñāna-at-death doctrines or Tibetan bardо practices — does the Gītā claim uniqueness for bhakti or merely priority?" ], "everyday_applications": { "advaita": "Treat every conversation, task, and interaction as a micro-death: the quality of attention you habituate now is the quality available at the moment it matters most. Practice pratyāhāra (withdrawal of senses from distraction) before bed each night as a rehearsal for ante-kāla — observe which bhāva the mind spontaneously returns to when stimuli are removed. That bhāva is your current vāsanā-set; jñāna-sādhana aims to replace it with ātma-vicāra (inquiry into the self).", "viśiṣṭādvaita": "Structure daily life so that service-acts (kainkarya) continuously reinstall Bhagavān as the reference object of the mind. Before beginning work each morning, offer the day's activity to the antaryāmin (inner ruler) with a brief niveditam (offering); before sleep, review which moments the mind was genuinely in Bhagavān's presence. The review is not guilt-accounting but vāsanā-calibration — the antyapratyaya is built one service-moment at a time.", "dvaita": "Recognize that the jīva's bhāva-stamp is not self-generated but received through dāsya (servanthood) to Hari. Practically: choose a single nāma-rūpa (name-form) of Hari with the guidance of a qualified guru and confine one's sādhana to that form — diversity of objects diffuses the ati-vāsanā (deep impregnation) that Madhva identifies as necessary. Hari-nāma-japa (repetition of Hari's name) is the specific technology for overwriting competing bhāvas.", "śuddhādvaita": "Vallabha's Bharata-warning makes the application urgent for householders with legitimate worldly loves (family, profession, art): periodically audit what you would think of involuntarily if startled awake at 3 AM — that is your current bhāva-default. If it is not Kṛṣṇa, that is not self-condemnation but diagnostic data. The Puṣṭi-mārga prescription is more rasa (relational sweetness) with Kṛṣṇa until his form crowds out competitors — through kīrtana, seva, and sakhya-bhāva (friendship-relationship) rather than through ascetic suppression.", "bhakti": "The verse's universality (any bhāva, any deity) is pedagogically useful for practitioners who love deeply but imperfectly: whatever you love most consistently, you tend toward. Take inventory of what you spend sustained, unguarded attention on — not what you aspire to love, but what the mind actually returns to. Śrīdhara's balanced reading suggests: do not condemn partial or mixed devotion, but gradually weight the bhāvanā-time toward the highest object, trusting that sadā-practice (continuous cultivation) is cumulative.", "advaita-bhakti": "Madhusūdana's synthesis suggests a two-tier practice for the modern practitioner: primary layer — maintain Kṛṣṇa-smṛti through daily upāsanā (worship), accepting that this bhāva, though still a bhāva, is the highest available object and will produce the best possible rebirth or liberation; secondary layer — investigate the smṛti itself through Advaita-style self-inquiry, so that even Kṛṣṇa as object eventually dissolves into the awareness in which all bhāvas arise. The Kaunteya-gloss (excess of affection) reminds the practitioner that Kṛṣṇa reveals this hard universality out of love, not to discourage but to redirect aspiration to its deepest source." }, "primary_meaning": "Whatever state of being one holds in mind at death, that alone one attains, shaped by what the mind has practiced through life." }