{ "verse_id": "8.7", "mūla": { "devanāgarī": "तस्मात् सर्वेषु कालेषु माम् अनुस्मर युध्य च | मय्य् अर्पित-मनो-बुद्धिर् माम् एवैष्यस्य् असंशयः", "iast": "tasmāt sarveṣu kāleṣu mām anusmara yudhya ca | mayy arpita-mano-buddhir mām evaiṣyasy asaṃśayaḥ", "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 7", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "tasmāt", "lemma": "tasmāt", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तस्मात्" }, { "surface_form": "sarveṣu", "lemma": "sarva", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [ { "sense": "कालेषु माम् अनुस्मर यथाशास्त्रम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "कालेषु आप्रयाणाद् अहरहः माम् अनुस्मर अहरहः अनुस्मृतिकरं युद्धादिकं वर्णाश्रमानुबन्धिश्रुतिस्मृतिचोदितनित्यनैमित्तिकं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "कालेषु पूर्वमेवादरेण मां सगुणमीश्वरमनुस्मर चिन्तय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सर्वेषु" }, { "surface_form": "kāleṣu", "lemma": "kāla", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [ { "sense": "माम् अनुस्मर यथाशास्त्रम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "आप्रयाणाद् अहरहः माम् अनुस्मर अहरहः अनुस्मृतिकरं युद्धादिकं वर्णाश्रमानुबन्धिश्रुतिस्मृतिचोदितनित्यनैमित्तिकं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "पूर्वमेवादरेण मां सगुणमीश्वरमनुस्मर चिन्तय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कालेषु" }, { "surface_form": "mām", "lemma": "mad", "grammar": "accusative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "माम्" }, { "surface_form": "anusmara", "lemma": "anu-√smṛ", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "यथाशास्त्रम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "अहरहः अनुस्मृतिकरं युद्धादिकं वर्णाश्रमानुबन्धिश्रुतिस्मृतिचोदितनित्यनैमित्तिकं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "अनुस्मर" }, { "surface_form": "yudhya", "lemma": "√yudh", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "च युद्धं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च इति विहितस्य युद्धस्य अत्रफलवत्सन्निधावफलं तदङ्गम् इत्यादिन्यायादनुस्मृत्यङ्गत्वं सिद्धम् तच्च युद्धमत्र प्रस्तुतत्वा", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "च युध्यस्व", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "च। अन्तःकरणशुद्ध्यर्थं युद्धादिकं स्वधर्मं कुरु। युध्येति युध्यस्वेत्यर्थः। एवंच नित्यनैमित्तिककर्मानुष्ठानेनाशुद्धिक्ष", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "युध्य" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "mayi", "lemma": "mad", "grammar": "locative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मयि" }, { "surface_form": "arpita", "lemma": "a-√rpay", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अर्पित" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "buddhiḥ", "lemma": "buddhi", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बुद्धिः" }, { "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": "eṣyasi", "lemma": "√i", "grammar": "future indicative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एष्यसि" }, { "surface_form": "asaṃśayaḥ", "lemma": "asaṃśaya", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "न संशयः अत्र विद्यते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "संशयोऽत्र नास्ति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "असंशयः" } ], "intertextual_panel": [ { "verse": "8.27", "type": "cross-chapter thematic parallel", "score": 0.9334, "feature_breakdown": { "cosine": 0.8184, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.175, "lemma_overlap": 9.9485, "stem_prefix": 5.0 } }, { "verse": "12.6", "type": "lemma-family resonance", "score": 0.9078, "feature_breakdown": { "cosine": 0.8478, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.492, "stem_prefix": 6.0 } }, { "verse": "7.10", "type": "cross-chapter thematic parallel", "score": 0.9014, "feature_breakdown": { "cosine": 0.8514, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7163, "stem_prefix": 4.0 } }, { "verse": "18.68", "type": "lemma-family resonance", "score": 0.9009, "feature_breakdown": { "cosine": 0.8409, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.6553, "stem_prefix": 6.0 } }, { "verse": "12.4", "type": "shared-vocabulary echo", "score": 0.895, "feature_breakdown": { "cosine": 0.855, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.4314, "stem_prefix": 4.0 } }, { "verse": "7.30", "type": "lemma-family resonance", "score": 0.8921, "feature_breakdown": { "cosine": 0.8421, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3221, "stem_prefix": 5.0 } }, { "verse": "4.11", "type": "thematic-similarity", "score": 0.8911, "feature_breakdown": { "cosine": 0.8411, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.476, "stem_prefix": 5.0 } }, { "verse": "8.9", "type": "thematic-cluster continuation", "score": 0.89, "feature_breakdown": { "cosine": 0.83, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.5374, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_8.7", "anandgiri_8.7" ], "score": 0.5, "english_rendering": "Therefore, at every hour, remember Me as the scripture instructs and perform your own duty of battle. Śaṅkara reads 'mayi arpita-mano-buddhiḥ' (mind and discernment surrendered in Me) not as devotional union but as the preparation that keeps the citta (mental field) free for jñāna (liberating knowledge) to dawn. The promise—'you shall come to Me, without doubt'—is a provisional assurance: for the non-dual knower liberation is already simultaneous with knowledge, so the verse addresses the sādhaka still operating within the realm of upāsanā (meditative practice).", "divergence_note": "Śaṅkara: 'mām eva yathāsmṛtam eṣyasi' — the phrase 'as remembered' signals that the arrival is conditioned on quality of prior practice, not mere mechanical recitation; the Advaita gloss treats the verse as transition-point into jñāna-mārga." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_8.7", "vedantadeshika_8.7" ], "score": 0.5, "english_rendering": "From the moment of waking until the final breath (āprayāṇāt), remember Me continuously and perform daily as well as occasional duties—all the varnāśrama-bound nitya-naimittika (obligatory and occasional) rites—as means of nourishing that remembrance. Rāmānuja insists the dual injunction 'remember and fight' is deliberately paired: karma is not a distraction from bhakti but the vehicle that keeps mind-and-discernment (mano-buddhiḥ) tuned to Bhagavān throughout the day. The result is not merely proximity at death but arrival in the Lord in the precise mode desired (yathābhilaṣita-prakāraṁ).", "divergence_note": "Rāmānuja: 'aharhaḥ anusmṛtikaraṁ yuddha-ādikaṁ… kuru'—daily duties are explicitly 'that which generates continuous remembrance,' making karma the liturgical infrastructure of bhakti." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_8.7", "jayatirtha_8.7" ], "score": 0.5, "english_rendering": "The jīva (individual soul) is eternally and irreducibly distinct from Hari; therefore this verse's assurance is categorical: the one who has saturated (ativāsita, thoroughly habituated) the mind with Kṛṣṇa-remembrance throughout life cannot fail to remember at death, and that remembrance carries the jīva to its destined station. Madhva cites the Bṛhadāraṇyaka Upaniṣad (4.4.2) — the ātman exits through the illumined tip of the heart — to show that death is a physiological passage guarded by the quality of the bhāvana (contemplative impression). Fight as His dependent worshipper; there is no confusion of agent and object, for jīva-Brahman difference is the permanent metaphysical fact.", "divergence_note": "Madhva: 'bhāvo 'ntar-gataṁ manaḥ… bhāvitatvaṁ ativāsitatvam' — bhāvana is not simple recollection but thorough saturation; the Skanda Purāṇa citation clinches the point: no one who leaves the body properly saturated falls into delusion." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_8.7" ], "score": 0.5, "english_rendering": "Take refuge with the words 'Śrī Kṛṣṇaḥ śaraṇaṁ mama' (Śrī Kṛṣṇa is my refuge) at every moment—this is the anusmaraṇa (continuous remembrance) Kṛṣṇa commands. Vallabha reads the double imperative 'remember and fight' as Kṛṣṇa's invitation to fold all activity into His prasāda (grace-bestowed gift): even Arjuna's prescribed battle is śreya (supreme good) not as moral duty but as another form of the Lord's own līlā (divine play) flowing through him. Offering saṅkalpa (will) and vyavasāya (resolve)—both—to Kṛṣṇa means even intentionality itself becomes His, so 'you will reach Me and not akṣara or any lesser goal' is the natural outcome of this total self-surrender.", "divergence_note": "Vallabha: 'mano-buddhiḥ ity-uktyā saṅkalpa-vyavasāyau api mayi eva vidheyau iti dyotanāya'—the dual term deliberately signals that even the pre-volitional faculty belongs to Kṛṣṇa, not the practitioner." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_8.7" ], "score": 0.5, "english_rendering": "Because the impressions laid down during life are the only available fuel for remembrance at death—and no effort of recall is possible in that helpless final moment—constant practice now is the only rational insurance. Śrīdhara Svāmī links the two imperatives causally: uninterrupted remembrance presupposes purity of citta (mind-field), and purity of citta is achieved through performing one's svadharma (own duty); fight is therefore not separate from bhakti but its purificatory precondition. Mind in its saṅkalpa (volitional) aspect and buddhi (discernment) in its vyavasāya (resolute) aspect are both to be surrendered—the verse maps the complete inner apparatus.", "divergence_note": "Śrīdhara: 'pūrva-vāsanā eva anta-kāle smṛti-hetuḥ; na hi tadā vivaśasya smaraṇodayamaḥ sambhavati'—prior conditioning alone acts at death; willful effort is then impossible, making current practice non-negotiable." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_8.7" ], "score": 0.5, "english_rendering": "Madhusūdana holds the verse jointly for upāsakas (worshippers of saguṇa Brahman, qualified divinity) and closes a clean distinction: for the saguṇa upāsaka the antya-bhāvanā (final contemplative impression) determines the next station, so constant practice of remembrance and inner purification through duty is essential; for the nirguna-brahma-jñānī (knower of attributeless Brahman), liberation is simultaneous with knowledge and the verse's logic does not apply. The synthesis: remember Kṛṣṇa as Īśvara with attributes when the antaḥkaraṇa (inner instrument) is still impure; fight to purify it; once pure, the knowledge-path opens—both streams are honored, neither eclipsed.", "divergence_note": "Madhusūdana: 'nirguṇa-brahma-jñānināṁ tu jñāna-samakālam eva ajñāna-nivṛtti-lakṣaṇāyā mukteḥ siddhatvān nāsty antya-bhāvanā-apekṣā'—liberation for the jñānī needs no death-moment remembrance; this verse is explicitly for those still on the saguṇa path." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अनुस्मर", "role": "supporting", "other_verses_in_list": [ "8.9", "8.13" ] }, { "list": "तस्मात्", "role": "supporting", "other_verses_in_list": [ "2.30", "2.68", "3.15", "3.19", "3.41", "4.15", "4.42", "8.20", "8.27", "11.33", "11.44" ] }, { "list": "बुद्धि", "role": "supporting", "other_verses_in_list": [ "2.19", "2.39", "2.41", "2.44", "2.49", "2.50", "2.51", "2.52", "2.53", "2.63", "2.65", "2.66", "3.1", "3.2", "3.3", "3.26", "3.40", "3.42", "4.18", "5.17", "5.20", "5.28", "6.9", "6.21", "6.43", "7.4", "7.5", "7.10", "10.4", "10.10", "12.8", "12.14", "13.5", "15.20", "18.16", "18.17", "18.30", "18.31", "18.32", "18.37", "18.49", "18.57" ] }, { "list": "मय्यर्पितमनोबुद्धिः", "role": "supporting", "other_verses_in_list": [ "12.13", "12.14" ] }, { "list": "सर्वे", "role": "supporting", "other_verses_in_list": [ "1.9", "1.11", "1.25", "2.12", "2.46", "2.70", "4.19", "4.30", "4.36", "6.47", "8.20", "8.27", "10.13", "11.22", "11.26", "11.32", "11.36", "13.14", "13.27", "14.1", "18.21", "18.54" ] }, { "list": "सर्वेषु कालेषु", "role": "supporting", "other_verses_in_list": [ "8.27" ] } ], "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": [ "anusmara: anusmṛ -> anu-√smṛ", "yudhya: yudh -> √yudh", "arpita: arpay -> a-√rpay", "eṣyasi: i -> √i" ] } ] }, "so_what_questions": [ "If the death-moment impression is determined entirely by life-long habit, at what point does a single practice session become too late to matter—and does any school offer a redemptive exception?", "Rāmānuja treats daily ritual duty as 'that which generates remembrance': does this mean a person with no varnāśrama duties is structurally disadvantaged, or does the principle generalize to any disciplined routine?", "Madhva's saturation model (ativāsita) implies remembrance is a quantitative threshold, not a qualitative leap—how does this differ from Śrīdhara's purity model, and which is more testable in practice?", "Madhusūdana draws a hard line: the verse is for saguṇa worshippers only, jñānīs are exempt from its logic. Does this create a two-tier system where the intellectual-contemplative path bypasses devotional discipline entirely?", "Vallabha dissolves the agent: if saṅkalpa and vyavasāya both belong to Kṛṣṇa, what remains of personal moral responsibility for the quality of one's practice?", "All six commentators agree the verse commands both remembrance and action simultaneously—yet modern life segments work and contemplation. Which school's framework most naturally accommodates non-monastic practitioners?", "The verse ends 'asaṁśayaḥ' (without doubt): is this a pedagogical reassurance, a metaphysical guarantee, or a conditional promise—and do the six schools actually agree on which?" ], "everyday_applications": { "advaita": "Treat every work task as an offering that keeps the buddhi (discernment faculty) clear rather than entangled in results; at the end of each activity pause for one breath and mentally release the outcome—this is the micro-scale niṣkāma (non-attached) act that prepares the field for jñāna (liberating knowledge) over time.", "viśiṣṭādvaita": "Build a brief sandhyā-style (transitional) marker at the start of each day's work—a moment where you explicitly name the activity as kainkarya (service) to Bhagavān; Rāmānuja's logic is that the activity itself, so framed, becomes the anusmaraṇa (continuous remembrance) rather than a competing distraction from it.", "dvaita": "Select one Kṛṣṇa-nāma (divine name) or form as a personal touchstone and return to it—even mentally, mid-meeting or mid-task—until the return becomes involuntary; Madhva's ativāsana (thorough saturation) model says depth of habituation, not length of formal sitting, is what counts.", "śuddhādvaita": "Before beginning any significant action, say or silently place 'Śrī Kṛṣṇaḥ śaraṇaṁ mama'—Vallabha's reading is that this converts the saṅkalpa (intention) itself into an act of surrender, so even imperfect execution is held within prasāda (grace) rather than condemned by personal failure.", "bhakti": "Identify the one recurring duty you perform most mechanically—commuting, cooking, administrative work—and treat it as the citta-śuddhi (mind-purification) instrument Śrīdhara describes; the value is not the task's content but its function as the practical ground on which constant remembrance can build.", "advaita-bhakti": "When the inner instrument feels cloudy or scattered, lean on saguṇa practice—nāma (name), rūpa (form), deliberate remembrance; when it grows clear and still, let the attention rest in that clarity without forcing a form—Madhusūdana's synthesis gives explicit permission to move between the two modes as the antaḥkaraṇa (inner instrument) demands, without treating the switch as spiritual regression." }, "primary_meaning": "Keep remembering Me at every hour and fight; with your mind and discernment given over to Me, you will reach Me without doubt." }