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Bhagavad-gītā 8.6

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भ‍ावभावित: ॥ ६ ॥
yaṁ yaṁ vāpi smaran bhāvaṁ
[yam yam vaapi smaran bhaavam]
tyajaty ante kalevaram
[tyajaty ante kalevaram]
taṁ tam evaiti kaunteya
[tam tam evaiti kaunteya]
sadā tad-bhāva-bhāvitaḥ
[sadaa tad-bhaava-bhaavitah]
Word-for-word
yam yam — whatever vā api — at all smaran — remembering bhāvam — nature tyajati — gives up ante — at the end kalevaram — this body tam tam — similar eva — certainly eti — gets kaunteya — O son of Kuntī sadā — always tat — that bhāva — state of being bhāvitaḥ — remembering .
Blended reading (Sanskrit + English inline)
yaṁ yaṁ vāpi smaran bhāvaṁ
yam yam
whatever
vā api
at all
smaran
remembering
bhāvam
nature
tyajaty ante kalevaram
tyajati
gives up
ante
at the end
kalevaram
this body
taṁ tam evaiti kaunteya
tam tam
similar
eva
certainly
eti
gets
kaunteya
O son of Kuntī
sadā tad-bhāva-bhāvitaḥ
sadā
always
tat
that
bhāva
state of being
bhāvitaḥ
remembering .
Important Words
  • yam yam — whatever
    Reduplicated indefinite — 'whichever, whichever'. The doubling intensifies the universality: no matter what state, no matter how chosen, this rule holds. Kṛṣṇa is not making exceptions for sincere mistakes.
  • smaran — remembering
    Same root as in 8.5 — smṛ. But here the remembering is not necessarily of Kṛṣṇa; it is of whatever bhāva one has cultivated. The neutral word carries either liberation or bondage depending on its object.
  • bhāvam — nature
    From bhū — to be. State of being, mood, disposition. Not a passing thought but the stable mode the consciousness has been resting in. The Gītā distinguishes flickering thoughts from the deeper bhāva that surfaces at death.
  • kalevaram — this body
    Slightly archaic word for body, often used in dying contexts. Different from deha or śarīra — kalevara carries the connotation of something to be left behind, almost a husk. The lexical choice fits the verse's setting.
  • kaunteya — O son of Kuntī
    Kṛṣṇa addresses Arjuna by his mother's name precisely at a verse about what gets transmitted across the moment of death. Maternal lineage is foregrounded as Kṛṣṇa speaks of the bhāva that carries the soul into its next form.
  • bhāvitaḥ — remembering, having been cultivated
    Past participle of the causative of bhū — 'caused to be, contemplated, cultivated'. The same root as bhāvanā, the technical Sanskrit word for sustained contemplative practice. The verse names the state one has been deliberately habituating oneself toward — disciplined inclination, not random thought.
Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.
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)
Kṛṣṇa generalizes the rule: the final thought is not arbitrary but the ripening of a lifetime's habit. 'Sadā tad-bhāva-bhāvitaḥ' is the crucial clause — one becomes what one has long been 'becoming.' The death-thought is the index of accumulated saṃskāras, not a last-minute lottery.
Further notes (विवरण · Vivaraṇa)
The reduplicated 'yaṁ yam … taṁ tam' construction is the Sanskrit idiom for 'whatever X, that same X' — generic, exceptionless. 'Bhāvita' (caused-to-become) from caus. √bhū conveys deep imprinting; the same root underlies bhāvanā, the meditative cultivation that fashions character. Hence the next verse's prescription: always remember Me — to ensure that what surfaces at death is Kṛṣṇa Himself.
Prose order (अन्वय · Anvaya)
हे कौन्तेय! यम् यम् वा अपि भावम् स्मरन् अन्ते कलेवरम् त्यजति, सदा तद्-भाव-भावितः [सन्] तम् तम् एव एति।
he kaunteya! yam yam vā api bhāvam smaran ante kalevaram tyajati, sadā tad-bhāva-bhāvitaḥ [san] tam tam eva eti|
O son of Kuntī, whatever state of being one remembers when, at the end, he leaves the body — saturated by that state throughout life, he attains exactly that.
Word split (पदच्छेद · Padaccheda)
यम् यम् वा अपि स्मरन् भावम् त्यजति अन्ते कलेवरम् । तम् तम् एव एति कौन्तेय सदा तद्-भाव-भावितः ॥
yam yam vā api smaran bhāvam tyajati ante kalevaram | tam tam eva eti kaunteya sadā tad-bhāva-bhāvitaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यम् यम् yam yam यद् rel. pron. (pronoun) acc.sg. (accusative singular)m., reduplicated (vīpsā) 'whichever' whichever
वा vā ind. (indeclinable), disjunctive or
अपि api ind. (indeclinable), emphatic even, indeed
स्मरन् smaran √स्मृ pres. (present) act. participle nom.sg. (nominative singular)m. remembering
भावम् bhāvam भाव (m.) acc.sg. (accusative singular) state, mode of being
त्यजति tyajati √त्यज् pres. (present) 3sg.par. (parasmaipada / active voice) abandons, leaves
अन्ते ante अन्त (m.) loc.sg. (locative singular) at the end
कलेवरम् kalevaram कलेवर (n.) acc.sg. (accusative singular) the body
तम् तम् tam tam तद् dem. (demonstrative) pron. (pronoun) acc.sg. (accusative singular)m., reduplicated correlative that very one
एव eva ind. (indeclinable), emphatic alone
एति eti √इ pres. (present) 3sg.par. (parasmaipada / active voice) goes, attains
कौन्तेय kaunteya कुन्ती (f.) + अपत्य (taddhita -eya) voc.sg. (vocative singular)m. O son of Kuntī
सदा sadā ind. (indeclinable) always
तद्-भाव-भावितः tad-bhāva-bhāvitaḥ तद् + भाव (m.) + भावित (p.p.p. (past passive participle) of caus. (causative) √भू) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) 'made-to-become-that-state' saturated with that state
Purport

The process of changing one’s nature at the critical moment of death is here explained. A person who at the end of his life quits his body thinking of Kṛṣṇa attains the transcendental nature of the Supreme Lord, but it is not true that a person who thinks of something other than Kṛṣṇa attains the same transcendental state. This is a point we should note very carefully. How can one die in the proper state of mind? Mahārāja Bharata, although a great personality, thought of a deer at the end of his life, and so in his next life he was transferred into the body of a deer. Although as a deer he remembered his past activities, he had to accept that animal body. Of course, one’s thoughts during the course of one’s life accumulate to influence one’s thoughts at the moment of death, so this life creates one’s next life. If in one’s present life one lives in the mode of goodness and always thinks of Kṛṣṇa, it is possible for one to remember Kṛṣṇa at the end of one’s life. That will help one be transferred to the transcendental nature of Kṛṣṇa. If one is transcendentally absorbed in Kṛṣṇa’s service, then his next body will be transcendental (spiritual), not material. Therefore the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the best process for successfully changing one’s state of being at the end of one’s life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. Whatever one thinks of when leaving the body, one attains a state similar to that object of constant thought, O son of Kuntī.
Commentary

This verse explains that just as, by remembering Me, one attains Me (stated in the previous verse), so by remembering something else, one attains that object. Being influenced (bhāvitaḥ) by constant thoughts (bhāva) of that object, a person becomes similar to the object (bhāvitaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. Whatever one thinks of when leaving the body, one attains a state similar to that object of constant thought, O son of Kuntī.
Commentary

It is not a rule that all remember Me and attain Me. Others remember something else and attain that. Whatever object (bhāvam) a person remembers, he attains that after giving up his present body and state of mind. Bhārata, remembering a deer at the point of death, became a deer. The last thoughts at death are the subjects of previous thoughts. His mind being controlled by that previous remembrance (tad bhāva bhāvitaḥ), he attains a body according to the object he thinks of at death.

Bhūrijana Dāsa Gauḍīya
Commentary

Here is the general rule. Krsna just explained that whatever one remembers at the time of death ‑ he goes to that place. Arjuna may think: "That is a very good advice. You are telling me to remember You, that is a much better advice then You telling me to fight. I suggest remember You and not fight." But Krsna says:

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

This verse is the basis of Text 8.5

THEME: Mentions the “General Law at the time of death”

One’s state of mind at the time of death determines the destination attained in the next life

LINK BETWEEN TEXTS 8.6 & 8.7: Arjuna may think: “Remembering may be better advice than fighting”;

Krishna clears this misconception in Text 8.7. The Lord does not recommend giving up prescribed duties

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
8.6 O Son of Kunti, smaran, thinking of; bhavam, any entity, any particular deity; yam yam va api, which ever it may be; tyajati, one gives up; the kalevaram, body; ante, at the end, at the time of the departure of life; eti, he attains; tam tam eva, that very one, that very entity which is remembered-none else; having been sada, always; tadbhava-bhavitah, engrossed in its thought. Engrossment in it is tad-bhavah; one by whom that is remembered as a matter of habitual recollection is tadbhava-bhavitah. Since the last thought is thus the cause of aciring the next body-
Śrī Rāmānujācārya Classical
Translation
8.6 'At the end,' at the time of death, remembering whatsoever thought one abandones the body, to that alone one goes after death. The final thought arises only with reference to objects pervioulsy ruminated upon in one's thought. As the final thought results only about an object previously contemplated upon,
Śrī Abhinavagupta Classical
Translation
8.6 See Comment under 8.7
Swami Sivananda Classical
Translation
8.6 Whosoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), because of his constant thought of that being.
Commentary

8.6 यम् which? यम् which? वा or? अपि even? स्मरन् remembering? भावम् nature (idea of object)? त्यजति leaves? अन्ते in the end? कलेवरम् the body? तम् to that? तम् to that? एव only? एति goes? कौन्तेय O Kaunteya? सदा constantly? तद्भावभावितः thinking of that object.Commentary The last thoughts determine the next birth. The most prominent thought of ones life occupies the mind at the time of death. The predominant idea at the time of death is what in normal life has occupied his attention most. The last thought determines the nature or character of the body to be attained next. As a man thinketh? so shall he becometh.The force of Samskaras which one has created by his previous practice is the cause of their remembrance at death. Those who have practised worship of God throughout their life can have remembrance of their tutelary deity at the time of death.The analogy of the wasp and the caterpillar (BhramaraKitaNyaya) can be applied here. The caterpillar constantly remembers the wasp and becomes eventually transformed into a wasp. Even so he who constantly remembers his tutelary deity becomes identical with that deity. Nandikesvara is an example. He constantly thought of his Lord and assumed a form eal to that of the Lord.If you constantly think of the immortal Self during your lifetime? you will entertain the thought of the Self only even at the time of death and will attain immortality. If you always think of your body and identify yourself with the perishable body you will be born again and again. If you think of you pet dog at the time of death you will be born as a dog. Raja Jadabharata thought of his pet deer at the time of his death and so he took the birth of a deer.Every man has a definite outlook on life? definite mode of thinking? definite cravings? desires and hopes? definite character? temperament? taste? disposition and attitude.This is all due to the impressions which have become part and parcel of his subconsciousness. This is all due to experiences which have left their indelible impressions on his mind.He always thinks of his body and physical needs. He searches for his happiness in the external? perishable objects. He identifies himself with the perishable body. He ignores his innermost? allblissful? immortal Self? the source of everything. He trains his body? senses? mind and intellect in worldly pursuits. He ignores the Yogic discipline of the mind and the senses. Therefore he always thinks of his body? bread? drink and clothing. He forgets all about God and the Self? the indweller? an embodiment of bliss and knowledge? fountain of joy and happiness.Desires are endless. Therefore man cannot gratify them in one birth. At the time of death the whole storehouse of impressions and desires is churned out and the most prominent? the strongest and cherished desire comes to the surface of the mind or the field of mental consciousness. This churned up butter or cream (cherished desire) arrests his attention for immediate gratification. He thinks of only that at the time of death. Just as the most vital mango plant shoots up prominently in the nursery? so also the strongest desire shoots up on the surface of the mind. If the desire is not gratified his mind gets saturated with it and it is gratified in his nextbirth. This desire will become very promenent in his next birth.You yourself are the author of your own destiny. You yourself are responsible for your thoughts? character? feelings? actions and experiences. You planted certain worldly desires and Samskaras in your subconscious mind? and allowed them to germinate and grow. If you had planted spiritual aspiration? the desire for liberation and spiritual Samskaras? you would reap the fruit of immortality and eternal bliss. As you sow so shall you reap.He who practises constant and profound meditation on the Self of his own tutelary deity throughout his life will be able to meet death with an unruffled mind. He alone would go to the Supreme? thinking of It at the time of his departure from this world? too. You should have exclusive devotion to God. Your whole mind must be absorbed in Him. You should not allow any outside worldly impressions? wherein there is an iota of selfish desire? to sink into your subconscious mind. Then you can think of the Lord exclusively at the time of death and enter His very Being.

Swami Gambhīrānanda Classical
Translation
8.6 O son of Kunti, thinking of any entity whichever it may be one gives up the body at the end, he attains that very one, having been always engrossed in its thought.
Shri Purohit Swami Classical
Translation
8.6 On whatever sphere of being the mind of a man may be intent at the time of death, thither he will go.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Vairagya (Detachment / Dispassion)
Related verses
BG 8.5 BG 8.13 BG 14.14 SB 2.1.15 SB 3.30.18 SB 5.8.26 CC Madhya 22.24 CC Madhya 8.274 CC Antya 6.237 Chāndogya Upaniṣad 3.14.1Praśna Upaniṣad 3.10
Concepts
Bhava
Study Q&A referencing this verse
Related lectures
Personal Guidance
Whatever state of being one remembers when leaving the body — that very state one attains.
Practical Applications
  • Recognize the seriousness of the final moment's content.
  • Cultivate the content you want to die with.
  • Don't fill the mind with content you wouldn't want to attain.
Reflection Questions
  • What content fills my mind most often?
  • Is it content I'd want to die with?
Analogy

The mind at death is like an iron filing released near whichever magnet it has spent its life lying beside. After years of proximity to one pole, it has no choice in which way it flies. Kṛṣṇa does not say the dying soul is free at the last moment; He says it is bound by which magnet it has been keeping company with.

Stories
Bharata's deer (continued)

Bharata Mahārāja, having spent his renounced years tending an orphaned fawn, found at the moment of death that his mind would not move from the deer. He had been a king, then a sage, then a deer-keeper — and the bhāva-bhāvitaḥ of his final season had been deer.

The Bhāgavatam records what 8.6 predicts: tam tam eva eti — that very state he attained. He took birth as a deer in the next life. The verse is not poetry; it is law. Bharata is its case study.

📝 My note

Source: vedabase.io

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