8.5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥
antakāle ca mām eva smaran muktvā kalevaram
yaḥ prayāti sa madbhāvaṃ yāti nāsty atra saṃśayaḥ
Kṛṣṇa (कृष्ण) continues. The definitions are finished. This is the answer to prayāṇakāle kathaṃ jñeyaḥ asi (प्रयाणकाले कथं ज्ञेयः असि).
The verse
And whoever at the time of the end goes forth remembering me alone, having released the body, comes to my being. There is no doubt here.
नेपालीमा
अनि अन्त्यको बेला जसले शरीर छोडेर मलाई मात्र सम्झँदै जान्छ, त्यो मेरो भावमा आउँछ। यहाँ शङ्का छैन।
Where it sits
This is the direct answer to 8.2. The man who leaves remembering him comes to his being. madbhāvam (मद्भावम्) picks up bhāvaḥ (भावः) from the definitions and makes it "my being." The next verse will widen it: not only remembering him, but remembering anything.
Split: अन्त-काले + च + माम् + एव + स्मरन् + मुक्त्वा + कलेवरम् + यः + प्रयाति + सः + मद्-भावम् + याति + न + अस्ति + अत्र + संशयः
anta-kāle + ca + mām + eva + smaran + muktvā + kalevaram + yaḥ + prayāti + saḥ + mad-bhāvam + yāti + na + asti + atra + saṃśayaḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| अन्त-काले | anta-kāle | locative | at the time of the end. anta (अन्त) "end." |
| च | ca | indeclinable | and. |
| माम् | mām | accusative | me. |
| एव | eva | indeclinable | alone. It presses mām (माम्). |
| स्मरन् | smaran | present participle, nominative | remembering. From smṛ (स्मृ). |
| मुक्त्वा | muktvā | gerund of muc (मुच्) | having released. |
| कलेवरम् | kalevaram | accusative | the body. |
| यः | yaḥ | nominative | who. |
| प्रयाति | prayāti | present, 3rd singular | goes forth. pra (प्र) + yā (या). |
| सः | saḥ | nominative | he. |
| मद्-भावम् | mad-bhāvam | accusative | my being. mad (मद्) is "my" inside a compound. |
| याति | yāti | present, 3rd singular | goes, comes to. |
| न | na | indeclinable | not. |
| अस्ति | asti | present, 3rd singular | there is. |
| अत्र | atra | indeclinable | here. |
| संशयः | saṃśayaḥ | nominative | doubt. |
The phrases
अन्तकाले च माम् एव स्मरन् antakāle ca mām eva smaran is the condition. At the last time, remembering me alone. smaran (स्मरन्) is nominative. It will agree with yaḥ (यः). eva (एव) keeps the memory on him and on no other object.
muktvā kalevaram yaḥ prayāti (मुक्त्वा कलेवरम् यः प्रयाति) is the going. Who sets out having let the body go. muktvā (मुक्त्वा) is "having released," and its person is the subject of prayāti (प्रयाति).
saḥ madbhāvaṃ yāti (सः मद्भावं याति) is the result. He comes to my being. na asti atra saṃśayaḥ (न अस्ति अत्र संशयः) closes it. There is no doubt in this.
Sanskrit in this line
न + अस्ति + अत्र na + asti + atra is recited nāsty atra (नास्त्यत्र). न + अ na + a becomes nā (ना). Then the i (इ) of asti (अस्ति) before a (अ) becomes y (य्): asti atra (अस्ति अत्र) is asty atra (अस्त्यत्र). When you split, you put asti (अस्ति) back. Do not memorize nāstyatra (नास्त्यत्र) as one mysterious verb.
saḥ (सः) before a consonant is recited sa (स). It does not become so (सो). That is a special rule for this pronoun. You hear sa madbhāvam (स मद्भावम्), with the visarga gone and no o (ओ) left behind.
Say it back
Who goes, what he remembers, what he has released, and where he comes. If माम् एव mām eva softens into "remembering something divine," stay here.