BG-8.6 — Whatever-Bhāva You Remember at Death, You Become That; You Are Always Cultivated Into That Bhāva

BG-8.6

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥६॥

"Whatever bhāva (one) remembers when (one) abandons at the end the body — that-very (one) goes-to, O Kaunteya — always being-shaped-by-that-bhāva."

The general-rule that warrants the BG-8.5 promise. BG-8.5 said: he-who-remembers-Me-at-end attains My-bhāva, no doubt. BG-8.6 now states the underlying law: whatever-bhāva at death, that-very-gati — because one is always (sadā) cultivated-into-that-bhāva. The narrow upper-case of BG-8.5 is a special-case of the BG-8.6 rule, and the BG-8.7 imperative (tasmāt sarveṣu kāleṣu mām anusmara) will be drawn from this rule as its operational-consequence.

Three Sanskrit technical terms carry the load. (i) smaran — the cognitive-affective act of remembrance, but at death not an active recollection-effort so much as the passive arrival-to-consciousness of what-has-saturated-the-jīva. (ii) bhāva — not merely emotion but the abiding mental-disposition, the samskāra-track, the attached-form that the mind has been-shaped-into through life-long cultivation. (iii) tad-bhāva-bhāvitaḥ — the perfective-passive participle of bhāvayati ("continuously made-to-be that-bhāva"), i.e., the samskāra-stream that has been cultured-into-being-that-bhāva over time. The three terms together state the samskāra-pari-pāka → mṛtyu-smaraṇa → gati-vipāka doctrine: at the moment of death the cumulative samskāra-deposit produces the final smaraṇa, and the gati is determined by that smaraṇa.

The doctrine's foundational Upaniṣadic anchor is Chāndogya 3.14.1's kratu-maya puruṣa doctrine: yathā-kratur asmin loke puruṣo bhavati tathetaḥ pretya bhavati sa kratum kurvīta (as-the-kratu in-this-world a-puruṣa-is, so one-becomes after-departure-from-here; therefore one-should-make-kratu). The Chāndogya's structural-move — diagnostic-rule (yathā-kratur . . . tathetaḥ pretya) + therefore-imperative (sa kratum kurvīta) — is the very structure that BG-8.6 + BG-8.7 reproduce. Jñāneśvar's 8.74 + 8.75 then compresses this two-śloka movement into a single Marathi rule-stated-as-image + rule-restated-aphoristically-plus-imperative.

The cluster's distinctive Marathi contributions are three. (a) The jiteni avasarēm — jēm āvaḍoni jīvīm urē (by life's opportunity — that which by-being-loved has-remained-in-the-jīva) at 8.74 reads Sanskrit bhāva as the affectively-cultured-samskāra-residue — bhāva is not incidental passing thought but the cherished-residue that has stuck through life-long āvaḍa (cherishing, fondness, loved-attachment). (b) The fār hōm lāgē (begins-to-become-much) at the maraṇāciye merē (death-meru / death-boundary) names the samskāra's perfective-amplification at the prāṇa-departure-threshold: what was small-while-living becomes-the-whole at the death-meru. Bhāva is operationalized as quantity-expansion, not as mere content-presence. (c) The mātem-cī tuvām (Me-alone, you!) at 8.75 — with emphatic -cī + the direct second-person-singular tuvām — locks the yam yam vāpi bhāva quantifier to the one-allowed-substitution-instance and preserves the Kaunteya-vocative's direct-address force in the very Marathi grammar.

Ovi 8.74

Original (Marathi): तेविं जितेनि अवसरें । जें आवडोनि जीवीं उरे । तेंचि मरणाचिये मेरे । फार हों लागे ॥७४॥ Voice: krishna-to-arjuna (continuation of the Kṛṣṇa-stretch begun at 8.59; the opening tevim is a reasoning-continuation particle, not a voice-shift; the next ovi's mātem-cī tuvām secures both within Kṛṣṇa-direct-address)

Word-by-word gloss

Marathi	Meaning
तेविं	in-the-same-way, likewise (continuation-particle from preceding ovi)
जितेनि	by-life's, by-living's (instrumental of jītem — life-itself)
अवसरें	by-the-opportunity, by-the-occasion (instrumental of avasara — opportunity, available-moment)
जें	that-which
आवडोनि	by-being-loved, through-cherishing (gerund of āvaḍaṇē — to-be-loved/cherished/fondled-over)
जीवीं	in-the-jīva, in-the-living-being (locative of jīva)
उरे	remains, abides, has-stuck (3rd-sg of urāṇē — to-remain)
तेंचि	that-very-thing (emphatic -ci)
मरणाचिये	at-the-death's (genitive of maraṇa)
मेरे	at-the-meru / at-the-boundary / at-the-threshold-marker
फार	much, abundantly, in-great-quantity
हों लागे	begins-to-become (auxiliary hōm lāgē — becomes / starts-to-be)

Literal translation

English: In the same way — that which by life's opportunity has remained in the jīva through being-loved — that very thing at the death-boundary begins to become much (expands, proliferates, becomes-the-whole).

मराठी (आधुनिक): त्याचप्रमाणे — जिवंतपणाच्या संधीमुळे जे आवडीने जीवात उरलेले असते — तेच मरणाच्या सीमेवर अत्यंत वाढू लागते (मनात व्यापून जाते).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
jiteni avasarēm — jēm āvaḍoni jīvīm urē (that which by life's opportunity has remained in the jīva by being loved)	Sanskrit bhāva operationalized as the affectively-cultured-samskāra-residue — bhāva is not incidental thought but the cherished-residue that has stuck through life-long āvaḍa	The pattern-of-attention one has practiced over decades — the things one returns to in unguarded moments, in fatigue, under stress; what one has loved-into-being a permanent inner-resident
maraṇāciye merē (at the death-meru / death-boundary-marker)	The threshold-event of prāṇa-departure; the anta-kāla of BG-8.5; the moment at which the samskāra-deposit produces its perfective-fruition	The final-hour or final-minutes — but more generally any high-stress / low-bandwidth state in which the everyday filter drops and what-has-been-cultivated-most rises uninvited
fār hōm lāgē (begins to become much, expands, fattens, fills)	The samskāra's perfective-amplification at the prāṇa-departure-moment; bhāva-as-quantity-expansion (not bhāva-as-content-presence); the saturating-occupancy of the jīva by the cherished-residue at the threshold	The everyday phenomenon writ-large: what one has cultivated most subtly through life becomes the entire content of consciousness when the everyday-distractions are stripped away

Metaphor-family: maraṇāciye merē — fār hōm lāgē (death-boundary, fattening). The meru-image is significant — meru in Marathi-Sanskrit usage names the central-axis-marker, the boundary-stone, the threshold-meridian; the death-moment is the meru on which what was small while living tips into being-the-whole. The image is not a yogic meru-daṇḍa (spinal-axis) reference here — Jñāneśvar will reach for the spinal-yogic register at BG-8.9-10 with mid-brows + prāṇa-āveśa, not in this BG-8.6 doctrinal-cluster. Here the merē is the threshold-marker generically: the boundary at which a quantity tips into a different magnitude.

The fār hōm lāgē (begins-to-become-much) is the load-bearing verb. Sanskrit BG-8.6 gives the rule in nominal-equality terms (whatever-bhāva → that-very-gati); Jñāneśvar's Marathi gives it in quantity-expansion terms (what-was-loved → fattens-at-the-boundary). The Marathi rendering reads tad-bhāva-bhāvitaḥ (always cultivated-into-that-bhāva) as a gradient-process whose terminal-magnification is the death-moment — not a yes/no identity-claim. This is a Marathi-distinctive operationalization: bhāva as a continuous-quantity-cultivated, not as a discrete-flag.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The maraṇāciye merē could be stretched to a meru-daṇḍa (spinal-axis) reference but textual-evidence is insufficient — Jñāneśvar uses merē generically here as 'meru-marker / boundary-stone' not as the spinal-meru-axis. The chapter-8 Nāth-yogic threshold will be crossed at BG-8.9-10 with mid-brows + prāṇa-āveśa (clusters 0287-0288), not in this BG-8.6 doctrinal-cluster. Honest absence-marking preferred over over-claim. The chapter-register here is pre-technical doctrinal — the samskāra-pari-pāka / mṛtyu-smaraṇa rule in Marathi-bhakti-Vedānta vocabulary, not in Nātha-yogic vocabulary.

Cross-references

Internal: 8.73 (developed-further — dhyāna-by-day → dream-by-night principle is the proximate-analogy for 8.74's life-long-āvaḍa → death-meru-amplification; sleep-as-mini-death and dream-as-mini-gati are the analogues this ovi-pair leverages); 8.75 (developed-further — 8.74's image-form is restated more-tightly at 8.75 as aphoristic-couplet + imperative).
Tukaram parallel: (deferred for this ovi — 8.75 carries the substantive Tukārām parallels for the cluster; 8.74's image-form does not yet have a confident single-abhang parallel; the 1765 nāma-as-food and 1777 5-faculty-curse abhangs are better-attached to 8.75's imperative-form).
Source citation: Bhagavad Gītā 8.6 (direct-paraphrase — the Sanskrit's yam yam vāpi smaran bhāvam tyajaty ante kalevaram is the verse-pada Jñāneśvar is rendering); Bhagavad Gītā 8.5 (echo — the narrow upper-case promise whose general-rule warrant 8.74 supplies); Bhagavad Gītā 8.7 (foreshadows — the operational-imperative tasmāt sarveṣu kāleṣu mām anusmara that BG-8.6's rule will warrant); Chāndogya Upaniṣad 3.14.1 (echo — the foundational kratu-maya puruṣa doctrine: yathā-kratur asmin loke puruṣo bhavati tathetaḥ pretya bhavati); Bhagavad Gītā 8.10 (foreshadows — the prāṇa-mid-brow + bhakti-yoga-bala technical-block at BG-8.9-14 that will operationalize the BG-8.6 sadā-tad-bhāva-bhāvita rule in yogic-technical vocabulary).

Modern application

When you notice that what you find yourself thinking about under stress or fatigue is what you have-loved-most-quietly through life. The everyday version of the BG-8.6 doctrine: lower the bandwidth (illness, exhaustion, deadline-pressure, insomnia) and what fills the mind is not what you've recently been planning but what has been the quiet abiding-residue — the unfinished-conversation from twenty years ago, the relationship-pattern, the wound, the longing, the cherished-image of-yourself-or-the-world. 8.74 names this everyday pattern and points to its maximum-amplification: the death-meru is the moment at which the fār hōm lāgē (becomes-much) reaches its terminal-magnitude.
When the question 'what should I cultivate?' is reframed from 'what is healthy?' to 'what will fatten-into-the-whole at the death-meru?' The pop-discourse of habits/practices/discipline frames cultivation in therapeutic terms (what makes you healthy/productive/successful in the meantime). 8.74 reframes it in eschatological terms: what is currently small-but-loved in your jīva will be the entire content of consciousness at the boundary. The cultivation-test is not 'is this practice helpful?' but 'do I want this residue to fatten-into-the-whole when the everyday filter drops?'
When you scold yourself for a final-minute scrambling toward a 'correct final thought' and recognize that the door was open the whole life. 8.74's rule says: there is no engineering-the-death-thought in the final-minute. The death-bhāva is the life-long-cultivated bhāva. This both relieves a kind of guilt (you cannot fail by-failing-to-perform-correctly-in-the-last-five-minutes) and intensifies a different kind (every day's bhāva-cultivation has been a small contribution to what will fatten at the boundary).

Sādhanā

Tonight, before sleep, ask: of all the things my mind returned to today in unguarded moments — driving, waiting, falling-asleep — which one would I be content to have fatten-into-the-whole if the everyday filter dropped? Don't moralize; just observe. The unguarded-moment returns are the live-data on what is currently being cultured-as-bhāva in the jīva. The death-meru is only the terminal-magnification of what is already-fattening today.

Arc

8.75 will restate the same rule as a tight aphoristic-couplet and also draw the imperative-consequence (therefore-always-remember-Me-alone, you!) that BG-8.7 will explicitly issue — Jñāneśvar pre-issues the imperative within his BG-8.6 commentary because the Sanskrit sadā tad-bhāva-bhāvitaḥ already carries the always-condition.

Ovi 8.75

Original (Marathi): आणि मरणीं जया जें आठवे । तो तेचि गतीतें पावे । म्हणौनि सदा स्मरावें । मातेंचि तुवां ॥७५॥ Voice: krishna-to-arjuna (the strongest voice-anchor in the cluster — first-person mātem (Me) tied to second-person-singular tuvām (you) forms the irrefutable Kṛṣṇa-to-Arjuna grammatical-lock, tracking Sanskrit BG-8.6's kaunteya vocative)

Word-by-word gloss

Marathi	Meaning
आणि	and
मरणीं	at-death, in-dying (locative)
जया	whoever, by-whom
जें	whichever, that-which
आठवे	comes-to-mind, is-remembered (3rd-sg present of āṭhavaṇē — to-be-remembered)
तो	he
तेचि	that-very (emphatic -ci)
गतीतें	the-gati (the karmic-trajectory, the post-mortem destination) (accusative of gati)
पावे	attains, reaches (3rd-sg present of pāvaṇē)
म्हणौनि	therefore (conjunction marking the imperative-derivation)
सदा	always, at-all-times
स्मरावें	should-be-remembered, remember (imperative/optative passive)
मातेंचि	Me-alone (accusative of mī + emphatic -ci)
तुवां	by-you / you (singular second-person — direct address)

Literal translation

English: And at death — whoever remembers whichever — he attains that very gati. Therefore always-remember Me-alone, you.

मराठी (आधुनिक): आणि मरणकाळी ज्याला जे आठवते, तो तीच गती प्राप्त करतो. म्हणून सदा माझेच स्मरण कर, तू.

Metaphor-unfold

No extended metaphor in this ovi. The ovi is a tight aphoristic-couplet — rule (first two pādas) + imperative-consequence (last two pādas) — without image. The metaphor-work was done at 8.74; 8.75 is the aphoristic-distillation. Discipline rule 6 (better empty than a vague-table) honored.

The three-clause logical-structure is worth marking explicitly:

Clause	Function	Sanskrit-counterpart
maraṇīm jayā jēm āṭhavē	conditional-clause (at-death whoever remembers whichever)	BG-8.6a yam yam vāpi smaran bhāvam tyajaty ante kalevaram
to tēcī gatītēm pāvē	consequence-clause (he attains that-very-gati)	BG-8.6b tam tam evaiti kaunteya
mhaṇauni sadā smarāvēm — mātem-cī tuvām	therefore-imperative-with-substitution-instance (therefore always-remember — Me-alone, you)	BG-8.6c sadā tad-bhāva-bhāvitaḥ read as already-imperative + BG-8.7 tasmāt sarveṣu kāleṣu mām anusmara pre-issued

The aphoristic-compression is itself notable — Jñāneśvar collapses the Sanskrit's sadā tad-bhāva-bhāvitaḥ descriptive-clause (always cultivated-into-that-bhāva) plus BG-8.7's coming tasmāt sarveṣu kāleṣu mām anusmara imperative into a single Marathi mhaṇauni sadā smarāvem — mātem-cī tuvām. The reading-move treats Sanskrit BG-8.6's sadā as already carrying imperative-force; the BG-8.7 tasmāt is the explicit form, but Jñāneśvar's Marathi reads BG-8.6 as already-instructive on its own.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The aphoristic-couplet is pure doctrinal-Vedānta with bhakti-imperative-conclusion — smaran/smaraṇa (remembrance) here is the pre-yogic-technical smaraṇa of the bhakti-tradition (the second of the navadhā-bhakti — śravaṇa-smaraṇa-kīrtana-arcana-vandana-dāsya-sakhya-pāda-sevana-ātma-nivedana), not the yogic-anatomical smaraṇa technique of Nātha-tantra (which will involve breath-channel-localization, bhrū-madhya-fixation, kuṇḍalinī-rise). The mātem-cī tuvām (Me-alone, you!) imperative is bhakti-personalist in the BG-frame, not Nātha-yogic-impersonalist. Chapter-8 Nāth-yogic register opens at BG-8.9-10 (clusters 0287-0288); cluster 0285 still in pre-yogic-technical doctrinal-language.

Cross-references

Internal: 8.74 (developed-further — 8.74's image-form jiteni avasarēm — āvaḍoni jīvīm urē — fār hōm lāgē is restated more-tightly as 8.75's aphoristic-couplet maraṇīm jayā jēm āṭhavē — to tēcī gatītēm pāvē, with the IMPERATIVE-CONSEQUENCE added as the third-fourth padas); 8.7 (foreshadows — Jñāneśvar's coming BG-8.7 commentary will unpack tasmāt sarveṣu kāleṣu mām anusmara yudhya ca; the sadā smarāvem — mātem-cī tuvām of 8.75 IS the Marathi rendering of BG-8.7 pre-issued); 8.10 (foreshadows — BG-8.10's coming prayāṇa-kāle manasā 'calena bhaktyā yukto yoga-balena caiva — bhruvor madhye prāṇam āveśya samyak will give the technical-operational unpacking of the sadā smarāvem discipline that 8.75 here names doctrinally).
Tukaram parallel: 1765 (doctrinal-parallel — Tuka's tujhēm nāma gōḍa — nāma gōḍa and āhāra jālā — hā viṭhṭhalā āmhāmsī names the operational-practice of nāma-rasa-as-food, making-more-with-each-gulp — the practice by-which one becomes sadā tad-bhāva-bhāvita; 8.75 names the rule, Tuka names the practice); 1777 (doctrinal-parallel — Tuka's 5-faculty self-curse-without-Nāma jivhā jhaḍō / bahira kāna / jāta ḍoḷē / mana cāṇḍāḷa jaḷo / hātapāya gaḷōniyām — gōḍa nāma tujhēm operationalizes the sadā smarāvem imperative as a stake-in-the-flesh urgency; 8.75 issues the imperative gently, Tuka issues it as a faculty-by-faculty curse).
Source citation: Bhagavad Gītā 8.6 (direct-paraphrase — the Sanskrit's yam yam vāpi smaran bhāvam tyajaty ante kalevaram / tam tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ is the verse Jñāneśvar is rendering); Bhagavad Gītā 8.7 (direct-paraphrase — the coming tasmāt sarveṣu kāleṣu mām anusmara is pre-issued in 8.75's mhaṇauni sadā smarāvem — mātem-cī tuvām); Bhagavad Gītā 8.5 (echo — the narrow-case promise that BG-8.6 generalizes and 8.75 closes the loop on via mātem-cī — Me-alone — re-attaching the rule to the Kṛṣṇa-first-person frame); Chāndogya Upaniṣad 3.14.1 (echo — the verbatim-Upaniṣadic anchor yathā-kratur asmin loke puruṣo bhavati tathetaḥ pretya bhavati sa kratum kurvīta; the Chāndogya's sa kratum kurvīta (therefore one-should-make-kratu) is the structural-parallel to 8.75's mhaṇauni sadā smarāvem); Bhāgavata Purāṇa 11.9.22 (echo — Avadhūta-Gītā / pingalā-veśyā instruction: vāsayed yan-mano yatra tad-bhāvas tasya sa hi tat — in-whichever one-causes-the-mind-to-dwell, that-bhāva belongs-to-him, for he-is-that — a near-verbatim restatement of BG-8.6).

Modern application

When you reframe spiritual practice from 'building credit toward a final exam' to 'curating-the-bhāva-stream so the residue is what you can live-with at the boundary.' The accountancy-frame (good deeds, meditation hours, mantra count) reads spiritual practice as cumulative-merit toward a pass/fail death-test. 8.75 reframes it: there is no test; there is only what-has-been-cherished-into-being-the-residue. The practice is not credit-building but bhāva-curating. The question for any practice: does this thicken the bhāva I'd want to fatten at the boundary, or does it thicken some other bhāva?
When you observe that the 'difficult-to-let-go' relationships, projects, identities are the ones that have-been-loved-most through life. What is loved is what remains in the jīva (āvaḍoni jīvīm urē); what remains is what fattens at the boundary. The everyday inability-to-let-go is the live-data on what is currently cultured-as-bhāva. 8.75's imperative is not 'stop loving' but 'redirect the loving — mātem-cī tuvām (Me-alone, you!) — toward what you want to fatten.' The strength-of-the-attachment is the practice-fuel, redirected.
When you encounter a 'death-bed conversion' story and recognize 8.6's frame: the conversion was the efflorescence of a life-long thread, not a final-minute miracle. Pop-discourse loves the final-minute-conversion as a deus-ex-machina story (everything-changed-at-the-end). 8.75 says: the change-at-the-end was the visible-fruition of an invisibly-cultivated thread. The recognition is sobering — it means one cannot count on a final-minute correction; it also means one's own current bhāva-cultivation, however small, is already contributing to what will fatten.

Sādhanā

Today, for any one ordinary task (a meal, a commute, a bedtime ritual), keep a small inner-attention to: to whom am I currently directing the small flow of cherishing within this activity? Not as a corrective-imposition (do not force a redirect). Just as live-data on the current bhāva-stream. The 8.75 imperative mātem-cī tuvām (Me-alone, you!) is not an instruction to manufacture a redirect; it is the destination-marker against which today's small flow is the current-vector. The gap is the practice.

Arc

The cluster closes. Cluster 0286 (BG-8.7) will draw the explicit operational-imperative: tasmāt sarveṣu kāleṣu mām anusmara yudhya ca — therefore at-all-times remember-Me and fight — with mind-and-buddhi offered-to-Me, you-will-come-to-Me-alone no-doubt. The yudhya ca (and-fight) is the operational-extension that 8.75 does not yet supply — the doctrine that remembrance does NOT require renouncing one's kṣatriya-duty (Arjuna's original 1.31-46 question implicitly returns here). The two-cluster pair 0285 + 0286 thus completes the rule + imperative doctrinal-anchor of the chapter-8 anta-kāle-doctrine.

Cluster summary

Core teaching: BG-8.6 is the GENERAL-RULE that warrants BG-8.5's narrow promise: whatever-bhāva one remembers at the death-moment, that-very gati one attains — because one is always (sadā) cultivated-into-that-bhāva through life-long becoming. The doctrine is samskāra-pari-pāka → mṛtyu-smaraṇa → gati-vipāka: the death-bed remembrance is NOT a discrete-event one can engineer in the final-minute but the EFFLORESCENCE of life-long bhāva-cultivation. Jñāneśvar's compact 2-ovi treatment compresses the Sanskrit two-clause logic exactly: 8.74 names the GENERALIZED LAW via a vivid-image (the death-meru where what-was-loved fattens); 8.75 restates the same rule as a tight aphoristic-couplet AND draws the IMPERATIVE-CONSEQUENCE (therefore always-remember-Me-alone, you!) — collapsing BG-8.6's diagnostic and BG-8.7's coming imperative into a single Marathi imperative-issued-within-the-diagnostic.

Chapter arc position: Cluster 0285 sits in the chapter-8 first-doctrinal-block — specifically in the anta-kāle-smaraṇa + sarva-kāla-anusmaraṇa + prayāṇa-kāla-technique triadic-architecture that opens after the BG-8.3-4 definitional-block. The cluster is the general-rule hinge: the law that BG-8.5 was a special-case-of and that BG-8.7 will draw the imperative-from. Without the BG-8.6 sadā tad-bhāva-bhāvitaḥ warrant, the BG-8.5 promise would be magical-thinking and the BG-8.7 imperative would be groundless. With BG-8.6, the chapter's death-time-remembrance technology stands on the samskāra-pari-pāka foundation.

Connects to BG-8.5 (cluster 0284): The 0284 → 0285 transition is the narrow-promise → general-rule warrant doctrinal-architecture. The 8.73 → 8.74 continuity is especially load-bearing: 8.73's dhyāna-by-day → dream-by-night principle (the dream-vision is determined by the day's dhyāna-bhāvanā) is the proximate-analogy for 8.74's life-long-āvaḍa → death-meru-amplification principle (the gati is determined by the life-long bhāva). Sleep-as-mini-death and dream-as-mini-gati are the analogues this cluster-pair leverages.

Connects to BG-8.7 (cluster 0286): The 0285 → 0286 transition is the general-rule → therefore-imperative link. Jñāneśvar has already pre-issued the sadā smarāvem imperative at 8.75 because BG-8.6's sadā tad-bhāva-bhāvitaḥ already carries the always-implication; cluster 0286 will unpack BG-8.7's yudhya ca (and-fight) operational-extension which 8.75 does not yet supply — remembrance does NOT require renouncing kṣatriya-duty.

Distinctive Marathi contributions: (a) the jiteni avasarēm — āvaḍoni jīvīm urē construction tracks Sanskrit bhāva as the affectively-cultured-samskāra-residue (not as incidental passing thought, but as that-which-by-being-loved has-remained in the jīva through life-long cherishing); (b) the fār hōm lāgē (begins-to-become-much) at the maraṇāciye merē (death-meru) names samskāra-perfective-amplification at the death-threshold as quantity-expansion (bhāva as continuous-quantity-cultivated rather than discrete content-flag); (c) the mātem-cī tuvām (Me-alone, you!) with emphatic -cī + direct second-person locks the yam yam vāpi bhāva quantifier to the one-allowed-substitution-instance (the Lord) and preserves the Kaunteya-vocative's direct-address force in the very Marathi grammar.

Foundational Upaniṣadic anchor: Chāndogya 3.14.1's yathā-kratur asmin loke puruṣo bhavati tathetaḥ pretya bhavati sa kratum kurvīta (as-the-kratu in-this-world a-puruṣa-is, so one-becomes after-departure-from-here; therefore one-should-make-kratu) is the verbatim-Upaniṣadic anchor for BG-8.6. The Chāndogya's diagnostic-rule + therefore-imperative two-move (the kratu-maya puruṣa doctrine plus the sa kratum kurvīta derivation) is the structural-parallel to BG-8.6 + BG-8.7 that Jñāneśvar compresses into 8.74 + 8.75.

Tukārām resonance: abhang 1765 (nāma-as-food, āhāra jālā — hā viṭhṭhalā āmhāmsī) operationalizes the BG-8.6 sadā tad-bhāva-bhāvitaḥ doctrine — Tuka names the practice (nāma-rasa-as-food, making-more-with-each-gulp) by-which one becomes sadā-tad-bhāva-bhāvita. Abhang 1777 (5-faculty self-curse jivhā jhaḍō / bahira kāna / jāta ḍoḷē / mana cāṇḍāḷa jaḷo / hātapāya gaḷōniyām — gōḍa nāma tujhēm) operationalizes the sadā smarāvem imperative as a stake-in-the-flesh urgency. Together, the two abhangs name the practice + urgency of the BG-8.6 rule + imperative.

Loop-end note: The cluster stands in pre-technical doctrinal-language; the Nāth-yogic threshold (mid-brows + prāṇa-āveśa) is foreshadowed but deferred to clusters 0287-0288 at BG-8.9-10. Source-citations conservative: Chāndogya 3.14.1 (the kratu-maya puruṣa verbatim-anchor) and Bhāgavata 11.9.22 (Avadhūta-Gītā near-verbatim restatement) are the two non-BG-internal source-citations; internal BG cross-links to 8.5 (warrant-for), 8.7 (foreshadows-imperative-derivation), 8.10 (foreshadows-technical-block). Tukārām parallels — 1765 (nāma-as-food practice) and 1777 (5-faculty-curse urgency) — are the substantive operational-and-affective parallels to the BG-8.6 sadā tad-bhāva-bhāvitaḥ doctrine.