8.5-7 Antakale etc.,  upto asamsayam.  At the time of departure also :  i.e., not only as longs as  [one is] in the healthy and unmolested condition.  Me alone :  Me, with all  attributes undistinguished. But at  the  time of  unhealthy state  (at the time of  death) of a person, how cloud the Bhagavat enter the path of his memory, when all the activities of the senses of that person have totally ended ?  Hence  [to achieve this result the Lord]  teaches also the means or device by  'Therefore' etc.:  The Bhagavat  surely, on His own accord, becomes  [even at the time of death] the object of memory of that person from whose heart (mind) the Bhagavat has never gone away in any cirucumstance connected with the mundane life also;  who has [thus]  renounced all his actions to the Bhagavat alone; and who is full of  (fully absorbed in) the Bhagavat.  For this end, the means is to remain constantly absorbed in the thought of the Bhagavat.  That is why  He Says : 'With whatever object the internal organ of a person is filled up always, that object alone is remembered by him at the time of death, and the state of that being alone is attained [by him].  Hence, let a person, by all means, have Me alone as his goal and be desirous of attaining Me'.  This is the idea here.
 
The idea  [intended here] is certainly not  'What is remembered, without fail, at the last moment that being alone is attained by him'.  Because in that case the attainment of the man of wisdom would also be just like that of an ignorant man.  For, the former too  [at the time of death] gets  [complete] dulness of mind that is benumbed by the disorder  (or defect) of he elements existing in his entire body.  Certainly it is not proper to accept this here.  For, it would go agains the authority of the scriptures.  For, the fact is-
 
'He who has attained liberation simultaneously with realisation  [of the Self],  and whose sorrows [therefore] have been destroyed - he attains completely unity [with the Absolute]  even though [at the time of death]  he has lost his memory and abandons his body in a sacred place or in the house of a dog-cooker  (i.e., man of a low tribe)'.  (PS, 83).
 
Therefore the matter-of-fact statement  (or explanation) and injunction  [that are meant here]  are the following :
 
If a person's internal organ is absorbed incessantly in the thought of a particular being, the same being is attained by him at end after departure.  It is immaterial  whether  [at the time of departure]  that being is remembered or  not.  This  secondary importance  [of the remembrance] is indicated by the word api  'also'.  The word va  'or'  makes it clear that the rememberance does not exist in each  and every case.  The Sage  (Vyasa) himself clarifies his idea  'Let a man always remain by all means  keeping Me  (the Absolute Lord)  as  his  supreme  goal'.  Since the Sage says :  'Therefore at all times keep Me  (the Absolute)  in your mind'.  Therefore, the following is the combination of words [of the verse intended here] :
 
If a person, remembering always, or at the last moment - the use of or denotes  'or not remembering  [at the last moment]' - a particular  being, leaves his body, he attains that particular being alone.  For, he is always absorbed in the thought of that being.
 
But others  [interpret the verses as follows] :  When one leaves his body as the end, just at the moment of leaving the body i.e., at that moment which is not cognizable to the perceivers like relatives, sons etc.  [standing nearby]; at that moment  that comes last after the limb-movements, like  [heavy] breathing, exertion, hiccup, convulsive utterance etc.,  [have endred]; at that fraction of time when the bondage of pleasure, pain and bewilderment is weakened as a result of the weakening of the control of the bodily strength;  at that time that goes by the term dehatyajana  'the moment of casting the body off'; at that moment whatsoever being a person remembers, his nature becomes entriely identical with that being, favoured  (taken as an object) by the First  Consiousness. the cause for remembering  [the Lord] at that moment is to remanin ever absorbed in the thought of Him.  The word tyajati  [of verse 6] is to be construed as the seventh case  [meaning  'at the time of abandoning']. Hence, the purport  [of the passage] is  only what has been said above.
 
What is the use of  such a remembrance of Him at the  last moment ?  But, who told that  [there] is a use [for it] ?  But,  the remembrance  is certainly brought about as a natural course at the last moment.
 
But this [proposition] would lead to an undersirable conseence.  For, it has been observed that  a person  [usually] remberances at the last moment either the maintenance of his children, wife and  relatives, or drinking of cold water and so on.  So, he would become identical with those things.
 
It is not so.  The moment, you speak of, is not the last moment.  For, at that moment the existence of body is being clearly felt.  Really that last moment, which we would like to speak of, can't be perceived by persons like you.  In what form alone the remembrance should be there at the last moment is decided by  [its cause], a  potential mental impression certainly arising at that time - even though it is far off - according to the general principle :
 
'The remembrance and the potential mental impression  [that causes it] being identical in form, there should be a seential  immediacy  [between them],  even though they are removed [from one another] by many births, by long distance and by long passage of time'.  (YS, IV, 9).
 
Thus, depending on the potential mental impression, there arises remembrance of a particular being, and becuase of its remembrance one attains the identity of that being.
 
However in the case of certain body the same [process] is accidentally indicated even at the stage of healthy body-condition.  See for example, the remembrance of a deer etc.,  [both in the healthy conditions and in the dying moment] and the conseential attainment of the deerhood, as described  in the  Puranic literature.  That is why api ca  'and also' is employed in [the statement] like  'and also at the time of journey.'  Therefore, those who constantly think of the Bhagavat with intention  'Let us become this Being';  they attain [in the following order] the identity with Absolute Lord, of the exclusive nature of  Consciousness :  [First] there arises the thought  (smarana) of  the Lord at the moment when the bodily existence is felt;  then at that unperceivable last moment the potential mental impression, born of the said thought, gives rise to the remembrance of the Lord by striking down all the other potential mental impressions, according to the principle :
 
'The potential mental impression, born therefrom , make all other potential mental impressions powerless   (YS., I, 50).
 
Then only at the moment of the fall of the body, because at that time the mental impression created by  [the sense of] time has  come to an end and because the differences of the objects like  'this',  'that' etc., are not felt-at that moment he attains identity with the Lord.  This much of discussion is enough.
 
Without doubt  (verse 7) :  one should not entertain any doubt in this regard.