The chapter closes with the second sutra-statement for ch8. Three more topics named: adhibhuta, adhidaiva, adhiyajna — completing the seven of ch8. The closing claim is the chapter's last reassurance: this knowing holds at prayana-kala, the moment of body-fall. The chitta does not collapse at death; the yoga sustains.
Shankara reads the verse cleanly. Those whose minds are concentrated know Krishna as encompassing adhibhuta — the perishable field of gross existence — adhidaiva — the presiding deity-principle — and adhiyajna — the sacrificial operation within the body. Three apparent distinctions resolve into one undivided Brahman in the seer's recognition. The yukta-chetas at death is not a separate achievement; it is the same recognition continuing across the moment.
Ramanuja distinguishes three classes addressed by ye. The aishvarya-arthin, the mumukshu, the jnanin — all three are bound by the unavoidable performance of nitya-naimittika rites, making the threefold knowing structurally relevant to each. The yukta-chetas at prayana-kala is the fruit common to all three classes; the chapter does not narrow at the close but widens.
Madhusudana argues that for genuine bhaktas, forgetting the Lord at death — even when the senses are overpowered — is simply not possible. The accumulated samskara-patava — the sharpness of devotional impressions — converts the chitta-vritti into a Krishna-akara effortlessly. The yukta-chetas is the working out of accumulated samskara.
Madhva keeps the dependence-frame: those jivas who know Hari as svatantra Lord pervading adhibhuta, adhidaiva, adhiyajna, abide in him at the moment of departure as well.
Vallabha names ye as a new class of jijnasus: their inquiry is not transactional but is itself prasada-yielding.
Shridhara reads the verse as a reassurance against yoga-bhramsha: the chitta remains firmly attached to Krishna because the inner orientation has been fully resolved.