Verse 7.29 introduced three new technical terms—brahma, adhyātma, and karma—without defining them. Verse 7.30 adds three more: adhibhūta, adhidaiva, and adhiyajña. Thus Kṛṣṇa ends the chapter by presenting six technical factors altogether.

The six are brahma, karma, adhyātma, adhibhūta, adhidaiva, and adhiyajña. Their detailed definitions are deliberately not given here. Arjuna will ask about them at the beginning of Chapter 8, and they will be explained there. Therefore they should not be prematurely defined in this verse.

What is important in 7.30 is the larger teaching behind these six terms. They are not six entirely new realities added to what has already been taught. All six together represent the same total Bhagavān already revealed through parā prakṛti and aparā prakṛti. The terminology has changed, but the reality being described has not.

Thus the chapter ends where it began. At the beginning, Kṛṣṇa promised samagra Īśvara-jñānam, complete knowledge of Bhagavān. Throughout the chapter, that completeness was unfolded as knowledge of both the lower and higher natures—aparā prakṛti and parā prakṛti, matter and consciousness, saguṇa and nirguṇa. At the end, that same totality is presented through six new technical expressions.

The person who knows Bhagavān in this comprehensive way is a niṣkāma-bhakta. The aim is no longer merely to use Bhagavān to obtain finite results. The devotee seeks spiritual growth, freedom, and complete knowledge of Bhagavān.

Kṛṣṇa then adds a significant point: prayāṇakāle'pi ca mām — even at the time of death, such a person remembers Me.

Here prayāṇakāla means the time of death.

Why mention that particular moment?

Because remembrance at the final moment is not easy. During ordinary life the mind is already crowded with unfinished work, possessions, responsibilities, relationships, anxieties, hopes, regrets, and attachments. At the time of death, when the body itself is failing and circumstances are beyond one’s control, keeping the mind with Bhagavān requires tremendous inner discipline.

Therefore Kṛṣṇa calls these devotees yuktacetasaḥ — people whose minds are disciplined and integrated.

Their remembrance at death is not presented as a last-minute trick. It is the expression of a mind that has been trained throughout life. Bhagavān has become sufficiently central that even the pressure of the final transition does not completely displace that orientation.

In this context, the second viduḥ carries the sense of continuing to know or remember Bhagavān. The wise person who knows Bhagavān comprehensively during life is able to retain that orientation even at prayāṇakāla.

This immediately raises two questions. First, why is remembrance of Bhagavān at the time of death significant? Second, how can a person actually remember Bhagavān at such a difficult moment?

Those questions are not answered here.

They are intentionally carried into Chapter 8.

This is why the final two verses of Chapter 7 serve as a bridge to the next chapter. Six unfamiliar technical terms have been introduced, and the subject of remembrance at death has been raised. Arjuna now has several questions waiting to be asked.

At the same time, 7.30 completes the distinction developed from verse 7.20 onward. Verses 7.20–7.26 examined sakāma-bhakti, devotion directed primarily toward finite results. Verses 7.27–7.30 developed niṣkāma-bhakti, in which spiritual growth, discovery of parā prakṛti, mokṣa, and complete Īśvara-jñānam become primary.

Verse 7.30 therefore closes Chapter 7 by showing the culmination of niṣkāma-bhakti: the disciplined devotee comes to know Bhagavān completely—the same parā-and-aparā totality now expressed through six technical factors—and is able to retain remembrance of Bhagavān even at the time of death. The unanswered technical terms and the question of final remembrance deliberately become the doorway into Chapter 8.