B.G 8.05

अन्तकाले च मामेव स्मरन् मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥५॥

antakāle ca māmeva smaran muktvā kalevaram। yaḥ prayāti sa madbhāvaṁ yāti nāstyatra saṁśayaḥ ॥5॥

[अन्तकाले (antakāle) - at the time of death; च (ca) - and; मामेव (māmeva) - me alone; स्मरन् (smaran) - remembering; मुक्त्वा (muktvā) - becoming free; कलेवरम् (kalevaram) - the body; यः (yaḥ) - whoever; प्रयाति (prayāti) - departs; स (saḥ) - he; मद्भावम् (madbhāvam) - my state, i.e. divine existence in Me; याति (yāti) - attains; नास्त्यत्र (nāstyatra) - there is no; संशयः (saṁśayaḥ) - doubt;]

Whoever, at the time of death, remembering Me alone, becomes free from this body, attains divine existence in Me. Of this, there is no doubt.

Gīta Tātparya 8.05

Remembering the Lord at the time of death is possible only for those who have mastered the ability to be absorbed in Him all the time through constant remembrance.

मद्भावं मयि भावम्। सदा तद्भावभावितानामेव स्मरंस्त्यजतीति केवलं तत्कालस्मरणं भवति। न चेत् स्मरतोऽपि समाधिस्थस्खलनवत् पूर्वकर्मानुसारिस्मृत्या तत्प्राप्तिरेव भवति। अपरोक्षज्ञानिनां प्रारब्धकर्मावसाने स्मरंस्त्यजतीति भवत्येव। 'प्रयाणकालेपि च मां ते विदुः'-इत्युक्तत्वात्। 'युक्तचेतसः' इति विशेषणात् नित्यं स्मरतामेव अपरोक्षज्ञानं जायते।

madbhāvaṁ mayi bhāvam। sadā tadbhāvabhāvitānāmeva smaraṁstyajatīti kevalaṁ tatkālasmaraṇaṁ bhavati। na cet smarato'pi samādhisthaskhalanavat pūrvakarmānusārismr̥tyā tatprāptireva bhavati। aparokṣajñānināṁ prārabdhakarmāvasāne smaraṁstyajatīti bhavatyeva। 'prayāṇakālepi ca māṁ te viduḥ'-ityuktatvāt। 'yuktacetasaḥ' iti viśeṣaṇāt nityaṁ smaratāmeva aparokṣajñānaṁ jāyate।

[मद्भावं (madbhāvam) - my state; मयि (mayi) - in me; भावम् (bhāvam) - state; सदा (sadā) - always; तत्भावभावितानाम् (tatbhāvabhāvitānām) - of those who are absorbed in that state; एव (eva) - alone; स्मरन् (smaran) - remembering; त्यजति (tyajati) - departs; इति (iti) - thus; केवलम् (kevalam) - only; तत्कालस्मरणम् (tatkālasmaraṇam) - remembrance at that very moment; भवति (bhavati) - happens; न (na) - not; चेत् (cet) - if; स्मरतः (smarataḥ) - of one who remembers; अपि (api) - even; समाधिस्थस्खलनवत् (samādhisthaskhalanavat) - like the fall of one established in meditation; पूर्वकर्मानुसारिस्मृत्या (pūrvakarmānusārismṛtyā) - by the remembrance in accordance with past actions; तत्प्राप्तिः (tatprāptiḥ) - that attainment; एव (eva) - indeed; भवति (bhavati) - happens; अपरोक्षज्ञानिनाम् (aparokṣajñāninām) - of those with direct knowledge; प्रारब्धकर्मावसाने (prārabdhakarmāvasāne) - at the end of their operative karma; स्मरन् (smaran) - remembering; त्यजति (tyajati) - departs; इति (iti) - thus; भवति (bhavati) - happens; एव (eva) - indeed; 'प्रयाणकालेपि (prayāṇakāle'pi) - even at the time of departure; च (ca) - and; माम् (mām) - me; ते (te) - they; विदुः (viduḥ) - know; इति (iti) - thus; उक्तत्वात् (uktatvāt) - because it has been said; 'युक्तचेतसः' (yuktacetasaḥ) - those whose minds are absorbed; इति (iti) - thus; विशेषणात् (viśeṣaṇāt) - due to the qualifier; नित्यम् (nityam) - always; स्मरताम् (smaratām) - of those who remember; एव (eva) - indeed; अपरोक्षज्ञानम् (aparokṣajñānam) - direct knowledge; जायते (jāyate) - arises;]

My state (madbhāvaṁ) means existence in Me. Only for those who are always absorbed in that state it is possible to depart remembering Me. Therefore, mere remembrance at the final moment is not possible. Even if one tries, he fails, like a fall from meditation, due to memory following past karma. Hence, only attainment according to past karma occurs. For those with direct knowledge, at the end of their operative karma, remembering Me while departing certainly happens. Because it has been said, 'Even at the time of departure, they know Me(7-30).' From the qualifier 'those whose minds are absorbed (7-30),' it follows that direct knowledge arises only for those who remember Me constantly.

"भक्त्या ज्ञानात् निषिद्धानां त्यागात् नित्यम् हरिस्मृतेः। अरागात् विहितात्यागादित्येतैरेव संयुतैः। अपरोक्षदर्शनं विष्णोर्जायते नान्यथा क्वचित्॥"

"bhaktyā jñānāt niṣiddhānāṁ tyāgāt nityam harismr̥teḥ। arāgāt vihitātyāgādityetaireva saṁyutaiḥ। aparokṣadarśanaṁ viṣṇorjāyate nānyathā kvacit॥"

[भक्त्या (bhaktyā) - by devotion; ज्ञानात् (jñānāt) - by knowledge; निषिद्धानाम् (niṣiddhānām) - of prohibited actions; त्यागात् (tyāgāt) - by abstaining from; नित्यम् (nityam) - always; हरिस्मृतेः (harismṛteḥ) - by remembrance of Hari; अरागात् (arāgāt) - by detachment (absence of passion); विहितात्यागात् (vihitātyāgāt) - by renuncng the fruits of prescribed actions; इति (iti) - thus; एतैः (etaiḥ) - by these; एव (eva) - indeed; संयुतैः (saṁyutaiḥ) - being endowed with; अपरोक्षदर्शनम् (aparokṣadarśanam) - direct vision; विष्णोः (viṣṇoḥ) - of Vishnu; जायते (jāyate) - arises; न (na) - not; अन्यथा (anyathā) - otherwise; क्वचित् (kvacit) - anywhere;]

"Direct vision of Vishnu arises only through devotion, knowledge, abstaining from prohibited actions, constant remembrance of Hari, detachment, and renouncing the fruits of prescribed actions. It never arises in any other way."

इति सत्तत्त्वे ॥५॥

iti sattattve ॥5॥

[इति (iti) - thus; सत्तत्त्वे (sattattve) - in the 'sattvata samhita;]

-stated thus is Sattvata samhita (one of the earliest Pancharatra āgamas).