Not only that the man of realisation understands all the vagaries of the mind and the nature of all activities, but he also gains a perfect knowledge of the world-of-objects (Adhibhuta), the secrets behind the workings of the sense-organs, mind, and intellect (Adhidaiva), and the conditions under which all perceptions — physical, mental and intellectual (Adhiyajna) can best take place. The common idea that a man-of-God is an impractical man, inefficient to live a successful life in the world, may be true as far as a dedicated devotee of a particular god-form, or a prophet, is concerned. The Upasaka is one who is so fully engrossed with his emotions and thoughts, dedicated to the Lord of his heart, that he has neither the interest nor the capacity to know the ways of the world. But the man-of-Perfection, as conceived by the Science of Vedanta, is not only a man of experience in the realm of Spirit, but he is also, at all times, on all occasions, under all situations, a master of himself, and a dynamic force to be reckoned with.
He essentially becomes the leader of the world, as he is a master of his own mind, as well as the minds of the entire living kingdom. To him, thereafter, everything becomes clear, and such a Man-of-Perfection lives in the world as God in his Knowledge of the worlds, both within and without.

In short, the chapter closes with a total assertion that “HE WHO KNOWS ME KNOWS EVERYTHING”; he is the man who will guide the destinies of the world, not only in his own times, but in the days to come, as Lord Krishna Himself did.

These two closing stanzas of this chapter do not of themselves explain all the terms used in them. They represent a summary of the following chapter. In a Shastra this is one of the traditional methods in the art of connecting two consecutive chapters together. In the form of mantras, these two stanzas indicate the contents and the theme of the following chapter.

Ye, those who; viduh, know; mam, Me; sa-adhi-bhuta-adhidaivam, as existing in the physical and the divine planes; ca, and also; sa-adhiyajnam, as existing in the context of the sacrifice; te, they; yukta-cetasah, of concentrated minds-those who have their minds absorbed in God; viduh, know; mam, Me; api ca, even; prayanakale, at the time of death. [For those who are devoted to God, there is not only the knowledge of Brahman as identified with all individuals and all actions (see previous verse), but also the knowledge of It as existing in all things on the physical, the divine and the sacrificial planes. Those who realize Brhaman as existing in the context of all the five, viz of the individual, of actions, of the physical,of the divine, and of the sacrifices-for them with such a realization there is no forgetting, loss of awareness, of Brahman even at the critical moment of death.]