Bhagavān Kṛṣṇa continues describing the parā-bhakta — the highest devotee, who has gone through all the stages of bhakti-yoga and has reached jñānam. Here, yogī does not mean merely a person with mystical powers or extraordinary abilities. A real yogī is a jñānī — one who has clear knowledge. Siddhis may or may not be present; they are not the measure of liberation. What matters is jñānam.

Such a person is santuṣṭaḥ — contented. This contentment is not laziness or lack of effort. It is inner fullness born of understanding. Since the person is not inwardly dependent on external arrangements for completion, the mind is not constantly chasing something to become whole.

The devotee is also yatātmā — self-disciplined and integrated. Discipline is not required only before Vedānta; it is required during śravaṇam, during mananam, and during nididhyāsanam. Without integration, even listening steadily becomes difficult. A distracted, undisciplined mind cannot receive, retain, or assimilate the teaching properly.

Then comes dṛḍhaniścayaḥ — firm conviction. This conviction comes through systematic śravaṇam and mananam. The intellect naturally raises questions; until those questions are resolved, the teaching will not be fully assimilated. When doubts are removed, knowledge becomes firm.

Finally, Bhagavān says mayyarpitamanobuddhiḥ — the mind and intellect are offered to Me. The emotional personality and the rational, questioning intellect both rest in Bhagavān. Emotionally, the devotee can relate to Bhagavān as iṣṭa-devatā. Cosmically, the devotee can appreciate Bhagavān as Viśvarūpa. Intellectually, the devotee understands Bhagavān as arūpa, nirguṇa brahman, the substratum of all forms. These levels do not destroy one another; they are integrated. Such a devotee is not merely dear to Bhagavān — in the highest sense, there is no distance between Bhagavān and that jñānī.