Bhagavān Kṛṣṇa continues describing the parā-bhakta. In this verse, the qualities are very practical and deeply inward.

The devotee is tulya-nindā-stutiḥ — the same in criticism and praise. Praise does not inflate the person, and criticism does not break the person. This does not mean praise and criticism are not heard. They may be heard, evaluated, and responded to if needed. But the person’s inner worth does not depend on public opinion.

The devotee is maunī. This does not necessarily mean one who has taken a vow of total silence. It means a person of measured, disciplined, limited speech. Such a devotee does not speak unnecessarily, impulsively, or hurtfully. Speech becomes thoughtful, useful, and restrained.

The devotee is santuṣṭaḥ yena kenacit — content with whatever comes. This does not mean carelessness or lack of effort. It means the person does not make inner peace depend on perfect external arrangements. Whatever comes by Bhagavān’s order is received with balance.

The devotee is aniketaḥ. Literally, this can mean “homeless,” but the deeper sense here is freedom from attachment to residence, possession, and fixed security. A person may live in a house, but inwardly should not be bound by the idea, “Only this place is my safety and identity.”

Finally, the devotee is sthiramatiḥ — one whose understanding is firm. This is not temporary inspiration or emotional devotion alone. The mind is steady because the knowledge of the Self is firm. Such a bhaktimān naraḥ — such a devoted person — is dear to Bhagavān.