In 7.15, Kṛṣṇa described people who do not turn toward Bhagavān because māyā keeps their discrimination obscured. In 7.16, He presents the contrasting group: sukṛtinaḥ janāḥ — people with sufficient puṇya to turn toward Bhagavān.

But all devotees do not approach Bhagavān with the same motive. Kṛṣṇa therefore presents four types: ārta, arthārthī, jijñāsu, and jñānī. These can also be understood as stages through which one devotee may gradually mature.

The first is ārtaḥ — the devotee who turns toward Bhagavān because of distress. A health crisis, family problem, examination, financial difficulty, fear, or some situation beyond one’s control suddenly intensifies prayer: “Bhagavān, please get me out of this.”

This is duḥkha-nivṛttyartham bhakti — devotion for the removal of suffering. Bhagavān is primarily the means, while relief from the problem is the immediate end.

There is nothing wrong with this beginning. Crisis often awakens prayer and humility. But devotion should not disappear whenever the crisis disappears.

The second is the arthārthī — one who approaches Bhagavān to obtain something: prosperity, success, marriage, children, a house, admission, promotion, business growth, or another desired worldly result.

The ārta says, “Please remove this difficulty.” The arthārthī says, “Please give me this result.” One seeks duḥkha-nivṛtti [removal of pain]; the other seeks sukha-prāpti [acquisition of something desirable].

In both stages, Bhagavān is mainly the means and a worldly result remains the goal. These are therefore forms of sakāma-bhakti. They are valid stages; the problem is only remaining permanently at that level.

The third devotee represents a major shift: jijñāsuḥ — one who wants to know Bhagavān.

The earlier prayer was, “Bhagavān, give me something.” Now the question becomes, “Who is Bhagavān really?”

This shift grows out of maturity. The seeker begins to understand the limitations of worldly accomplishments. Wealth, relationship, status, possessions, and achievements have value, but none can provide permanent pūrṇatvam. Bhagavān therefore ceases to be merely a means to another end and becomes the goal.

The jijñāsu then understands that an all-pervading Bhagavān cannot be reached through physical travel. If Bhagavān is everywhere, Īśvara-prāpti must become Īśvara-jñāna-prāpti — attaining Bhagavān means knowing Bhagavān.

The purpose of spiritual practice now changes. Pūjā, prayer, temple worship, karma-yoga, and other disciplines are no longer performed only to obtain worldly results. They prepare the mind through citta-śuddhi for knowledge. The seeker then enters systematic śāstra study and jñāna-yoga.

Finally, the jijñāsu matures into the jñānī. The jñānī discovers that Bhagavān was never truly away from oneself. At the earlier stages the relationship appeared as “I am here; Bhagavān is there.” With knowledge of Bhagavān’s higher nature, the essential non-difference of jīva and Īśvara is understood.

Thus the four devotees can be seen as four levels of spiritual maturation. Bhakti may begin as “Bhagavān, remove my problem,” grow into “Bhagavān, give me this result,” mature into “Bhagavān, I want to know You,” and culminate in the knowledge that Bhagavān was never separate from the essential Self.