santuṣṭaḥ satataṁ yogī yatātmā dṛḍhaniścayaḥ |
mayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ ||12.14||
...the one who is completely satisfied, who is always united, who has mastery over his mind, whose ascertainment is firm, whose mind and intellect are resolved in Me, who is My devotee, is beloved to Me.
santuṣṭaḥ satataṁ - always satisfied. Always is an important word here. Everybody is satisfied occasionally with reference to some conducive situation. We might be satisfied with majority of our lives, but it will come to something we are not happy about. But a jñānī has a sense of adequacy with reference to everything. For us, there are only two things which we can really say "enough", one is food and another one is ātmā-jñānam. No matter how hungry a person or liking of certain food, there is a point that one will say enough after consuming certain amount. Therefore feeding people is one of the very important charities in the tradition. This is the only way most people can give total satisfaction to others. The other one is self-knowledge, by knowing which one gains total adequacy about oneself and the world.
The word satataṁ also goes with the word yogī - one who identifies oneself with Īśvara.
Since he/she is a yogī therefore yatātmā - one who has mastery over his/her mind. dṛḍhaniścayaḥ - one whose knowledge is very well determined, in the sense that it is free from doubts about the nature of the self. Because he/she is mayyarpitamanobuddhiḥ - one whose both mind and intellect are surrendered to īśvara. When Īśvara is fully understood as oneself, there is no-more holding back of self identification, therefore total surrender is there, just like how one is totally relax in one's own home.
When he/she sees clearly that ātmā is brahman, the knot of the heart - hrdayagranthih is cut - bhidhyate. Between ātmā - self and deha - body there is a granthi - tie, brought about by avidyā - ignorance. In the Mundaka-upanisad (mundaka 2; khanda 2; mantra 9) talks about the result of ātmā-jñānam:
bhidyate hrdayagranthiḥ chidyante sarvasaṁśayāḥ |
kṣīyante cāsya karmāṇi tasmindrṣṭe parāvare ||
When that parāvarah brahman is recognised clearly as oneself, the knot of the heart is destroyed, all doubts are eliminated, punya and pāpa of this person are destroyed.
bhidyate hrdayagranthiḥ - the knot of the heart is destroyed. This knot is desire - kāmah, which is born of ignorance about limitless nature of oneself. This desire is situated in the mind, not in ātmā, it means having mind as its support, not having ātmā as its support. In this case if we want to eliminate desire, it doesn't mean we should eliminate our mind, but by the same mind, one should recognise the true nature of oneself is pūrnah alone, then desire has no reason to be there. That knot of heart comes to destruction when limitless brahman is understood as oneself.
chidyante sarvasaṁśyāḥ - all doubts are eliminated. There are two kinds of doubts here, first is prāmanagatasaṁśayāḥ - doubt regarding the means for self-knowledge. The means which is the words of śāstra need to be operated by itself without interference from other factor. Second is prāmeyagatasaṁśayāḥ - doubt regarding the subject matter which is brahman equated to I. When one's doubts regarding brahman are eliminated, kṣīyante cāsya karmāṇi - one's karma - action in the past before knowledge took place which has not started giving result (saṅcita-karma), and one's karma - action which has taken place after the rise of knowledge (āgamī-karma) are destroyed. But not karma which is the initiator of this life (prarabdha-karma), because it has started giving result. Therefore the body of a jñānī will still go through illness etc based on his/her prarabdha-karma.
tasmindrṣṭe parāvare - when one directly recognises one-self is brahman who is param - superior as the cause of entire universe, and avaram - as the effect which is the universe itself, he/she is free from the cause of samsara which is avidya/adhyāsa - wrong notion about one-self. This is the result of self-knowledge.
Such a jñānī, Lord Krsna says, "is my beloved - me priyaḥ". "He is beloved to me", it means, "He is me alone". Because the most beloved thing in the world is ātmā - oneself, for whose sake everything becomes pleasing - ātmanastu kāmāya sarvam priyam bhavati. Previously Lord Krsna also said that jñānī is myself alone - jñānī tu ātmā eva (Gītā chapter 7.18). How about madbhaktaḥ - my devotee, where the common meaning of a devotee who is necessarily an ajñānī who makes a division between himself/herself and Īśvara who is worshiped. As we have seen, a jñānī is included in the four types of devotees, the ārta who worship only when he/she is in distress, the arthārthi who enlists Īśvara's help to accomplish various ends, the jijñāsu who wants to know who is Īśvara and finally the jñānī who appreciates Īśvara as essentially non-separate from himself/herself. Though they are all dear to Īśvara, Lord Krsna said "the jñānī is myself alone" - jñānī tu ātmā eva.