The yogi is “satisfied with jñāna and vijñāna” (jñāna-vijñāna-tṛptātmā). Jñāna is knowledge — the truth heard, understood, held by the intellect. Vijñāna is that same truth realised — made one's own in direct experience, so that it is no longer information but flesh and blood. A man may have the jñāna that fire burns; he gains the vijñāna the day he is scorched. Kṛṣṇa keeps pairing the two because the BG is not content with correct opinion; it wants the truth assimilated (aparokṣa) — hence the same pair returns in 3.41, here, and prominently at the head of Canto 7.

The same verse calls the yogi kūṭastha and, elsewhere, udāsīna. Kūṭastha means “standing on the anvil” — the unmoving base on which countless things are hammered into shape while it itself never changes; the immovable witness behind all the mind's modifications. Udāsīna means “seated apart, indifferent” — like a disinterested umpire who watches the game closely but has no stake in who wins (the same posture as “udāsīna-vat āsīnaḥ,” 14.23). Together they describe one who is fully present to experience yet wholly unbudged by it: a rock in the stream, wetted everywhere, worn nowhere.