When bhakti matures, the desire to be released from the cycle of birth takes root. Such a person is considered the best of bhaktas, who is also a jnani. Throughout the Gita, there are descriptions and references to the attributes and state of mind of a jnani who is firmly established and absorbed in Brahman, pointed out Srimati Rukmini Ramamurthy in a discourse.
A jnani knows for certain the Lord’s unequalled swaroopa and that He is beyond form and all that is tangible in the manifest world; that the Lord is eternal and birthless; that He transcends Maya while having it under His control; that time and again. He descends to this earth in various forms to establish dharma and to destroy evil forces. Out of His Sankalpa He appears to be bound in human or other forms, while His unlimited prowess remains intact at all times.
Not all are able to recognise the truth in His incarnations, except realised souls who see beyond His human form. Duryodhana for instance, in whom the ego sense and pride are dominant, does not recognise the Supreme Lord in Krishna and sees Him as merely the son of Vasudeva and Devaki, whereas He is the impersonal-personal Lord to the devout Kunti or Bhishma. Ignorance of one’s true nature is the cause of delusion and it is difficult to rise above its sway. All beings who are caught in the grip of the pairs of opposites, like and dislike, joy and sorrow, etc, continue to remain in a state of confusion. Through bhakti and selfless devotion alone can one gain access to Him and understand His Transcendence, Nirgunatva, and His Immanence Sagunatva.
In the initial stages, bhakti strengthens the faith. The jnani, is awake to the all pervasive eternal and superior Brahman, remains enlightened even at the moment of death.