The bhakta dances and sings, while the Jnani never indulges in those extravagances. In the eyes of the Jnani, the bhakta is immature. Karmayoga is a serious yoga, but the Jnani frowns on it too, rather smiles in ridicule. In his view, work is for the child soul while the mature soul of the Jnani needs no work. It is true Mind is a superior plane to the emotions of bhaktiyoga and the vitality of karmayoga. But Lord Krishna would not approve of the supercilious attitude of the Jnani. He says, "How can anyone desist from work, while God himself is constantly at work?" Work is a movement of consciousness. Any movement that is progress is work. If this is true, how can anyone not have work, unless he desires no further progress. If it is true that one needs no work, it is true of Brahman, the Absolute.
The Jnani realises Akshara Brahman, the Immutable Self which is one of the three aspects of Sat Purusha. The Gita's realisation takes one to Purushothama of which Akshara Brahman is a part. That is why the Gita declares that its realisation cannot be had by reading the Vedas or the Upanishads. The Gita is the crown of our spiritual heritage. In the scale of spiritual realisations, there is one further stage beyond the Gita's Purushothama. It is the realisation of the Ishwara. To the Ishwara, the world is a MARVEL. The realisation of the Ishwara is a Supramental realisation that transcends the Overmind where Gods dwell, according to Sri Aurobindo. The Brahman who needs no work - HE needs nothing - has chosen, according to Sri Aurobindo, to seek Delight. For that purpose, He created the world and its Ignorance, and hid himself in that Ignorance. To emerge out of that Ignorance is a joy of Self-discovery. Brahman is in pursuit of that Delight.
Akshara Brahman and Purushothama are inner realisations. As inner and outer are two parts of the whole of the Omnipresent Reality, the inner, in spite of its spiritual height, is only a part. When that part rises to the whole, it becomes Omnipresent Reality, the Brahman, the Absolute. It is again an inner movement which includes the outer world. The inner is a part, and the outer is a part. When the parts rise to the whole, the inner and outer merge, still with the inner as the centre. It is true as the Jnani says that God has no work and he has realised God. Therefore, he needs to do no work. Then, we see he neglects the outer part which is the world. Partial realisations can laugh at one another. Whole realisations cannot afford to laugh at another, as there is no other.