Though it is ascertained that the state of bhakti is real liberation, yoga and jnana mixed with bhakti will not pacify the atma as much as pure bhakti. Atma is not pacified by yoga (yoga-pathaih) as much as by serving Mukunda directly (addha). It is established that yoga and other processes without bhakti are futile

pureha bhuman bahavo ’pi yoginas tvad-arpiteha nija-karma-labdhaya
vibudhya bhaktyaiva kathopanitaya prapedire ’njo ’cyuta te gatim param

O almighty Lord, in the past many yogis in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5

naiskarmyam apy acyuta-bhava-varjitam na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvara na carpitam karma yad apy akaranam

Even the stage of jnana without the bondage of karma is not glorious if it is devoid of bhakti to the Supreme Lord. What is the use of having destroyed ignorance? What then to speak of sakama-karma which causes suffering, both, during practice and at the stage perfection, and niskama-karma, when not offered to the Lord? SB 1.5.12

Therefore this verse must only refer to yoga and other processes mixed with bhakti, since they otherwise would give no results at all. And even if these processes pacify the atma to some extent, they do not pacify it to the extent that pure bhakti alone - serving Mukunda without these processes - does. These mixed processes will not satisfy atma completely:

bhavatanudita-prayam yaso bhagavato ’malam
yenaivasau na tusyeta manye tad darsanam khilam

You have not sufficiently described the glories of the spotless Lord Krsna. Because your mind could never be satisfied with Vedanta, I think that writing the Vedanta-sutras is insufficient. SB 1.5.8

Though bhakti is described later as a means of liberation, three types of bhakti are seen: pure bhakti (kevala), mixed bhakti but with bhakti being predominant (pradhanya) and mixed bhakti but with bhakti being secondary (guna-bhava). Kevala-bhakti is illustrated in verses such as tyaktva sva-dharmam (SB 1.5.17) and aham puratita-bhava (SB 1.5.23). Pradhanya-bhakti is illustrated in the following:

kurvana yatra karmani bhagavac-chiksayasakrt
grnanti guna-namani krsnasyanusmaranti ca

When those engaged in karma continuously perform those activities according to the instruction of the Lord, they also chant and remember the qualities and names of Krsna. SB 1.5.36

Guna-bhava-bhakti is illustrated as follows:

yad atra kriyate karma bhagavat-paritosanam
jnanam yat tad adhinam hi bhakti-yoga-samanvitam

That jnana which arises from karma which is pleasing to the Lord because of being offered to him is endowed with bhakti. SB 1.5.35

Kevala-bhakti, practiced by a person who is niskama, also called as ananya-bhakti, suddha-bhakti, nirguna-bhakti, uttama-bhaklti and akincana-bhakti, gives prema as a result. Pradhanya-bhakti, classified as karma-misra-bhakti, jnana-misra-bhakti, and yoga-misra-bhakti and practiced by those who are santa, produces rati (bhava) and liberation for some. If one of these persons gets the association of a person with dasya-bhava or other sentiments, because of the predominance of bhakti desiring dasya or other sentiments, that person will achieve prema from that dasya or other bhava with a prominence of reverential (aisvarya) mood. In guna-bhava-bhakti, bhakti does not reveal is own results and name. It is only an assistant of karma, jnana and yoga which cannot produce results without bhakti’s presence. Bhakti in this case is only secondary (tatashta). Bhakti-misra-karma, bhakti-misra-jnana and bhakti-misra-yoga produce liberation. Thus in this scripture, only two types of bhakti are accepted: kevala and pradhanibhuta. All this Narada instructed to Vyasa, who explains this in the Twelfth Canto.