Answer: No, it is not connected.
Question: Then why is Krsna bothering to explain it?
Answer: He is saying that this is also a process that can be used to come to that level of realization. In general, people are not attracted to bhakti, but if they hear about meditation or pranayama, they are immediately interested. Even devotees are attracted. Because it is attractive, people are inspired to take up the practice, and claim to be following Krsna. Indeed, Krsna himself states this and incorporates it within his teachings. Furthermore, one day such souls also may become devotees. Devotees benefit from having some knowledge of astanga-yoga and should not be completely ignorant of this field.
Question: What will a karma-yogi achieve?
Answer: Krishna has described that he will either follow the process of knowing Brahman or of Paramatma. He has to have some notion of the Absolute, of which there are only three concepts: Brahman, Paramatma and Bhagavan. The followers of Brahman are called jnana-yogis, those whose goal is Paramatma are called yogis, and those who follow Bhagavan are called bhaktas or devotees. Niskama-karma is not a process that leads to the Ultimate in and of itself. One has to be a jnana-yogi or a bhakti-yogi, since ultimately these are the only two processes. Karma-yoga is a process for purification, and Krishna says that a karma-yogi is either like a devotee or like a jnani. If he is like a jnani he becomes renounced and takes sannyasa. If he is like a bhakta he continues to work, although he still may be known as a karma-yogi because of the process he has followed. If he becomes devoted he will consider bhakti as his prime process, understanding that karma-yoga is secondary. This means that he is doing it only in order to set the standard for others, and no longer as a means.
Question: So at some point he has to decide what is his goal?
Answer: Generally this is there to begin with, because one starts out with a concept. Among the karma-yogis you will find two basic types: those whose concept of the Absolute is a person and those who have the concept that the Absolute is impersonal. So the concept exists in the beginning, but later on becomes more solidified as they start to realize it.
Question: If there are only two paths, where does this yoga fit in?
Answer: It is also a part of jnana because it is similar in that jnana-yogis also don’t participate in action. There are two paths, pavritti marga and nirvritti marga, the path of action and the path of renunciation. One who follows the path of renunciation is called a jnana-yogi, and the one who follows the path of action, an astanga-yogi. The former places more emphasis on deliberation and the latter on meditation. Krsna prefers astanga-yoga to jnana-yoga, and specifies that astanga-yoga is superior, the reason being that astanga-yoga moves towards the personal form of the Lord. In astanga-yoga, one meditates on Paramatma, whereas the jnana-yogis meditate on the impersonal feature of the Lord. So from that point of view, a yogi is better than a jnani. Krishna says that a yogi is better than a tapasvi, better than a karmi, and better than a jnani–he is better than all of them (tapasvibhyo ‘dhiko yogi jnanibhyo ‘pi mato ‘dhikah, BG 6.46).
Therefore it depends on one’s concept of the Absolute and one’s realization to consider one person more superior to the other.