But the Sāṅkhya, the one steadfast in the knowledge of the Self, who takes his delight in the Self, whose delight is in the Self alone and not in objects, and who is content in the Self, content by the Self alone and not by food, savours and the rest, that man, that renouncer, satisfied in the Self alone: for everyone satisfaction comes in the gaining of an outward thing, but he, independent of that, is satisfied in the Self alone, free of all craving. For such a knower of the Self there is nothing to be done. Further.

But the man who has no need of the means, the discipline of knowledge and the discipline of action, who is by his very nature delighting in the self, turned toward the self, content by the self alone and not by food, drink, and the rest distinct from the self, and satisfied in the self alone and not in pleasure-gardens, garlands, sandal-paste, song, instrumental music, dance, and the like, for whom the self alone is all that is to be upheld, nourished, and enjoyed, for him there is nothing to be done for the beholding of the self, since the self's own nature is, of itself, ever seen by him.

Then, one might think, the deep settling of the mind too need not be done; so Krishna says with 'but he who'. 'Delight' (ramana) is the happiness that comes from the seeing of the Supreme and the like. 'Contentment' (tripti) is the sense that one has had enough of all else. 'Satisfaction' (santosha) is the happiness that produces it, as the definition runs, 'satisfaction is the cause of contentment'. He has reached the happiness that comes from the vision of the supreme Self and the like, and the sense, in every way, that he has had enough of all else; and Krishna shows that it is by that great happiness alone that the sense of 'enough' toward all else arises, with 'and content in the self alone'. The sense is that he is content while abiding in that very Self, and the word 'alone' marks that nothing else at all is the cause of his satisfaction. 'Satisfied by the self' means by the supreme Self, for the sense of 'enough' is not fittingly directed at the individual self. That the word 'self' can denote the supreme Self is established from such usage as 'but we are not sated with the deeds of the One praised in noble verse' (Bhagavata 1.1.19). Supplying a word is a recourse only when there is no other, and no word need be supplied here. By the restriction in 'whose delight is in the self alone', it is only for one settled in objectless samadhi that no duty remains; for one of established wisdom too a duty, the care of the body and the rest, is seen, and the Pancaratra says, 'or rather, one's own duty is for My pleasing, and that is sought by all'. At other times even a slight delight elsewhere belongs to everyone. And it is not that mere delight is here spoken of, for 'satisfied in the self' is stated separately. The word 'agent' is well known to be used even with a limitation of time, as in 'let him who eats not speak' and the like. So this holds only in objectless samadhi. By the word 'manava' Krishna shows that objectless samadhi belongs only to the man of knowledge, the word being from the root meaning to be aware. And it is delight in the supreme Self that is meant here, as the saying shows, 'for one whose delight is in Vishnu alone, there is indeed no further action'.