Let him not be elated, let him feel no thrill of joy, on gaining what is dear and wished-for; and let him not be agitated on gaining what is undear and unwished-for. For those who see the Self as the mere body, the gaining of the dear and the undear works joy and dejection; not so for one who sees the Self alone, since for him the gaining of the dear and the undear is not possible. Further, he whose understanding stands firm, free of doubt, in the conviction 'in all beings the Self is one, the same, faultless', that one of firm understanding, undeluded, the knower of Brahman as described, stands in Brahman, doing no action, a renouncer of all action. Further, standing in Brahman.

Whatever, by the impress of earlier karma, is dear or undear to one in such-and-such a body and such-and-such a state, on gaining both of these he should make neither gladness nor agitation. How? Being of steady understanding: he whose understanding is on the steady self is of steady understanding. Undeluded: delusion is the bewilderment that makes the steady self one with the unsteady body; he is free of that. And how is he so? Being a knower of Brahman, standing in Brahman: having become, by the teaching, a knower of Brahman, he is joined with the practice of that Brahman. This is what is meant: having become, by the teaching of the knowers of truth, a knower of the truth of the self, and striving there itself, giving up the conceit of the body, established in the experience of the dear, the beholding of the self of steady form, he should, on gaining the unsteady dear and undear things of matter, make neither gladness nor agitation.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

With the rest of the chapter Krishna unfolds renunciation, yoga and knowledge together.