B.G 3.17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥१७॥

The human who delights with that essence alone, who is content with that essence alone, and who is satisfied in that essence alone, the lord, has no other duty to perform.

Gīta Bhāshya 3.17

There is no other duty to perform when one finds joy in the lord. 'ātmaratiḥ' - one who seeks to delight in the supreme lord. 'ātmatr̥pta' - one who is content in the lord, and is disinterested everywhere else. mānavaḥ - a Jnanin who has the obility for deep meditative state. 'santuṣṭa' - happiness derived from the contentment. The joy obtained by the vision of the supreme lord is most superior. Hence such a person has disinterest elsewhere.

तर्हि अतीव मनःसमाधानमपि न कार्यं इत्यत आह - यस्तु इति।

When the mind is in an intense-equanimous state, there is no duty to be performed. Hence the lord said - 'yastu' i.e. 'He who' verse.

रमणं परदर्शनादिनिमित्तं सुखम्। तृप्तिः अन्यत्र अलम्बुद्धिः। सन्तोषः तज्जनकं सुखम्।

'ramaṇa' is the happiness got by seeing others. 'tr̥pti' is disinterest elsewhere. 'santōṣa' is the cause of happiness.

"सन्तोषस्तृप्ति कारणम्"

इत्यभिधानात्।

"'santōṣa' is the cause of contentment"

-states the dictionary.

परमात्मदर्शनादिनिमित्तं सुखं प्राप्तः। अन्यत्र सर्वात्मना अलम्बुद्धिं च। महच्च तत् सुखम्। तेनैव अन्यत्र अलम्बुद्धिरिति दर्शयति- "आत्मन्येव च सन्तुष्ट" इति। तत्स्थ एव सन् सन्तुष्ट इत्यर्थः। नान्यत् किमपि सन्तोषकारणम् इत्यवधारणम्। आत्मना तृप्तः। नहि आत्मनि अलम्बुद्धिः युक्ता। तद्वाचित्वं च

Joy is obtained by the vision of the supreme essence, the lord, and having disinterest elsewhere and in other beings. Most superior is that joy! Because of that (supreme joy) only there is disinterest elsewhere, hence said 'ātmanyēva ca santuṣṭa', i.e. being "happy in that essence alone". Thus 'santuṣṭa' means the one who is content being situated in that (essence). Such a person is not deriving joy from any other is the understanding. The word 'ātmatr̥ptaḥ' means He one who is content in 'Ātman', that essence. Showing disinterest in that 'Ātman', the essence, is not appropriate. Hence we have:

"वयं तु न वितृप्यामः उत्तमश्लोकविक्रमैः"

-इति प्रयोगात् सिद्धम्।

"We will not be satiated by anything but the exploits of the supreme Lord."

-such usage is well known.

अध्याहारस्तु अगतिकागतिः।

To interpret words otherwise is only appropriate as per grammar rules when you can't provide straightforward meaning.

आत्मरतिरेव इत्यवधारणात् असम्प्रज्ञातसमाधिस्थस्यैव कार्यं न विद्यते।

The word 'ātmaratirēva' is used with strong conviction by stating 'only'. Hence, only when experiencing deep meditative state (asamprajñātasamādhi) external activities do not exist.

"स्थितप्रज्ञस्यापि कार्यो देहादिर्दृश्यते यदा। स्वधर्मो मम तुष्ट्यर्थः सा हि सर्वैरपेक्षिता॥"

इति वचनाच्च पञ्चरात्रे।

"Even the person who is well established in wisdom is seen to perform his prescribed duties with his body, when (not in deep meditation). Is it not the aspiration of everyone to satisfy me with swa-dharma?"

-thus is the proverb from Pancharātr.

अन्यदा अन्यरतिरपि ईषत् सर्वस्य भवति। न च तत्र अलम्बुद्धि मात्रम् उक्तम्। 'आत्मतृप्तः ' इति पृथगभिधानात्।

For everyone, at other times, (when not in deep meditation), a little attachment to other topics is natural. Disinterest is definitely not prescribed in such a scenario. Hence, it is re-emphasized by stating 'He who is content with the ātman' ('ātmatr̥ptaḥ').

कर्तृशब्दः कालावच्छेदेऽपि चायं प्रसिद्धः-

In the usage of the verb involving action and agency (kartru), a sign of time is well established.

"यो भुङ्क्ते स तु न ब्रूयात्"

"Whoever eats can't speak"

इत्यादौ - अतोऽसम्प्रज्ञात समाधौ एव एतत्।

We have such examples. Similar indeed is the case with "deep meditative state".

मानव इति ज्ञानिन एव असम्प्रज्ञातसमाधिर्भवतीति दर्शयति। "मनु अवबोधने" इति धातोः। परमात्मरतिश्चात्र विवक्षिता -

The root of the word 'mānava' is 'manu'. It means "the one who follows Manu's instructions". Thus, the word 'mānava' means one who is a Jnānin who is able to demonstrate his ability to be in "deep meditative state".

'ātmaratiḥ' means one who seeks to delight in the supreme lord now, here.

"विष्णावेव रतिर्यस्य क्रिया तस्यैव नास्ति हि।"

इति वचनात् ॥१७॥

"The one who only delights is lord Vishnu has no other duties to perform."

- such is the proverb.