B.G 3.17

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

yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ। ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē ॥17॥

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.

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.

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

"'santōṣa' is the cause of contentment"

-states the dictionary.

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:

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

-such usage is well known.

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

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

"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.

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').

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

"Whoever eats can't speak"

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

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.

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

- such is the proverb.