In plain words
ever content, disciplined in yoga, self-controlled and firm in conviction, with manas and buddhi offered to Me—such a bhakta is dear to Me.
Word for word
Content always, a yogin, self-controlled, firm in conviction, with manas and buddhi offered to Me, who [is] My devotee, he [is] dear to Me.
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयःमय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam· bhāṣya
सन्तुष्टः सततं नित्यं देहस्थितिकारणस्य लाभे अलाभे च उत्पन्नालंप्रत्ययः । तथा गुणवल्लाभे विपर्यये च सन्तुष्टः । सततं योगी समाहितचित्तः । यतात्मा संयतस्वभावः । दृढनिश्चयः दृढः स्थिरः निश्चयः अध्यवसायः यस्य आत्मतत्त्वविषये स दृढनिश्चयः । मय्यर्पितमनोबुद्धिः सङ्कल्पविकल्पात्मकं मनः, अध्यवसायलक्षणा बुद्धिः, ते मय्येव अर्पिते स्थापिते यस्य संन्यासिनः सः मय्यर्पितमनोबुद्धिः । यः ईदृशः मद्भक्तः सः मे प्रियः । ‘प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः’(भ. गी. ७ । १७) इति सप्तमे अध्याये सूचितम् , तत् इह प्रपञ्च्यते ॥ १४ ॥
In plain words
Content — not just today but always, whether he gets the bare means of keeping his body alive or doesn't, he simply feels 'this is enough.' And it's the same whether what comes to him is something fine or its opposite. He's constantly a yogin of settled mind. His self is reined in — his very nature is restrained. His resolve is unshakeable — firm and steady, a settled conviction that never wavers, especially about the truth of who he really is. His mind and intellect rest on me: his mind, always spinning between resolve and doubt, and his intellect, marked by settled certainty — both of them, for this renunciate, are fixed on me and nowhere else. Whoever is like this, whoever loves me in this way, is dear to me. As I said long ago, back in the seventh chapter: 'The knower is exceedingly dear to me, and I am dear to him too.' That was only a hint then. Here, it's finally being spelled out in full.
Close to the Sanskrit
Content — constantly, always, whether the bare means of sustaining the body is obtained or not obtained, in whom the conviction 'this is enough' has arisen; likewise, whether something superior is obtained or the reverse, content. Constantly — the yogin, of collected mind. Of restrained self — of restrained nature. Of firm resolve — firm, steady; resolve, settled conviction: he for whom, with regard to the truth of the self, [this firmness holds] is one of firm resolve. One whose mind and intellect are fixed on me — mind, consisting in the nature of resolve and doubt; intellect, characterized by settled determination: these two, when fixed, established in me alone, of that renunciate, he is one whose mind and intellect are fixed on me. Whoever of this kind is my devotee, he is dear to me. 'Dear indeed to the knower exceedingly am I, and he too is dear to me' (BG 7.17) — thus, in the seventh chapter, was hinted at; that is here elaborated.
▸Gītā Vāhini
అనగా, మమకారము, అహంకారము ఈ రెండునూ తన యందు లేకుండా చేసుకొనవలెను. ఈ రెండునూ వేరు వేరు కావు. మమకారమునకు మూలము అహంకారము. అజ్ఞానము లేనివారికి అహంకారము చేరుటకు వీలు కాదు, చోటు లేదు. అందుకనే భగవత్ భక్తుడు కాగోరువారు “సతతం సంతుష్టిః” అనగా భోగమందు కానీ, రోగమందు కానీ, నష్టమందు కానీ, ఆదాయమందు కానీ, దుఃఖమందు కానీ, సుఖమునందు కానీ ఏది ప్రాప్తించిననూ సంతుష్టుడై ఉండవలెను. తన వాంఛా ఫలసిద్ధియందును, వాంఛా అఫలమందును మనసును చలించకుండా చూచుకొనవలెను.
In plain words
That is, one must make both mamakāra and Ahaṅkāra absent in oneself. These two are not separate things: the root of mamakāra is Ahaṅkāra. In those free of ajñāna, Ahaṅkāra has no way to enter; there is no room for it. That is why those who wish to become devotees of God must be “satataṃ santuṣṭiḥ”: that is, whatever comes, in enjoyment or in sickness, in loss or in gain, in sorrow or in happiness, they must remain content. One must see to it that the mind does not waver, whether one's desire bears its fruit or comes to nothing.