Therefore even great mental absorption is not to be performed; hence ‘‘that one is said to be the performer.’’ Pleasure arises from seeing others, companionship, and similar causes. Satisfaction is a cognitive support elsewhere. Contentment is the pleasure that produces satisfaction; contentment is the cause of satisfaction. From the vision of the Supreme Self there is happiness; elsewhere all is dependent on other supports. That great happiness is such that it too depends on other supports—this shows one is satisfied in the Self alone. Thus one stands satisfied in that state. No other cause of contentment is to be assumed. Being satisfied in the Self, one is not dependent on other supports. The usage ‘‘vayam tu na vitṛpyām’’ (in other text) proves this. The course of food is fixed; self‑delight is declared as the view. For the one in nirvitarka samādhi there is no activity; even the sage established in steadiness has bodily actions. ‘‘Yad vā svadharmo me…’’ shows that one’s own duty exists for satisfaction. One may delight in other things at other times; that is not just dependence on other supports—the words differ. The verb ‘kartṛ’ remains valid even on division of time; therefore this refers to nirvikalpa samādhi. Manu’s clarification shows that the samādhi of the wise is called sampragñāta. The delight in Viṣṇu is specially noted: the one whose action is delight in Viṣṇu has no other action.