B.G 5.24

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥

yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ। sa yogī brahmanirvāṇaṁ brahmabhūto'dhigacchati ॥24॥

[यः अन्तः सुखः अन्तः आरामः तथः अन्तः ज्यतिः एव यः। स योगी ब्रह्म निर्वाणं ब्रह्मभूतः अधिगच्छति॥
yaḥ = Who; antaḥ sukhaḥ = inner happiness; antaḥ ārāmaḥ = inner rest; tathaḥ = similarly; antaḥ jyatiḥ = inner radiance; eva = alone; yaḥ = who;। sa = he; yogī = practitioner of Yoga; brahma nirvāṇaṁ = liberation in Brahman; brahmabhūtaḥ = being in Brahman; adhigacchati = achieves;॥]

He alone has the inner radiance whose has inner happiness and inner rest. That practitioner of Yōga being situated in Brahman attains liberation in Brahman.

Gīta Bhāshya 5.24

The characteristics of a 'jnānin' in subsequent verses. 'ārāmaḥ', i.e. pleasure, is the happiness derived from seeing others. 'sukha', i.e. happiness, is used to indicate the visible state that manifests when cessation of disturbances happens. 'antarjyoti', i.e. inner radiance, is because of the divine lord. The word 'eva', i.e. 'he alone', indicates exclusivity to the individual, and also the finiteness of such a person. The cause of inner happiness is because of 'brahmaṇi bhūta' , i.e. being situated in Brahman.

ज्ञानिलक्षणं प्रपञ्चयति उत्तरैः श्लोकैः।आरामः परदर्शनादिनिमित्तं सुखम्। अत्र तु परमात्मदर्शनादि निमित्तं तत्। सुखं तु उपद्रवक्षये व्यक्तम्। अत्र तु कामादिक्षये व्यक्तम् आत्मनः सुखम्। स्वयम् ज्योतिष्ट्वात् भगवतः। तद्व्यक्तेः अन्तर्ज्योतिः। सर्वेषाम् अन्तर्ज्योतिष्ट्वेऽपि व्यक्तेर्विशेषः। असम्प्रज्ञातसमाधीनां बाह्यादर्शनात्। दर्शनेऽपि अङ्किचित्करत्वात् एवशब्दः। उक्तं चैतत्-

jñānilakṣaṇaṁ prapañcayati uttaraiḥ ślokaiḥ।ārāmaḥ paradarśanādinimittaṁ sukham। atra tu paramātmadarśanādi nimittaṁ tat। sukhaṁ tu upadravakṣaye vyaktam। atra tu kāmādikṣaye vyaktam ātmanaḥ sukham। svayam jyotiṣṭvāt bhagavataḥ। tadvyakteḥ antarjyotiḥ। sarveṣām antarjyotiṣṭve'pi vyakterviśeṣaḥ। asamprajñātasamādhīnāṁ bāhyādarśanāt। darśane'pi aṅkicitkaratvāt evaśabdaḥ। uktaṁ caitat-

[ज्ञानिलक्षणं (jñānilakṣaṇaṁ): Characteristic of knowledge; प्रपञ्चयति (prapañcayati): Explains or expounds; उत्तर (uttara): Further or latter; श्लोकैः (ślokaiḥ): Verses; आरामः (ārāmaḥ): The word 'ārāmaḥ', i.e. comfort is; पर (para): External or others; दर्शन (darśana): Sight or perception; आदि (ādi): Etcetera or others; निमित्तं (nimittaṁ): Cause or reason; सुखम् (sukham): Happiness or pleasure; अत्र (atra): Here or in this context; तु (tu): But or indeed (used for emphasis); परमात्मदर्शनादि (paramātmadarśanādi): Beginning with the vision of the Supreme Soul; निमित्तं (nimittaṁ): Cause or reason; तत् (tat): That; सुखं (sukham): Happiness or pleasure; तु (tu): But or indeed (used for emphasis); उपद्रव (upadrava): Affliction or disturbance; क्षये (kṣaye): For the cessation or destruction; व्यक्तम् (vyaktam): Manifested or visible; अत्र (atra): Here or in this context; तु (tu): But or indeed (used for emphasis); काम (kāma): Desire; आदि (ādi): Beginning with or etcetera; क्षये (kṣaye): For the cessation or destruction; व्यक्तम् (vyaktam): Manifested or visible; आत्मनः (ātmanaḥ): Of the self; सुखम् (sukham): Happiness or pleasure; स्वयम् (svayam): Self or oneself; योतिष्ट्व (jyotiṣṭva): Being the light or luminosity; त्वात् (tvāt): Because of; भगवतः (bhagavataḥ): Of the divine Lord; तद्व्यक्तेः (tadvyakteḥ): Of that manifestation; अन्तर्ज्योतिः (antarjyotiḥ): Inner light; सर्वेषाम् (sarveṣām): Of all; अन्तर् (antár): Inner; ज्योतिष्ट्व (jyotiṣṭva): Being the light or luminosity; अपि (api): Even; व्यक्ति (vyakti): Manifestation or individual; विशेषः (viśeṣaḥ): Special characteristic; असम्प्रज्ञातसमाधीनां (asamprajñātasamādhīnām): of those in the state of unconscious absorption; बाह्यादर्शनात् (bāhyādarśanāt): due to external non perception; दर्शने (darśane): in perception; अपि (api): even; अङ्किचित् (aṅkicit): finite; करत्वात् (karatvāt): because of being; एव (eva): only or indeed; शब्दः (śabdaḥ): word; उक्तं चैतत् (uktaṁ caitat): Hence it is said-;]

The characteristics of a 'jnānin' are described in subsequent verses. The word 'ārāmaḥ', i.e. pleasure, is the happiness derived from seeing others. In the current context, it is because of seeing the supreme lord there! The word 'sukha', i.e. happiness, is used to indicate the visible state that manifests when cessation of disturbances happens. In this context, certainly, cessation of desire and such defects manifests in happiness of the self. Oneself experiences radiance because of the divine lord. That manifestation is termed 'antarjyoti', i.e. inner radiance. Of all, the word 'antarjyoti', i.e. 'inner radiant', is used as an adjective to indicate the speciality of such an individual. The one in 'asamprajñātasamādhī', i.e. equilibrium state without conscious awareness, will not have external perception. Even with such perception, his being is limited, hence the word 'eva', i.e. 'he alone', is used. Hence, it is said:

"दर्शनस्पर्शसम्भाषादयात्सुखं जायते नृणाम्। आरामः स तु विज्ञेयः सुखं कामक्षयोदितम्॥"

"darśanasparśasambhāṣādayātsukhaṁ jāyate nr̥ṇām। ārāmaḥ sa tu vijñeyaḥ sukhaṁ kāmakṣayoditam॥"

[दर्शनस्पर्शसम्भाषादयात् (darśanasparśasambhāṣādayāt): From seeing, touching, conversing, etc.; सुखं (sukham): Happiness; जायते (jāyate): Arises or originates; नृणाम् (nṛṇām): of people; आरामः (ārāmaḥ): Pleasure or comfort; सः (saḥ): That; तु (tu): But; विज्ञेयः (vijñeyaḥ): Should be known or understood; सुखं (sukham): Happiness; कामक्षयोदितम् (kāmakṣayoditam): Arisen from the cessation of desire;]

"The happiness that arises in people from seeing, touching, conversing, etc. is 'ārāma'. 'sukha' is to be known as that happiness which arises due to cessation of desire."

इति नारदीये।

iti nāradīye।

[iti nāradīye = thus stated in Nārada Purāna]

- stated thus in Nārada Purāna.

"स्वज्योतिष्ट्वान्महाविष्णोरन्तर्ज्योतिस्तु तत्स्थितः।"

"svajyotiṣṭvānmahāviṣṇorantarjyotistu tatsthitaḥ।"

[स्वज्योतिष्ट्वात् (svajyotiṣṭvāt): By its own light; महाविष्णोः (mahāviṣṇoḥ): of the great Vishnu; अन्तर्ज्योतिस् (antarjyotis): inner light; तु (tu): Indeed/But; तत् (tat): that; स्थितः (sthitaḥ): situated or placed;]

"The great lord Vishnu is self radiant. Indeed, he is 'inner-radiant' in whom He is situated."

इति च।

iti ca।

[iti ca = stated thus as well;]

- stated thus as well (in Nārada Purāna).

अन्तःसुखादेः कारणमाह - ब्रह्मणि भूत इति ॥२४॥

antaḥsukhādeḥ kāraṇamāha - brahmaṇi bhūta iti ॥24॥

[अन्तःसुखादेः (antaḥsukhādeḥ): of internal happiness; कारणम् (kāraṇam): cause; आह (āha): says or states; ब्रह्मणि (brahmaṇi): in Brahman; भूत् (bhūt): existed or became; इति (iti): thus or in this way]

The cause of inner happiness is indicated by stating 'brahmaṇi bhūta' , i.e. being situated in Brahman.

Gīta Tātparya 5.24

The inner happiness and such attributes are because of the vision of Brahman.

ब्रह्मणि भूतः। अन्यथा पुनः ब्रह्म गच्छतीति विरोधाच्च। अन्तःसुखादिकं च ब्रह्मदर्शनात् ॥२४॥

brahmaṇi bhūtaḥ। anyathā punaḥ brahma gacchatīti virodhācca। antaḥsukhādikaṁ ca brahmadarśanāt ॥24॥

[ब्रह्मणि (brahmaṇi): in Brahman; भूतः (bhūtaḥ): exists; अन्यथा (anyathā): otherwise; पुनः (punaḥ): again; ब्रह्म (brahma): Brahman; गच्छति (gacchati): goes; इति (iti): thus; विरोधात् (virodhāt): because of contradiction; च (ca): and; अन्तःसुखादिकं Inner joy, etc.; च (ca): and; ब्रह्मदर्शनात् (brahmadarśanāt): from the vision of Brahman;]

The word 'brahmaṇi' goes as per grammer with 'bhūtaḥ'. Otherwise, attainment of Brahman gets repeated and is redundant and thus contrary to Sanskrit's traditional way of writing.

The inner happiness and such attributes are because of the vision of Brahman.