B.G 5.24

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

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.

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-

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:

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

"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."

iti nāradīye।

- stated thus in Nārada Purāna.

"svajyotiṣṭvānmahāviṣṇorantarjyotistu tatsthitaḥ।"

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

iti ca।

- stated thus as well (in Nārada Purāna).

antaḥsukhādeḥ kāraṇamāha - brahmaṇi bhūta iti ॥24॥

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.

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

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.