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Gita : Ch-5. Slo-24.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-24. ( One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme. )

Yontah    sukhontararamah    tathantarjyotireva    yah,

sa    yogi     brahmanirvanam     brahmabhutodhigacchati.

yah  =  one   who;

antah     sukham  =  happy    from    antaratma    ( within    him );

antararamah  =  active    ( enjoy )  within;

tatha    yah  =  similarly    in   whose    heart;

antar-jyotiah    eva  =   when   atma-jnanam    clearly    shines;

sah    yogi     brahma-bhutah  =  that   yogi   himself    becomes    brahmam;  

brahmanirvanam     adhigacchati  =   attains     moksham   (  liberated    in   the   Supreme  ).

The qualities of a person possessing spiritual intelligence are delineated in the subsequent verses. The word antararamas means one who enjoys within denoting the atma or soul. True happiness is derived through the removal of all obstacles and impediments which obstruct access to the atma. Here it is alluded to as antar-jyotir or illuminated within.

The resplendent Supreme Lord Krishna Himself is the source of all illumination indwelling as the internal light within of all beings as the atma. Even though all naturally created beings have this inner light only those of spiritual intelligence who are cognisant of it are referred to here.

Those who are situated in samadhi or extreme internal meditation have no awareness of external matters. Even by seeing various activities in life they are unaffected within their consciousness and remain fixed and hence the pleasures which humans enjoy through the senses such as touching, hearing, tasting etc. do not affect such a person for the pleasure they derive is from the destruction of desires.

In the Narada Purana it is stated that: Since Lord Krishna is self luminous His illumination abides internally and thus the cause of all internal happiness abides internally as well starting with perception of the Brahman or spiritual substratum pervading all existence.

One does not achieve moksa or liberation merely by subduing the urges of passion and anger. One must possess other characteristics as well. Lord Krishna reveals that one must be situated in atma tattva or realisation of the soul, revelling internally by this cognition, realising that real rejoicing is internal and not otherwise and so whose consciousness in incessant attention is constantly relishing the experience of the atma or soul residing inside the etheric heart within.

Such a persons consciousness does not waste its attention on frivilous pursuits and mundane matters that have no connection to the Supreme Being and such a person alone becomes established in the Brahman or the spiritual substratum pervading all existence and becomes qualified for the Supreme Consciousness.

After instructing about withstanding the impulses of kama or lust and krodha or anger Lord Krishna reveals the confidential means of achieving atma tattva or realisation of the soul and moksa or liberation from material existence by the compound word antah-jyotih which means illuminated within.

One who finds delight internally within and not externally in the fleeting pleasures of material existence which are so difficult to acquire and sustain.

Such a person engaged in performing meditation on the atma or soul without any vestige of maya or illusion experiences bliss identifying exclusively with the Brahman or the spiritual substratum pervading all existence which is of the pure nature of the atma.

The words yontah-sukho means one who internally happy by atma tattva or realisation of the eternal soul. This happens after one has neutralised and evaporated all desire for external pleasure of objects of the senses.

The word antararamas is one who delights internally meaning that atma tattva has the capacity ba its inherent qualities to enhance spiritual bliss.

One who is thus illumined from within by the eternal atma is a yogi or one following the science of the individual consciousness attaining communion with the ultimate consciousness and such a being is situated in the Brahman or spiritual substratum pervading all existence and surely achieves moksa or liberation from the material existence.

To be continued   .....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …