|Chapter 5||Action and Renunciation||Verse 24|
Rudra Vaisnava Sampradaya:
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.
Brahma Vaisnava Sampradaya:
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.
Now begins the summation.
Abidance in the Brahman is factual otherwise there would be contradiction that one has to still reach the state of the Brahman. The internal happiness derived is due to one perceiving the Brahman within.
Sri Vaisnava Sampradaya:
The words yo'ntah-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.
Kumara Vaisnava Sampradaya:
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.