yo ''ntaḥ-sukho ''ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto ''dhigachchhati||24||

Meaning : A yogi who finds true happiness within and dwells peacefully in their own inner self, whose inner light shines clearly without disturbance, attains liberation in Brahman—the ultimate spiritual freedom. Such a person becomes firmly established in the Supreme Reality.

śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ||23||

Meaning : One who is capable here and now, while still living in the body, to control the strong urges born of desire and anger (kāma-krodhodbhavam vegam), is considered truly disciplined (yuktaḥ) and is a happy (sukhī) person.

ye hi sansparśha-jā bhogā duḥkha-yonaya eva te
ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ||22||

Meaning : O son of Kunti (Arjuna), the pleasures born of contact with the senses
are the sources of pain and suffering (duḥkha-yonayaḥ eva). They have a beginning and an end (ādyantavantah) they are temporary. A wise person (buddhaḥ) does not delight or find joy in such fleeting pleasures.

bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute||21||

Meaning : A person whose mind is attached to external sense objects experiences temporary pleasure (yat sukham vinadati ātmni). But one who is united with Brahman through yoga (brahma-yoga-yuktātmā),attains an imperishable, steady, and true happiness (sukham akṣayam).

na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ||20||

Meaning : The knower of Brahman, firmly established in Brahman, does not rejoice upon obtaining what is dear, nor feel disturbed upon obtaining what is not dear. Such a person has a steady intellect (sthira-buddhi) and is free from delusion (asammūḍha). They remain firmly situated in the Supreme Reality (Brahman).

ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ||19||

Meaning : Those whose minds are firmly established in equanimity,
who have here and now conquered the material creation (the cycle of birth and death), and who see the Supreme Reality (Brahman) as faultless and equal in all beings—such persons are truly established in Brahman.

vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ||18||

Meaning : A truly wise person sees all beings with equality—whether it’s a scholarly and gentle priest, a cow, an elephant, a dog, or an outcaste. They recognize the same Divine essence present in all. Those who are truly wise do not judge based on external appearances, social status, or species. They see the same eternal soul (Ātman) present in all beings, regardless of outer form. Their vision is equal and unbiased because they see through the lens of spiritual understanding.

tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ
gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ||17||

Meaning : Those who center their thoughts, identity, faith, and devotion fully on God and whose inner impurities have been cleared through true knowledge reach a state of liberation from which there is no return to worldly rebirth.

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param||16||

Meaning : But for those individuals in whom ignorance (ajñāna) has been destroyed by true knowledge (jñāna) of the Self, that knowledge shines brightly — like the sun — revealing the Supreme Truth (tat param). Just as the sun removes darkness and makes everything visible, spiritual knowledge removes ignorance and allows one to clearly perceive the highest reality — the true nature of the soul and its connection with the Divine.

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ||15||

Meaning : The all-pervading Supreme (Vibhuḥ) does not take anyone’s sin nor merit (i.e., He neither punishes nor rewards anyone personally). But knowledge is covered by ignorance, and because of this ignorance, living beings (jantavaḥ) become deluded and confused about their true nature.