Bhagavad Gita - Chapter 5 - Shloka (Verse) 24

व्याख्या--'योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः' जिसको प्रकृतिजन्य बाह्य पदार्थोंमें सुख प्रतीत नहीं होता, प्रत्युत एकमात्र परमात्मामें ही सुख मिलता है, ऐसे साधकको यहाँ 'अन्तःसुखः' कहा गया है। परमात्मतत्त्वके सिवाय कहीं भी उसकी सुख-बुद्धि नहीं रहती। परमात्मतत्त्वमें सुखका अनुभव उसे हर समय होता है; क्योंकि उसके सुखका आधार बाह्य पदार्थोंका संयोग नहीं होता।स्वयं अपनी सत्तामें निरन्तर स्थित रहनेके लिये बाह्यकी किञ्चिन्मात्र भी आवश्यकता नहीं है। स्वयंको स्वयंसे दुःख नहीं होता, स्वयंको स्वयंसे अरुचि नहीं होती--यह अन्तःसुख है।जो सदाके लिये न मिले और सभीको न मिले, वह 'बाह्य' है। परन्तु जो सदाके लिये मिले और सभीको मिले, वह 'आभ्यन्तर' है।जो भोगोंमें रमण नहीं करता, प्रत्युत केवल परमात्म-तत्त्वमें ही रमण करता है, और व्यवहारकालमें भी जिसका एकमात्र परमात्मतत्त्वमें ही व्यवहार हो रहा है, ऐसे साधकको यहाँ 'अन्तरारामः' कहा गया है।इन्द्रियजन्य ज्ञान, बुद्धिजन्य ज्ञान आदि जितने भी सांसारिक ज्ञान कहे जाते हैं, उन सबका प्रकाशक और आधार परमात्मतत्त्वका ज्ञान है। जिस साधकका यह ज्ञान हर समय जाग्रत् रहता है, उसे यहाँ 'अन्तर्ज्योतिः' कहा गया है।सांसारिक ज्ञानका तो आरम्भ और अन्त होता है, पर उस परमात्मतत्त्वके ज्ञानका न आरम्भ होता है, न अन्त। वह नित्य-निरन्तर रहता है। इसलिये सबमें एक परमात्मतत्त्व ही परिपूर्ण है'--ऐसा ज्ञान सांख्ययोगीमें नित्य-निरन्तर और स्वतः-स्वाभाविक रहता है।

ब्रह्ममें स्थित हुआ कैसा पुरुष ब्रह्मको प्राप्त होता है सो कहते हैं जो पुरुष अन्तरात्मामें सुखवाला है जिसको अन्तरात्मामें ही सुख है वह अन्तःसुखवाला है तथा जो अन्तरात्मामें रमण करनेवाला है जिसकी क्रीड़ा ( खेल ) अन्तरात्मामें ही होती है वह अन्तरारामी है और अन्तरात्मा ही जिसकी ज्योति प्रकाश है वह अन्तर्ज्योति है। जो ऐसा योगी है वह यहाँ जीवितावस्थामें ही ब्रह्मरूप हुआ ब्रह्ममें लीन होनारूप मोक्षको प्राप्त हो जाता है।

Demonstrating that Knowledge is extremely 'internal/intimate' (antaranga) and grounded in the Self, He qualifies the Knower of Brahman under discussion with 'And of what nature' (kathaṃbhūtaśca).

Just as his happiness is only 'within,' not from external objects; so too his light is only 'within,' not from the ears etc. (senses); thus, he is devoid of the cognition of other objects—this He says with 'So too' (tathā).

He states that one possessing Samadhi with the mentioned attributes attains Liberation while still living, with 'He is a Yogi' (sa yogī).

By 'Inner happiness in the Self,' independence from external objects is intended. By 'Inner Rejoicing/Sporting' (antarārāmatva), partaking in the fruit derived from sport (krīḍā) without the need for objects like women etc. is intended. By 'Self-light' (ātmajyotiṣṭva), the absence of light (knowledge) generated by senses etc. is intended.

Endowed with the mentioned attributes and composed (samāhita), he attains the 'State of Brahman' (brahmabhāva) while living. He attains 'Nirvana' (nirvṛtti) in Brahman—the Perfect One—(Nirvana) which is characterized by the cessation of all evil and defined by the manifestation of unsurpassable Bliss; this He states with 'Who is such' (ya īdṛśaḥ).

Not merely by withstanding the impulse born of desire and anger does one attain Liberation while living, but (he attains it) who is 'One of Inner Happiness' (antaḥsukhaḥ)—he whose happiness is in the Self. 'One of Inner Rejoicing' (antarārāmaḥ)—he whose 'sporting' (ā-ramaṇa / krīḍā) is only within, in the Self. He who has the idea of happiness in women etc., sports right there; but this one, since he is of Inner Happiness, is therefore of Inner Rejoicing. Since the Inner Self alone is whose 'Light' (prakāśa)—meaning the Self alone is One, Non-dual; Self-luminous in all states like waking etc., and Real; while everything else like sense-objects is imagined therein, false, and therefore devoid of happiness, of the nature of misery, and not a place for sport—he who possesses such realization.

As for what (some say): 'Whose vision of light is only within, not on song, dance, etc.'—that is not correct; because this meaning is obtained by either of 'Inner Happiness' or 'Inner Rejoicing' (making it redundant).

He who is such, 'That Yogi' (sa yogī), even though being 'Brahman-become' (brahmabhūtaḥ), attains 'Brahman-Nirvana' (brahmanirvāṇaṃ)—Brahman-bliss (brahmanirvṛti / brahmānanda). He attains the 'already attained'—like a forgotten necklace (graiveyaka) around the neck.

'Being Brahman indeed, he attains Brahman'—from this Shruti; and from the logic of 'Because of abiding' (avasthiteḥ - Brahmasutra 1.4.22), since this Supreme Self abides as the cognizing individual soul (vijñānātman), this commencement with 'non-difference' (abheda) is justified—so thinks the teacher Kashakritsna. And thus the Shruti passage 'Having entered via this living soul (jīva), let me manifest names and forms' shows the abiding of the Supreme Self Itself in the state of the Jiva—this is the meaning.

He elaborates on the characteristics of the Knower with the subsequent verses.

"Rejoicing" (ārāma) is happiness caused by the sight, etc., of another. But here, it is caused by the sight, etc., of the Supreme Self. "Happiness" (sukha), however, is manifested upon the destruction of disturbances. But here, the happiness of the Self is manifested upon the destruction of desire, etc. Because the Lord is Self-luminous (svayañjyoti),

due to His manifestation, he is "Inner Light" (antarjyoti). Although everyone possesses inner light, there is a distinction in manifestation. Because those in Asamprajnata Samadhi do not see the external. Even if there is seeing, the word "only" (eva) is used because it (the seeing) is ineffective (akiñcitkara).

And this has been stated in the Naradiya: "The happiness that arises for men from seeing, touching, conversing, etc., that should be known as Ārāma; (whereas) Sukha is that which arises from the destruction of desire." And "Because Mahavishnu is Self-luminous, he who is established in Him is Antarjyoti."

He states the cause of being one of inner happiness etc. with "Become Brahman" (brahmaṇi bhūta).

Who is that Yogi mentioned as the principally happy one? To that, He says "He who" (yaḥ). "Happiness" (sukha) is the pleasure born of contact with objects; "Rejoicing/Sport" (ārāma) is the cause of pleasure, i.e., sport with women etc.; "Light" (jyoti) is the illumination of the instruments of sport; he for whom this triad is within alone is Antaḥsukha, Antarārāma, and Antarjyoti; not through the senses—this is the meaning of the word "only" (eva).

He who is such, that Yogi—what of it?—if he is such, he attains "Brahma-Nirvana"—the Supreme Bliss Brahman which is unreachable by gati (movement)—here itself. Because he is "Brahman-become" (brahmabhūta)—even while living, he has gone to the state of Brahman in the vision of Brahman.

He who, abandoning all experience of external objects, is "One of Inner Happiness" (antaḥsukhaḥ)—having the experience of the Self as his sole happiness; is "One of Inner Rejoicing" (antarārāmaḥ)—dependent solely on the Self, for whom the Self alone increases happiness through its own qualities, he is so called;

and similarly is "One of Inner Light" (antarjyotiḥ)—he who remains having knowledge only of the Self; that "Brahman-become" (brahmabhūta) Yogi attains "Brahma-Nirvana"—the happiness of Self-experience.

Not only by the mere checking of the impulse of desire and anger does he attain Liberation, but also—"He who within" (yo'ntaḥ), etc.

Whose "Happiness" is "within"—in the Self alone—not in objects; whose "Rejoicing" (ārāma)—sport—is "within" alone, not outside; whose "Light" (jyoti)—vision—is "within" alone, not in song, dance, etc.;

he alone, being "become in Brahman" (brahmaṇi bhūtaḥ)—being established—attains "Nirvana"—dissolution (laya)—in Brahman.

Thus, regarding what was stated in "finds that happiness in the Self" (5.21)—applying to one in the stage of means (upāya), who imagines that the "One" (Self), distinct from the abandoned material enjoyments and instruments of enjoyment, is everything, in order to cultivate a taste solely for That—He elaborates on that with the verse "He who is of inner happiness" (yo'ntaḥsukhaḥ).

Investigating the previously mentioned intent of the word "Inner" (antaḥ), it is explained (by Ramanuja) as "He who, abandoning all experience of external objects...". The word "Inner" here refers to the "Self" because it is the opposite of "external." He whose happiness is "the Self alone" or "in the Self alone" is Antaḥsukha. The resultant statement (in Bhashya) is "He whose sole happiness is Self-experience." Because the restriction (avadhāraṇa - 'only/sole') applies universally without distinction, the word "sole" (eka) is used.

Regarding "Inner Rejoicing" (antarārāmaḥ), he (Ramanuja) first states the intended entity with "For whom the Self is the sole garden." For an "Arama" (garden) is a place of enjoyment and increases happiness through its own qualities like shade, sprouts, flowers, fruits, etc. Similarly here too, through "its own qualities" like freedom from sin (apahatapāpmatva), knowledge, bliss, etc.—which give rise to the sport (krīḍā) of debating about It, conversing, composing works, etc.—the Self alone increases happiness; therefore, it is metaphorically designated by the word Arama—thus he says "by its own qualities." Thus, the object of enjoyment and the place of enjoyment are stated to be the Self alone.

Now, with the intention that the "instruments of enjoyment" etc. are also That alone, it is stated by the word "Inner Light" (antarjyoti); thus he explains "He who remains having knowledge only of the Self." For in the case of other enjoyable things, since the instrument is different from the nature (of the object), the instrument too must be known separately for the sake of that (object); hence, regarding them, the state of "having knowledge of only that one" does not exist—this is the idea. Or—independence from other illuminators, or merely the absence of external light is intended here.

The intent of the word "Brahman-become" (brahmabhūta) is: Previously, due to identification of the Self with the body, he was a 'god', 'human', etc.; but now, due to the cessation of that, he is established in his "as-it-is" nature of uncontracted knowledge etc. Intending the compound meaning as "Brahman itself is Nirvana" or "Nirvana in Brahman," he states the intended meaning here as "Happiness of Self-experience." The meaning "Peace" given by others for the word Nirvana here is "dull/weak" (manda) because of its inappropriateness in the context of "Happiness" (sukha)—this is the purport.

सामान्यत मनुष्य तीन प्रकार के सुख जानता है शारीरिक उपभोगों का सुख तथा भावनाओं एवं विचारों का आनन्द। उपर्युक्त तीन श्लोकों से यह बात स्पष्ट होती है कि तत्त्ववित् पुरुष का आनन्द तो इनसे भिन्न स्वरूप में ही होता है। अत काम और क्रोध से मुक्त आत्मानन्द में स्थित पुरुष ही योगी है वही वास्तव में सुखी भी है।हम विश्वास नहीं कर पाते कि सामान्यतया सर्वविदित सुख के साधनों को त्यागने पर भी ज्ञानी की उपर्युक्त वर्णित स्थिति में कोई सुख या सन्तोष भी हो सकता है। सब प्रकार के भोजनों का त्याग करने पर भोजन का आनन्द कैसे प्राप्त हो सकता है यह भी बात तर्क और अनुभव के विरुद्ध है कि मनुष्य कभी अन्धकारमय शून्यावस्था मात्र से सन्तुष्ट हो सकता है। प्राणिमात्र दिनरात अपनेअपने कार्य क्षेत्रों में कार्यरत दिखाई देते हैं। किस वस्तु को प्राप्त करने के लिये उनका यह परिश्रम है उत्तर केवल एक है अधिकसेअधिक सुख और सन्तोष की प्राप्ति के लिए। सब दुखों के अभावमात्र की स्थिति भी जैसे निद्रावस्था आनन्द का शिखर नहीं कही जा सकती जिसे प्राप्त कर मनुष्य़ पूर्ण सन्तोष का अनुभव कर सकता है।इन कारणों से ज्ञानी के विषय में कहे हुये भगवान् के वचन को अतिशयोक्ति ही माना जायेगा। इस श्लोक में ऐसी ही विपरीत धारणा को दूर करने का प्रयत्न किया गया है। जब जीव मिथ्या और अनित्य वस्तुओं को त्यागकर आत्मस्वरूप को पहचानता है तब वह कोई शून्यावस्था नहीं बल्कि आत्मा के द्वारा आत्मा में ही आत्मानन्द की अनुभूति की स्थिति है।आध्यात्मिक साधना में उपदिष्ट विषयों से वैराग्य कोई दुख का कारण नहीं है वरन् उसके द्वारा साधक निश्चयात्मकरूप से सुखशान्ति प्राप्त करता है। यह स्वरूपानुभव का आन्तरिक आनन्द नित्य बना रहता है न कि वैषयिक सुखों के समान क्षणमात्र। आत्मोन्नति के मार्ग में अग्रसर साधक अन्तसुख और अन्तराराम बन जाता है। उसका आनन्द बाह्य विषय निरपेक्ष होता है। उसका हृदय सदैव चैतन्य के प्रकाश से आलोकित रहता है।आत्मानुभूति में स्थित यह पुरुष ब्रह्मवित् कहलाता है। ब्रह्म को जानकर वह स्वयं ब्रह्मस्वरूप बनकर परम मोक्ष को प्राप्त होता है।

"He who within" (yo'ntaḥ), etc. "Within"—inside him alone is happiness independent of the external; there alone he sports; and there is his light;

but in worldly transaction (vyavahāra), he is like a fool. And it is said: "He should wander like a dullard..." (Paramarthasara 71).

(Objection): "Indeed, the Yogi's attainment of Brahman was already stated previously in 2.70, so why is it being stated again?" To this he says "Knower" (jñāni), etc. It is stated that He "elaborates" (prapañcayati) because it was mentioned in the Second (chapter). (Example): Just as stating the "superiority" of Yoga is an exposition of Yoga itself. And condemnation and praise for the sake of Renunciation is an exposition of Renunciation itself. Similarly, stating the characteristics of a Knower is an exposition of Knowledge itself.

He first states the meaning of the word Ārāma with "Rejoicing," etc. Now he states the meaning obtained from the word Antarārāma (Inner Rejoicing) with "But here" (atra tu), etc. (meaning the Supreme Self is the object of rejoicing). (Objection): "That is Happiness" (tat sukham).

If so, then by "Inner Happiness" (antaḥsukha) itself this is "already covered" (gatārtha) (so why repeat)? Anticipating this, he states the difference in meaning of the word Sukha with "But happiness" (sukhaṃ tu), etc. "Manifest Self-happiness"—this is the connection. (Objection): Then how is "Inner Happiness" (justified)? To this he states the meaning derived from it with "But here," etc. By this it is said that regarding the "destruction of the other (enemy) and disturbance" which are included in the meanings of Ārāma and Sukha, the word "Inner" (antar) is a qualification due to capability (implying destruction happens internally).

He first states the meaning of the word Jyoti with "Self" (svayam), etc. "Being Light"—this is implied. Although the word Jyoti applies to "light in general," still, because the Lord alone is Light "independent of another," and because understanding applies to the "primary" sense, He alone is the Light—this is the meaning. Now he states the meaning of the word Antarjyoti with "From His manifestation" (tadvyakteḥ), etc. From the manifestation of that Lord "within"—in the heart; this is the meaning.

(Objection): "Indeed, Antarjyoti is one whose 'light is within' (literal meaning). But how is the meaning 'from manifestation' obtained?" To this he says "Of all," etc. The state of having inner light obtained literally is common to all. But here it is being stated as a distinguishing characteristic of the Knower; from that capability, this (meaning of manifestation) is obtained—this is the idea. Or—the purport is stated by supplying (adhyāhāra) "from His manifestation." Now the purpose of the supplied word is stated.

(Objection): "Indeed, if the word 'only' (eva - in Bhashya) is for the exclusion of 'other attributes', then 'Inner Happiness' etc. would be contradicted (as they are other attributes). Or if it is for the exclusion of the vision of 'other objects', then there would be the fault of 'impossibility' (since a Knower sees everything)?" To this he says "Asamprajnata," etc. "External"—other than the Lord. "Even in seeing"—at other times (anyadā)—this is implied. Because of being "ineffective" (akiñcitkara)—meaning due to the absence of causing distraction. The word "only" (eva) has a "possible meaning"—this is implied. By this, the objection "This is the Goal (nature of Knower), how is it stated as a Characteristic (sign)?" is resolved; because "exclusion/distinguishing" (vyavaccheda) is the primary function (of a characteristic). By the force of the word "only," the connection is with Jyoti.

(Objection): "From where is the 'stated meaning' (in commentary) of the words Ārāma and Sukha derived?" To this he says "And it is said," etc. Not merely by the force of (avoiding) repetition—this is the meaning of 'and' (ca). Due to the unity of the Dvandva compound, it is singular. "Desire" (kāma)—is an indicator (upalakṣaṇa) for "disturbance" (upadrava). "Arisen" (uditam)—means manifest.

He cites authority for the stated meaning of Antarjyoti with "Self" (sva), etc. "He resides in whom"—that is Tat-sthitaḥ. Even if the meaning "whose vision of light is within alone" is taken, although the stated meaning is obtained (implicitly), still the "literal" (śābda) meaning is better than the "implied" (ārthika) one; hence it is explained this way.

To refute the "contrary perception" that "he has become Brahman indeed" (brahmaiva bhūtaḥ), showing the analysis (vigraha) of the word Brahmabhūta, he states the connection with the context with "Inner" (antar), etc. "Established in Brahman" (brahmaṇi bhūtaḥ) is the analysis; not "Become Brahman indeed," because it contradicts valid means of knowledge (in Dualism).

(Objection): "Surely 'being established in Brahman' is a property of a seeker (sādhaka); so how is it stated as a characteristic of a Knower?" (Answer): Do not say so; because it is stated as the "cause" of being one of Inner Happiness etc. (Objection): "Indeed if so, then implying it is stated as a 'means to knowledge'? And that has already been stated by 'Intellect in That' (tadbuddhayaḥ - 5.17)?" (Answer): True. The one for whom "Intellect in That" etc. is the cause of "being established in Brahman"—that person possesses such characteristics; this restatement is to indicate such a connection—this is the purport. And thus, the meaning of "attains" (adhigacchati) should be understood as "knows" (jānāti).

It is not that one is liberated merely by withstanding the impulse of desire and anger; but—he whose "inherent" (svarūpabhūta) happiness is "within" (antaḥ) and indeed independent of external objects, is "One of Inner Happiness" (antaḥsukhaḥ). Meaning: devoid of happiness generated by external objects.

Why the absence of external happiness? To that He says—Because "in the Inner Self alone," not in objects like women etc. which are means of external happiness, is whose "Rejoicing" (ārāma)—sporting (āramaṇa)—he is "One of Inner Rejoicing" (antarārāmaḥ). Meaning: devoid of means of external happiness due to the renunciation of all possessions.

(Objection): "Indeed, even for an Ascetic (yati) who has renounced all possessions—happiness can arise from 'common/rustic' (grāmya) objects obtained by chance (yadṛcchā), such as hearing the sweet sounds of cuckoos etc., touch of gentle breeze, sight of moonrise and peacock dance etc., drinking very sweet cool Ganges water, smelling the fragrance of Ketaki flowers etc.; so how can 'voidness of external happiness and its means' be asserted?" (Answer): To this He says "Similarly, he who is Inner Light alone" (tathā antarjyotireva yaḥ). Just as happiness is "within" alone, not by external objects; "similarly" (tathā) whose "Light" (jyoti)—specific knowledge (vijñāna)—is "within"—in the Self alone—not by external senses; he is "One of Inner Light" (antarjyotiḥ). Meaning: devoid of the specific knowledge of objects like sound etc. generated by ears etc. The word "only" (eva) is connected with all three adjectives. Due to the absence of the appearance of sound etc. during the time of Samadhi, and due to the conviction of their falsity even when they appear during the time of emerging (vyutthāna), the production of happiness from external objects is impossible for him—this is the meaning.

He who is "Thus" (evam)—endowed with the mentioned attributes; that "Yogi"—composed; attains "Brahma-Nirvana"—Brahman which is of the nature of Supreme Bliss, and is "Nirvana" because of being the cessation of imagined duality; "That very" (tadeva) [Brahman]—being the Substrate of the absence of the imagined—he "attains" (adhigacchati) through the removal of the covering of Ignorance—he attains the Eternally Attained. Because he is always "Brahman-become" (brahmabhūta), no other; from the Shruti "Being Brahman indeed, he attains Brahman," and from the logic of "Because of abiding..." (avasthiteḥ).

(Objection): "Indeed, in the absence of the support of (inner) happiness, how would the endurance of external misery not fail (i.e., it would be impossible)?" Anticipating this, He says "He who is of inner happiness" (yo'ntaḥsukhaḥ), etc. He who is "of Inner Happiness"—possessing happiness of the nature of Sentiment (bhāvātmaka-svarūpa).

Who is "of Inner Rejoicing" (antarārāmaḥ)—possessing the cause for the Lord's sporting (ramaṇa) within indeed, in that very nature of Sentiment. Similarly, who is "of Inner Light" (antarjyotiḥ)—possessing the experience of the happiness of separation (viyoga) as equal to the happiness of the sentiment of union (saṃyoga).

That Yogi, becoming united with the "Rasa of My Union," becoming "Brahman-become" (brahmabhūta)—i.e., being of a supernatural nature—attains "Brahma-Nirvana"—"Divine Nirvana" (bhagavan-nirvāṇa) like Brahman—meaning Dissolution (laya), i.e., the state of entering the Divine Sport (līlātmakatā); this is the meaning.

He who is "of Inner Happiness" (antaḥsukhaḥ)—whose happiness is "within," i.e., in the Self; he is Antaḥsukha. Similarly, whose "Rejoicing" (ārāma)—sporting—is "within" indeed, i.e., in the Self; he is Antarārāma. Similarly indeed, whose "Light" (jyoti)—illumination—is "within" indeed, i.e., in the Self alone; he is "One of Inner Light alone" (antarjyotireva). He who is "such" (īdṛśaḥ), that Yogi attains "Brahma-Nirvana"—Bliss/Dissolution (nirvṛti) in Brahman, i.e., Liberation—"here"—while living indeed—being "Brahman-become" (brahmabhūta).

Attainment of Liberation is not merely by withstanding the impulse of desire and anger, but—"He who within" (yo'ntaḥ), etc.

He whose happiness etc. is in the Inner Self, that Yogi is a Jivanmukta who has attained the Bliss of Brahman.

For him, the dissolution of "Samsara" occurs in Liberation, but never of the "World-manifestation" (prapañca).

यः who? अन्तःसुखः one whose happiness is within? अन्तरारामः one who rejoices within? तथा also? अन्तर्ज्योतिः one who is illuminated within? एव even? यः who? सः that? योगी Yogi? ब्रह्मनिर्वाणम् absolute freedom or Moksha? ब्रह्मभूतः becoming Brahman? अधिगच्छति attains.Commentary Within meansin the Self. He attains Brahmanirvanam or liberation while living. He becomes a Jivanmukta.

Yah antah-sukhah, one who is happy within, in the indwelling Self; and so also antar-aramah, has pleasure within-he disports only in the Self within; similarly, antar-jyotih eva, has his light only within, has the indwelling Self alone as his light; [He has not to depend on the organs like ear etc. for aciring knowledge.] sah yogi, that yogi; yah, who is of this kind; brahma-bhutah, having become Brahman, even while he is still living; adhigacchati, attains; brahma-nirvanam, absorption in Brahman-gets Liberation.
Besides,

He who, renouncing all the experiences of outside objects, 'finds joy within,' i.e., finds his sole joy in experiencing the self; 'who has his pleasure within,' i.e., whose pleasure-garden is the self; and with regard to whom the self increases his happiness by Its own alities like bliss, knowledge, sinlessness, etc.; 'whose light is within,' i.e., who lives, directing his knowledge solely on the self - a person of such a description is the Yogin, who 'having become the Brahman (the self), attains the bliss of the Brahman' i.e., the bliss of experiencing the self.