Bhagavad Gita Verse 24, Chapter 5

yontahasukhontaraaraamastathaantarjyotireva yaha |
sa yogi brahmanirvaanam brahmabhootodhigachchati || 24 ||
 
One who finds bliss in the self, who revels in his self, whose knowledge is the self; he is a yogi, and attains liberation through identification with the eternal essence.
 
yaha : one who
antahasukhaha : inner bliss
antaraaraamaha : revels in his inner self
tathaa : and
antarjyotihi : inner light (knowledge)
eva : only
yaha : he who
saha : that person
yogi : true seeker
brahma : eternal essence
nirvaanam : liberated
brahmabhootaha : identified with the eternal essence
adhigachchati : attains
 
Shri Krishna now starts describing how one who is established in the eternal essence eventually attains the eternal essence, in other words, is liberated. The word yogi here refers to a realized seeker. The entire personality of such a seeker is completely turned inward toward the eternal essence. This state is described by three words: antahasukhaha, antaraaraamaha and antarjyotihi.
 
The person who finds bliss within is called antahasukhaha. He does not expect anything from the outside world. The idea that something other than himself will make him happy, that idea has completely gone. To recap a point from the earlier shloka, he experience bliss by seeking positivity within him, it is not negating what is outside. It is like the sun reflected in water. The reflection will never match the brightness of the sun itself. Similarly the joy obtained through the senses is "reflected happiness". But a yogi who has shifted attention to his inner self gets the real deal.
 
Typically, our mind needs to constantly come into contact with an object, person or situation. This  causes agitation in our minds. However, objects, people and situations keep changing. The economy changes, our friends change, our health changes and so on. But the realized seeker is antararaamaha. He revels in himself. Another way to look at this word is "antara-aarama", which means that he rests in himself. He has eliminated all agitations and is completely at ease with himself. There is nothing that compels him to do anything, he just "is".
 
Furthermore, the realized seeker stops looking towards more and more sources of knowledge. He is antarjyotihi. He knows that the eternal essence alone is the ultimate knowledge, the ultimate source of light. In most traditional temples, the only source of light is inside the central room where the deity is located. Symbolically, it depicts the internal light of the self.
 
In this manner, one who is happy in his own self, revels in his own self and finds knowledge in one's own self, such a person is a true enlightened seeker. By such deep identification with the eternal essence, he becomes the eternal essence. In other words, he attains the ultimate liberation or "nirvaana". Liberation is the destruction of all limitations and all notions of finitude. It is the realization that what is in oneself is the same as what is in everything else.
 

Bhagavad Gita Verse 6, Chapter 5

sannyaasastu mahaabaaho duhkhamaaptumayogataha |
yogayukto munirbrahma nachirenaadhigachchati || 6 ||
 
For renunciation, O mighty-armed, is difficult to attain without yoga. The contemplative person established in yoga swiftly attains the eternal essence.
 
sannyaasaha : renunciation
tu : for
mahaabaaho : O mighty-armed
duhkham : difficult
aaptum : to obtain
ayogataha : without yoga
yogayuktaha : established in yoga
munih : contemplative person
brahma : eternal essence
nachirena : swiftly
adhigachchati : attains
 
In this shloka, Shri Krishna says that for a seeker that has not fully exhausted his desires, bypassing the first stage of karmayoga will make attainment of the eternal essence difficult. The best option is to start with karmayoga, because like the yoga of knowledge, it too will yield the same result of self-realization.
 
To understand this, let us examine a different question: Why are there so few PhDs in the world? It takes a certain kind of person to obtain a PhD. One has to be ready to spend most of their life in a lab. One has to do what it takes to get their experiment right. They have to survive on their petty stipend for several years. And all this is for the sole objective of discovering something that benefits mankind.
 
Similarly, not many people can minimize their worldly activities so much that they retire to an ashram to gain knowledge from a teacher. For most of us, the pull of our desires is so strong that we will continue to work in this world. Therefore, liberation has to come from our actions, not through renunciation.
 
Furthermore, Shri Krishna also mentions a caveat about action. One should not perform actions just like that. Karmayoga advocates thoughtful action, where one thinks before one acts. The biggest obstacle in moving forward spiritually is our ego. It creates selfish desires that move us towards the material world. So when we performs actions thoughtfully, in other words, when we ensure that our actions are performed without attachment towards the result, our selfish desires automatically get slowly eliminated.
 

Bhagavad Gita Verse 71 Chapter 2

vihaaya kaamanyah sarvaanpumaanshcharati nihspruha |
nirmamo nirahankaarah sa shaantimadhigachchati || 71 ||
 
That individual who walks having abandoned all desires, cravings, mine-ness and ego, he attains peace.
 
vihaaya : abandon
kaaman : desires
yah : who
sarvaan : all
pumaan : individual
charati : walks
nihspruha : without cravings
nirmamah : without mine-ness
nirahankaarah : without ego
sah : he
shaantim : peace
adhigachchati: attains
 
Earlier in the chapter, Arjuna asked Shri Krishna to point out the signs of a person of steady wisdom. To that end, he asked Shri Krishna to answer the following questions: how does he sit, speak and walk. In this shloka, hence the use of the word "charati" meaning "walks" is used to denote the conclusion of the answer to the question, "how does a person of steady intellect walk?".
 
Shri Krishna summarizes the entire topic of the signs of a wise person in four points. He first asks us to give up selfish desires using the technique of karma yoga. Next, he asks us to give up cravings for things we already possess, which is the second point here. And to eliminate even the slightest trace of selfishness, he finally asks us to give up the sense of "I-ness" and "mine-ness" which we had seen in the first chapter, also known as "ahankaara"' and "mamataa". The goal attained by giving up these four things is also repeated here for emphasis: it is everlasting peace.
 
As a point of clarification, let us remember that for most of us, abandoning these four things will not happen overnight. We have to follow a disciplined technique to do so, and only after having applied this technique for a period of time will be begin to see the desires, cravings, ego and mine-ness slowly lose their grip.
 
With this shloka, Shri Krishna concludes the final topic of the second chapter, that of the signs of a wise person. The next shloka will be the last shloka in the second chapter, a wonderful milestone in our journey. This shloka is the seed of the fifth and sixth chapters of the Gita that cover the topic of renunciation of actions.