BhG 6.28

syntax

evam vigata-kalmaṣaḥ (thus he whose sin is gone) sadā (always) ātmānam (self) yuñjan ([while] engaging) yogī (a yogī)
sukhena (easily) brahma-saṁsparśam (being a brahman perception) atyantam (unlimited) sukham (happiness) aśnute (he rejoices).

grammar

yuñjan	–	yuñjant (√yuj – to yoke, to join, to engage) PPr 1n.1 – [while] engaging;
evam	–	av. – thus;
sadā	–	av. – always;
ātmānam	–	ātman 2n.1 m. – self;
yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
vigata-kalmaṣaḥ	–	vigata-kalmaṣa 1n.1 m.; BV: yasya kalmaṣo vigato ‘sti saḥ – whose sin is gone (from: vi-√gam – to go away, PP vigata – gone; karma+so – destroying good acts, kalmaṣa – dirt, stain, sin);
sukhena	–	av. (1n.3) – easily (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
brahma-saṁsparśam	–	brahma-saṁsparśa 2n.1 n.; BV: yasmin brahmanaḥ saṁsparśo ‘sti tat – in which there is brahman perception (from: √bṛh – to increase, brahman – spirit, the Vedas; sam-√spṛś – to touch, saṁsparśa – touch, sensation);
atyantam	–	aty-anta 2n.1 n. – excessive, entire, unlimited (from: ati – prefix: beyond; anta – the end, limit, boundary, death);
sukham	–	sukha 2n.1 n. – pleasure, comfort (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
aśnute	–	√aś (to reach, to eat, to enjoy) Praes. Ā 1v.1 – he attains;

textual variants

yuñjann evaṁ → yujannevaṁ / evaṁ yuṁjan (thus [while] engaging);
yogī vigata-kalmaṣaḥ → yogī niyata-mānasaḥ / mad-bhaktau nānya-mānasaḥ (a yogī, whose mind is restrained / whose mind is focused on love to me);
brahma-saṁsparśam → brahma-saṁyogam (being in contact with brahman);
atyantaṁ sukham aśnute → atyaṁta-sukham aśnute / atyaṁtam adhigacchati (he obtains unlimited happiness / he goes till beyond the end);

Śāṃkara

yuñjann evaṃ yathoktena krameṇa yogī yogāntarāya-varjitaḥ sadā sarvadātmānaṃ vigata-kalmaṣo vigata-pāpaḥ, sukhenānāyāsena brahma-saṃsparśaṃ brahmaṇā pareṇa saṃsparśo yasya tat brahma-saṃsparrśaṃ sukham atyantam antam atītya vartata ity atyantam utkṛṣṭaṃ niratiśayam aśnute vyāpnoti

Rāmānuja

evam uktaprakāreṇātmānaṃ yuñjan tenaiva vigataprācīnasamastakalmaṣo brahmasaṃsparśaṃ brahmānubhavarūpaṃ sukham atyantam aparimitaṃ sukhena anāyāsena sadāśunute

Śrīdhara

tataś ca kṛtārtho bhavatīty āha yuñjann iti | evam anena prakāreṇa sarvadātmānaṃ mano yuñjan vaśīkurvan | viśeṣeṇa sarvātmanā | vigataṃ kalmaṣaṃ yasya saḥ | yogī sukhenānāyāsena brahmaṇaḥ saṃsparśo ‚vidyā-nivartakaḥ sākṣātkāras tad evātyantaṃ sukham aśnute | jīvanmukto bhavatīty arthaḥ

Madhusūdana

uktaṃ sukhaṃ yoginaḥ sphuṭīkaroti yuñjann iti | evam manasaivendriya-grāmam ity ādy-ukta-krameṇātmānaṃ manaḥ sadā yuñjan samādadhad yogī yogena nitya-sambandhī vigata-kalmaṣo vigata-malaḥ saṃsāra-hetu-dharmādharma-rahitaḥ sukhenānāyāseneśvara-praṇidhānāt sarvāntarāya-nivṛttyā brahma-saṃsparśaṃ samyaktvena viṣayāsparśena saha brahmaṇaḥ sparśas tādātmyaṃ yasmiṃs tad-viṣayāsaṃsparśi brahma-svarūpam ity etat | atyantaṃ sarvānantān paricchedān atikrāntaṃ niratiśayaṃ sukham ānandam aśnute vyāpnoti, sarvato-nirvṛttikena cittena laya-vikṣepa-vilakṣaṇam anubhavati, vikṣepe vṛtti-sattvāt, laye ca manaso ‚pi svarūpeṇāsattvāt | sarva-vṛtti-śūnyena sūkṣmeṇa manasā sukhānubhavaḥ samādhāv evety arthaḥ |

atra cānāyāsenety antarāya-nivṛttir uktā | te cāntarāyā darśitā yoga-sūtreṇa – vyādhi-styāna-saṃśaya-pramādālasyāvirati-bhrānti-darśanālabdha-bhūmikatvānavasthitatvāni citta-vikṣepās te ‚ntarāyāḥ [YogaS 1.30] | cittaṃ vikṣipanti yogād apanayantīti citta-vikṣepā yoga-pratipakṣāḥ | saṃśaya-bhrānti-darśane tāvad vṛtti-rūpatayā vṛtti-nirodhasya sākṣāt-pratipakṣau | vyādhy-ādayas tu sapta vṛtti-sahacaritatayā tat-pratipakṣā ity arthaḥ | vyādhir dhātu-vaiṣamya-nimitto vikāro jvarādiḥ | styānam akarmaṇyatā guruṇā śikṣyamāṇasyāpy āsanādi-karmānarhateti yāvat | yogaḥ sādhanīyo na vety ubhaya-koṭi-spṛg-vijñānaṃ saṃśayaḥ | sa cātad-rūpa-pratiṣṭhatvena viparyayāntargato ‚pi sann ubhaya-koṭi-sparśitvaika-koṭi-sparśitva-rūpāvāntara-viśeṣa-vivakṣayātra viparyayād bhedenoktaḥ | pramādaḥ samādhi-sādhanānām anuṣṭhāna-sāmarthye ‚py ananuṣṭhāna-śīlatā viṣayāntara vyāpratatayā yoga-sādhaneṣv audāsīnyam iti yāvat | ālasyaṃ satyām apy audāsīnya-pracyutau kaphādinā tamasā ca kāya-cittayor gurutvam | tac ca vyādhitvenāprasiddham api yoga-viṣaye pravṛtti-virodhi | aviratiś cittasya viṣaya-viśeṣa aikāntiko ‚bhilāṣaḥ | bhrānti-darśanaṃ yogāsādhane ‚pi tat-sādhanatva-buddhis tathā tat-sādhane ‚piy asādhanatva-buddhiḥ | alabdha-bhūmikatvaṃ samādhi-bhūmer ekāgratāyā alābhaḥ | kṣipta-mūḍha-vikṣipta-rūpatvam iti yāvat | anavasthitatvaṃ labdhāyām api samādhi-bhūmau prayatna-śaithilyāc cittasya tatrāpratiṣṭhitatvam | ta ete citta-vikṣepā nava yogamalā yoga-pratipakṣā yogāntarāyā iti cābhidhīyante |

duḥkha-daurmanasyāṅgam ejayatva-śvāsa-praśvāsā vikṣepa-saha-bhuvaḥ [YogaS 1.31] duḥkhaṃ cittasya rājasaḥ pariṇāmo bādhanālakṣaṇaḥ | tac cādhyātmikaṃ śārīraṃ mānasaṃ ca vyādhi-vaśāt kāmādi-vaśāc ca bhavati | ādhibhautikaṃ graha-pīḍādi-janitaṃ dveṣākhya-viparyaya-hetutvāt samādhi-virodhi | daurmanasyam icchā-vighātādi-balavad duḥkhānubhava-janitaś cittasya tāmasaḥ pariṇāma-viśeṣaḥ kṣobhā-para-paryāyaḥ stabdhībhāvaḥ | sa tu kaṣāyatvāl laya-vat samādhi-virodhī | aṅgam ejayatvam aṅga-kampanam āsana-sthairya-virodhi | prāṇena bāhyasya vāyor antaḥ-praveśanaṃ śvāsaḥ samādhy-aṅga-recaka-virodhī | prāṇana koṣṭhyasya vāyor bahir niḥsaraṇaṃ praśvāsaḥ samādhy-aṅga-pūraka-virodhī | samāhita-cittasyaite na bhavanti vikṣipta-cittasyaiva bhavantīti vikṣepa-sahabhuvo ‚ntarāyā eva | ete ‚bhyāsa-vairāgyābhyāṃ niroddhavyāḥ | īśvara-praṇidhānena vā | tīvra-saṃvegānām āsanne [YogaS 1.21] samādhi-lābhe prastuta īśvara-praṇidhānād vā [YogaS 1.23] iti pakṣāntaram uktvā praṇidheyam īśvaraṃ kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ | tatra niratiśayaṃ sarvajñatva-bījam | sa pūrveṣām api guruḥ kālenānavacchedāt [YogaS 1.24-6] iti tribhiḥ sūtraiḥ pratipādya tat-praṇidhānaṃ dvābhyām asūtrayat — tasya vācakaḥ praṇavaḥ | taj-japas tad-artha-bhāvanam [YogaS 1.27-8] iti | tataḥ pratyak-cetanādhigamo ‚py antarāyābhāvaś ca [YogaS 1.29] tataḥ praṇava-japa-rūpāt tad-artha-dhyāna-rūpāc ceśvara-praṇidhānāt pratyak-cetanasya puruṣasya prakṛti-vivekenādhigamaḥ sākṣātkāro bhavati | uktānām antarāyāṇām abhāvo ‚pi bhavatīty arthaḥ |

abhyāsa-vairāgyābhyām antarāya-nivṛttau kartavyāyām abhyāsa-dārḍhyārtham āha — tat-pratiṣedhārtham eka-tattvābhyāsaḥ [YogaS 1.32] | teṣām antarāyāṇāṃ pratiṣedhārtahm ekasmin kasmiṃścid abhimate tattve ‚bhyāsaś cetasaḥ punaḥ punar niveśanaṃ kāryam | tathā — maitrī-karuṇā-muditopekṣaṇāṃ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaś citta-prasādanam [YogaS 1.33] | maitrī sauhārdaṃ, karuṇā kṛpā, muditā harṣaḥ, upekṣaudāsīnyam, sukhādi-śabdais tadvantaḥ pratipādyante | sarva-prāṇiṣu sukha-sambhogāpanneṣu sādhv etan mama mitrāṇāṃ sukhitvam iti maitrīṃ bhāvayet | na tv īrṣyām | duḥkhiteṣu kathaṃ nu nāmaiṣā duḥkha-nivṛttiḥ syād iti kṛpām eva bhāvayet | nopekṣāṃ na vā harṣam | puṇyavatsu puṇyānumodanena harṣaṃ kuryān na tu vidveṣaṃ na copekṣām | apuṇyavatsu caudāsīnyam eva bhāvayen nānumodanaṃ na vā dveṣam | evam asya bhāvayataḥ śuklo dharma upajāyate | tataś ca vigata-rāga-dveṣādi-malaṃ cittaṃ prasannaṃ sad ekāgratā-yogyaṃ bhavati | maitry-ādi-catuṣṭayaṃ copalakṣaṇam abhayaṃ sattva-saṃśuddhir ity ādīnām amānitvam adambhitvam ity ādīnāṃ ca dharmāṇām, sarveṣām eteṣāṃ śubha-vāsanā-rūpatvena malina-vāsanā-nivartakatvāt | rāga-dveṣau mahā-śatrū sarva-puruṣārtha-pratibandhakau mahatā prayatnena parihartavyāv ity etat-sūtrārthaḥ |

evam anye ‚pi prāṇāyāmādaya upāyāś citta-prasādanāya darśitāḥ | tad etac citta-prasādanaṃ bhagavad-anugraheṇa yasya jātaṃ taṃ praty evaitad vacanam – sukheneti | anyathā manaḥ-praśamānupapatteḥ

Viśvanātha

tataś ca kṛtārtha eva bhavatīty āha yuñjann iti | sukham aśnute jīvan-mukta eva bhavatīty arthaḥ

Baladeva

evaṃ svātma-sākṣātkārānantaraṃ paramātma-sākṣātkāraś ca labhata ity āha yuñjann iti | evam ukta-prakāreṇa ātmānaṃ svaṃ yuñjan yogenānubhavata tenaiva vigata-kalmaṣo dagdha-sarva-doṣo yogī sukhenānāyāsena brahma-saṃsparśaṃ paramātmānubhavam atyantam aparimitaṃ sukham aśnute prāpnoti