BhG 2.64

syntax

rāga-dveṣa-viyuktaiḥ (by these which are disjoined form passion and hatred) ātma-vaśyaiḥ (by those being under the control of the self) indriyaiḥ (by the senses) viṣayān (to the objects) caran (going) vidheyātmā tu (but one whose self is controlled) prasādam (satisfaction) adhigacchati (he obtains).

grammar

rāga-dveṣa-viyuktaiḥ	–	rāga-dveṣa-viyukta 3n.3 m.; TP: ye rāgena ca dveṣena ca viyukto ‘sti taiḥ – by these which are disjoined form passion and hatred (from: √rañj – to be dyed, be excited, be delighted, rāga – colour, passion, affection, love, beauty; √dviṣ – to hate, dveṣa – hatred, enmity; vi-√yuj – to disjoin, to abandon, viyukta – disjoined);
tu	–	av. – but, then, or, and;
viṣayān	–	viṣaya 2n.3 m. – spheres, territories, scopes, sense objects, subjects (from: √viṣ – to be active, to perform);
indriyaiḥ	–	indriya 3n.3 n. – by the senses (from: √ind – to be powerful);
caran	–	carant (√car – to move, to go) PPr 1n.1 m. – moving, going;
ātma-vaśyaiḥ	–	ātma-vaśya 3n.3 n.; TP: ātmano vaśyair iti – by those being under the control of the self (from: ātman – self; √vaś – to desire, to subjugate, to command, vaśya – subject to, under control, tamed);
vidheyātmā	–	vidheya-ātman 1n.1 m.; BV: yasyātmā vidheyo ‘sti saḥ – whose self is controlled (from: vi-√dhā – to make, to put, PF vidheya – to be put, submissive; ātman – self);
prasādam	–	prasāda 2n.1 m. – satisfaction, favour, calmness, clearness, success, kindness (from: pra-√sad – to settle down, to be pleased, to be successful);
adhigacchati	–	adhi-√gam (to cross over, to obtain) Praes. P 1v.1 – he obtains;

textual variants

rāga-dveṣa-viyuktas tu → rāga-dveṣa-vimuktais tu / rāga-dveṣa-vimuktas tu / rāga-dveṣa-viyuktaiś ca (but by these free from passion and hatred / but free from passion and hatred / and by these free from passion and hatred);
viṣayān indriyaiś caran → viṣayāṇīndriyaiś caran (going with the senses to the objects);

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Sense-control leads to peace and happiness. The contemplation of sense-objects has been described as the source of all evil. Now the means of deliverance (moksha) is described as follows:		sarvānarthasya mūlam uktaṃ viṣayābhidhyānam | atha idānīṃ mokṣa-kāraṇam idamu cyate –
He attains peace, who, self-controlled, approaches objects with senses devoid of love and hatred and brought under his own control.		rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran | ātma-vaśyair vidheyātmā prasādam adhigacchati ||2.64||
The natural activity of the senses is characterized by love and hatred. He who longs for deliverance resorts only to unavoidable objects with senses – hearing, etc., – devoid of love and hatred and brought under his own control, his inner sense (atman = antaḥ-karaṇa) being made obedient to his own will. Such a man attains peace, tranquility, self-possession.		rāga-dveṣa-viyuktai rāgaś ca dveṣaś ca rāga-dveṣau, tat-puraḥsarā hi indriyāṇāṃ pravṛttiḥ svābhāvikī, tatra yo mumukṣuḥ bhavati saḥ tābhyāṃ viyuktaiḥ śrotrādibhir indriyair viṣayān avarjanīyān caran upalabhamānaḥ ātma-vaśyair ātmano vaśyāni vaśībhūtāni indriyāṇi tair ātma-vaśyair vidheyātmā icchātaḥ vidheya ātmā antaḥ-karaṇaṃ yasya so ’yaṃ prasādam adhigacchati | prasādaḥ prasannatā svāsthyam ||2.64||

Rāmānuja

uktena prakāreṇa mayi sarveśvare cetasaḥ śubhāśraya-bhūte nyasta-mana nirdagdhāśeṣa-kalmaṣatayā rāga-dveṣa-viyuktaiḥ ātma-vaśyaiḥ indriyair viṣayān caran viṣayān tiraskṛtya vartamāno vidheyātmā vidheya-manāḥ prasādam adhigacchati | nirmalāntaḥ-karaṇo bhavati ity arthaḥ

Śrīdhara

nanv indriyāṇāṃ viṣaya-pravaṇa-svabhāvānāṃ niroddhum aśakyatvād ayaṃ doṣo duṣparihara iti sthita-prajñatvaṃ kathaṃ syāt ? ity āśaṅkyāha rāga-dveṣa iti dvābhyām | rāga-dveṣa-rahitaiḥ vigata-darpair indriyaiḥ viṣayāṃś carann upabhuñjāno ‚pi prasādaṃ śāntiṃ prāpnoti | rāga-dveṣa-rāhityam evāha ātmeti | ātmano manasaḥ vaśyair indriyaiḥ vidheyo vaśavartī ātmā mano yasyeti | anenaiva kathaṃ vrajetety asya caturtha-praśnasya svādhīnair indriyair viṣayān gacchatīty uttaram uktaṃ bhavati

Madhusūdana

manasi nigṛhīte tu bāhyendriya-nigrahābhāve ‚pi na doṣa iti vadan kiṃ vrajetety asyottaram āhāṣṭabhiḥ | yo ‚samāhita-cetāḥ sa bāhyendriyāṇi nigṛhyāpi rāga-dveṣa-duṣṭena manasā viṣayāṃś cintayan puruṣārthād bhraṣṭo bhavati | vidheyātmā tu tu-śabdhaḥ pūrvasmād vyatirekārthaḥ | vaśīkṛtāntaḥ-karaṇas tu ātma-vaśyair mano ‚dhīnaiḥ svādhīnair iti vā rāga-dveṣābhyāṃ viyuktair virahitair indriyaiḥ śrotrādibhir viṣayān śabdādīn aniṣiddhāṃś carann upalabhamānaḥ prasādaṃ prasannātāṃ cittasya svacchatāṃ paramātma-sākṣātkāra-yogyatām adhigacchati | rāga-dveṣa-prayuktānīndriyāṇi doṣa-hetutāṃ pratipadyante | manasi sva-vaśe tu na rāga-dveṣau | tayor abhāve ca na tad-adhīnendriya-pravṛttiḥ | avarjanīyatayā tu viṣayopalambho na doṣam āvahatīti na śuddhi-vyāghāta iti bhāvaḥ |
etena viṣayāṇāṃ smaraṇam api ced anartha-kāraṇaṃ sutarāṃ tarhi bhogas tena jīvanārthaṃ viṣayān bhuñjānaḥ katham anarthaṃ na pratipadyeteti śaṅkā nirastā | svādhīnair indriyair viṣayān prāpnotīti ca kiṃ vrajeteti praśnasyottaram uktaṃ bhavati

Viśvanātha

mānasa-viṣaya-grahaṇābhāve sati sva-vaśyair indriyair viṣaya-grahaṇe ‚pi na doṣa iti vadan sthita-prajño vrajeta kim ity asyottaram āha rāgeti | vidheyo vacane sthta ātmā mano yasya saḥ |
vidheyo vinaya-grāhī vacane sthita āśravaḥ |
vaśyaḥ praṇayo nibhṛta-vinīta-praśritāḥ || ity amaraḥ |
prasādam adhigacchatīty etādṛśasyādhikāriṇo viṣaya-grahaṇam api na doṣa iti kiṃ vaktavyam ? pratyuta guṇa eveti | sthita-prajñasya viṣaya-tyāga-svīkārāv eva āsana-vrajane te ubhe api tasya bhadre iti bhāvaḥ

Baladeva

manasi nirjite śrotrādi-nirjayābhāvo ‚pi na doṣa iti bruvan vrajeta kim ity asottaram āha rāgeti ādibhir aṣṭabhiḥ | vijita-bahir-indriyo ‚pi mad-anarpita-manāḥ paramārthād vicyuta ity uktam | yo vidheyātmā svādhīna-manā mad-arpita-manās tata eva nidagdha-rāgādi-mano-malaḥ sa tv ātma-vaśyair mano ‚dhīnair ata eva rāga-dveṣābhyāṃ viyuktair indriyaiḥ śrotrādyair viṣayān niṣiddhān śabdādīṃś caran bhuñjāno ‚pi prasādaṃ viṣayāsakty-ādi-malānāgamād vimala-manas tam adhigacchatīty prāpnotīty arthaḥ