Bhagavad Gita - Chapter 6 - Shloka (Verse) 28

व्याख्या--'युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः'--अपनी स्थितिके लिये जो (मनको बार-बार लगाना आदि) अभ्यास किया जाता है, वह अभ्यास यहाँ नहीं है। यहाँ तो अनभ्यास ही अभ्यास है अर्थात् अपने स्वरूपमें अपने-आपको दृढ़ रखना ही अभ्यास है। इस अभ्यासमें अभ्यासवृत्ति नहीं है। ऐसे अभ्याससे वह योगी अहंताममतारहित हो जाता है। अहंता और ममतासे रहित होना ही पापोंसे रहित होना है; क्योंकि संसारके साथ अहंता-ममतापूर्वक सम्बन्ध रखना ही पाप है।पंद्रहवें श्लोकमें 'युञ्जन्नेवम्' पद सगुणके ध्यानके लिये आया है और यहाँ 'युञ्जन्नेवम्' पद निर्गुणके ध्यानके लिये आया है। ऐसे ही पंद्रहवें श्लोकमें 'नियतमानसः' आया है और यहाँ 'विगतकल्मषः' आया है; क्योंकि वहाँ परमात्मामें मन लगानेकी मुख्यता है और यहाँ जडताका त्याग करनेकी मुख्यता है। वहाँ तो परमात्माका चिन्तन करते-करते मन सगुण परमात्मामें तल्लीन हो गया तो संसार स्वतः ही छूट गया और यहाँ अंहता-ममतारूप कल्मषसे अर्थात् संसारसे सर्वथा सम्बन्ध-विच्छेद करके अपने ध्येय परमात्मामें स्थित हो गया। इस प्रकार दोनोंका तात्पर्य एक ही हुआ अर्थात् वहाँ परमात्मामें लगनेसे संसार छूट गया और यहाँसंसारको छोड़कर परमात्मामें स्थित हो गया।
'सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते'--उसकी ब्रह्मके साथ जो अभिन्नता होती है, उसमें 'मैं'-पनका संस्कार भी नहीं रहता, सत्ता भी नहीं रहती। यही सुखपूर्वक ब्रह्मका संस्पर्श करना है। जिस सुखमें अनुभव करनेवाला और अनुभवमें आनेवाला--ये दोनों ही नहीं रहते, वह 'अत्यन्त सुख' है। इस सुखको योगी प्राप्त कर लेता है। यह 'अत्यन्त सुख', 'अक्षय सुख' (5। 21) और 'आत्यन्तिक सुख' (6। 21)--ये एक ही परमात्मतत्त्वरूप आनन्दके वाचक हैं।
सम्बन्ध--अठारहवेंसे तेईसवें श्लोकतक स्वरूपका ध्यान करनेवाले जिस सांख्ययोगीका वर्णन हुआ है, उसके अनुभवका वर्णन आगेके श्लोकमें करते हैं।

योगविषयक विघ्नोंसे रहित हुआ विगतकल्मषनिष्पाप योगी उपर्युक्त क्रमसे सदा चित्तको समाहित करता हुआ अनायास ही ब्रह्मप्राप्तिरूप निरतिशय उत्कृष्ट सुखका अनुभव करता है अर्थात् जिसका परब्रह्मसे सम्बन्ध है और जो अन्तसे अतीतअनन्त है ऐसे परम सुखको प्राप्त हो जाता है।

'The Yogi attains supreme bliss'—what was thus stated is clarified by 'yunjan' (engaging/uniting).

The sequence is as previously described [in passages like] 'restraining the group of senses with the mind alone,' etc. The obstacles to Yoga are attachment, aversion, etc. The connection [of words] is 'sada atmanam yunjan' (always engaging the self).

The word 'sin' (papa) is an indicator (upalakshana) for merit (punya) as well.

'Samsparsha' (contact) means identity (taadatmya) or oneness of essence (aikarasyam).

The 'excellence' (utkarsha) [of this bliss] lies in the non-contact with sense objects.

He expands upon what was stated in the previous verse with 'evam yunjan' (thus engaging) etc.

He states the fruit of this with 'yunjan' (engaging). 'Evam' means in this manner, the Yogi, 'yunjan' meaning concentrating (samadadhanah) the 'atmanam' meaning the mind; being 'vigatakalmashah' meaning free from afflictions like ignorance (avidya); 'sukhena' meaning easily (without effort); 'ashnute' meaning attains 'brahmasamsparsham'—which is the undifferentiated identity with Brahman due to the dissolution of the three types of limiting adjuncts (upadhis).

What kind of contact with Brahman (brahmasamsparsham)? 'Atyantam'—'anta' implies the limitation defined by the relationship of the seer and the seen; that which has transcended this is the undifferentiated bliss, which is of the nature of supreme oneness of joy.

By this, the fourth quarter [of verse 25] "one should not think of anything at all" is explained.

'Evam' meaning engaging the self in the manner described; by that very act, having become free from all ancient/past sins (kalmasha); he 'sada' (always) 'ashnute' (attains/enjoys) 'brahmasamsparsham'—the happiness which is of the nature of the experience of Brahman; which is 'atyantam' meaning unlimited (aparisimitam); 'sukhena' meaning easily (without effort).

Now, the fourfold state of the maturity of Yoga is described.

And thereby he becomes fulfilled; this He states with 'yunjan'.

'Evam' means in this manner, always 'yunjan' meaning controlling the 'atmanam' meaning the mind; he whose 'kalmasha' (sin) is specifically and completely gone, such a Yogi; 'sukhena' meaning easily; 'brahmanah samsparshah' meaning the direct realization (sakshatkara) which removes ignorance—that very thing is 'atyantam' meaning the supreme happiness—he 'ashnute' (attains).

The meaning is that he becomes liberated while living (Jivanmukta).

Thus it is stated immediately after. It is 'uttamam' (supreme) because it is unsurpassed bliss and because it is devoid of any admixture of sorrow. The word 'hi' implies the cause/reason, either regarding the control of the mind stated in the previous verse or regarding the attainment of bliss stated in this verse; this is what is meant by [the reference to] 'hi'. With 'hetau' (in the sense of cause), he clarifies the nature of the cause with 'uttama' etc. ||6.28||

Thus, regarding the bliss that manifests through the power of Yoga—its nature being the experience of the Self, its being unsurpassed after direct realization, its irreversibility, and its being attainable without effort—is stated with 'evam yunjan' (thus engaging).

By the word 'evam' (thus), the method described starting from "The Yogi should engage..." (6.10) is referred to; with this intention, it is said "in the manner described".

The word 'samsparsha' (contact) is indicative of experience (anubhava) or implies a connection with the intellect (buddhi); with this intention, it is explained as "of the nature of the experience of Brahman".

Since everything is expressed by "evam yunjan" alone, and since connecting the word "sada" (always) to that [practice of yoga] is not appropriate as it [yoga practice] has a fixed time, and since a statement regarding the imperishability of the bliss is required, the syntax connects [sada] as "sada ashnute" (always attains/enjoys).

And for that reason, the word 'atyanta' also implies 'unsurpassed' (niratishaya) through the negation of 'having a limit/boundary' (savadhi); with this intention, it is glossed as 'aparisimitam' (unlimited).

In 'sukhena sukham ashnute' (he attains bliss easily)—since there is an absence of any other happiness serving as a means to this happiness, 'anaayasatvam' (effortlessness) is intended by the word 'sukhena'.

आत्मविकास एवं आत्मसंयम की साधना में प्रवृत्त हुआ योगी धीरेधीरे आत्मअज्ञान के अन्धकार और दोषों से बाहर ज्ञान के प्रकाश में आकर आनन्द का अनुभव करता है। जब साधक योगाभ्यास से मन को शान्त रखता है तब मानो ध्यान की उष्णता में मन का शुद्धीकरण होता है जैसे अग्नि की उष्णता में किसी लौहखण्ड का।जैसा पहले बताया जा चुका है मनुष्य अपने पुरुषार्थ से मन को विषयों से परावृत्त करके आत्मा में स्थिर कर सकता है। तत्पश्चात् मन एक गुब्बारे के समान विनष्ट हो जाता है जो आकाश में उँचा उड़ता हुआ विरलतर वातावरण में पहुँच कर फूट जाता है। उसके फूटने पर गुब्बारा तो नीचे गिर जाता है और गुब्बारे में स्थित आकाश बाह्य महाकाश के साथ एकाकार हो जाता है। इसी प्रकार ध्यान की चरम स्थिति में मन नष्ट होता है तब अहंकार गिर जाता है और वह मन परमात्मा के साथ एकीभाव को प्राप्त हो जाता है और तब उसे ब्रह्मसंस्पर्श के परम सुख की अनुभूति होती है।यहाँ भगवान् अधीर और जिज्ञासु साधक को सच्चित्स्वरूप तत्त्व का ज्ञान कराना चाहते हैं जिसका अनुभव अन्तकरण के तादात्म्य के परियोग से ही संभव है। यह दर्शाने के लिए कि आत्मानुभूति की स्थिति आनन्द की है भगवान् कहते हैं कि ब्रह्मसंस्पर्श से साधक अत्यन्त सुखी होता है। आत्मानुभव और ब्रह्मसंस्पर्श पर्यायवाची शब्द ही समझने चाहिये।अब अगले श्लोक में योग के फल एकत्वदर्शन का वर्णन किया गया है

It is not said that mere withdrawal from sense objects is the only thing to be attained—[this is discussed in the section] from 'yatah' etc. up to 'adhigacchati'.

From whatever object the mind withdraws, immediately upon that withdrawal, one should pacify it within the Self. Otherwise, the unsupported mind will again latch onto sense objects alone.

There, 'Happiness' (acting as the agent/subject) comes to the 'Yogi' (acting as the object) whose mind is pacified in the Self.

The purport is that by this very sequence, the attainment of Brahman occurs for Yogis 'easily' (sukhena), and not through difficult/painful Yoga practices.

Why is that which was stated as 'prashantamanasam' (in the previous verse) being stated again? To this, he replies: [He does so to expand upon] what was stated earlier.

He clarifies the 'happiness' of the Yogi mentioned earlier with 'yunjan' etc. 'Evam' means in the manner described by phrases like 'restraining the group of senses with the mind alone' (6.24); always 'yunjan'—meaning concentrating/balancing the 'atmanam' (mind)—the Yogi who is permanently connected through Yoga; being 'vigatakalmashah' meaning free from impurities (devoid of merit and demerit which are the causes of samsara); 'sukhena' meaning easily/effortlessly—because all obstacles (antarayas) cease through 'Ishvara-pranidhana' (surrender to God); he 'ashnute' (pervades/enjoys) 'atyantam' (supreme) bliss, meaning that which has transcended all 'antas' (limits/boundaries) and is unsurpassed. What kind of bliss? 'Brahmasamsparsham'—meaning the contact (identity) with Brahman, which is defined in relation to (or contrast with) the contact with sense objects—specifically, that which is of the nature of Brahman and untouched by sense objects.

He experiences (something) distinct from Laya (dissolution/sleep) and Vikshepa (distraction) with a mind that is entirely devoid of modifications (vrittis). In Vikshepa, there is the existence of vrittis, and in Laya, even the mind does not exist in its form; thus, the meaning is that the experience of bliss occurs only in Samadhi through a subtle mind devoid of all modifications.

Here, by the word 'anaayasena' (easily), the cessation of obstacles is implied. And those obstacles are shown in the Yoga Sutra: "Disease (vyadhi), dullness (styana), doubt (samshaya), negligence (pramada), laziness (alasya), craving (avirati), false perception (bhrantidarshana), non-attainment of the stage (alabdhabhumikatva), and instability (anavasthitatva)—these distractions of the mind are the obstacles; they distract the mind and lead it away from Yoga." These distractions of the mind are the adversaries of Yoga. Doubt and false perception, being in the form of modifications (vrittis), are direct adversaries to the restraint of modifications. Disease and others are adversaries because they accompany the activity [of distraction].

'Vyadhi' is a disorder like fever caused by the imbalance of humors. 'Styana' is incompetence—unfitness for actions like Asana etc., even when being instructed by a Guru. 'Will Yoga be accomplished or not?'—such knowledge touching both extremes is 'Samshaya'; although strictly it falls under 'Viparyaya' (misconception) as it is non-ascertainment, it is mentioned here separately from Viparyaya to distinguish the specific difference between touching two extremes versus touching one extreme (which is Viparyaya). 'Pramada' is the habit of non-performance of the means of Samadhi even when one has the capacity to perform them; it is indifference towards the means of Yoga due to being occupied with other objects. 'Alasya' is the heaviness of body and mind due to phlegm etc. and Tamas, even when indifference is removed; though not well-known as a disease, it opposes the engagement in Yoga. 'Avirati' is the intense desire of the mind for a specific object. 'Bhrantidarshana' is the intellect thinking something is a means to Yoga when it is not, or thinking something is not a means when it is. 'Alabdhabhumikatva' is the non-attainment of the stage of Samadhi (i.e., remaining in the restless, stupefied, or distracted states). 'Anavasthitatva' is the mind's failure to remain established in the stage of Samadhi even after it has been attained, due to the slackness of effort.

These nine mental distractions are also called 'Yoga-malas' (impurities of Yoga), 'Yoga-pratipakshas' (adversaries of Yoga), and 'Yoga-antarayas' (obstacles to Yoga). "Pain (duhkha), depression (daurmanasya), trembling of limbs (angamejayatva), and irregular breathing (shvasa-prashvasa) accompany distraction."

'Duhkha' is a Rajasic modification of the mind characterized by suffering. It is Adhyatmika (bodily and mental—due to disease, desire, etc.), Adhibhautika (caused by tigers, etc.), or Adhidaivika (caused by planetary afflictions, etc.); being the cause of the misconception called aversion (dvesha), it opposes Samadhi. 'Daurmanasya' is a specific Tamasic modification of the mind born from strong suffering like the frustration of desire; it is synonymous with agitation (kshobha) and is a state of mental stunning/immobility. Since it is a defect (kashaya), it opposes Samadhi just like Laya (sleep). 'Angamejayatva' is the trembling of the body, which opposes the stability of Asana. The entry of external air inside by Prana is 'Shvasa', which opposes Rechaka (exhalation), a limb of Samadhi. The expulsion of abdominal air outside by Prana is 'Prashvasa', which opposes Puraka (inhalation), a limb of Samadhi. These do not occur for one with a concentrated mind, but only for one with a distracted mind; hence, they are obstacles that accompany distraction.

These should be restrained by Practice (Abhyasa) and Dispassion (Vairagya). And for those with intense momentum, the attainment of Samadhi being imminent through 'Ishvara-pranidhana' (devotion to God), [Patanjali] stated the alternative "Or by devotion to Ishvara" (YS 1.23). Then, describing the Ishvara who is the object of devotion in three sutras—"Ishvara is a special Purusha untouched by afflictions, actions, fruits, and impressions," "In Him the seed of omniscience is unsurpassed," "He is the Guru even of the ancients because He is not limited by time"—he aphorized His devotion in two sutras: "His designator is the Pranava (Om)," "Its repetition and the contemplation of its meaning [should be done]."

"From that comes the realization of the inner consciousness and the absence of obstacles." From that devotion to Ishvara, consisting of the repetition of Om and meditation on its meaning, comes the realization ('adhigama' or direct experience) of the inner conscious Purusha through discrimination from Prakriti. And there is also the absence of the aforementioned obstacles—this is the meaning.

When the removal of obstacles is to be done by Practice and Dispassion, to establish firmness in Practice, he says: "To prevent those, the practice on one principle [should be done]." To prevent those obstacles, practice—meaning the repeated fixing of the mind—should be done on any one desired principle. And "By the cultivation of friendliness (maitri), compassion (karuna), joy (mudita), and indifference (upeksha) regarding subjects that are happy, unhappy, virtuous, and non-virtuous (respectively), the mind becomes lucid/placid."

Maitri is friendship; Karuna is grace/pity; Mudita is happiness; Upeksha is indifference. The words 'happy' etc. refer to those possessing those qualities. Towards all beings who are enjoying happiness, one should cultivate friendliness: 'Good! My friends are happy'—not jealousy. Towards the suffering, one should cultivate only compassion: 'Alas! How can their suffering be removed?'—not indifference or joy. Towards the virtuous, one should cultivate joy by approving their merit—not envy or indifference. And towards the non-virtuous (sinners), one should cultivate only indifference—not approval nor hatred. For one cultivating in this way, 'Shukla' (white/pure) Dharma arises. From that, the mind, free from impurities like attachment and aversion, becomes placid and fit for 'constant one-pointedness'. The group of four beginning with Maitri is indicative (upalakshana). Attributes like "Fearlessness, purity of heart..." (Gita 16.1) and "Humility, unpretentiousness..." (Gita 13.7)—all these, being of the nature of auspicious vasanas (impressions), are removers of impure vasanas. Attachment and aversion are two great enemies obstructing all human goals; they must be removed with great effort—this is the meaning of the Sutra.

Similarly, other means like Pranayama etc. are also shown for the placidity of the mind. This statement 'sukhena' (easily) applies only to him whose mind has attained this placidity through the grace of the Lord. Otherwise (without this), the tranquility of the mind is impossible.

Thus, when happiness is attained, what happens? To this, He says—'yunjan' etc. 'Evam' means in the manner described earlier, always 'yunjan' (uniting/engaging) the 'atmanam'—meaning the emotive mind (bhavatmakam)—in the Lord, the Yogi becomes 'vigatakalmashah' (free from sin).

Thereafter, through this attained happiness, he 'ashnute' (enjoys) 'brahmasamsparsham'—meaning the 'atyantam sukham' (extreme happiness) which is of the nature of service such as massaging the lotus feet of the Lord, and which consists of 'dasya' (servitorship)—this is the meaning.

'Yunjan'—engaging the 'atmanam' (self/mind) 'sada'—meaning always/at all times—in the manner thus described; the 'Yogi'—who is free from the obstacles of Yoga; being 'vigatakalmashah'—meaning free from sin; 'sukhena'—meaning easily (without effort); 'ashnute'—meaning pervades (attains); 'brahmasamsparsham' [sukham]—that happiness whose contact is with Brahman, the Supreme; which is 'atyantam'—that which exists transcending the 'anta' (end/limit), thus 'atyantam' meaning excellent and unsurpassed.

Now, the fruit of Yoga, which is the vision of the oneness of Brahman and which is the cause of severing the entire Samsara (transmigratory existence), is being displayed.

And thereby he becomes fulfilled; this He states with 'yunjan'. 'Evam'—meaning in this manner, always 'yunjan'—uniting/concentrating the self or mind in Brahman, making it solitary, controlling it; that Yogi whose 'kalmasha' (impurity) has gone specifically and completely (sarvatmana); 'sukhena'—meaning easily/efforts a ssly; 'ashnute'—enjoys; 'brahmasamsparsham'—which is 'atyantam sukham' (infinite bliss); and the 'samsparsha' (contact) with Brahman—who is the Imperishable characterized as the Self—wherein lies the direct realization that removes absolute difference; [he attains] that supreme or transcendental bliss.

Here, although the root 'ash' (to eat/enjoy) is Parasmaipada, it should be understood as Atmanepada (middle voice) because the meaning is that the fruit accrues to the agent (atmagami). Even in the Shruti "He enjoys (so'shnute) all desires" (Taittiriya Upanishad 2.1), it is exactly so.

And thus, by the enjoyment of transcendental bliss, that Yogi's state of being liberated while living (Jivanmukti) is indicated.

युञ्जन् practising Yoga? एवम् thus? सदा always? आत्मानम् the self? योगी Yogi? विगतकल्मषः freed from sin? सुखेन easily? ब्रह्मसंस्पर्शम् caused by contact with Brahman? अत्यन्तम् infinite? सुखम् bliss? अश्नुते enjoys.Commentary By Yogic practices such as the withdrawal of the senses? concentration and meditation he loses contact with the objects of the senses and comes into contact with Brahman or the immortal Self within and thus enjoys the Infinite Bliss of Brahman.Sensual pleasures are transitory or fleeting but the bliss of Brahman is uninterrupted? undecaying and everlasting. That is the reason why one should attempt to realise the Self within.The Yogi removes the obstacles that stand in the way of obtaining union with the Lord and thus always keeps the mind steady in the Self.

Sada yunjan, by constantly concentrating; atmanam, his mind; evam, thus, in the process stated; vigata-kalmasah, the taintles, sinless yogi, free from the obstacles to Yoga; sukhena, easily; asnute, attains; atayantam, absolute-that which exists by transcending limits-, supreme, unsurpassable; sukham, Bliss; of brahma-samsparsam, contact with Brahman-the Bliss that is in touch [In touch with, i.e. identified with, homogeneous with, in essential oneness with.] with the supreme Brahman.
Now is being shown that result of Yoga which is the realization of identity with Brahman and which is the cause of the extinction of the whole mundane existence . [Liberation is conceived of in two ways-total cessation of sorrows, and attainment of unsurpassable Bliss.]

Thus, in the above - said manner, devoting himself to the Yoga of the self and by that means expelling all old impurities, the Yogin attains 'perfect', i.e., boundless felicity at all times easily, without stress and strain. The felicity is born of the contact with the Brahman (Atman), meaning the joy of experience of the Brahman.
Now Sri Krsna says that the mature stage of Yoga consists of four degrees, as stated in the succeeding verses from 29th to 32nd.