{
  "verse_id": "6.28",
  "mūla": {
    "devanāgarī": "युञ्जन्न् एवं सदात्मानं योगी विगत-कल्मषः | सुखेन ब्रह्म-संस्पर्शम् अत्यन्तं सुखम् अश्नुते",
    "iast": "yuñjann evaṃ sadātmānaṃ yogī vigata-kalmaṣaḥ | sukhena brahma-saṃsparśam atyantaṃ sukham aśnute",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 28",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yuñjan",
      "lemma": "√yuj",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "एवं यथोक्तेन क्रमेण योगी योगान्तरायवर्जितः सदा सर्वदा आत्मानं विगतकल्मषः विगतपापः सुखेन अनायासेन ब्रह्मसंस्पर्शं ब्रह्म",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तेन एव विगत प्राचीनसमस्त कल्मषः ब्रह्मसंस्पर्शं ब्रह्मानुभवरूपं सुखम् अत्यन्तम् अपरिमितं सुखेन अनायासेन सदा अश्नुते।अथ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "युञ्जन्"
    },
    {
      "surface_form": "evam",
      "lemma": "evam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "sadā",
      "lemma": "sadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सदा"
    },
    {
      "surface_form": "ātmānam",
      "lemma": "ātman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मानम्"
    },
    {
      "surface_form": "yogī",
      "lemma": "yogin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "योगान्तरायवर्जितः सदा सर्वदा आत्मानं विगतकल्मषः विगतपापः सुखेन अनायासेन ब्रह्मसंस्पर्शं ब्रह्मणा परेण संस्पर्शो यस्य तत",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "सुखेनानायासेन ब्रह्मसंस्पर्शमत्यन्तं सुखं",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "सुखेनानायासेन ब्रह्मणः संस्पर्शोऽविद्यानिवर्तकः साक्षात्कारस्तदेवात्यन्तं सर्वोत्तमं सुखमश्नुते",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "योगेन नित्यसंबन्धी विगतकल्मषः विगतमलः संसारहेतुधर्माधर्मरहितः सुखेनानायासेन ईश्वरप्रणिधानात् सर्वान्तरायनिवृत्त्या ब्रह",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगी"
    },
    {
      "surface_form": "vigata",
      "lemma": "vi-√gam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "प्राचीनसमस्त कल्मषः ब्रह्मसंस्पर्शं ब्रह्मानुभवरूपं सुखम् अत्यन्तम् अपरिमितं सुखेन अनायासेन सदा अश्नुते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विगत"
    },
    {
      "surface_form": "kalmaṣaḥ",
      "lemma": "kalmaṣa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ब्रह्मसंस्पर्शं ब्रह्मानुभवरूपं सुखम् अत्यन्तम् अपरिमितं सुखेन अनायासेन सदा अश्नुते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कल्मषः"
    },
    {
      "surface_form": "sukhena",
      "lemma": "sukha",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अनायासेन ब्रह्मसंस्पर्शं ब्रह्मणा परेण संस्पर्शो यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अनायासेन सदा अश्नुते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सुखेन"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "saṃsparśam",
      "lemma": "saṃsparśa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संस्पर्शम्"
    },
    {
      "surface_form": "atyantam",
      "lemma": "atyanta",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अत्यन्तम्"
    },
    {
      "surface_form": "sukham",
      "lemma": "sukha",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अत्यन्तम् अन्तमतीत्य वर्तत इत्यत्यन्तम् उत्कृष्टं निरतिशयम् अश्नुते व्याप्नोति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अत्यन्तम् अपरिमितं सुखेन अनायासेन सदा अश्नुते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सुखम्"
    },
    {
      "surface_form": "aśnute",
      "lemma": "√aś",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "व्याप्नोति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "।अथ योगविपाकदशा चतुष्प्रकारा उच्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अश्नुते"
    }
  ],
  "intertextual_panel": [
    {
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    {
      "verse": "6.29",
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    {
      "verse": "6.10",
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    },
    {
      "verse": "14.26",
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  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_6.28",
        "anandgiri_6.28"
      ],
      "score": 0.5,
      "divergence_note": "For Śaṅkara brahma-saṃsparśa is tādātmya (identity), not proximity; the verse announces the fruit that motivates the entire jñāna-mārga.",
      "english_rendering": "The yogī who, by the prescribed method (yathokta-krama), keeps the mind ever absorbed — free from all impurity (vigata-kalmaṣa, 'gone-sin') — attains brahma-saṃsparśa (contact-with-Brahman) effortlessly. Śaṅkara glosses brahma-saṃsparśa as 'that bliss whose very constitution is the touch of the supreme Brahman' — not a relationship with an other, but identity without remainder. This bliss is called atyanta ('having surpassed all limits') because it transcends every superimposition; it is niratiśaya (unsurpassable), and its attainment (aśnute, 'pervades') is the direct result of yoga issuing in the singular vision of Brahman — the severing of all saṃsāra."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.28",
        "vedantadeshika_6.28"
      ],
      "score": 0.5,
      "divergence_note": "Rāmānuja introduces 'sadā' (always) and 'aparimita' (boundless) where Śaṅkara stresses 'niratiśaya' (unsurpassable); the devotional flavor renders bliss as experienced relationship, not dissolution.",
      "english_rendering": "The yogī who engages (yuñjan) the self in the manner described — having shed all accumulated impurity (prācīna-samasta-kalmaṣa, 'entire past-impurity') — enjoys the bliss of brahma-saṃsparśa, which Rāmānuja reads as brahma-anubhava-rūpa sukha (bliss whose form is the direct experience of Brahman). This enjoyment is aparimita ('without measure') and is attained sukhena ('with ease') because niṣkāma practice has cleared every obstruction. Brahman here is Bhagavān Himself — the yogī does not dissolve into Brahman but rests in His presence; the bliss is relational beatitude, not featureless absorption."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.28",
        "jayatirtha_6.28"
      ],
      "score": 0.5,
      "divergence_note": "Madhva's bhāṣya is a single-sentence cross-reference (*pūrvaślokoktaṃ prapañcayati*); Jayatīrtha's sub-commentary supplies the motivating question. Doctrinal elaboration of *brahma-saṃsparśa* as proximity rather than fusion is drawn from established Madhva *siddhānta*, not from an independent bhāṣya expansion on this verse.",
      "english_rendering": "Madhva notes that this verse simply *prapañcayati* (unfolds, elaborates) what was stated in the preceding verse — *pūrvaślokoktaṃ prapañcayati evaṃ yuñjann iti*. Jayatīrtha presses the question: why restate what was already said of the *praśānta-manasa* (the one whose mind is stilled)? The answer is that the restatement extends and fills out (*prapañcayati*) that prior characterization. The *yogī vigata-kalmaṣaḥ* — blemish (*kalmaṣa*) fully shed — who thus disciplines the *ātman* (*evaṃ yuñjan*) attains *brahma-saṃsparśa* (contact with Brahman), an *atyantaṃ sukham* (extreme, unexcelled bliss) reached with ease (*sukhena*). In Madhva's *siddhānta*, *brahma-saṃsparśa* is real contact with *svatantra* Hari, not absorption: the *jīva* (*paratantra*, eternally dependent) arrives in the presence of Brahman while remaining ontologically distinct — *pañca-bheda* (the five-fold real distinction) holds even in beatitude. The ease named by *sukhena* reflects Hari's *anugraha* (grace) sustaining the dependent *yogī*."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.28"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha uniquely glosses the grammatical choice (ātmanepada of aś) as doctrinal — the bliss that returns to the experiencer, citing Taittirīya Upaniṣad 2.1 in support.",
      "english_rendering": "Vallabha reads 'ātmānam' as manas (mind) — the yogī who everywhere-absolutely (sarvātmanā) dedicates mind to Brahman, leaving no impurity, attains brahma-saṃsparśa, which Vallabha glosses as 'the direct apprehension (sākṣātkāra) of akṣara-Brahman that entirely removes the distinction (atyanta-bheda-nivartaka).' This supreme, lokottara (transcending-the-world) bliss is called jīvan-mukti — liberation while alive. The verbal root aś (to eat/pervade) is deliberately in ātmanepada because the fruit returns entirely to the self: 'so'śnute sarvān kāmān' — he tastes all desires, as śruti confirms."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.28"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara aligns closely with Vallabha on jīvan-mukti but grounds brahma-saṃsparśa in avidyā-removal (epistemological) rather than Vallabha's bheda-removal (ontological); the inflection is more Advaita-adjacent while remaining devotionally warm.",
      "english_rendering": "Śrīdhara reads this verse as declaring kṛtārthatā — the yogī's complete fulfilment. The one who always disciplines mind (manaḥ yuñjan, 'yoking-mind'), free from impurity, attains brahma-saṃsparśa, which he defines as 'the direct apprehension that removes avidyā (avidyā-nivartaka sākṣātkāra).' This direct apprehension — not a state of proximity but of knowing — is itself the supreme bliss; Śrīdhara identifies the result flatly as jīvan-mukti (living liberation). The voice is balanced: jñāna and bhakti are not opposed; the yogī's disciplined practice simply culminates in immediate seeing."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.28"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana alone explicates the nine antarāyas (from Yoga-Sūtra 1.30) and identifies sukhena as pointing to their removal via īśvara-praṇidhāna — a synthesis unavailable in any other bhāṣya on this verse.",
      "english_rendering": "Madhusūdana clarifies the 'bliss of the yogī' announced in the previous verse by specifying its inner mechanism: the yogī who is vigata-kalmaṣa — free of saṃsāra-causing dharma and adharma — attains brahma-saṃsparśa through īśvara-praṇidhāna (surrender-to-the-Lord) which removes all obstacles (antarāya-nivṛtti). He provides a detailed taxonomy of the nine yogic obstacles from the Yoga-Sūtras (vyādhi, styāna, saṃśaya, pramāda, ālasya, avirati, bhrānti-darśana, alabdha-bhūmikatva, anavasthitatva), showing that surrender to Īśvara alone clears them all. The resultant bliss is experienced by sūkṣma-manas (subtle-mind) in samādhi — neither in laya (dissolution) nor in vikṣepa (distraction) — where all vṛttis are absent."
    }
  },
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    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    {
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        "7.1"
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    {
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    },
    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
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        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
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    },
    "extraction_date": "2026-04-21",
    "score_methodology_documented_at": "Paper 1, Section II.B",
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    "post_generation_repairs": [
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        "date": "2026-05-03",
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        "scope": "word_by_word[].lemma",
        "loci": [
          "yuñjan: yuj -> √yuj",
          "vigata: vigam -> vi-√gam",
          "aśnute: aś -> √aś"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara uses 'vyāpnoti' (pervades) rather than 'prāpnoti' (reaches) — does this grammatical choice signal that the yogī does not travel toward bliss but recognizes an identity that was always already the case?",
    "Six commentators converge on 'sukhena anāyāsena' (effortlessly) — what does it mean that the supreme human attainment arrives without effort, and what has all the prior discipline been doing if not producing effort?",
    "Madhva's near-silence on this verse (one sentence of forward-reference) raises a question: is brahma-saṃsparśa in the Dvaita framework a genuinely distinct experiential category, or does Dvaita's ontology of eternal difference make the verse's language structurally awkward?",
    "Vallabha glosses 'ātmānam' as 'manaḥ' — is the substitution doctrinally motivated (protecting the jīva's distinctness from being the object of yoga) or grammatically defensible on its own terms?",
    "Madhusūdana cites the Yoga-Sūtra nine-obstacle list at length inside a Gītā commentary — what does the cross-tradition import signal about the genre boundaries of bhāṣya, and is this a resource or a dilution?",
    "Both Śrīdhara and Vallabha call the result jīvan-mukti ('living liberation') while Śaṅkara calls it brahmaika-tva-darśana ('vision of Brahman-oneness') — are these the same state named differently or genuinely different soteriological claims?",
    "The verse's krama (sequence) presupposes vigata-kalmaṣa (purity) as prerequisite for brahma-saṃsparśa — all six schools assume purification precedes contact. What does this consensus about moral prerequisite imply for the relationship between ethics and mysticism in the Gītā's framework?"
  ],
  "everyday_applications": {
    "advaita": "When a practitioner notices that meditation has become something they are 'doing,' the Advaita reading of this verse is corrective: the text says the impurity goes (vigata-kalmaṣa) and bliss simply pervades (aśnute as vyāpnoti). In practical terms this means: stop treating samādhi as an achievement to be manufactured. Use sitting practice to remove what is covering the natural stillness — sankalpas, reactive patterns, self-comparison — and then simply remain. The bliss is not a reward; it is what remains when the effort to become has quieted.",
    "viśiṣṭādvaita": "Rāmānuja's reading relocates this verse from the meditation cushion to the relational life. Brahma-anubhava-rūpa sukha is not a private inner state but the felt quality of being in Bhagavān's presence — which includes one's family, work, and community insofar as they are seen as His body. The everyday application: when dealing with any person or situation today, try seeing it explicitly as locus-of-Bhagavān. The 'ease' (anāyāsena) Rāmānuja emphasises comes from releasing the friction of treating the world as separate from what you love.",
    "dvaita": "The Dvaita emphasis on the jīva's eternal dependence (pāratantrya) on Hari makes this verse a reminder about the category of action. The yogī attaining brahma-saṃsparśa is not self-made; the bliss is Hari's anugraha arriving when obstacles are cleared. Applied daily: before any significant work, name the dependence explicitly — not as self-deprecation but as accurate metaphysics. Then act. The clarity that comes from not crediting oneself for results is itself a form of the vigata-kalmaṣa the verse requires.",
    "śuddhādvaita": "Vallabha's lokottara (world-transcending) bliss and jīvan-mukti reading suggests an unusual daily practice: treat ordinary sensory pleasure as a pointer rather than an endpoint. When you taste something excellent, notice the quality of wholeness briefly accessible there — and then notice how quickly it forecloses. Vallabha's brahma-saṃsparśa is the contact where that foreclosure does not happen. The everyday application is a kind of comparative phenomenology: use small pleasures as calibration instruments for recognizing what boundless (aparimita) actually means.",
    "bhakti": "Śrīdhara's identification of brahma-saṃsparśa with avidyā-removal points to the place where bhakti and inquiry meet. Practically: in conversations where you find yourself defending a fixed self-image, Śrīdhara's reading asks whether that defense is the very avidyā being named. The yogī's manas yuñjan ('yoking the mind') is not suppression but steady noticing. Each time the story of 'who I am' is questioned and survived, a layer of kalmaṣa goes. Fulfilment (kṛtārthatā) in this framework is not an event but an accumulating transparency.",
    "advaita-bhakti": "Madhusūdana's nine-obstacle taxonomy is directly practical: before blaming distraction on external conditions, run through the list — is today's difficulty vyādhi (physical imbalance), styāna (inertia), avirati (craving for a specific sense-object), or anavasthitatva (inability to stay even when the state is reached)? The diagnosis changes the remedy. More importantly, his prescription — īśvara-praṇidhāna (surrender-to-the-Lord) as the master antidote to all nine — translates to: when the obstacle is correctly identified but feels immovable, release the agenda of fixing it and refer the whole situation to something larger than personal will."
  },
  "primary_meaning": "The yogī who keeps disciplining the self this way, purified of all impurity, easily reaches the touch of Brahman and tastes a bliss without limit."
}