This śloka continues the result of meditation described in 6.27. Bhagavān has already explained the discipline: withdraw the mind gradually, place it in the Self, and whenever it wanders, bring it back again and again. Now He states the mature fruit of such steady practice.

Yuñjan evam means “practicing in this way.” This refers to the method taught in the previous verses: withdrawing from distracting thoughts, giving up desire-born fantasies, restraining the senses, placing the mind in the Self, and repeatedly bringing it back whenever it wanders.

Sadā ātmānam yuñjan means constantly engaging the mind in this meditation. Here ātmānam means the mind. Sadā does not mean sitting in formal meditation every second of the day. It means regular, repeated, committed practice. The mind must be given frequent time to dwell on the teaching. Otherwise, worldly thinking remains strong and ātma-dhyānam remains weak.

A seeker may listen to Vedānta and understand the teaching: “I am the witnessing consciousness, not merely the body-mind.” But old habits continue. The mind still says, “I am hurt,” “I am incomplete,” “I am anxious,” “I need this to be happy,” “I cannot face that.” Meditation is the repeated revision of this old pattern. The seeker gives time for the teaching to reshape the personality.

Vigata-kalmaṣaḥ means free from impurity. Kalmaṣa refers to inner stains: binding desires, anger, guilt, fear, jealousy, possessiveness, pride, and wrong self-identification. Meditation does not create the Self. It removes the obstacles that prevent the benefit of Self-knowledge from shining in the mind.

This is a crucial point. The peace of the Self is not produced by meditation. Self-knowledge has the natural capacity to give peace, fullness, and freedom. But habitual thinking blocks that benefit. Meditation removes the block.

It is like opening a tap. Water is already available in the tank. But if the tap is closed or clogged, water does not flow. Opening the tap does not manufacture water. It only removes the obstruction. Similarly, meditation does not manufacture Brahman-happiness. It removes the mental obstructions, and the happiness belonging to Brahman becomes available.

Then Bhagavān says sukhena aśnute — the yogī gains it easily, effortlessly, or naturally. In the beginning, meditation requires effort. The mind runs; one brings it back. The mind resists; one persists. The mind gets distracted; one returns. But through repeated practice, the mind becomes purified and trained. Then the benefit comes naturally. What was once difficult becomes spontaneous.

A person learning music struggles at first to stay in śruti. A person learning cycling struggles at first to balance. Later, the same action becomes natural. Similarly, ātma-dhyānam may begin with effort, but for the purified mind, abiding in the truth becomes easier.

Brahma-saṁsparśam means contact with Brahman. This phrase must be understood carefully. Brahman is not an object that the mind touches as the hand touches a table. Brahman is the very Self, the truth of the seeker. Therefore, “contact with Brahman” means owning up the truth of Brahman as oneself. It is the mind’s intimate recognition of the fullness that was always present.

Atyantaṁ sukham means limitless happiness. This is not sensory pleasure. It is not emotional excitement. It is not the temporary happiness of getting a desired object. It is the fullness, śānti, contentment, and pūrṇatvam that belongs to Brahman.

Therefore, 6.28 gives the culmination of meditation practice: the seeker who constantly engages the mind in this way, whose impurities have been removed, naturally enjoys the limitless happiness belonging to Brahman. The result is not a new experience added to the Self. It is the unobstructed expression of the Self’s fullness in a purified mind.