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29th Sutra of the Kaivalya Pāda is an explanation and definition of Dharma-Megha Samādhi. The Sūtra is
प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ॥ ४.२९॥
Prasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāter dharmameghaḥ samādhiḥ ॥ 4.29 ॥
Prasaṅkhyāna -Pra refers to prakarshen, intensity, sam means sampurnataḥ, completely, fully - intensely and fully, khyāna is knowledge, knowing - a thorough, intense, complete knowledge - Prasaṅkhyāna that is the meaning. Prasaṅkhyāna means a complete, thorough, full knowledge Pra-saṅkhyāna. Api means even. Akusīda it is, Akusīdasya, Kusīda is interest, Akusīda - No interest, disinterestedness, a beautiful word - Akusīdasya. Sarvathā - in all, in every way, in everything, Sarvathā and always - not only in all and always, always in all - Sarvathā. Viveka is a discrimination, Khyāti is knowledge. This beautiful word viveka-khyāti is a specific technical word in Yoga Śāstra, a discriminative knowledge, a knowledge coming out of discrimination, an ultra discriminative knowledge, Viveka-khyāti it is. Then Dharma-Megha Samādhi it is, a beautiful name has been given Dharma-Megha. Dharma is the real original nature, Megha is a cloud, Samādhi, there is a difference between a layer and a cloud, a transparent layer, opaque layer can be there but cloud is never permanent, cloud comes and goes, moves, it is always temporary, layer need not be temporary, even though if it is a transparent layer, there is no guarantee it is temporary but Megha is a sure shot, it is a temporary, a passing phase. There is a difference between a layer and a cloud. Here Patañjali uses the word Megha - DharmaMegha it is.
And the Sūtra is again - Prasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāter dharmameghaḥ samādhiḥ. The normal understanding of the Śāstra is disinterestedness - Akusīdasya, Api akusīdasya - disinterestedness even in Prasaṅkhyāne and Viveka-khyāti, Sarvathā always, everything on everything is Dharma-Megha Samādhi. Experience, feeling and establishment in Dharma-Megha Samādhi comes by not having interest in Prasaṅkhyāne and Viveka-khyāti. Disinterestedness or giving up the interest even on Viveka-khyāti which was responsible for separating the original nature of the Puruṣaḥ and the Citta. Even on that and Prasaṅkhyāne, even on the intense thorough knowledge that I am not the Citta, I am not the Saṃskāras, I am not the Vāsanās, I am not the Pratyayas, I am not this world, I am not this object of happiness, but I am the Puruṣaḥ, even on that knowledge of having that I am Puruṣaḥ, I am on the Viveka-khyāti, even that is to be given, even these both are to be given up. Unless these both are given up and giving up these both is the Dharma-Megha Samādhi. What a wonderful Maharṣi Patañjali is taking us into the depths and basics and roots of yoga. It's not sufficient just to realize that I am the Puruṣaḥ and I am different from the Citta and that knowledge that Citta and the Puruṣaḥ are different, I am not this world, having this knowledge is not sufficient. There may be a little bit of interest even in that knowledge, we may be clinging, holding on, hanging on to that knowledge and that is to be given up. And not to have an interest in that Akusīdasya it is, Akusīdasya, Akusīda even to the Prasaṅkhyāni and Viveka-khyāti that is Dharma-Megha Samādhi. It is as if when a pilot or when we travel in an aeroplane, we come across clouds and once the clouds, when we pass through the clouds, a bright, brilliant, radiant, non-cloudy is exposed, we enter into it. Dharma-Megha is something like that, passing through the clouds, last stage for the Kaivalya is this Dharma-Megha.
Svāmī Vivekānanda beautifully summarizes the whole thing. Svāmī Vivekānanda, “When the yogi has attained to this discrimination, all these powers will come that were mentioned in the last chapter. But the true yogi rejects them all. Unto him comes a peculiar knowledge, a particular light called the Dharma-Megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this, they had found the whole foundation of knowledge within themselves. True to them had become real, peace and calmness and perfect purity became their own nature after they had given up all these vanities of powers.” What a powerful statement by Svāmī Vivekānanda, who has seen lived with Śrī Rāmakṛṣṇa Paramahaṃsa and experienced the Samādhis and the states explained in the Yoga Darśana. And that is why Svāmī Vivekānanda could summarize in a most powerful way. The highest kind of discrimination, viveka-khyāteḥ, is also to be given up. Not to be interested in that. And by the uninterrupted practice of viveka-khyāteḥ, the yogi keeps avidyā at bay, as we have seen, and prevents the emergence of pratyayas in his exalted consciousness. To this is added the practice of that highest kind of mental renunciation, which is known as the para-vairāgya. Prasaṅkhyāne and para-vairāgya, Viveka and Vairāgya, they strengthen and reinforce each other. One supports, one reinforces the other and form a kind of virtuous circle it is, which accelerates in an ever increasing degree and progress of the yogi towards the self-realization of his own Puruṣaḥ. The combined practice of viveka-khyāteḥ and the para-vairāgya, when continued for a long time, reaches, by a process of multi-reinforcement, a tremendous degree of intense and intensity culminates ultimately in this Dharma-Megha Samādhi. The highest kind of Samādhi, which burns up the seeds of saṃskāras, pratyayas, vāsanās and karmas, and unlocks the gates of the world of reality, in which the Puruṣa stays completely and eternally, his condition may be compared to the condition of an uninterrupted flow of awareness. And Dharma-Megha Samādhi means the final Samādhi in which the yogi sets himself free from the world of dharmas, all the responsibilities and all the types of natures, and which are the reality like a cloud. And this is the beauty of this particular Sūtra. And all the descriptions which were given till now, Maharṣi Patañjali here uses the word dharma, not in the sense normally we understand in our common usage of parlance. Here, the dharma is to be understood as a universal, all-pervading nature and that is what Maharṣi Patañjali uses, the Dharma-Megha Samādhi it is. Let us see the last few Sūtras of the Kaivalya Pāda.
Om śāntiḥ śāntiḥ śāntiḥ.
ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/3NKv6F_BdS0?si=VQG3sBaoyC2lLWzC
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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