State of the Sage
When he is a
discriminating man (knowing always the difference between God
creation), and when, fully contented by God, he no longer
seeks even siddhis or any
fulfillment from his meditation, then dawns the samadhi
This is perhaps the
most wonderful verse in the Yoga-Sutra.
versions there is a lot of variation in the way this sutra is
understood and explained. Commentaries on
it range from confusion to consternation to misplaced certitude.
Sanskrit terminology for the state is dharma-megha-samadhi. Megha means mass
cloud. Many translate it as "raincloud of dharma." Then most translate
dharma as virtue, morality, or merit. But virtue and morality are
the many good things. "Good" has long been one of the broader meanings
If we look at
samadhi sages such
as Nityananda of
Ganeshpuri this verse clearly applies to yogins of that stature and
fact that all around him beings were benefited in multifarious ways
though he did not necessarily direct himself to them. All get good from
him. Certainly the path of the yoga-sutra, which leads to the mystic
state of divine communion called samadhi, is that same path that has
produced the wondrous yogins of lore and modern times
their sensational powers of healing and uplift. And certainly the
Yoga-Sutra would reference this majestic state is some verse or other
beyond it's cataloging of the strange particulars of siddhis in chapter
three. This is, indeed, the verse where it happens.
When a commentator
here to be virtue, morality, or merit it has to be off
the track for reasons I'll explain below. I take dharma here,
instead, to mean
"good" and "all good" but used "goodness" — for its bouquet and spaciousness.
In Dharma Megha
Samadhi the yogi
becomes a fount of good for himself and others. This is
beyond his intention, being a work of the divinity that has dawned in
him. Wherever he is, that place is benefited. Who
thinks of him or looks upon him is benefited. Siddhis and miracles
flower around him though the yogi does not endeavor
with them. The good that obtains in him and around him is also
of the nature of virtue: People become more virtuous by his presence or
remembrance. He himself, being divine, represents all virtue including
the power of healings, corrections, and uplift. It is as though he is
electrically charged in a beneficial way like God, and is constantly
discharging in his surroundings, producing uplift. We can easily look
at the accounts of sages like Jesus Christ and Bhagavan Nityananda to
understand the state.
Is this really a
technical form of samadhi to add in
with samprajnata, asamprajnata, and the rest? No, it
is independent of those and it can't be described technically like
those. The yogi having it may be in and out
of various forms of samadhi (from a technical point of view)
yet function as
that raincloud in any of them. Dharma-megha-samadhi is fruitful
with or without them.
Dharma-megha-samadhi is by the grace of the Lord and is the fount of
maha-siddhi. This means the occurrences that take place
spontaneously around the yogin, or in association with him, are often
without his intention
though such happenings may feature his involvement or interest.
This state places one in the realm of the magical, the mythical, and is
the mother-fount of religion. Anyone furthermore who is around such a
person, especially with a little faith and bhakti, will also find
himself in the realm of the magical and the mythic. It is as if his
luminous dream states begin to also belong to others.
Yogi made a statement that bears on dharma-megha-samadhi:
"Being glorifies karma."
That is, Pure Being
as in the Sat of Sat-Chit-Ananda, sheds light on duality, karma, and
samsara meaning that it upgrades and improves that dark mess. The yogi
with dharma-megha-samadhi is a dawning place of Sat or Pure
Consciousness. Thus like a fountain that Primordial Purity flows out
from him, touches his surroundings in many ways, and blesses things
since God — whether as Saguna or Nirguna Brahman — has that blessing
nature. In the sage having dharma-megha-samadhi the divine
is made flesh in a myriad of ways according to need, faith, and the
will of The Lord as expressed through that Dawning Place. As the rain
benefits the world, gives
life, feeds everything, makes things grow
into their beautiful forms, and creates food and prosperity — the
yogi or yogess having dharma-megha-samadhi
is also like a beneficial rain in his environment or wherever anybody
thinks of him/her with bhakti or faith. And that yogin who has
attained this fruit of religion does not even need to think about it or
try to do anything. He rains down good upon the world naturally. This
religions naturally form around such Persons. People want to remember
him or her, learn how they attained This, and remember the way to it.
Religions are the varied manuals for how to attain this kind of samadhi
for self and others. Aum.
Another meaning of
this sutra is
that this sage becomes the source of dharma in the traditional sense,
that is, the source of vital religious teachings. His words, when he
speaks them, become like scriptures. Such sages are the renewers of
protective and beneficial religion for mankind.
Were the verse to
refer to a mass
of virtue, as some commentators say, it would be a meaningless verse.
The yogin who has passed both sabija
samadhi and who is coming to this state listed at
the end of
the Yoga Sutra has already attained virtue sufficient to get
the wall of life's highest attainment. He is beyond virtue and can't be
touched by vice. At this point there is no reason to speak of such a
yogin's "mass of virtue" as in "Oh, swami paid back his debt"
or "He makes great
lectures!" or "He
was such a good father." The entire worldly context in
which virtue has meaning is irrelevant to him now.
doesn't work to
call it "raincloud of merit." The ultimate point of gathering merit has
been attained by him now, so speaking of his personal merit is
meaningless. He has no need to sit on top of a heap of merit now. But
the verse becomes meaningful and reveals a new dimension of the yogic
path if it means his merit benefits others around him.
Lastly if we
meaning as "mass of morality" it is again a meaningless verse.
has attained the purpose of morality. As Ramakrishna said, 'You use a ladder to get up onto
the roof but once you have arrived you don't need the ladder any more.'
Why should there be a sutra that speaks of his great morality? These
things are not his concern any more. Holding forth as a moralist is not
the final goal of the yogin. Moral ways and teachings have meaning and
value within society; within the world. He is not based there any more.
The "mass" or
"cloud" of dharma
here implies a pregnancy, an over-fullness. A raincloud is pregnant and
ready to shower upon us. In dharma-megha-samadhi the realized yogi
becomes a raincloud that showers all manner of blessings into the