Printable version
Related Pages
Font Size    

Dharmamegha Samadhi

by Swami Sivananda

Dharmamegha Samadhi or the Samadhi called the cloud of virtue, comes from constant discrimination, having no interest left in the highest discrimination.


Even full discrimination is not the desired end. When the Yogi rejects the powers only, he gets the illumination Prasamkhyana or Dharmamegha. That Yogi who has understood the essence of 25 Tattvas and who has the discriminative knowledge between Prakriti and Purusha gets the power of knowing everything. He becomes the Lord of everything. When he has no attachment for this state also, he gets Viveka-khyati or full discrimination in the form of a continuous current at all places and in all conditions. This is 'cloud of virtue.' When the Yogi has renounced all powers, he gets the real knowledge, real peace and real strength of Purusha. He is full of bliss, purity and wisdom (Yathartha Jnana). He shines in his own native glory. He becomes ever free and independent. He who runs after Siddhis is still bound. Knowledge of the Truth or Purusha is far from him. Other thoughts which cause obstruction or breaks (vide Sutra IV-26), owing to past impressions, are not born now owing to the destruction of these impressions.



From the Dharmamegha Samadhi comes the removal of all afflictions and Karmas.


The cause for Samsara is Klesha-karmas that are mixed with Vasanas. When these are destroyed, the Yogi becomes free while living. There is no fear of downfall, as the Klesha-karmas, the seeds for Samsara are totally fried now. As this Samadhi showers always the state of Kaivalya, the fruit of actions that are called Akrishna and Asukla, it is called Dharmamegha. It is quite a significant name indeed. The afflictions and Karmas are already described in Sutras II-3, 15 & 16.


Then comes the removal of all coverings of impurities due to the infinity of knowledge and the knowable becomes very little.


When the Yogi gets this infinite knowledge, the knowledge that ordinary men get from worldly experiences and the knowable becomes very, very insignificant. The knowledge of the Yogi is like a sun. The knowledge of objects is like the light of a glow-worm. The Yogi sees without eyes, tastes without tongue, hears without ears, smells without nose and touches without skin. His Sankalpa can work miracles. He simply wills. Everything comes into being. This is described as follows: The blind man pierced the pearl; the fingerless put a thread into it; the neckless wore it and the tongueless praised it (Taittiriya Aranyaka I-ii-5). The sum total of all knowledge of this world, of all other secular sciences is nothing, nothing, is mere husk when compared with the infinite knowledge of a Yogi who has attained Kaivalya.


Then the succession of the modifications of Gunas comes to an end, having fulfilled their part.


When the cloud of virtue dawns, when there is highest knowledge and when Para Vairagya fully manifests, the entire cessation of the effects of the three Gunas comes in. The Gunas operate for the enjoyment, experience and emancipation of the Purusha. The Purusha having realised His native state, the Gunas, of course, cease to act, they having fulfilled their end. Therefore the succession of the modifications of Gunas comes to an end for the Purusha who has attained Kaivalya.


The succession is the uninterrupted sequence of moments distinctly cognised on the cessation of modification.


Succession of moments implies order of time. Its form can only be understood if you have a knowledge of the minute particle of time Kshana. Succession is the uninterrupted flow of moments. It can be known only when a particular modification comes to an end. Succession has reference to order and time. For the Yogi who has attained Asamprajnata Samadhi, there is no succession for him. He has simultaneous knowledge. The past and future are blended in the present for him. Everything is 'now'. Everything is 'here'. He has transcended time and space.

copyright © 2020 the divine life society. All rights reserved.