rukmani_dharmamegha-samandhi in the yogastras of patañajali

8/2/2019 RUKMANI_Dharmamegha-samandhi in the Yogastras of Pataajali

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Dharmamegha-sam dhi in the Yogas tras of Patajali: A CritiqueRukmani, T. S.

Philosophy East and West, Volume 57, Number 2, April 2007,

pp. 131-139 (Article)

Published by University of Hawai'i PressDOI: 10.1353/pew.2007.0024

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DHARMAMEGHA-SAMA DHI IN THE YOGASUTRAS OFPATAN JALI: A CRITIQUE

T. S. Rukmani

Department of Religion, Concordia University

Starting with Mircea Eliade, who worked intensively in the field of Yoga, scholarshave been intrigued by the concept of dharmamegha-sama dhi. There is no uniformunderstanding of this important stage in sama dhi among Yoga scholars. Eliade iden-tified asmita nugata-sam

prajn a ta-sama dhi (sama dhi accompanied by the sense-of-I)

as dharmamegha -sama dhi, calling it:

the cloud of dharma, a technical term that is difficult to translate . . . but that seems torefer to an abundance . . . of virtues that suddenly fill the yogin. . . . [H]e has a feeling of Enough in respect of all knowledge and all consciousnessand this complete renun-ciation leads him to asam

prajn a ta-sama dhi, to undifferentiated enstasis. 1

Harihara nanda Aranyaka, in his glossary to his Yoga Philosophy of Patan jali, de-

scribes dharmamegha-sama dhi as The final state of concentration, when the devo-tee becomes disinterested even in omniscience and omnipotence. 2

Both Eliade and Aranyaka seem to suggest that dharmamegha is the last stage of

sam

prajn a ta-sama dhi. Usharbudh Arya, much like Eliade, also seems to indicate that this is the higher stage of asmita - accompanied sama dhi and then goes a step fur-ther and states that it is the initial stage of acognitive asam

prajn a ta-sama dhi. Dhar-

mamegha is endless; the yog dwells only in his own essential nature. 3 On the otherhand, Georg Feuerstein, while admitting that dharmamegha is the precursor to ulti-mate liberation, also mentions that The dharmamegha -sama dhi is the highest formof supraconscious ecstasy (asam

prajn a ta-sama dhi). It is the final moment in the

. . . yogic journey when the primary constituents of nature resolve into their transcen-dental matrix. And he equates this to liberation or self-realization. 4 Feuerstein is not clear as to whether dharmamegha -sama dhi stands for the precursor to . . . libera-tion or liberation itself. And Ian Whicher, like Feuerstein, understands dharmamegha to be a synonym of asam

prajn a ta-sama dhi : Thus dharmamegha-sama dhi is

more or less a synonym of asam

prajn a ta-sama dhi and can even be understood as theconsummate phase of supracognitive sama dhi or enstasy, the final step on the longand arduous yogic journey to authentic identity and aloneness. 5

In the light of these different understandings of the term dharmamegha in theYogasutras, we will try here to look at the original Yogasutras, along with the com-mentaries of Vyasa, Vacaspati Misra, Vijn anabhiks

u, Sankara, and Na gojibhat

t a, and

see if we can come up with some consistent comprehension of the usage of this termin the Yogasutras.

Dharmamegha -sama dhi, according to Patan jalis Yogasutras, is a stage whenthere is a continuous flow of vivekakhya ti (insight) attained by the yog through prac-

Philosophy East & West Volume 57, Number 2 April 2007 131139> 2007 by University of Hawaii Press

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3/10

tice of the highest detachment (paravaira gya).6 This arises only when there is detach-ment even toward insight itself. 7 Nirb ja sama dhi or asam

prajn a ta closely follows the

stage of dharmamegha. Thus, it appears as the last stage of sam

prajn a ta-sama dhi,whose immediate result is asam

prajn a ta. This is the understanding one gets of

dharmamegha from Patan jalis Yogasutras. It therefore appears, at least from theYogasutras, that some of our above-mentioned scholars of Yoga have not correctly

represented Patan jali. Moreover, almost all commentators, beginning with Vya sa,have identified dharmamegha with prasam

khya na and also as the stage of j vanmukti

in Yoga. Let us see if there is justification for such a reading of dharmamegha fromthe Yogasutras themselves.

The one and only instance where Patan jali uses the term dharmamegha is in theKaivalyapada. 8 The translation of that su tra is In the case of one who has no interest left even in the highest state of elevation (prasam

khya na) (and) who has continuous

insight (vivekakhya ti), there arises the sama dhi known as dharmamegha. This su tra comes in the wake of the description of the wise one who sees the

distinction between the intellect and purus a (vis es

adars ).9 The citta (mind) of such

a one devotes itself to kaivalya and its means, that is, viveka (insight).10 At this stagethe subliminal impressions (sam

ska ras) of activity are burned, and only the viveka-

sam

ska ras exist.11 And then, in IV.29, Patan jali says that dharmamegha occurswhen one becomes disinterested even in the highest prasam

khya na. Thus, in su tra

IV.29 there seems to be a distinction drawn between prasam

khya na and dharmamegha. If prasam

khya na stands for the highest stage of viveka (insight), then su tra IV.29

suggests that dharmamegha closely follows this prasam

khya na. It suggests a statewhen there are only vivekasam

ska ras as residue in the citta, and dharmamegha

results as the limit of prasam

khya na or sam

prajn a ta-sama dhi.

This is the meaning understood by almost all the commentators starting withVyasa. But while Patan jali continues and in su tra IV.30 12 only mentions that at thispoint there is a cessation of all kles as (afflictions) and all karma s ayas (sam

ska ras of

activity), the commentators all infer that this cessation of kles a and karma means j vanmukti. Continuing on the same lines, in IV.32 Patan jali mentions that the gun

as

have now completed their task, 13 which Vya sa understands as: on the appearanceof dharmamegha the basis of the gun

as comes to an end. 14 After a brief interlude

on what sequence or karma stands for in IV.33,15 Patan jali defines kaivalya inIV.34. 16 Vyasas introduction to this last su tra states: when there is cessation of thesequence of activity of the gun

as, there is kaivalyam. 17 Once Vya sa declares that

on the cessation of kles as and karma the vidva n becomes liberated, 18 confusionhas set in. Practically all commentators after that accept the equation between dharmamegha and j vanmukti. We will discuss this question later.

Meanwhile, there is a further question that has to be dealt with here, namelywhether or not prasam

khya na and dharmamegha are synonyms. While IV.29 sug-

gests that prasam

khya na is the highest viveka, and dharmamegha arises when oneis disinterested even in that, commentators beginning with Vya sa have equated prasam

khya na with dharmamegha. Under I.2 Vyasa says that when the mind has the

remainder of rajas removed then it tends toward dharmamegha, and that is the

132 Philosophy East & West
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4/10

highest prasam

khya na.19 Except for Bhoja, commentators like Vacaspati Misra,Vijn anabhiks

u, Vivaran

akara Sankara, Harihara nanda Aran

yaka, et al. repeat this

and equate dharmamegha with prasam

khya na.So we have two positions on hand: (1) where prasam

khya na is equated with

dharmamegha, and (2) where prasam

khya na leads to dharmamegha. The third ques-tion as to whether the dharmamegha state is a j vanmukti stage can be dealt with

after trying to disentangle the first question.It seems that Vyasa understood prasam

khya na as dharmamegha, for he uses pra-

sam

khya na to accomplish the task of burning the kles a seeds on more than one oc-casion. Thus in Sadhanapa da II.2.4 and 11, Vya sa comes back to the prasam

khya na

state. Under II.2 he states that the kles as become like burnt seeds through the fire of prasam

khya na and are unfit to give rise to sam

sa ra.20 Under II.4 Vyasa reiterates that

kriya yoga weakens the kles as, but the weakened kles as are destroyed through prasam

khya na dhya na. 21 Under Yogasu tras II.11, he once again says that the kles as

weakened by kriya yoga are to be destroyed through the meditation known as prasam

khya na. 21 Yet again, in II.13, prasam

khya na is mentioned as when the kles as

reach a burnt-seed stage. 23

Vyasa and later commentators all use viveka, vivekakhya ti, prajn a , anyata khya ti,and many more words as the equivalent of both prasam

khya na and dharmamegha as

well as r

tam

bhara -prajn a .24 R

tam

bhara -prajn a is the last stage of the super-reflectivesam

prajn a ta-sama dhi or nirvica ra-sama dhi, which is sama dhi practiced on a subtle

object. Vya sas description of this state is similar to the rise of dharmamegha that hedescribes under I.2. Thus, he says that sattva not overpowered by rajas and tamas has the nature of purity and it is a clear flash of insight (prajn a ).25 He goes on to statein I.48 that this prajn a is called r

tam

bhara -prajn a , as it bears or reveals only the

truth.26At this stage it is important to bring in the notion of j vanmukta, which is con-

nected with one who has reached the dharmamegha stage or r tam

bhara -prajn a .

We saw that Vya sa made the connection between a j vanmukta and dharmameghain IV.30. Following his lead, though Vya sa himself does not mention the last burnt-seed stage of prasam

khya na specifically with j vanmukti, other commentators do so.

Vacaspati Misras commentary on Yogasu tras IV.29 and 30, for instance, connectsthe stage of dharmamegha-sama dhi with that of a j vanmukta as follows: Whenthere is no other thought then there is insight (vivekakhya tih

) at all times. At that

stage he has the sama dhi known as dharmamegha. 27 Then even while living heis liberated.28 Again we find Vijn anabhiks

u paraphrasing prasam

khya navatah

in

II.4 as: he who has direct perception of the difference between purus a and prakr

ti

(vivekasa ks a tka rin

ah

) or who is a j vanmukta (j vanmuktasya).29 The burnt-seed stageof the kles as as the fifth stage, is contrasted with the prasupta (dormant), tanu (weak-ened), vicchinna (interrupted), and uda ra (fully manifest) stages of thekles as. Thisfifth state is also called the last embodied state (caramadeha). 30 Thus, the prasam

-

khya na state is also called the last embodied existence of a yog . HariharanandaAran

yaka explicitly defines this last state as a j vanmukti stage, under II.4.31 Vyasa

himself, while discussing vaira gya (detachment) in I.15, equates prasam

khya na with

T. S. Rukmani 133
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what is known as vas ka ra, which is the detachment that is associated with thisstage.32

But following this su tra, the next su tra (I.16) states that the highest detachment isabsence of greed toward the gun

as.33 The distinction between apara (lower) and par-

avaira gya is that the former is detachment from objects whereas the latter is clearknowledge without an object (jn a naprasa dama tram). From Aran

yakas commentary

it does not seem to be different from the dharmamegha described in I.2, for he says it is only devoid of both rajas and tamas and is just an insight into the difference be-tween sattva intellect and purus

a.34 Vyasa also adds that kaivalya follows almost im-

mediately after paravaira gya (na ntar yakam kaivalyam). 35

Again the point is stressed that prasam

khya na, caramadeha, paravaira gya, anddharmamegha are all just immediately before kaivalya. So far we have only evidenceto equate prasam

khya na with dharmamegha. And since only asam

prajn a ta-sama dhi

can result in kaivalya it is difficult to understand how a yog attaining dharmameghacan be a j vanmukta. To complicate matters further, Vya sa mentions under I.18 that the means to asam

prajn a ta is paravaira gya, or, in other words, dharmamegha is a

means to asam

prajn a ta.36 Sankara, the Vivaranakara, goes a step further, and under

IV.29 says that dharmamegha is so called because it rains the highest dharma calledkaivalya. 37 So, if a j vanmukta is a kevalin, then the dharmamegha stage cannot beequated to the j vanmukti stage. We would either have to argue that there is no con-cept of j vanmukti in yoga or have to consider the j vanmukta as only a way of describing a yog who has reached the highest stage of sam

prajn a ta-sama dhi.

The question that all this raises is whether or not Vya sa, the first commentator,has been accurate in interpreting prasam

khya na as dharmamegha. If we can remove

the equation between prasam

khya na and dharmamegha as synonyms then there can

be a solution to this enigma. We have therefore to look at those su tras themselveswhere Vya sa equates these two terms and then draw our own conclusions as to thecorrectness or otherwise of this position.

The first su tra, as pointed out already when Vya sa connects the two terms, readsas yogas cittavr

ttinirodhah

; that is, yoga is restraint of the modifications of the mind.

Even if this necessitates a definition of what yoga is and what the modifications of the mind are and the two types of yoga, there does not seem to be any necessityfor equating the highest stage of sam

prajn a ta called dharmamegha with prasam

-

khya na here, unless it was very much part of the tradition, and so Vya sa, respectingthe tradition, could have mentioned it. But one redeeming feature here is that hecalls it the highest prasam

khya na (param-prasam

khya nam).38 So perhaps the highest

prasam

khya na is after all dharmamegha.The next su tra is I.15, where vaira gya or detachment is defined. Its technical

term is vas ka ra in Yoga. Here Vyasa equates vas ka ra with prasam

khya na and inthe next su tra distinguishes it from paravaira gya (superior detachment). Kaivalyaclosely follows this paravaira gya. So even in this su tra Vyasa is covered, for prasam

-

khya na is only a lower vaira gya and is not equated to dharmamegha. Thus, in theSamadhipada, Vya sa maintains that there is a paravaira gya that can be equated tothe highest prasam

khya na, which can be the same as dharmamegha.

134 Philosophy East & West
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rukmani_dharmamegha-samandhi in the yogastras of patañajali

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