Microsoft Word - Taimni - The Science of Yoga.doc

Samadhi which burns up the ‘seeds’ of Samskaras and unlocks the gates of the World
of Reality in which the Purusa lives eternally. Why this Samadhi is called Dharma-
Megha-Samadhi is not generally understood and the statements usually made are
forced explanations which do not make sense. In most of these explanations the word
Dharma is interpreted as virtue or merit and Dharma-Megha is taken to mean ‘a cloud
which showers virtues or merit’ which, of course, explains nothing. The significance
of the phrase Dharma-Megha will become clear if we assign to the word Dharma the
meaning which it has in IV-12, namely that of property, characteristic or function.
Megha, of course, is a technical term used in Yogic literature for the cloudy or misty
condition through which consciousness passes in the critical state of Asamprajnata
Samadhi when there is nothing in the field of consciousness.
Now, Nirbija Samadhi which is practised in this last stage which we are consid-
ering is a kind of Asamprajnata Samadhi in which the consciousness of the Yogi is
trying to free itself from the last veil of illusion to emerge into the Light of Reality
itself. When this effort succeeds the consciousness of the Yogi leaves the world of
manifestation in which Gunas and their peculiar combinations, namely, Dharmas, op-
erate and emerges into the world of Reality in which they no longer exist. His condi-
tion may be compared to the condition of a pilot in an aeroplane who comes out of a
cloud bank into bright sunlight and begins to see everything clearly. Dharma-Megha-
Samadhi, therefore, means the final Samadhi in which the Yogi shakes himself free
from the world of Dharmas which obscure Reality like a cloud.
The passage through Dharma-Megha-Samadhi completes the evolutionary cycle
of the Individual and by destroying Avidya, completely and for ever, brings about the
end of Samyoga of Purusa and Prakrti referred to in II-23. No more can Avidya again
obscure the vision of the Purusa who has attained full Self-realization. This process is
irreversible and after reaching this stage it is not possible for the Purusa to fall again
into the realm of Maya from which he has obtained Liberation. Before this final goal
was reached it was possible for the Yogi to fall even from a very high stage of enlight-
enment, but not after he has passed through Dharma-Megha-Samadhi and attained the
Enlightenment of Kaivalya.
The next five Sutras merely describe the results of passing through Dharma-
Megha-Samadhi and attaining Kaivalya. It should be noted here that no effort is made
to describe the experience of Reality. TJiat would be futile for no one can imagine the
transcendent glory of that consciousness into which the Yogi passes on attaining