Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 4.29 [ Dharmamegha-samadhi], English translation with modern and ancient interpretation. The Patanjali Yogasutras describe an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.
Sūtra 4.29 [ Dharmamegha-samādhi]
Sanskrit text, Unicode transliteration and English translation of sūtra 4.29 [ dharmamegha-samādhi]:
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ॥ ४.२९ ॥
prasaṃkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ || 4.29 ||
(29) When one becomes disinterested even in omniscience, one attains perpetual discriminative enlightenment from which ensues the concentration known as dharmamegha (virtue-pouring cloud).
Ancient and Modern interpretation:
Araṇya explains,[1] when a yogī who has realized brahman, becomes indifferent even to omniscience, perpetual discriminative enlightenment prevails and samādhi of highest knowledge dawns.
Osho defines this [2] as, ‘One who is able to maintain constant state of desirelessness, even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination enters the state which is known as cloud which showers the virtue.’
In Bhagavadgītā, Lord Kṛṣṇa describes sthitaprajña as—
“When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the self by the self, then it is said to be of steady wisdom.[3] ”
“As rivers flowing into the ocean lose themselves in the ocean, casting off name and form, so the knower, freed from name and form, attains the divine puruṣa which is higher than the high.”[4]
Haṭhayogapradīpikā describes this as,
“Within is void, without is void; like an empty vessel in space, completely full internally, completely full externally, just like a pot in the ocean.”[5]
Śvetāśvatara Upaniṣad describes this state as,
“The sun does not shine there, nor does the moon, nor the stars. The lightening does not shine there, much less this fire. When he shines everything shines after him. By his light alone do all this shine.”[6]
Kaṭha Upaniṣad says,
“Let the wise man sink his speech into the mind, the mind into the intellect and the intellect into great ātman and the great ātman into the peaceful ātman.”[7]
Footnotes and references:
[1]:
Araṇya, op.cit., p.398
[2]:
p. 137-138
[3]:
[...] || B.G, II.25
[4]:
Muṇḍaka Upaniṣad, III.2.8 — [...] ||
[5]:
H.P. IV-56 Ant Á San-U yaao baih Á Sa-Unya Á Sa-UnyaÁ ku-MBa [vaa-Mbaro | Ant Á p-UNaao-baihÁ p-UNa- Á p-UNa- Á kum-Ba [vaa-Na-vao |
[6]:
Śvetāśvatara Upaniṣad, VI.14 na t~ say-U aao-Baait na cand`tark-M naomaa iva-Vuta o-Baaint kutao|yamaiga` Á | tmaova Baantmanau-Baait sava-M tsya Baasaa sava-imad-M iva-Baait ||
[7]:
Kaṭha Upaniṣad, I.3.13 — [...] ||