When people talk about Samadhi, perhaps the most famous example is Nirvikalpa Samadhi, mentioned in Yogananda's "Autobiography of a Yogi," which transcends dualism. Alternatively, there are discussions about Ramana Maharshi's explanation of Sahaja Samadhi (true Samadhi).

The Dharma-Megha Samadhi (Samadhi of the Clouds of Dharma), which appears at the end of the Yoga Sutras, is often treated as being the same thing, but I think it has a different perspective.

When we focus on the mind and use emotions or sensations as a basis, the concepts of duality and non-duality arise. On the other hand, if we consider it not as the mind, but as a union with Purusha, it is simply a matter of which level of integration is occurring, and it is different from the concept of dualism. The concepts of Nirvikalpa and Sahaja are based on the dualistic view of the mind. While the mainstream view of Samadhi often focuses on this dualistic perspective, Dharma-Megha is a story about integration, which is slightly different. However, they are connected, and if one achieves union with Purusha through Dharma-Megha Samadhi, that state (after it stabilizes) becomes Sahaja Samadhi. In the world, Dharma-Megha Samadhi and Sahaja Samadhi are often treated as separate things, but in reality, they are just different perspectives on the same stage of Purusha.

Samadhi occurs at each level, including Samadhi related to astral emotions, a relatively pure Samadhi in the causal realm, and Samadhi that involves union with Purusha. Dharma-Megha and Sahaja refer to the union with Purusha or the mental state within Purusha. In popular interpretations, Dharma-Megha is often described as temporary, while Sahaja is considered permanent and a true Samadhi. This creates a nuance that inevitably leads to a "comparison," but the very act of comparing already reflects a perspective from the dualistic world of the mind. Since the perspectives are different, one is not truly grasping the true nature of Samadhi.

Samadhi, in its essence (at each level), is a transition from a temporary state to a stable state. Therefore, talking about whether it is temporary or permanent is too obvious and doesn't seem to have much meaning. It might be better to divide it into levels of astral, causal, and Purusha, as Professor Honzan would say. If the union at the Purusha level is called Dharma-Megha, then that's what it is, and if it's called Sahaja, then it's Sahaja; it's just a difference in terminology and perspective. When studying, you might hear interpretations like "Dharma-Megha is temporary, and Sahaja is the real thing (so Sahaja is superior)." However, that is not the case. When we compare and judge, we are not truly grasping the true nature of Samadhi. We are looking at a story that transcends dualism from a dualistic perspective, with a sense of superiority. We need to transcend the mind that tends to compare and create a sense of superiority. Only then can we grasp the true nature.

■Dharma Mega is about unification, and Sahaja refers to a mental state.

Dharma Mega Samadhi (Dharma Cloud Samadhi) is often misinterpreted as simply a "divine light" or "intense light," like a mere experience, and seems to be confused with the light seen during meditation. The light or intense aura of Dharma Mega Samadhi (Dharma Cloud Samadhi), which appears at the end of the Yoga Sutras, is completely different in nature from the light that is normally seen during meditation. It's not simply something you "see" or "feel" during meditation; it's an aura with a "strong, clear consciousness," a conscious entity. While it is indeed light, it's more than just light; it's a fusion with a conscious soul, consciousness itself, a soul without a physical body, and that's what's called Purusha (divine spirit). This Purusha (aura, light, divine spirit) completely transforms one's essence, and depending on one's perspective, it's such an intense change that it's as if the Atman itself has entered oneself. It's incomparably different from previous samadhi experiences. It's certainly not just a "(mere) temporary samadhi."

Ramana Maharshi is famous for the story of experiencing fear when becoming one with the "whole" in samadhi, and how overcoming that fear led to true samadhi and transcendence of dualism. This story is inscribed on the walls of Ramana Maharshi's ashram and seems to have been a kind of advertising slogan. It's possible that this was a (seemingly temporary) Dharma Mega-Samadhi (a state of spiritual enlightenment), or perhaps an even earlier state, a fusion with something equivalent to the higher self in physical form. And it's also possible to interpret this as having reached Sahaja-Samadhi (true samadhi) some time later.

While the "union" with Purusha through Dharma Mega is indeed temporary, the Purusha (divine spirit) with whom one has unified at that time remains within oneself. Therefore, even though the "union" itself is temporary, the continuation of that union with the Purusha afterward is a continuous process.

I believe that the level of one's Higher Self or Purusha (divine spirit) with which one unifies depends on the progress of one's Vairagya (detachment). Once one reaches a certain stage, one seems to unify with the so-called ordinary, general Higher Self (which is still quite high-dimensional) shortly before uniting with Purusha (divine spirit) as divine consciousness. Gradually, higher beings enter and act within oneself in accordance with one's growth, and this boundary can be roughly described as Dharma Mega Samadhi.

Even before understanding or experiencing it, there are countless things that pique one's interest through intellectual learning. Simply reaching a state of samadhi through understanding at the level of the mind, and then claiming to have achieved nirvikalpa or sahaja, is a matter of individual freedom, so it is technically possible. However, such "understanding" has not truly transcended the level of the "mind," and truly overcoming duality can only be achieved through actual experience. If one tries to understand Dharma-Megha through mere understanding, it seems likely to misinterpret Dharma-Megha. This is mentioned at the end of the Yoga Sutras, so it is not a trivial matter, yet it seems to be less emphasized in the world.

As an expression, if one says, "When Dharma-Megha is stable, it is sahaja," that may be true, but such explanations are not commonly heard. If one uses the word "sahaja," such a statement can be made, but even that is ultimately a perspective based on "experience," a "mental" understanding, a viewpoint seen by the "mind."

On the other hand, if one has truly experienced it, one will understand that it is not a matter of the state of the mind or the viewpoint of the mind, but rather a "fusion with Purusha." And it becomes clear that Dharma-Megha is a story of unification, and sahaja is a mental state, and that the difference lies only in the perspective, and that both are at the level of Purusha.

■The ultimate point reached after Dharma-Megha Samadhi (Law Cloud Samadhi) in the Yoga Sutras

The Yoga Sutras, Chapter 4, mentions Dharma-Megha Samadhi, and it is understood to be the ultimate goal of the Yoga Sutras. It is said that Dharma-Megha Samadhi comes to those who maintain vairagya (detachment) even after attaining complete viveka (discrimination), and the last few shlokas (verses) of Chapter 4 describe the ultimate destination.

4-30) Through that samadhi, all suffering (kleshas) and karma (actions) cease.
4-31) Thus, all coverings and impurities of knowledge are completely removed. Since this knowledge is infinite, there is little left to be known.
4-32) At that time, the three gunas having fulfilled their purpose, end the cycle of transformation.
4-33) Abbreviated.
4-44) Thus, the three gunas, having no further purpose to serve Purusha, enter into Prakriti, and that supreme state of pure existence (Kaivalya) appears.
"Integral Yoga (by Swami Sachidananda)"

When Sahasrara is fully open, and the small chamber in the depths of the chest, the Purusha (or Atman), is activated, and a state of peace is achieved, all suffering ceases, the movements of the mind are observed objectively, and it feels as if the karmic activity has ended. This aligns with recent experiences.

It is also said that once this state is reached, the state of consciousness will no longer decline. Although I am not yet completely stable, I understand what is being said. Basically, that is what it is, and I feel it. If this becomes stable, it seems that consciousness will not fundamentally fall into ignorance. It's like when you've been driving in a car for a long time, and you occasionally hear a slight, unfamiliar sound from the engine, but it doesn't break down, and it's basically running stably.

On the other hand, the description "complete knowledge will come" probably refers to what Professor Honzan says, "a state where the past, present, and future exist simultaneously." I have not yet reached that state.

Recently, I have experienced a state where time seems to stop for a moment during meditation or sleep. Perhaps this is what is meant by "everything exists within a single moment." At that moment, time seems to freeze. It's like in the JoJo manga, where the ability to stop time appears several times. It's just a sensation within meditation, but it feels as if everything has stopped. Time and space freeze for a moment. Although this freeze cannot be sustained for a long time, it is only a moment, but I think that if I could stop time for a longer period, I would be able to see many things. It may seem strange to say "a long time" while time is stopped, but like in the JoJo manga, there is a "conscious observer" even while time is stopped, and that is probably the Purusha, the observer, pure consciousness. The Purusha seems to transcend the stopped time and space.

I think that when this state becomes more established, it will become a state where one can "see the simultaneous existence of the past, present, and future." The story about the three gunas (sattva, rajas, and tamas, as mentioned in yoga) ending their role also seems to be related to this state. When that state is reached, the gunas will no longer be connected to the Purusha, and the Purusha will exist independently of the gunas. As stated in the beginning of the Yoga Sutras, 1-3, "the observer (Purusha)" remains in its original state, meaning that the Purusha will no longer be connected to the gunas, and will become a state of pure observation.

The Yoga Sutras have 1-2 and 1-3 as an overview. 1-2 describes practice, and 1-3 describes the goal. Then, at the end of the fourth chapter, the goal is described in detail.

Therefore, what I should aim for next is to achieve complete Samadhi and the attainment of Kaivalya.