Samādhi is attained through the mind that is free from all kinds of thought processes or desires. If the mind has traces of thought processes or desires, they will disturb samādhi after sometime. First ten or fifteen minutes of samādhi is important. Thoughts, if any, compromise the quality of samādhi during this time. (Different types of samādhi-s are discussed in GURUJI SPEAKS). Patañjali speaks about dharmamegha samādhi in this aphorism. This cannot be attained through practice. Dharma-megha means combination of virtues, morality, right, justice and all acts that are approved by Nature. Like clouds (megha) carrying all types of water, this samādhi is full of virtues, morality, etc. Only such a mind will be free from any thoughts or desires. The effect of this samādhi is attainment of various siddhis. But such a yogi will always ignore these siddhis and stay united with the Brahman within. This is kaivalya state. Here, not only the yogi is with the Brahman; Brahman is also holding the yogi, not allowing him to get back to the material world. At this stage, this yogi will never have any desires, including the desire to stay with Brahman, as this yogi and Brahman are not different. Desires and attachments arise only if one is bound by duality. Dharmamegha samādhi is possible only due to Divine Grace and Blessings. One has to prepare himself to reach this stage due to intensified sādhana. Sādhana is not counting the number of repetitions of a mantra; it is done with the cleansing of mind, freeing it from desires and attachments. A cloth is washed with soap. When the cloth is washed, what is the need for the soap? Similarly, mantra, external rituals are needed only till such time we decide to pursue spiritual path. . Dharmamegha samādhi is absolute independence; a yogi will never seek assistance or help from anyone else. He will be on his own, uncontrolled by anyone other than Brahman. At this stage, Brahman and the yogi are closed bonded with each other. Brahman will never let down this yogi.
Why dharmamegha samādhi is so important in Liberation? After experiencing dharmamegha samādhi, he is no more a yogi. He elevates himself as a jīvanmukta. He is liberated during this life. He is no more a normal human being nor even a yogi. He is Liberated, but yet to merge with Brahman; he is very close to Brahman, may be an inch or two. This distance is maintained as he still has to experience the traces of his prārabda karma. He would have burnt his sañcita karmas during his existence as a yogi. There is no āgāmi karma, as his mind is already pure and has no traces of impressions, except the traces of prārabda karma. Now he is all set to merge with the Brahman. A true Guru is the one, who teaches the path to Liberation. They are very rare nowadays. Spiritual path has no place for pomp and vanity. It is to be sought in isolation, under the able guidance of a true Guru.
A jīvanmukta needs to know nothing. He has passed through various stages of sādhana. His sole aim is to attain Liberation. He does not want to transmigrate. Knowledge is required only when mind and ego are active. These are veils around Brahman. They have already went past these veils (all the veils around Brahman is singularly known as māyā) and remaining very close to Brahman. For them, there is no ‘me’ or ‘mine’. At this stage, they are absolutely pure; as pure as Brahman Itself.
It is already seen that guṇa-s lay in equilibrium before creation. When this equilibrium is disturbed, creation is unfolded as Prakṛti or Nature. A jīvanmukta is beyond guṇa-s or devoid of guṇa-s. Thus, he is beyond Prakṛti. Prakṛti is nothing but the Power of Brahman, also known as māyā, in which, all the activities of the universe take place. As he is about to be absorbed into Brahman, he has to remain as pure as Brahman. Therefore, he is purified without guṇa-s. A jīvanmukta is not affected by any external happenings. Patañjali says, “pariṇāma samāpti”, which refers to the end of all transformations in him. As long as guṇa-s prevail, transformation always happens. This is further explained in the penultimate aphorism.
They have evolved to the state of jīvanmukta by undergoing successive stages. They have not become jīvanmukta overnight. In the beginning, they were also associated with Prakṛti. But with the help of a Guru (spiritual masters; not the exponents of mantra), they pursued spiritual path by leaving the influences of the material world in stages. Ultimately, they stopped experiencing with their bodies and mind. They experienced Bliss directly and perpetually. They live just to merge with the Brahman after exhausting all their karmic impressions. As discussed earlier, they are an inch or two from the Brahman (measurement is used only for the purpose of understanding).
Kaivalya is absolute freedom, free from bondage and transmigration. He is freed from the pains and pleasures of the material world that unfold in Prakṛti. At this stage, Prakṛti does not serve any purpose for him, as he has already completed all his assignments with Prakṛti. As he is ready to merge with Brahman, he is also free from puruṣārtha-s and guṇa-s, which are associated with material life. Patañjali calls this as “puruṣārtha śūnyānāṁ guṇānāṁ”, which means devoid of puruṣārtha-s and guṇa-s. Now, he is ready to merge with the Absolute. He directly experiences Bliss of Brahman, which is not caused or influenced by any external factors, as he is devoid of both puruṣārtha-s and guṇa-s. He transcends Prakṛti at this stage. He is devoid of ego, which is the major factor in pulling down many spiritual aspirants. This jīvanmukta has no interest in his body, as his sensory organs have already ceased to function. Mind is the instigating factor for bāhyakaraṇa and antaḥkaraṇa and as his mind no longer exists, his body has no significance for him. He now begins his final movement towards the Self, to remain with It eternally. At this time, his body falls, not to breathe again. He is Liberated.