Patanjali Yoga Sutra — प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥4.29॥
Prasaṅkhyāne’pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ॥
On remaining unalloyed and disinterested even after acquiring pinnacle of discriminative wisdom a yogi attains ‘dharmameghaḥ samādhi’.
It is said, the saṁskāras (past impressions) are so powerful that they might make a yogi susceptible to a fall when he relaxes or loosens up his sādhana sloppily even for a moment. Now the warning is on yogic siddhis attained in the course of yogasadhana. These siddhis being byproducts, a yogi should never be carried away by them. Being established steadfast in yogasādhana, when sādhaka remains disinterested even with the pinnacle of discriminative wisdom, he arrives at ‘Dharmameghaḥ Samādhi’ (Nirbīja samādhi) — a state where yogi is free from all kinds of saṁskāras (past impressions even of the latent nature) and divine wisdom showers on him.
Adhyātmopaniṣad (9) says:
धर्ममेघमिमं प्राहुः समाधिं योगवित्तमाः। वर्षत्येष यथा धर्माऽमृतधाराः सहस्रशः॥
अमुना वासनाजाले निःशेषं प्रविलापिते। समूलोन्मूलिते पुण्यपापाख्ये कर्मसञ्चये॥
Meaning: As this nirvikalpa samādhi is showering thousands of ‘dharmāmr̥tadhārā’ (flooding of virtue) the great yogis call this ‘dharmamegha samādhi. The vāsanas are the causes for further karmas. However, on the bestowal of this dharmamegha samādhi, the vāsanas are so destroyed that both merits (puṇya) and demerits (pāpa) are completely annihilated.
Thus the greatness of a yogi is declared by Bhagavān thus:
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥गीता ६.४६॥
tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ.
karmibhyaścādhiko yogī tasmādyogī bhavārjuna ॥Gītā 6.46॥
Yogasādhaka is superior to a tapasvi (one who practices tapas) as well as a jñāni (scholarly man). Further, he is superior to a man who does actions with an eye on karmaphalas. Hence, O Arjuna, you become a yogasādhaka.
Yogi remains in this worldly realm just to complete the duties allotted to him. But he feels that he always belongs to that ‘Parandhāma’ — his true abode. Once the duties are completed he returns to his true abode. Thus he remains unattached to what he does in this worldly realm.
मृतोमोहमयी माता जातो भोधमयः सुतः। सूतकद्वयं संप्राप्तौ कथं सन्ध्यामुपास्महे॥मैत्रेयोपनिषद् २.१४॥
My mother by name delusion is dead, and my son by name jñāna is born. How can I perform sandhyāvandana (ritual offering sacred water to Sūrya) when there are two impurities (caused by child-birth and death of kin)? One is ever free from ritualistic obligations is the meaning.
How does one should know that he is progressing in his spiritual path? If one feels burdened and tensed in his duties he is undoubtedly attached and is bound. Instead, if he feels light, relaxed and detached in what he does, he is surely progressing in his spiritual path.