Alingga
Sanskrit: अलिङगTransliteration: Aliṅga (IAST)
Translation: “without any characteristic”
A Concise Dictionary of Indian Philosophy
Translation: "without any characteristic or mark"
Definition: "Sometimes used in reference to one perspective of the Sāṅkhya Nature (Prakṛti) in which no characteristic may be affirmed of it."
The Science of Yoga (I. K. Taimni)
Translation: "without any characteristic, mark, or differentiating characteristic; the last stage of the Guṇa"
Commentary: "The last stage of the Guṇa is called Aliṅga or without mark or differentiating characteristic. In this stage, the objects and principles lose their separate identity. Consciousness becomes so predominant that they go out of focus, as it were. According to the highest conceptions of the Hindu philosophy, all objects, archetypes, everything in the manifested Universe is a modification of consciousness—Brahma-Vṛtti. In the Liṅga stage, awareness of objects exists side by side with the awareness of consciousness. In the Aliṅga stage, the former go out of focus and only awareness of the Divine consciousness of which they are modifications remains. A concrete example may perhaps help the student to understand the significance of the different stages of the Guṇa. Suppose we have a number of objects made of gold—a ring, a bracelet and a necklace, placed on a table. We may see them merely as separate objects, as a child would see them. This corresponds to the Viśeṣaḥ stage. We may see them as ornaments with a common function of serving to adorn the human body, as a woman would see them. This is the Aviśeṣa stage. We may see them as objects with a common decorative function, but we may also be interested in the fact that they are made of gold, i.e., we see their common substratum and their separate identity simultaneously, as a goldsmith would see them. This corresponds to the Liṅga stage. And lastly, we may see only the gold and may hardly be conscious of their separate identities or common function, as a thief would see them. This is analogous to the Aliṅga stage. In this stage, the Yogi is conscious, chiefly of the substratum of all phenomenal objects, particular or universal. He is aware predominantly of the Divine consciousness in which they are merely Vṛtti or modifications. The objects as separate entities do exist, but they have ceased to have any meaning for him. This stage of the Guṇa corresponds to the last stage of Samprajñāta Samādhi of which Asmitā is the predominant characteristic. The consciousness of pure existence, which is denoted by Asmitā, swallows up the consciousness of objects." (p. 166-167)
References:
Translation: "without any characteristic or mark"
Definition: "Sometimes used in reference to one perspective of the Sāṅkhya Nature (Prakṛti) in which no characteristic may be affirmed of it."
The Science of Yoga (I. K. Taimni)
Translation: "without any characteristic, mark, or differentiating characteristic; the last stage of the Guṇa"
Commentary: "The last stage of the Guṇa is called Aliṅga or without mark or differentiating characteristic. In this stage, the objects and principles lose their separate identity. Consciousness becomes so predominant that they go out of focus, as it were. According to the highest conceptions of the Hindu philosophy, all objects, archetypes, everything in the manifested Universe is a modification of consciousness—Brahma-Vṛtti. In the Liṅga stage, awareness of objects exists side by side with the awareness of consciousness. In the Aliṅga stage, the former go out of focus and only awareness of the Divine consciousness of which they are modifications remains. A concrete example may perhaps help the student to understand the significance of the different stages of the Guṇa. Suppose we have a number of objects made of gold—a ring, a bracelet and a necklace, placed on a table. We may see them merely as separate objects, as a child would see them. This corresponds to the Viśeṣaḥ stage. We may see them as ornaments with a common function of serving to adorn the human body, as a woman would see them. This is the Aviśeṣa stage. We may see them as objects with a common decorative function, but we may also be interested in the fact that they are made of gold, i.e., we see their common substratum and their separate identity simultaneously, as a goldsmith would see them. This corresponds to the Liṅga stage. And lastly, we may see only the gold and may hardly be conscious of their separate identities or common function, as a thief would see them. This is analogous to the Aliṅga stage. In this stage, the Yogi is conscious, chiefly of the substratum of all phenomenal objects, particular or universal. He is aware predominantly of the Divine consciousness in which they are merely Vṛtti or modifications. The objects as separate entities do exist, but they have ceased to have any meaning for him. This stage of the Guṇa corresponds to the last stage of Samprajñāta Samādhi of which Asmitā is the predominant characteristic. The consciousness of pure existence, which is denoted by Asmitā, swallows up the consciousness of objects." (p. 166-167)
References:
- Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
- Taimni, I. K. (1975). The Science of Yoga: The Yoga-Sūtras of Patañjali in Sanskrit with Transliteration in Roman, Translation in English and Commentary: Theosophical Publishing House. p. 166-167.
