{"id":576,"date":"2019-02-09T12:45:50","date_gmt":"2019-02-09T12:45:50","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=576"},"modified":"2019-02-09T12:56:28","modified_gmt":"2019-02-09T12:56:28","slug":"conception-of-alakh-vijnan-in-gorakh-sabadi","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=576","title":{"rendered":"Conception of alakh vij\u00f1\u0101n in Gorakh Sabad\u012b"},"content":{"rendered":"

First of all, I will try to define such a meaningful term as alakh vij\u00f1\u0101n<\/em> (alak\u1e63a vij\u00f1\u0101na<\/em> in Sanskrit), which is used in such texts as Gorakh Sabad\u012b<\/em> and others. The first word consists of a root lak\u1e63a<\/em> which means \u2018symbol\u2019, \u2018sign\u2019 or \u2018goal\u2019 (for instance, of worship or dhyana) and a negative prefix \u2018a\u2019, which means \u2018something beyond any symbols\u2019. The term vij\u00f1\u0101na<\/em> I would translate as \u2018detailed, deep comprehension within a context of detachment\u2019. A prefix vi means \u2018diversified\u2019 and a root \u00a0j\u00f1\u0101na<\/em> means \u2018knowledge\u2019. Altogether it means \u2018diversified unconditioned knowledge or comprehension\u2019. Below, I quote Gorakh Sabad\u012b<\/em>, where this term is mentioned in a dialect, which is close to Hindi:<\/p>\n

\u0905\u0932\u0937 \u092c\u093f\u0928\u093e\u0923\u0940 \u0926\u094b\u0908 \u0926\u0940\u092a\u0915 \u0930\u091a\u093f\u0932\u0948 \u0924\u0940\u0928 \u092d\u0935\u0928 \u0907\u0915 \u091c\u094b\u0924\u0940 \u0964
\n\u0924\u093e\u0938 \u092c\u093f\u091a\u093e\u0930\u0924 \u0924\u094d\u0930\u093f\u092d\u0935\u0928 \u0938\u0942\u091d\u0948 \u091a\u0942\u0928\u093f\u0932\u094d\u092f\u094b \u092e\u093e\u0923\u093f\u0915 \u092e\u094b\u0924\u093f \u0965 \u096b \u0965<\/p>\n

ala\u1e63 bin\u0101\u1e47\u012b do\u012b d\u012bpak racilai t\u012bn bhavan ik jot\u012b \u0964\u00a0<\/em>
\nt\u0101s bic\u0101rat tribhavan s\u016bjhai c\u016bnilyo m\u0101\u1e47ik moti \u0965 5 \u0965<\/em><\/p>\n

Who have lived experience beyond the boundaries of symbols (alakh-vij\u00f1\u0101n\u012b<\/em>) of supreme light (ik jot\u012b \/ ek jyoti<\/em>) in three worlds (t\u012bn bhavan<\/em>), is creating (racilai \/ racn\u0101<\/em> \u00a0in Hindi) two (do\u012b<\/em>\u00a0or dono\u1e43<\/em>\u00a0in Hindi) lights (d\u012bpak<\/em>). Who explore (vic\u0101rit<\/em>) those (t\u0101s<\/em>) three worlds, reveals (s\u016bjhai<\/em> \/ s\u016bjhn\u0101<\/em>) a ruby (m\u0101\u1e47ik<\/em>) and pearl (moti<\/em>).<\/p>\n

The text is rather difficult, firstly because it\u2019s not standard Hindi, and most importantly, the twilight language (sa\u1e43dh\u0101<\/em> bh\u0101\u1e63\u0101<\/em>) is used here. For instance, there are various gradations of light, the supreme one, as the light of \u015aiva<\/em> (prak\u0101\u015ba<\/em>), and further, the two kinds of light: \u2018the cold light\u2019 (the Moon) and \u2018the hot\u2019 one (the Sun) – as sources for the following creation of three worlds. The gems usually mean essential substances of \u015aiva<\/em> and \u015aakti<\/em>, which is well-known by experts in highest t\u0101ntric s\u0101dhanas<\/em>. On the one hand, despite their small size, gems have a great value, and on the other – they are very hard and indestructible (which symbolically means the experience of timelessness or the unfolding dimension of silence, beauty and eternity). The red ruby symbolises a fluid of \u00a0\u015aakti<\/em> and the white pearl – a fluid of \u015aiva<\/em>. From one point of view, that is the essential tantric symbolism, from another – that is N\u0101th\u2019s<\/em> symbolism from the yoga<\/em> of the Sun and the Moon and also – raja-yoga<\/em>. Strictly speaking, the both yogas<\/em> are linked very tightly.<\/p>\n

In my previous blog post I gave an example from Ha\u1e6dhayogaprad\u012bpik\u0101<\/em>, speaking on \u015b\u016bny\u0101\u015b\u016bnyavilak\u1e63a\u1e47a\u1e41<\/em> (the references not on what is or what is not a void):<\/p>\n

http:\/\/matsyendranatha.com\/?p=397<\/a><\/p>\n

We cannot believe in one thing without acceptance of the opposite, that\u2019s why you can call this N\u0101th\u2019s<\/em> principle dvaita-dvaita vivarjita<\/em>, as it called in N\u0101th<\/em> or tantric texts, for instance, in the Kul\u0101r\u1e47ava Tantra<\/em>:<\/p>\n

http:\/\/matsyendranatha.com\/?p=568<\/a><\/p>\n

Or, there is the essentially same definition lak\u1e63\u0101lak\u1e63a\u1e47\u0101<\/em> – \u2019symbol beyond symbol\u2019. By the way, in a certain sense the term \u2018mudr\u0101<\/em>\u2019 can be a synonym to \u2018lak\u1e63a<\/em>\u2019, because one of the meanings of the word mudr\u0101<\/em> is \u2018meaningful symbol\u2019. If a symbol reflects something transcendental, you get the realisation of transcendence in the image which reflects transcendence. Actually, that is the most important goal of all tantric<\/em> and yogic<\/em> practices. For instance, why we practice mantra connected with God or something Supreme? To become it. You become a reflector of the Supreme, you could call it the Man-God, the enlightened, siddha<\/em> etc. That is what distinguishes the true adept of yoga<\/em> from a profane man, who didn\u2019t reveal it in himself. Some call it sahaj\u0101vasth\u0101<\/em> \u00a0(inherited quality), because you don\u2019t need to \u2018achieve\u2019 or \u2018form\u2019 the omnipresent Absolute, you just need to reveal or recall it inside yourself.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

First of all, I will try to define such a meaningful term as alakh vij\u00f1\u0101n (alak\u1e63a vij\u00f1\u0101na in Sanskrit), which is used in such texts as Gorakh Sabad\u012b and others. The first word consists of a root lak\u1e63a which means … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29,4],"tags":[77,76],"class_list":["post-576","post","type-post","status-publish","format-standard","hentry","category-natha-doctrine","category-texts","tag-alakh-vijnan","tag-gorakh-sabadi"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/576","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=576"}],"version-history":[{"count":3,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/576\/revisions"}],"predecessor-version":[{"id":579,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/576\/revisions\/579"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=576"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=576"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=576"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}