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<p>The research paper endeavours to illuminate the essence of Gauḍapāda’s central philosophical doctrine called the <i>asparśayoga</i>. The <i>asparśayoga</i>, which has no contact (<i>spars̕a</i>) or relationship with anything at any time is difficult to attain by <i>yogis</i> in general. The ordinary <i>yogis</i> are afraid of it (‘<i>yogino bibhyati</i>’), for they see fear in it where there is really fearlessness. They lack discrimination i.e., the true Self from its false appearance and therefore they are afraid of losing their individuality in this <i>yoga</i> which is in reality is free from all fear. The <i>aspars̕ayoga</i> brings happiness, harmony to all beings (<i>sarva-sattva-sukhaḥ</i>) and conducive to the well-being of all beings. It is the summum bonum of all beings. It is the very nature of the <i>Ātman</i> /Self (<i>Brahmasvabhāva</i>). It is well known to the knowers of <i>Brahman</i>. This <i>yoga</i> is free from dispute (<i>avivāda</i>) and contradictions (<i>aviruddha</i>) both philosophically and experientially. The <i>asparśayoga</i> can be realised only through the knowledge of non-dual <i>Ātman</i>. For the <i>Ātman</i> /Self, the knower of <i>Ātman</i> and the knowledge of <i>Ātman</i> are one and the same. Gauḍapāda pays obeisance to such a supreme <i>yoga</i> taught by the scriptures.</p>

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Asparśayoga: The State of Non-Mind

  • 期刊论文

  • 发表日期：

    2025年3月5日

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  • V Sujata Raju

摘要

The research paper endeavours to illuminate the essence of Gauḍapāda’s central philosophical doctrine called the asparśayoga. The asparśayoga, which has no contact (spars̕a) or relationship with anything at any time is difficult to attain by yogis in general. The ordinary yogis are afraid of it (‘yogino bibhyati’), for they see fear in it where there is really fearlessness. They lack discrimination i.e., the true Self from its false appearance and therefore they are afraid of losing their individuality in this yoga which is in reality is free from all fear. The aspars̕ayoga brings happiness, harmony to all beings (sarva-sattva-sukhaḥ) and conducive to the well-being of all beings. It is the summum bonum of all beings. It is the very nature of the Ātman /Self (Brahmasvabhāva). It is well known to the knowers of Brahman. This yoga is free from dispute (avivāda) and contradictions (aviruddha) both philosophically and experientially. The asparśayoga can be realised only through the knowledge of non-dual Ātman. For the Ātman /Self, the knower of Ātman and the knowledge of Ātman are one and the same. Gauḍapāda pays obeisance to such a supreme yoga taught by the scriptures.