https://youtu.be/_g8TwVjDkuE
Summary:
Gaudapada Karika, CH3, V39: Asparsha yoga, the “yoga of no contact,” is difficult because most seekers fear losing their individuality, their external God, and their ego – seeing danger where none exists. Those living this path know no second entity exists to punish, judge, or bind them through karma. Clarity comes not from changing perception, but from changing conclusions about perception. Therefore, non-duality cannot be forced on those still needing external support.
Gaudapada Karika, CH3, V44: The mind naturally takes the easy path, drifting into drowsiness when relaxed, or into distraction when awake. Meditation serves three purposes: breaking the automatic link between relaxation and sleep; developing concentration through japa, and reducing colorings like guilt, fear, and past hurts by contemplating the mantra's meaning.
Gaudapada Karika – CH3, Verse 39
The Yogis or “Srishti-Drishti Vada” Students
अस्पर्श-योगः वै नाम दुर्दर्शः सर्व-योगिभिः । योगिनः बिभ्यति हि अस्मात् अभये भय-दर्शिनः ॥३९॥
asparśa-yogaḥ vai nāma durdarśaḥ sarva-yogibhiḥ | yoginaḥ bibhyati hi asmāt abhaye bhaya-darśinaḥ ||39||
This yoga [non-dual reality], that is referred to as untouched by anything, is difficult to see by all yogis [spiritual aspirants]. For the yogis, entertaining fear where there is no fear, are afraid of it.
Chinmaya: This Yoga, familiarly known as “Contactless Yoga”, is difficult to be attained by all seekers. The Yogis are afraid of this path (“Asparsha Yoga”), seeing fear in the only place where there is none! Depending upon the control of their mind, all such Yogis strive for fearlessness, destruction of misery, etc.
Why non-duality is unpopular: fear of self-destruction
Gauḍapāda calls non-duality path… asparśa-yoga, the “yoga of no contact”, as you have no real connection to anything.
And this yoga is difficult because you fear losing things you’re so comfortable with, fear of letting go of your “walking stick” called [external] God, fear of letting go of your individuality (ego)… they want to continue being an individual.
They’re used to turning everything that’s not attained, into an image in the mind. That’s why need Ishvara’s grace, right mind, right teacher, right tradition.
In short, anyone who opposes non-duality, deep down fears self-destruction, believing deeply my individual self is different from this big-self. Therefore most yogis (spiritual aspirants) need support: family, relationship, emotional shoulder, moral support, or external God to fall back on. Thus advaita can’t be forced.
Compared to those living asparśa-yoga:
Whereas those who live asparśa-yoga (contactless yoga), know without doubt; a second thing doesn’t exist.
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- There’s no second entity to punish me.
- There’s no second thing called “causal body” which gives me karma.
- There’s no jury to stand before after death and listen to all the good/bad things I’ve done.
Therefore, clarity isn’t changing perception, but conclusions about perceptions.
NEXT VERSE: Role of meditation…
Gaudapada Karika – CH3, Verse 44
Role of Meditation
लये सम्बोधयेत् चित्तम् विक्षिप्तम् शमयेत् पुनः । स-काषायम् विजानीयात् सम्प्राप्तम् न च आलयेत् ॥४४॥
laye sambodhayet cittam vikṣiptam śamayet punaḥ | sa-kāṣāyam vijānīyāt samprāptam na ca ālayet ||44||
May one wake up when the mind is entering into state of sleep [lethargy / tamas]; may one bring back the distracted mind into tranquillity again; may one understand that the mind is tinged with kāṣāya [guilt / fears / past hurts / stories / etc]. When the mind is resolved, may one not make it think about something else.
The Mind's Natural Tendencies
The mind is guided by past pressures and prejudices. It takes the easy path every time. Yet that same mind is being asked to figure out reality – which is a hard path. Thus the very mind that resists inquiry needs to be helped, reminded of what it is motivated by, and fed new information that keeps it alert and contemplative.
For example, one often comes to a teacher to validate their existing ideas – rather than to be challenged. In this way, the mind sabotages the listener by holding the teaching to unrealistic, hard-to-meet standards.
The Three Purposes of Meditation
1. Learning to Stay Awake While Relaxed
Relaxation is naturally associated with sleep. The moment the body settles, the mind drifts toward laya – lethargy/drowsiness/sleep. Meditation trains one to remain awake and alert even while the body is relaxed.
This is the first discipline: breaking the automatic link between relaxation and unconsciousness.
2. Developing Concentration in the Waking State
Once one can stay awake, the next challenge is the mind's tendency toward vikṣepa – distraction.
This is addressed through japa, whose purpose is to discipline the mind's automatic associative nature, which jumps from topic to topic purposelessly.
One repeats a mantra for ten minutes — for example, oṃ īśāya namaḥ. While chanting, one also notes the silence between each repetition. That silence represents the awareness in whom the chant is coming and going. Furthermore, the concentration developed in this practice carries over throughout the day.
3. Reducing Kāṣāya (colorings)
Reduce colorings such as guilt, fears, past hurts, and stories that tinge the mind. This is done by contemplating the meaning of the mantra. For example: What is Īśa? Where is Īśvara in my life? How are its laws completely fair? Is guilt fair when I didn’t know? Did I choose this life that gave me these stories?
This also involves bringing in a teaching that touched you – from class, an audio recording, or a book – and thinking deeply about its meaning. This is closed-eyes nididhyāsana.
NEXT VERSE: Gaudapada cautions you not to get attached to the sukham that comes along the absorption that comes in meditation…
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Recorded 10 July, 2026