Meditation in Advaita Vedānta functions as a disciplined means for assimilating the non-dual insight that Atman and Brahman are one. Scriptural listening and reflection may yield a conceptual understanding of “I am Brahman,” but meditation (dhyāna, nididhyāsana) is what allows that understanding to become steady, doubt-free knowledge. It serves as a form of deep contemplative inquiry, where the seeker turns attention away from the changing body–mind complex and toward the changeless awareness that is ever-present. In this way, meditation is less about producing a new experience and more about recognizing what has always been the case.

A central role of meditation is the removal of mental obstacles that obscure this recognition. The mind, long habituated to identifying with thoughts, emotions, and bodily states, is gradually quieted so that its restlessness and dullness are reduced and clarity can prevail. In such a refined and steady mind, self-knowledge can be reflected without distortion. Practices such as self-inquiry (ātma-vichāra), the contemplative stance of the witness (sākṣī-bhāva), and the sustained contemplation of mahāvākyas like “Aham Brahmāsmi” work together to dismantle false identifications with the body, mind, and ego.

Within the traditional pedagogy, meditation is closely linked to the sequence of śravaṇa (hearing), manana (reflecting), and nididhyāsana (deep contemplation). After the teachings have been heard and reasoned through, meditation becomes the means of internalizing them so thoroughly that they inform every perception and response. Through this sustained contemplative assimilation, knowledge matures into jñāna-niṣṭhā, a stable abidance in the recognition that one is not the limited body–mind but pure consciousness itself. The apparent duality between seeker, seeking, and sought is gradually seen as a play within one non-dual awareness.

Advaita Vedānta is clear that meditation does not create Brahman or manufacture liberation; Brahman is ever-present and already the true nature of the seeker. Meditation is therefore an auxiliary means, a sādhana, whose function is to remove ignorance (avidyā) and habitual misidentification, not to bring about a new reality. As the contemplative attitude matures, the insight cultivated in formal practice extends into all activities, so that the sense of separation between meditator, act of meditation, and object of meditation naturally falls away. What remains is a quiet, unforced recognition of non-dual consciousness as the ground of all experience.