In the vision articulated by Swami Dayananda Saraswati, meditation occupies an important yet clearly circumscribed place within a larger Vedantic life. It is not upheld as the primary or direct means to liberation, because the Self is understood to be ever-present, already free and complete. The fundamental problem is framed as ignorance rather than the absence of a particular inner experience, so no meditative state can, by itself, produce enlightenment. Liberation, in this teaching, rests on self-knowledge (ātma-jñāna), gained through a disciplined engagement with śravaṇa (listening to the teaching), manana (systematic reflection), and nididhyāsana (assimilation of what has been understood). Meditation therefore serves this process rather than replacing it.

Within that framework, meditation is presented chiefly as a means of preparing and refining the mind so that it becomes a fit instrument for Vedantic inquiry. By quieting agitation and fostering focus, it contributes to mental clarity and emotional maturity, often spoken of as antaḥkaraṇa-śuddhi, the relative purification and steadiness of the inner instrument. A mind thus prepared is more capable of sustained attention to the subtle vision of non-duality and less prone to be overwhelmed by habitual patterns of thought and emotion. In this sense, meditation supports the cultivation of the necessary qualifications for self-inquiry, rather than serving as a shortcut to realization.

Meditation also has a significant role after the basic vision of the teaching has become intellectually clear. At that stage, contemplative practice—referred to as nididhyāsana—functions as a sustained dwelling upon and “owning up to” the fact that one is not a limited individual but the very non-dual awareness revealed by Vedānta. This is not meant to generate new knowledge, but to remove residual doubts and deeply ingrained contrary tendencies that may persist even after conceptual understanding has arisen. Through such contemplative assimilation, the vision of the Self gradually becomes the spontaneous standpoint from which life is lived.

Finally, meditation is consistently integrated with a broader life of karma-yoga and devotion, rather than being treated as an isolated technique. Practices such as upāsanā or meditation upon Īśvara are encouraged as ways of cultivating trust, emotional integration, and a devotional attitude that counteracts ego-driven striving for special experiences. In this integrated setting, meditation complements scriptural study and reflective inquiry, helping the seeker both to become ready for self-knowledge and to allow that knowledge to permeate thought, feeling, and action.