Nididhyāsana
In Advaita Vedanta and Jnana Yoga Nididhyasana (Sanskrit: निदिध्यासन) is profound and repeated meditation on the mahavakyas, great Upanishadic statements such as "That art Thou", to realize the identity of Atman and Brahman. It is the fourth step in the training of a sisya (disciple), consisting of preparatory practices, listening to the teachings as contained in the sruti, reflection on the teachings, and nididhyasana. Four stages of practice. Nididhyasana is the final step in the correct understanding of the meaning of the Mahavakyas. Classical Advaita Vedanta emphasises the path of Jnana Yoga, a progression of study and training to  attain moksha. It consists of four stages: Nididhyasana is a rational and cognitive process, which differs from dhyana (meditation). It is necessary for gaining "Brahmajnana": Nididhyasana done independently of "sravana" does not lead to the realization of the Atman. Explanation. Advaita Vedanta. Brihadaranyaka Upanishad (II.iv.5) defines Nididhyasana as the meditation for the sake of direct vision. Yajnavalkya tells his wife – Sankara explains Nididhyasana as meditation with determination. Sankara states:- According to Suresvara, Nididhyasana is the culmination of the practice of "sravana" and "manana", which is an indirect intuition of Brahman and does not mean meditation but knowledge (vijnana) i.e. understanding  the meaning of the Sruti on the basis of "vacya-vacaka" relation underlying the mahavakya. Suresvara states:- Nididhyasana consists in acquisition of "vakyarthajnana" and this verse explains the purport of "sunisnata". According to Vacaspati, "sravana", "manana" and "nidihyasana" are a chain of causes contributory to the knowledge of the oneness of Brahman. The Vivarna school considers "sravana" as the principal cause but Suresvara treats "sravana" and "manana" to be co-existent, these two culminate into "nididhyasana". Dvaita Vedanta. According to Madhva the knowledge acquired by study ('sravana') and stabilized by reflection ('manana') is made the basis of steady contemplation ('nididhyasana '); these are the three stages of inquiry that take the form of "Dhyana". Radhakrishnan has defined Nididhyasana as "the process by which intellectual conscience is transformed into a vital one there is stillness, a calm in which the soul lays itself open to the Divine". Neo-Vedanta. According to Michael James, who gives an Advaita Vedanta interpretation of Ramana Maharshi, Ramana's self-enquiry is the same as Nididhyasana and "atma-vichara".