Meditative practice is indeed integral to Jñāna Yoga, though it assumes forms that are closely aligned with knowledge and self-inquiry rather than with posture-based or object-focused techniques. The tradition emphasizes a progressive internalization: first through hearing the teachings (śravaṇa), then through reflective reasoning upon them (manana), and finally through deep contemplative absorption (nididhyāsana). In this context, meditation is not an optional add-on but a necessary means of stabilizing insight into the nature of the Self and reality.

Within this path, meditation expresses itself as sustained contemplation on the identity of Ātman and Brahman, repeatedly turning attention away from transient objects and back toward pure awareness. Practices such as self-inquiry (ātma-vichāra), especially the probing question “Who am I?”, serve to discriminate between the true Self and the shifting identifications with body, mind, and ego. This form of meditation is less about cultivating concentration on an external support and more about a lucid, analytical inquiry into consciousness itself.

Another characteristic feature is the meditative dwelling on the great Upaniṣadic statements (mahāvākyas), such as “Tat tvam asi” and “Aham Brahmāsmi.” Through nididhyāsana, these teachings are not merely held as intellectual propositions but are repeatedly contemplated until they become a living, experiential recognition. In this way, meditation functions as the bridge by which scriptural study and reasoning are transformed into direct realization of one’s nature as pure awareness.