Within this Shakta Advaita scripture, the heart of practice is a knowledge-centered sadhana that turns attention back to consciousness itself. Foremost is self-inquiry (ātma‑vicāra): a sustained examination of “Who am I?” and of the witnessing awareness behind all thoughts, perceptions, and states such as waking, dream, and deep sleep. This inquiry is supported by discrimination between the real and the unreal—recognizing Tripurā, or pure awareness, as the abiding reality, and body, mind, and world as transient appearances. Such discernment is not merely intellectual; it is meant to culminate in abiding as that witnessing consciousness rather than as the shifting play of mental phenomena.

Alongside this inquiry, the text emphasizes deep contemplation and meditation on consciousness as Tripurā Devī. Meditation is directed not only to a form of the Goddess but to Her nature as cit‑śakti, the power of awareness that appears as subject, object, and their relation. Through repeated reflection (manana) and deep meditation (nididhyāsana), the mind is gradually stilled, and the sense of separation between individual and Goddess is dissolved. This contemplative process is reinforced by the study and reflection on Advaitic and Upanishadic teachings, which serve as a scriptural mirror for the non‑dual insight being cultivated.

Devotion and surrender form a complementary strand of sadhana. The text presents surrender to Tripurā Devī and devotion to the guru as crucial supports: the guru is honored as the living embodiment of this wisdom, and faithful adherence to the teacher’s guidance is treated as a powerful means of transformation. Bhakti toward the Goddess—as Mother, inner Self, and supreme reality—ripens into self-surrender, where the ego’s claims of “I” and “mine” are relinquished and all doership is quietly laid at Her feet. In this way, knowledge and devotion are not opposed, but integrated as two facets of the same movement toward non‑dual realization.

Supporting all of this is a disciplined inner life marked by dispassion and mental quietude. The text repeatedly points to the recognition of the impermanence and insufficiency of worldly and even heavenly enjoyments, encouraging a renunciation that is primarily inward rather than merely external. Ethical, dharmic living and the cultivation of equanimity help restrain the mind’s outward tendencies, allowing thoughts to subside into their source in consciousness. As attachment to ego-identity loosens and the witness-attitude becomes natural, the practitioner comes to live as a jīvanmukta—engaged in action yet free of bondage, seeing all experiences as expressions of the one, non‑dual awareness that the scripture names as Tripurā.