Manana in Vedanta: Meaning and Significance

Short Answer

Manana in Vedanta means “reflection” – the second stage of the threefold path (Shravana, Manana, Nididhyasana) leading to Self-realization. It is the sustained, logical, and intellectual contemplation of the Upanishadic teachings that have been heard during Shravana. The purpose of Manana is to remove all doubts (samsaya) and to arrive at intellectual conviction (nishchaya) regarding the truth of the mahavakyas such as “Tat Tvam Asi” (You are That). While Shravana plants the seed of knowledge, Manana waters it with reasoning. The mind has a natural tendency to doubt. It raises objections: “How can I, this limited individual, be Brahman?” “If I am already Brahman, why do I suffer?” “Are the Upanishads authoritative?” Manana is the process of answering these doubts through logical reasoning (yukti), scriptural cross-referencing, and discussion with the teacher. It does not accept the teaching on blind faith. It examines it, tests it, and finds it to be sound. The Brihadaranyaka Upanishad (2.4.5) states: “The Self is to be heard (shrotavya), to be reflected upon (mantavya), and to be meditated upon (nididhyasitavya).” Shankara, in his commentary, emphasizes the importance of Manana for removing the three types of doubt – doubt about the Self (atma samsaya), doubt about the scripture (shastra samsaya), and doubt about the teacher (guru samsaya). Without Manana, the teaching remains at the level of belief, not conviction. With Manana, the seeker arrives at an unshakable intellectual understanding that serves as the foundation for Nididhyasana (deep meditation).

In one line: Manana is sustained reflection on the Upanishadic teachings – the second stage that removes doubts and establishes intellectual conviction.

Key points:

• Manana means “reflection” – the second stage after Shravana (hearing) and before Nididhyasana (deep meditation)
• Its purpose is to remove all intellectual doubts (samsaya) about the nature of the Self and the mahavakyas
• Manana uses logical reasoning (yukti), scriptural cross-referencing, and discussion with the teacher
• It converts belief into conviction (nishchaya) – the teaching is no longer accepted on authority but is seen as logically sound
• Shankara identifies three types of doubt: doubt about the Self, doubt about the scripture, and doubt about the teacher
• Manana is not mere intellectual study – it is a sustained, personal wrestling with the teaching until it becomes clear
• The Brihadaranyaka Upanishad (2.4.5) is the source: “Shrotavyo mantavyo nididhyasitavyah” – to be heard, reflected upon, and meditated upon
• Without Manana, Shravana is like reading a map without believing it; Nididhyasana is like walking without knowing the destination

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Part 1: The Literal Meaning and Etymology of Manana

The word “Manana” comes from the Sanskrit root “man” – to think, to reflect, to consider, to ponder, to understand. It is the act of sustained, logical contemplation. It is related to “manas” (mind) and “manisha” (intellect, wisdom).

Sanskrit Term	Root	Literal Meaning	Philosophical Meaning	Significance
Man	man	To think, to reflect, to consider, to ponder, to understand, to deem	Verbal root indicating mental activity – the operation of the intellect (buddhi) on ideas	The mind is the instrument of Manana. The intellect does the reflecting.
Manana	man	Reflection, pondering, consideration, sustained thinking	The second stage of Vedantic practice – the logical and intellectual contemplation of the Upanishadic teachings to remove doubts	Manana is the bridge between hearing (Shravana) and meditation (Nididhyasana). It transforms belief into conviction.
Mantavya	man	To be reflected upon	The Upanishad declares: “The Self is to be reflected upon (mantavya).”	Reflection is not optional. It is a requirement for Self-realization.
Manisha	man	Wisdom, intelligence, insight, reasoned understanding	The fruit of Manana – the deep, reasoned understanding that is not shaken by objections	Manana leads to manisha – the steady, clear, unshakable understanding of the Self.

“The word ‘Manana’ comes from the root ‘man’ – to think. But it is not casual thinking. It is not daydreaming. It is not worrying. It is sustained, focused, logical reflection on the Upanishadic teaching. The teaching has been heard (Shravana). Now it must be chewed. It must be digested. The mind must wrestle with it. Doubts must arise. Doubts must be answered. Objections must be raised. Objections must be resolved. The intellect must work. This is Manana. It is not blind faith. It is reasoned faith. It is not passive acceptance. It is active inquiry. The Upanishad says: ‘The Self is to be reflected upon.’ Not ‘believe’ without thinking. Not ‘accept’ without questioning. Reflect. Think. Consider. Wrestle. Until the truth becomes clear. Until doubt is gone. Until conviction is born. That is Manana. That is the second step. Take it. Be free.”

Manana is often compared to the process of churning butter. The teaching is the milk. The mind is the churn. Doubts are the agitation. The butter of conviction emerges. Without churning, the milk remains milk. Without Manana, the heard teaching remains mere information.

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Part 2: Manana as the Second Stage of the Threefold Path

Manana is the second of three stages (Shravana, Manana, Nididhyasana) that constitute the direct path to Self-realization. Each stage has a distinct purpose and method. They are not strictly sequential but build upon each other.

Stage	Sanskrit	Method	Purpose	Obstacle Removed	Outcome
1	Shravana	Hearing (listening to the teacher or reading scriptures)	To receive the teaching; to learn the mahavakyas	Ignorance of the words and meaning of the scripture	Knowledge of the teaching: “The Upanishads say I am Brahman”
2	Manana	Reflection (logical reasoning, discussion, questioning)	To remove intellectual doubts; to arrive at conviction	Doubt (samsaya) about the truth of the teaching	Intellectual conviction (nishchaya): “I am Brahman – this must be true. The logic is sound. The objections are answered.”
3	Nididhyasana	Deep meditation (sustained, one-pointed contemplation)	To assimilate the teaching into direct experience; to remove habitual identification	Deep-seated misidentification (viparyaya) and ego	Direct realization (aparoksha anubhuti): “I am Brahman” is no longer a thought. It is direct experience.

“The three stages are like preparing a field. Shravana is the plowing. The soil is turned. The seeds of the mahavakyas are planted. Manana is the watering and weeding. Doubts are the weeds. They must be pulled out. Reasoning is the water. It nourishes the seed. Nididhyasana is the sunlight. It makes the plant grow. The plant is realization. The fruit is liberation. Do not skip Manana. If you skip the weeding, the weeds of doubt will choke the plant. If you skip the watering, the seed will not sprout. Shravana alone is not enough. You must reflect. You must reason. You must remove doubts. Then meditate. Then be free.”

Many seekers jump from Shravana to Nididhyasana, skipping Manana. They hear the teaching, then try to meditate. But doubts remain. The doubts surface during meditation, disturbing the mind. The seeker becomes frustrated. The solution is not to suppress doubts. It is to answer them through Manana before meditation. A mind free from doubt is a mind ready for deep meditation.

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Part 3: The Three Types of Doubt Removed by Manana

Shankara, in his commentaries, identifies three types of doubt (samsaya) that must be removed through Manana. Each type requires a different method of reasoning.

Type of Doubt	Sanskrit	Question	Source	Method of Removal
Doubt about the Self	Atma-samsaya	“Is there really a Self distinct from the body, mind, and ego? Am I something more than this bundle of experiences?”	Mistaking the non-Self for the Self; the influence of materialist philosophies (Charvaka)	Logic: The witness cannot be the witnessed. The body changes; the experiencer of change does not change. In deep sleep, the ego is absent, yet the witness remains (proved by memory “I slept well”). The Self must exist.
Doubt about the Scripture	Shastra-samsaya	“Are the Upanishads authoritative? Are they reliable? Do they really teach non-duality, or do they also teach rituals and duality?”	Exposure to other philosophies (Buddhism, Nyaya, Mimamsa); apparent contradictions within the Vedas	Scriptural reasoning: The Upanishads are the end (anta) of the Vedas. The earlier parts (karma kanda) are for those seeking worldly results. The later parts (jnana kanda) are for those seeking liberation. There is no contradiction – different teachings for different levels. The Upanishads are self-consistent on non-duality.
Doubt about the Teacher	Guru-samsaya	“Is my teacher qualified? Has he truly realized the Self? Can I trust him?”	Past experiences with unqualified teachers; the ego’s resistance to accepting authority	Observation and reasoning: The teacher’s life, character, and teachings must be examined. A teacher who is both learned (shrotriya) and established in the Self (brahma-nishtha) is qualified. Do not follow blindly. But do not reject prematurely. Test the teacher. See if his teaching matches the Upanishads. See if his life reflects peace and compassion.

“Shankara, in his commentary on the Brahma Sutra (1.1.1), discusses the three types of doubt. The first is about the Self. ‘Is there really a Self?’ The materialist says no. The answer: The witness cannot be denied. Even the one who denies the Self is the Self denying itself. The second is about the scripture. ‘Are the Upanishads reliable?’ The Purva Mimamsa says the Veda is only about rituals. The answer: The Veda has two parts – karma kanda and jnana kanda. The Upanishads are the jnana kanda. They are authoritative for Self-knowledge. The third is about the teacher. ‘Is my teacher qualified?’ The seeker must examine. But do not use this doubt as an excuse to avoid practice. Find a teacher. Trust, but verify. These three doubts are the three knots that bind the seeker. Manana is the knife that cuts them. Cut the knots of doubt. Be free.”

Manana is not a single act. It is an ongoing process. Each doubt, once resolved, may give rise to another. The seeker continues to reflect until no doubt remains. The test of successful Manana is intellectual satisfaction: the mind rests in the conviction that the teaching is true.

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Part 4: The Methods of Manana – How to Reflect

Manana is not aimless thinking. It has specific methods derived from the Vedantic tradition. These methods can be practiced individually or in dialogue with a teacher and fellow seekers.

Method	Description	Example	How It Removes Doubt
Logical Reasoning (Yukti)	Using logic to test the consistency and coherence of the teaching. Applying the laws of logic (identity, non-contradiction, excluded middle) to the mahavakyas.	“If I am the body, then when the body changes (from baby to adult, from healthy to sick), I would change. But I am the same ‘I’ throughout. Therefore, I am not the body. The witness cannot be the witnessed.”	Logical reasoning shows that the alternative (materialism, dualism) leads to contradictions. Vedanta is logically consistent.
Scriptural Cross-Referencing (Shastra Yukti)	Comparing different Upanishadic passages to resolve apparent contradictions. Seeing that all Upanishads teach the same non-dual truth.	The Chandogya says “You are That.” The Brihadaranyaka says “I am Brahman.” The Mandukya says “This Self is Brahman.” The Aitareya says “Consciousness is Brahman.” All teach identity, not difference.	Cross-referencing shows that the Upanishads are consistent. Apparent contradictions are due to different contexts or teaching levels.
Discussion (Sambhasha)	Discussing the teaching with the teacher and with fellow students. Asking questions. Hearing objections. Answering them.	Student: “If I am already Brahman, why do I suffer?” Teacher: “You suffer because you identify with the body-mind. The sufferer is the ego, not the Self. When you know you are the Self, suffering ends.”	Discussion surfaces doubts that might otherwise remain hidden. Others may raise objections you have not considered. Answering them strengthens conviction.
Self-Questioning	Sitting alone and asking oneself questions about the teaching. Writing down doubts. Attempting to answer them through reason.	“What is the evidence that I am not the body? The body changes. I remain. What is the evidence that I am not the mind? Thoughts come and go. I remain. What is the evidence that I am the witness? In deep sleep, there is no mind, yet I know ‘I slept well.'”	Self-questioning forces the mind to engage with the teaching actively. Passive acceptance is not enough.
Analogical Reasoning (Drishtanta)	Using analogies to illustrate the teaching and resolve doubts. Comparing the teaching to familiar experiences.	“I am like the space in the pot. The pot is like the body. When the pot breaks, the pot space merges into universal space. I am not the pot. I am the space.”	Analogies make the abstract teaching concrete. They help the mind grasp what cannot be directly seen.
Refutation of Opposing Views (Purva-paksha)	Studying opposing philosophies (Charvaka, Buddhism, Nyaya, Mimamsa) and understanding why Vedanta is superior.	Materialist: “There is no Self. Consciousness is a product of the brain.” Vedanta: “The brain is seen. The seer of the brain cannot be the brain. Consciousness is not a product. It is the witness of all products.”	Refuting opposing views removes the doubt that the other philosophies might be correct. The seeker sees why Vedanta is the highest teaching.

“Manana is not passive. It is active. It is not just reading. It is wrestling. The seeker must wrestle with the teaching like a wrestler wrestles with an opponent. Doubts are the opponent. Reason is your strength. Scripture is your coach. The teacher is your trainer. Ask questions. Raise objections. Do not accept anything blindly. The Upanishads do not demand blind faith. They demand intelligent inquiry. ‘Come, let us reason together.’ Reason. Reflect. Question. Answer. Wrestle. Until the doubts are pinned to the mat. Until the teaching stands victorious. That is Manana. That is the path of the intelligent seeker. Not the path of the lazy. Not the path of the blind. The path of wisdom.”

The methods of Manana are not one-time. They are repeated. As you meditate (Nididhyasana), new doubts may arise. You return to Manana. You return to the teacher. You return to the scriptures. The cycle continues until conviction is unshakable.

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Part 5: Manana and the Removal of the Three Types of Samsaya

The three types of samsaya (doubt) – about the Self, about the scripture, and about the teacher – are removed through specific lines of reasoning. These are summarized below.

Doubt	Question	Reasoning (Yukti)	Resolution
Atma-samsaya (Doubt about the Self)	“Is there really a Self separate from the body-mind?”	1. The body changes; the witness of change does not change. 2. In deep sleep, the mind is absent, but the witness remains (memory “I slept well”). 3. The ego is seen; the seer of the ego cannot be the ego. 4. If there were no Self, there would be no one to doubt. The doubter is the Self.	The Self exists. It is not the body, not the mind, not the ego. It is the witness.
Shastra-samsaya (Doubt about the Scripture)	“Are the Upanishads authoritative? Do they really teach non-duality?”	1. The Upanishads are the end (anta) of the Vedas, the highest authority. 2. The earlier parts (karma kanda) are for different seekers (those desiring worldly results). 3. The Upanishads are self-consistent across multiple texts (Chandogya, Brihadaranyaka, Mandukya, etc.). 4. The mahavakyas all declare non-duality. 5. The tradition of teachers (guru-shishya parampara) has preserved the teaching.	The Upanishads are authoritative for Self-knowledge. They teach non-duality consistently.
Guru-samsaya (Doubt about the Teacher)	“Is my teacher qualified? Can I trust him?”	1. Examine the teacher’s life: Does he live the teaching? Is he free from greed, anger, attachment? 2. Examine the teacher’s knowledge: Has he studied the Upanishads? Can he answer doubts? 3. Examine the teacher’s lineage: Is he part of a recognized tradition? 4. Test the teacher’s teaching: Does it match the Upanishads? Does it lead to peace?	A qualified teacher (shrotriya, brahma-nishtha) is trustworthy. If the teacher is not qualified, seek another. Do not follow blindly. But do not reject without examination.

“The Vivekachudamani (verse 17) says that the seeker should approach a teacher who is both learned in the scriptures (shrotriya) and established in Brahman (brahma-nishtha). The seeker must examine the teacher. But do not use examination as an excuse for procrastination. Do not say ‘I have not found the perfect teacher, so I will not practice.’ That is another form of doubt. The perfect teacher is not a fantasy. It is a real possibility. Seek. Find. Then trust. But trust with open eyes. Manana removes the doubt about the teacher. It does not remove the need for the teacher. The teacher is essential. But the teacher is not a God to be worshipped blindly. The teacher is a guide. The guide shows the way. You must walk. Manana is the process of learning to trust the guide while still walking on your own feet.”

The removal of these three doubts is not a one-time event. As the seeker progresses, deeper doubts may surface. The seeker returns to Manana. The process continues until the mind is completely free from intellectual hesitation.

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Part 6: The Difference Between Manana and Mere Intellectual Study

Manana is often confused with intellectual study. Both involve thinking. But there is a crucial difference. Intellectual study is objective, detached, and often driven by curiosity or academic interest. Manana is personal, engaged, and driven by the burning desire for liberation.

Aspect	Intellectual Study	Manana (Vedantic Reflection)
Motivation	Curiosity, academic interest, career, prestige	Burning desire for liberation (mumukshutva) – the need to be free from suffering
Attitude	Detached observer. “This is an interesting philosophy.”	Personal involvement. “I must know the truth. My freedom depends on it.”
Goal	To understand the text, to pass an exam, to write a paper	To remove ignorance about the Self, to attain conviction, to prepare for meditation
Engagement	Passive (reading, listening) but may be active (writing, analysis)	Active (questioning, wrestling, applying to oneself)
Application to Self	“The text says Tat Tvam Asi.”	“The text says Tat Tvam Asi – YOU are That. Not someone else. Me. I am That.”
Outcome	Knowledge about Vedanta	Conviction (nishchaya) – the teaching is accepted as true for oneself
Completion	When the text is understood intellectually	When all doubts are removed and the mind rests in the conviction “I am Brahman”

“A professor of philosophy can teach Vedanta. He can recite the mahavakyas. He can explain the commentaries. He may have no conviction. He may not believe a word of it. That is intellectual study. A seeker on the path is different. The seeker hears ‘Tat Tvam Asi’ and asks: ‘Do I believe this? Is this true for me? What if it is true? My life depends on this.’ The seeker wrestles with the teaching. The seeker applies it to himself. ‘I am not the body. I am not the mind. I am not the ego. Am I? Let me examine.’ That is Manana. Not the study of philosophy. The transformation of oneself through philosophy. The professor knows the map. The seeker walks the road. The professor can describe the destination. The seeker is going there. Be the seeker. Not the professor. Do Manana. Not mere study. Be free.”

The modern seeker must be especially careful. There is a wealth of information available. It is easy to read many books without ever doing Manana. The test is whether the reading leads to conviction, or merely to more information.

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Part 7: The Fruit of Manana – Nishchaya (Intellectual Conviction)

The fruit of successful Manana is nishchaya – intellectual conviction. The mind is no longer in doubt. It accepts the teaching as true. It may not yet have direct experience (that comes from Nididhyasana), but it has no intellectual hesitation.

State of Mind	Description	Example	Next Step
Ignorance (Avidya)	The seeker does not know the teaching. Has not heard the mahavakyas.	“What is the Self? I have no idea.”	Shravana
Doubt (Samsaya)	The seeker has heard the teaching but is not sure it is true.	“The Upanishads say I am Brahman. But is that really true? Maybe I am just the body.”	Manana
Conviction (Nishchaya)	The seeker has reflected and resolved doubts. The intellect accepts the teaching as true.	“I have examined the arguments. The objections are answered. I see that Vedanta is correct. I am not the body. I am not the mind. I am the Self. I am Brahman.”	Nididhyasana
Direct Realization (Aparoksha Anubhuti)	The seeker directly experiences the truth. It is no longer a concept. It is living reality.	“I am Brahman” is not a thought. It is the very fabric of being.	Liberation (moksha)

“Nishchaya is the third floor. The ground floor is ignorance. The first floor is hearing. The second floor is reflecting. The third floor is conviction. From the third floor, you can climb to the roof – realization. Without conviction, you cannot climb. You will be afraid. You will hesitate. You will look down. You will fall. With conviction, you climb steadily. You know the roof is there. You know the roof is real. You may not have reached it yet. But you are certain it exists. That is nishchaya. The intellect is steady. The doubts are gone. The mind is ready for meditation. Shankara says: ‘The firm conviction that the teaching is true, after removing all doubts, is called nishchaya. Without nishchaya, meditation is like shooting an arrow in the dark.’ Develop nishchaya. Be certain. Then meditate. Then be free.”

Nishchaya is not the goal. It is the platform. From the platform of intellectual conviction, the seeker launches into Nididhyasana. Without the platform, the launch fails. With the platform, the seeker can soar.

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Part 8: Common Questions

1. Can Manana be done alone, or does it require a teacher?

Manana is more effective with a teacher, but it can be done alone. A teacher can raise objections you have not considered and answer doubts more quickly. However, in the absence of a teacher, you can practice Manana by reading commentaries, studying opposing philosophies, and questioning yourself. Dr. Surabhi Solanki’s books, especially Awakening Through Vedanta, anticipate common doubts and address them. The key is to actively engage, not passively read.

2. How long does Manana take?

There is no fixed duration. For some, a few months of intense reflection suffice. For others, it takes years. The traditional period of study with a guru is twelve years or more – which includes Shravana, Manana, and Nididhyasana. The modern seeker may accelerate the process through focused effort, but there are no shortcuts. The test is not time. The test is the removal of doubts. When no intellectual doubts remain, Manana is complete.

3. Is Manana necessary for everyone? Can’t I just meditate?

Manana is necessary. Without Manana, your meditation will be based on a shaky foundation. Doubts will surface during meditation and disturb you. You will not know whether the peace you experience is the Self or just a calm mind. You will mistake deep sleep for liberation. Manana is not an optional extra. It is essential. The Upanishad says “The Self is to be reflected upon” (mantavya). Not “optional.” Necessary.

4. What is the difference between Manana and meditation (Dhyana)?

Manana is intellectual reflection using logic and reasoning. It is discursive. It involves thinking. Nididhyasana (deep meditation) is non-discursive. It is sustained, one-pointed abiding in the Self without thought. Manana is the fire that burns the fuel of doubt. Nididhyasana is the fire that burns the fuel of habitual identification. Both are necessary.

5. Can Manana be practiced while reading books?

Yes. Reading authentic scriptures and commentaries (such as Dr. Surabhi Solanki’s books) is a form of Shravana. But Manana goes beyond reading. It is questioning, wrestling, applying to yourself. Do not read passively. As you read, stop. Ask: “Do I believe this? Why not? What is the objection? Can I answer it?” Write down your doubts. Attempt to resolve them. Discuss with others. That is Manana.

6. What is the relationship between Manana and faith (shraddha)?

Faith is the trust that the teaching is true. Manana tests the teaching with reason. It does not destroy faith. It deepens it. Blind faith is easily shaken. Reasoned faith is unshakable. Manana transforms blind faith (based on authority) into mature faith (based on understanding). As Shankara says: “Faith (shraddha) is the conviction that the scriptures and the teacher are true. Manana is the process of removing doubts that may arise.” Faith is the starting point. Manana is the process. Nishchaya is the mature faith that results.

7. What is the difference between Manana and overthinking?

Overthinking is repetitive, circular, unproductive. It goes nowhere. It creates anxiety. It does not resolve doubts. Manana is directed, purposeful, structured. It follows logical methods. It moves toward resolution. If you find yourself stuck in the same doubts for months without progress, you may be overthinking, not doing Manana. Seek help from a teacher or from structured texts.

8. Which of Dr. Surabhi Solanki’s books should I read for Manana?

All of Dr. Solanki’s books can support Manana, but some are particularly suited. Awakening Through Vedanta is ideal because it systematically presents the philosophy of Advaita, anticipates doubts, and addresses them. The Hidden Secrets of Immortality (Katha Upanishad) includes reflection questions at the end of each chapter – perfect for Manana. Bhagavad Gita: Insights from Adi Shankaracharya presents the Gita’s teaching with Shankara’s commentary, which includes logical arguments. Divine Truth Unveiled (Mandukya Upanishad with Gaudapada’s Karika) is for advanced Manana – it delves into the deepest philosophical issues. Read these books actively. Stop after each section. Ask questions. Write down your doubts. Attempt to answer them. That is Manana.

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Summary

Manana in Vedanta means “reflection” – the second stage of the threefold path (Shravana, Manana, Nididhyasana) leading to Self-realization. Derived from the root “man” (to think, to reflect), Manana is the sustained, logical, and intellectual contemplation of the Upanishadic teachings that have been heard during Shravana. The Brihadaranyaka Upanishad (2.4.5) states: “The Self is to be heard (shrotavya), to be reflected upon (mantavya), and to be meditated upon (nididhyasitavya).” The purpose of Manana is to remove all intellectual doubts (samsaya) and to arrive at intellectual conviction (nishchaya) regarding the truth of the mahavakyas such as “Tat Tvam Asi” (You are That). Shankara identifies three types of doubt: doubt about the Self (atma-samsaya), doubt about the scripture (shastra-samsaya), and doubt about the teacher (guru-samsaya). Each is removed through specific methods: logical reasoning (yukti), scriptural cross-referencing (shastra yukti), discussion (sambhasha), self-questioning, analogical reasoning (drishtanta), and refutation of opposing views (purva-paksha). Manana is often confused with mere intellectual study, but the difference is crucial: intellectual study is detached and objective; Manana is personal, engaged, and driven by the burning desire for liberation (mumukshutva). The fruit of Manana is nishchaya – unshakable intellectual conviction that the teaching is true. This conviction serves as the foundation for Nididhyasana (deep meditation). Without Manana, Shravana remains mere information, and Nididhyasana is like shooting an arrow in the dark. With Manana, the seeker knows the target, has removed the obstacles of doubt, and is ready to abide in the Self. Reflect. Wrestle. Question. Answer. Doubt. Resolve. Become convinced. Then meditate. Then see. Then be free.

Om Shanti Shanti Shanti.