Verse 125

Thus, the purpose of prescribing nididhyāsana with all its auxiliary disciplines is explained:

It is for the manifestation of the innate, uncontrived bliss (akṛtrima-ānanda), which is none other than the very essence of the Self. Nididhyāsana does not produce bliss, but reveals the bliss that is already one’s own true nature.

Moreover, by the particle ca (“and”), the text indicates that one should also engage, according to one’s capacity, in Vedāntic inquiry (vicāra). Both—steady contemplation and reflective inquiry—work together in revealing the Self.

• Nididhyāsana is not a practice to “create” bliss; it is a means of removing the obstacles to the recognition of the Self’s ever-present blissful nature.
• The bliss realized here is akṛtrima (uncontrived, natural), unlike pleasures derived from external objects which are transient and dependent.
• Nididhyāsana serves as the experiential counterpart to śravaṇa (listening) and manana (reflection), grounding knowledge in direct assimilation.
• The inclusion of Vedānta-vicāra by “ca” shows that reasoned reflection and deep absorption are inseparable in Advaita’s methodology.

Verse No 126

Thus, the fruit of such constant practice is declared:

For the yogin who has engaged in this discipline, there comes a stage where he is freed from all practice and means—he no longer needs sādhana. He abides effortlessly in his true nature.

That true nature, as revealed and affirmed by Vedānta, is none other than Brahman itself.

• The culmination of nididhyāsana and allied practices is effortlessness—abidance in one’s nature without reliance on any external or internal discipline.
• At this point, sādhana (practice) drops away, since it had meaning only as long as ignorance persisted. Once ignorance is dispelled, practice has no role—just as one stops using a thorn once the embedded thorn is removed.
• The yogin realizes that he never was other than Brahman. This is the “Vedāntically established” (vedānta-prasiddha) truth.
• Thus, the fruit is not attainment of something new, but the recognition of what is already and always the case: Brahma-svarūpa.