Advaita Vedanta

=====Samadhi=====
The Advaita tradition emphasizes that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action', that is, striving and effort, as articulated by Shankara;{{sfn|Dubois|2013|p=xvii}} yet, it also prescribes elaborate preparatory practice, including yogic samadhi, posing a paradox which is also recognized in other spiritual disciplines and traditions.{{sfn|Barua|2015}}{{sfn|Fiordalis|2021}}{{refn|group=note|name=subitism}}

Shankara regarded the ''srutis'' as the means of knowledge of Brahman, and he was ambivalent about yogic practices and meditation, which at best may prepare one for ''Brahma-jnana''.<ref group=web name=Stanford_Dalal2021/> According to Rambachan, criticising Vivekananda, Shankara states that the knowledge of Brahman can only be obtained from inquiry of the [[Shruti]], and not by Yoga or samadhi, which at best can only silence the mind.{{sfn|Rambachan|1994|pp=124–125}} The Bhamati school and the Vivarana school differed on the role of contemplation, but they both "deny the possibility of perceiving supersensuous knowledge through popular yoga techniques."{{sfn|Cenkner|1995|p=96}} Later Advaita texts like the ''[[Dṛg-Dṛśya-Viveka]]'' (14th century) and ''[[Vedantasara (of Sadananda)|Vedāntasara (of Sadananda)]]'' (15th century) added [[samādhi]] as a means to liberation, a theme that was also emphasized by Swami Vivekananda.{{sfn|Madaio|2017|pp=4–5}} The [[Vivekachudamani]], traditionally attributed to Shankara but post-dating him,{{sfn|Grimes|2004|p=23}} "conceives of ''[[nirvikalpa samadhi]]'' as the premier method of Self-realization over and above the well-known vedantic discipline of listening, reflection and deep contemplation."{{sfn|Madaio|2017|p=5}} Koller states that yogic concentration is an aid to gaining knowledge in Advaita.{{sfn|Koller|2013|p=101}}