When the mind is fully engaged in worldly matters it is not possible for it to merge itself into to the state of ‘Atman’ in one stroke. The practice of I ‘Brahman’ involving tri-puti is necessary to overcome this difficulty.
The practice without tri-puti will not be useful here. To give up impure thoughts the Sadhaka is required to look upon the world as illusion, leading to detachment or vairagya and be with pure thought that I ‘Brahman’.
When the I and mine have been st ped out, there is free flow of Ananda on its own. No more will there be a need to say I ‘Brahman’. However in the initial stage there is a need to be with the thought of ‘Brahman’ all the time.
Carry on Nididhyasa all the time: It is possible for ‘Sadhaka’ to carry on nidhi-dhyasa when he is engaged in carrying out his worldly tasks. e.g. village woman bring water from a distant source by stacking two or three pots filled with water on their heads one above the others when they go in groups and chit-chatting merrily all the way. But though they appear to have not a care in the world, they have their attention concentrated on the pots on their heads to keep them well balanced all the time.
To give another ex ple, a person who is learning to ride a bicycle initially he has to be very careful to keep the balance if someone talks or even a slight diversion of his attention, he will lose his balance and falls from the bicycle. But when he masters the riding skill, he will not be disturbed, Similarly a Sadhaka can keep his main attention on his ‘Sadhana’ of maintaining inner awareness while performing his daily tasks.
Pind (The body) and Brahmanada (Universe): Let us take Universally known space in a pot and space in a building.
If the pot is broken or the building falls down, the space in the pot and the house is not destroyed.
Similarly though pind or the individual”Jiva” and Brahmand or the whole creation are destroyed the “Brahman” in both remains eternal. If the identification with the upadhi is abandoned “Jiva” is ‘Shiva’ and ‘Shiva’ is ‘Jiva’.
Shivoh and Ah Brahmasmi are based on this Principle. Jiva though basically the s e as ‘Shiva’ is caught up in bondage and sufferings because of his ignorance and assumes himself to be upadhi close to him. When Guru makes him realise his own real nature the bondage and sufferings vanish.