stabdhībhāvorasāsvādāt tṛtīyaḥ pūrvavanmataḥ । etaiḥ samādhibhiḥ ṣaḍbhiḥ nayet kālaṃ nirantaram II 29 II
The total stillness within due to the experience of Bliss, is the third kind as described previously. In the practice of these six meditations one should engage himself at all times.
When the mind deliberately entertains the thought of "I the existence is all pervading", this thought registered in the mind and subconsciously continuing without effort. Here the subject-object division is not felt because the I-ness is not prominent. This is external nirvikalpaḥ samādhiḥ, open eye meditation.
How about ānanda? There is a question about if ānanda is caused by nirvikalpaḥ samādhiḥ, or the absorption is caused by ānanda? Both are correct. Because by firmly know that I am limitless has not subject-object division, therefore once can be absorb in nirvikalpaḥ samādhiḥ. And after being absorbed in my limitless true nature, the experiential ānanda (experiential happiness) is manifest after one come out of the absorption of nirvikalpaḥ samādhiḥ.
One should engage oneself in these six meditations all the time until it becomes one's own nature. I am of the nature of saccidānanda is in my mind all the time, in and through all the worldly transaction. I-ness is only a role in the life according to the prarabdha-karma.
One very important point we need to clarify is that the main means for knowledge and liberation is not meditation/contemplation. It is only necessary if one cannot own up this fact through śravanam alone. Only through listening to the teaching and analysis of vedānta, knowledge can be generated. All other means are to prepare oneself having the direct knowledge through śravanam.
dehābhimāne galite vijñāte paramātmani । yatra yatra mano yāti tatra tatra samādhayaḥ II 30 II
When identification with the body disappears and the Supreme Self is known, wherever the mind goes, there one experiences Samadhi (or perfection).
By repeated practice of śravana, mañana, and nididhyāsana, one get the clear understanding of the Vedānta teaching "I am Brahman" and own up this fact. Saccidānanda-Brahman is no more another entity where I need to experience in a particular time or particular place. It is direct experienced by me all the time as "I, I, I". This I is not the I which is limited by this body. This I is pervading all the body. Whether this body is there or not, I continue to be. Just like the space is never limited by the presence or absence of the pot. Space is a only one and never be divided by any number of pot space. I understand that I am not this body with consciousness, but I am the consciousness with incidental body. While I claim ātmā more, the notion of I am the non-ātmā-body will drop more.
When one can only see consciousness internally and only existence (which is the same consciousness) externally, one experience samadhi in every activities. This samadhi become nature to him/her. There is no effort needed.
The benefits of own up one's own svarūpa (true nature) is described in next verse.
bhidyate hṛdayagranthiḥ chidyante sarvasaṃśayāḥ । kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare II 31 II
The knot of the heart is cut, all doubts are resolved, and all his Karmas get exhausted, when the vision of Him who is high and low takes place.
When one sees Brahman (me) alone appears as the creator Īśvara and the creation jīva, the knot of the ignorance is broken and the doubts as the results of ignorance are also resolved. All the result of our cumulative actions - sancitakarma since time beginning-less is destroyed. And the fresh work actions - āgāmikarma do not yield any result due to the non identification with I-ness. Only the prarabdhakarma which present in the body continue. Even the continuity of the prarabdhakarma is through the on-looker standpoint. The jñāni doesn't see the karma is belonging to him/her, even the karma-phala (result of action) is not there at all. For jñāni, there is only the non-dual Brahman.