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I am the Soul That which is impermanent by itself, can never offer permanent happiness. Thus, the illusion that there is happiness in pudgal gets dispelled. And thereafter, as it contemplates over the impermanence, one by one it begins to realise that the feelings of attachment etc. that occur in a jiva are impermanent, the relation that a jiva builds with the micro - sukshma and macro - sthula body is impermanent and ultimately the jiva stumbles upon the permanent chidrupa atma, stabilises in it and then all impermanent thoughts disappear. Thus, the contemplation over feelings of impermanence etc., ultimately leads the jiva up to its own pure true form. And then the jiva stabilises in its dispassionate supremely pure true form. That is dhyana - meditation.
Thus first there is the state of vichara - thinking and then there is the state of dhyana. The state of thinking is so potent that it can prove the atma to be different from everything and make it realise its state of detachment. This realisation makes the atma to stabilise in working over itself. The transitions of the anantajnana that resides in the atma are infinite and of these one is the dhyana of the pure true form of the self. When such a state of dhyana arises, the mithyatva residing in a jiva begins to disappear. The illness goes away. The jiva attains the state of samyaktva. The jiva's immune strength to fight against other karmas also gets enhanced. 'I am not the body, but I am the soul this realisation begins to prevail. The atma comes out of the illusion of the self.
Now, where this jiva, which has come out of the illusion, gets stuck, and what is the jiva's duty to rectify that error will be told later ...
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