In fact, during meditation, when mantra stops on its own, only then the concerned Deity is realized. When the Deity is there in the vision, where is the need for anything else? What you have described here is a perfect condition.

if one is able to get the vision or form of any deva or devi just by closing eyes and by contemplating on them, is there any need to do japa of mantra ?

There is no need to apologize and you have not hurt my feelings. You argued from your stand point and this was only a good discussion. I sincerely hope that you continue you to offer your valuable suggestions and comments, so that all of us can be benefited. Thank you for your wonderful gesture.

I accept your explanation and I apologize if I had hurt your feelings.

Which makes māyā to disappear? It is the knowledge; unless sufficient knowledge is attained, māyā continues to prevail. When sufficient knowledge is attained, perception begins to change, which results in the realization of māyā. When one understands māyā, it is easier to remove the veil of māyā. When māyā is removed, his mind is fixed on the Self within and this is the stage of sthitaprajña. Kṛṣṇa never said that the state of sthitaprajña cannot be reached by everyone. It is only the practice that matters. It is a wrong perception that sthitaprajña cannot be easily attained. When mind is fixed on the Self, where is the question of duality? This is the stage, where duality gets annihilated. Though this state is not realized in its full potency, surely it happens in stages. When mind understood about the Self, which is beyond description, where is the question of dhyāna? How we can describe Brahman, who is formless? Moving away from dhyāna signifies the gradual annihilation of duality and at the end of duality the Self is realized in Its full Glory. If we think that we cannot attain higher spiritual stages, we can never attain. It is the mind that alone determines our spiritual path. Let us affirm that we will become sthitaprajña and surely we will get transformed. When a mantra is aligned with breath and when meditation is done with a particular mantra, where is the room for dhyāna. When the Devata of the mantra is within us, what else is required? We know that Lord Rama is handsome. What is the point in repeating this fact every time when we speak about Rama? It is unfortunate that you have chosen to draw comparison to witchcraft again, which itself is a great sin. You can express your opinion, but such wrong comparisons are not in good taste. Please refrain from using such inappropriate words. Thanks for understanding.

Dear Ravi,Guruji himself implies that Dhyana and Nyasa can be dispensed when one reaches the stage of Sthithaprajna. Until then, they are important. The proper contemplation of deity and awareness of oneness with deity can happen only at that level. But in reality, the Sthithaprajna is a highly advanced stage not available to many. Hence the necessity of proper contemplation of form (Dhyana) and firm awareness of the form within (Nyasa). The emphasis is on the word "proper contemplation". It means not just the Murthi but also the various attributes (weapons, posture etc.) assigned to the Murthi. They are highly significant and imply the function of the Murthi. The same emphasis goes with "a firm awareness". Till then, any invocation of deity without proper Dhyana and Nyasa becomes an external invocation, which is nothing but witchcraft.

A dhyana verse describes the deity. this don't attracts devata towards sadhaka. on deeper sense "sadhakanam hitarthaya brahmanah roopa kalpana"..... dhyana is description of this kalpana or. imaginations. in primary stages sadhaka needs verse to make murti of devata in mind. if anybody is able to make the picture in mind without any description then why he will utter verse? dhyana is concentrating on deity not mantra repitation. how witchcraft comes? if a person able to feel his guru and siva on head, devata on heart and mantra encircling his body.....then what is the necessities of nyasa? yes, if a person is a pundit or purohit and do puja for others then during this puja he should do every thing.

Dhyana verse is required at initial stages of sadhana. It facilitate the saadhaka to visualize the dhyana devata and can concentrate on that devata as per the dhyana sloka he practice. After advancement of his saadhana, the saadhaka will become devata himself. Please recall Lalita Sahasra Nama "dhyana dhyatru dhyeya rupa". At this advanced stage no dhyana verse is required.

Ramaṇa Maharṣi said in of his talks (April 17, 1937), “Dhyāna is by you and in you. It must go on where you are. It cannot be outside you. So, you are the center of dhyāna.” Why you have chosen to compare this to "witchcraft"?

Without Contemplating on Dhyana verses, a practitioner is merely indulging in witch craft. Dhyana is of utmost importance, the "foundation" of Vidya. The act of ignoring the foundation and going straight to Vidya cannot happen in the spiritual aspirant stage or even at the stage of Guru. Every time you utter the dhaya verse, you are focusing in the form, whether ingrained in your mind or not. This is my just humble opinion.