भोग्यभोगोपकरणशरीरकत्वेनेति त्रैिविधमुपासनमाश्रितम् | यथा 'सत्यं ज्ञानमनन्तं ब्रह्म' इति स्वरूपेण, 'तदनुप्रविश्य | सच्च त्यच्चाभवत्' इत्यादि 'सत्यं चानृतं च सत्यमभवत्' इति भोक्तृशरीरकत्वेन भोग्यभोगोपकणशरीरकत्वेन च । इहापि तत्संभवादेवमुपदेशः 'जन्माद्यस्य यतः' इत्यादिषु सद्ब्रह्मात्मेतिसामान्यशब्दैर्हि जगत्कारणं प्रकृति- पुरुषाभ्यामर्थान्तरमिति साधितम् । 'ज्योतिश्चरणाभिधानात्' इत्यस्मिन् सूत्रे पुरुषसूक्तोदितो महापुरुषो जगत्कारणमिति विशेषतो निर्णीतम् । स
the three kinds of meditation in relation to the Highest Self, namely, the meditation of the Highest Self in His own essential nature, in His having the enjoyers or the individual selves for His body and having the enjoyable things and the auxiliary things of enjoyment for His body. In the following passage, namely, 'The Brahman is True, Knowledge and Infinite' (Tait. II-1), the meditation of the Brahman in His own essential nature is taken for granted. In the following passages, 'Having entered it, He became the Sat and the tyat' and 'while being the unchangeable one (Satya) and the changeable one, He has nevertheless remained true to His own nature' (Tait.II-6), the meditation of the Highest Self as having the enjoyers for His body and also as having the enjoyable things and the auxiliaries of enjoyment for His body is taken for granted. In the present context also, this three-fold meditation of the Highest Se!f is mentioned as it is appropriate. In the Sutra I-I-2, the cause of the world, that is denoted by the words, Existence, Brahman and the Self is proved to be the Person other than the individual selves and Prakrti. In the Sutra I-I-25, the cause of the world has been specifically determined to be the Highest Person
