Sutra 3.3.52

52. But this is not so, (but rather) difference; since it is of the being of that; as in the case of intuition.

It is not true that the meditating subject must be conceived as having the ordinary characteristics of knowing, acting, etc.; it rather possesses those characteristic properties—freedom from evil, and so on—which distinguish the state of Release from the Saṃsāra state. At the time of meditation the Self of the devotee is of exactly the same nature as the released Self. 'For it is of the being of that,' i.e. it attains the nature of that—as proved by the texts, 'as the thought of a man is in this world, so he will be when he has departed,' and 'howsoever he meditate on him, such he becomes himself.' Nor can it be maintained that these texts refer only to meditation on the highest Self (without declaring anything as to the personal Self of the devotee); for the personal Self constitutes the body of Brahman which is the object of meditation, and hence itself falls under the category of object of meditation. The character of such meditation, therefore, is that it is a meditation on the highest Self as having for its body the individual Self, distinguished by freedom from evil and the other qualities mentioned in the teaching of Prajāpati. And hence the individual Self is, in such meditation, to be conceived (not as the ordinary Self, but) under that form which it has to attain (i.e. the pure form which belongs to it in the state of Release). 'As in the case of intuition'—i.e. as in the case of intuition of Brahman. As the intuition of Brahman has for its object the essential nature of Brahman, so the intuition of the individual soul also has for its object its permanent essential nature. In the case of sacrificial works the conception of the true nature of the Self forms an auxiliary factor. An injunction such as 'Let him who is desirous of the heavenly world sacrifice,' enjoins the performance of the sacrifice to the end of a certain result being reached; while the conception of the Self as possessing characteristics such as being a knowing subject, and so on—which are separate from the body—has the function of proving its qualification for works meant to effect results which will come about at some future time. So much only (i.e. the mere cognition of the Self as something different from the body) is required for works (as distinguished from meditations).—Here terminates the adhikaraṇa of 'being in the body.'