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Bhavanta Sreedhara explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do not think this is correct. Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam.
Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and the bhava of all bhutas, i.e., all the living creatures. Without the Srutis, He cannot be comprehended, for he is above all dialectics or arguments. The object which the Sankhya system has in view, flows from Him, and the object also which the Yogins have in view has its origin in Him.
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