________________
350
VIVEKACŪDAMAŅI
360 Making the idea clear in the illustration, it is connected with the object of the illustration.
क्रियान्तरासक्तिमपास्य कोटको
ध्यायन् यथालि ह्यलिभावमृच्छति । तथैव योगी परमात्मतत्त्वं
___ध्यात्वा समायाति तदेकनिष्ठया ॥३६० ॥ kriyāntarāsaktimapāsya kitako
dhyāyan yathālim hyalibhavamscchati tathaiva yoga paramātmatattvam
dhyātvā samāyāti tadekanișthayā 11
As the worm, giving up attachment to any other activity and always thinking of the bee becomes the bee, so the yogi too concentrating on the Truth which is the Paramātman, attains that Truth.
Giving up attachment to any other activity, always thinking with fear only of the bee that it (the bee) would kill it (the worm), the worm itself attains the form of the bee. In the example, there is difference from the beginning itself. Later too, this (worm) 'becomes' a bee. But it does not become the same bee that it was thinking about. Here, however, (the sense of) difference (in the beginning) is due to ajñāna. When the ajñāna disappears by the realisation produced by non-differentiated contemplation, there is no room for difference. Thinking about the Truth that is the Paramātman, like the worm without attachment to anything else, absolute identity with it ensues. When the difference that arose due to ajñāna disappears, one becomes established in one's real nature That is the idea. Hence the preposition sam to the verb samāyāti in the śloka. When by thinking of another, the nature of that other is attained, what is the obstacle to realise one's own real nature thinking of one's self only? So far alone is the limited application of the bhramarakītakanyāya, the analogy of the bee and the worm.
361
अतीव सूक्ष्म परमात्मतत्त्वं ___न स्थूलदृष्ट्या प्रतिपत्तुमर्हति । समाधिनाऽत्यन्तसुसूक्ष्मवृत्त्या ज्ञातव्यमाः अतिशुद्धबुद्धिभिः ॥३६१ ॥
