स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति ।
भिद्येते तासां नामरूपे ।
समुद्र इत्य् एवं प्रोच्यते ।
एवम् एवास्य परिद्रष्टुर् इमाः षोडश कलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति ।
भिद्येते चासां नामरूपे ।
पुरुष इत्य् एवं प्रोच्यते ।
स एषो ऽकलो ऽमृतो भवति तदेष श्लोकः
sa yathemā nadyaḥ syandamānāḥ samudrāyaṇāḥ samudraṃ prāpyāstaṃ gacchanti |
bhidyete tāsāṃ nāmarūpe |
samudra ity evaṃ procyate |
evam evāsya paridraṣṭur imāḥ ṣoḍaśa kalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchanti |
bhidyete cāsāṃ nāmarūpe |
puruṣa ity evaṃ procyate |
sa eṣo 'kalo 'mṛto bhavati tadeṣa ślokaḥ
As these flowing rivers, bound for the ocean, on reaching the ocean vanish [in it] — their name and form break up, and all is called simply the ocean — so of this all-beholder the sixteen parts, bound for the Puruṣa, on reaching the Puruṣa vanish [in him]; their name and form break up, and all is called simply the Puruṣa. He abides one, without parts, immortal. Of this, this verse.
a8335bd5aa36 · 发布于 2026年7月26日 20:35:21 UTC
可用语言RUEN用方向键翻颂
The great image of the river-mouth: nadyaḥ syandamānāḥ samudrāyaṇāḥ — "the flowing rivers, bound for the ocean" — on entering it lose nāma-rūpe, name-and-form: not their water! — not a drop of the water is lost; what has vanished are the banks that separated Gaṅgā from Yamunā. samudra ity evaṁ procyate — "[all] is called simply the ocean". So the sixteen parts — the whole rigging of a being, from prāṇa to the name — on reaching the Puruṣa lay down their dividing outlines: puruṣa ity evaṁ procyate — "[all] is called the Puruṣa". sa eṣo 'kalo 'mṛto bhavati — "he abides one, partless, immortal".
The image must be read with the same eyes as the "pure water in pure" of the Kaṭha: what dissolves is nāma-rūpa — the creaturely labels, the passport of mortality: "I am a body, I am a name, I am a portion". What does not dissolve is the water — the living essence itself: note that the parts are called the parts "of the all-beholder" (paridraṣṭuḥ — "who surveys around"): the seer does not vanish — the seer returns out of his parts to the Whole, out of the phases to the full Moon.
For the path of devotion the river-mouth is an image not of annihilation but of arrival: a river, having entered the ocean, ceases for the first time to run shallow and to wind — it is home, in the fullness out of which it was once raised as cloud. Liberation is not the death of a drop but the end of its separate wandering: what in it was always ocean has been reunited with the Ocean; and all is called henceforth by one Name — His.