奥义书 · Kauṣītaki 4.9
॥
天城文
स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा नाम्न्यस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न्यस्यात्मा भवतीत्यधिदैवतमथाध्यात्मम्
转写 (IAST)
sa hovāca bālākirya evaiṣo'psu puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsamavādayiṣṭhā nāmnyasyātmeti vā ahametamupāsa iti sa yo haitamevamupāste nāmnyasyātmā bhavatītyadhidaivatamathādhyātmam
逐字释义
梵语IAST释义
सः ह उवाच बालाकिःsaḥ ha uvāca bālākiḥBālāki said; spoke Bālāki
यः एव एषः अप्सु पुरुषःyaḥ eva eṣaḥ apsu puruṣaḥ“the puruṣa who is in the waters”; “the person who is in the water”
तम् एव अहम् उपासे इतिtam eva aham upāse iti“him I revere”; “precisely him I worship”
तम् ह उवाच अजातशत्रुःtam ha uvāca ajātaśatruḥAjātaśatru said to him; that Ajātaśatru replied
मा मा एतस्मिन् समवादयिष्ठाःmā mā etasmin samavādayiṣṭhāḥ“do not draw me into talk of him”; “do not make me discourse of him”
नाम्न्यस्य आत्मा इतिnāmnyasya ātmā iti“the self of the named”; “the essence of what bears a name”
वै अहम् एतम् उपासे इतिvai aham etam upāse iti“so do I revere him”; “thus I worship him”
सः यः ह एतम्saḥ yaḥ ha etamand he who him; the one who him
एवम् उपास्तेevam upāsteso reveres; worships thus
नाम्न्यस्य आत्मा भवतिnāmnyasya ātmā bhavatibecomes the self of the named; is made the essence of the named
इति अधिदैवतम्iti adhidaivatamso much — concerning the deities; this is what concerns the gods
अथ अध्यात्मम्atha adhyātmamnow — concerning oneself; next, what lies within
译文
Bālāki said: “The puruṣa who is in the waters — him I revere.” Ajātaśatru said to him: “Do not draw me into talk of him! I revere him as the self of the named.” And he who so reveres him becomes the self of the named. So much concerning the deities; now — concerning oneself.
版本
9dc68d2678e8 · 发布于 2026年7月29日 03:43:45 UTC
可用语言RUEN用方向键翻颂
The eighth pointing is to the waters, and with it the outer series ends.
The correction is not simple: the puruṣa in the waters is named “the self of the named”, nāmnyasya ātmā. The link of water and name is not obvious at once; it is expounded thus: the waters are what takes the shape of every vessel, and the name is what clothes every thing. What water is to the body, the name is to what exists: the enclosing and outlining.
There is also a homelier consideration: a name is bestowed with a sprinkling of water; water and name meet in the very rite of naming.
The fruit is to become “the self of the named” — one whose name goes round the things and holds upon them.
More important here is the closing mark: “so much concerning the deities; now — concerning oneself”. The same pair marks out the second adhyāya, where first the extinguishing of the lights was told and then the extinguishing of the senses. The first eight reverences were addressed to the powers of the universe: sun, moon, lightning, thunder, space, wind, fire, waters. The next eight go inside the man — and there far stranger things will be found: the reflection in the mirror, the echo, the shadow.