60 PRASNOPANISHAD-BHASHYA [VI. 6. astam gacchanti: lose themselves (disappear) in it, that is, are lost sight of. But they are nevet capable of causing change, increase and others, in the sea, and what names of them were there and what previous colours they had, white, black and others, these are lost. The meaning is that after their entering into it (the sea) they get another name and another form. This same is shown (by the words): samudra ityevam procyato: they are called the sea : There (in the sea) all the aggregate of rivers that has entered it, is called as the sea itself but not as the Ganges or Yamunā. evam ea: in the same way asya paridrastuh: of this experiencer, enjoyer, the indi. vidual soul, imak sodaśa kalāḥ: all these sixteen parts instrumental to his enjoyment, puruşam : Vāsudeva who is the unconditioned meaning of the word Puruşa, prapya: having attained, astam gacchanti: lose themselves; the meaning is just as the edges of the knives on striking the hard surface of a stone become blunted, so also these become incapable of procuring enjoymeut for the Puruşa. The reason for this is now given by him (Pippalāda); Puruşāyaṇaḥ: this imeans that their nature, persistence or continuity and functions depend upon the will (support) of the Puruşa. In other words, these parts have no names and forms in respect of the Supreme Self, as objects of enjoyment place of enjoyment and instruments to such enjoyment, as they have name and form in respect of the ordinary soul. He shows the same: Puruşa ityevam procyate: since there is no experience of existence of these apart from the person, they are mentioned as the person himself but not as the objects and place of enjoyment distinct from the person,
