पृथिव्येव यस्यायतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं शारीरः पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । अमृतमिति होवाच ॥
pṛthivyeva yasyāyatanamagnirloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha | ya evāyaṃ śārīraḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | amṛtamiti hovāca ||
[Shakalya:] 'The person whose abode is the earth, whose world is fire, whose light is the mind: whoever knows that person, the final resort of every self, he alone would be a knower, Yajnavalkya.' [Yajnavalkya:] 'I do know that person, the final resort of every self, of whom you speak. He is this very person in the body. Go on, Shakalya: who is his deity?' 'The immortal,' he said.
[शाकल्य:] 'जिस पुरुष का आधार पृथ्वी है, लोक अग्नि है और ज्योति मन है, उस पुरुष को, जो हर आत्मा का परम आश्रय है, जो जानता है, वही सच्चा ज्ञानी है, याज्ञवल्क्य।' [याज्ञवल्क्य:] 'जिस पुरुष को तुम हर आत्मा का परम आश्रय कहते हो, उसे मैं जानता हूँ। वह यही शरीर वाला पुरुष है। शाकल्य, आगे बोलो: उसका देवता कौन है?' उसने कहा, 'अमृत।'
Meaning today and contextआज के लिए अर्थ और संदर्भ
Shakalya treats the 'final resort of every self' as a puzzle about cosmic correspondences. Yajnavalkya keeps pointing to persons we know: here, the embodied person, whose deity is the immortal.
शाकल्य 'हर आत्मा के परम आश्रय' को ब्रह्मांडीय संगतियों की पहेली मानता है। याज्ञवल्क्य उन पुरुषों की ओर इशारा करते हैं जिन्हें हम जानते हैं: यहाँ शरीरधारी पुरुष, जिसका देवता अमृत है।
Brihadaranyaka 3.9.10. Shakalya describes a 'person' by its abode, world and light, and Yajnavalkya identifies it and its deity. Who speaks the closing question and answer is read in more than one way; here Yajnavalkya invites the question and the deity is named.