रूपाण्येव यस्यायतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवासावादित्ये पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । सत्यमिति होवाच ॥
rūpāṇyeva yasyāyatanaṃ cakṣurloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha | ya evāsāvāditye puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | satyamiti hovāca ||
[Shakalya:] 'The person whose abode is visible forms, whose world is the eye, 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 sun. Go on, Shakalya: who is his deity?' 'Truth,' he said.
[शाकल्य:] 'जिस पुरुष का आधार रूप है, लोक आँख 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 सूर्य में स्थित पुरुष है। शाकल्य, आगे बोलो: उसका देवता कौन है?' उसने कहा, 'सत्य।'
Meaning today and contextआज के लिए अर्थ और संदर्भ
Part of the catalogue: the person in the sun, whose deity is truth.
सूची का भाग: सूर्य में स्थित पुरुष, जिसका देवता सत्य है।
Brihadaranyaka 3.9.12. 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.