रूपाणि एव यस्य आयतनम् चक्षुः लोकः मनः ज्योतिः यः वै तं पुरुषम् विद्यात् सर्वस्यात्मनः परायणम् सः वै वेदिता स्यात् याज्ञवल्क्य वेद वा अहं तं पुरुषम् सर्वस्यात्मनः परायणम् यम् आत्थ यः एव असौ आदित्ये पुरुषः सः एषः वदैव शाकल्य तस्य का देवता इति सत्यम् इति ह उवाच
rūpāṇi eva yasya āyatanam cakṣuḥ lokaḥ manaḥ jyotiḥ yaḥ vai taṃ puruṣam vidyāt sarvasyātmanaḥ parāyaṇam saḥ vai veditā syāt yājñavalkya veda vā ahaṃ taṃ puruṣam sarvasyātmanaḥ parāyaṇam yam āttha yaḥ eva asau āditye puruṣaḥ saḥ eṣaḥ vadaiva śākalya tasya kā devatā iti satyam iti ha uvāca
"He who knows that person whose dwelling is forms, whose world is the eye, whose light is the mind, the final resort of every self — he is truly a knower, Yājñavalkya!" — "I know that person of whom you speak: he is the person in the sun. Speak on, Śākalya: who is his deity?" And he named his deity.
60dd3b65ec50 · published Jul 27, 2026, 1:06:37 AM UTC
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The third target is the solar person, whose support is forms and whose world is the eye: the familiar pair of sight and luminary. Śākalya proudly "knows" him too — but to know an address is not to know the Dweller: Gārgya went through this with Ajātaśatru (2.1).
The shape of the round does not change: Śākalya presents a person by his dwelling — Yājñavalkya identifies him instantly and carries the question higher: "who is his deity?" Every partial person of the world has its own summit, and a knower differs from a memoriser in knowing not only the tenants but the ladder of their subordination — up to the very roof, where the One is.