रेतः एव यस्य आयतनम् हृदयम् 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 अयम् पुत्रमयः पुरुषः सः एषः वदैव शाकल्य तस्य का देवता इति प्रजापतिः इति ह उवाच
retaḥ eva yasya āyatanam hṛdayam 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 ayam putramayaḥ puruṣaḥ saḥ eṣaḥ vadaiva śākalya tasya kā devatā iti prajāpatiḥ iti ha uvāca
"He who knows that person whose dwelling is seed, whose world is the heart, 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 made of a son. Speak on, Śākalya: who is his deity?" And he named his deity.
37d55ee43895 · published Jul 27, 2026, 1:06:37 AM UTC
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The eighth target is the putramaya puruṣa, the "son-person": one's continuation in a descendant, by which fathers hope for immortality (cf. 1.5.17). And a son is not the last harbour either: in the son too lives the same Inner One as in the father.
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.