रूपाण्येव यस्यायतनम्, अक्शुर्लोकः, मनोज्योतिः, यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणम्, स वै वेदिता स्याद्याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ; य एवायमादर्शे पुरुषः, स एषः, वदैव शाकल्य; तस्य का देवतेति; असुरिति होवाच ॥ १५ ॥
rūpāṇyeva yasyāyatanam, akśurlokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇam, sa vai veditā syādyājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyamādarśe puruṣaḥ, sa eṣaḥ, vadaiva śākalya; tasya kā devateti; asuriti hovāca || 15 ||
15. ‘He who knows that being whose abode is (particular) colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yājñavalkya.’ ‘I know that being of whom you speak—who is the ultimate resort of the entire body and organs. It is the being who is in a looking-glass. Go on, Śākalya.’ ‘Who is his deity?’ ‘The vital force,’ said he.
‘Whose abode is colours.’ In paragraph 12 colours in general were referred to; but here particular colours, those that reflect, are meant. The particular abode ot the god who dwells in these colours is reflecting objects such as a looking-glass. ‘Who is his deity?’ ‘The vital force,’ said he. That being called reflection emanates from the vital force.