Shloka 2

Devanagari script

अहंकारश्न भूतादिवैंकारिक इति स्मृत: । तेजसश्नैतना धातु: प्रजासर्ग: प्रजापति:

Transliteration

ahaṅkāraś ca bhūtādivaikārika iti smṛtaḥ | tejasaś caitanā dhātuḥ prajā-sargaḥ prajāpatiḥ ||

Translation

Vāyu-deva said: “Ahaṅkāra (the principle of ‘I’-sense) is remembered as the vaikarika source from which the elements and their modifications proceed. From tejas (the fiery principle) arises the dhātu called ‘cetanā’ (sentience/animation); and Prajāpati is the agent of the creation of beings.”

Word by Word

अहंकारःego, self-sense

भूतादिवैकारिकःthe (ahaṃkāra) that is the source of beings etc.; the bhūtādi-vaikārika (type of ego)

इतिthus

स्मृतःis remembered/called

तेजसःof tejas; of brilliance/fire-element

एतनाthis (one) (f.)

धातुःelement, constituent, source

प्रजासर्गःcreation of creatures/progeny

प्रजापतिःPrajāpati, lord of creatures

Speaker

वायुदेव उवाच

Characters & Entities

Vāyudeva

Ahaṅkāra

Tejas

Cetanā

Prajāpati

Bhūtas (elements)

Character Dynamics

Dharma Sankata (Moral Dilemma)

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Cross References

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

The verse outlines a metaphysical chain of causation: the ego-principle (ahaṅkāra) is treated as a key evolute linked with the emergence of elemental categories, while tejas is associated with the arising of ‘cetanā’ (animation/sentience), culminating in Prajāpati as the organizing creator of living beings. Ethically, it frames human agency and identity as derivative principles within a larger cosmic order.

What is happening in the narrative?

Vāyudeva is explaining doctrinal cosmology—how creation and life-principles are accounted for—using technical categories (ahaṅkāra, tejas, cetanā, Prajāpati). The passage functions as instruction, situating the listener within a structured view of the universe and the origins of beings.