Shloka 2

उत्तंकने कहा--केशव! जनार्दन! तुम यथार्थरूपसे उत्तम अध्यात्मतत्त्वका वर्णन करो। उसे सुनकर मैं तुम्हारे कल्याणके लिये आशीर्वाद दूँगा अथवा शाप प्रदान करूँगा ।।

vāyudeva uvāca | tamo rajaś ca sattvaṃ ca viddhi bhāvān madāśrayān | tathā rudrān vasūn vāpi viddhi matprabhavān dvija ||

Vāyu dit : « Sache que tamas, rajas et sattva — les dispositions fondamentales qui façonnent l’expérience des êtres incarnés — reposent en Moi. De même, ô deux-fois-né, comprends que les Rudra et les Vasu procèdent aussi de Moi. »

तमःdarkness; tamas (quality)
तमः:
Karma
TypeNoun
Rootतमस्
FormNeuter, Accusative, Singular
रजःpassion; rajas (quality)
रजः:
Karma
TypeNoun
Rootरजस्
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
सत्त्वम्goodness; sattva (quality)
सत्त्वम्:
Karma
TypeNoun
Rootसत्त्व
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
विद्धिknow; understand
विद्धि:
TypeVerb
Rootविद्
FormImperative, 2, Singular, Parasmaipada
भावान्states; entities; dispositions
भावान्:
Karma
TypeNoun
Rootभाव
FormMasculine, Accusative, Plural
मत्of me; my
मत्:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
आश्रयान्dependent on; having as support
आश्रयान्:
Karma
TypeNoun
Rootआश्रय
FormMasculine, Accusative, Plural
तथाlikewise; so too
तथा:
TypeIndeclinable
Rootतथा
रुद्रान्the Rudras
रुद्रान्:
Karma
TypeNoun
Rootरुद्र
FormMasculine, Accusative, Plural
वसून्the Vasus
वसून्:
Karma
TypeNoun
Rootवसु
FormMasculine, Accusative, Plural
वाor
वा:
TypeIndeclinable
Rootवा
अपिalso; even
अपि:
TypeIndeclinable
Rootअपि
विद्धिknow; understand
विद्धि:
TypeVerb
Rootविद्
FormImperative, 2, Singular, Parasmaipada
मत्from me
मत्:
Apadana
TypePronoun
Rootअस्मद्
FormAblative, Singular
प्रभवान्originating; arising
प्रभवान्:
Karma
TypeAdjective
Rootप्रभव
FormMasculine, Accusative, Plural
द्विजO twice-born (brahmin)
द्विज:
TypeNoun
Rootद्विज
FormMasculine, Vocative, Singular

वायुदेव उवाच

V
Vāyudeva
R
Rudras
V
Vasus
D
Dvija (a Brahmin addressee)

Educational Q&A

The verse asserts a single supreme source and support behind both the psychological-ethical forces (the three guṇas) and the cosmic-divine orders (Rudras and Vasus), emphasizing dependence of all modes of nature and deity-classes upon that source.

Vāyudeva addresses a ‘dvija’ and declares a doctrinal point: the three guṇas and prominent deity-groups are to be understood as resting on and originating from him, framing the discussion in terms of ultimate causality and divine grounding.