Shloka 2

Ahaṃkāra as the Second Creation: Brahmā’s Cosmological Instruction (अहंकार-प्राधान्येन सृष्टिवर्णनम्)

Devanagari script

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

Transliteration

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

Translation

ဝါယုဒေဝက မိန့်သည်– «အဟင်္ကာရ ( ‘ငါ’ ဟူသော အာရုံ၏ သဘောတရား) ကို ဗိုင်ကာရိက ဟူ၍ မှတ်ယူကြသည်။ ထိုမှ အစိတ်အပိုင်းများ (ဘူတ) နှင့် ၎င်းတို့၏ ပြောင်းလဲမှုများ ပေါ်ထွန်းလာသည်။ တေဇစ် (မီးသဘော) မှ ‘စေတနာ’ (အသိဉာဏ်/အသက်ဝင်မှု) ဟူသော ဓာတု ပေါ်လာပြီး၊ ပရာဇာပတိသည် သတ္တဝါများ၏ ဖန်ဆင်းမှုကို ဆောင်ရွက်သူ ဖြစ်သည်»။

Word by Word

• अहंकारः: ego, self-sense
• अहंकारः: Karta
• Type: Noun
• Root: अहंकार
• Form: Masculine, Nominative, Singular

• भूतादिवैकारिकः: the (ahaṃkāra) that is the source of beings etc.; the bhūtādi-vaikārika (type of ego)
• भूतादिवैकारिकः: Karta
• Type: Adjective
• Root: भूतादिवैकारिक
• Form: Masculine, Nominative, Singular

• इति: thus
• Type: Indeclinable
• Root: इति

• स्मृतः: is remembered/called
• Type: Verb
• Root: स्मृ
• Form: Masculine, Nominative, Singular, क्त (past passive participle)

• तेजसः: of tejas; of brilliance/fire-element
• Type: Noun
• Root: तेजस्
• Form: Neuter, Genitive, Singular

• एतना: this (one) (f.)
• एतना: Karta
• Type: Pronoun/Adjective
• Root: एतद्
• Form: Feminine, Nominative, Singular

• धातुः: element, constituent, source
• धातुः: Karta
• Type: Noun
• Root: धातु
• Form: Masculine, Nominative, Singular

• प्रजासर्गः: creation of creatures/progeny
• प्रजासर्गः: Karta
• Type: Noun
• Root: प्रजासर्ग
• Form: Masculine, Nominative, Singular

• प्रजापतिः: Prajāpati, lord of creatures
• प्रजापतिः: Karta
• Type: Noun
• Root: प्रजापति
• Form: Masculine, Nominative, Singular

Speaker

वायुदेव उवाच

Characters & Entities

• Vāyudeva
• Ahaṅkāra
• Tejas
• Cetanā
• Prajāpati
• Bhūtas (elements)

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.