Shloka 31

Mahāyoga: Detachment from ‘I/Mine’, Aṣṭāṅga Practice, Oṁkāra and Aham-Brahmāsmi Contemplation

Devanagari script

अहं ब्रह्म परं ज्योतिर्व्यानोदानविवर्जितम् / अहं ब्रह्म परं ज्योतिरज्ञानपरिवर्जितम्

Transliteration

ahaṃ brahma paraṃ jyotirvyānodānavivarjitam / ahaṃ brahma paraṃ jyotirajñānaparivarjitam

Translation

ਮੈਂ ਬ੍ਰਹਮ ਹਾਂ—ਪਰਮ ਜੋਤਿ, ਵਿਆਨ-ਉਦਾਨ ਆਦਿ ਪ੍ਰਾਣ-ਵ੍ਰਿੱਤੀਆਂ ਤੋਂ ਰਹਿਤ। ਮੈਂ ਬ੍ਰਹਮ ਹਾਂ—ਪਰਮ ਪ੍ਰਕਾਸ਼, ਅਗਿਆਨ ਤੋਂ ਰਹਿਤ।

Word by Word

• अहम्: I
• अहम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: अहम् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, उत्तमपुरुषार्थक; एकवचन; प्रथमा (1st/Nominative)

• ब्रह्म: Brahman, the Absolute
• ब्रह्म: Karta (Subject/कर्ता)
• Type: Noun
• Root: ब्रह्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative) (समानााधिकरणम् ‘अहम्’ इति)

• परम्: supreme
• परम्: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: पर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative); विशेषणम् (ज्योतिः/ब्रह्म)

• ज्योतिः: light, radiance
• ज्योतिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: ज्योतिस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative) (समानााधिकरणम् ‘ब्रह्म’ इति)

• व्यान: vyāna (vital air)
• व्यान: Samasa-member (compound component)
• Type: Noun
• Root: व्यान (प्रातिपदिक)
• Form: पुंलिङ्ग; एकवचन; प्रथमा (1st/Nominative); समासपूर्वपदम्

• उदान: udāna (vital air)
• उदान: Samasa-member (compound component)
• Type: Noun
• Root: उदान (प्रातिपदिक)
• Form: पुंलिङ्ग; एकवचन; प्रथमा (1st/Nominative); समासपूर्वपदम्

• विवर्जितम्: devoid of, free from
• विवर्जितम्: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: वि + वर्ज् (धातु) + क्त (कृदन्त)
• Form: भूतकर्मणि कृदन्त (क्त-प्रत्ययान्त); नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative); विशेषणम् (ज्योतिः/ब्रह्म)

• अहम्: I
• अहम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: अहम् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम, उत्तमपुरुषार्थक; एकवचन; प्रथमा (1st/Nominative)

• ब्रह्म: Brahman, the Absolute
• ब्रह्म: Karta (Subject/कर्ता)
• Type: Noun
• Root: ब्रह्मन् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative) (समानााधिकरणम् ‘अहम्’ इति)

• परम्: supreme
• परम्: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: पर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative); विशेषणम् (ज्योतिः/ब्रह्म)

• ज्योतिः: light, radiance
• ज्योतिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: ज्योतिस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative) (समानााधिकरणम् ‘ब्रह्म’ इति)

• अज्ञान: ignorance
• अज्ञान: Samasa-member (compound component)
• Type: Noun
• Root: अज्ञान (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative); समासपूर्वपदम्

• परिवर्जितम्: completely free from
• परिवर्जितम्: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: परि + वर्ज् (धातु) + क्त (कृदन्त)
• Form: भूतकर्मणि कृदन्त (क्त-प्रत्ययान्त); नपुंसकलिङ्ग; एकवचन; प्रथमा (1st/Nominative); विशेषणम् (ज्योतिः/ब्रह्म)

Speaker

Lord Vishnu (teaching Garuda/Vinata-putra)

Philosophical Teaching

Concept: Aham-brahmāsmi contemplation: the Self as supreme Light, untouched by prāṇa-vṛttis and ignorance.

Vedantic Theme: Nirguṇa Brahman; adhyāropa-apavāda—negation of upādhis (prāṇa) to reveal the ever-free Self.

Application: Meditate by negating identification with breath/energies (vyāna, udāna etc.) and affirming the witnessing Light; use as a daily nididhyāsana mantra.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.226.32-35 (turiya, upādhi-negation, mokṣa, relapse by ajñāna)

Characters & Entities

• Brahman
• Vyāna
• Udāna
• Ajñāna

FAQs

What is the importance of realizing Brahman as the 'supreme Light' in the Garuda Purana?

This verse emphasizes liberation-oriented knowledge: Brahman is self-luminous consciousness, and recognizing oneself as that Light is presented as a direct antidote to bondage.

How does this verse relate to the soul and the subtle body described in the Garuda Purana?

By stating freedom from vyāna and udāna, it points beyond identification with prāṇa-functions that operate in the subtle body, directing the seeker to the witness-consciousness that is not limited by bodily processes.

Practical application of this wisdom today?

Use it as a contemplation/mantra: repeatedly reflect that the Self is awareness free from ignorance and not reducible to breath, energy, or bodily states—supporting ethical living and steady meditation.