Shloka 64
भरतचरितम्—मृगासक्ति-हेतुकः समाधिभङ्गः, जातिस्मरत्वं, रहूगण-जाḍभरत-संवादः
शिबिकायां स्थितं चेदं देहं त्वदुपलक्षितम् तत्र त्वम् अहम् अप्य् अत्र प्रोच्यते चेदम् अन्यथा
śibikāyāṃ sthitaṃ cedaṃ dehaṃ tvadupalakṣitam tatra tvam aham apy atra procyate cedam anyathā
If this body—recognized by you—be said to be “situated in the palanquin,” then there too the words “you” and “I” are spoken; yet the truth is otherwise.
Sage Parāśara (teaching Maitreya)
Concept: ‘You’ and ‘I’ are applied by convention to a body in a conveyance, but the truth is otherwise: the real self is the inner knower, distinct from the body-vehicle and not itself the carried object.
Vedantic Theme: Atman
Application: Practice witness-consciousness: observe body and roles as instruments, and cultivate steady devotion and ethics from the standpoint of the indwelling self.
Vishishtadvaita: Antaryāmin emphasis: the true ‘I’ is the inner knower distinct from the body yet present within it, aligning with the Viśiṣṭādvaita śarīra–śarīrī relation (self as indweller, body as mode/instrument).
Vishnu Form: Para-Brahman
Bhakti Type: Shanta
Antaryamin: Yes
FAQs
It separates the real person (the inner knower/Self) from the body, showing the body is only a conveyance and not the true ‘I’.
He indicates that everyday speech labels persons through bodily markers, but the actual Self is different from the body that is being referred to.
The teaching supports Vishnu as the supreme indwelling reality (Paramātman) who is not reducible to the material body, aligning devotion with knowledge of the inner ruler.