Shloka 25
ऋभु–निदाघ-संवादः—अद्वैत-उपदेशः, समता, वासुदेव-स्वरूप-एकत्वम्
सो ऽहं गन्ता न चागन्ता नैकदेशनिकेतनः त्वं चान्ये च न च त्वं च नान्ये नैवाहम् अप्य् अहम्
so 'haṃ gantā na cāgantā naikadeśaniketanaḥ tvaṃ cānye ca na ca tvaṃ ca nānye naivāham apy aham
That am I: the one who is said to “go,” and yet in truth neither comes nor goes, for I do not dwell confined to any single place. You too, and all others, are in essence that same Reality—yet not merely “you,” nor “others”; indeed, even “I” am not bound by the notion of “I”.
Sage Parāśara (teaching Maitreya on the all-pervading nature of the Supreme/Ātman identified with Viṣṇu)
Speaker: Parasara
Topic: Resolution of ‘going/coming’ and the limits of ego-identity (‘I’, ‘you’, ‘others’) in relation to the all-pervading Reality.
Teaching: Philosophical
Quality: revealing
Concept: The speaker negates literal motion and confinement for the Supreme Self and problematizes rigid ‘I/you/others’ distinctions when viewed from the standpoint of all-pervading Reality.
Vedantic Theme: Atman
Application: Use self-inquiry to loosen possessive ego-language (‘I alone’, ‘mine’) while retaining ethical responsibility and devotion in daily relationships.
Vishishtadvaita: Can be read as emphasizing shared dependence and pervasion: all selves and the world exist in and through the Lord, yet personal distinctions remain at the level of real modes (prakāra) rather than being illusory.
Vishnu Form: Para-Brahman
Bhakti Type: Shanta
Antaryamin: Yes
FAQs
It points to the Supreme Self’s unchanging, all-pervading nature—movement belongs to bodies and conditions, not to Vishnu/Ātman as ultimate Reality.
He dissolves rigid separations: individuality is a limited viewpoint, while the deeper truth is one Reality appearing as many without being confined to any single identity.
Vishnu is presented as Para Brahman—beyond spatial limitation and ego—so realizing Vishnu as the inner Self becomes a direct path toward liberation.