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"Shivoham" (I am Shiva) is well known conventional term which represent the Self is Shiva. But I have not yet found similar for Vishnu as well like "Vishnuraham" (I am Vishnu). It might be because almost all Vaishnava sects are either dual, semi -dual or qualified dual. Does any acharya or scripture used such (or similar) term?

Note that I want a phrase like Shivoham not a sentence to demonstrate the Self is Vishnu.

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    No only daasoham.. – Rakesh Joshi Apr 6 '18 at 19:01
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    Actually prahlad's prayers to lord vishnu in vishnu puran are pretty advaitic where he says he has become all pervading(vishnu) – Anubhav Jha Apr 7 '18 at 6:45
  • @Anubhav interesting. You can answer – Mr. Sigma. Apr 7 '18 at 10:07
  • @Rohit. Here, the reference verses are here- hinduism.stackexchange.com/questions/7770/… – Anubhav Jha Apr 7 '18 at 10:09
  • vishnu meaning itself is vishathi iti anu .. one which is inside every atom there is no need to reiteriate by adding ra aham – Prasanna R May 11 '19 at 7:36
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The Brahmanuchintanam which is attributed to Adi Shankaracharya mentions the term "Vishnuraham":

ahaM viShNurahaM viShNurahaM viShNurahaM hariH |

kartR^ibhoktrAdikaM sarvaM tadavidyotthameva cha || 13||

English Translation: I am Vishnu, I am Vishnu, I am Vishnu, I am Hari. I am bliss, I am full, unborn, and immortal.

Prahlada, in the Yoga Vashista too, mentions the term "Vishnuraham":

avishnuh puujayavishnum

na puuja phalabhagbhavet |

vishnurbhuutvaa yajjedvishnum

ayam vishnuraham sthitah || (Yoga Vashistha, Sarga 31, Sloka 40)

English Translation: The prayer of a Non-Vishnu to Vishnu will not yield any result. Therefore, a seeker has to become Vishnu and then worship Him to achieve emancipation.

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    This work is interpolated. – user9072 Apr 7 '18 at 12:31
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    How come one after becoming Vishnu has to worship Vishnu to get emancipation.? – Krishna Varna May 11 '19 at 2:45
  • I have no idea. @KrishnaVarna – Surya Kanta Bose Chowdhury May 11 '19 at 5:12
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There are multiple places in Gopala Tapani Upanishad, Uttara Tapani where phrase gopalo'ham and so'ham occurs.

2.38-40:

tasmād eva paro rajaseti so’ham ity avadhāryātmānaṁ gopālo’ham iti bhāvayet, sa mokṣam aśnute | sa brahmatvam adhigacchati | sa brahma-vid bhavati yo gopān jīvān vai ātmatvenāsṛṣṭi-paryantam ālāti hy oṁ tat sad gopālo bhavati, yat so’haṁ || paraṁ brahma kṛṣṇātmako nityānandaika-rūpaḥ so’ham || etad gopāla eva paraṁ satyam abādhitam so’ham ity ātmānam ādāya manasaikyaṁ kuryāt || ātmānaṁ gopālo’ham iti bhāvayet | sa evāvyakto’nanto nityo gopālaḥ ||

Therefore, in the consciousness that “I am the divine Lord beyond the mode of passion,” one should meditate on the self, [thinking], “I am Gopåla.” Such a person enjoys the liberated state. He attains the status of Brahman. He becomes a knower of Brahman. He who from the very beginning of creation takes the living entities, known as the gopas, as his very self is verily Gopåla. One should think: The truth is identical with the sacred syllable Om, and I am he. I am he who is the Supreme Brahman, the essence of whom is Krishna, whose only form is one of eternal bliss. That Gopåla is the unobstructed Supreme Truth. Thinking, “I am he,” one should take control of the self and concentrate the mind. One should then meditate on the self, thinking, “I am Gopåla.” Verily Gopåla is unmanifest, infinite, and eternal.

2.46:

gopālo’ham ajo nityaḥ pradyumno’haṁ sanātanaḥ | rāmo’ham aniruddho’ham ātmānam arcayed budhaḥ

I am Gopåla, unborn and eternal. I am the everlasting Pradyumna. I am Råma and I am Aniruddha. The wise man thus worships the åtmå.

However these phrases are just one type of devotion and a state in which devotee identifies himself with object of devotion.

Baladeva Vidyabhusana explains these phrases in Govinda Bhasya, commentary on Brahma Sutras at Sutras 3.3.46 & 3.3.47. Explanation here.

In Bhagavata Purana too a similar phrase krsno'ham is seen:

gati-smita-prekṣaṇa-bhāṣaṇādiṣu  priyāḥ priyasya pratirūḍha-mūrtayaḥ asāv ahaṁ tv ity abalās tad-ātmikā  nyavediṣuḥ kṛṣṇa-vihāra-vibhramāḥ

SB 10.30.3 — Because the beloved gopīs were absorbed in thoughts of their beloved Kṛṣṇa, their bodies imitated His way of moving and smiling, His way of beholding them, His speech and His other distinctive features. Deeply immersed in thinking of Him and maddened by remembering His pastimes, they declared to one another, “I am Kṛṣṇa!”

kasyāñcit sva-bhujaṁ nyasya  calanty āhāparā nanu kṛṣṇo ’haṁ paśyata gatiṁ  lalitām iti tan-manāḥ

SB 10.30.19 — Another gopī, her mind fixed on Kṛṣṇa, walked about with her arm resting on the shoulder of a friend and declared, “I am Kṛṣṇa! Just see how gracefully I move!”

This chapter of Vishnu Purana also has the words krsno'ham(5.13.25&26)

kṛṣṇe nibaddhahṛdayā idam ūcuḥ parasparam kṛṣṇo 'ham etat lalitaṃ vrajāmy ālokyatāṃ gatiḥ anyā bravīti kṛṣṇasya mama gītir niśamyatām duṣṭa kāliya tiṣṭhātra kṛṣṇo 'ham iti cāparā bāhum āsphoṭya kṛṣṇasya līlāsarvasvam ādade

Many of the Gopīs imitated the different actions of Kṛṣṇa, and in his absence wandered through Vrindavan, representing his person. “I am Kṛṣṇa,” cries one; “behold the elegance of my movements.” “I am Kṛṣṇa,” exclaims another; “listen to my song.” “Vile Kālīya, stay! for I am Kṛṣṇa,” is repeated by a third, slapping her arms in defiance. A fourth calls out, “Herdsmen, fear nothing; be steady; the danger of the storm is over, for, lo, I lift up Govarddhana for your shelter.” And a fifth proclaims, “Now let the herds graze where they will, for I have destroyed Dhenuka.”

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