Madhvaon Brahma Sūtra 1.1.15
Dvaita Vedānta
Sūtra
मान्त्रवर्णिकमेव च गीयते
māntravarṇikameva ca gīyate
Sūtra translation
And because (that i.e., Brahman only) which is (distinctly) described by the mantravarna (the vedic text) is denoted (by the terms Annamaya, etc.).
The text having (briefly) begun with ‘He who knows Brahman attains to the highest (Brahman), goes on to describe Brahman thus, “ that which is true, intelligent, and unlimited in bliss is Brahman *; so it will be observ- ed on advertence to the identical significance (of the at- tributes given in the definition at the commencement, and of the attributes used along with Annamaya, etc.), that the same Brahman is sung under Annamaya and other names. Further no difficulty is caused by the mention of Brahman as a limb of the blissful. For in the Chatur- veda Sikha text, “ He is the head, he is the right arm, he is the left arm, he is the trunk. He is the tail (feet),” the Lord Himself is spoken of as different members of the body. Accordingly'the Brihat-Samhita says ‘ The head is Narayna, the right arm is Pradyumna, the left arm is Anirudha, and the trunk is Vasudeva.’ Again it says * Narayana is the trunk,Vasudeva is the head, Sankarsliana is the tail ; thus the same one appears as five (in five forms, with which the gracious Lord in blissful sport arranges Himself as parts and the whole (of a body); and on ac- count of his divine powers no objection or inconsistency should be supposed in the case of Him the redeemer.’ Reasoning is of no possible avail where it cannot reach ; and but little knowledge is possible of Him who is immeasurable. Further in the term Annarasa maya, (He who is the perfect essence of food), the word ‘Bas(i ’ used to distin- guish food, etc., (from ordinary food, etc.), shows that only the pure spiritual essence of Brahman is meant, which is present in the various things. And the reference made by the term * this ’ applies by the principle of proximity to that which is abiding in the visible (head). * The glorious Vishnu, Lord of all, is spoken of as another (by terms implying separateness), on account of His all-powerful nature and of His displaying Himself in many forms ’ (Brahmandapurana). For the reasons shown above, it cannot be said that Virincha or any other is Anandamaya.