Madhvaon Brahma Sūtra 1.1.31

The characteristic marks of the individual soul are contained in the text, “ so many thousands of days in the period of hundred years” (A. A. ii. 2. 4.); and those of the Chief of breaths are to be found in the passages describing the dispute between the breaths. Heuce it may be argued that this breath cannot be identified with Vishnu. This argument is not valid, for (in the passage in question) the threefold form of devotion to Brah- man within one’s self, out of self, and in everything, is meant to be taught and in the passage the same subject is distinctly taken up (for elucidation). * He> having cut through the same limit, by this same route, has entered (Brahma’s heart) (A. A. ii. 2. 3.) ; he, (the four-faced saw the same perfect Brahman present everywhere.’ (ib). ‘ All this has been indeed said by Mahidasa of perfect wisdom, the son of Itara. (A. A. ii. 1. 8.)’ The Brahmanda Puraua says, Vishnu who has pro- duced the Pancharatra expounding the supremacy of Vishnu has himself appeared (in the world) under the name of Mahidasa, in consequence of the meritorious austerity practised by Itara. And the reason why per- sons vary in their eligibility for practising particular forms of meditation is detailed in the following smritis. ‘ By some Hari is to be meditated upon as abiding everywhere ; by some others as abiding in their heart; and by some others again (as an object) without them- selves under the forms of Rama, Krishna, etc., (Brahma F'urana). Vishnu is to be sought in the (sacred) fire by those who are eligible to perform sacrifices, and other scriptural duties, and in their own heart by the sages given to meditation (by controlling their senses and vital airs), in the idols, by the unenlightened ; and as • all-pervading by those that have known the L,ord (Brahma Puraua).