Madhvaon Brahma Sūtra 1.2.12

As contained in “ He who is the landing place of the sacrificers, who is (Brahman) the highest Lord of perfect qualities, of immutable essence.’' The qualities of the Lord cannot be individually described ; for they are (verily) innumerable. Hence He is called Brahman, which means absolutely perfect, so that all His qualities may be (at least) collectively denot- ed. And for this reason, this word Brahman (is invari- ably used to denote Vishnu as distinguished from other deities). For except the Lord, none are of immeasurable qualities (Brahma Purana). Further, it should be noted that this chapter is not meant to show how every word in Scripture declares the individual soul. For Paingins' sruti states “ The Lord is real, the soul is real, their distinction is real, real is their distinc- tion, real is their distinction, the Lord is not to be pleased is not to be pleased, not to be pleased (at all) by those who deny the reality of this distinction.” And the Bhallaveya sruti says, “ The Lord indeed is Most High, absolute, highest in excellence ; the soul is of limited power, dependent, humble.” ‘ As the distinction between the Lord and the sou 1 is true, so true may thou be pleased to make my word on this subject. In virtue of my belief in the reality of the distinction between the Lord and the soul, may Kesava and all the deities defend me.’ From these refer- ences and arguments (it would appear), the distinctio n (between the Lord and the Soul) is not unreal. It has been said that the dweller in the sun, namely, Anandamaya is Vishnu. But in the text commencing with,* This person who is in the sun is I; I am he. He, indeed, am I (Chap. IV. ii) “ Fires are said to dwell in the sun, etc. Hence as also in the text, “ He who is seen in the eye,” (Ch. iii, I5) Agni alone is spoken of, the eye and the sun being said to be of the same nature. Wherefore, as described in the text, ‘‘ Therefore just as water does not adhere (on) to a lotus leaf, so to him that has thus known Brahman sinful acts do not adhere ” (Ch. iv. 14) from a knowledge of Agui alone, the absolu- tion from all sins and salvation seem possible (not from Brahman; hence Brahman is not Anandamaya). To remove this doubt the Sutra proceeds.