Madhvaon Brahma Sūtra 1.2.20

For both the Sakhins Madhyandina and Kanva read the texts which speak of the individual soul as distinct, from Atman, as conveyed, .by the., t^xts 6 He who standing in Atman (the soul) still separate from Atman, whom Atman (the soul) does not under- stand, for whom Atman is (like) unto a body who directs the Atman (soul) from within, He this Atman the Lord is thy internal ruler, is the immortal ruler within. Bri, V. viii-22. Again, the Kanva text say “ He who stands in Vig- nana (the intelligent soul) is still separate from Vignana whom. Vignana does not understand, for whom Vignana is like unto a body, etc. From the Will of Vishnu such a real world decays every day, and being present everywhere in this world, the perfect Lord is most blessed. Hence this world, is spoken of as His body. From this statement it is clear that there is nothing inconsitent in speaking of the world as the body of the Lord. (In a preceding passage) invisibility and other (characteristic) attributes have been predicated of Vishnu, and in the passage referring to Akshara first there is this statement, “ That which is unseen and unperceived, of no race or colour, without eyes and ears, without, hands and feet, which is the eternal, all powerful, omnipresent, extremely subtle and unchangeable—that which the wise clearly perceive to be the cause of all beings.” The subsequent text is, u Just as a spider spins out its (threads) and withdraws (them) into itself, just as plants grow oil the earth and as hair grows on the living body, so does this universe proceed from the Imperishable.” (ib. 7). And from the text occurring later on, the one (which is higher than the great Imperishable ” (Ath. ii. 1-2), some one would appear to be more exalted than the Imperishable. To remove this doubt, the Sutrakara says.