The internal ruler (is Vishnu), on account of His characteristic attributes being mentioned in the passage treating of the Adhidevas, etc. (Presiding deities, etc.).

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18. The internal ruler (is Vishnu), on account of His characteristic attributes being mentioned in the passage treating of the Adhidevas, etc. (Presiding deities, etc.).

From such texts as “(He) whom Prithivi does not know, who is different from Prithivi,” containing attributes characteristic of Brahman, declared in passages treating of the presiding deities, etc. (He is the incomprehensible (unknown), and the dweller-in declared in the texts “O, Vishnu, no one who was, is or will be, can fully comprehend Thy glory,” “He who is present everywhere, -but not heard, reached, thought out, guided, seen, perceived or commanded, who is the Person dwelling within all beings.” (A.A. III 2-4.)

19. Nor is He the Pradhana declared by Smriti, the characteristic attributes of this not being mentioned.

The internal ruler is not the Pradhana (matter) which is the subject of (Kapila) Smriti, because the attributes characterizing Pradhana, namely, being the cause of the three qualities (Sattwa, Rajas, Tamas), etc., are not mentioned.

20. (Nor) is the embodied soul (the internal ruler); for both speak of the soul as distinct (from the Ruler within).

For both the Sakhins Madhyandina and Kanva read the texts which speak of the individual soul as distinct, from Atman, as conveyed by the texts ‘He who standing in Atman (the soul) still separate from Atman, whom Atman (the soul) does not understand, 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 Vignana (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 inconsistent 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, “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), someone would appear to be more exalted than the Imperishable. To remove this doubt, the Sutrakara says.

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