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India. Philosopher-saint. (1017 - 1137 CE).
"That supreme Person who is the ruler of all; whose nature is antagonistic to all evil; whose purposes come true; who possesses infinite auspicious qualities such as knowledge, bliss and so on; who is omniscient, omnipotent, supremely merciful; from whom the creation, subsistence, and re-absorption of this world -- with its manifold wonderful arrangements, not to be comprehended by thought, and comprising within itself the aggregate of souls from Brahma down to blades of grass, all of which experience the fruits (of their previous deeds) in definite points of space and time -- proceed is Brahman: such is the meaning of the Sutra"
"Apart from the consideration of Brahman as the Soul of all, the meditation of Brahman as the jiva or the jiva as Brahman cannot be true. On the theory of difference-cum-identity, as the limiting adjuncts condition Brahman itself, all the consequent flaws will contaminate It itself. On the theory of absolute difference between Brahman and the jiva, the teaching of Brahman as the Atman of all would be impossible and thus the entire Vedanta gets rejected."