Transcendent & Immanent

Another unique aspect of god head that we see in M works is that of God as being transcendental but also immanent.God in this world as much as Vishnu in Vaikunta.This is revealed in the very first mantra of the Isha Upanishad -- Isha vasyam idam sarvam --- "All this is for the habitation of the Lord".

This idea is stressed by M and he says Vishnu is both Anu and Vibhu and he exists within every atom and even within the Jivas and also in far off Vaikuntha , he pervades his creation.

A also stresses this aspect of God as immanent in his works many times.

The Gita accepts the human Avatarhood; for the Lord speaks of the repeated, the constants manifestation of the Divine in humanity, when He the eternal Unborn assumes by His Maya, by the power of the infinite Consciousness to clothe itself apparently in finite forms, the conditions of becoming which we call birth. But it is not this upon which stress is laid, but on the transcendent, the cosmic and the internal Divine; it is on the Source of all things and the Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge. It is then the eternal Avatar, this God in man, the divine Consciousness always present in the human being who manifested in a visible form speaks to the human soul in the Gita, illumines the meaning of life and the secret of divine action and gives it the light of the divine knowledge and guidance and the assuring and fortifying word of the Master of existence in the hour when it comes face to face with the painful mystery of the world. This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its Avatars or in the devotion to the human Gum through whom the voice of the one world-Teacher makes itself heard. Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine Power, Love and Knowledge(EOG , introduction)

There are many better examples which I would like to give in the future to stress this point.

In fact we see that Aurobindo has infact lifted many sentences straight out of Madhvas works , verbatim , and it should come as no surprise to us.We often quote A as it is as it often not possible to better his presentation and obviously Lord Shiva thought it better to let his Master Vayu Deva speak for himself.

Neither antiquity nor modernity can be the test of truth or the test of usefulness.Verification by experience and experiment is the only standard of truth, not antiquity, not modernity.

Madhva said the same thing when he was confronted by the followers of Shankara who stated that since their commentary was the oldest it was the truest one.