[Śrī Śaṅkara denied plurality in God because in the unimaginable domain, the boundaries cannot be identified and hence, the boundaries are absent. Śrī Rāmānuja says that the boundaries of any imaginable item must also be imaginable and existing in an inseparable state. Śrī Madhva said that boundaries of imaginable objects are clearly distinct from each other so that the objects are quite different from each other and are in the state of separation.]

[When the relative reality containing a lot of plurality is superimposed on Parabrahman, Śrī Śaṅkara and Śrī Rāmānuja are correlated perfectly (Here, as per Śrī Madhva, superimposition does not mean merging, but, as per Śrī Rāmānuja, they are merged like quality and substratum). As per Śrī Śaṅkara, the word ‘superimposition’ means that Parabrahman stands as the basis (ādhāra) for the relative reality containing a lot of plurality. Even though God is unimaginable, the plurality of worldly items can be superimposed like a magician creating several visible objects in the space. Hence, Śrī Madhva also is to be accepted.]

[The Creator, the Unimaginable God called Parabrahman, is not seen and remains unimaginable. The inert world and non-inert souls are the creation of Parabrahman. Even if you take the theory of relativity of Śrī Śaṅkara, the non-existent inert world is existent to the non-existent non-inert souls. For existent alone, non-existent is non-existent. But, for non-existent, non-existent is existent. Therefore, a soul always experiences the existence of the world. Based on this theory, the concept of Śrī Madhva is not only correct, but also is correlated with the theory of Śrī Rāmānuja and Śrī Śaṅkara.]