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The following passage is from Everitt's Book "The non-existence of God".

I propose then provisionally to adopt the following understanding of the term ‘God’: he is the creator and preserver of everything, a being who is omnipotent, omniscient, and perfect. He is in some sense a conscious or minded being, in that he is the subject of various psychological predicates (he knows everything, he cares for humankind, he has plans, he has wishes (e.g. about how we should behave), etc.). He is eternal, and omnipresent; and he is without bodily parts. Finally, he is an appropriate object of worship.

The book is aimed at the Abhrahmic God. I want to know what aspects of the above definition fit the God as conceived by Madhva. Obviously it will not fit Brahman as conceived by Shankara but what about Isvara? What asoects of the above definition fit Isvara?

  • I think only main objection from Madhvites will be 'he is without bodily parts'. He has a spiritual body, not the material body of blood, veins etc.. – user16618 Nov 2 '18 at 12:06
  • Thanks RaRa! Any references? What about Isvara? – Jaikrishnan Nov 2 '18 at 14:40
  • do you mean Lord Shiva? – user16618 Nov 2 '18 at 14:53
  • @RaRa Please have a look at the the Vedanta section of this article: wikiwand.com/en/Ishvara#/In_Vedanta_school_of_Hinduism – Jaikrishnan Nov 3 '18 at 3:57
  • ishwara is vishnu according to Madhva school. – user16618 Nov 7 '18 at 9:36

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