In plain words
Now, the answer: the jīva is the indwelling Ātma of the body. Likewise, God is the indwelling Ātma of the jīva. To think and worship accordingly is Ramanujacharya's Viśiṣṭādvaita worship. That Supreme Person, Paramātma, in whom this entire mass of created beings exists, who pervades this whole as its indwelling Ātma, becomes attainable through ananya-bhakti, prapatti, alone — so it is said; performing worship of the Supreme Person grounded on this true knowledge and surrender alone is Viśiṣṭādvaita. 'Thou alone art everything, my God of gods' — 'You alone are my refuge, You alone are my lord' — worshipping with such exclusive devotion.
Dvaitopasana is exactly the relation of husband and wife; the relation of the jīvātma to Paramātma is the same. Worshipping the imperishable Lord Vishnu as one's own husband, one's lord, the one who sustains — and oneself as the one sustained in turn — with a dualistic feeling: this is what Madhvacharya taught. Without devotion to God's feet, let alone jīvanmukti, even purity of Buddhi is impossible, says Madhvācārya. For sages and those content in the Ātma, even where worldly scriptures are lacking, by the magnet-like pull of Sri Hari's auspicious qualities alone, devotional rapture comes to them of its own accord — and in that rapture, casting off shame and shyness, they grow ready for union with Sri Hari, dancing, singing hymns loudly, and experiencing genuine bliss. They remain continually worshipping this faith. In this way, holding parānurakti, supreme attachment to the Lord, as paramount and carrying out worship accordingly — this, it has been proclaimed with countless voices, is Madhvacharya's own considered view. For the sake of attaining her lord, the devoted wife's very anguish — this itself, they said, is Advaitopasana.