Among the schools that grew up contesting Shankara's nondualism, Dvaita Vedanta pressed its rejection further than any rival, since Ramanuja's Vishishtadvaita allowed a qualified unity in which souls and matter remain the body, so to speak, of a single divine reality, while Madhva's pancha bheda refuses unity in any form, insisting the five differences hold even between one soul and another and even between two material things, a granularity of distinction the History of the Dvaita School treats as unique among the classical Vedanta systems. The doctrine carries a direct theological consequence: because God and soul are eternally and irreducibly other, Madhva's tradition developed a devotional theology centered on Vishnu as a personal God genuinely distinct from and superior to every soul that worships him, continued today in institutions including the eight Udupi mathas in coastal Karnataka that trace their founding directly to Madhva and still govern the region's Krishna worship. Encyclopedia of Hinduism entries on the school note that later Dvaita commentators, most prominently Jayatirtha and Vyasatirtha, spent much of their intellectual effort defending the coherence of five simultaneous and permanent differences against both Advaita and Vishishtadvaita critics, a debate that shaped South Indian Vaishnava theology for centuries after Madhva's own lifetime.