Dvaita Vedanta

Dvaita reads them as genuinely two, the self dependent on a God who is other than it.

Madhva wrote at length to refute Advaita's Maya doctrine, holding the world and souls to be as eternally real as Brahman itself.

Madhva splits the sandhi the other way and reads the sentence as that thou art NOT, because a real and permanent difference between the soul and God is the whole of his position.

Being, consciousness and bliss are held in Dvaita as real attributes of God.

Dvaita reads Vedanta dualistically, holding a fundamentally different account of the relation between the individual soul, the world and Brahman than Advaita's nondualism.

Held in the Dvaita tradition, whose mathas have transmitted the office in unbroken succession since Madhva.

Recited daily, and read in this school as naming a God who is genuinely other than the one reciting.

Madhva's Gita Bhashya reads the Bhagavad Gita through Dvaita's dualist theology, distinct from Shankara's and Ramanuja's commentaries on the same text.

Madhva's dualist Brahma Sutra Bhashya reads this shared Vedanta text against Shankara's and Ramanuja's non-dual and qualified readings alike.

Dvaita, Madhva's dualist Vedanta, is this school's defining, denomination-naming doctrine.

Paramatman, the supreme personal self, is Dvaita Vedanta's God, Vishnu, eternally distinct from every individual soul.

Dvaita argues that a purely negative characterisation of Brahman is unusable: if the formula denied every attribute there would be nothing left for scripture to praise, and Madhva reads the negations as excluding limitation rather than qualities.

Madhva reads the great saying that Advaita takes as declaring identity in the opposite sense, dividing the words so that they assert the soul is NOT that. The reading is the sharpest single instance of the school's method, and it is a rival construal of the same sentence rather than a rejection of the text.

Non-injury is held in Dvaita.

The self is held in Dvaita to be real, eternal, plural and dependent, and different from God not accidentally but by its own nature.

Ignorance is held in Dvaita as the soul's real ignorance under God's will, not as a power that makes the world unreal.

Devotion is the means of liberation in Dvaita, and it is devotion informed by right knowledge of the difference between God and the soul rather than devotion alone.

Brahman is held in Dvaita to be Vishnu, the one wholly independent reality, on which souls and matter depend without ever being identical with it.

Giving is held in Dvaita.

Dharma is held in Dvaita.

The teaching lineage is central in Dvaita, and the Madhva monastic seats of coastal Karnataka carry it.

A chosen deity is held in Dvaita, and the choice is not open: Vishnu alone is supreme and the other gods are dependent beings ranked below him.

Knowledge is held in Dvaita and is not by itself the means of liberation: the knowledge that liberates is knowledge of difference, and it works through devotion and God's grace rather than instead of them.

Karma is held in Dvaita as really binding, and dependent throughout on God, who is the one independent reality.

The world as God's play is held in Dvaita, played with a world that is really there.

The supreme person is held in Dvaita, and the whole system is organised around God's complete independence and everything else's complete dependence.

Moksha as eternal proximity to God with an unbridgeable difference maintained, and a gradation of souls that not all are eligible for release.

Merit and demerit are held in Dvaita as really incurred.

Periodic dissolution is held in Dvaita.

Collected absorption is held in Dvaita as sustained meditation on God, never as the loss of the distinction between worshipper and worshipped.

Transmigration is held in Dvaita as fully real.

Latent impressions are held in Dvaita.

The three strands are held in Dvaita as the constitution of a really existing matter.