Dvaita

(Sanskrit: "Dualism"), an important school in the orthodox Hindu philosophical system of Vedanta. Its founder was Madhva, also called Anandatirtha (c. 1199-1278), who came from the area of modern Karnataka state, where he still has many followers. Already during his lifetime, Madhva was regarded by his followers as an incarnation of the wind god Vayu, who had been sent to earth by the lord Vishnu to save the good, after the powers of evil had sent the philosopher Shankara, an important proponent of the Advaita ("Nondualist") school.

In his expositions, Madhva shows the influence of the  Nyaya philosophic school. He maintains that Vishnu is the supreme God, thus identifying the Brahman of the Upanisads with a personal God, as Ramanuja (c. 1050-1137) had done before him.

There are in Madhva's system three eternal, ontological orders: that of God, that of soul, and that of inanimate nature. The existence of God is demonstrable by logical proof, though only scripture teaches his nature. He is the epitome of all perfections  and possesses a nonmaterial body, which consists of saccidananda (being, spirit, and bliss). God is the efficient cause of the niverse, but Madhva denies that he is the material cause, for God cannot have created the world by splitting himself nor in any other way, since that militates against the doctrine that God is unalterable; in addition, it is blasphemous to accept that a perfect God changes himself into an imperfect world.

The individual souls are countless in number and are of atomic proportions. They are a "portion" of God and exist completely by the grace of God; in their actions they are totally subject to God. It is God, too, that allows the soul, to a limited extent, freedom of action in a way commensurate with one's past acts (karma).

Ignorance, which for Madhva as for many other Indian philosophers means mistaken knowledge  (ajñana), can be removed or corrected by means of devotion  (bhakti). Devotion can be attained in various ways: by solitary study of the scriptures, by performing one's duty without self-interest, or by practical acts of devotion. This devotion is accompanied by an intuitive insight into God's nature, or it may be a special kind of knowledge. Bhakti may itself become a goal; for the devotee.