Madhvacharya, also known as Madhva, is credited with founding the Dvaita School of Vedanta in the 13th century.

The Dvaita School emphasizes the distinction between Brahman, the supreme reality, and the individual soul, known as jiva.

In Dvaita, Brahman is conceived as a personal God, Vishnu, who possesses infinite attributes and qualities.

Dvaita maintains that Brahman and the individual soul are distinct entities, with the soul being dependent on Brahman for its existence.

In Dvaita, devotion to Vishnu, known as bhakti, is considered the primary means of attaining liberation from the cycle of rebirth.

The ultimate goal of Dvaita, like other schools of Vedanta, is to attain moksha or liberation from the cycle of rebirth and attain eternal bliss in the presence of Vishnu.

The Brahma Sutras, along with the Upanishads and the Bhagavad Gita, form the Prasthanatrayi, the foundational texts of Vedanta. Madhvacharya wrote commentaries on all three texts, expounding his Dvaita philosophy.

Dvaita posits three tattvas: Brahman, the individual soul, and the world. Brahman is the supreme reality, the individual soul is dependent on Brahman, and the world is created by Brahman.

Dvaita attributes evil and suffering to the individual soul's ignorance (avidya) and attachment (raga) to the world, which leads to wrong actions and negative consequences.

In Dvaita, the guru is considered essential for guiding the individual soul on the path to liberation. The guru provides knowledge, guidance, and spiritual practices to help the soul overcome ignorance and attain realization of Brahman.

Dvaita holds that maya, or illusion, is a product of the individual soul's ignorance and attachment to the world. It is not an ultimate reality but a veil that obscures the true nature of Brahman.

In Dvaita, the ten incarnations of Vishnu, known as the dashavataras, are considered manifestations of Brahman. They serve as divine exemplars and guides for the individual soul on the path to liberation.

Dvaita explains the existence of evil as a consequence of the individual soul's ignorance and attachment to the world. It is not a creation of Brahman or a result of free will, but rather a product of the soul's own actions and choices.

In Dvaita, bhakti or devotion to Vishnu is considered the primary means of attaining liberation. Through bhakti, the individual soul develops love and surrender to Vishnu, which purifies the heart and leads to the realization of Brahman.

Dvaita reconciles the concept of a personal God with the Upanishadic teachings of an impersonal Brahman by positing that Brahman is both personal and impersonal. Brahman is both the ultimate reality beyond all attributes and the personal God Vishnu who possesses infinite qualities and attributes.