Means of release in Dvaita philosophy

In Dvaita philosophy, Brahman and the self are totally different and eternal entities. In spite of the two different entities being added or mixed together, each entity keeps its self-identity. So in the state of “moksha ”, the self is in every respect very near to Brahman, but does not become a single entity with Brahman .

There are five different and ever-lasting bhedas among the three entities—

1. (i) bheda between Iswara and the self;
2. (ii) bheda between Iswara and the jada ;
3. (iii) bheda between the self and the jada;
4. (iv) bheda among selves themselves;
5. (v) bheda among objects of jada themselves.

Shri Madhva is of the opinion that these bhedas are also eternal among the three eternal entities.

Accordingly the individual selves are divided into three groups. The first group is muktas who remaineternally free from the cycle of birth and death. Brahma , Vayu Bhagavan , Hanuman and other deities are such muktas remaining eternally free. The second group comprises the individual selves who are born in this world and preparing themselves for their liberation. Peopleof the third group due to their evil deeds are deemed to be in hell forever. There is no option to redeem them due to their karma. Shri Madhva is of the view that Iswara who is ever-compassionate and graceful may not be able to redeem such sinners from experiencing the hell.

The self that is fit enough to be nearer to Iswara shall have to approach Him through Vayu Bhagavan (air) and also through his son—Hanuman . In this state of moksha also, Iswara and the self shall remain different entities, the latter enjoying the Bliss of the former. Each self shall enjoy the Bliss according to its matured level of qualities since the selves are different among themselves. During this moksha of the self, Iswara remains unchanged as well as unchangeable by the self.