[6] The term refers to any premise, particularly in theology on the material and the divine, where two principles (truths) or realities are posited to exist simultaneously and independently.
B. N. K. Sharma further states that "the term Svatantra-Advitiya-Brahmavāda is capable of conveying directly rather than by implication or definition, the highest reach of its thought and its metaphysical ideology do often stressed by Madhva and so well expounded by Jayatirtha".
The adjunct Svatantra would thus serve to emphasize the transcendence of the supreme over the other reals and its immanence in them and show how the conception of Brahman, here, differs from the Nirviśeṣādvaita of Adi Shankara.
Quoting the term Svatantra-Advitiya-Brahmavāda, Sharma also says: "It would also stand terminologically balanced with the distinctions of other Vēdantic systems like Nirviśeṣādvaita, śuddhādvaita, and Viśiṣṭādvaita.
It would also lay direct emphasis on the primacy of the supreme as the Para-Siddhanta of the Madhva's thought, and put the teachings about the finite in their proper place as constituting the Apara-Siddhānta (subsidiary truths)".
[10] Dvaita Vedanta is a dualistic interpretation of the Vedas systematized by the 13th-century Indian philosopher-saint Madhvacharya, which espouses dualism by theorizing the existence of two separate realities.
[14] The second reality is that of dependent (asvatantra-tattva or paratantra) but equally real universe that exists with its own separate essence.
The distinguishing factor of this philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe.
[18][2] According to him, the devas are souls of deceased persons who were rewarded for good deeds by being reincarnated into the heavenly worlds and becoming following organs of God's will,[19] which would also be the case with Vayu and Lakshmi.
Madhva differed significantly from traditional Hindu beliefs owing to his concept of eternal damnation.
[15] According to Madhvacharya, the jiva is unaware of its real nature due to ignorance (avidyā) caused by maya, and thus, is unable to realize its expression of intrinsic attributes.
Practicing vairāgya allows Mukti-yogyas (jivas qualified for liberation) to gain freedom from worldly attachments and develop faith in God.
Madhva also placed a great importance on a Guru's guidance and blessings to understand the jnana from scriptures.
[23] Dvaita philosophers challenge the Advaita Vedanta view that ignorance explains the appearance of multiplicty in a singular, unchanging reality.