Dvaita philosophy posits that the individual is a dependent part of Brahman, though essentially different from Him. Instead of forming an organic whole, Dvaita dismisses any notion of an underlying unity and explains plurality on the basis of dependence. God alone is independent. Dvaita philosophy does not recognize a qualified absolutism. Dvaita maintains that differences have a separate existence and moreover, constitute the unique nature of things. As well, instead of accepting that there exists an internal relation of inseparability, Dvaita claims that attributes are unique particulars, absolutely different, and absolutely real. Thus Dvaita’s insight revolves around bheda (difference).
The consequences of the Dvaita philosophy are – individuals and matter do not form the body of Brahman as they are absolutely different from God (even if dependent), and no two beings are alike, and even in a state of liberation, souls differ in degree in their possession of knowledge and enjoyment of bliss.
In positing these differences, Dvaita seems to be striving to protect the purity and perfection of Brahman as well as to make logical sense of the ‘many and the One’. To maintain the reality of the empirical ‘many’ in the face of the Ultimate Reality, Dvaita restricts the meaning of the infiniteness of Brahman and the relation of Brahman to the world and individuals.