non-sentient, according to Madhvacharya. Madhva further enumerates the difference between dependent and independent reality as a fivefold division (pancha-bheda) between God, souls and material things. These differences are: (1) Between material things; (2) Between material thing and soul; (3) Between material thing and God; (4) Between souls; and (5) Between soul and God. This difference is neither temporary nor merely practical; it is an invariable and natural property of everything. Madhva calls it Taratamya (gradation in pluralism). There is no object like another, according to Madhvacharya. There is no soul like another. All souls are unique, reflected in individual personalities. The sea is full; the tank is full; a pot is full; everything is full, yet each fullness is different, asserted Madhvacharya. According to Madhvacharya, even in liberation (moksha), the bliss is different for each person based on each's degree of knowledge and spiritual perfection. This liberation according to him, is only achievable with grace of God Vishnu. Nature of the Brahman Madhva conceptualised Brahman as a being who enjoys His own bliss, while the entire universe evolves through a nebulous chaos. He manifests, every now and then, to help the evolution process. The four primary manifestation of Him as the Brahman are, according to Madhva, Vasudeva, Pradyumna, Aniruddha and Sankarasana, which are respectively responsible for the redemptive, creative, sustaining and destructive aspects in the universe. His secondary manifestations are many, and all manifestations are at par with each other, it is the same infinite no matter how He manifests. Brahman is the creator of the universe, perfect in knowledge, perfect in knowing, perfect in its power, and distinct from souls, distinct from matter. For liberation, mere intellectual conceptualization of Brahman as creator is not enough, the individual soul must feel attraction, love, attachment and devotional surrender to Him, and only His grace leads to redemption and liberation, according to Madhva. The Vishnu as Brahman concept of Madhvacharya is a concept similar to God in major world religions. His writings led some early colonial-era Indologists such as George Abraham Grierson to suggest the 13th-century Madhva was influenced by Christianity, but later scholarship has rejected this theory. Soteriology Madhvacharya considered Jnana Yoga and Karma Yoga to be insufficient to the path of liberation without Bhakti. Lord Vishnu was the supreme God to Madhva, who can only be reached through Vayu – the son of God; he further states, faith leads to