to emphasize the unity of God-head by excluding internal distinctions of substance and attributes in Brahman in conformity with text like नेह नानास्ति किंचना, which are understood as nagating some internal distinctions (nānātva) alone in Brahman. The only internal distinctions that are logically conceivable in Brahman, are those of attributes. This is negated by the way of significant negation. 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)". Aluru Venkata Rao opines that the term Dvaita is not suitable for Madhva's philosophy, hence it should not be used. Instead, he suggests to use the term Pūrnabrahmavāda. Philosophy 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. The first and the only independent reality (svatantra-tattva), states the Dvaita school, is that of Vishnu as the ultimate reality (Brahman) and supreme God. Vishnu is the supreme Self, in a manner similar to the monotheistic God in other major religions. He is believed to be almighty, eternal, always existing, everlasting, all-knowing, and compassionate. The second reality is that of dependent (asvatantra-tattva or paratantra) but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul, matter, and the like exist with their own separate reality. 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. Like Ramanuja, Madhvacharya also embraced Vaishnavism. Madhvacharya posits God as being personal and saguna, that is endowed with attributes and qualities (in human terms, which are not believed to be able to fully describe God). To Madhvacharya, the metaphysical concept of Brahman in the Vedas was Vishnu. He stated: "Brahmaśabdaśca Viṣṇaveva", that Brahman can only refer