to Vishnu. Scriptures which say different are declared as non-authoritative by him. To him, Vishnu was not just any other deva, but rather the one and only Supreme Being. 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, which would also be the case with Vayu and Lakshmi. He also believes that they are mortal, and that some of them could sink into lower stages of existence after death. Therefore, he believes that only God shall be worshipped through them, and that worshipping them on their own behalf is an apostasy which emerged during Treta Yuga, and did not yet exist during Satya Yuga. According to him, this must also be noticed regarding murtis. Dvaita Vedanta acknowledges two principles; however, it holds one of them (the sentient) as being eternally dependent on the other. The individual souls (jiva) are depicted as reflections, images or shadows of the divine, but never in any way (even after moksha, or liberation) identical with the divine. Being a reflection of God, each jiva has a nature with some characteristics (truth, conscious, bliss) of God in varying degree which is under the influence of karma in bondage and expands to its distinct full intrinsic capacity in moksha. Liberated jivas do not attain equality with Brahman and also are not equal to each other. Moksha (liberation) therefore is described as the realization that all finite reality is essentially dependent on the Supreme. God is believed to have shown the way to attain moksha through several avatars. Bhakti Yoga is an essential part of Dvaita Vedanta. By devotion to God and God's grace, jiva attains moksha. However, bad karma results in condemnation from God. Five fundamental, eternal and real differences are described in Dvaita school: Between the individual souls (or jīvātman) and God (paramathma or Vishnu). Between matter (inanimate, insentient) and God. Between individual souls (jīvātman). Between matter and jīvātman. Between various types of matter. The theory of five differences is that "the jiva is different from every other entity including all jivas". These five differences are said to explain the nature of the universe. The world is called prapañca (pañca "five") by the Dvaita school for this reason. Madhva differed significantly from traditional Hindu beliefs owing to his concept of eternal damnation. According to him,