Dvaita Vedānta stands upon the same great scriptural triad that undergirds the broader Vedānta tradition, yet it reads them through a distinctly dualistic lens. At the heart of its foundation lie the texts of the *Prasthāna-trayī*: the Upaniṣads, the Bhagavad Gītā, and the Brahma-sūtras. Madhvācārya’s *Brahma-sūtra-bhāṣya*, *Bhagavad Gītā-bhāṣya*, and his commentaries on the principal Upaniṣads—such as Īśa, Kena, Kaṭha, Praśna, Muṇḍaka, Māṇḍūkya, Taittirīya, Aitareya, Chāndogya, and Bṛhadāraṇyaka—serve as the primary vehicles through which these sources are interpreted in a Dvaita manner. These commentaries are not merely explanatory; they function as the authoritative key for understanding how the eternal distinction between Brahman, individual souls, and matter is to be discerned in the revealed texts.

Around this core, Madhvācārya composed a substantial body of independent treatises that articulate, defend, and systematize the dualistic vision. Works such as *Anuvyākhyāna* (a detailed exposition on the Brahma-sūtras), *Tattva-saṃkhyāna* and *Tattva-viveka* (clarifying and discriminating the fundamental principles), *Tattvodyota* (illuminating those principles), and *Viṣṇu-tattva-vinirṇaya* (establishing Viṣṇu’s supreme status and the structure of difference) give philosophical backbone to the tradition. Texts like *Pramāṇa-lakṣaṇa* explore the nature of valid knowledge, while polemical works such as *Māyāvāda-khaṇḍana*, *Upādhi-khaṇḍana*, and *Prapañca-mithyātva-anumāna-khaṇḍana* are devoted to refuting non-dualistic readings of the same scriptures. In these writings, the dualist school does not merely assert its position but carefully delineates its epistemological and metaphysical commitments.

Dvaita Vedānta also roots itself deeply in the great narrative and devotional literature of the tradition, interpreted through Madhva’s distinctive hermeneutic. The *Mahābhārata-tātparya-nirṇaya* and *Bhāgavata-tātparya-nirṇaya* seek to uncover the theological and philosophical purport of the *Mahābhārata* and the *Bhāgavata Purāṇa*, aligning them with the core doctrine of eternal difference and the supremacy of Viṣṇu. These works reveal how epic and Purāṇic narratives are read not as mere stories but as vehicles of precise metaphysical teaching. In this way, the scriptural foundation of Dvaita is not a loose collection of texts, but an integrated corpus in which śruti, smṛti, and systematic treatise mutually reinforce a single, coherent vision of reality.

Over time, this foundation was further clarified and consolidated by later ācāryas within the Dvaita lineage. Jayatīrtha’s *Nyāya-sudhā* and *Tattva-prakāśikā* offer profound commentarial engagement with Madhva’s works, while figures such as Vyāsa Tīrtha, Vādirāja, and Rāghavendra Tīrtha extend and defend the system through their own treatises and sub-commentaries. These later writings do not replace the original scriptural sources, but rather serve as finely honed instruments for grasping Madhva’s intention and for safeguarding the dualistic interpretation against rival schools. Thus, the scriptural foundation of Dvaita Vedānta appears as a living, layered tradition: revelation, Madhva’s own exegesis and treatises, and the sustained reflection of subsequent teachers, all converging to uphold the eternal distinction between God, souls, and world.