In Dvaita Vedānta, liberation is understood as the eternal, blissful existence of the individual soul in the presence of Viṣṇu, the Supreme Being, while fully retaining its distinct identity. The jīva never becomes identical with God; rather, it realizes its complete dependence on Him and its everlasting difference from Him. Moksha is freedom from the cycle of birth and death, from karma and suffering, and the full manifestation of the soul’s inherent nature as conscious, blissful, and devoted. This state is characterized by direct vision and experience of God, dwelling in His abode (Vaikuṇṭha) and serving Him with love. The individuality of the soul is not a limitation to be overcome but the very basis of a living, personal relationship with the Divine.

Dvaita further teaches that liberation is not a flat, undifferentiated state; it is graded, with different souls enjoying different degrees of bliss in accordance with their innate capacity and spiritual attainment. In all cases, however, the liberated soul abides in pure knowledge and devotion, free from ignorance and bondage. The soul’s realization centers on the fivefold difference (pañca-bheda): between God and soul, God and matter, one soul and another, soul and matter, and one piece of matter and another. Recognizing Viṣṇu as the one independent reality, with all souls and the world dependent upon Him, forms the doctrinal backbone of this vision of moksha.

As for the path, Dvaita places supreme emphasis on bhakti, a deep and unwavering devotion to Viṣṇu, as the primary means to liberation. This devotion is not blind sentiment; it is grounded in correct knowledge (jñāna) gained through scripture and proper understanding of the soul’s relationship to God. Righteous conduct and performance of prescribed duties, offered to Viṣṇu, serve to purify the mind and support this knowledge and devotion. Detachment from worldly desires and the disciplined offering of one’s actions to God further steady the seeker’s orientation toward the Divine.

Yet, all such effort is ultimately preparatory, for Dvaita insists that liberation finally rests on the grace (anugraha, kṛpā, prasāda) of Viṣṇu. Human practices—study, worship, ethical living, and devotion—dispose the soul to receive that grace but can never compel it. When that grace descends, the soul is released from saṃsāra and attains eternal proximity to God, enjoying unending bliss in His presence. Thus, in this tradition, moksha is not a solitary absorption into an impersonal absolute, but a consummate, everlasting life of loving service to a personal Lord.