There are no major specialists in Madhva’s Dvaita Vedānta at the universities of Germany. If they relate to the teachings or the history of Madhva’s school, then only indirectly. Prof. Robert Zydenbos, for example, in his study of Jainism clearly showed that in the teachings of Madhva and the views of his early followers there is a whole layer of Jain ideas, often misunderstood by Madhvaites, and sometimes even denying the existence of such in the teachings of Madhva.

Madhva and Madhva-sampradāya are researched in the USA/Canada by Prof. Valerie Stoker. In Munich, several articles were written by Prof. Zydenbos, but he is still more focused on Jainism. In Oxford, Kiyokatsu Okita, who focuses more on Caitanya’s Gaudīya Vaiṣṇavism, mentions Madhva from time to time. It seems to me that Okita is generally an adherent of the International Society for Krishna Consciousness (ISKCON). Okita’s articles are quite interesting. He makes thematic squeezes and presents them from a new side.

26 years ago, appeared first works of prof. Roque Mesquita from the University of Vienna dedicated to Madhva’s works. In 1995–1996 he led seminars on „Works of the School of Madhva“. In 1997, Mesquita organized a workshop on Madhva and His Viṣṇu-tattva-vinirṇaya. From 1998–1999, Mesquita organized a seminar on Gītā-bhāṣya, Madhva’s first commentary on Bhagavad-gītā. In 2000–2001 there was a seminar on Madhva’s commentary on Brahma-sūtra — Brahma-sūtra-bhāṣya. Since 2008, there has been a seminar on Sarva-darśana-saṃgraha. In parallel, Mesquita published books dedicated to Madhva’s works. Mesquita devoted several books to the study of untraceable quotations in Madhva’s writings. Unfortunately, R. Mesquita died in 2016. I really regret that I did not have time to get to know him and maybe even learn from him.

Of course, this is not a complete list of writers on Dvaita Vedānta. But the rest are only insofar as they relate to this area. Anusha S. Rao from Canada wrote a good essay on Madhva’s reasons for calling himself an incarnation of Vāyu.

But the greatest Madhva expert, in my opinion, was B. N. K. Sharma. Concurrently, he was a Madhvaite, which, however, did not in the least prevent him from expounding the teachings of Madhva and the history of the Madhva-sampradāya at a high academic level. Perhaps it is precisely for this academic objectivity that some Madhvaites, both Indian and Russian-speaking, defame Sharma. Fortunately, Sharma was not a religious fanatic, and therefore his books are devoid of a touch of radicalism and unfounded claims inherent in religious adepts. Those wishing to get acquainted with the teachings of Madhva and the history of his school, I strongly recommend doing this, starting with the books of B. N. K. Sharma. Compared to the works of other Madhvaite authors writing in English, Sharma’s books best reflect the historical perspective of the development of the Madhva-sampradāya and accurately represent the teachings of Madhva. There are no misconceptions about the teachings of Madhva in Sharma’s books, as some claim. In addition, they are written in refined English.