(Study of Maadhva Ontology )
(Last two Prakaranas of Dasaprakaranas )
In Tattva Samkhyaana, The categories of the reality as conceived by Madhva are enumerated. It is a Padaartha Sastra “Anaaropitam Taattvam” is the definition of Taattva or Reality. (That which is not superimposed is a real entity). Reality is the object of any valid knowledge.
The Tattvas are first classified into (I).Svatantra(Independent) and (II) Paratantra or asvatantra(Depaendent). The Supreme God alone is Svatantra i.e., independent category. All other categories are Paratantra. The Svatantra is defined as which is independent in respect of its very essential nature, the functions and the comprehension. The supreme God is the only independent in all these respects. All others are entirely dependent upon the Supreme God in all these respects. Therefore, all others are Asvatantra or Paratantra or Paramatma Tantra.
The Paratantra is further classified as Positive and Nagative (Bhaava and Abhaava) . That which presents itself as “is” in its first cognition is positive and the opposite is nagative.The Bhaava is again classified as Cetanaa and acetanaa (Sentient and non sentient). The sentient is further classified as that which is never afflicted by the sorrow and those that are afflicted by the sorrow.(Duhkha asprishta ) and duhkha sprishta. Lakhsmi is nitya mukta and so she is alone in the category nitya duhkha asprishta cetanas and others are further classified as fit for liberation(Mukti yogyas)., and fit for non liberation(mukti ayogyas) they are further classified as already liberation attained ones and those still in Samsaara they are subdivided as Gods , Rishis , Pitrus,Kings and men etc., In both categories. Mukti ayogyas are classified as Tamoyogyas and Nitya samsarins. Tamoyogyas are further divided as Daityas, Raakshasaas, Pisaachaas and lowest men and they are further subdivided as those who are in samsara and those who have reached eternal hell etc.,
The non sentient are classified into Nitya(Eternal) and Anitya(Noneternal) and Nityaanitya. (partly eternal and partly non eternal). Vedas Varnas and avyakrita aakasa are eternal Purana, kaala, Prakriti are Nityaanitya and all others are Anitya.
The negative(abhaava) is classified into three, viz.(I)Praaghhbhaava) – previous negations (II) , Pradhvamsaaabhaava (later negations and (III) Saadaabhaava (total negations ), The details of these can be gleaned from the Text , Teeka and Tippanis. Thus ends the text of Tattva Samkhyaana in barely eleven verses. The tree chart of Tattvaas can be seen in any standard Dvaita Philosophical books.The text starts as follows:-
स्वतन्त्रं अस्वतन्त्रं च द्विविद्यं तत्त्वमिष्यते ।
स्वतन्त्रो भगवान् विष्णुः भावाभावौ द्विधेतरत् ॥
svatantraM asvatantraM ca dvividyaM tattvamiShyate |
svatantro bhagavaan viShNuH bhaavaabhaavau dvidhetarat ||
The text ends as follows :-
सृष्तिः स्थितिः संह्रृतिश्च नियतोज्ञान बोधने ।
बन्धो मोक्ष: सुखं दु:खं आवृतिर्जोतिरेव च ।
विष्णुनाऽस्य समस्तस्य समासव्यास योगतः ॥
sRuShtiH sthitiH saMhrRutishca niyatoj~jaana bodhane |
bandho mokShaH sukhaM du:khaM aavRutirjotireva ca |
viShNunaa&sya samastasya samaasavyaasa yogataH ||
-x-x-x-x-x-
TATTVA VIVEKA
The work begins like thyis:-
स्वतन्त्रं परतन्त्रं च प्रमेयं द्विविधं मतम् ।
स्वतन्त्रो भगवान् विष्णुःनिर्दोषारिवल सद्गुणः ॥
svatantraM paratantraM ca prameyaM dvividhaM matam |
svatantro bhagavaan viShNuHnirdoShaarivala sadguNaH ||
The Text ends thus in a very grand manner.
य एतत् परतन्त्रं तु सर्वमेव हरेः सदा ।
वशमित्येव जानाति संसारान्मुच्यते हि सः ॥
ya etat paratantraM tu sarvameva hareH sadaa |
vashamityeva jaanaati saMsaaraanmucyate hi saH ||
Tattva Viveka also enumerates the categories more or less in the same way as that of Tattva saMkhyaana .
This Tattva Viveka work contains the verses of a larger work of the same name composed by the God , Sri Vedavyasa himself. Thirteen verses are quoted in this small work in support of the statements made in Tattva Samkhyaana. Therefore , it is not a repetition but an extract of a source work to support Tattva Samkhyaana. Naturally the two texts agree verbatim, barring a few passages.
In Tattva Viveka, Guna , Kriya , Jaati etc.,are mentioned. they are classified under Yaavad Dravyabhaavi– the attributes that last as long as the substance lasts and (ii) a yaavad Dravya bhaavi that the attributes that perish even before the relation between the substance and the attributes . In the former case is Abheda while it is Bheda– Abheda in the case of the latter.
The classification of categories in these two Texts is quite different from the pattern followed in the texts of the other systems of Philosophy such as Nyaya Vaisesikaas. Both Texts state that the knowledge of categories is essential inorder to know the greatness of God and through it , attain liberatiion. So,Padartha Sastra is also a Moksha Saastra only.
With this “Sarva Moola Cintanaa” on all the ten Prakaranas are briefly made. Detailed studies can be had from the personal Gurus.
For the above two works ,apart from Sri Jayatirtha’s Tika , Mandaara Manjari Tippani of Sri Vyasaraya is available for Tattva Viveka. Besides , the following important Tippanis are also available:-(I) Srinivas Thirteeya (II) Gururajeeya (III) Anantabhatteeya (IV) Lingeriya (V) Venkata Bhatteya (VI) Raghavendra’s Bhaavadeepa (VII) Kaasika (VIII) Yaadupatya (IX) Vijayendriya and (X) Chalarivyaakhya etc.,
Sri Krishnarpanamastu