Tattva Samkhyanam
स्वतन्त्रमस्वतन्त्रं च द्विविधं तत्त्वमिष्यते ।
स्वतन्त्रो भगवान् विष्णुः भावाभावौ द्विधेतरत् ।।
Everyone of us is baffled for sure by the diversity of the universe which we experience around us. Tattva Sankhyana is a short work of only eleven verses which spells out the classification of this universe in a simple, logical and succinct manner so as to bring out maximum benefit out of its understanding.
Definition of Tattva
At the outset, Tattva Sankhyana begins with the implicit definition of the word Tattva. The school of Sri Madhwacharya is a realistic school of Vedanta Philosophy. The main feature of the realism is that it accepts the objective world as real; that is to say, the world is not a mere mental projection. It is there in space and time as different from the mind. The one which is “real” and not “super imposed” is called Tattva. For e.g., the pot we see in clear day light or God, known through the scriptures is a Tattva. In the classical example of a rope appearing as a snake, the appearance does not qualify to be called as a Tattva, as it is super imposed and thus unreal.
Classification of Tattva
Tattva Sankhyana views Tattva (Reality) as divided into two categories:
» Svatantra Tattva - Independent Reality (Lord Sri Vishnu) - a reality which is Absolutely independent in all respects viz., Satta (Existence), Pramiti (Knowledge) and Pravritti (Action).
» Asvatantra Tattva - Dependent Reality - a reality which is dependent on the Svatantra Tattv for its Satta (Existence), Pramiti (Knowledge) and Pravritti (Action).
Purpose of Classification
There are certain souls in this universe, which desire pure happiness not mixed with sorrow. Such happiness can be attained only if one is liberated from bondage of this Samsara. The means of liberation, as categorically stated in all the Holy Scriptures, is the knowledge that Ishvara is the chief efficient cause of 8-fold activity viz., creation, protection, destruction, sustenance, knowledge, ignorance, bondage and liberation of this Universe. Thus the knowledge of Ishvara is most essential for obtaining liberation. To know that Ishvara is creator etc, one has to first have the knowledge of the created etc. The concise knowledge of the universe with all its diversities being depended on the Supreme Ishvara also becomes essential for a person desiring liberation.
Unique Features
- Categorizing reality into Independent and Dependent entities
- This is one of the unique features of Tattva Sankhyana. Reality, on the other hand, could have been categorized as Existent and Non-Existent reality. But according to Sri Madhwacharya, this kind of view would have been fruitless. One should attempt to understand the world in such a way that it would bring him utmost good (Liberation). This is only possible if the entire world is understood as dependent upon one single all power-full independent entity called Ishvara. Understanding in any other way would be futile like counting the sand particles on the banks of the Holy River Ganga. A dip in that holy river instead would cleanse one off all his sins.
- Simple and understandable nomenclature
- The classification of the Tattvas has been made with utmost care so as to not burden the readers with complex jargons. The names chosen for different categories are simple and unambiguous. For eg., the name “Sada Abhava” is coined to denote an object not existing in past, present and future. This name was preferred over the name “Atyanta Abhava” used in the Nyaya and other schools, as it is simple and unambiguous.
- Classification of non-sentient objects into Nitya, Nitya-Anitya and Anitya Categories
- Another unique feature of Tattva Sankhyana is the classification of insentient objects into Nitya (Vedas), Nitya-Anitya(Puranas, Kaala, Prakruti) and Anitya (Elements such as Earth, Water and other perishable things)
Conclusion
Tattva Sankhyana concludes by stressing the need to understand the dependence of the sentient and in-sentient beings on the Supreme Lord in as many aspects as possible according to their respective natures.
य एतत्परतन्त्रं तु सर्वमेव हरेः सदा ।
वशमित्येव जानाति संसारात् मुच्यते हि सः ।।