A brief Overview of Madhwacharya’s Philosophy- By Sughosha S

Madhwacharya’s Philosophy

By -Sughosha. S, Vyasatirtha Vidyapeetham

Let us try to understand Madhwacharya’s philosophy briefly in this article. Philosophy is a study of ultimate reality and general principles. Most philosophies around the world have originated from India. Indian philosophy is broadly classified into two types:

1. Theistic
2. Atheistic

Atheistic philosophy propounds the non-existence of supreme power, the agent of creation. Some of the popular atheistic philosophies are Charvaka, Boudha, Jaina, etc. Theistic philosophy propounds the existence of supreme power, the agent of creation. Some of them are Nyaya and Vedanta. Vedanta is mainly classified into 3 types:

1. Dwaita
2. Adwaita
3. Vishishtadwaita

Dwaita as a dualism is presented by Madhwacharya. “Every religion or philosophy has its own ontology, epistemology and ethics.” Ontology deals with ultimate existence and how such entities can be grouped according to similarities and differences. Madhwacharya’s ontology significantly differs from the other ontologies. Madhwacharya opens his ontology with the classification of Tatwas into 2 types – ‘Swatantra’ and ‘Aswatantra’. Tatwa means real entity. Real entity is one which is not mistaken, which is object of knowledge, related to time and space and which is useful. For instance, when a rope is comprehended as a rope then it is an object of valid cognition. Therefore it is a real entity. However if someone mistakes it as a snake, because of the distance or darkness, then its understanding is not valid cognition. The cognized snake is not a real entity because it is not related to time and space.

As mentioned before Tatwas are of 2 types, Swatantra and Aswatantra. The Supreme ‘GOD’ alone is Swatantra – independent category. All others belong to the Aswatantra category. The Swatantra is defined as that which is not dependent in respect of its very essential nature, functions and knowledge (pramiti). The Supreme ‘GOD’ only is independent in all those aspects. All others are entirely dependent upon the supreme ‘GOD’ in all these aspects. Therefore all others are Parathantra.

After this classification Madhwacharya classifies Aswatantra Tatwa into many types. This Madhwacharya’s ontology is quite different from the other schools of thought. Other schools like Nyaya Vaisheshika give importance to the knowledge of material world. Whereas Madhwacharya’s ontology gives importance to the knowledge of the Supreme ‘GOD’. The other tatwas are to be known only to realize the supremacy and glory of the GOD.

The knowledge that the entire world consisting of Chetana and Achetana depends on the GOD for their very survival enables one to tread the path of liberation safely.

Sree Krishnarpanamastu