The following article is a close translation, with explanatory notes, of a treatise entitle Tattuva-Kattalei, the Law of the Tattuvam, or of things according to their Essential Nature. The subject of which this treatise gives a bare synopsis, is fully exhibited in an original Tamil work, consisting of four hundred and sixteen closely written foolscap pages. This large work is polemical, maintaining the Saiva views in this departments of Hinduism. It is denominated Tattuva-Pirakasam (தத்துவா-பிரகாசம்), the Elucidation of the Tattuvam. Both these works, which present the same phase of doctrine, are constructed on the principle that man is a miniature universe complete. They present the origin and nature of man, and, also, of all that constitutes the universe.
The brief treatise here presented, does not follow the order in which the topics are arranged and treated in the larger work referred to. It was probably designed as a manual or guide for the Guru, rather than as a text0book for the disciple. It is too brief, in itself, to give any intelligible view of the system to the uninitiated. Yet as a help to those who would look into the mysteries of Hinduism, it is important, if not indispensable. It stands related to the whole system of their mystic philosophy, somewhat as the Greek grammar does to the whole course of the Greek classics-dry to the beginner, but continually gathering interest as one advances in the vast field before him.
The notes which are dispersed throughout the treatise, will, it is hoped, render the whole more intelligible and readable, and help to bring the system more distinctly to view. They are designedly as brief as the nature of the subject seemed to allow. All the explanations are based on the authority of native commentaries, as yet found only in Tamil.
The Tattuva-Pirakasam is the only full and complete work on the Tattuvam of which I have any knowledge. Other brief treatises on the Tattuvam are to be found in both Tamil and Sanskrit. Belonging to different Schools of philosophers, they vary from each other as to the number of the Tattuvam, and in some other respects. The Tattuva-Kattalei gives the highest number of Tattuvam anywhere named and is more systematic and complete than any other of the smaller treatises which I have seen. It presents the standard system of the orthodox Saivas of Southern India and Ceylon. According to this treatise, there are thirty-six Primary, and sixty Subordinate Tattuvam. The Primary Tattuvam are divided into three general classes, successively developed. From the first class named in the order of this work (which is the last of the three in the order of development), are developed the sixty Subordinate Tattuvam.
Our author first barely names the three classes of Primary Tattuvam, and then gives a general specification of the sixty Subordinate.
Next succeeds a statement of the order of development, beginning with the highest, or most remote and subtle existences, and running through the series down to the grossest of the elements, earth. This development of universal being is given as it is manifest in the miniature universe, man.
After this, the Primary Tattuvam are taken in order, and very briefly explained as to their relations to one another, their functions in the human microcosm, etc.
Then follows a view of the states of the soul in its various physiological relations, explaining the phenomena of life, consciousness, activity, and death.
Then are presented the leading states and circumstances of the soul, in its organism, in respect to its moral and religious character, present condition, and ultimate prospects.
This order is preserved in the translation, and the sections are marked accordingly.
The term tattuvam is of Sanskrit origin, and when transferred from the Sanskrit, is spelt tattwa. As this paper is a translation from Tamil, it has seemed well to preserve the Tamil orthography in this and other technical terms.
The meaning of tattuvam is essential nature, or property, of anything, and hence, in common language, power. In this system, it is used to designate any essential part of the human organism; as, element, sense, organ, property, faculty, whether visible or invisible, active, or inert. It has been variously rendered in English by category, principle, power, organ, property. But no one of these terms correctly and fully expresses the meaning of the original. It has no equivalent in our language; nor can it have in any language where the force of terms is limited by true philosophy.
The ideas wrapped up in tattuvam confound the physical and the metaphysical, the real and the imaginary. Hence it will be necessary, in most cases, to retain the original term.
These remarks will apply, mutatis mutandis, to other terms occurring in this paper; and must furnish the apology for their appearance untranslated.