I HAVE been requested to state the circumstances in which these treatises were brought to light; and the reasons why they have not before been presented to the world. A full history of the matter seems not necessary; and it would probably be uninteresting to most readers. The difficulties involved in the case, cannot be fully appreciated by anyone who has not some knowledge of the manner in which the mysteries of Hindu philosophy have been preserved, for ages, as the exclusive property of a privileged class, who claim to be divinely taught. These difficulties arose from the nature of the subjects discussed in the treatises; the peculiarities of Tamil poetry, the garb in which they are presented; the great variety of technical terms employed, which are either not found at all in any dictionary, or which, if recorded, are not explained in the sense in which they are here used; and the fact that no Hindu Guru or Sastri, capable of giving instruction to impart his teachings to any foreigner, or to any native connected with foreigners.
It is the law of Hinduism, that these high and sacred matters should be communicated only to regular disciples, who have been duly initiated by the Guru, and carried through certain preceding stages in religious life, in their systematic order.
Consequently, none of the native students, or assistants, of the Mission were able to obtain any proper knowledge of this higher department of sacred learning; and very few of them ever attempted to read any of these deep poetical works. The poetical dialect is entirely above the apprehension of the common Tamil scholar; and these philosophical treatises present the most difficult specimens of composition in High Tamil.
It was not till several years after the American Missions in India were established, that the missionaries came to the knowledge and possession of these books, which were ever held as too sacred for any common man to touch. And it was some years after we had them in hand, before we knew what was in them.
Circumstances in which I was placed, in connection with the Batticotta Seminary, often made me feel the want of some more definite and extended knowledge of philosophical Hinduism, Often did the conviction arise, that there were things known and discussed about me, which I did not understand. Objections were raised to arguments used against idolatry, and to instructions given to students, for the purpose of disabusing their minds of their traditional system of metaphysics and theology, which seemed to strike much farther into their system than any of us had yet gone. This led to several fruitless attempts to read these works, with the best assistance which could then be procured. By the help of some good Tamil scholars among the teachers of the Seminary, some progress was made, from year to year, in deciphering the text of these and kindred works. But I was still painfully impressed with the feeling that I did not understand the subject of which they treat. There were dark points which we could not make out; and these were of such a nature, and were apparently so essential to the proper understanding of the whole, that I repeatedly laid aside the matter, almost in despair. The whole seemed a great temple of mysteries, with many secret apartments carefully locked. At length, the providence of God threw into my hands a key by which I began to unlock these dark receptacles of human thought. This key consisted of the discovery of the import of the mystic number five, including the pagnchakkaram, and of a concurrence of circumstances favoring the investigation, by the aid of native scholars.
In making the first rough translation of these treatises, I was much aided by three of the native teachers of the Batticotta Seminary. But in completing the translations, and in preparing the notes, I have relied solely on my own repeated examination of the several texts, and on a somewhat extensive comparison of thee texts with other standard works – a labor in which many an hour of hard study has been employed.
While I feel a good degree of confidence, therefore, that the translations and notes do, in the main, give a truthful representation of the meaning of the several authors, it would be strange, if every sentence translated should give the exact sense of the original, and if every term, phrase and doctrine explained, should be found to stand just right, with its exact shade of meaning, and in its precise relations.
This volume will, it is probable, fall chiefly into the hands of missionaries to India, and native Hindu scholars. I would respectfully request all who may be able to judge of the originals, or who may have a sufficient knowledge of philosophical Hinduism to form an opinion in the case, to communicate to me, or to Prof. E. E. SALISBURY, Corr. Secretary of the American Oriental Society, any important error which they may detect. Any suggestion will be thankfully received, and shall be duly considered.
A conviction that a more perfect knowledge of these mysteries which have so long occupied the minds of Hindu scholars, and which constitute the basis of the whole system of popular superstition and mythology in India, was urgently needed by missionaries, and by many others interested in the case of missions and of oriental learning, has stimulated and borne me on the execution of my task. This conviction has been deepened and strengthened by years of close intercourse with Hindus, and by many things which I have observed since my return to this country. If my view of the matter is correct, and the expectations which I venture to indulge are realized, I shall free more than justified in having expended so much precious time on such a work.
H. R. HOISINGTON.
Williamstown, Mass, February, 1854.