SAIVA-SIDDHANTA

~>m
THE TATTVAS AND BEYOND.
"
God is not this not this ".Brihad Ay. Up.
"Other than the known is God, other than the unknown
too."
Swem. Up.
We present our readers to-day a table of the 36 tatfcvas
derived from Maya, together with the other postulates of the
Siddhanta school, with which they are connected in advaita
relation. In Tamil, small tracts called kaffafai (&LLtJfar) exist,
which describe and define these tattvas. These tattvas are vari
ously enumerated as 19 or 25 or 36 or 96. Both Siddhantins and
Vedantins (Idealists) accept the number 36 or 96, but they differ
in several particulars. Thirty-six when still more analysed give
Ninety-six . The more simpler form of the table is herein given,
and this requires to be carefully studied. A careful and precise
definition of these tattvas has to follow, but we do not attempt
it here for want of space. Rev. Hoisington has translated one
of these tracts, as also Rev. Foulkes of Salem. Both these
books unfortunately are out of print. We will proceed to
explain the table briefly, stating at the same time its points of
difference from other Schools. We have to premise fir-st, that
the tattvas which are enumerated here are all produced out of
and form sub-divisions only of Maya and the term as such does
not cover either Anava, or Kannan or Atman or. God. These
tattvas form as it were different coats or vestures, of different
texture at different times and at different stages, to the .soul
undergoing evolution with intent to rid itself of its eoil (Anava)
in strict accordance with the Law of Karma. These form how
ever no vestures for the Supreme Being and He is accordingly
addressed as Tattvdtita, Beyond the
.
tattvas. The soul is
4
also sometimes called so, as lying outside the category .of the
thirty-six tattvas. But a distinction has however to be made bet
ween the two. The soul, a subject, when united^to the objective