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Agama, states Dhavamony, is also a generic name of religious texts which are at the basis of Hinduism and which
are divided into Vaishnava Agamas (also called PancarThe Agamas (Sanskrit: ) are a collection of
Agamas, and Sakta Agamas (more
[1][2]
scriptures of several Hindu devotional schools.
The atra Samhitas), Saiva [8]
often called Tantras).
term literally means tradition or that which has come
down, and the Agama texts describe cosmology, epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, temple 2 Signicance
construction, deity worship and ways to attain sixfold
desires.[1][3] These canonical texts are in Sanskrit[1] and in
south Indian languages such as Tamil (written in Grantha
script and Tamil script).[4][5]
The three main branches of Agama texts are those
of Shaivism (Shiva), Vaishnavism (Vishnu), Shaktism
(Devi).[1] The Agamic traditions are sometimes called
Tantrism,[6] although the term Tantra is usually used
specically to refer to Shakta Agamas.[7][8] The Agama
literature is voluminous, and includes 28 Saiva Agamas,
77 Shakta Agamas (also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-Agamas.[9]
The origin and chronology of Agamas is unclear. Some
are Vedic and others non-Vedic.[10] Agama traditions include Yoga and Self Realization concepts, some include
Kundalini Yoga,[11] asceticism, and philosophies ranging from Dvaita (dualism) to Advaita (monism).[12][13]
Some suggest that these are post-Vedic texts, others as
pre-Vedic compositions.[14][15][16] Epigraphical and archaeological evidence suggests that Agama texts were in
existence by about middle of the 1st millennium CE, in
Pallava dynasty era.[17][18]
Scholars note that some passages in the Hindu Agama
texts appear to repudiate the authority of the Vedas, while
other passages assert that their precepts reveal the true
spirit of the Vedas.[2][19][20] The Agamas literary genre
may also be found in ramaic traditions (i.e.Buddhist, Developing physical and mental discipline with Yoga is one of
Jaina etc.).[21][22] Bali Hindu tradition is ocially called four recommendations in Agama texts.[12] Above a Yoga posture
statue from Kashmir, India, a center of monistic Agama texts.
Agama Hindu Dharma in Indonesia.[23]
Etymology
PHILOSOPHY
Charya pada - lays down rules of conduct, of worship (puja), observances of religious rites, rituals, Scholars from both schools have written treatises ranging
festivals and prayaschittas.
from dualism to monism. For example, Shivagrayogin
has emphasized the non-dierence or unity of being (beThe Agamas state three requirements for a place of tween the Atman and Shivam), which is realized through
pilgrimage - Sthala, Tirtha and Murti. Sthala refers to the stages which include rituals, conduct, personal discipline
place of the temple, Trtha is the temple tank, and Murti and the insight of spiritual knowledge.[33] This bears a
striking similarity, states Soni, to Shankara, Madhva and
refers to the image of god (usually an idol of a deity).
Ramanujan Vedantic discussions.[33]
Elaborate rules are laid out in the Agamas for Silpa (the
art of sculpture) describing the quality requirements of
the places where temples are to be built, the kind of im- 3.1 Relation to the Vedas and Upanishads
ages to be installed, the materials from which they are to
be made, their dimensions, proportions, air circulation, Main articles: Vedas and Upanishads
lighting in the temple complex etc.[26] The Manasara and
Silpasara are some of the works dealing with these rules.
The rituals followed in worship services each day at the The Vedas and Upanishads are common scriptures of
Hinduism, states Dhavamony, while the Agamas are satemple also follow rules laid out in the Agamas.
cred texts of specic sects of Hinduism.[8] The surviving
Vedic literature can be traced to the 1st millennium BCE
and earlier, while the surviving Agamas can be traced to
3 Philosophy
1st millennium of the common era.[8] The Vedic literature, in Shaivism, is primary and general, while Agamas
are special treatise. In terms of philosophy and spiritual
precepts, no Agama that goes against the Vedic literature,
states Dhavamony, will be acceptable to the Shaivas.[8]
Similarly, the Vaishnavas treat the Vedas along with the
Bhagavad Gita as the main scripture, and the Samhitas
(Agamas) as exegetical and exposition of the philosophy
and spiritual precepts therein.[8] The Shaktas have a simiTemplelar reverence for the Vedic literature and view the Tantras
design (Shore temple) and iconography such as the (Agamas) as the fth Veda.[8]
Nataraja (Dancing Shiva) are described in the Agama The heritage of the Agamas, states Krishna Sivaraman,
texts.[27][26]
was the Vedic peity maturing in the monism of the Upanishads presenting the ultimate spiritual reality as BrahThe Agama texts of Hinduism present a diverse range of man and the way to realizing as portrayed in the Gita.[34]
philosophies, ranging from theistic dualism to absolute David Smith remarks, that a key feature of the Tamil
monism.[13][28] This diversity of views was acknowledged Saiva Siddhanta, one might almost say its dening fea-
4.1
Saiva Agamas
ture, is the claim that its source lies in the Vedas as well
as the Agamas, in what it calls the Vedagamas.[35] This
schools view can be summed as,
3
17. Makutam
18. Vimalam
19. Chandragnanam
20. Bimbam
21. Prodgeetham
22. Lalitham
Texts
23. Sidham
24. Santhanam
4.1
Saiva Agamas
25. Sarvoktham
26. Parameshwaram
27. Kiranam
28. Vathulam
1. Kamikam
2. Yogajam
3. Chintyam
4. Karanam
5. Ajitham
6. Deeptham
7. Sukskmam
8. Sahasram
9. Ashuman
10. Suprabedham
11. Vijayam
12. Nishwasam
13. Swayambhuvam
14. Analam
15. Veeram
16. Rouravam
shastra, Spanda shastra and Pratyabhijna shastra.[38] Although the Trika Shastra in the form of Agama Shastra
is said to have existed eternally, the founder of the system is considered Vasugupta (850 AD) to whom the Shiva
Sutras were revealed.[37][38] Kallata in Spanda-vritti and
Kshemaraja in his commentary Vimarshini state Shiva revealed the secret doctrines to Vasugupta while Bhaskara
in his Varttika says a Siddha revealed the doctrines to Vasugupta in a dream.[37]
4.2
Shakta Agamas
TEXTS
The Shakta Agamas deploy Shiva and Shakti, and a unied view
as the foundation for spiritual knowledge.
5
vardhikra, prakrndhikra, pratigrhydhikra,
niruktdhikra, khildhikra.
However, nanda
sahit attributes ten works to Bhrigu, namely, khila,
khildhikra, purdhikra, vsdhikraa, arcandhikaraa, mndhikaraa, kriydhikra, niruktdhikra,
prakrndhikra, yajndhikra.
the 1st millennium CE, likely existed by the 5th century CE.[18] However, scholars such as Ramanan refer
to the archaic prosody and linguistic evidence to assert
that the beginning of the Agama literature goes back to
about 5th century BCE, in the decades after the death of
Buddha.[8][18]
Temple and archaeological inscriptions, as well as textual evidence, suggest that the Agama texts were in existence by 7th century in Pallava dynasty era.[17] However, Richard Davis notes that the ancient Agamas are
not necessarily the Agamas that survive in modern times.
The texts have gone through revision over time.[17]
6 See also
gama (Buddhism)
gama (Jainism)
Sacred geometry
7 References
4.3.2
Pancharatra Agama
4.4
Soura Agamas
The Soura or Saura Agamas comprise one of the six popular agama-based religions of Shaiva, Vaishnava, Shakta,
Ganapatya, Kaumara and Soura. The Saura Tantras are
dedicated to the sun (Surya) and Soura Agamas are in use
in temples of Sun worship. One of the earliest agamic
texts of Jains, the Jaina Souraseni, is said to have derived
from the Soura tantric element.
4.5
Ganapatya Agamas
The Paramanada Tantra mentions the number of sectarian tantras as 6000 for Vaishnava, 10000 for Shaiva,
100000 for Shakta, 1000 for Ganapatya, 2000 for
Saura, 7000 for Bhairava, and 2000 for Yaksha-bhutadisadhana.[7]
REFERENCES
[11] Singh, L. P. (2010). Tantra, Its Mystic and Scientic Basis, Concept Publishing Company. ISBN
9788180696404
[24] Ghose, Rajeshwari (1996). The Tygarja Cult in Tamilnu: A Study in Conict and Accommodation. Motilal
Banarsidass Publications. ISBN 812081391X.
[27] Archana Verma (2012), Temple Imagery from Early Mediaeval Peninsular India, Ashgate Publishing, ISBN 9781409430292, pages 150-159, 59-62
[28] DS Sharma (1990), The Philosophy of Sadhana, State
University of New York Press, ISBN 978-0791403471,
pages 9-14
[29] Mark Dyczkowski (1989), The Canon of the aivgama,
Motilal Banarsidass, ISBN 978-8120805958, pages 4344
[30] JS Vasugupta (2012), iva Stras, Motilal Banarsidass,
ISBN 978-8120804074, pages 252, 259
[31] Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, pages
162-167
[32] Ganesh Tagare (2002), The Pratyabhij Philosophy,
Motilal Banarsidass, ISBN 978-8120818927, pages 1619
[33] Jayandra Soni (1990), Philosophical Anthropology in aiva Siddhnta, Motilal Banarsidass, ISBN
8-120806328, pages 178-181, 209-214
[34] Krishna Sivaraman (2008), Hindu Spirituality Vedas
Through Vedanta, Motilal Banarsidass, ISBN 9788120812543, page 263
[35] David Smith (1996), The Dance of Siva: Religion, Art
and Poetry in South India, Cambridge University Press,
ISBN 978-0521482349, page 116
[36] Teun Goudriaan (1981), Hindu Tantric and kta Literature, Otto Harrassowitz Verlag, ISBN 978-3447020916,
page 36
[37] Singh, J. (1979). iva Stras: The Yoga of Supreme Identity : Text of the Stras and the Commentary Vimarin
of Kemarja Translated Into English with Introduction,
Notes, Running Exposition, Glossary and Index. Motilal
Banarsidass Publications. ISBN 9788120804074. LCCN
lc79903550.
[39] Rita Sherma (2000), Editors: Alf Hiltebeitel and Kathleen M Erndl, Is the Goddess a Feminist?: The Politics
of South Asian Goddesses, New York University Press,
ISBN 978-0814736197, pages 31-49
[40] Teun Goudriaan (1981), Hindu Tantric and kta Literature, Otto Harrassowitz Verlag, ISBN 978-3447020916,
pages 39-40
[41] SrI Ramakrishna Deekshitulu and SrImAn VaradAccAri
SaThakOpan Swami. SrI VaikhAnasa Bhagavad SAstram
[42] Vaikhanasa Agama Books
[43] Venkatadriagaram Varadachari (1982). Agamas and
South Indian Vaisnavism. Prof M Rangacharya Memorial Trust.
[44] Awakened India, Volume 112, Year 2007, p.88, Prabuddha Bharata Oce.
Sources
Satguru Sivaya Subramuniyaswami (November
2003) [1979]. Glossary. Dancing with Shiva,
Hinduisms Contemporary Catechism (Sixth ed.).
Kapaa, HI: Himalayan Academy. p. 755. ISBN
0-945497-96-2. Retrieved 2006-04-04.
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