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Agama (Hinduism)
The Agamas (Devanagari: आगम, IAST: āgama) are a collection of several Tantric literature and scriptures of Hindu schools.[1][2] The 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 construction, deity worship and ways to attain sixfold desires.[1][3]
These canonical texts are in Tamil[4][5] and Sanskrit.[1] Agamas were predominant in South India but Sanskritized later.[6]

The three main branches of Agama texts are Shaiva, Vaishnava, and Shakta.[1] The Agamic traditions are sometimes called Tantrism,[7] although
the term "Tantra" is usually used specifically to refer to Shakta Agamas.[8][9] The Agama literature is voluminous, and includes 28 Shaiva
Agamas, 77 Shakta Agamas (also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-Agamas.[10]

The origin and chronology of Agamas is unclear. Some are Vedic and others non-Vedic.[11] Agama traditions include Yoga and Self Realization
concepts, some include Kundalini Yoga,[12] asceticism, and philosophies ranging from Dvaita (dualism) to Advaita (monism).[13][14] Some
suggest that these are post-Vedic texts, others as pre-Vedic compositions dating back to over 1100 BCE.[15][16][17] Epigraphical and archaeological
evidence suggests that Agama texts were in existence by about middle of the 1st millennium CE, in the Pallava dynasty era.[18][19]

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][20][21] The Agamas literary genre may also be found in Śramaṇic traditions (i.e. Buddhist, Jaina,
etc.).[22][23] Bali Hindu tradition is officially called Agama Hindu Dharma in Indonesia.[24]

Contents
Etymology
Significance
Philosophy
Relation to the Vedas and Upanishads
Texts
Shaiva Agamas
Saiva Siddhanta
Kashmiri Shaivism
Shakta Agamas
Vaishnava Agamas
Vaikhanasa Agama
Pancharatra Agama
Soura Agamas
Ganapatya Agamas
History and chronology
See also
References
Sources

Etymology
Āgama (Sanskrit आगम) is derived from the verb root गम् (gam) meaning "to go" and the preposition आ (ā) meaning "toward" and refers to
scriptures as "that which has come down".[1]

Agama literally means "tradition",[1] and refers to precepts and doctrines that have come down as tradition.[9] 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 Pancaratra
Samhitas), Shaiva Agamas, and Shakta Agamas (more often called Tantras).[9]

Significance
Agamas, states Rajeshwari Ghose, teach a system of spirituality involving ritual worship and ethical personal conduct through precepts of a
god.[25] The means of worship in the Agamic religions differs from the Vedic form. While the Vedic form of yajna requires no idols and shrines,
the Agamic religions are based on idols with puja as a means of worship.[25] Symbols, icons and temples are a necessary part of the Agamic
practice, while non-theistic paths are alternative means of Vedic practice.[25] Action and will drive Agama precepts, while knowledge is salvation
in Vedic precepts.[25] This, however, does not necessarily mean that Agamas and Vedas are opposed, according to medieval-era Hindu
theologians. Tirumular, for example, explained their link as follows: "the Vedas are the path, and the Agamas are the horse".[25][26]

Each Agama consists of four parts:[13][25]

Jnana pada, also called Vidya pada[13] – consists of doctrine, the philosophical and spiritual knowledge, knowledge of reality and liberation.
Yoga pada – precepts on yoga, the physical and mental discipline.
Kriya pada – consists of rules for rituals, construction of temples (Mandir); design principles for sculpting, carving, and consecration of idols of
deities for worship in temples;[27] for different forms of initiations or diksha. This code is analogous to those in Puranas and in the Buddhist
text of Sadhanamala.[13]
Charya pada – lays down rules of conduct, of worship (puja), observances of religious rites, rituals, festivals and prayaschittas.
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The Agamas state three requirements for a place of pilgrimage: Sthala, Tirtha, and Murti. Sthala refers to the
place of the temple, Tīrtha is the temple tank, and Murti refers to the image of god (usually an idol of a deity).

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 images to be installed, the materials from which they
are to be made, their dimensions, proportions, air circulation, lighting in the temple complex, etc.[27] The
Manasara and Silpasara are some of the works dealing with these rules. The rituals followed in worship
services each day at the temple also follow rules laid out in the Agamas.

Philosophy
The Agama texts of Hinduism present a diverse range of philosophies, ranging from theistic dualism to
absolute monism.[14][29] This diversity of views was acknowledged in Chapter 36 of Tantraloka by the 10th-
century scholar Abhinavagupta.[14] In Shaivism alone, there are ten dualistic (dvaita) Agama texts, eighteen
qualified monism-cum-dualism (bhedabheda) Agama texts, and sixty-four monism (advaita) Agama texts.[30]
The Bhairava Shastras are monistic, while Shiva Shastras are dualistic.[31][32]

A similar breadth of diverse views is present in Vaishnava Agamas as well. The Agama texts of Shaiva and Developing physical and mental
Vaishnava schools are premised on existence of Atman (soul, self) and the existence of an Ultimate Reality discipline with Yoga is one of four
(Brahman – called Shiva in Shaivism, and Vishnu in Vaishnavism).[33] The texts differ in the relation between recommendations in Agama
the two. Some assert the dualistic philosophy of the individual soul and Ultimate Reality being different, while texts.[13] Above a Yoga posture
others state a Oneness between the two.[33] Kashmir Shaiva Agamas posit absolute oneness, that is God statue from Kashmir, a center of
monistic Agama texts.
(Shiva) is within man, God is within every being, God is present everywhere in the world including all non-
living beings, and there is no spiritual difference between life, matter, man and God. The parallel group
among Vaishnavas are the Shuddhadvaitins (pure Advaitins).[33]

Scholars from both schools have written treatises ranging from dualism to monism. For example,
Shivagrayogin has emphasized the non-difference or unity of being (between the Atman and Shivam),
which is realized through stages which include rituals, conduct, personal discipline and the insight of
spiritual knowledge.[34] This bears a striking similarity, states Soni, to Shankara, Madhva and
Ramanujan Vedantic discussions.[34]
Temple design (Shore temple) and
iconography such as the Nataraja (Dancing
Relation to the Vedas and Upanishads
Shiva) are described in the Agama
texts. [27][28]
The Vedas and Upanishads are common scriptures of Hinduism, states Dhavamony, while the
Agamas are sacred texts of specific sects of Hinduism.[9] The surviving Vedic literature can be traced
to the 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of
the common era.[9] 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.[9] 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.[9] The Shaktas have a similar reverence for the Vedic literature and view the Tantras (Agamas) as the
fifth Veda.[9]

The heritage of the Agamas, states Krishna Shivaraman, was the "Vedic piety maturing in the monism of the Upanishads presenting the ultimate
spiritual reality as Brahman and the way to realizing as portrayed in the Gita".[35]

The Veda is the cow, the true Agama its milk.

— Umapati, Translated by David Smith[36]

Texts

Shaiva Agamas

The Shaiva Agamas are found in four main schools: Kapala, Kalamukha, Pashupata and Shaiva, and number 28 in total as follows:

1. Kamikam 6. Deeptham 11. Vijayam 16. Rouravam 21. Prodgeetham 26. Parameshwaram
2. Yogajam 7. Sukskmam 12. Nishwasam 17. Makutam 22. Lalitham 27. Kiranam
3. Chintyam 8. Sahasram 13. Swayambhuvam 18. Vimalam 23. Sidham 28. Vathulam
4. Karanam 9. Ashuman 14. Analam 19. Chandragnanam 24. Santhanam
5. Ajitham 10. Suprabedham 15. Veeram 20. Bimbam 25. Sarvoktham

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Parts of the Nihsvasatattvasamhita manuscript from Nepal, reproduced in 1912 from a palm-leaf original, linking
Shaiva Agama to esoteric Tantra.[37]

Saiva Siddhanta

The Shaiva Agamas led to the Shaiva Siddhanta philosophy in Tamil-speaking regions of South-India, which arose from Kashmir Saivism in the
Upmost North-Indian region of Kashmir Valley.

Kashmiri Shaivism

The Agamas of Kashmiri Shaivism is also called the Trika Shastra.[38] It centers mainly on the Trika system of mAlinI, siddha and nAmaka
Agamas and venerates the triad Shiva, Shakti, Nara (the bound soul) and the union of Shiva with Shakti.[39] The trika philosophy derives its
name from the three shaktis, namely, parA, aparA and parApara; and provides three modes of knowledge of reality, that is, non-dual (abheda),
non-dual-cum-dual (bhedabheda) and dual (bheda). The literature of Kashmiri Shaivism is divided under three categories: Agama shastra,
Spanda shastra, and Pratyabhijna shastra.[39] 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.[38][39] 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.[38]

Shakta Agamas

The Shakta Agamas are commonly known as Tantras,[9][10] and they are imbued with reverence for the feminine,
representing goddess as the focus and treating the female as equal and essential part of the cosmic existence.[40] The
feminine Shakti (literally, energy and power) concept is found in the Vedic literature, but it flowers into extensive
textual details only in the Shakta Agamas. These texts emphasize the feminine as the creative aspect of a male divinity,
cosmogonic power and all pervasive divine essence. The theosophy, states Rita Sherma, presents the masculine and
feminine principle in a "state of primordial, transcendent, blissful unity".[40] The feminine is the will, the knowing and
the activity, she is not only the matrix of creation, she is creation. Unified with the male principle, in these Hindu
sect's Tantra texts, the female is the Absolute.[40]

The Shakta Agamas are related to the Shaiva Agamas, with their respective focus on Shakti with Shiva in Shakta
Tantra and on Shiva in Shaiva texts.[40] DasGupta states that the Shiva and Shakti are "two aspects of the same truth –
static and dynamic, transcendent and immanent, male and female", and neither is real without the other, Shiva's
dynamic power is Shakti and she has no existence without him, she is the highest truth and he the manifested The Shakta Agamas
deploy Shiva and Shakti,
essence.[40]
and a unified view as the
foundation for spiritual
The Shakta Agamas or Shakta tantras are 64 in number.[10] Some of the older Tantra texts in this genre are called
knowledge.
Yamalas, which literally denotes, states Teun Goudriaan, the "primeval blissful state of non-duality of Shiva and
Shakti, the ultimate goal for the Tantric Sadhaka".[41]

Vaishnava Agamas

The Vaishnava Agamas are found into two main schools  – Pancharatra and Vaikhanasas. While Vaikhanasa Agamas were transmitted from
Vikhanasa Rishi to his disciples Brighu, Marichi, Atri and Kashyapa, the Pancharatra Agamas are classified into three: Divya (from Vishnu),
Munibhaashita (from Muni, sages), and Aaptamanujaprokta (from sayings of trustworthy men).[1]

Vaikhanasa Agama

Maharishi Vikhanasa is considered to have guided in the compilation of a set of Agamas named Vaikhānasa Agama. Sage Vikhanasa is
conceptualized as a mind-born creation, i.e., Maanaseeka Utbhavar of Lord Narayana.[42] Originally Vikhanasa passed on the knowledge to nine
disciples in the first manvantara -- Atri, Bhrigu, Marichi, Kashyapa, Vasishta, Pulaha, Pulasthya, Krathu and Angiras. However, only those of
Bhrigu, Marichi, Kashyapa and Atri are extant today. The four rishis are said to have received the cult and knowledge of Vishnu from the first
Vikahansa, i.e., the older Brahma in the Svayambhuva Manvanthara. Thus, the four sages Atri, Bhrigu, Marichi, Kashyapa, are considered the
propagators of vaikhānasa śāstra. A composition of Sage Vikhanasa's disciple Marichi, namely, Ananda-Samhita states Vikhanasa prepared the
Vaikhanasa Sutra according to a branch of Yajurveda and was Brahma himself.[42]

The extant texts of vaikhānasa Agama number 28 in total and are known from the texts, vimānārcakakalpa and ānanda saṃhitā, both composed
by marīci which enumerate them. They are:[43][44]

The 13 Adhikaras authored by Bhrigu are khilatantra, purātantra, vāsādhikāra, citrādhikāra, mānādhikāra, kriyādhikāra, arcanādhikāra,
yajnādhikāra, varṇādhikāra, prakīrnṇādhikāra, pratigrṛhyādhikāra, niruktādhikāra, khilādhikāra. However, ānanda saṃhitā attributes ten works
to Bhrigu, namely, khila, khilādhikāra, purādhikāra, vāsādhikāraṇa, arcanādhikaraṇa, mānādhikaraṇa, kriyādhikāra, niruktādhikāra,
prakīrnṇādhikāra, yajnādhikāra.
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The 8 Samhitas authored by Mareechi are Jaya saṃhitā, Ananda saṃhitā, Saṃjnāna saṃhitā, Vīra saṃhitā, Vijaya saṃhitā, Vijita saṃhitā, Vimala
saṃhitā, Jnāna saṃhitā. However, ānanda saṃhitā attributes the following works to Marichi—jaya saṃhitā, ānanda saṃhitā, saṃjnāna saṃhitā,
vīra saṃhitā, vijaya saṃhitā, vijita saṃhitā, vimala saṃhitā, kalpa saṃhitā.

The 3 Kandas authored by Kashyapa are Satyakāṇḍa, Tarkakāṇḍa, Jnānakāṇḍa. However, Ananda Saṃhitā attributes the satyakāṇḍa, karmakāṇḍa
and jnānakāṇḍa to Kashyapa.

The 4 tantras authored by Atri are Pūrvatantra, Atreyatantra, Viṣṇutantra, Uttaratantra. However, Ananda Saṃhitā attributes the pūrvatantra,
viṣṇutantra, uttaratantra and mahātantra to Atri.

Pancharatra Agama

Like the Vaikhanasa Agama, the Pancharatra Agama, the Viswanatha Agama is centered around the worship of Lord Vishnu. While the
Vaikhansa deals primarily with Vaidhi Bhakti, the Pancharatra Agama teaches both vaidhi and Raganuga bhakti.[45]

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.

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-bhutadi-sadhana.[8]

History and chronology

The chronology and history of Agama texts is unclear.[19] The surviving Agama texts were likely composed in the 1st millennium CE, likely existed
by the 5th century CE.[19] 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.[9][19][46]

Temple and archaeological inscriptions, as well as textual evidence, suggest that the Agama texts were in existence by the 7th century in the
Pallava dynasty era.[18] 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.[18]

See also
Āgama (Buddhism)
Jain Agamas (Śvētāmbara)
Jain Agamas (Digambara)
Sacred geometry

References
1. Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: 10. Klaus Klostermaier (2007), A Survey of Hinduism: Third Edition,
Sanskrit Terms Defined in English. State University of New York State University of New York Press, ISBN 978-0-7914-7082-4,
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ttps://books.google.com/books?id=eP5p0ev3nJEC) 11. PT Raju (2009), The Philosophical Traditions of India, Routledge,
2. Julius Lipner (2004), Hinduism: the way of the banyan, in The ISBN 978-81-208-0983-3, page 45; Quote: The word Agama
Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, means 'coming down', and the literature is that of traditions,
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q=agamas+in+south+india). Prof. M. Rangacharya Memorial Trust. ISBN 978-0-691-60308-7, page 167 note 21, Quote (page 13):
7. Wojciech Maria Zalewski (2012), The Crucible of Religion: Culture, "Some agamas argue a monist metaphysics, while others are
Civilization, and Affirmation of Life, Wipf and Stock Publishers, decidedly dualist. Some claim ritual is the most efficacious means
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Nova Religio, Vol. 14, No. 1, pages 93–111 40. Rita Sherma (2000), Editors: Alf Hiltebeitel and Kathleen M Erndl,
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