The Agamas (Sanskrit: आगम, IAST: , Tamil: ஆகமம்) are a collection of several Tantric literature and scriptures of Hindu schools.Julius Lipner (2004), Hinduism: the way of the banyan, in The Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, , pages 27–28 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.Mariasusai Dhavamony (2002), Hindu-Christian Dialogue, Rodopi, , pages 54–56 These canonical texts are in Sanskrit and Tamil.Indira Peterson (1992), Poems to Siva: The Hymns of the Tamil Saints, Princeton University Press, , pages 11–18A Datta (1987), Encyclopaedia of Indian Literature: A-Devo, Sahitya Akademi, , page 95

The three main branches of Agama texts are Shaiva, Vaishnava and Shakta. The Agamic traditions are sometimes called Tantrism,Wojciech Maria Zalewski (2012), The Crucible of Religion: Culture, Civilization, and Affirmation of Life, Wipf and Stock Publishers, , page 128 although the term "Tantra" is usually used specifically to refer to Shakta Agamas.Mariasusai Dhavamony (1999), Hindu Spirituality, Gregorian University and Biblical Press, , pages 31–34 with footnotes The Agama literature is voluminous, and includes 28 Shaiva Agamas, 64 Shakta Agamas (also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-Agamas.Klaus Klostermaier (2007), A Survey of Hinduism: Third Edition, State University of New York Press, , pages 49–50

The origin and chronology of Agamas is unclear. Some are Vedic and others non-Vedic.PT Raju (2009), The Philosophical Traditions of India, Routledge, , page 45; Quote: The word Agama means 'coming down', and the literature is that of traditions, which are mixtures of the Vedic with some non-Vedic ones, which were later assimilated to the Vedic. Agama traditions include Yoga and Self Realization concepts, some include Kundalini Yoga,Singh, L. P. (2010). Tantra, Its Mystic and Scientific Basis, Concept Publishing Company. asceticism, and philosophies ranging from Dvaita (dualism) to Advaita (monism). Some suggest that these are post-Vedic texts, others as pre-Vedic compositions dating back to over 1100 BCE.Guy Beck (1993), Sonic Theology: Hinduism and Sacred Sound, University of South Carolina Press, , pages 151–152Tripath, S.M. (2001). Psycho-Religious Studies Of Man, Mind And Nature. Global Vision Publishing House. Drabu, V. N. (1990). Śaivāgamas: A Study in the Socio-economic Ideas and Institutions of Kashmir (200 B.C. to A.D. 700), Indus Publishing Company. . LCCN lc90905805 Epigraphical and archaeological evidence suggests that Agama texts were in existence by about middle of the 1st millennium CE, in the Pallava dynasty era.Richard Davis (2014), Worshiping Śiva in Medieval India: Ritual in an Oscillating Universe, Princeton University Press, , pages 12–13

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.For examples of Vaishnavism Agama text verses praising Vedas and philosophy therein, see Sanjukta Gupta (2013), Lakṣmī Tantra: A Pāñcarātra Text, Motilal Banarsidass, , pages xxiii-xxiv, 96, 158–159, 219, 340, 353 with footnotes, Quote: "In order not to dislocate the laws of dharma and to maintain the family, to govern the world without disturbance, to establish norms and to gratify me and Vishnu, the God of gods, the wise should not violate the Vedic laws even in thought – The Secret Method of Self-Surrender, Lakshmi Tantra, Pāñcarātra Agama".For examples in Shaivism literature, see T Isaac Tambyah (1984), Psalms of a Saiva Saint, Asian Educational Services, , pages xxii-xxvi The Agamas literary genre may also be found in Śramaṇic traditions (i.e. Buddhist, Jains, etc.).Helen Baroni (2002), The Illustrated Encyclopedia of Zen Buddhism, Rosen Publishing, , page 3Tigunait, Rajmani (1998), Śakti, the Power in Tantra: A Scholarly Approach, Himalayan Institute Press. . LCCN 98070188 Bali Hindu tradition is officially called Agama Hindu Dharma in Indonesia.June McDaniel (2010), Agama Hindu Dharma Indonesia as a New Religious Movement: Hinduism Recreated in the Image of Islam, Nova Religio, Vol. 14, No. 1, pages 93–111

Etymology Āgama (Sanskrit: आगम) is derived from the verbal root गम् (gam: go), preceded by the prefix आ (ā: towards, implies reverse action) jointly meaning "to come" with the noun-forming suffix अ (a) thus denotes that which has come or handed down, in other words, a traditional doctrine.Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. . LCCN 96012383. pages 16–17

Agamam literally means "tradition", and refers to precepts and doctrines that have come down as tradition. Agama, states Dhavamony, is also a "generic name of religious texts which are at the basis of Hinduism". Other terms used for these texts can include saṃhitā (“collection”), sūtra (“aphorism”), or tantra ("system"), with the term "tantra" utilized more frequently for Shakta agamas, than for Shaiva or Vaishnava agamas.

Significance

Agamas are structured dialogically, often as conversations between Śiva and Śakti. This dialogical format between divinities contrasts with the monologue of revelation from a single divine being to a recipient at a single place and time. This format is significant as it instead portrays spiritual insight as always ongoing, an eternal and dynamic conversation which seekers can enter into with the right cultivation of awareness. Agamas, states Rajeshwari Ghose, teach a system of spirituality involving ritual worship and ethical personal conduct through the precepts of a particular deity. The means of worship in the Agamic religions differs from the Vedic form. While the Vedic form of yajna requires no icons and shrines, the Agamic religions are based on icons with puja as a means of worship.Ghose, Rajeshwari (1996). The Tyāgarāja Cult in Tamilnāḍu: A Study in Conflict and Accommodation. Motilal Banarsidass Publications. . Symbols, icons and temples are a necessary part of the Agamic practice, while non-theistic paths are alternative means of Vedic practice. Action and will drive Agama precepts, while knowledge is salvation in Vedic precepts. 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".Thomas Manninezhath (1993), Harmony of Religions: Vedānta Siddhānta Samarasam of Tāyumānavar, Motilal Banarsidass, , page 135

Each Agama consists of four parts:Jean Filliozat (1991), Religion, Philosophy, Yoga: A Selection of Articles, Motilal Banarsidass, , pages 68–69 Jnana pada, also called Vidya pada – 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; for different forms of initiations or diksha. This code is analogous to those in Puranas and in the Buddhist text of Sadhanamala. Charya pada – lays down rules of conduct, of worship (puja), observances of religious rites, rituals, festivals and prayaschittas.

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 icon 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. 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 range of philosophies, ranging from theistic dualism to absolute monism.DS Sharma (1990), The Philosophy of Sadhana, State University of New York Press, , pages 9–14 This diversity of views was acknowledged in Chapter36 of Tantraloka by the 10th-century scholar Abhinavagupta.Richard Davis (2014), Ritual in an Oscillating Universe: Worshipping Siva in Medieval India, Princeton University Press, , page 167 note 21, Quote (page 13): "Some agamas argue a monist metaphysics, while others are decidedly dualist. Some claim ritual is the most efficacious means of religious attainment, while others assert that knowledge is more important." 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.Mark Dyczkowski (1989), The Canon of the Śaivāgama, Motilal Banarsidass, , pages 43–44 The Bhairava Shastras are monistic, while Shiva Shastras are dualistic.JS Vasugupta (2012), Śiva Sūtras, Motilal Banarsidass, , pages 252, 259Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, , pages 162–167

A similar breadth of diverse views is present in Vaishnava Agamas as well. The Agama texts of Shaiva and Vaishnava schools are premised on the existence of Atman (soul, self) and the existence of an Ultimate Reality (Brahman – called Shiva in Shaivism, and Vishnu in Vaishnavism). The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual soul and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (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).Ganesh Tagare (2002), The Pratyabhijñā Philosophy, Motilal Banarsidass, , pages 16–19

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. This bears a striking similarity, states Soni, to Shankara, Madhva and Ramanujan Vedantic discussions.Jayandra Soni (1990), Philosophical Anthropology in Śaiva Siddhānta, Motilal Banarsidass, , pages 178–181, 209–214

Relation to the Vedas and Upanishads

The Vedas and Upanishads are common scriptures of Hinduism, states Dhavamony, while the Agamas are sacred texts of specific sects of Hinduism. 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. 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. 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. The Shaktas have a similar reverence for the Vedic literature and view the Tantras (Agamas) as the fifth Veda.