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gama (Hinduism)
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Main page For other uses of "Agama", see Agama (disambiguation).

Contents
The Agamas (Devanagari: , IAST: gama) are a collection of Part of a series on
Featured content
Current events scriptures of several Hindu devotional schools.[1][2] The term literally Hindu scriptures and texts
Random article means tradition or "that which has come down", and the Agama texts
Donate to Wikipedia describe cosmology, epistemology, philosophical doctrines, precepts on
Wikipedia store meditation and practices, four kinds of yoga, mantras, temple
Interaction construction, deity worship and ways to attain sixfold desires.[1][3] These
Help canonical texts are in Sanskrit[1] and in south Indian languages such as
About Wikipedia Tamil (written in Grantha script and Tamil script).[4][5] Sruti Smriti
Community portal [show]
The three main branches of Agama texts are those of Shaivism (Shiva), Vedas
Recent changes
Contact page Vaishnavism (Vishnu), Shaktism (Devi).[1] The Agamic traditions are Upanishads [show]
sometimes called Tantrism,[6] although the term "Tantra" is usually used Other scriptures [show]
Tools
specifically to refer to Shakta Agamas.[7][8] The Agama literature is Related Hindu texts
What links here
voluminous, and includes 28 Shaiva Agamas, 77 Shakta Agamas (also Vedangas [show]
Related changes
Upload file called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Puranas [show]
Special pages Samhitas), and numerous Upa-Agamas.[9] Itihasa [show]
Permanent link [show]
The origin and chronology of Agamas is unclear. Some are Vedic and Shastras and sutras
Page information
[10]
others non-Vedic. Agama traditions include Yoga and Self Realization Timeline [show]
Wikidata item
Cite this page concepts, some include Kundalini Yoga,[11] asceticism, and philosophies
v t e
ranging from Dvaita (dualism) to Advaita (monism).[12][13] Some suggest
Print/export
Create a book that these are post-Vedic texts, others as pre-Vedic
Download as PDF compositions.[14][15][16] Epigraphical and archaeological evidence suggests that Agama texts were in existence by about
Printable version middle of the 1st millennium CE, in Pallava dynasty era.[17][18]
Languages Scholars note that some passages in the Hindu Agama texts appear to repudiate the authority of the Vedas, while other
Deutsch 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, Jaina etc.).[21][22] Bali Hindu tradition is officially called Agama Hindu Dharma

in Indonesia.[23]

Lietuvi Contents [hide]

1 Etymology

Norsk bokml 2 Significance
Polski 3 Philosophy
3.1 Relation to the Vedas and Upanishads
Svenska 4 Texts
4.1 Shaiva Agamas
4.1.1 Saiva Siddhanta
Edit links 4.1.2 Kashmiri Shaivism
4.2 Shakta Agamas
4.3 Vaishnava Agamas
4.3.1 Vaikhanasa Agama
4.3.2 Pancharatra Agama
4.4 Soura Agamas
4.5 Ganapatya Agamas
5 History and chronology
6 See also
7 References
8 Sources

Etymology [ edit ]
Agama (Sanskrit ) is derived from the verb root (gam) meaning "to go" and the preposition (aa) meaning

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"toward" and refers to scriptures "that which has come down".[1]
Agama literally means "tradition",[1] and refers to precepts and doctrines that have come down as tradition.[8] 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), Saiva Agamas, and Sakta Agamas (more often called
Tantras).[8]

Significance [ edit ]
Agamas, states Rajeshwari Ghose, teach a system of spirituality involving ritual
worship and ethical personal conduct through a precepts of a god.[24] The
means of worship in the Agamic religions differ from the Vedic form. While the
Vedic form of yajna require no idols and shrines, the Agamic religions are
based on idols with puja as means of worship.[24] Symbols, icons and temples
are a necessary part of the Agamic practice, while non-theistic paths are
alternative means of Vedic practice.[24] Action and will drives Agama precepts,
while knowledge is salvation in Vedic precepts.[24] 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, "the
Vedas are the path, and the Agamas are the horse".[24][25]
Each Agama consists of four parts:[12][24]
Jnana pada, also called Vidya pada[12] consists of doctrine, the
philosophical and spiritual knowledge, knowledge of reality and liberation.
Yoga pada - precepts on yoga, the physical and mental discipline.
Developing physical and mental
Kriya pada - consists of rules for rituals, construction of temples (Mandir); discipline with Yoga is one of four
design principles for sculpting, carving, and consecration of idols of deities recommendations in Agama texts.[12]
for worship in temples;[26] for different forms of initiations or diksha. This Above a Yoga posture statue from
Kashmir, India, a center of monistic
code is analogous to those in Puranas and in the Buddhist text of Agama texts.
Sadhanamala.[12]
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, Trtha is the temple tank, and Murti refers to the image of god (usually an idol of a deity).[citation needed]
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.[26] 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 [ edit ]
The Agama texts of Hinduism present a diverse range of philosophies,
ranging from theistic dualism to absolute monism.[13][28] This diversity
of views was acknowledged in Chapter 36 of Tantraloka, the 10th
century scholar Abhinavagupta.[13] 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.[29] The Bhairava Shastras are monistic, while Shiva Shastras are
Temple design (Shore temple) and iconography
dualistic.[30][31] such as the Nataraja (Dancing Shiva) are
described in the Agama texts.[26][27]
A similar breadth of diverse views is present in Vaishnava Agamas as
well. The Agama texts of Shaiva and Vaishnava schools are premised
on existence of Atman (soul, self) and the existence of an Ultimate Reality (Brahman called Shiva in Shaivism, and
Vishnu in Vaishnavism).[32] 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.[32] 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).[32]
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

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which include rituals, conduct, personal discipline and the insight of spiritual knowledge.[33] This bears a striking
similarity, states Soni, to Shankara, Madhva and Ramanujan Vedantic discussions.[33]

Relation to the Vedas and Upanishads [ edit ]

Main articles: 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.[8] 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.[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 similar reverence for the Vedic literature and view
the Tantras (Agamas) as the fifth Veda.[8]
The heritage of the Agamas, states Krishna Shivaraman, was the "Vedic peity maturing in the monism of the
Upanishads presenting the ultimate spiritual reality as Brahman and the way to realizing as portrayed in the Gita".[34]
David Smith remarks, that "a key feature of the Tamil Saiva Siddhanta, one might almost say its defining feature, is the
claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas".[35] This school's view can
be summed as,

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

Umapati, Translated by David Smith[35]

Texts [ edit ]

Shaiva Agamas [ edit ]

The Shaiva Agama traces its origins from Shiva as,

Shivena devya datham, Devya dathamthu Nandhine, Nandhina Brahmana Datham, Brahmana Rishi
Dhathakam, Rishinaam Maanusha Datham, Athyethe agamodhbavam

From Shiva to Devi, From Devi to Nandhi, From Nandhi to Brahma, From Brahma to Rishi, From Rishi to
human beings
Shaiva Agama,[citation needed]

The Shaiva Agamas are found in four main schools - Kapala, Kalamukha, Pashupata and Shaivaand number 28 in
total as follows:
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
17. Makutam
18. Vimalam
19. Chandragnanam
20. Bimbam
21. Prodgeetham

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 22. Lalitham
23. Sidham
24. Santhanam
25. Sarvoktham
26. Parameshwaram
27. Kiranam
28. Vathulam

Parts of the Nihsvasatattvasamhita manuscript from Nepal, reproduced in 1912 from a palm-leaf original, linking Shaiva
Agama to esoteric Tantra.[36]

Saiva Siddhanta [ edit ]

This section needs expansion.
You can help by adding to it. (October
2015)

The Shaiva Agamas led to the Shaiva Siddhanta philosophy in Tamil-speaking regions of South-India and gave rise to
Kashmir Saivism in the North-Indian region of Kashmir.

Kashmiri Shaivism [ edit ]

The Agamas of Kashmiri Shaivism is also called the Trika Shastra.[37] 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.[38] 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 categoriesAgama 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]

Shakta Agamas [ edit ]

The Shakta Agamas are commonly known as Tantras,[8][9] 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.[39] 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".[39] 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.[39]
The Shakta Agamas are related to the Shaiva Agamas, with their respective focus on
The Shakta Agamas
Shakti with Shiva in Shakta Tantra and on Shiva in Shaiva texts.[39] DasGupta states that deploy Shiva and Shakti,
the Shiva and Shakti are "two aspects of the same truth static and dynamic, and a unified view as the
transcendent and immanent, male and female", and neither is real without the other, foundation for spiritual
knowledge.
Shiva's dynamic power is Shakti and she has no existence without him, she is the highest
truth and he the manifested essence.[39]
The Shakta Agamas or Shakta tantras are 64 in number.[9] Some of the older Tantra texts in this genre are called
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".[40]

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Vaishnava Agamas [ edit ]
Main article: Pancharatra
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 [ edit ]

Main article: Vaikhanasa
Maharishi Vikhanasa is considered to have guided in the compilation of a set of Agamas named Vaikhnasa Agama.
Sage Vikhanasa is conceptualized as a mind-born creation, i.e., Maanaseeka Utbhavar of Lord Narayana.[41] 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 vaikhnasa stra. 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.[41]
The extant texts of vaikhnasa Agama number 28 in total and are known from the texts, vimnrcakakalpa and nanda
sahit, both composed by marci which enumerate them. They are:[42][43]
The 13 Adhikaras authored by Bhrigu are khilatantra, purtantra, vsdhikra, citrdhikra, mndhikra,
kriydhikra, arcandhikra, yajndhikra, vardhikra, prakrndhikra, pratigrhydhikra, niruktdhikra,
khildhikra. However, nanda sahit attributes ten works to Bhrigu, namely, khila, khildhikra, purdhikra,
vsdhikraa, arcandhikaraa, mndhikaraa, kriydhikra, niruktdhikra, prakrndhikra,
yajndhikra.[citation needed]
The 8 Samhitas authored by Mareechi are Jaya sahit, Ananda sahit, Sajnna sahit, Vra sahit, Vijaya
sahit, Vijita sahit, Vimala sahit, Jnna sahit. However, nanda sahit attributes the following works to
Marichijaya sahit, nanda sahit, sajnna sahit, vra sahit, vijaya sahit, vijita sahit, vimala sahit,
kalpa sahit.[citation needed]
The 3 Kandas authored by Kashyapa are Satyaka, Tarkaka, Jnnaka. However, Ananda Sahit attributes
the satyaka, karmaka and jnnaka to Kashyapa.[citation needed]
The 4 tantras authored by Atri are Prvatantra, Atreyatantra, Viutantra, Uttaratantra.[citation needed] However, Ananda
Sahit attributes the prvatantra, viutantra, uttaratantra and mahtantra to Atri.[citation needed]

Pancharatra Agama [ edit ]

See main article: Pacaratra
Like the Vaikhanasa Agama, the Pancharatra Agama is centered around the worship of Lord Vishnu. While the
Vaikhansa deals primarily with Vaidhi Bhakti, the Pancaratra Agama teaches both vaidhi and Raganuga bhakti.[44]

Soura Agamas [ edit ]

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 [ edit ]

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.[7]

History and chronology [ edit ]

The chronology and history of Agama texts is unclear.[18] The surviving Agama texts were likely composed in 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 the 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]

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See also [ edit ]
gama (Buddhism)
gama (Jainism)
Sacred geometry

References [ edit ]
1. ^a b c d e f g Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State
University of New York Press. ISBN 978-0-7914-3068-2. LCCN 96012383. pages 1617
2. ^ a b Julius Lipner (2004), Hinduism: the way of the banyan, in The Hindu World (Editors: Sushil Mittal and Gene Thursby),
Routledge, ISBN 0-415-21527-7, pages 2728
3. ^ Mariasusai Dhavamony (2002), Hindu-Christian Dialogue, Rodopi, ISBN 978-90-420-1510-4, pages 5456
4. ^ Indira Peterson (1992), Poems to Siva: The Hymns of the Tamil Saints, Princeton University Press, ISBN 978-81-208-
0784-6, pages 1118
5. ^ A Datta (1987), Encyclopaedia of Indian Literature: A-Devo, Sahitya Akademi, ISBN 978-0-8364-2283-2, page 95
6. ^ Wojciech Maria Zalewski (2012), The Crucible of Religion: Culture, Civilization, and Affirmation of Life, Wipf and Stock
Publishers, ISBN 978-1-61097-828-6, page 128
7. ^ a b Banerji, S. C. (2007). A Companion To Tantra. Abhinav Publications. ISBN 81-7017-402-3 [1]
8. ^ a b c d e f g h i j Mariasusai Dhavamony (1999), Hindu Spirituality, Gregorian University and Biblical Press, ISBN 978-88-
7652-818-7, pages 3134 with footnotes
9. ^ a b c Klaus Klostermaier (2007), A Survey of Hinduism: Third Edition, State University of New York Press, ISBN 978-0-
7914-7082-4, pages 4950
10. ^ PT Raju (2009), The Philosophical Traditions of India, Routledge, ISBN 978-81-208-0983-3, 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.
11. ^ Singh, L. P. (2010). Tantra, Its Mystic and Scientific Basis , Concept Publishing Company. ISBN 978-81-8069-640-4
12. ^ a b c d e Jean Filliozat (1991), Religion, Philosophy, Yoga: A Selection of Articles, Motilal Banarsidass, ISBN 978-81-208-
0718-1, pages 6869
13. ^ a b c Richard Davis (2014), Ritual in an Oscillating Universe: Worshipping Siva in Medieval India, Princeton University
Press, ISBN 978-0-691-60308-7, 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..
14. ^ Guy Beck (1993), Sonic Theology: Hinduism and Sacred Sound, University of South Carolina Press, ISBN 978-0-87249-
855-6, pages 151152
15. ^ Tripath, S.M. (2001). Psycho-Religious Studies Of Man, Mind And Nature. Global Vision Publishing House. ISBN 978-81-
87746-04-1
16. ^ Drabu, V. N. (1990). aivgamas: A Study in the Socio-economic Ideas and Institutions of Kashmir (200 B.C. to A.D.
700) , Indus Publishing Company. ISBN 978-81-85182-38-4. LCCN lc90905805
17. ^ a b c Richard Davis (2014), Worshiping iva in Medieval India: Ritual in an Oscillating Universe, Princeton University
Press, ISBN 978-0-691-60308-7, pages 1213
18. ^ a b c d Hilko Wiardo Schomerus and Humphrey Palmer (2000), aiva Siddhnta: An Indian School of Mystical Thought,
Motilal Banarsidass, ISBN 978-81-208-1569-8, pages 710
19. ^ For examples of Vaishnavism Agama text verses praising Vedas and philosophy therein, see Sanjukta Gupta (2013),
Lakm Tantra: A Pcartra Text, Motilal Banarsidass, ISBN 978-81-208-1735-7, pages xxiii-xxiv, 96, 158159, 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, Pcartra
Agama".
20. ^ For examples in Shaivism literature, see T Isaac Tambyah (1984), Psalms of a Saiva Saint, Asian Educational Services,
ISBN 978-81-206-0025-6, pages xxii-xxvi
21. ^ Helen Baroni (2002), The Illustrated Encyclopedia of Zen Buddhism, Rosen Publishing, ISBN 978-0-8239-2240-6, page 3
22. ^ Tigunait, Rajmani (1998), akti, the Power in Tantra: A Scholarly Approach , Himalayan Institute Press. ISBN 978-0-
89389-154-1. LCCN 98070188
23. ^ 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 93111
24. ^ a b c d e f Ghose, Rajeshwari (1996). The Tygarja Cult in Tamilnu: A Study in Conflict and Accommodation. Motilal
Banarsidass Publications. ISBN 81-208-1391-X. [2]
25. ^ Thomas Manninezhath (1993), Harmony of Religions: Vednta Siddhnta Samarasam of Tyumnavar, Motilal
Banarsidass, ISBN 978-81-208-1001-3, page 135
26. ^ a b c V Bharne and K Krusche (2012), Rediscovering the Hindu Temple: The Sacred Architecture and Urbanism of India,
Cambridge Scholars Publishing, ISBN 978-1-4438-4137-5, pages 3742
27. ^ Archana Verma (2012), Temple Imagery from Early Mediaeval Peninsular India, Ashgate Publishing, ISBN 978-1-4094-
3029-2, pages 150159, 5962
28. ^ DS Sharma (1990), The Philosophy of Sadhana, State University of New York Press, ISBN 978-0-7914-0347-1, pages 9
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 28. ^ DS Sharma (1990), The Philosophy of Sadhana, State University of New York Press, ISBN 978-0-7914-0347-1, pages 9
14
29. ^ Mark Dyczkowski (1989), The Canon of the aivgama, Motilal Banarsidass, ISBN 978-81-208-0595-8, pages 4344
30. ^ JS Vasugupta (2012), iva Stras, Motilal Banarsidass, ISBN 978-81-208-0407-4, pages 252, 259
31. ^ Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0-521-43878-0, pages 162167
32. ^ a b c Ganesh Tagare (2002), The Pratyabhij Philosophy, Motilal Banarsidass, ISBN 978-81-208-1892-7, pages 1619
33. ^ a b Jayandra Soni (1990), Philosophical Anthropology in aiva Siddhnta, Motilal Banarsidass, ISBN 81-208-0632-8,
pages 178181, 209214
34. ^ Krishna Sivaraman (2008), Hindu Spirituality Vedas Through Vedanta, Motilal Banarsidass, ISBN 978-81-208-1254-3,
page 263
35. ^ a b David Smith (1996), The Dance of Siva: Religion, Art and Poetry in South India, Cambridge University Press, ISBN
978-0-521-48234-9, page 116
36. ^ Teun Goudriaan (1981), Hindu Tantric and kta Literature, Otto Harrassowitz Verlag, ISBN 978-3-447-02091-6, page 36
37. ^ a b c 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 978-81-208-0407-4. LCCN lc79903550. [3]
38. ^ a b c Sharma, D.S. (1983). The Philosophy of Sdhan: With Special Reference to the Trika Philosophy of Kashmir. State
University of New York Press. ISBN 978-0-7914-0347-1. LCCN lc89027739 [4]
39. ^ a b c d e 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 978-0-8147-3619-7, pages 3149
40. ^ Teun Goudriaan (1981), Hindu Tantric and kta Literature, Otto Harrassowitz Verlag, ISBN 978-3-447-02091-6, pages
3940
41. ^ a b SrI Ramakrishna Deekshitulu and SrImAn VaradAccAri SaThakOpan Swami. SrI VaikhAnasa Bhagavad SAstram
[5]
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 Office.

Sources [ edit ]
Satguru Sivaya Subramuniyaswami (November 2003) [1979]. "Glossary" . Dancing with Shiva, Hinduism's
Contemporary Catechism (Sixth ed.). Kapaa, HI: Himalayan Academy. p. 755. ISBN 0-945497-96-2. Retrieved
2006-04-04.

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Categories: Hindu texts

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