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gama (Hinduism)
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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]
Texts [ edit ]
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]
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.
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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]
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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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