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 Sanskrit[1] and Tamil.[4][5]

The three main branches of Agama texts are Shaiva, Vaishnava and Shakta.[1] The Agamic traditions are sometimes called Tantrism,[6] although the term "Tantra" is usually used specifically to refer to Shakta Agamas.[7][8] 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.[9]

The origin and chronology of Agamas is unclear. Some are Vedic and others non-Vedic.[10] Agama traditions include Yoga and Self Realization[clarification needed] 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 dating back to over 1100 BCE.[14][15][16] Epigraphical and archaeological evidence suggests that Agama texts were in existence by about middle of the 1st millennium CE, in the 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 Śramaṇic traditions (i.e. Buddhist, Jains, etc.).[21][22] Bali Hindu tradition is officially called Agama Hindu Dharma in Indonesia.[23]

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.[8] Agama, states Dhavamony, is also a "generic name of religious texts which are at the basis of Hinduism".[8] 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.[24][8]

Significance

Developing physical and mental discipline with Yoga is one of four recommendations in Agama texts.[12] Above a Yoga posture statue from Kashmir, a center of monistic Agama texts.

Agamas are structured dialogically, often as conversations between Śiva and Śakti.[25] 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.[25] Agamas, states Rajeshwari Ghose, teach a system of spirituality involving ritual worship and ethical personal conduct through the precepts of a particular deity.[26] 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.[26] Symbols, icons and temples are a necessary part of the Agamic practice, while non-theistic paths are alternative means of Vedic practice.[26] Action and will drive Agama precepts, while knowledge is salvation in Vedic precepts.[26] 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".[26][27]

Each Agama consists of four parts:[12][26]

  • 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.
  • 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;[28] for different forms of initiations or diksha. This code is analogous to those in Puranas and in the Buddhist text of 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, Tīrtha is the temple tank, and Murti refers to the image of god (usually an icon 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.[28] 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

Temple design (Shore temple) and iconography such as the Nataraja (Dancing Shiva) are described in the Agama texts.[28][29]

The Agama texts of Hinduism present a diverse range of philosophies, ranging from theistic dualism to absolute monism.[13][30] This diversity of views was acknowledged in Chapter 36 of Tantraloka by 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.[31] The Bhairava Shastras are monistic, while Shiva Shastras are dualistic.[32][33]

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).[34] 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.[34] 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).[34]

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.[35] This bears a striking similarity, states Soni, to Shankara, Madhva and Ramanujan Vedantic discussions.[35]

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.[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 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".[36]