Difference between revisions of "Agamas"
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+ | [[Representation]] of the [[Agamas]] | ||
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+ | [[Vedas]] are known as [[Nigama]] as many of us know but even though we have heard of [[Agama]], most of us do not know what it is. Actually both [[Vedas]] and [[Agamas]] can be regarded as [[Shruti]] (that which is heard). The [[Vedas]] are full of [[mantras]] and therefore in the [[form]] of {{Wiki|aphorisms}} and the [[Agamas]] are in the [[form]] of [[discussion]] and written in a simple verse {{Wiki|structure}}. Both were revealed to the [[rishis]] in their heightened [[state]] of [[vision]]. | ||
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+ | The [[Agamas]] are based on the [[belief]] that [[God]] can be approached in two ways. It can be viewed as [[nishkala]] – [[formless]] and [[absolute]] or as [[sakala]], having specific aspects. The [[Vedas]] accept the [[nishkala]] aspect that is both [[transcendent]] as well as immanent and is found in the | ||
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+ | [[human]] as the [[atman]], the antaryamin or [[inner self]]. Sakala aspect on the other hand believes that this [[energy]] can [[manifest]] itself in different [[forms]] and [[human beings]] can approach these [[forms]] through appropriate means. The [[methods]] of {{Wiki|worship}} are different according to each [[form]] of the [[energy]] [[manifested]] by the [[divine]]. | ||
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+ | The seed [[idea]] of the multiple [[forms]] of the [[divinity]] was already latent in the [[Vedas]]. It speaks about the [[thirty-three]] [[divinities]] classified into those of the [[earth]], [[heaven]] and the [[intermediate]] regions like the [[Adityas]], [[Rudras]], [[Vasus]], [[earth]] and [[space]]. These were later condensed to three – [[Agni]], aspect of the [[fire element]], [[energy]] and [[life]] on [[earth]], {{Wiki|Vayu}}, the aspect of [[space]], {{Wiki|movement}} and [[air]] in the mid-regions and [[Surya]] or {{Wiki|sun}}, the [[universal]] [[energy]] and [[life]] that sustains all [[existence]]. This formed the basis of the [[Hindu]] {{Wiki|trinity}}, [[Brahma]], [[Shiva]] and [[Vishnu]]. | ||
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+ | The [[Wikipedia:Upanishads|Upanishads]] that come at the end of the [[Vedas]] deal with the [[Absolute]], attribute-less and [[limitless]] [[universal consciousness]]. The [[Agamas]] however deal with the [[saguna]] (with [[form]]) aspect of the [[divine]] which could be worshipped by all in a variety of ways for {{Wiki|innumerable}} [[reasons]]. | ||
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+ | The [[Agamas]] are the source of almost all the [[rituals]] and daily [[habits]] of [[Hinduism]]. Like the [[Veda]], they also enunciate the [[nature]] of the Supreme but also reveal the method of [[attaining]] it. They give the {{Wiki|practical}} aspects of [[religious]] [[life]]. They are the source from which all the glorious [[rituals]] that are practiced in our [[temples]] come. They are also the source of all the personal [[rituals]] that we practice at home. These [[rituals]] can be followed by anyone without bothering about [[caste]], [[creed]] or {{Wiki|sex}}. | ||
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+ | [[Hinduism]] is both [[spirituality]] and ritualism. Whereas the Nigamas provide the [[spirituality]], the [[Agamas]] give the ritualism. They are an enormous collection of [[Sanskrit]] [[scriptures]] that serve as {{Wiki|practical}} manuals for the {{Wiki|worship}} of the [[divine]] in all its [[forms]]. | ||
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+ | The [[Agamas]] include [[yogas]] like [[Kundalini Yoga]] and other [[Wikipedia:concept|concepts]] for [[self]]- realisation. They have their foundation in [[Wikipedia:Advaita Vedanta|Advaita]] ([[non-dual]]) but the practice lies in the Dwaita ([[dualistic]]) [[philosophies]]. | ||
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+ | The [[word]] [[Agama]] actually means that which has come down or that which is without access. They are all {{Wiki|Vedic}} in [[spirit]] and [[character]]. This is why they are regarded as authoritative. However they put the vast amount of [[esoteric]] [[knowledge]] contained in the [[Vedas]] into {{Wiki|practical}} use. The [[word]] [[Veda]] indicates the [[root]] [[word]] –“vid” – “to know” so the [[root]] [[word]] in [[Agama]] is “gam” which indicates {{Wiki|dynamism}}. [[Vedas]] contain the unadulterated [[truth]] or the [[Science]] of the Supreme whereas [[Agama]] gives us the method or recipe for [[attaining]] the Supreme. If [[Veda]] is [[pure]] [[science]], [[Agama]] is applied [[science]]. | ||
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+ | Many of the [[books]] on the [[Agamas]] are missing from our country. They have either been lost or stolen. Many are found in [[German]] and English libraries. Among the [[existing]] [[books]] which are still available to us, the most famous are the [[Isvara]] [[Samhita]], [[Ahirbudhnya Samhita]], [[Sanatkumara]] [[Samhita]], [[Narada Pancharatra]], Spanda Pradipika and the [[Mahanirvana Tantra]]. | ||
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+ | {{Wiki|Hindu scriptures}} are not [[dead]] [[books]]. They are timeless and living and give us timeless [[cosmic]] [[truths]]. Even though the [[mental]] capacity for [[people]] to do [[tapas]] has diminished, the relevance of these [[scriptures]] remains unchanged. | ||
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+ | This is because [[Hinduism]] does not insist on [[absolute]] [[faith]] on the written [[word]] given by some [[person]] at some time or other. That [[word]] has to be corroborated by the [[rishis]] or [[sages]] and then by one’s [[own]] [[guru]]. But the final verification lies with oneself after having practiced and found that it is the best for us. Having read it and seen it being practiced by your [[Guru]] you have a right to practice it for yourself and if you have the same [[experience]] that has been given in the [[Shruti]] and explained by your [[Guru]] then you know that it must be correct. | ||
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+ | Hence we have what is known as [[pramanas]] or [[logical]] affirmations. First of all we have [[Shastra]] [[Pramana]] which contains all the [[Vedas]] and the [[Agamas]] and are known as [[Shruti]]. | ||
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+ | Next we have Apta [[Pramana]] or the recorded account of the [[rishis]]. Many of these [[Agamas]] are what have been recorded by [[rishis]]. | ||
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+ | Then come [[Atma]] [[Pramana]] or that which has been given to us by our [[own]] [[Guru]] as part of his personal [[experience]]. | ||
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+ | Finally we have [[Sakshi]] [[Pramana]] or that which has been corroborated by our [[own]] personal [[experience]]. Therefore the efficacy of any system finally rests on one’s [[own]] personal [[acceptance]] and [[understanding]]. | ||
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+ | The [[Agamas]] are divided into [[five sections]] known as [[Pancha]] [[Upasakas]] that describe the [[methods]] of {{Wiki|worship}} of the five main [[gods]] in [[Hinduism]]. They are the [[Vaishnava]] [[Agamas]] that proclaim [[Vishnu]] as the [[highest]] source, [[Surya]] [[Agamas]] that {{Wiki|worship}} the [[visible]] source of power which is the {{Wiki|sun}} ([[Surya]]), [[Ganapatya]] [[Agamas]] that {{Wiki|worship}} [[Ganesha]] or [[Ganapati]] as the Supreme power, {{Wiki|Saiva}} [[Agamas]] that {{Wiki|worship}} [[Shiva]] as the Supreme power, [[Shakta]] [[Agamas]] that {{Wiki|worship}} the [[Divine]] [[Shakti]] or [[goddess]] as the Supreme. | ||
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+ | The [[Vaishnava]] [[Agamas]] are known as {{Wiki|Pancharatra}} [[Agamas]] and they glorify the Supreme as [[Vishnu]]. The [[Shaiva]] [[Agamas]] glorify the Supreme as [[Shiva]] and have given rise to two important schools of [[philosophy]] known as [[Shaiva Siddhanta]] which is prevalent in [[South India]] and [[Kashmiri]] Shavism found in [[Kashmir]]. The [[Shakta]] [[Agamas]] or [[Tantras]] use the many names of [[Devi]] and glorify the Supreme as {{Wiki|feminine}}- the mother of the [[Universe]]. These [[Agamas]] make use of [[Tantra]], [[mantra]] and [[yantra]]. | ||
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+ | Each of these three [[Agamas]] contain an ocean of [[knowledge]] which can never be totally learnt or even read by anyone in one [[lifetime]]. The more you delve into this ocean the more you realise its depth. You keep getting more and more with every dive so that you never know if you have come to the bottom of the ocean. | ||
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+ | All three [[Agamas]] give elaborate details about [[temple]] building, image making, [[mystic]] diagrams or [[yantras]], charms and {{Wiki|spells}}, [[methods]] of [[devotion]], [[meditation]], {{Wiki|mystery}} behind [[mantras]], how to conduct public {{Wiki|festivals}} etc. In fact all the internal and external [[forms]] of {{Wiki|worship}} of different [[deities]] which are carried on in a mechanical manner by {{Wiki|priests}} and votaries of each of the [[deities]] originate from the [[Agamas]]! So really {{Wiki|speaking}} they are the most important treatises on which the actual practice of [[Hinduism]] rests. | ||
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+ | [[Vaishnava]] [[Agamas]] | ||
+ | There are four kinds of [[Vaishnava]] [[Agamas]] of which the {{Wiki|Pancharatra}} is the most important. The Naradiya section of the [[Shanti Parva]] of the [[Mahabharata]] is the earliest source of the {{Wiki|Pancharatra}}. They contain seven groups – [[Brahma]], [[Shaiva]], Kaumara, Vasishta, [[Kapila]], [[Gautamiya]] and Naradiya. | ||
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+ | [[Vishnu]] is extolled as the [[Supreme Being]] in the {{Wiki|Pancharatra}} [[Agamas]]. They were revealed by Lord [[Vishnu]] himself. There are two hundred and fifteen of these [[Vaishnava]] texts. [[Narada]] says, “Everything from the [[Brahman]] to a blade of grass is Lord [[Vishnu]].” This corresponds to the [[Upanishadic]] declaration –“[[Sarvam]] Khalvidam [[Brahma]],” “All this is verily [[Brahman]].” | ||
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+ | {{Wiki|Saiva}} [[Agamas]] | ||
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+ | Lord [[Siva]] is the central [[God]] in the {{Wiki|Saiva}} [[Agamas]]. They were revealed to the [[sapta rishis]] by [[Lord Shiva]] himself at [[Mt.Meru]]. They are living [[scriptures]] which allow [[human beings]] to connect with the [[inner realm]] and ultimately realise the [[cosmic]] [[truth]] of Shivoham - “I am [[Shiva]]”. They cover everything from the [[nature]] of the [[cosmos]] to the [[knowledge]] of [[personal liberation]]. They give the [[precepts]] of [[yoga]] and experiencing the | ||
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+ | [[oneness]] of [[Tantra]]. They also teach us how to conduct ourselves in our daily [[life]], the different types of [[rituals]] -[[puja]], [[mantras]] and [[mudras]]. In fact they are the applied [[science]] of [[ancient]] [[Hindu]] [[spirituality]] that offers a lasting {{Wiki|solution}} to the myriads of problems that face [[humanity]]. They are open to all [[castes]] and both the sexes. | ||
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+ | The [[Saivas]] recognise twenty-eight [[Agamas]]. Ten of them are known as [[Shiva]] [[Agamas]] and eighteen as [[Rudra]] [[Agamas]]. Of these the most important is the Kamika. All of them are said to have originated from the five faces of [[Shiva]] - Sadyojata, Vamadeva, [[Aghora]], Tatpurusha and [[Ishana]]. | ||
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+ | The Sadyojata face is the one that [[taught]] the most famous of the [[Shiva]] [[Agamas]] known as Kamika to [[Kaushika]] [[Rishi]]. | ||
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+ | The Vamadeva face revealed the [[knowledge]] to [[Kasyapa]] [[Rishi]], the [[Aghora]] face to [[Wikipedia:Sage (sophos|sage]] [[Bharadwaja]], the Tatpurusha face to the [[Wikipedia:Sage (sophos|sage]] [[Gautama]] and the [[Isana]] face to the [[Wikipedia:Sage (sophos|sage]] [[Agastya]]. | ||
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+ | These [[Agamas]] [[form]] the basis of the {{Wiki|worship}} of [[Lord Shiva]]. They also have Upa [[Agamas]] that support the texts. There are two hundred and four Upa-Agamas that support the twenty-eight [[Agamas]]. Each of these has four [[padas]] or [[sections]] known as [[Jnana]] ([[knowledge]]), [[Yoga]] (practice), [[Kriya]] ([[esoteric rituals]]) and [[Charya]] (external [[forms]] of {{Wiki|worship}}). The verses in each of these run into trillions. But many of them have been lost or stolen. Some of the [[Agamas]] only have some of these [[padas]]. A “[[pada]]” does not mean a step but a part. | ||
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+ | [[Yoga]] [[pada]] tells us how to train our [[bodies]] so as we can [[experience]] {{Wiki|unity}}. So it talks about the thirty-six [[tattvas]] and the procedures for [[yama]], [[niyama]], [[asana]], [[samadhi]] and so on. They aim at rewiring our [[body]] so that it is strong enough to [[experience]] {{Wiki|unity}} with the [[Shiva]] [[tattva]]. | ||
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+ | [[Kriya]] [[Pada]] explains how [[mantras]] should be chanted, how to do [[sandhya]] [[vandana]] which are the [[rituals]] to be done during the time of the three sandhyas (morning, mid-day and {{Wiki|twilight}}). They also teach us how to perform [[puja]], [[japa]], [[homa]] ([[fire]] {{Wiki|ceremonies}}), and other [[initiations]] into [[spiritual]] {{Wiki|processes}}. They contain {{Wiki|practical}} {{Wiki|rules}} for the construction of [[temples]] and instructions on the {{Wiki|worship}} of different types of [[deities]]. | ||
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+ | [[Charya]] [[Pada]] gives details about ways of {{Wiki|atonement}} for [[sins]] (prayaschitta), ways of [[purification]] ([[pavitra]] [[vidhi]]), what type of [[malas]] or {{Wiki|rosaries}} to be used for [[japa]] and the method of using them and types of [[yogic]] [[postures]] to be used while [[chanting]] and during [[meditation]] etc. It even tells you how and when to take baths and what type of baths to be taken at different seasons etc. The amount of detail that are given in these [[Agamas]] is unimaginable. | ||
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+ | [[Jnana Pada]] is the [[knowledge]] you need to understand everything in the [[cosmos]]. This section includes [[cosmology]], epistemology, and [[philosophy]]. It is not just [[knowledge]]. It is the capacity to imbibe the [[knowledge]] so that it enhances one’s [[own]] [[life]]. | ||
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+ | It also elucidates the [[characteristics]] of [[pashu]], [[pati]] and [[pasha]]. These three are important terms in the [[Shiva]] [[Agamas]]. [[Pashu]] refers to the creature or [[human being]], [[pati]] is the Lord or [[master]], who is [[Shiva]] himself and [[pasha]] is the types of bondages that we [[suffer]]. It is only through the {{Wiki|worship}} of the [[pati]] that the [[pashu]] can get over his [[pasha]] or bondage. | ||
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+ | The [[Shiva]] [[Agamas]] are the basis of [[Kashmir]] [[Saivism]]. In the [[South]] it gave rise to something called {{Wiki|Saiva Siddhanta}}. Both these regard the [[Agamas]] and the [[Vedas]] as their authority. | ||
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+ | [[Shakta]] [[Agamas]] | ||
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+ | [[Hinduism]] has another group of [[Agamas]] known as [[Tantras]]. They belong to the [[Shakti]] {{Wiki|cult}} which is the {{Wiki|worship}} of the [[divine]] as [[Devi]] or the [[goddess]]. [[Agama]] is [[essentially]] a [[tradition]] and [[Tantra]] the technique. Both have the same ideology but [[Agama]] is wider in scope. | ||
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+ | [[Shakti]] is the creative power of [[Lord Shiva]] so [[Shaktism]] is really a supplement to [[Saivism]]. The [[Tantras]] describe numerous [[methods]] of [[ritualistic]] {{Wiki|worship}} of the [[Divine Mother]] in her various [[forms]]. There are seventy-seven of these [[Agamas]] which are still available to us. They are divided into [[Dakshina]] [[Marga]] which follows the normal [[methods]] of {{Wiki|worship}} and Vama [[Marga]] which give a different type of method using | ||
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+ | [[occult]] practices. They are all in the [[form]] of dialogues between [[Shiva]] and [[Parvati]]. In some of these [[Shiva]] answers the questions put by [[Parvati]] and in other [[Parvati]] answers the questions posed by [[Shiva]]. These [[Agamas]] or [[Tantras]] teach many [[occult]] practices which can confer great [[powers]]. They are also capable of bestowing [[knowledge]] and [[liberation]]. | ||
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+ | The names of some of these works are [[Mahanirvana]], Kularnava, Prapanchasara, [[Tantraraja]], Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and [[Todala Tantra]]. | ||
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+ | The [[Jain]] [[Agamas]] are based on Mahavira’s teachings. | ||
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+ | In [[Buddhism]], [[Agama]] is a collection of the early [[Buddhist scriptures]]. In their [[Pali canon]] the [[word]] [[Nikaya]] is used instead of [[Agama]]. | ||
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+ | To sum up, though the [[Vedas]] are the basis of [[Hinduism]], the fact is that all the [[rituals]] that are practiced today come from the [[Agamas]]. The [[Agamas]] {{Wiki|worship}} [[God]] through [[rituals]] ([[tantras]]), [[symbolic]] charts ([[yantras]]) and [[verbal]] [[symbols]] ([[mantras]]). All [[Agamas]] regard [[devotion]] and | ||
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+ | complete submission to the [[personal deity]] as fundamental to [[success]]. [[Jnana]] or [[enlightenment]] automatically follows by the grace of the [[deity]]. But it must be remembered that [[self-discipline]] and intensity of [[devotion]] is necessary for grace to flow and this alone can allow the aspirant to attain [[Moksha]] which is the 4th goal of [[Hinduism]]. | ||
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+ | Actually [[temple]] {{Wiki|worship}} is a combination of the two [[forms]] of {{Wiki|Vedic}} and [[Tantric]]. A [[temple]] in [[Hindu tradition]] is a public place of {{Wiki|worship}}; several sequences of {{Wiki|worship}} are conducted in full view of the worshipping {{Wiki|devotees}}; and another set of [[rituals]] are conducted by the {{Wiki|priests}} in the privacy of the sanctum away from public gaze. The [[temple]] {{Wiki|worship}} is guided by its related [[Agama]] text which invariably borrow the [[mantras]] from the {{Wiki|Vedic}} [[tradition]] and the [[ritualistic]] details from [[Tantric traditions]]. This has the advantage of claiming validity from [[Nigama]], the [[Vedas]]; and at the same time, carrying out popular [[methods]] of {{Wiki|worship}}. | ||
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+ | This is what has kept [[Hinduism]] alive for so many centuries despite repeated attacks on it. Unfortunately now there is a concerted [[effort]] by many groups all over the [[world]] to undermine the [[religion]] by destroying our {{Wiki|festivals}} and forbidding [[temple]] {{Wiki|worship}}. Unless the [[Hindus]] themselves take a strong hand this citadel of the most- [[highest]] [[form]] of {{Wiki|worship}} of the [[divine]] is in [[danger]] of collapsing. Let all [[Hindus]] join together to pray that our {{Wiki|culture}} will remain despite all the efforts of our enemies to destroy it. We must have the [[courage]] to fight for our [[dharma]] if all other [[methods]] of [[coercion]] fail. This was the advice of Lord [[Krishna]] to [[Arjuna]] in the Srimad [[Wikipedia:Bhagavad Gita|Bhagavad Gita]]. | ||
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+ | [[Hari]] [[Aum]] Tat Sat | ||
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+ | [[Category:Buddhist Terms]] | ||
+ | [[Category:Buddhism]] |
Revision as of 06:20, 28 February 2024
Representation of the Agamas
Vedas are known as Nigama as many of us know but even though we have heard of Agama, most of us do not know what it is. Actually both Vedas and Agamas can be regarded as Shruti (that which is heard). The Vedas are full of mantras and therefore in the form of aphorisms and the Agamas are in the form of discussion and written in a simple verse structure. Both were revealed to the rishis in their heightened state of vision.
The Agamas are based on the belief that God can be approached in two ways. It can be viewed as nishkala – formless and absolute or as sakala, having specific aspects. The Vedas accept the nishkala aspect that is both transcendent as well as immanent and is found in the
human as the atman, the antaryamin or inner self. Sakala aspect on the other hand believes that this energy can manifest itself in different forms and human beings can approach these forms through appropriate means. The methods of worship are different according to each form of the energy manifested by the divine.
The seed idea of the multiple forms of the divinity was already latent in the Vedas. It speaks about the thirty-three divinities classified into those of the earth, heaven and the intermediate regions like the Adityas, Rudras, Vasus, earth and space. These were later condensed to three – Agni, aspect of the fire element, energy and life on earth, Vayu, the aspect of space, movement and air in the mid-regions and Surya or sun, the universal energy and life that sustains all existence. This formed the basis of the Hindu trinity, Brahma, Shiva and Vishnu.
The Upanishads that come at the end of the Vedas deal with the Absolute, attribute-less and limitless universal consciousness. The Agamas however deal with the saguna (with form) aspect of the divine which could be worshipped by all in a variety of ways for innumerable reasons.
The Agamas are the source of almost all the rituals and daily habits of Hinduism. Like the Veda, they also enunciate the nature of the Supreme but also reveal the method of attaining it. They give the practical aspects of religious life. They are the source from which all the glorious rituals that are practiced in our temples come. They are also the source of all the personal rituals that we practice at home. These rituals can be followed by anyone without bothering about caste, creed or sex.
Hinduism is both spirituality and ritualism. Whereas the Nigamas provide the spirituality, the Agamas give the ritualism. They are an enormous collection of Sanskrit scriptures that serve as practical manuals for the worship of the divine in all its forms.
The Agamas include yogas like Kundalini Yoga and other concepts for self- realisation. They have their foundation in Advaita (non-dual) but the practice lies in the Dwaita (dualistic) philosophies.
The word Agama actually means that which has come down or that which is without access. They are all Vedic in spirit and character. This is why they are regarded as authoritative. However they put the vast amount of esoteric knowledge contained in the Vedas into practical use. The word Veda indicates the root word –“vid” – “to know” so the root word in Agama is “gam” which indicates dynamism. Vedas contain the unadulterated truth or the Science of the Supreme whereas Agama gives us the method or recipe for attaining the Supreme. If Veda is pure science, Agama is applied science.
Many of the books on the Agamas are missing from our country. They have either been lost or stolen. Many are found in German and English libraries. Among the existing books which are still available to us, the most famous are the Isvara Samhita, Ahirbudhnya Samhita, Sanatkumara Samhita, Narada Pancharatra, Spanda Pradipika and the Mahanirvana Tantra.
Hindu scriptures are not dead books. They are timeless and living and give us timeless cosmic truths. Even though the mental capacity for people to do tapas has diminished, the relevance of these scriptures remains unchanged.
This is because Hinduism does not insist on absolute faith on the written word given by some person at some time or other. That word has to be corroborated by the rishis or sages and then by one’s own guru. But the final verification lies with oneself after having practiced and found that it is the best for us. Having read it and seen it being practiced by your Guru you have a right to practice it for yourself and if you have the same experience that has been given in the Shruti and explained by your Guru then you know that it must be correct.
Hence we have what is known as pramanas or logical affirmations. First of all we have Shastra Pramana which contains all the Vedas and the Agamas and are known as Shruti.
Next we have Apta Pramana or the recorded account of the rishis. Many of these Agamas are what have been recorded by rishis.
Then come Atma Pramana or that which has been given to us by our own Guru as part of his personal experience.
Finally we have Sakshi Pramana or that which has been corroborated by our own personal experience. Therefore the efficacy of any system finally rests on one’s own personal acceptance and understanding.
The Agamas are divided into five sections known as Pancha Upasakas that describe the methods of worship of the five main gods in Hinduism. They are the Vaishnava Agamas that proclaim Vishnu as the highest source, Surya Agamas that worship the visible source of power which is the sun (Surya), Ganapatya Agamas that worship Ganesha or Ganapati as the Supreme power, Saiva Agamas that worship Shiva as the Supreme power, Shakta Agamas that worship the Divine Shakti or goddess as the Supreme.
The Vaishnava Agamas are known as Pancharatra Agamas and they glorify the Supreme as Vishnu. The Shaiva Agamas glorify the Supreme as Shiva and have given rise to two important schools of philosophy known as Shaiva Siddhanta which is prevalent in South India and Kashmiri Shavism found in Kashmir. The Shakta Agamas or Tantras use the many names of Devi and glorify the Supreme as feminine- the mother of the Universe. These Agamas make use of Tantra, mantra and yantra.
Each of these three Agamas contain an ocean of knowledge which can never be totally learnt or even read by anyone in one lifetime. The more you delve into this ocean the more you realise its depth. You keep getting more and more with every dive so that you never know if you have come to the bottom of the ocean.
All three Agamas give elaborate details about temple building, image making, mystic diagrams or yantras, charms and spells, methods of devotion, meditation, mystery behind mantras, how to conduct public festivals etc. In fact all the internal and external forms of worship of different deities which are carried on in a mechanical manner by priests and votaries of each of the deities originate from the Agamas! So really speaking they are the most important treatises on which the actual practice of Hinduism rests.
Vaishnava Agamas
There are four kinds of Vaishnava Agamas of which the Pancharatra is the most important. The Naradiya section of the Shanti Parva of the Mahabharata is the earliest source of the Pancharatra. They contain seven groups – Brahma, Shaiva, Kaumara, Vasishta, Kapila, Gautamiya and Naradiya.
Vishnu is extolled as the Supreme Being in the Pancharatra Agamas. They were revealed by Lord Vishnu himself. There are two hundred and fifteen of these Vaishnava texts. Narada says, “Everything from the Brahman to a blade of grass is Lord Vishnu.” This corresponds to the Upanishadic declaration –“Sarvam Khalvidam Brahma,” “All this is verily Brahman.”
Lord Siva is the central God in the Saiva Agamas. They were revealed to the sapta rishis by Lord Shiva himself at Mt.Meru. They are living scriptures which allow human beings to connect with the inner realm and ultimately realise the cosmic truth of Shivoham - “I am Shiva”. They cover everything from the nature of the cosmos to the knowledge of personal liberation. They give the precepts of yoga and experiencing the
oneness of Tantra. They also teach us how to conduct ourselves in our daily life, the different types of rituals -puja, mantras and mudras. In fact they are the applied science of ancient Hindu spirituality that offers a lasting solution to the myriads of problems that face humanity. They are open to all castes and both the sexes.
The Saivas recognise twenty-eight Agamas. Ten of them are known as Shiva Agamas and eighteen as Rudra Agamas. Of these the most important is the Kamika. All of them are said to have originated from the five faces of Shiva - Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana.
The Sadyojata face is the one that taught the most famous of the Shiva Agamas known as Kamika to Kaushika Rishi.
The Vamadeva face revealed the knowledge to Kasyapa Rishi, the Aghora face to sage Bharadwaja, the Tatpurusha face to the sage Gautama and the Isana face to the sage Agastya.
These Agamas form the basis of the worship of Lord Shiva. They also have Upa Agamas that support the texts. There are two hundred and four Upa-Agamas that support the twenty-eight Agamas. Each of these has four padas or sections known as Jnana (knowledge), Yoga (practice), Kriya (esoteric rituals) and Charya (external forms of worship). The verses in each of these run into trillions. But many of them have been lost or stolen. Some of the Agamas only have some of these padas. A “pada” does not mean a step but a part.
Yoga pada tells us how to train our bodies so as we can experience unity. So it talks about the thirty-six tattvas and the procedures for yama, niyama, asana, samadhi and so on. They aim at rewiring our body so that it is strong enough to experience unity with the Shiva tattva.
Kriya Pada explains how mantras should be chanted, how to do sandhya vandana which are the rituals to be done during the time of the three sandhyas (morning, mid-day and twilight). They also teach us how to perform puja, japa, homa (fire ceremonies), and other initiations into spiritual processes. They contain practical rules for the construction of temples and instructions on the worship of different types of deities.
Charya Pada gives details about ways of atonement for sins (prayaschitta), ways of purification (pavitra vidhi), what type of malas or rosaries to be used for japa and the method of using them and types of yogic postures to be used while chanting and during meditation etc. It even tells you how and when to take baths and what type of baths to be taken at different seasons etc. The amount of detail that are given in these Agamas is unimaginable.
Jnana Pada is the knowledge you need to understand everything in the cosmos. This section includes cosmology, epistemology, and philosophy. It is not just knowledge. It is the capacity to imbibe the knowledge so that it enhances one’s own life.
It also elucidates the characteristics of pashu, pati and pasha. These three are important terms in the Shiva Agamas. Pashu refers to the creature or human being, pati is the Lord or master, who is Shiva himself and pasha is the types of bondages that we suffer. It is only through the worship of the pati that the pashu can get over his pasha or bondage.
The Shiva Agamas are the basis of Kashmir Saivism. In the South it gave rise to something called Saiva Siddhanta. Both these regard the Agamas and the Vedas as their authority.
Hinduism has another group of Agamas known as Tantras. They belong to the Shakti cult which is the worship of the divine as Devi or the goddess. Agama is essentially a tradition and Tantra the technique. Both have the same ideology but Agama is wider in scope.
Shakti is the creative power of Lord Shiva so Shaktism is really a supplement to Saivism. The Tantras describe numerous methods of ritualistic worship of the Divine Mother in her various forms. There are seventy-seven of these Agamas which are still available to us. They are divided into Dakshina Marga which follows the normal methods of worship and Vama Marga which give a different type of method using
occult practices. They are all in the form of dialogues between Shiva and Parvati. In some of these Shiva answers the questions put by Parvati and in other Parvati answers the questions posed by Shiva. These Agamas or Tantras teach many occult practices which can confer great powers. They are also capable of bestowing knowledge and liberation.
The names of some of these works are Mahanirvana, Kularnava, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra.
The Jain Agamas are based on Mahavira’s teachings.
In Buddhism, Agama is a collection of the early Buddhist scriptures. In their Pali canon the word Nikaya is used instead of Agama.
To sum up, though the Vedas are the basis of Hinduism, the fact is that all the rituals that are practiced today come from the Agamas. The Agamas worship God through rituals (tantras), symbolic charts (yantras) and verbal symbols (mantras). All Agamas regard devotion and
complete submission to the personal deity as fundamental to success. Jnana or enlightenment automatically follows by the grace of the deity. But it must be remembered that self-discipline and intensity of devotion is necessary for grace to flow and this alone can allow the aspirant to attain Moksha which is the 4th goal of Hinduism.
Actually temple worship is a combination of the two forms of Vedic and Tantric. A temple in Hindu tradition is a public place of worship; several sequences of worship are conducted in full view of the worshipping devotees; and another set of rituals are conducted by the priests in the privacy of the sanctum away from public gaze. The temple worship is guided by its related Agama text which invariably borrow the mantras from the Vedic tradition and the ritualistic details from Tantric traditions. This has the advantage of claiming validity from Nigama, the Vedas; and at the same time, carrying out popular methods of worship.
This is what has kept Hinduism alive for so many centuries despite repeated attacks on it. Unfortunately now there is a concerted effort by many groups all over the world to undermine the religion by destroying our festivals and forbidding temple worship. Unless the Hindus themselves take a strong hand this citadel of the most- highest form of worship of the divine is in danger of collapsing. Let all Hindus join together to pray that our culture will remain despite all the efforts of our enemies to destroy it. We must have the courage to fight for our dharma if all other methods of coercion fail. This was the advice of Lord Krishna to Arjuna in the Srimad Bhagavad Gita.