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Text replacement - "spiritual" to "adhyatmik"
tantric traditions are found in Shaivism's Shaiva Siddhanta and the Mantrapīṭha (Bhairava-centred), and in Shaktism's Vidyāpīṭha and the Kulamārga traditions.
tantric traditions are found in Shaivism's Shaiva Siddhanta and the Mantrapīṭha (Bhairava-centred), and in Shaktism's Vidyāpīṭha and the Kulamārga traditions.
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.
The three main branches of Agama texts are Shaiva, Vaishnava, and Shakta. The Agamic traditions are sometimes called Tantrism, although the term "Tantra" is usually used specifically to refer to Shakta Agamas.
The Agamas literature is voluminous, and includes
The Agamas literature is voluminous, and includes
and numerous Upa-Agamas.
and numerous Upa-Agamas.
The means of worship in the Tantric practice differs from the Vedic form. While the Vedic practice of yajna there are no idols and shrines, in its Tantric traditions, idols and symbolic icons with puja are the means of worship. Temples, symbolism, icons that remind the devotee of attributes and values are a necessary part of the Agamic practice. This, however, does not necessarily mean that Tantra-Agamas and Vedas are opposed. Tirumular, for example, explained their link as, "the Vedas are the path, and the Agamas are the horse".
The means of worship in the Tantric practice differs from the Vedic form. While the Vedic practice of yajna there are no murtis and shrines, in its Tantric traditions, murtis and symbolic icons with puja are the means of worship. Temples, symbolism, icons that remind the devotee of attributes and values are a necessary part of the Agamic practice. This, however, does not necessarily mean that Tantra-Agamas and Vedas are opposed. Tirumular, for example, explained their link as, "the Vedas are the path, and the Agamas are the horse".
Each Tantra-Agama text consists of four parts:
Each Tantra-Agama text consists of four parts:
* Jnana pada, also called Vidya pada – consists of doctrine, the philosophical and spiritual knowledge, knowledge of reality and liberation.
* Jnana pada, also called Vidya pada – consists of doctrine, the philosophical and adhyatmik knowledge, knowledge of reality and liberation.
* Yoga pada - precepts on yoga, the physical and mental discipline.
* 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.
* Kriya pada - consists of rules for rituals, construction of temples (Mandir); design principles for sculpting, carving, and consecration of vigrahas of deities for worship in temples; for different forms of initiations or diksha. This code is analogous to those in Puranas.
* Charya pada - lays down rules of conduct, of worship (puja), observances of religious rites, rituals, festivals and prayaschittas.
* Charya pada - lays down rules of conduct, of worship (puja), observances of religious rites, rituals, festivals and prayaschittas.
Elaborate rules are laid out in the Agamas for Shilpa (the art of sculpture) describing the quality requirements of the places where temples are to be built, the kind of murthis 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.
The Agama texts are premised on existence of Atman and the existence of an Ultimate Reality Brahman called Shiva in the Shaiva parampara, and Vishnu in Vaishnava parampara.
Kashmir Shaiva Agamas posit absolute oneness, that is Shiva is within man, he is within every being, he is present everywhere in the world including all non-living beings, and there is no adhyatmik difference between life, matter, man and the supreme being.
=== Tantra texts ===
=== Tantra texts ===
This dialogue between Bhagavan and Devi is special feature of Tantra.
This dialogue between Bhagavan and Devi is special feature of Tantra.
The Tantra-Agama texts present a diverse range of philosophies that is discussed in Chapter 36 of Tantraloka of Abhinavagupta. The Tantras total ninety-two scriptures;
The Tantra-Agama texts present a diverse range of philosophies that is discussed in Chapter 36 of Tantraloka of Abhinavagupta. The Shaiva Agamas total ninety-two scriptures;
* Dvaita Agama texts - 10 (known as the ''Śiva'' Tantras.)
* Dvaita Agama texts - 10 (known as the ''Śiva'' Tantras.)
* Bhedabheda Agama texts - 18 (known as the Rudra Tantras)
* Bhedabheda Agama texts - 18 (known as the Rudra Tantras)
The Bhairava Shastras are advaitik Tantra texts, while Shiva Shastras are dvaitik.
The Bhairava Shastras are advaitik Tantra texts, while Shiva Shastras are dvaitik.
The ''Rudra'' Tantras and ''''Śiva'''' Tantras are used by the Śaiva Siddhāntins, and thus are sometimes referred to as Shaiva Siddhanta Tantras, or Śaiva Siddhānta ''Āgamas''.
The ''Rudra'' Tantras and '<nowiki/>'''Śiva'''' Tantras are used by the Śaiva Siddhāntins, and thus are sometimes referred to as Shaiva Siddhanta Tantras, or Śaiva Siddhānta ''Āgamas''.
The Shaiva Agamas are found in four main schools: Kapala, Kalamukha, Pashupata and Shaiva, and number 28 in total as follows:
# Kamikam
# Yogajam
# Chintyam
# Karanam
# Ajitham
# Deeptham
# Sukskmam
# Sahasram
# Ashuman
# Suprabedham
# Vijayam
# Nishwasam
# Swayambhuvam
# Analam
# Veeram
# Rouravam
# Makutam
# Vimalam
# Chandragnanam
# Bimbam
# Prodgeetham
# Lalitham
# Sidham
# Santhanam
# Sarvoktham
# Parameshwaram
# Kiranam
# Vathulam
Shaiva Agamas led to the development of the Shaiva Siddhanta philosophy in the South and Kashmir Saivism in the North.
The Agamas of Kashmiri Shaivism is also called the Trika Shastra. 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 categories: Agama shastra, Spanda shastra, and Pratyabhijna shastra. Vasugupta (850 AD) to whom the Shiva Sutras were revealed is considered as the founder of the Trika Shastra. Kallata in Spanda-vritti and Kshemaraja in his commentary Vimarshini state Shiva revealed the secret doctrines to Vasugupta. Bhaskara in his Varttika also mentions that a Siddha revealed the doctrines to Vasugupta in a dream.
The Shakta Agamas are commonly known as Tantras. The Shakta Agamas or Shakta tantras are 64 in number. Some of the older Tantra texts in this genre are called ''Yamalas.''
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). 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. Thus, the four sages Atri, Bhrigu, Marichi, Kashyapa, are considered the propagators of vaikhānasa śāstra. 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.
The extant texts of vaikhānasa Agama number 28 in total and are known from the texts, vimānārcakakalpa and ānanda saṃhitā, both composed by marīci which enumerate them. They are:
The 13 Adhikaras authored by Bhrigu are khilatantra, purātantra, vāsādhikāra, citrādhikāra, mānādhikāra, kriyādhikāra, arcanādhikāra, yajnādhikāra, varṇādhikāra, prakīrnṇādhikāra, pratigrṛhyādhikāra, niruktādhikāra, khilādhikāra. However, ānanda saṃhitā attributes ten works to Bhrigu, namely, khila, khilādhikāra, purādhikāra, vāsādhikāraṇa, arcanādhikaraṇa, mānādhikaraṇa, kriyādhikāra, niruktādhikāra, prakīrnṇādhikāra, yajnādhikāra.<sup>[''citation needed'']</sup>
The 8 Samhitas authored by Mareechi are Jaya saṃhitā, Ananda saṃhitā, Saṃjnāna saṃhitā, Vīra saṃhitā, Vijaya saṃhitā, Vijita saṃhitā, Vimala saṃhitā, Jnāna saṃhitā. However, ānanda saṃhitā attributes the following works to Marichi—jaya saṃhitā, ānanda saṃhitā, saṃjnāna saṃhitā, vīra saṃhitā, vijaya saṃhitā, vijita saṃhitā, vimala saṃhitā, kalpa saṃhitā.<sup>[''citation needed'']</sup>
The 3 Kandas authored by Kashyapa are Satyakāṇḍa, Tarkakāṇḍa, Jnānakāṇḍa. However, Ananda Saṃhitā attributes the satyakāṇḍa, karmakāṇḍa and jnānakāṇḍa to Kashyapa.<sup>[''citation needed'']</sup>
The 4 tantras authored by Atri are Pūrvatantra, Atreyatantra, Viṣṇutantra, Uttaratantra.<sup>[''citation needed'']</sup> However, Ananda Saṃhitā attributes the pūrvatantra, viṣṇutantra, uttaratantra and mahātantra to Atri.<sup>[''citation needed'']</sup>
Like the Vaikhanasa Agama, the Pancharatra Agama, the Viswanatha 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.
=== Occurrences of the word Tantra ===
=== Occurrences of the word Tantra ===
Bagchi, P.C. (1986). ''Kaulajnana-nirnaya of the School of Matsyendranath Varanasi: Prachya Prakashan''. Magee, Michael (trans.).
Bagchi, P.C. (1986). ''Kaulajnana-nirnaya of the School of Matsyendranath Varanasi: Prachya Prakashan''. Magee, Michael (trans.).
Singh, L. P. (2010). Tantra, Its Mystic and Scientific Basis, Concept Publishing Company. ISBN 978-81-8069-640-4
Ghose, Rajeshwari (1996). The Tyāgarāja Cult in Tamilnāḍu: A Study in Conflict and Accommodation. Motilal Banarsidass Publications. <nowiki>ISBN 81-208-1391-X</nowiki>. [2]
Ganesh Tagare (2002), The Pratyabhijñā Philosophy, Motilal Banarsidass, <nowiki>ISBN 978-81-208-1892-7</nowiki>, pages 16–19
Jayandra Soni (1990), Philosophical Anthropology in Śaiva Siddhānta, Motilal Banarsidass, <nowiki>ISBN 81-208-0632-8</nowiki>, pages 178–181, 209–214
Krishna Sivaraman (2008), Hindu Spirituality Vedas Through Vedanta, Motilal Banarsidass, <nowiki>ISBN 978-81-208-1254-3</nowiki>, page 263
Singh, J. (1979). Śiva Sūtras: The Yoga of Supreme Identity : Text of the Sūtras and the Commentary Vimarśinī of Kṣemarāja Translated Into English with Introduction, Notes, Running Exposition, Glossary and Index. Motilal Banarsidass Publications. <nowiki>ISBN 978-81-208-0407-4</nowiki>. LCCN lc79903550. [3]
SrI Ramakrishna Deekshitulu and SrImAn VaradAccAri SaThakOpan Swami. SrI VaikhAnasa Bhagavad SAstram [5] Archived 2012-09-15 at the Wayback Machine
PT Raju (2009), The Philosophical Traditions of India, Routledge, <nowiki>ISBN 978-81-208-0983-3</nowiki>, 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'''.
Archana Verma (2012), Temple Imagery from Early Mediaeval Peninsular India, Ashgate Publishing, <nowiki>ISBN 978-1-4094-3029-2</nowiki>, pages 150–159, 59–62
JS Vasugupta (2012), Śiva Sūtras, Motilal Banarsidass, <nowiki>ISBN 978-81-208-0407-4</nowiki>, pages 252, 259
Venkatadriagaram Varadachari (1982). Agamas and South Indian Vaisnavism. Prof M Rangacharya Memorial Trust.