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Agama -Origin and derivation: Agamas are believed to have divine origin and that at the beginning of creation Siva gave rise to the Pranava which in turn gave rise to the Mattkaksaras which in turn resulted in language. Thus the first expression of language is Agama. Agama is derived from the root 'Gama' with 'A' as its prefix. Thus, an Agama is that knowledge that has been obtained by direct observation, or by inference, or by sound testimony. "Siddham Siddhahi Pramanaistu Hitam Va Atra Paratra ca Agamam Sastram Apta NaM." Agama is an ancient tradition dealing with worship and the philosophical, psychological, ritualistic and behavioral aspect³0. Agama means the source from which the spiritual knowledge spreads in all directions³¹. In agama, Siva is the speaker whereas Devi is the listener. Each syllable of the word Agama has a specific meaning which is indicated below - * A = Agatam i.e. that which has come down from Siva, * Ga= Gatam i.e. that which has entered into the mouth of Parvati. 28 Agamam Nigamam Caiva Tantrasastram Dvidha Matam. Mahesvarena Yadproktam Agamam Niggadyate. Deviproktam Mahataantram iti Nigamam Tatvidur Budah.( Cf. RUDY) 29 Rao Ramachandra S.K. the Agama Encyclopaedia -7.Op.cit. P.2 30 Rao Ramachandra S.K. Opcit.P.1 31 Bandyapadhyaya Pranab, The Goddess of Tantra, Kolkotta-(Rep.)2002 Op. cit 1

chapter 1. Introduction *M= Matam i.e. that which is approved by Vasudeva. 15 32 The one which comes ultimately from the mouth of Siva corresponds to agatam; the one received by parvati corresponds to gatam; and that which has been approved by vasudeva is matam Thus it can be said that an agama is that sacred knowledge that originated from Siva to parvati, and which has come down through various acaryas and traditions 33. Agama: Nature and Contents: Agamas deal with all types of worship either in the temple or 34 at home, in communities or in private, either iconic or non-iconic. They form the basis of the temple-culture as seen formed today³4. An Agama has the following characteristics - 1) Creation of the universe. 2) Dissolution of the universe. 3) Worship of the Gods and Goddesses. 4) Spiritual practices. 5) Purusacara or repetition. 6) Performance of Satkarma. 32 ibid. Agatam Siva Vaktrobhyo Gatam ca Girija-anane Matam ca Vasudevasya Tasmat Agamam Ucayte. 33 ~2 Joshi N.Mahadev, Sivgamas A Birds Eyeview. Dharwad -2001, P.3,4 34 Rao Ramchandra S.K. Opcit. P.I

chapter 1. Introduction Divisions and classifications of the Agama: 16 Agamas are broadly classified into as vaidika and a-vaidika. Saiva, Vaisnava and Sakti are referred to as vaidika-agamas whereas the Jaina-agamas are classified as a-vaidika-agamas. Agamas are also classified into three main types as Siva agama, Sakta agama and as Vaisnava agamas³5. 35 The agama literature consists of two main sections known as purva and uttara. The purvabhaga discusses temple construction, image of the deity i.e. both the sculpted one as well as the metalcasted one, divine sports, the sanctum-sanctorum, various temple services offered to the deity, various utsavas or temple festivals etc. The uttarabhaga gives details about diksa, concept of sthalas, acaras, upacaras, avaranas etc... Nigama. Nigamas are said to be in the form of commands of the Goddess and are held as of sacred origin³. Tantra in which the Sakti, herself is the guru is refered to as Nigama. In nigama Siva is depicted as a devotee of the Goddess and an earnest pupil who wishes to learn the secret lore of tantra. Nigama in the ordinary sense of the term means that which has not come down i.e. that which is divine and sacred. Further, nigama does not necessarily connote to the sacred 35 Bandapadhyaya Pranab, Opcit, P.7 36 Markendeya purana, Lalita-Sahassranamam cf. Nijagnua Rupa Nigama Punyapunya Phalaprada. Ref.

chapter 1. Introduction 17 books appealed to by the Daksinacarins. Nigamas are refered to as purna-rahasya. The common factor: Both the terms agama and the nigama may be applied to the veda to mean -----Agama= That which has come down and, Nigama= that which is secret and has been revealed. Quoting the Varahi tantra, Upadhyaya B. says, that an Agama relates mainly to the action part while the Nigama is related to the jjyana part 37