Kamika Agama is the foremost scripture that came out of the Sadyojata face, and was directly uttered by Lord Shiva to Devi and a Sadhaka or. kāmikāgamaḥ || The Kamika Agama. pūrva bhāgaḥ. The Prior Part १ 1 tantrāvatāra paṭalaḥ. 1 Revelation and Transmission of the Agamas. Kamika Agama English Intro – Download as PDF File .pdf), Text File .txt) or read online.

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If one wants to bring rain, or bring or stop the sun, there is a kriya and process. Usefulness of Vedic teachings The Hindu. L9jrp3sh u srssruajir a. The agamas had not been quite popular in Kamiika India for the simple reason that they were all written in palm leaf manuscript in the grantha characters which were unknown in the north.

It deserves State support as well as the support of the professors of the faith, The Secretary of the Sangam, Sivasri C. One is that because it emanated from God, it is called the Agama, that which came from God.

Each Agama has a number of subsidiary agamas called Upagamas and their number is If one wants to invoke God into a stone, there is a kriya and process to do that. Hinduism Now Global Press.

Himalayan Academy Publications – Kamika Agama (Grantha)

Realising this, the association has now brought out a handsome volume of the Kriyapada, part 1, in the xt grantha script with a complete paraphrase in the Tamil language, chapter by chapter, in about pages. For, both the Vedas and Agamas are Sruti— they are apaurshaya and nitya— and they are spoken of as such in the same breath by Puranas and later Sastiaic literature and great religious teachers from ancient times.

The common noun agama simply means coming or acquisition. Its Kriyapada alone has been printed, in two parts, by the Sivajnanabodha press, in The very fact that some later Upanisads came to be written shows that the followers of the original Upanisads had to take note of agamic thoughts and, to bring them also into a single common fold, adopted the device of writing further Upanisads, to embrace fresh thought on the same subject.


They are both sabda pramana and lead to avabodha jnana self-luminious knowledge.

It is said to represent the Feet of Siva. It has’four sections dealing with the revelation of the agamas, rules for daily observance arid worship, rules for the construction of temples and houses and for performance aagama rituals and rules for the installation of the deities.

Each agamas has the four parts or padas called Vidya, Kriya, Yoga and Charya- The Vidyapada is the philosophical part while the Kriya pada is the ritualistic part. The Agamas claim Vedic authority for their doctrines.

The agama doctrines are indeed theistic and such theism is not foreign to the Upanisads. The volume is an encyclopaedia which will reward even any Saiva for a careful scrutiny. I commenced this volume to the attention of all who wish to get an insight into the contents of the Agamas without which Hinduism would not be a living religion and no research on Indian philosophy would be completed.

Atmartha individual or personal worship and Parartha worship for the public. What is more, they provide for the sacrament of diksa, ordinary and kamikz, besides the kaamika for svartha and parsrtha puja. Among the Upagamas the Paushkara and the Mrgendra are well known.

The uttarabhaga deals with diksa, festivals etc. The Saiva Upanisads such as Brhadjabala did certainly come into existence a long time after the Agamas. Dassgupta has stated that not a single manuscript of importance is available in Banaras, considered the greatest seat of Sanskrit culture. Another is that the three letters a-ga-ma respectively denote pati, pasu and pasa the self, the soul and the bonds and that the agama deals with all these three entities and their relationship, and hence this name.

The agamas have the greatest currency in the Tamil country.

All theistic religious like Saivism and Vaisnavism including the Madhva Vaisnavism respect the Agamas and base their theolo. No one without Agamic diksa can perform any puja at home or in the temple. This volume gives the Agama text in grantha script together with tatparya gist in Tamil for the benefit of all. Paramahamsa Nithyananda elucidates these as follows: Jean Filliozat is engaged in the stupendou task of collecting and publishing the available Agamas one by one, but the editing is in French, As important and valuable as all these are, the efforts of the Southlndian Archakar Sangam, to reprint and publish some of the Agamas for the benefit of the Archakars and the public are praiseworthy.


These scriptures reveal the exact nature of Pati the Supreme Protector and the souls that are bound which make known the exact nature of transcendental Parashiva the Absolute which is beyond comprehension.

The Sangam has already made some progress inspite of heavy odds.

The thousands of temples in this country are standing monuments to the prevalence of the agamic cult from the ages past down to the present day. The only recompense that the Sangam would most need is the quick purchase of this Part so that the remaining Parts could be taken quickly.

So far as Saivism is concerned, these seers were not men from the North. They have been able to secure 23 ahama of the 28 principal agamas. The monistic Advaita relied only on the Upanishads with monistic trends for its metaphysics.

The Kamika Agama teaches not only an enlightened art of living, but also the art of enlightened living and is a supreme scripture that is associated with four sections — Charya lifestyleKriya spiritual processYoga union or methods of uniting with the divine and Jnana enlightenment. What should be noted is that Lord Shiva has five faces, and each of these five faces revealed five different scriptures.

The French Institute of Indology in Pondicherry are now publishing a series of agamas in the nagari script. The South Indian Archakar Association is to be congrat- tulated on this programme of reprinting the Agamas.

The Kamika Agama-A Textbook for Vedic Living

One patala alone has been transliterated in Tamil but not others. The regular worship of the Shivalinga would yield liberation, that of Pratima is capable of yielding worldly enjoyments, and that of the Mukhalinga is capable of granting both worldly enjoyments and liberation.

The rest of the patalas give a detailed account of the various rituals and their significance.