The early literature of the worshippers of Siva (corresponding to the Samhitas of the Pancaratras) appears to have consisted of twenty-eight works composed in Sanskrit and called Agamas.[506] There is fairly good evidence for their antiquity.  Tirumular, one of the earliest Tamil poets who is believed to have lived in the first centuries of our era, speaks of them with enthusiasm and the Buddhist Sanskrit works called Agamas (corresponding to the Pali Nikayas) cannot be later than that period.  It is highly probable that the same word was in use among both Hindus and Buddhists at the same time.  And since the Mahabharata mentions the Pasupatam, there is no difficulty in supposing that expositions of Sivaite doctrine were current in the first century A.D. or even B.C.  But unless more texts of the Agamas come to light the question of their age has little practical importance, for it is said by native scholars that of the twenty-eight primary books there survive only fragments of twenty, which treat of ritual, besides the verses which form the text expounded at length in the Sivananabotham.[507] There are also said to be 120 Upagamas of which only two or three have been preserved entire.  Of these two have been printed in part, the Mrigendra and Paushkara.[508] The former is cited in the Sarva-darsana-sangraha (about 1330) but does not show any signs of great antiquity.  It is thus clear that the Agamas are not much studied by modern Sivaites but it is unhesitatingly stated that they are a revelation direct from Siva and equal to the Veda[509] and this affirmation is important, even though the texts so praised are little known, for it testifies to the general feeling that there are other revelations than the Veda.  But the Vedas, and the Vedanta Sutras are not ignored.  The latter are read in the light of Nilakantha’s[510] commentary which is considered by south Indian Pandits to be prior to Sankara.

FOOTNOTES: 

[Footnote 440:  An attempt was made to adapt the Veda to modern ideas by composing new Upanishads.  The inspiration of such works is not denied but they have not the same influence as the literature mentioned below.]

[Footnote 441:  Sri Bhashya, II. 2. 43.  So too the Vishnu Purana, I. 1 describes itself as equal in sanctity to the Vedas.  Sankara on Brah.  Sutras, I. 3. 33 says that the Puranas are authoritative.]

[Footnote 442:  See Grierson in Ind.  Ant. 1908, p. 251 and p. 373.]

[Footnote 443:  E.g. the Sanatsujatiya and Anugita (both in S.B.E. VIII.).  See Deussen, Vier philosophische Texte des Mahabharatam.]

[Footnote 444:  Forming part of the Brahmanda Purana.]