शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

INTRODUCTION. iii
and compilations of very recent origin are really found in the
Agamas or Tantras. However, the Agamas are held in very high
repute by the Non-Smartha populations of Southern India ; and
the Agama is as much held to be the word of the Deity as the
Veda, the word literally meaning "The Revealed Word."
Says Saint Thirumular :—
“ வேதமொடு ஆகமம் மெய்யாம் இறைவனூல்
ஓதும் பொதுவும் சிறப்பு மென்றுன்னுக
நாதன் உரையிவை நாடில் இரண்டந்தம்
பேதம தென்னில் பெரியோர்க்க பேதமே.”
“The Vedas and Agamas are both of them true, both
being the word of the Lord. Think that the first is a general
treatise and the latter a special one. Both form the word of
God. When examined, and where difference is perceived between
Vedanta and Siddhanta, the great will perceive no such difference.”
Says Sri Nilakanta Charya :—
“ Vayanthu Vedasivagamayorbhedam,
Napasyamaha Vedopisivagamaha.”
(I don’t perceive any difference between the Veda and the
Sivagama. The Veda itself is the Sivagama.)
It is needless to observe that Sri Nilakanta or Sri Kanta
Charya belongs to the Saiva School; and it is no less surprising
to see so little notice taken of him and his works by Oriental
Scholars in their general account of Hindu Religions and Philoso-
phies. And strange it is that even the learned Swami whom
I have quoted above does not mention his name, though he
mentions Sri Sankara, Sri Ramanuja and Sri Madvacharya
and a host of other names small and great. Sri Kanta was
a friend and contemporary of Govinda Yogi, the Guru of Sri
Sankara and his Bhashya of Vyasa Sariraka Sutras accord-
ing to most accounts was anterior to that of Sri Sankara's Bashya
itself. And though he does not call his Vedanta Bashya as such, it