Our Scriptures: What do they say?

Dr. R. Lambotharan MD

Saiva Siddhanta Peedam, Canada

www.knowingourroots.com

1. Four Vēdas

The Vēdas are foundational scriptures that instruct on the four primary goals of human life. These goals are:

• Dharma (righteous way of life)

• Arttha (resource management)

• Kāma (enjoyment of life)

• Mōksha (ultimate spiritual liberation)

Any text that offers guidance on these aspects may be considered a Vēda. The Hindu Vēdas are classified into four types: Rig, Yajur, Sāma, and Atharvaṇa . Each of these is further divided into two sections:

• Karma Kāṇda – Songs of praise and rituals.

• Jnāna Kāṇda – Philosophical teachings for spiritual liberation, also known as Upanishads or Vēdānta. Among the many Upanishads, 108 are widely recognized.

Ancient Vēdas: Main Contents

• Stōtras: These are songs of praise to God(s). A stōtra, by definition, should exhibit one or more of the following six characteristics:

guṇinishta guṇapithānam stōtram namaskāras thathāseechcha siddhhānthōkthi parāgrama vibhudhi prārthanāsethi shad vidham stōtra lakshaṇam

The six aspects include:

• Salutation

• Well-wishing

• Declaring faith

• Praising greatness

• Wondering at the Grace

• Petitioning requests

We find these elements in Tamil Thirumuṟai songs. The twelve Saiva Thirumuṟai, including Thēvāram and Thiruvāsakam, are considered Tamil Vēdas as they are composed as songs of praise.

• Purushārttha: This term refers to the four goals of human life, with purusha meaning human. The goals are: aram/dharma, poruḷ/arttha, inpam/kāma, and veedu/mōksha. The Vēdas provide guidance on duties and responsibilities related to each goal. 

The Four Goals of Human life (Purushārttha)

 Here is a brief overview of the four goals of human life:

• Aram / Dharma: Duties and responsibilities

Duties and responsibilities of the personal life:

• Brahmacharya – Student life, characterized by a sheltered and dependent phase focused on acquiring knowledge and skills for livelihood.

• Gruhasta / Illaṟam – Married life of a householder, encompassing duties to ancestors, gods, family, guests, and oneself.

• Vānaprastha – Retired life, where responsibilities are reduced, and focus shifts to community service and spirituality.

• Sanyāsa – Full-time ascetic life dedicated to spiritual pursuits

Duties and Responsibilities of the socio-occupational life:

• Brahmana – The intellectual class, tasked with research, documentation, and teaching.

• Kshatriya – The ruling class, encompassing politics, governance, and defense, responsible for maintaining law and order.

• Vaishya – The business class, involved in trade, production, and distribution.

• Sūtra – The labor force, both skilled and unskilled, essential for societal cohesion, symbolized by the thread that holds a string of pearls together (sūtra means thread).

1. Poruḷ / Arttha: Focuses on resource management.

III. Inpam / Kāma: Centers on sensual and material enjoyment.

1. Veedu / Mōksha: Represents the path of spiritual liberation.

The Thirukkuṟaḷ by Thiruvaḷḷuvar elaborates on the goals of human life through three dedicated sections—aram, poruḷ, and inpam—while addressing veedu more generally. Thus, the Thirukkuṟaḷ is revered as a Tamil Vēda, and Thiruvaḷḷuvar is celebrated as an informal Nayanār or Saiva saint.

2. Six Auxiliaries of Vēdas

A prerequisite understanding of the six auxiliaries of the Vēdas, known as Shad-Angās, is essential for the accurate interpretation and practical application of Vēdic scriptures. Unfortunately, many available translations of Vēdic texts have been prepared by scholars unfamiliar with these vital pre-requisites. The term shad means six, and anga refers to auxiliaries. Rituals that adhere to these six auxiliaries are called shadangu.

The six auxiliaries are as follows:

• Siksha (Phonetics and Pronunciation)

 

• Kalpa (Texts on Vēdic Rituals and Practices)

The Kalpa Sūtras are classified into three types:

• Śrauta Sūtras: Texts detailing fire-sacrifice rituals (yagnja). Examples include Āśvalāyana Śrauta Sūtra, Lātyāyana Śrauta Sūtra, and Baudhāyana Śrauta Sūtra.

• Gṛhya Sūtras: Texts outlining rituals for daily life, such as Āśvalāyana Gṛhya Sūtra and Baudhāyana Gṛhya Sūtra.

• Dharma Sūtras: Texts concerning general dharma, or righteous conduct in personal and social life. Examples include Hiranyakesin Dharma Sūtra and Gowdhama Dharma Sūtra.

• In Hinduism, certain Agamic schools, such as Saiva, Sākta, and Vaishṇava traditions, may override many rituals prescribed in the Kalpa Sūtras, although some are still accepted.

• Non-Agamic traditions like Smārta Vedānta rely entirely on Kalpa Sūtras for ritual guidance.

 

• viyākaraṇa (Grammar and Thesaurus)

 

• nirukta (Philology, Lexicon, and Etymology)

• chandovisidhi (Metre and Prosody)

• This auxiliary covers the metre and rhythmic patterns in poems and prose found in Vēdic literature.

 

• jyōtish (Astronomy and Astrology)

• This field pertains to the calculation of appropriate timings based on astronomical observations and their astrological applications.

 

Among these six auxiliaries, grammar, phonetics, etymology, and prosody collectively contribute to the study and development of language, linguistics, and literature.

3. Four Sub-Vēdas

The Vēdic tradition also recognizes four sub-Vēdas, each dedicated to specialized areas of human knowledge and practice:

• Āyurveda

• This is the field of medical science focused on promoting long and healthy life through holistic healthcare practices and traditional medicinal knowledge.

• Dhanur Veda

• This sub-Vēda pertains to the science of weaponry, military strategy, and warfare. It offers guidelines on the use and mastery of various weapons and tactics.

• Gāṇdarva Veda

• The sub-Vēda dedicated to the arts of entertainment, including music, dance, drama, and culinary traditions. It encompasses various forms of fine arts and their performance.

• Stapatha Veda

• This Vēda focuses on architecture, engineering, and construction. It offers insights and guidelines on building structures and the science of design.

NB: Some scholars consider Arddha Vēda, which deals with resource management, as the fourth sub-Vēda.

4. Four Sub-Auxiliaries of Vēdas

The four sub-auxiliary texts of the Vēdas, known as Upa-Angās, expand upon Vēdic teachings and provide a broader context for spiritual, social, and ritual practices. They are as follows:

• Purāṇa

• These texts document eighteen major stories of pre-historic events that are embedded with spiritual values, moral truths, and mythology. In addition to the primary Purāṇas, there are also 18 sub-Purāṇas. The epics, known as Ithikāsa (meaning “thus it happened”), such as the Rāmāyana and Mahābhārata, are also classified as Purāṇas. The Siva-rākāshya is another example of an Ithikāsa.

• niyāya

• This sub-auxiliary focuses on the application of logic and critical reasoning to discern the truth. It can be compared to modern scientific methods used in research, emphasizing rational analysis and inquiry.

• meemāmsa

• This text outlines the application of Vedic mantras through detailed rules and rituals designed for the actualization of both individual and collective goals, in this life and beyond. It emphasizes the practical and ritualistic aspects of Vēdic teachings.

• smriti

• Smriti texts compile rules, regulations, by-laws, and laws that were applicable to specific periods and societies. There are 18 Smriti texts, with the Manu Smriti and Parāśara Smriti being particularly well-known. While some of their laws and rules may no longer be relevant due to their outdated and sometimes discriminatory nature, others reflect admirable principles, such as women’s rights to property, divorce, remarriage, and having children outside of marriage. The Hindu laws governing family and property within the Indian constitution are influenced by these texts.

Expanding Access and Interpretation of the Vēdas

The broad understanding of Vēdas as repositories of any field or branch of knowledge implies that every human being has the inherent right to access them according to their needs and choices. Mastery of all branches of Vēdic knowledge is virtually impossible. Consequently, families with expertise and in-depth knowledge of a particular field or branch were traditionally entrusted to preserve, cultivate, teach, and transmit their specialized knowledge. These families functioned in a way comparable to modern universities. Children raised within these families naturally benefited from exposure and immersion in their fields of study, often excelling as a result.

Traditionally, individuals were encouraged to gain mastery in their designated field before exploring other areas of knowledge. While crossing over to another field was uncommon, it was not impossible, and historical examples illustrate this adaptability. For instance, Visvāmitra, a Kshatriya king, transcended his birth-based occupation to become a Brahmin sage and revealed the revered Gāyatri Mantra, which remains central to Brahmin practice today. Similarly, Dhroṇa, a Brahmin, served as the master of weaponry and martial arts in the Mahābhārata. Numerous Vedic hymn authors came from laboring classes. Examples from Tamil Saivism include Siruthondar, a Brahmin who became a military commander, and Māṇikka Vāsagar, a Brahmin who served as a minister to the king.

Vēdas and Spirituality

The Vēdas also encompass spiritual teachings, collectively known as the Upanishads. Among the many Upanishads, 108 are widely recognized and disseminated. This section of the Vēdas is known as the Jnāna Kāṇda, the essence of spiritual knowledge contained within the Vēdas, earning the title Vedānta—meaning the culmination or ultimate truth of Vēdic teachings. Conversely, portions of the Vēdas that emphasize mantras and ritual practices are referred to as the Karma Kāṇda.

God as the Source of All Knowledge

God, the Omniscient One, is the foundation of all knowledge. As the ultimate source and originator, God embodies omniscience. Human beings who perceive, explore, and unveil specific branches of knowledge are termed Rishis—equivalent to modern scientists and explorers who make groundbreaking discoveries. This foundational role of God is reflected across different fields, including music, dance, medicine, the Upanishads, and even texts such as the Kāmasūtra, all of which begin with Siva as the original revealer. All branches of knowledge derive from Him, making Him the ultimate proprietor of every form of wisdom. As His children, humanity has the inherent right and access to this vast knowledge, explaining why the Vēdas are regarded as general texts within Saivism.

5. Twenty-Eight Āgamas and 207 Sub-Āgamas

The Āgamas are a unique set of scriptures that delve deeply into mōksha—ultimate spiritual liberation, as introduced in the Upanishads. They offer a God-centric/ Theocentric  four-step path to enlightenment, encompassing:

 

• chariya (acts of service and conduct), 

• kriya (ritual worship), 

• yōga (spiritual disciplines), and 

• jnāna (knowledge and wisdom). 

 

These stages guide seekers in personalizing and internalizing the omniscient, omnipresent, and omnipotent Truth, leading to a state of self-realization, deep experience, and profound spiritual fulfillment. In this process of seeking and uniting with the Truth, the aspirant ultimately becomes one with it, reaching the pinnacle of non-dual realization—advaita.

The term advaita—which means “non-dual”—is subject to varied interpretations across different schools of Hindu philosophy. In Saiva Siddhānta, this interpretation is distinct and rooted deeply within the Tamil tradition, often regarded as the philosophy of the Tamils. 

The distinguished scholar G.U. Pope even described Saiva Siddhānta as “the choicest product of Dravidian intellect.” This unique philosophical tradition has led to the belief among some that the Āgamas were authored by Dravidians and originally composed in Sanskrit as a common language. Others propose that the original Tamil Āgamas were lost in historical deluges and later rewritten in Sanskrit. However, neither claim is supported by definitive scientific evidence to date.

Unlike the Vēdas, the Āgamas primarily cater to dedicated spiritual aspirants. They represent texts that elaborate on theo-centric approaches to attaining the Ultimate Truth, although exclusive texts on this path remain rare. The essence of the Āgamas has been gracefully captured in Tamil texts such as Thiru Manthiram, which constitutes the 10th Thiru Muṟai, and in Meikaṇda Sāththiram, comprising fourteen key texts known as the Truth Envisoned.

Four Steps for Self-Actualization in Siva-Āgamas

The Siva-Āgamas outline four progressive steps toward self-actualization and spiritual realization: Chariya, Kriya, Yoga, and Jnana. These steps illustrate different stages of spiritual practice and self-mastery, guiding seekers from external compulsion to deep inner awakening.

1. Chariya – Actions Enforced from Outside

Chariya represents an approach driven by external influences—compulsion, command, pressure, or fear. In this stage, one’s actions are largely mechanical, often carried out to satisfy others or adhere to societal norms. An example is a student who studies due to pressure from parents and teachers or fear of receiving poor grades. Similarly, visiting temples to ward off the ill effects of unfavorable astrological predictions, or observing fasts and rituals purely out of tradition, culture, or habit, falls into this category. Actions in Chariya are motivated by outside forces, and the focus is on compliance rather than genuine devotion.

2. Kriya – Actions Driven by Self but with External Influence

Kriya denotes a stage where one’s actions are self-initiated but still require periodic external prompts, rewards, or reminders to maintain consistency. It reflects a mix of self-motivation and external support. For instance, a student who studies independently but still benefits from occasional guidance, encouragement, or supervision exemplifies this approach. In spiritual practice, Kriya represents devotion that is genuine but intermittently bolstered by rituals, practices, or community support.

3. Yoga – Self-Motivated and Independent Action

Yoga signifies a transformative shift toward entirely self-motivated, genuine engagement with no need for external prompts, pressures, or fears. Actions in this stage are internally driven, reflecting sincere effort and devotion. For example, a self-driven student who pursues studies out of a genuine love for learning, or a devotee who approaches God without fear or external compulsion, belongs to this category. This step emphasizes a deep, inward connection and commitment.

4. Jnana – Self Exploration and Exponential Exposures and Experiences

Jnana represents the pinnacle of self-actualization—a profound and exponential journey of exploration, discovery, and realization of new truths, meanings, and dimensions within any field, including but not limited to spirituality. This stage is characterized by continuous excavation and exposition of deeper realities, leading to transformative insights and applications of Truth. Individuals who embody this approach are called Saints, recognized for their wisdom, innovation, and ability to reveal new dimensions of their knowledge and experience.

In summary, these four steps—Chariya, Kriya, Yoga, and Jnana—illustrate a path from externally influenced actions to profound self-mastery and spiritual insight, as prescribed by the Siva-Āgamas for seekers on their path to realization.

Vedic and Agamic (Scriptural) Paths and Guidance for Our Lifestyle

All of our actions and approaches in life can be categorized under four distinct paths:

1. Ego-Centric Lifestyle (loga dharma or sāmānya dharma)- ordinary dharma

An ego-centric lifestyle is driven by self-interest and focuses on external, material gains such as fame, wealth, power, and success. In this mode, actions are guided by personal desires, including concerns for oneself, family, community, and possessions. The rules governing this lifestyle are societal norms and laws that ensure the smooth functioning of society, much like traffic rules or tax regulations. While these rules are essential for social order, they have little or no spiritual merit. Breaching these may result in punishment in the courts of law. The essence of Loga Dharma can be summed up in the simple principle of “Hurt never,” emphasizing moral behavior for harmonious living.

2. Socio-Centric Lifestyle (vaidhika dharma)

In a socio-centric lifestyle, actions are motivated by concern for others rather than oneself. It emphasizes selflessness and putting others’ needs before personal interests. This lifestyle, called vaidhika dharma, is a voluntary choice, not an obligation, and is not enforced by law. The essence of Vaidhiga dharma can be summed up in the simple principle of “Help ever,” emphasizing selflessness in putting others’ needs before personal interests. 

Actions aligned with vaidhika dharma, such as helping others, earn spiritual merits (puṇya) that bring good outcomes, either in this life or the next. Conversely, actions that hurt others accumulate bad karma/ sins (pābha), resulting in pain and suffering. This path is elaborated in the Vedas as well as in Tamil moral texts by poets like Auvaiyar. 

According to Saivam, Lord Yama, assisted by Chitragupta, does judge us after death as per our deeds committed in this life. Our good deeds lead to positive outcomes either in heavens or in our next birth, while bad ones lead to suffering either in hells or in our next births.

3. Theo-Centric Lifestyle (Siva dharma)

The path of Siva Dharma involves acting in alignment with the Divine will, free from personal desires or worldly attachments. A theo-centric lifestyle, or Siva Dharma, is when actions and approaches are entirely focused on God,  the Ultimate Truth. This path transcends ego and self-interest, and the merits accrued are eternal, leading to spiritual liberation (mukti). As individuals mature through the ego-centric and socio-centric paths, they eventually shift toward a theo-centric approach, performing actions without expectations of rewards or gains. In this stage all our actions are described as uṇmai chariyai, uṇmai kriya, uṇmai yoga, and uṇmai jnana. 

All our actions with the intension of personal and or social gains in the previous two – ego-centric and socio-centric lifestyles can be classified as upaaya chariyai, upaaya kriyai, upaaya yoga and upaaya jnana. 

Siva-Dharma expounded

This is theocentric lifestyle prescribed elaborately in the Agamas. Our lifestyle actions and approaches in this attitude are called spiritual practice/ sadhanas. They are:

Chariya – Service and actions done physically, such as cleaning the temple, maintaining the flower gardens, or serving the devotees.

Kriya – Actions involving both the mind and body, such as performing puja and rituals.

Yoga – Spiritual actions that involve the mind, including the practice of the eightfold path:

• Yama – Physical disciplines, such as sitting upright and remaining still.

• Niyama – Mental disciplines, such as controlling desires.

• Dhārana – Concentration and focus.

• Pratyāhāra – Focusing inward instead of seeking external stimuli.

• Prāṇāyāma – Control and direction of breath, awakening energy centers (chakras) and opening energy channels (nādis).

• Āsana – Physical postures and stretches that ease the body for spiritual practice.

• Dhyāna – Meditation and contemplation.

• Samādhi – Union of body, mind, and soul in ultimate realization.

Jnana – The realization that self-effort alone cannot lead to perfection. The attitude of surrender arises, and the Supreme, as the Guru, reveals the non-dual truth to the seeker. This union with the Supreme brings the soul into alignment with the Ultimate Truth, Love, and Bliss.

Intermediate States of Liberation

Before reaching the ultimate state of liberation (Mukti), there are intermediate states, such as Padha-Mukti (partial liberation) and 

Apara-Mukti (penultimate liberation).

Ultimate Liberation by Jnana alone

After the ultimate liberation, the soul experiences eternal bliss, free from the cycles of birth and death. Those who achieve this state during their lifetimes are called Jivanmuktas—liberated while alive. The biographies of 63 nāyanmār / saints, who attained this state, are recorded in the Periya Purāṇa (the 12th Thirumurai).

This ultimate realization and liberation (Mukti) can only be achieved through Jnana. The previous stages—Chariya, Kriya, and Yoga—are all individual steps leading toward that realization. These stages can be intertwined, creating sixteen possible combinations (e.g., Chariya-in-Chariya, Kriya-in-Chariya, etc.).

• Appar attained liberation through Chariya-in-Jnana.

• Sambandhar attained liberation through Kriya-in-Jnana.

• Sundarar attained liberation through Yoga-in-Jnana.

• Māṇikka Vāsagar attained liberation through Jnana-in-Jnana.

When individual intelligence matures, realizing that self-effort alone cannot lead to liberation, the attitude of surrender arises. This marks the beginning of the final phase of liberation, wherein the soul unites with the Supreme in a state of infinite knowledge, love, and bliss.

In summary, the journey of spiritual progress is a transformative path, moving from ego-centric actions to socio-centric service, eventually leading to a profound union with the Divine through theo-centric practices. Each stage is crucial, and the final realization of the ultimate truth is achieved through Jnana, culminating in the state of liberation and eternal bliss.

7. ONLY TWO SCRPTURES, VĒDAS AND ĀGAMĀS

Verse in Tamil:

வேத நூல் சைவ நூல் என்று இரண்டே நூல்கள்

வேறு உரைக்கும் நூல் இவற்றின் விரிந்த நூல்கள்

ஆதிநூல் அனாதி அமலன் தரு நூல் இரண்டும்,

ஆரண நூல் பொது; சைவம் அரும்சிறப்பு நூலாம்;

நீதியினால் உலகர்க்கும், சத்தி நிபாதர்க்கும் 

நிகழ்த்தியது; நீள்மறையின் ஒழிபொருள், வேதாந்தத்

தீதுஇல் பொருள் கொண்டு உரைக்கும் நூல் சைவம்; பிற நூல்

திகழ்பூர்வம்; சிவாகமங்கள் சித்தாந்தம் ஆகும்.   

 

Transliteration:

vētanūl caivanūleṉ ṟiraṇṭē nūlkaḷ

vēṟuraikkum nūlivaṟṟiṉ virinta nūlkaḷ

ātinūl anātiama laṉtarunū liraṇṭum

āraṇanūl potucaivam aruñciṟappu nūlām

nītiyiṉāl ulakarkkum cattinipā tarkkum

nikaḻttiyatu nīḷmaṟaiyi ṉoḻiporuḷvē tāntat

tītilporuḷ koṇṭuraikkum nūlcaivam piṟanūl

tikaḻpūrvam civākamaṅkaḷ cittānta mākum

 

The only two primary revealed scriptures are the Vēdas and the Āgamās. All other texts derive their roots from these. These scriptures were revealed from the beginning of time by the unblemished Divine, who graced humanity with their wisdom.

Of these two, the Vēdas are considered general texts, intended for the public at large, providing broad spiritual and ethical guidance. The Āgamās, on the other hand, are designed for deeply committed spiritual seekers, offering a more specialized path to self-realization and divine connection.

The Āgamās delve into the sacred truths hinted at within the Vēdas and their essence, the Vēdānta or Upanishads, providing detailed insights and practices for the spiritual aspirant. 

Hence, while all other texts are regarded as pūrva-paksha—preparatory or secondary scriptures—the Siva-Āgamās are considered Siddhānta, the ultimate, conclusive texts of spiritual wisdom.

– மெய்கண்ட சாத்திரம், சிவஞானசித்தியார், பாடல் 267

Meikaṇda Sāththiram, Siva Jnāna Siddhiyār Song 267

 

8. Vēdas and Āgamās: The Complete Knowledge of Arts and Sciences—Spiritual and Material, of Past, Present, and Future

Verse in Tamil:

அருமறையா கமமுதனூல் அனைத்தும்உரைக் கையினான்  

அளப்பரிதாம் அப்பொருளை அரனருளால் அணுக்கள்  

தருவர்கள்பின் தனித்தனியே தாமறிந்த அளிவில்  

தர்க்கமொடுத் தரங்களினாற் சமயம்சா தித்து  

மிருதிபுரா ணம்கலைகள் மற்று மெல்லாம்  

மெய்ந்நூலின் வழிபுடையாம் அங்கம்வே தாங்கம்   

சுருதிசிவா கமம்ஒழியச் சொல்லுவதொன் றில்லை   

சொல்லுவார்த் மக்கறையோ சொல்லொ ணாதே. 

 

Transliteration:

arumaṟaiyā kamamutaṉūl aṉaittumuṟaik kaiyiṉāṉ

aḷapparitām apporuḷai araṉaruḷāl aṇukkaḷ

taruvarkaḷpiṉ taṉittaṉiyē tāmaṟinta aḷavil

tarkkamoṭut taraṅkaḷiṉāṟ camayamcā tittu

mirutipurā ṇamkalaikaḷ maṟṟu mellām

meynnūliṉ vaḻipuṭaiyām aṅkamvē tāṅkam

curuticivā kamamoḻiyac colluvatoṉ ṟillai

colluvārta makkaṟaiyō collo ṇātē

  

Translation:

The Vēdas and Āgamās alone, in truth,
Reveal the sacred essence, primal, pure;
Revealed from ages past by grace divine,
Their wisdom vast no measure can endure.

Unfathomed truths by graced souls unveiled,
Interpreted, each voice and soul distinct;
From varying paths arise diverse creeds,
Reflecting minds in varied thoughts succinct.

The Smṛtis and Purāṇas—guiding lights,
And every art, each science taught, refined,
Are paths that lead, yet secondary texts,
To Vēda’s heart, where sacred Truth we find.

Six limbs, the Vēdāṅgas guide the way,
With sub-texts branching deep to paths profound;
Yet none surpass Vēda-Āgama’s core—
In sacred wisdom, none so deep resound.

To those who claim otherwise, to this truth more vast,
No word suffices—silent is reply;
For none can equal messages revealed,
In Vēdas, Āgamās, the God’s supply.

Interpretation and Meaning:

The Vēdas and Āgamās encompass the complete knowledge of arts and sciences, covering both spiritual and material aspects, transcending past, present, and future realms. As they reveal the absolute Truth, they are termed muthal nool—the primal, unbiased revealed texts. Their immeasurable wisdom is shared and expounded by divinely graced souls, each revealing facets of this knowledge according to their individual insight and spiritual maturity.

In their quest to comprehend and apply these profound revelations, followers often establish diverse religions and schools of thought, reflective of their distinct interpretations and capacities.

The Smṛtis, Purāṇas, and various other arts and sciences (kalā śāstrās) serve as vazi nool—secondary, guiding texts that lead adherents through life’s practicalities. The auxiliary texts to the Vēdas (Vēdāṅga or ṣaḍāṅga), the four sub-auxiliaries (upāṅgas), and four sub-Vēdas (upa-vēdas) are considered as sārbhu nool – appendages.

However, none of these other texts can rival the profound messages contained in the Vēda-Āgamās. There exists no response for those who claim otherwise, as the core essence of the Truth cannot be surpassed.

     – மெய்கண்ட சாத்திரம், சிவஞானசித்தியார், பாடல் 266

Meikaṇda Sāththiram, Siva Jnāna Siddhiyār Song 266