or sections in the general plan, there is considerable variation in the different works in respect of the stress laid on and the proportion of space devoted to particular section or sections In many works. it is the practical portion viz the Kriyā and Caryā pādas that are dealt with at great length. So far as the teaching regarding the ultimate reality is concerned, all schools agree in postulating the existence of three Realities (or Tattvas) viz, (1) A Supreme Being, (2) Individual souls, (3) Objective Universe The names given to these three ultimate realities or Tattvas differ in different schools, but the doctrine of Tattva Trayam is accepted by all schools Likewise, they all agree in holding that the world is a reality and not Mithyā (unreality) The view regarding the unreality of the world as postulated by Māyāvādins is absent from the Philosophy of the Āgamas.Bhaktı-personal devotion to the world-mother or world father or world mother and father (Dampatī-Jagatāmpatī) is another feature that characterizes all the Āgama schools To quote again from the late P T Srinivasa Iyengar.
“The root of this attitude of Bhakti to a Supreme Being can be traced to that spirit of the vedic Rsis, which made them praise as the Highest, whatever God, high or low, they happend to invoke at any time—the spirit which Max-Muller has labelled Henotheism. The development of the Āgama schools gave a great impetus to Bhaktı by concentrating the attention on one Deva and this resulted in an extreme development of Bhakti, a devotion that expressed itself in an absorbing love-- complete self-surrender. This devotional movement has, as in other countries, given a great stimulus to Art, Temple architecture, especially in Southern India and Lyric (devotional) poetry, especially Sanskrit, Tamil and Hindi have reached a high order of perfection Music, Dancing
