Aagama and Nigama: Aithareya Aaranyaka (3I1I6) says aTho vaage vedham sarvama i.

e no place is devoid of Sabdha Prapancha which is the result of VaaKa thattva. This Vaaka thattva is related to the 14typesofbhoothasarga(insects,birds,animals,humanbeings,Yaksha,Gandharvaas,Raakshasas,Pi Saacha etc. ) as agnivaaka or Indravaaka. As per SathpaTha Braahmana(14I9I7I20) YaThaagnigarbhaa priThivi thaThaa dhyauH indreNa garbhiNee i.e. PriThivi is agnimayee and dhyu loka Soorya is Indramaya.(There is also BhuvaH loka also called Pithruloka governed by Chandrama or moon, but PriThivi and Sun are the main as per this.Hence the term dhyaavapriThivi is used for thrailokya).Now priThivi loka is known as Manushyaloka which is governed by Agni and dhyuloka is governed by Soorya or Sun. Both of these are agnimaya the agni of priThivi is gaayathraagni and that of soorya is saavithraagni.as per SathapaTha Br. 10I51I1 thasya vaa ethasyaagnervaagevopanishath we can call both these agnis asvaaka.The vaaks of priThivi is called anushtupa vaaka and that of soorya brahathi vaaks. From anushtupa vaak - ka,cha,ta,pa,tha,pa consonants(varNa) are produced and from brahathi vaaks a,aa,i vowels (svara)are produced or we can confer varNavaaks as anushtupa and svaravaaks as brahathi. But PraathiSaakhya says svaro$ksharama i.e. svara is akshara or which is non destructible and varNa is kshara or destructible. Further one thing is very important and is an established fact that we cannot pronounce a consonant without the support of svara(or brahathi vaak which relates to Soorya). This is known as sooryavidhyaa or thrayee vidhyaa.According to this sooryabimba is rigveda,raSmimandalama of soorya is saamaveda and the agnipurusha residing in the soorya is yajurveda. This veda thatthva is eternal or nithya and svayampraadhurbhootha i.e. came into being at its own. So we can say that the Vedas have come out or vinirgathaof Brahmans mouth itself. It is because of this reason the rishis have called the Vedas as Nigama. What is nirgatha (came out of its own) is nigama. Now we come to aagama vidyaSani,Mangala,Brihapathi,Sukra,BuDha,and PriThivi etc are the upgrahas of sun or these are the separated portion of the sun moving around the sun itself. Thus the priThivi-loka which is amSabhootha(part) of the soorya is moving around the soorya. Thus PriThivi vidya has come from (or aagatha) from sooryavidhya. Just to let us understand our learned rishis have named this vidhya as Aagama or as sooryavidhya priThivividhya is not svayama nirgatha(came at its own).

We have already learnt that vaaka of priThivi is varNa vaaka i.e. it is different from svara.Therefore, the prayogas(use) of manthras and rituals mentioned therein do not require the specific pronounciation (Udaattha, anudaattha etc) while the use of manthras mentioned in the nigama require to be pronounced as per rules strictly with udattha and anudattha etc as svaravaaka is the root of nigama. Thus the Hindu scriptures have been classified into two parts viz. Nigama and Aagama. Further we may also understand that both of these contain descriptions of the entire universe with the only difference of the lakshya. Nigamasaasthra describes the universe keeping Soorya as the main and aagamasasthra describes priThivi as the root or base. Rigveda(4I8I11) says dhyaushpithaaH priThivi maathaH i.e. soorya in the dhyuloka is pithaa(father) and priThivi the mother. This pithaa is Purusha and the mother is prakruthi. Purusha Saasthra is nigama hence nigama is called the veda-purusha.Prakrithi Saasthra is aagama hence aagama is called aagama-vidya and without aagama nigama is not established (aprathishTitha). We have seen that the aagama saasthra relates to priThivi and priThivi is the Mother, hence in the aagama saashtra worship of the supreme is in the form of Mother divine.