One unusual feature of the text, as the editors point out, is that the Suksmagama does not begin with the tantravatara, the typical Agamic
account of how the divine text came into existence; instead, it starts with pupyahavacana, a ritual of purification.
Lidova seems to overlook the fact that similar "origin" legends appear in other texts, and that other texts, which have no connection with agamic
ideology, claim to be fifth Vedas as well.
texts, such as the Saiva-gamaparibhasamanjari or the Somasambhuppaddhati, give minute descriptions of mantras and their uses without necessarily explaining why they are used or how they are effective.
As has recently been pointed out by Helene Brunner, there are many inconsistencies between Saiva ritual and the theoretical expositions by agamic
authorities ("Jnana and Kriya: Relation between Theory and Practice in the Saivagamas," In Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux, ed.
Dhaky's study, "The Jina Image and the Nirgrantha Agamic
and Hymnic Imagery," features an excellent account of how the image of Jina Vardhamana Mahavira (active ca.