1. RRC ended the practice of learning Atharva Veda.
2. Agamas are different from Tantras.
Both these assumptions are wrong.
We have inscriptions of a. Ennayiram - RRC, Bahur - rajadhiraja and pazhayaseevaram of Vira rajendra
Kanchi Mahaswami says"
Between Vizhuppuram and Dindivanam, there is a place ‘ENNayiram’ also known as Rajaraja village and its lands have been donated by the King Rajarajan for the Brahmins of that village who knew all the four Vedas. There is a Saasanam of Rajendra Sozha in that village as per which, there was a school with 340 students and 14 Teachers. Amongst them, 270 were in the Lower classes and 70 in the Higher classes. Amongst them, there were 75 studying Rik Veda; 75 learning the Krishna Yajur Veda; 20 learning the Sandogya Saakai of Saama Veda and another 20 were learning the Talavakara Saakai of Saama Veda; 20 were studying the Vajasaneyam or Sukhla Yajur Veda; 10 were studying the Atharva Veda with 10 doing the Bodayana Gruhya Kalpam and 40 doing the Roopa Avataram as specialization!
I quoted about Atharva Veda teaching as mentioned in ‘Kalpa Taru’. So also in the school in Bahur, as it had a department, for each one of the14 Veda Vidya-s, there must have been one for Atharva Veda also.
There is a place by the name of Seevaram, 12 miles from Kanchipuram. Near that place, on the banks of Paalaar River, there is a village by the name of Thiru Mukkoodal, with a PerumaaL Koil. There is a Saasanam there of the year 1067 of King Veera Rajendra Devan. As per that decree, from the temple’s earnings, there were a Vaidya Saalai (Hospital) and a Vidya Saalai (School) being run. In that school the student’s distribution was as follows: - 10 in Rik Veda, 10 in Yajur Veda, 20 in VyakaraNam and 10 in Paancharaatram, 05 in Vaikanasam and another 03 doing studies in Saiva Aagama
Veda Aagamaa-s. A point to note here is interesting. In these Stone inscriptions and copper plate carvings, having talked of Brahmins there is a distinction being made of followers of Vaidic procedures and Aagama procedures. People being called the Paancha Raatri-s, Vaikaanasa-s and those who observe the Siva Aagama Tantra-s, have been thus differentiated, while not treated as totally different either! Veda-s and Aagamaa-s have thus been treated as part and parcel of the same Sanaatana Dharma, it seems!
Near ENNaayiram there is a place PaNaiyavaram, where in the inscriptions we find that, there was arrangement for the daily feeding of 50 Brahmins and 10 Siva Yogis, thus differentiating between followers of the Veda-s and Saiva Aagama-s.
Equality. Unity in diversity is the most important classic principle of this religion as can be made out of many of these stone and copper plate carvings of edicts by the kings of yore. As pointed out already, under the same roof, these Veda-s and Aagamaa-s have been studied, taught and practiced. Not only that, at the level of education, we have not treated these differences as reasons for alienation. Saivam and Vaishnavam have thrived together and so have Veda-s and Aagamaa-s as well as Paancha Raatram and Vaikaanasam within Vaishnavam! More interestingly, the school might have been based on a Siva temple, in which Vaishnava students have studied may be Paancha Raatram or Vaikanasam system. Similarly, in a school based on a Vaishnava temple, Saiva Veda and Aagama subjects could have been taught. They were all treated as equally acceptable approaches to God!
The second argument that the Agamas are different from Tantras.
"Once it was feared that out of the 50 recensions of the Atharvaveda none was extant. But it was discovered that there was a Brahmin in Sinor, Gujarat, who was conversant with the Saunaka Sakha of this Veda. Kanchi mutt sent students to learn the same from him. This is not some story cooked up. In Thevaram Sambandar refers Siva singing the 1000 sakhs of Samaveda.