[Footnote 503:  The Pasupatas seem to attach less importance to this triad, though as they speak of Pati, Pasu and the impurities of the soul there is not much difference.  In their views of causation and free will they differed slightly from the Saivas, since they held that Siva is the universal and absolute cause, the actions of individuals being effective only in so far as they are in conformity with the will of Siva.  The Saiva siddhanta however holds that Siva’s will is not irrespective of individual Karma, although his independence is not thereby diminished.  He is like a man holding a magnet and directing the movements of needles.]

[Footnote 504:  There is some difference of language and perhaps of doctrine on this point in various Sivaite works.  Both Sivaites and Pancaratrins sometimes employ the language of the Advaita.  But see Schrader, Int. to Pancaratra, pp. 91 ff.]

[Footnote 505:  The five Kancukas (or six including Maya) are strictly speaking tattvas of which the Saivas enumerate 36 and are kala, niyati, raga, vidya and kala contrasted with nityatva, vyapakatva, purnatva, sarvajnatva, sarvakartritva which are qualities of spirit.  See Chatterji, Kashmir Saivism, 75 ff., 160, where he points out that the Kancukas are essentially equivalent to Kant’s “forms of perception and conception.”  See too Schrader, Int. to Pancaratra, 64, 90, 115.]

[Footnote 506:  See for names and other details Schomerus, Der Saiva-Siddhanta, pp. 7, 23:  also many articles in the Siddhanta-Dipika.]

[Footnote 507:  They are taken from the Agama called Raurava.  The Sivaites of Kashmir appear to have regarded the extant Siva-sutras as an Agama.]

[Footnote 508:  The Sanskrit text and translation of the Mrigendra are published in the Siddhanta-Dipika, vol.  IV. 1901 ff.  It is sometimes described as an Upagama and sometimes as the Jnanapada of the Kamika Agama.]

[Footnote 509:  So Tirumular.  Nilakantha in his commentary on the Vedanta Sutras says:  “I see no difference between the Veda and the Saivagama.”]

[Footnote 510:  Or Srikantha.  The commentary is translated in Siddhanta-Dipika, vol.  I. ff.  In spite of sectarian views as to its early date, it seems to be influenced by the views and language of Ramanuja.]

CHAPTER XXVIII

SANKARA.  SIVAISM IN SOUTHERN INDIA.  KASHMIR.  LINGAYATS

1

About the sixth century A.D. the decadence of Buddhism and the invigoration of Brahmanism were both well advanced.  The Mahabharata existed as a great collection of epic and religious poetry and the older Puranas were already composed.  Even at the present day authorities differ as to whether Siva or Vishnu commands the allegiance of the majority and naturally it is hard to describe the distribution of sects in earlier times.  The monuments of the Guptas (for