Pashupata Shaivism

Pashupata Shaivism (Pāśupata, Sanskrit: पाशुपत) is one of the oldest major Shaivite Hindu schools. The mainstream which follows Vedic Pāśupata penance are 'Mahāpāśupata' and the schism of 'Lakula Pasupata' of Lakulisa.

There is a debate about the origin of this schism. On one hand, the Goan school of Nakulisa darsana believes that Nakulisa was pioneer and that Lakulisa and Patanjalinatha were his disciples. On the other hand, the Gujarat school believes that Nakulisa and Lakulisa are one. Sarvadarśanasaṅgraha written by Vidyaranya (sometimes also known as Madhavacharya) mentions it as "Nakulisa Darsana" not as "Lakulisa Darsana". Both sub schools are still active in their own areas. The philosophy of the Pashupata sect was systematized by Lakulīśa also called Nakulīśa) in the 2nd century CE.

The main texts of the school are Pāśupatasūtra with Kauṇḍinya's Pañcārthabhāṣya, and Gaṇakārikā with Bhāsarvajña's Ratnaṭīkā. Both texts were discovered only in the twentieth century. Prior to that, the major source of information on this sect was a chapter devoted to it in Vidyāraṇya's Sarvadarśanasaṅgraha.

The date of foundation of the school is uncertain. However, the Pashupatas may have existed from 1st century CE. Gavin Flood dates them to around the 2nd century CE. They are also referred to in the epic Mahabharata which is thought to have reached a final form by the 4th century CE.^{[full citation needed]} The Pashupata movement was influential in South India in the period between the 7th and 14th century.

During his travels through India in the early 7th century, the Buddhist pilgrim monk Xuanzang reported seeing the adherents of Pashupata sect all over the country. In the region of Malwa, he mentions seeing a hundred temples of different kinds with Pashupats making a majority. In the capital city of the place called ’O-tin-p’o-chi-lo (Atyanabakela), he saw a temple of Shiva, ornamented with rich sculptures, where the Pashupats dwelled. In another city called Langala on the way to Persia from India he reports seeing several hundred Deva temples with a richly adorned Maheshwara temple where the Pashupats were exceedingly numerous and offered their prayers.

One of the last surviving influential Vedic Pasupata mathas was the Eka Veerambal matha which existed up to the late 18th century administering the Jambukeswarar Temple, Thiruvanaikaval temple near Trichy and the Ramanathaswamy Temple.

Pashupata Shaivism was a devotional (bhakti) and ascetic movement. Pashu in Pashupati refers to the effect (or created world), the word designates that which is dependent on something ulterior. Whereas, Pati means the cause (or principium), the word designates the Lord, who is the cause of the universe, the pati, or the ruler. To free themselves from worldly fetters Pashupatas are instructed to do a pashupata vrata. Atharvasiras Upanishsad describes the pashupata vrata as that which consists of besmearing one's own body with ashes and at the same time muttering mantra — "Agni is ashes, Vayu is ashes, Sky is ashes, all this is ashes, the mind, these eyes are ashes."

Haradattacharya, in Gaṇakārikā, explains that a spiritual teacher is one who knows the eight pentads and the three functions. The eight pentads of Acquisition (result of expedience), Impurity (evil in soul), Expedient (means of purification), Locality (aids to increase knowledge), Perseverance (endurance in pentads), Purification (putting away impurities), Initiation and Powers are —