[Footnote 498: Śânti-parvan, section cclxxxv especially line 10, 470 ff.] [Footnote 499: See Sarva-darśana-saṅgraha, chap. VI. and the comments of Râmânuja and Śankara on Vedânta Sûtras, II. 2. 36.] [Footnote 500: _E.g._ Śaṅkara-dig-vijaya. The first notice of these sects appears to be an inscription at Igatpuri in the Nâsik district of about 620 A.D. recording a grant for the worship of Kapaleśvara and the maintenance of Mahâvrâtins (= Kàpàlikās) in his temple. But doubtless the sects are much older.] [Footnote 501: The principal are, the Pâśupatas, the Śaivasiddhântam of southern India and the Śivaism of Kashmir.] [Footnote 502: The Sarva-darśana-saṅgraha, chap. VII. gives a summary of it.] [Footnote 503: The Pâśupatas seem to attach less importance to this triad, though as they speak of Pati, Paśu and the impurities of the soul there is not much difference. In their views of causation and free will they differed slightly from the Śaivas, since they held that Śiva 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 Śiva. The Śaiva siddhânta however holds that Śiva'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 Śivaite works. Both Śivaites and Pâncarâtrins sometimes employ the language of the Advaita. But see Schrader, _Int. to Pâncarâtra_, pp. 91 ff.] [Footnote 505: The five Kañcukas (or six including Mâyâ) are strictly speaking tattvas of which the Śaivas enumerate 36 and are kâla, niyati, râga, vidyâ and kalâ contrasted with nityatva, vyâpakatva, pûrṇatva, sarvajnatva, sarvakartṛitva which are qualities of spirit. See Chatterji, _Kashmir Śaivism_, 75 ff., 160, where he points out that the Kañcukas are essentially equivalent to Kant's "forms of perception and conception." See too Schrader, _Int. to Pâncarâtra_, 64, 90, 115.] [Footnote 506: See for names and other details Schomerus, _Der Śaiva-Siddhânta_, pp. 7, 23: also many articles in the _Siddhânta-Dipika._] [Footnote 507: They are taken from the Âgama called Raurava. The Śivaites of Kashmir appear to have regarded the extant Śiva-sûtras as an Âgama.] [Footnote 508: The Sanskrit text and translation of the Mṛigendra are published in the _Siddhânta-Dipika_, vol. IV. 1901 ff. It is sometimes described as an Upâgama and sometimes as the Jñânapâda of the Kâmika Âgama.] [Footnote 509: So Tirumûlar. Nîlakanṭḥa in his commentary on the Vedânta Sûtras says: "I see no difference between the Veda and the Śaivâgama."] [Footnote 510: Or Śrîkaṇṭha. The commentary is translated in _Siddhânta-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 Râmânuja.] CHAPTER XXVIII