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'Or' here has the sense of 'and. If the Lord is under the influence of the adrishta, it follows that, like the individual soul, he is subject to creation, dissolution, and so on, and that he is not omniscient. The Pasupati theory cannot therefore be accepted. Mi. Su.
As the Pasupati theory thus teaches principles, meditations and acts conflicting with the Veda, it must be disregarded. And on account of the impossibility of rulership. Those who stand outside the Veda arrive through inference at the conclusion that the Lord is a mere operative cause.
The adherents of this view belong to four different classes Kapalas, Kalamukhas, Pasupatas, and Saivas. All of them hold fanciful theories of Reality which are in conflict with the Veda, and invent various means for attaining happiness in this life and the next. They maintain the general material cause and the operative cause to be distinct, and the latter cause to be constituted by Pasupati.
In his form of water he is called Bhava; in that of fire, he is called Rudra; in that of Hotri he is called Pasupati; in that of the Sun, he is called Isana; in that of the Moon, he is called Mahadeva; in that of Space, he is called Bhima; in that of Earth, he is called Sarva; and in that of wind, he is called Ugra. Compare the benediction in Kalidasa's Shakuntalam.
The Nepâla-mâhâtmya says that to worship Buddha is to worship Śiva, and the Svayambhû Purâna returns the compliment by recommending the worship of Paśupati. The official itinerary of the Hindu pilgrim includes Svayambhû, where he adores Buddha under that name. More often the two religions adore the same image under different names: what is Avalokita to the one is Mahâkâla to the other.
The weapons appertaining to Agni, Varuna, Soma, Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and Vivaswat, all these are known to Dhananjaya alone in this world of men! Krishna, the son of Devaki, also knoweth them. But there is none else here that knoweth them.
Although the Pasupata and the Saiva systems exhibit some features which are not altogether contrary to the Veda, yet they are unacceptable because they rest on an assumption contrary to the Veda, viz. of the difference of the general, instrumental and material causes, and imply an erroneous interchange of higher and lower entities. Here terminates the adhikarana of 'Pasupati.
So far it has been shown that the doctrines of Kapila, Kanada, Sugata, and the Arhat must be disregarded by men desirous of final beatitude; for those doctrines are all alike untenable and foreign to the Veda. The Sutras now declare that, for the same reasons, the doctrine of Pasupati also has to be disregarded.
The promulgator of the Sankhya is Kapila, &c. Here the human origin of the Sankhya, Yoga, and Pasupata is established on the ground of their having been produced by Kapila, Hiranyagarbha, and Pasupati.
Whatever libations of clarified butter or meat are poured on the sacrificial fire according to the ordinances of Brahma, by the Rishis, by Pasupati himself, by the rest of the principal deities, by the Daityas, the Danavas, and the Rakshasas, all reach the feet of that great divinity.
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