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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.
Mádhava's list of Darśanas includes Buddhism and Jainism, which are commonly regarded as separate religions, as well as the Pâśupata and Śaiva, which are sects of Hinduism.
And there was a shaft whose splendour looked like that of the sun or of the fire that appears at the end of the Yuga. Verily, that shaft was the excellent Pasupata that mighty and terrible weapon, which is without a second, indescribable for its power, and capable of striking every creature with fear. Of vast proportions, it seemed to constantly vomit sparks of fire.
Ravana came to pay his respects and asked for definitions of virtue and vice which were given. The Lankâvatâra represents a mature phase of speculation and not only criticizes the Sânkhya, Pâsupata and other Hindu schools, but is conscious of the growing resemblance of Mahayanism to Brahmanic philosophy and tries to explain it.
O sire, I saw that excellent, wonderful and incomparable weapon in the hand of Mahadeva. There is another mysterious and very powerful weapon which is equal or perhaps superior to the Pasupata weapon. I beheld that also. It is celebrated in all the worlds as the Sum of the Sula-armed Mahadeva.
And the god also granted him the terrible Pasupata weapon and the accomplishment of his vow. Then having thus once more obtained the Pasupata weapon from the supreme god, the invincible Arjuna, with hair standing on end, regarded his business to be already achieved. Then Arjuna and Krishna filled with joy, paid their adorations unto the great god by bowing their heads.
But other passages in the Mahabharata, such as 'There is the Sankhya, the Yoga, the Pankaratra, the Vedas, and the Pasupata doctrine; do all these rest on one and the same basis, or on different ones? and so on, declare that the Sankhya and other doctrines also are worthy of regard, while yet in the Sariraka Sutras those very same doctrines are formally refuted.
Therefore, he is unconquerable of the very gods. I myself have given him the celestial weapon called Pasupata. From the regents also of all the ten cardinal points, he has acquired the thunder-bolt and other mighty weapons.
This characteristic seems not to be personal but to mark the whole school of Tamil Śaiva writers. This school, which is often called the Siddhânta, though perhaps that term is better restricted to later philosophical writers, is clearly akin to the Pâśupata but alike in thought, sentiment and ritual far more refined.
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.
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