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He is Mahâdeva, the Great God, Hara the Seizer, Bhairava the terrible one, Paśupati, the Lord of cattle, that is of human souls who are compared to beasts. Local gods and heroes are identified with him. Thus Gor Bâba, said to be a deified ghost of the aboriginal races, reappears as Goreśvara and is counted a form of Śiva, as is also Khandoba or Khande Rao, a deity connected with dogs.
Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti. The commentator explains that Tarangavit, which is literally conversant with waves means one that is acquainted with the joys or pleasures that arise from the possession or enjoyment of worldly things, for such joys may truly be likened to waves which appear and disappear on the bosom of the sea or ocean of Eternity.
This word is derived from Paśupati, the Lord of cattle, an old title of Rudra afterwards explained to mean the Lord of human souls. In the Sâṅtiparvan five systems of knowledge are mentioned. The author of these verses, who evidently supported the Pâncarâtra, considered that these five names represented the chief existing or permissible varieties of religious thought.
There are diverse kinds of cults, O royal sage, that go by diverse names such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The promulgator of Sankhya cult is said to be the great Rishi Kapila. The primeval Hiranyagarbha, and none else, is the promulgator of the Yoga system.
The system of Pasupati has to be disregarded because it is inappropriate, i. e. because the different views and practices referred to are opposed to one another and in conflict with the Veda.
Having said so unto the deities he proceeded to the place he had come from. Even this is what happened in days of old in that sacrifice of the high-souled Mahadeva, that foremost one of all the deities, in the beginning of creation, when he for the purposes of his sacrifice had assumed the form of Varuna. Agni is Brahman. He is Pasupati. He is Sarva. He is Rudra. He is Prajapati.
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