Kapalesvara and
the maintenance of Mahavratins (= Kapalikas) in his temple. But
doubtless the sects are much older.]

[Footnote 501: The principal are, the Pasupatas, the Saivasiddhantam
of southern India and the Sivaism of Kashmir.]

[Footnote 502: The Sarva-darsana-sangraha, chap. VII. gives a summary
of it.]

[Footnote 503: The Pasupatas seem to attach less importance to this
triad, though as they speak of Pati, Pasu and the impurities of the
soul there is not much difference. In their views of causation and
free will they differed slightly from the Saivas, since they held that
Siva 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 Siva. The Saiva siddhanta however holds that Siva'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 Sivaite works. Both Sivaites and
Pancaratrins sometimes employ the language of the Advaita. But see
Schrader, _Int. to Pancaratra_, pp. 91 ff.]

[Footnote 505: The five Kancukas (or six including Maya) are strictly
speaking tattvas of which the Saivas enumerate 36 and are kala,
niyati, raga, vidya and kala contrasted with nityatva, vyapakatva,
purnatva, sarvajnatva, sarvakartritva which are qualities of spirit.
See Chatterji, _Kashmir Saivism_, 75 ff., 160, where he points out
that the Kancukas are essentially equivalent to Kant's "forms of
perception and conception." See too Schrader, _Int. to Pancaratra_,
64, 90, 115.]

[Footnote 506: See for names and other details Schomerus, _Der
Saiva-Siddhanta_, pp. 7, 23: also many articles in the
_Siddhanta-Dipika._]

[Footnote 507: They are taken from the Agama called Raurava. The
Sivaites of Kashmir appear to have regarded the extant Siva-sutras as
an Agama.]

[Footnote 508: The Sanskrit text and translation of the Mrigendra are
published in the _Siddhanta-Dipika_, vol. IV. 1901 ff. It is sometimes
described as an Upagama and sometimes as the Jnanapada of the Kamika
Agama.]

[Footnote 509: So Tirumular. Nilakantha in his commentary on the
Vedanta Sutras says: "I see no difference between the Veda and the
Saivagama."]

[Footnote 510: Or Srikantha. The commentary is translated in
_Siddhanta-Dipika_, vol. I. ff. In spite of