Pasupata Sect :
Pasupatas, worshipped siva in the temples. This
sect included asetics or Bairagies who besmeared their bodies with
ashes as well as householders.
The Pasupati Doctrine: was dualistic in character. Pasu the invidindual
soul was eternally existing with Pati, the supreme soul, and the
attainment of Danhkhanta (cessation of misery) by the former was through
the performance of Yoga and Vidhi. The Vidhi or means consisted mainly
of various apparently senseless and unsocial acts.
D.
Saiva Movement in the South:
Nayanars and Acaryas. The
Saiva movement in the south, like the Vaishnava, flourished at the
beginning through the activities of many. Of the 63 saints known as
Narayanars. (Sivabhaktas). Their appealing emotional songs in Tamil were
called, Tevaram stotras, also known as Bravida Veda and ceremonially
sung in the local Siva temples. The Nayanaras hailed from all castes,
the Brahamana Tiru Janasabandhar having the greatest respect for this
much older contemporary, Tirunavukkarasu (Appr), another Siva bhakta ofa
low caste Manikkavasagar, though not included in the list of the 63
Nayanars was also a great Saiva devotee, and his Tamil work Tiruvasagam
is one of the best devitional poesm of India.
The emotional Siva-bhakti success preached by the Nayanars and other
Saiva saints was supplemented on the doctrinal side by a large number of
Saiva intellectuals whose names were associated with several forms of
Saiva movements like Agamanta, Saiva-Siddhnata and Vira-Saivism.
E. The Agamantins based tehets mainly on the 28 Agamas said to have been
composed by the various aspects of Siva himself. The philosophy of this
school was dualistic or pluralistic and one of its ablest exponents
Aghora Sivacarya belonged to the 12th century AD.
F.
Saiva-Siddhanta.
The Saiva-Siddhanta upheld
Visitadavitavada and great expounder Srikatha Sivacharya appears to have
been influenced by Ramaniya (13th century AD).
