ABSTRACT
Certain Máheśvaras disapprove of this doctrine of the Vaishṇavas known by its technicalities of the servitude of souls and the like, inasmuch as bringing with it the pains of dependence upon another, it cannot be a means of cessation of pain and other desired ends. They recognise as stringent such arguments as, Those depending on another and longing for independence do not become emancipated, because they still depend upon another, being destitute of independence like ourselves and others; and, Liberated spirits possess the attributes of the Supreme Deity, because at the same time, that they are spirits they are free from the germ of every pain as the Supreme Deity is. Recognising these arguments, these Máheśvaras adopt the Páśupata system, which is conversant about the exposition of five categories, as the means to the highest end of man. In this system the first aphorism is : Now then we shall expound the Páśupata union and rites of Paśupati. The meaning is as follows :—The word now refers to something antecedent, and this something antecedent is the disciple’s interrogation of the spiritual teacher. The nature of a spiritual teacher is explicated in the Gaṇakáriká :—
“But there are eight pentads to be known, and a group, one with three factors ;
“He that knows this ninefold aggregate is a self-purifier, a spiritual guide.
“The acquisitions, the impurities, the expedients, the localities, the perseverance, the purifications,
“The initiations, and the powers, are the eight pentads; and there are three functions.”
