[492] It is an episode in Mahâbhâr. VI. and in its present form was doubtless elaborated apart from the rest. But we may surmise that the incident of Kṛishṇa's removing Arjuna's scruples by a discourse appeared in the early versions of the story and also that the discourse was longer and profounder than would seem appropriate to the European reader of a tale of battles. But as the Vedânta philosophy and the doctrine of Kṛishṇa's godhead developed, the discourse may have been amplified and made to include later theological views. Garbe in his German translation attempts to distinguish the different strata and his explanation of the inconsistencies as due to successive redactions and additions may contain some truth. But these inconsistencies in theology are common to all sectarian writings and I think the main cause for them must be sought not so much in the alteration and combination of documents, as in a mixed and eclectic mode of thought. Even in European books of the first rank inconsistencies are not unknown and they need not cause surprise in works which were not written down but committed to memory. A poet composing a long religious poem in this way and feeling, as many Hindus feel, both that God is everything and also that he is a very present personal help, may very well express himself differently in different parts. On the other hand the editors of such poems are undoubtedly tempted to insert in them later popular doctrines.
[493] The name appears not to be in common use now, but the Pâśupata school is reviewed in the Sarva-darśana-saṅgraha (c. 1330).
[494] Śivabhâgavata, see his comment on Pâniṇi, V. 3. 99 and V. 2. 76. The name is remarkable and suggests that the Śivaites may have imitated the Bhâgavatas.
[495] I. xxiii. 209. The Bibliotheca Ind. edition reads Nakulì. Aufrecht (Bodl. MSS.) has Lakulî. The same story is found in Linga P. chap. XXIV. Lakulî is said to have had four pupils who founded four branches. Lakulin does not play an important part in modern Śivaism but is mentioned in inscriptions from the tenth till the thirteenth centuries. The Sarva-darśana-saṅgraha describes the Nakulîśa-Pâśupata system and quotes Nakulîśa who is clearly the same as Lakulin. The figures on Kushan coins representing Śiva as holding a club may be meant for Lakulin but also may be influenced by Greek figures of Herakles. See for Lakulin Fleet in J.R.A.S. 1907, pp. 419 ff. and Bhandarkar Vaishṇavism and Śaivism, pp. 115 ff. The coins of Wema Kadphises bear the title Mahiśvara, apparently meaning worshipper of the Great Lord. Temples in south India seem to have been named after Kâyârohana in the seventh century A.D. See Gopinâtha Rao, Hindu Iconography, II. p. 19.
[496] Mahâbhâr. XII.
[497] Mahâbhâr. XII. 13702 ff. It is recited by Daksha when he recognizes the might of Śiva after the unfortunate incident of his sacrifice.
[498] Śânti-parvan, section cclxxxv especially line 10, 470 ff.
[499] See Sarva-darśana-saṅgraha, chap. VI. and the comments of Râmânuja and Śankara on Vedânta Sûtras, II. 2. 36.
[500] E.g. Śaṅkara-dig-vijaya. The first notice of these sects appears to be an inscription at Igatpuri in the Nâsik district of about 620 A.D. recording a grant for the worship of Kapaleśvara and the maintenance of Mahâvrâtins (= Kàpàlikās) in his temple. But doubtless the sects are much older.
[501] The principal are, the Pâśupatas, the Śaivasiddhântam of southern India and the Śivaism of Kashmir.