[Footnote 504: There is some difference of language and perhaps of doctrine on this point in various Sivaite works. Both Sivaites and Pâncarâtrins sometimes employ the language of the Advaita. But see Schrader, _Int. to Pâncarâtra_, pp. 91 ff.]
[Footnote 505: The five Kañcukas (or six including Mâyâ) are strictly speaking tattvas of which the Saivas enumerate 36 and are kâla, niyati, râga, vidyâ and kalâ contrasted with nityatva, vyâpakatva, pûrnatva, sarvajnatva, sarvakartritva which are qualities of spirit. See Chatterji, _Kashmir Saivism_, 75 ff., 160, where he points out that the Kañcukas are essentially equivalent to Kant's "forms of perception and conception." See too Schrader, _Int. to Pâncarâtra_, 64, 90, 115.]
[Footnote 506: See for names and other details Schomerus, _Der Saiva-Siddhânta_, pp. 7, 23: also many articles in the _Siddhânta-Dipika._]
[Footnote 507: They are taken from the Âgama called Raurava. The Sivaites of Kashmir appear to have regarded the extant Siva-sûtras as an Âgama.]
[Footnote 508: The Sanskrit text and translation of the Mrigendra are published in the _Siddhânta-Dipika_, vol. IV. 1901 ff. It is sometimes described as an Upâgama and sometimes as the Jñânapâda of the Kâmika Âgama.]
[Footnote 509: So Tirumûlar. Nîlakantha in his commentary on the Vedânta Sûtras says: "I see no difference between the Veda and the Saivâgama."]
[Footnote 510: Or Srîkantha. The commentary is translated in _Siddhânta-Dipika_, vol. I. ff. In spite of sectarian views as to its early date, it seems to be influenced by the views and language of Râmânuja.]
SANKARA. SIVAISM IN SOUTHERN INDIA. KASHMIR. LINGÂYATS
About the sixth century A.D. the decadence of Buddhism and the invigoration of Brahmanism were both well advanced. The Mahabharata existed as a great collection of epic and religious poetry and the older Puranas were already composed. Even at the present day authorities differ as to whether Siva or Vishnu commands the allegiance of the majority and naturally it is hard to describe the distribution of sects in earlier times. The monuments of the Guptas (for instance the ruins at Eran) suggest that they were Vishnuites but a little later the cult of Siva becomes more prominent. The Emperor Harsha (612-648) and his family were eclectic, honouring Siva, the Sun and the Buddha, but it is not recorded that they worshipped Vishnu. Bâna who lived at his court indicates[511] that Sivaism was the predominant form of worship, but also mentions Buddhists and Bhâgavatas. Hsüan Chuang on the other hand holds him up as a devout Buddhist. Great Sivaite shrines in different parts of India such as the temple of Bhuvaneshwar in Orissa and the Kailas at Ellora were probably constructed in the seventh century and it is likely that in the defeat of Buddhism the worshippers of Siva played an active part.