The philosophy of the Pashupata sect was systematized by Lakulīśa also called Nakulīśa[1]) in the 2nd century CE.
Prior to that, the major source of information on this sect was a chapter devoted to it in Vidyāraṇya's Sarvadarśanasaṅgraha.
[4][full citation needed] The Pashupata movement was influential in South India in the period between the 7th and 14th century.
[5] During his travels through India in the early 7th century, the Buddhist pilgrim monk Xuanzang reported seeing the adherents of Pashupata sect all over the country.
In the region of Malwa, he mentions seeing a hundred temples of different kinds with Pashupats making a majority.
[6] In the capital city of the place called ’O-tin-p’o-chi-lo (Atyanabakela), he saw a temple of Shiva, ornamented with rich sculptures, where the Pashupats dwelled.
[5][10] Pashu in Pashupati refers to the effect (or created world), the word designates that which is dependent on something ulterior.
The eight pentads of Acquisition (result of expedience), Impurity (evil in soul), Expedient (means of purification), Locality (aids to increase knowledge), Perseverance (endurance in pentads), Purification (putting away impurities), Initiation and Powers are[11] — The three functions correspond to the means of earning daily food — mendicancy, living upon alms, and living upon what chance supplies.
[11] Pashupatas disapprove of the Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything cannot be the means of cessation of pain and other desired ends.
The acts of piety were bathing thrice a day, lying upon sand and worship with oblations of laughter, song, dance, sacred muttering etc.