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Pasupata thinkers do not set a very high value on this freedom from pain which they call Dukhánta, for it does not restore a man to his normal position as free and powerful Ātmā, verily the Maheśvara is every form. The fact is that the souls are Sañjana and Nirañjana-they are in the former state when they are in the grip of ignorance but they are in the latter state when they are free from ignorance. The highest achievement of a man is not a state of a Niranjana but it is a state akin to the supreme state of the Divine. This state is technically known as Siddha and is declared to be much higher than that of the Nirañjana soul in the state of Kaivalya. So far as this is concerned, it is more or less on the same line with the other lines of Āgamic thought.
The worldly attitude of the Pasupata looks like what we might call determinism but the true attitude is that the Pāśupata believes in the radical freedom in every buman soul which can be restored by the proper means advocated by them in their system of thought.
So far as the worldly state is concerned, it is from the state of the human soul, a state of bondage and in this state it is not possible to regain access to true freedo.n which is his ultimate aim. According to these thinkers min goes to heaven or hell as desired by God.1 In the foot-note is given an old saying of the ancient sages. This means that the mundane soul or ordinary man is devoid of true knowledge ( 355 ) and is therefore incapable of producing something in the direction of his happiness and misery. He goes to Heaven or goes to Hell as he is directed by the Lord. This imposes Supreme power in God irrespective of the Karma of the souls of the mundane world. It is for this reason that these people say that the true Karma is surrender to the Lord and His will which is predominent in creation. As a result of this surrender, Supreme grace descends upon the human
1.. stegTFIETSTE BITCHA: Jeg:eit: i
ईश्वरप्रेरितो गच्छेत् स्वर्ग वाष्वभ्रमेव वा ॥
