Pasupata Sect :
Pasupatas, worshipped siva in the temples. This sect included asetics or Bairagies who besmeared their bodies with ashes as well as householders.
The Pasupati Doctrine: was dualistic in character. Pasu the invidindual soul was eternally existing with Pati, the supreme soul, and the attainment of Danhkhanta (cessation of misery) by the former was through the performance of Yoga and Vidhi. The Vidhi or means consisted mainly of various apparently senseless and unsocial acts.
Saiva Movement in the South:
Nayanars and Acaryas. The Saiva movement in the south, like the Vaishnava, flourished at the beginning through the activities of many. Of the 63 saints known as Narayanars. (Sivabhaktas). Their appealing emotional songs in Tamil were called, Tevaram stotras, also known as Bravida Veda and ceremonially sung in the local Siva temples. The Nayanaras hailed from all castes, the Brahamana Tiru Janasabandhar having the greatest respect for this much older contemporary, Tirunavukkarasu (Appr), another Siva bhakta ofa low caste Manikkavasagar, though not included in the list of the 63 Nayanars was also a great Saiva devotee, and his Tamil work Tiruvasagam is one of the best devitional poesm of India.
The emotional Siva-bhakti success preached by the Nayanars and other Saiva saints was supplemented on the doctrinal side by a large number of Saiva intellectuals whose names were associated with several forms of Saiva movements like Agamanta, Saiva-Siddhnata and Vira-Saivism.
E. The Agamantins based tehets mainly on the 28 Agamas said to have been composed by the various aspects of Siva himself. The philosophy of this school was dualistic or pluralistic and one of its ablest exponents Aghora Sivacarya belonged to the 12th century AD.
The Saiva-Siddhanta upheld Visitadavitavada and great expounder Srikatha Sivacharya appears to have been influenced by Ramaniya (13th century AD).