Previous Verse
Next Verse

Shloka 10

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

इन्द्रोपेन्द्रौ भुजाभ्यां तु क्षत्रियाश् च महात्मनः वैश्याश्चोरुप्रदेशात्तु शूद्राः पादात्पिनाकिनः

indropendrau bhujābhyāṃ tu kṣatriyāś ca mahātmanaḥ vaiśyāścorupradeśāttu śūdrāḥ pādātpinākinaḥ

Aus Seinen Armen entstanden Indra und Upendra und auch die Kṣatriyas, o Großbeseelter; aus der Gegend Seiner Schenkel gingen die Vaiśyas hervor; und aus Seinen Füßen die Śūdras — so ging alles aus Pinākin hervor, dem Herrn, der den Bogen trägt.

इन्द्रोपेन्द्रौ (indra-upendrau)Indra and Upendra (Vishnu as the younger/associate of Indra)
इन्द्रोपेन्द्रौ (indra-upendrau):
भुजाभ्याम् (bhujābhyām)from the two arms
भुजाभ्याम् (bhujābhyām):
तु (tu)indeed/then
तु (tu):
क्षत्रियाः (kṣatriyāḥ)the Kshatriya class
क्षत्रियाः (kṣatriyāḥ):
च (ca)and
च (ca):
महात्मनः (mahātmanaḥ)O great-souled one (vocative)
महात्मनः (mahātmanaḥ):
वैश्याः (vaiśyāḥ)the Vaishya class
वैश्याः (vaiśyāḥ):
च (ca)and
च (ca):
ऊरु-प्रदेशात् (ūru-pradeśāt)from the thigh-region
ऊरु-प्रदेशात् (ūru-pradeśāt):
तु (tu)indeed/then
तु (tu):
शूद्राः (śūdrāḥ)the Shudra class
शूद्राः (śūdrāḥ):
पादात् (pādāt)from the feet
पादात् (pādāt):
पिनाकिनः (pinākinaḥ)from Pinākin (Shiva, bearer of the Pināka bow)
पिनाकिनः (pinākinaḥ):

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva
I
Indra
U
Upendra (Vishnu)

FAQs

It frames Shiva (Pinākin) as the originating Pati of devas and human orders, supporting Linga worship as devotion to the supreme source from whom all functions of the cosmos proceed.

Shiva-tattva is presented as the causal ground of manifestation: even the governing deities (Indra, Upendra) and societal functions arise from His cosmic form, indicating His sovereignty beyond all derived powers.

The implied Pāśupata insight is contemplative: meditate on all beings as emerging from Pati (Shiva), which reduces attachment and ego—key steps toward cutting pasha (bondage) for the pashu (soul).