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.
Suta Goswami (narrating to the sages of Naimisharanya)
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).