Shloka 6

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

एष चक्री च वज्री च श्रीवत्सकृतलक्षणः योगी कृतयुगे चैव त्रेतायां क्रतुर् उच्यते

Transliteration

eṣa cakrī ca vajrī ca śrīvatsakṛtalakṣaṇaḥ yogī kṛtayuge caiva tretāyāṃ kratur ucyate

Translation

He bears the discus and the thunderbolt, and is marked with the auspicious Śrīvatsa. In the Kṛta Yuga he is spoken of as the supreme Yogin; in the Tretā Yuga he is called Kratu, the very embodiment of Vedic sacrifice.

Word by Word

• eṣaḥ: this (Lord)

• cakrī: bearer of the discus

• ca: and

• vajrī: bearer of the thunderbolt

• ca: and

• śrīvatsa-kṛta-lakṣaṇaḥ: having the mark/sign of Śrīvatsa

• yogī: yogin, master of yoga

• kṛta-yuge: in the Kṛta Yuga

• caiva: indeed/also

• tretāyām: in the Tretā Yuga

• kratuḥ: sacrifice/ritual power (Kratu)

• ucyate: is called/said

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It frames Shiva as the timeless Pati whose grace reaches paśus in every age—through inner discipline (yoga) and outer observance (kratu/yajña). Linga worship unifies both: inward realization and outward offering.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is shown as one reality with many upādhis (modes): the Yogin who dissolves pasha through samyag-darśana and restraint, and the Kratu who sanctifies action so karma becomes a means toward release rather than bondage.

What ritualistic or Yogic practice is highlighted here?

Two complementary paths are implied: Kṛta Yuga emphasizes yogic mastery (Pāśupata-oriented inner practice), while Tretā emphasizes kratu—Vedic yajña performed as an offering to Mahādeva, transforming ritual into devotion and purification.