Shloka 18

Indra’s Account: Shilada’s Tapas and Shiva’s Manifestation as Nandi

Devanagari script

वज्रिणं वज्रदंष्ट्रं च वज्रिणाराधितं शिशुम् वज्रकुण्डलिनं घोरं नीरदोपमनिःस्वनम्

Transliteration

vajriṇaṃ vajradaṃṣṭraṃ ca vajriṇārādhitaṃ śiśum vajrakuṇḍalinaṃ ghoraṃ nīradopamaniḥsvanam

Translation

ข้าพเจ้ารำลึกถึงพระผู้ทรงวัชระ—ผู้มีเขี้ยวดุจวัชระ ผู้เป็นกุมารที่พระอินทร์บูชา พระผู้เกรียงไกรน่าเกรงขาม ประดับกุณฑลประหนึ่งวัชระ และมีสุรเสียงกึกก้องดุจมวลเมฆพายุ

Word by Word

• वज्रिणम्: the vajra-bearer (Indra-like, wielder of the thunderbolt power)

• वज्र-दंष्ट्रम्: having vajra-like fangs/teeth

• च: and

• वज्रिणा-आराधितम्: worshipped/propitiated by Vajrin (Indra)

• शिशुम्: the child, youthful one (ever-young Lord)

• वज्र-कुण्डलिनम्: wearing vajra-like earrings

• घोरम्: terrible, awe-inspiring

• नीरद-उपम-निःस्वनम्: whose sound/roar is comparable to thunderous rain-clouds

Speaker

Suta Goswami (narrating a stuti/namavali segment within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Indra

FAQs

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

It frames Shiva as the supreme Pati whom even Indra propitiates—supporting Linga-puja as worship of the highest Lord beyond all devas and their weapons.

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

Shiva-tattva is shown as simultaneously terrifying and protective: the vajra-like fangs and storm-roar indicate irresistible cosmic power, while “śiśu” signals the Lord’s ever-fresh, unconditioned, transcendent nature beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

A stuti-based upasana: repeating and meditating on potent names (namavali) to dissolve fear and pasha, aligning the pashu (soul) with Pashupati through focused contemplation.