Shloka 157

Devanagari script

वज्रिणे वज्रदंष्ट्राय वज्रिवज्रनिवारिणे वज्रालंकृतदेहाय वज्रिणाराधिताय ते

Transliteration

vajriṇe vajradaṃṣṭrāya vajrivajranivāriṇe vajrālaṃkṛtadehāya vajriṇārādhitāya te

Translation

นอบน้อมแด่ท่าน ผู้ทรงวัชระ ผู้มีเขี้ยวดุจวัชระ ผู้ขจัดแม้กระทั่งวัชระของผู้ทรงวัชระ ผู้มีสรีระประดับด้วยรัศมีดุจวัชระ และผู้ซึ่งแม้ผู้ทรงวัชระ (พระอินทร์) ยังบูชา

Word by Word

• वज्रिणे: to the thunderbolt-bearer (Vajrin—also an epithet of Shiva/Indra)

• वज्रदंष्ट्राय: to Him whose fangs are like a vajra

• वज्रिवज्रनिवारिणे: to the One who wards off the vajra of Vajrin (Indra’s thunderbolt)

• वज्रालंकृतदेहाय: to Him whose body is adorned/armoured with vajra-like (adamantine) brilliance

• वज्रिणाराधिताय: to Him who is worshipped by Vajrin (Indra)

• ते: to You

Speaker

Suta Goswami (narrating a stotra within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Indra

FAQs

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

It praises Shiva as the supreme Pati whose power is ‘vajra-like’—invincible and protective—supporting Linga worship as refuge where even Indra’s might is secondary to Mahadeva.

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

Shiva-tattva is shown as unsurpassable sovereignty: He is the source of irresistible force (vajra), yet also the one who neutralizes all hostile forces—signifying transcendence over worldly divinities and their weapons.

What ritualistic or Yogic practice is highlighted here?

The verse functions as a protective stuti/kavacha-style recitation used alongside Shiva-puja; yogically, it points to Pashupata-bhava—taking shelter in Pati to cut through pasha (bondage) with adamantine resolve.