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

میں وجر دھاری پروردگار کا دھیان کرتا ہوں—جن کے دانت وجر جیسے ہیں، جن کی عبادت اندَر (ایندر) نے کی، جو طفلانہ روپ میں بھی ہیبت ناک ہیں، وجر جیسے کُنڈلوں سے آراستہ ہیں، اور جن کی گرج گھنے بادلوں کے تودے کی مانند گونجتی ہے۔

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.