Not only is Vajrap€Ši the Buddha's special protector, he is also the strength that forces nonbelievers to submit to the Dharma.

While Vajrap€Ši is the instrument of a famous conversion that will be discussed later (as it is important primarily to Vajray€na Buddhist and not these early Buddhists), he is instrumental in many of the major conversions that take place in the early sculptural and scriptural tradition. It is only by means of his strength and battle skill that Vajrap€Ši emerge into the spotlight of early Buddhism. Where before the Buddha was often pictured with his disciple šnanda, Vajrap€Ši now assumes this role. The Kashmiri author of the Vinaya of the M™lasarv€stivadin suggests that this is due to the weakness of šnada and the overwhelming strength of Vajrap€Ši.

"If I go with the Bhik�u šnanda into the countries of Northern India to convert them, I will have much ado to manage it. I must go to these countries with the Yak�a Vajrap€Ši."

After the Buddha has convinced Vajrap€Ši to accompany him, they set off toward the palace of the n€gar€ja Apal€la. Along the way, the Buddha himself converts three Yak�as and a ¬si. However, when they arrive at the n€ga's palace Apal€la is upset and assumes his angry manifestation and begins a magical duel with the Buddha. They fight for a long time and the Buddha cannot beat him. Pushed against the ropes, the Buddha asks Vajrap€Ši to help him. Vajrap€Ši obliges and destroys the serpent.

Tormented by pain and defeat, the serpent searches for a refuge, but the universe is now engulfed in flames and the only cool spot is below the feet of the Buddha; hence he is forced to submit to the Buddha.

This theme, played out explicitly here, is a popular motif; variations on it appear throughout early Buddhist iconography.