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=== वृत्रासुरजननम् || Vrtrasura Jananam ===

=== वृत्रासुरजननम् || Vrtrasura Jananam ===

<blockquote>In '''Taitreya Samhita''' the story is mentioned in this way: Tvashtra prajapathi had a son named Vishwarupa.</blockquote><blockquote>विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणां तस्य त्रीणि शीर्षाण्यासन्त्सोमपानद्ग सुरापानमन्नादनद्ग स प्रत्यक्षं देवेभ्यो भागमवदत्परोऽक्षमसुरभ्य: सर्वस्मै वै प्रत्यक्षम्भा॒गं वदन्ति यस्मा एव परोऽक्षं वदन्ति तस्य भाग उदितस्तस्मादिन्द्रोऽबिभेदीदृङ्वै राष्ट्रं वि पर्यावर्तयतीति तस्य वज्रमादाय शीर्षाण्यच्छिनद्यत्सोमपानमा (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)<ref name=":1">For Krishna Yajurveda Samhita (Taittiriya Samhita): http://parankusa.org/KrYajurBrowse.aspx and http://sanskritlibrary.org/download/krishna_yajur_ved.html</ref></blockquote><blockquote>viśvarūpo vai tvāṣṭraḥ purohito devānāmāsītsvasrīyo'surāṇāṁ tasya trīṇi śīrṣāṇyāsantsomapānadga surāpānamannādanadga sa pratyakṣaṁ devebhyo bhāgamavadatparo'kṣamasurabhya: sarvasmai vai pratyakṣambhā̱gaṁ vadanti yasmā eva paro'kṣaṁ vadanti tasya bhāga uditastasmādindro'bibhedīdr̥ṅvai rāṣṭraṁ vi paryāvartayatīti tasya vajramādāya śīrṣāṇyacchinadyatsomapānamā (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)</blockquote>

In '''Taitreya Samhita''' the story is mentioned in this way: Tvashtra prajapathi had a son named Vishwarupa.<blockquote>विश्वरूपो वै त्वाष्ट्रः पुरोहितो देवानामासीत्स्वस्रीयोऽसुराणां तस्य त्रीणि शीर्षाण्यासन्त्सोमपानद्ग सुरापानमन्नादनद्ग स प्रत्यक्षं देवेभ्यो भागमवदत्परोऽक्षमसुरभ्य: सर्वस्मै वै प्रत्यक्षम्भा॒गं वदन्ति यस्मा एव परोऽक्षं वदन्ति तस्य भाग उदितस्तस्मादिन्द्रोऽबिभेदीदृङ्वै राष्ट्रं वि पर्यावर्तयतीति तस्य वज्रमादाय शीर्षाण्यच्छिनद्यत्सोमपानमा (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)<ref name=":1">For Krishna Yajurveda Samhita (Taittiriya Samhita): http://parankusa.org/KrYajurBrowse.aspx and http://sanskritlibrary.org/download/krishna_yajur_ved.html</ref></blockquote><blockquote>viśvarūpo vai tvāṣṭraḥ purohito devānāmāsītsvasrīyo'surāṇāṁ tasya trīṇi śīrṣāṇyāsantsomapānadga surāpānamannādanadga sa pratyakṣaṁ devebhyo bhāgamavadatparo'kṣamasurabhya: sarvasmai vai pratyakṣambhā̱gaṁ vadanti yasmā eva paro'kṣaṁ vadanti tasya bhāga uditastasmādindro'bibhedīdr̥ṅvai rāṣṭraṁ vi paryāvartayatīti tasya vajramādāya śīrṣāṇyacchinadyatsomapānamā (Arsheya System 1.2.22.1 and Saraswat system 1.2.5.1.1 in Parankusa.org) (Tait. Samh. 2.5.1)</blockquote>

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|}Once the purohit of the devathas, Brihaspati, being angry, left his priestly work and so the devathas invited Vishwarupa as their priest. Vishwarupa also known as Trisiras was favorable to the asuras. Therefore, without the knowledge of devatas, he offered the havishya (oblations) to the asuras which belonged to devatas.

|}Once the purohit of the devathas, Brihaspati, being angry, left his priestly work and so the devathas invited Vishwarupa as their priest. Vishwarupa also known as Trisiras was favorable to the asuras. Therefore, without the knowledge of devatas, he offered the havishya (oblations) to the asuras which belonged to devatas.

When Indra came to know about this, he was furious and killed Vishwarupa. Hearing this, Tvashtra was very angry and performed a yajna to beget a son who could kill Indra. Tvashtra perfomed a yajna without inviting Indra and did not offer Soma pana. On knowing this, Indra instructed that Tvashtra should invite him. Tvashtra in anger refused to invite him since Indra killed his son.  He then performed the yajna without Indra but Indra by force without the permission of Tvashtra drank the Soma during the conclusion of yajna.  <blockquote>त्वष्टा हतपुत्रो वीन्द्रद्ग सोममाहरत्तस्मिन्निन्द्र उपहवमैच्छत तं नोपा ह्वयत पुत्रम्मेऽवधीरिति स यज्ञवेशसं कृत्वा प्रासहा सोममपिबत्तस्य यदत्यशिष्यत तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत (Tait. Samh. 2.5.2)<ref name=":1" /></blockquote><blockquote>tvaṣṭā hataputrō vīndradga sōmamāharattasminnindra upahavamaicchata taṁ nōpā hvayata putrammē'vadhīriti sa yajñavēśasaṁ kr̥tvā prāsahā sōmamapibattasya yadatyaśiṣyata tattvaṣṭāhavanīyamupa prāvartayatsvāhēndraśatrurvardhasvēti yadavartayattadvr̥trasya vr̥tratvaṁ yadabravītsvāhēndraśatrurvardhasvēti tasmādasyēndraḥ śatrurabhavatsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata (Tait. Samh. 2.5.2)</blockquote>Being angry with Indra, Tvashtra used left over Soma and invoked the ahavaniiya agni.  As the fire blazed in the yagna homa the ritviks chanted स्वाहेन्द्रशत्रुर्वर्धस्व इति. Due to the swara mispronunciation in the mantra, the entire meaning was altered. Instead of "let there be a son who could kill indra" it meant "let there be a son who will be killed by Indra". Instantly, Vrtra was born and started expanding over the entire universe.   

When Indra came to know about this, he was furious and killed Vishwarupa. Hearing this, Tvashtra was very angry and performed a yajna to beget a son who could kill Indra. Tvashtra perfomed a yajna without inviting Indra and did not offer Soma pana. On knowing this, Indra instructed that Tvashtra should invite him. Tvashtra in anger refused to invite him since Indra killed his son.  He then performed the yajna without Indra but Indra by force without the permission of Tvashtra drank the Soma during the conclusion of yajna.  <blockquote>त्वष्टा हतपुत्रो वीन्द्रद्ग सोममाहरत्तस्मिन्निन्द्र उपहवमैच्छत तं नोपा ह्वयत पुत्रम्मेऽवधीरिति स यज्ञवेशसं कृत्वा प्रासहा सोममपिबत्तस्य यदत्यशिष्यत तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत (Tait. Samh. 2.5.2)<ref name=":1" /></blockquote><blockquote>tvaṣṭā hataputrō vīndradga sōmamāharattasminnindra upahavamaicchata taṁ nōpā hvayata putrammē'vadhīriti sa yajñavēśasaṁ kr̥tvā prāsahā sōmamapibattasya yadatyaśiṣyata tattvaṣṭāhavanīyamupa prāvartayatsvāhēndraśatrurvardhasvēti yadavartayattadvr̥trasya vr̥tratvaṁ yadabravītsvāhēndraśatrurvardhasvēti tasmādasyēndraḥ śatrurabhavatsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata (Tait. Samh. 2.5.2)</blockquote>Being angry with Indra, Tvashtra used left over Soma and invoked the ahavaniiya agni.  As the fire blazed in the yagna homa the ritviks chanted स्वाहेन्द्रशत्रुर्वर्धस्व इति. Due to the swara mispronunciation in the mantra, the entire meaning was altered. Instead of "let there be a son who could kill indra" it meant "let there be a son who will be killed by Indra". Instantly, Vrtra was born and started expanding over the entire universe.   

=== वज्रायुधा || Vajraayudha ===

=== वज्रायुधा || Vajrayudha ===

<blockquote>स यावदूर्ध्वः पराविध्यति तावति स्वयमेव व्यरमत यदि वा तावत्प्रवणमासीत्यदि वा तावदध्यग्नेरासीत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत स इमाँल्लोकानवृणोद्यदिमाँल्लोकानवृणोत्तद्वृत्रस्य वृत्रत्वं तस्मादिन्द्रोऽबिभेदपि त्वष्टा तस्मै त्वष्टा वज्रमसिञ्चत्तपो वै स वज्र आसीत्तमुद्यन्तुं नाशक्नोदथ वै तर्हि विष्णुरन्या (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote><blockquote>sa yāvadūrdhvaḥ parāvidhyati tāvati svayamēva vyaramata yadi vā tāvatpravaṇamāsītyadi vā tāvadadhyagnērāsītsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata sa imām̐llōkānavr̥ṇōdyadimām̐llōkānavr̥ṇōttadvr̥trasya vr̥tratvaṁ tasmādindrō'bibhēdapi tvaṣṭā tasmai tvaṣṭā vajramasiñcattapō vai sa vajra āsīttamudyantuṁ nāśaknōdatha vai tarhi viṣṇuranyā (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)</blockquote>Vrtra means one who grows or goes in circles and though Indra did not fear him he was not able to control him. Meanwhile Vrtra’s father, Tvashtra offered a special thunderbolt to Indra. Here Vajraayudha is described as "tapo vy sa vajra asit" meaning "tapasaya itself is Vajrayudha (thunderbolt)". As Indra could not lift the [[Vajraayudha]]''',''' he prayed to Srimahavisnu.<blockquote>विष्णुरन्या देवतासीत्सोऽब्रवीद्विष्णवेहीदमा हरिष्यावो येनायमिदमिति स विष्णुस्त्रेधात्मानं वि न्यधत्त पृथिव्यां तृतीयमन्तरिक्षे तृतीयं दिवि तृतीयमभिपर्यावर्ताद्ध्यबिभेद्यत्पृथिव्यां तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीतन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>viṣṇuranyā dēvatāsītsō'bravīdviṣṇavēhīdamā hariṣyāvō yēnāyamidamiti sa viṣṇustrēdhātmānaṁ vi nyadhatta pr̥thivyāṁ tr̥tīyamantarikṣē tr̥tīyaṁ divi tr̥tīyamabhiparyāvartāddhyabibhēdyatpr̥thivyāṁ tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravītanmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12)</blockquote>Mahavisnu pleased with Indra's prayers and that of other devatas, divided himself into 3 parts "विष्णुस्त्रेधात्मानं viṣṇustrēdhātmānaṁ" . It indicates His '''Trivikrama tattva.''' One third part of Vishnu's energy was placed in the earth, another one third in devaloka and the last third was placed in the Antariksha or Space.<blockquote>मयि वीर्यं तत्ते प्र दास्यामीति तदस्मै प्रायच्छत्तत्प्रत्यगृह्णादधा मेति तद्विष्णवेति प्रायच्छत्तद्विष्णुः प्रत्यगृह्णादस्मास्विन्द्र इन्द्रियं दधात्विति यदन्तरिक्षे तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>mayi vīryaṁ tattē pra dāsyāmīti tadasmai prāyacchattatpratyagr̥hṇādadhā mēti tadviṣṇavēti prāyacchattadviṣṇuḥ pratyagr̥hṇādasmāsvindra indriyaṁ dadhātviti yadantarikṣē tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravīnmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4)(Tait. Samh. 2.5.12)</blockquote>Indra then merged himself with Visnu's energy of prithvi and with that strength was able to lift the vajrayudha. Seeing this Vrtra removed himself from the earth and continued the battle in space and in heavenly planets. Indra with the blessing of Mahavishnu then defeated him who entered into a truce with indra.  

<blockquote>स यावदूर्ध्वः पराविध्यति तावति स्वयमेव व्यरमत यदि वा तावत्प्रवणमासीत्यदि वा तावदध्यग्नेरासीत्स सम्भवन्नग्नीषोमावभि समभवत्स इषुमात्रमिषुमात्रं विष्वङ्ङवर्धत स इमाँल्लोकानवृणोद्यदिमाँल्लोकानवृणोत्तद्वृत्रस्य वृत्रत्वं तस्मादिन्द्रोऽबिभेदपि त्वष्टा तस्मै त्वष्टा वज्रमसिञ्चत्तपो वै स वज्र आसीत्तमुद्यन्तुं नाशक्नोदथ वै तर्हि विष्णुरन्या (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)<ref name=":1" /></blockquote><blockquote>sa yāvadūrdhvaḥ parāvidhyati tāvati svayamēva vyaramata yadi vā tāvatpravaṇamāsītyadi vā tāvadadhyagnērāsītsa sambhavannagnīṣōmāvabhi samabhavatsa iṣumātramiṣumātraṁ viṣvaṅṅavardhata sa imām̐llōkānavr̥ṇōdyadimām̐llōkānavr̥ṇōttadvr̥trasya vr̥tratvaṁ tasmādindrō'bibhēdapi tvaṣṭā tasmai tvaṣṭā vajramasiñcattapō vai sa vajra āsīttamudyantuṁ nāśaknōdatha vai tarhi viṣṇuranyā (Arsheya system 4.5.36.2 and Saraswat System 1.2.4.12.2 in Parankusa.org) (Tait. Samh. 2.5.12)</blockquote>Vrtra means one who grows or goes in circles and though Indra did not fear him he was not able to control him. Meanwhile Vrtra’s father, Tvashtra offered a special thunderbolt to Indra. Here Vajrayudha is described as "tapo vy sa vajra asit" meaning "tapasaya itself is Vajrayudha (thunderbolt)". As Indra could not lift the [[Vajraayudha|Vajrayudha]]''',''' he prayed to Srimahavisnu.<blockquote>विष्णुरन्या देवतासीत्सोऽब्रवीद्विष्णवेहीदमा हरिष्यावो येनायमिदमिति स विष्णुस्त्रेधात्मानं वि न्यधत्त पृथिव्यां तृतीयमन्तरिक्षे तृतीयं दिवि तृतीयमभिपर्यावर्ताद्ध्यबिभेद्यत्पृथिव्यां तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीतन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>viṣṇuranyā dēvatāsītsō'bravīdviṣṇavēhīdamā hariṣyāvō yēnāyamidamiti sa viṣṇustrēdhātmānaṁ vi nyadhatta pr̥thivyāṁ tr̥tīyamantarikṣē tr̥tīyaṁ divi tr̥tīyamabhiparyāvartāddhyabibhēdyatpr̥thivyāṁ tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravītanmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.3 and Saraswat system 1.2.4.12.3) (Tait. Samh. 2.5.12)</blockquote>Mahavisnu pleased with Indra's prayers and that of other devatas, divided himself into 3 parts "विष्णुस्त्रेधात्मानं viṣṇustrēdhātmānaṁ" . It indicates His '''Trivikrama tattva.''' One third part of Vishnu's energy was placed in the earth, another one third in devaloka and the last third was placed in the Antariksha or Space.<blockquote>मयि वीर्यं तत्ते प्र दास्यामीति तदस्मै प्रायच्छत्तत्प्रत्यगृह्णादधा मेति तद्विष्णवेति प्रायच्छत्तद्विष्णुः प्रत्यगृह्णादस्मास्विन्द्र इन्द्रियं दधात्विति यदन्तरिक्षे तृती॑यमासीत्तेनेन्द्रो वज्रमुदयच्छद्विष्ण्वनुस्थितः सोऽब्रवीन्मा मे प्र हारस्ति वा इदं (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4) (Tait. Samh. 2.5.12) <ref name=":1" /></blockquote><blockquote>mayi vīryaṁ tattē pra dāsyāmīti tadasmai prāyacchattatpratyagr̥hṇādadhā mēti tadviṣṇavēti prāyacchattadviṣṇuḥ pratyagr̥hṇādasmāsvindra indriyaṁ dadhātviti yadantarikṣē tr̥tī̍yamāsīttēnēndrō vajramudayacchadviṣṇvanusthitaḥ sō'bravīnmā mē pra hārasti vā idaṁ (Arsheya system 4.5.36.4 and Saraswat System 1.2.4.12.4)(Tait. Samh. 2.5.12)</blockquote>Indra then merged himself with Visnu's energy of prithvi and with that strength was able to lift the vajrayudha. Seeing this Vrtra removed himself from the earth and continued the battle in space and in heavenly planets. Indra with the blessing of Mahavishnu then defeated him who entered into a truce with indra.  

=== वृत्रासुरवध ।। Vrtrasura Vadha ===

=== वृत्रासुरवध ।। Vrtrasura Vadha ===

In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vrtra, the cause and consequences of the battle, has been described.     

In Taitreya Samhita and Satapata Brahamana the details of the fight between Indra and Vrtra, the cause and consequences of the battle, have been described.     

Many Rig Veda suktas (1.80, 1.32) glorify the war of Indra against Vrtrasura. Indra's power and strength in wielding the Vajraayudha is beautifully described in these mantras.   

Many Rig Veda suktas (1.80, 1.32) glorify the war of Indra against Vrtrasura. Indra's power and strength in wielding the Vajrayudha is beautifully described in these mantras.   

Indra and Vrtrasura's  story is also described in Shrimad Bhagavata Mahapurana (Skanda 6, Chap. 9)<ref>www.vcscsd.org/content/balabhavan/18-Puranas.pdf</ref>. The preparation of Vajraayudha by Visvakarma from the bones of [[Dadhichi Rishi (दधीचि ऋषि)|Dadhichi]] rishi is explained there in detail.   

Indra and Vrtrasura's  story is also described in Shrimad Bhagavata Mahapurana (Skanda 6, Chap. 9)<ref>www.vcscsd.org/content/balabhavan/18-Puranas.pdf</ref>. The preparation of Vajrayudha by Visvakarma from the bones of [[Dadhichi Rishi (दधीचि ऋषि)|Dadhichi]] rishi is explained there in detail.   

Mahabharata (Vana Parva. Chap 101, Verses 14, 15. Santi Parva. Chap 281. Verses 13 -21) also discusses about the war with Vrtrasura.   

Mahabharata (Vana Parva. Chap 101, Verses 14, 15. Santi Parva. Chap 281. Verses 13 -21) also discusses about the war with Vrtrasura.   

Many definitions as per Nirukta (10.8) <ref>http://vedicreserve.mum.edu/</ref> for example : इरां ददातीति वा ॥ irāṁ dadātīti vā,  indicate Indra's association with water, clouds and winds.  Through the study of the water cycle, one can understand the formation of rain and the inter-relativity of sun, clouds and water precipitation. From the following mantras of Rig Veda, it can be understood that the natural phenomenon of clouds, lighting and rains have been minutely studied and water cycle was well established during the vedic period. Astrologically also the correlation of nakshtra constellations with the formation of clouds and rains have been identified.   

Many definitions as per Nirukta (10.8) <ref>http://vedicreserve.mum.edu/</ref> for example : इरां ददातीति वा ॥ irāṁ dadātīti vā,  indicate Indra's association with water, clouds and winds.  Through the study of the water cycle, one can understand the formation of rain and the inter-relativity of sun, clouds and water precipitation. From the following mantras of Rig Veda, it can be understood that the natural phenomenon of clouds, lighting and rains have been minutely studied and water cycle was well established during the vedic period. Astrologically also the correlation of nakshtra constellations with the formation of clouds and rains have been identified.   

By a study of the scriptures as an application to modern science, Sri. C V B Subrahmanyam<ref>Dr. C V B Subrahmanyam and Ch V Ananth, Vedic Sciences - Applicability to Modern Life (2013). Vedic Seminar Series, USCEFI, Hyderabad</ref> proposed a relationship between Indra and Vrtrasura yudda (as mentioned in Rig veda mantras) along with the story Maruts (as given in Ramayana and Vishnu Purana) that clearly refers this natural phenomenon. The concept is extended to how lightning (vajraayudha the lighting bolt) can be used to pierce through the strong circling winds (Vrtra) and clouds (Indra's strength) and control cyclones.       

By a study of the scriptures as an application to modern science, Sri. C V B Subrahmanyam<ref>Dr. C V B Subrahmanyam and Ch V Ananth, Vedic Sciences - Applicability to Modern Life (2013). Vedic Seminar Series, USCEFI, Hyderabad</ref> proposed a relationship between Indra and Vrtrasura yudda (as mentioned in Rig veda mantras) along with the story Maruts (as given in Ramayana and Vishnu Purana) that clearly refers this natural phenomenon. The concept is extended to how lightning (Vajrayudha the lighting bolt) can be used to pierce through the strong circling winds (Vrtra) and clouds (Indra's strength) and control cyclones.       

'''Rig Veda (1.32)'''<blockquote>अहन् वृत्रं वृत्रतरं व्यंसमिन्द्रो वज्रेण महता वधेन । स्कन्धांसीव कुलिशेना विवृक्णाऽहि: शयत उपपृक् पृथिव्याः ॥५ (Rig. Veda. 1.32.5)<ref name=":2">Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-032/ Mandala 1, Sukta 32])</ref></blockquote>Meaning : Indra killed Vrtra by the fatal blows of his Vajraayudha (lightning strike). Just like how an axe is used to cut down the branches of a tree which falls down to the ground.  

'''Rig Veda (1.32)'''<blockquote>अहन् वृत्रं वृत्रतरं व्यंसमिन्द्रो वज्रेण महता वधेन । स्कन्धांसीव कुलिशेना विवृक्णाऽहि: शयत उपपृक् पृथिव्याः ॥५ (Rig. Veda. 1.32.5)<ref name=":2">Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-032/ Mandala 1, Sukta 32])</ref></blockquote>Meaning : Indra killed Vrtra by the fatal blows of his Vajrayudha (lightning strike). Just like how an axe is used to cut down the branches of a tree which falls down to the ground.  

Summary : The whole sukta explains in detail how Indra uses Vajraayudha to break down Vrtrasura, there by releasing waters. Symbolically the whirling winds (Vrtra) which capture the dense clouds (Indra) are dispersed by the lightning strikes (Vajraayuda), thus reducing the intensity of cyclone, releasing rains on to the earth.   

Summary : The whole sukta explains in detail how Indra uses Vajrayudha to break down Vrtrasura, there by releasing waters. Symbolically the whirling winds (Vrtra) which capture the dense clouds (Indra) are dispersed by the lightning strikes (Vajraayuda), thus reducing the intensity of cyclone, releasing rains on to the earth.   

'''Marutganas'''  

'''Marutganas'''  

The legend of Marutganas are also symbolic of how Indra controls the rain causing winds by using his Vajraayudha. The origin of Marutganas (Maruts are Vaayu devatas of Cosmic Air divisions) has been given in Ramayana (Bala. Kand. 47.1 to 7)<ref>http://valmikiramayan.net/utf8/baala/sarga47/bala_47_frame.htm</ref> (also described in [[Indra|Vishnu Purana]] see under Marutvaan and in Puranic Encyclopedia<ref>Mani, V. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass.</ref> see under Aditi) as follows <blockquote>सप्तधा तु कृते गर्भे दितिः परम दुःखिता | सहस्राक्षम् दुराधर्षम् वाक्यम् स अनुनया अब्रवीत् || १-४७-१ (Valm. Rama. 1.47.1)</blockquote><blockquote>saptadhā tu kr̥te garbhe ditiḥ parama duḥkhitā | sahasrākṣam durādharṣam vākyam sa anunayā abravīt || 1-47-1 (Valm. Rama. 1.47.1)</blockquote><blockquote>प्रियम् त्वत् कृतम् इच्छामि मम गर्भ विपर्यये | मरुताम् सप्त सप्तानाम् स्थानपाला भवन्तु ते || १-४७-३ (Valm. Rama. 1.47.3)</blockquote><blockquote>priyam tvat kr̥tam icchāmi mama garbha viparyaye | marutām sapta saptānām sthānapālā bhavantu te || 1-47-3 (Valm. Rama. 1.47.3)</blockquote><blockquote>वात स्कंधा इमे सप्त चरन्तु दिवि पुत्रक | मारुता इति विख्याता दिव्यरूपा मम आत्मजाः ||१-४७-४ (Valm. Rama. 1.47.4)</blockquote><blockquote>vāta skaṁdhā ime sapta carantu divi putraka | mārutā iti vikhyātā divyarūpā mama ātmajāḥ ||1-47-4 (Valm. Rama. 1.47.4)</blockquote>Summary : Diti highly anguished by the destruction of the embryo, in her womb, requests Indra to accept the 7 Maruts so formed as his followers and be granted a place in the devas as वात स्कंधा or presiding deities of the 7 cosmic air divisions.   

The legend of Marutganas are also symbolic of how Indra controls the rain causing winds by using his Vajrayudha. The origin of Marutganas (Maruts are Vaayu devatas of Cosmic Air divisions) has been given in Ramayana (Bala. Kand. 47.1 to 7)<ref>http://valmikiramayan.net/utf8/baala/sarga47/bala_47_frame.htm</ref> (also described in [[Indra|Vishnu Purana]] see under Marutvaan and in Puranic Encyclopedia<ref>Mani, V. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass.</ref> see under Aditi) as follows <blockquote>सप्तधा तु कृते गर्भे दितिः परम दुःखिता | सहस्राक्षम् दुराधर्षम् वाक्यम् स अनुनया अब्रवीत् || १-४७-१ (Valm. Rama. 1.47.1)</blockquote><blockquote>saptadhā tu kr̥te garbhe ditiḥ parama duḥkhitā | sahasrākṣam durādharṣam vākyam sa anunayā abravīt || 1-47-1 (Valm. Rama. 1.47.1)</blockquote><blockquote>प्रियम् त्वत् कृतम् इच्छामि मम गर्भ विपर्यये | मरुताम् सप्त सप्तानाम् स्थानपाला भवन्तु ते || १-४७-३ (Valm. Rama. 1.47.3)</blockquote><blockquote>priyam tvat kr̥tam icchāmi mama garbha viparyaye | marutām sapta saptānām sthānapālā bhavantu te || 1-47-3 (Valm. Rama. 1.47.3)</blockquote><blockquote>वात स्कंधा इमे सप्त चरन्तु दिवि पुत्रक | मारुता इति विख्याता दिव्यरूपा मम आत्मजाः ||१-४७-४ (Valm. Rama. 1.47.4)</blockquote><blockquote>vāta skaṁdhā ime sapta carantu divi putraka | mārutā iti vikhyātā divyarūpā mama ātmajāḥ ||1-47-4 (Valm. Rama. 1.47.4)</blockquote>Summary : Diti highly anguished by the destruction of the embryo, in her womb, requests Indra to accept the 7 Maruts so formed as his followers and be granted a place in the devas as वात स्कंधा or presiding deities of the 7 cosmic air divisions.   

According to Vishnu Puraana:  Maruts are Vaayus or air pervading the following ways:   

According to Vishnu Puraana:  Maruts are Vaayus or air pervading the following ways:   

Indra, is the most amazing power and energy assuming different kinds of forms for the sake of well-being of the universe, as explained in the Rig Veda mantras. Therefore the battle between Indra and Vrtra is symbolically very significant and must be seen from this perspective rather than the Indological historic viewpoint.  The Rig veda mantras also describe the symbolism of the wars of Indra as follows <blockquote>यदचरस्तन्वा वावृधानो बलानीन्द्र प्रब्रुवाणो जनेषु । मायेत्सा ते यानि युद्धान्याहुर्नाद्य शत्रुं ननु पुरा विवित्से ।।  (Rig Veda 10.54.2) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-054/ Mandala 10, Sukta 54])</ref> </blockquote><blockquote>yadacarastanvā vāvr̥dhānō balānīndra prabruvāṇō janēṣu । māyētsā tē yāni yuddhānyāhurnādya śatruṁ nanu purā vivitsē ।। (Rig Veda 10.54.2) </blockquote>Meaning 2nd line: Hey Indra ! you don’t have enemity with anyone, and even so how can any enemy match you? All those who say you fought wars are nothing but maya (illusion) for you do not have any enemies in the past.  

Indra, is the most amazing power and energy assuming different kinds of forms for the sake of well-being of the universe, as explained in the Rig Veda mantras. Therefore the battle between Indra and Vrtra is symbolically very significant and must be seen from this perspective rather than the Indological historic viewpoint.  The Rig veda mantras also describe the symbolism of the wars of Indra as follows <blockquote>यदचरस्तन्वा वावृधानो बलानीन्द्र प्रब्रुवाणो जनेषु । मायेत्सा ते यानि युद्धान्याहुर्नाद्य शत्रुं ननु पुरा विवित्से ।।  (Rig Veda 10.54.2) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-054/ Mandala 10, Sukta 54])</ref> </blockquote><blockquote>yadacarastanvā vāvr̥dhānō balānīndra prabruvāṇō janēṣu । māyētsā tē yāni yuddhānyāhurnādya śatruṁ nanu purā vivitsē ।। (Rig Veda 10.54.2) </blockquote>Meaning 2nd line: Hey Indra ! you don’t have enemity with anyone, and even so how can any enemy match you? All those who say you fought wars are nothing but maya (illusion) for you do not have any enemies in the past.  

Rig Veda mantras depict that Vrtra was killed and other mantras pronounce that a truce between Indra and Vrtra is established, whereby Vrtra exists in the form of hunger. In this perspective, the battle between Indra and Vrtra is eternal and Vrtra is not killed once and for all.  <blockquote>तव च्यौत्नानि वज्रहस्त तानि नव यत्पुरो नवतिं च सद्यः | निवेशने शततमाविवेषीरहञ्च वर्त्रं नमुचिमुताहन् || (Rig Veda. 7.19.5.) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita-2/rigveda-shakala-samhita-mandal-07-sukta-019/ Mandala 7, Sukta 19])</ref></blockquote><blockquote>tava cyautnāni vajrahasta tāni nava yatpurō navatiṁ ca sadyaḥ | nivēśanē śatatamāvivēṣīrahañca vartraṁ namucimutāhan || (Rig Veda. 7.19.5.) </blockquote>Meaning : With Vajraayudha in his hands, the invincible power, Indra swiftly destroyed 99 of the 100 places and captured the likes of Vrtra and Namuchi in his hundredth attempt.  

Rig Veda mantras depict that Vrtra was killed and other mantras pronounce that a truce between Indra and Vrtra is established, whereby Vrtra exists in the form of hunger. In this perspective, the battle between Indra and Vrtra is eternal and Vrtra is not killed once and for all.  <blockquote>तव च्यौत्नानि वज्रहस्त तानि नव यत्पुरो नवतिं च सद्यः | निवेशने शततमाविवेषीरहञ्च वर्त्रं नमुचिमुताहन् || (Rig Veda. 7.19.5.) <ref>Rig Veda Samhita ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita-2/rigveda-shakala-samhita-mandal-07-sukta-019/ Mandala 7, Sukta 19])</ref></blockquote><blockquote>tava cyautnāni vajrahasta tāni nava yatpurō navatiṁ ca sadyaḥ | nivēśanē śatatamāvivēṣīrahañca vartraṁ namucimutāhan || (Rig Veda. 7.19.5.) </blockquote>Meaning : With Vajrayudha in his hands, the invincible power, Indra swiftly destroyed 99 of the 100 places and captured the likes of Vrtra and Namuchi in his hundredth attempt.  

=== आधुनिकैतिहासिकविचारः || History as per Indologists ===

=== आधुनिकैतिहासिकविचारः || History as per Indologists ===