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'''{{IAST|Indra}}''' ({{IPAc-en|ˈ|ɪ|n|d|r|ə}}, Sanskrit: इन्द्र) is the leader of the Deva (Hinduism)|Devas and the lord of Svargaloka or a level of Heaven in Hinduism. He is the deva of rain and thunderstorms.<ref>Edward Delavan Perry, {{cite book|url=http://www.jstor.org/stable/592191?seq=5 |title=Indra in the Rig-Veda |publisher=Journal of the American Oriental Society vol. 11.1885 |accessdate=12 July 2012 |page=121}}</ref> He wields a lightning thunderbolt known as ''vajra'' and rides on a white elephant known as Airavata. His horse's name is Uchchaihshravas|Uchchaihshrava. Indra is the most important Rigvedic deities|deity worshiped by the Rigvedic tribes and is the son of Dyaus and the goddess Savasi. His home is situated on Mount Meru in the heavens.{{sfn|Wilkings|p=52}} He is celebrated as a demiurge who pushes up the sky, releases Ushas (dawn) from the Vala (Vedic)|Vala cave, and slays Vritra|Vṛtra; both latter actions are central to the Soma sacrifice. He is  associated with Vajrapani - the Chief Dharmapala. On the other hand, he also commits many kinds of mischief (kilbiṣa) for which he is sometimes punished. In the Puranas, Indra is bestowed with a heroic and almost brash and amorous character at times, even as his reputation and role diminished in later Hinduism with the rise of the Trimurti.

'''{{IAST|Indra}}''' (Sanskrit: इन्द्र) is the leader of the Deva (Hinduism)|Devas and the lord of Svargaloka or a level of Heaven in Hinduism. He is the deva of rain and thunderstorms. He wields a lightning thunderbolt known as ''vajra'' and rides on a white elephant known as Airavata. His horse's name is Uchchaihshravas|Uchchaihshrava. Indra is the most important Rigvedic deities|deity worshiped by the Rigvedic tribes and is the son of Dyaus and the goddess Savasi. His home is situated on Mount Meru in the heavens.He is celebrated as a demiurge who pushes up the sky, releases Ushas (dawn) from the Vala (Vedic)|Vala cave, and slays Vritra|Vṛtra; both latter actions are central to the Soma sacrifice. He is  associated with Vajrapani - the Chief Dharmapala. On the other hand, he also commits many kinds of mischief (kilbiṣa) for which he is sometimes punished. In the Puranas, Indra is bestowed with a heroic and almost brash and amorous character at times, even as his reputation and role diminished in later Hinduism with the rise of the Trimurti.

== व्युत्पत्तिः || Etymology ==

== व्युत्पत्ति || Etymology ==

Indra has many epithets notably:  

Indra has many epithets notably:  

* Śakra (शक्र) - powerful one.

* Śakra (शक्र) - powerful one.

* Meghavāhana (मेघवाहन) - he whose cloud is vehicle.  

* Meghavāhana (मेघवाहन) - he whose cloud is vehicle.  

* Devarāja (देवराज) - king of deities.  

* Devarāja (देवराज) - king of deities.  

* Devendra (देवेन्द्र)- the lord of deities.{{sfn|Wilkings|p=53}}

* Devendra (देवेन्द्र)- the lord of deities.

* Surendra (सुरेन्द्र) - chief of deities.

* Surendra (सुरेन्द्र) - chief of deities.

* Svargapati (स्वर्गपति) - the lord of heaven (Svargaloka).

* Svargapati (स्वर्गपति) - the lord of heaven (Svargaloka).

* Vajrapāṇī (वज्रपाणि) - he who has thunderbolt (Vajra) in his hand.

* Vajrapāṇī (वज्रपाणि) - he who has thunderbolt (Vajra) in his hand.

* Vāsava (वासव) - lord of Vasus.  

* Vāsava (वासव) - lord of Vasus.  

Indra appears as the name of a daeva in Zoroastrianism (though 'Indra' can be used in a general sense for a leader, either of devatas or asuras<ref>for example: daitya-indra-tapasā means Hiraṇyakaśipu - King (or "Indra") of the Daityas, who performed tapasyas to defeat real Indra (leader of devatas, Vedic demigods) [http://vedabase.net/sb/7/3/6/]. See also: [http://vedabase.net/i/indra]</ref>), while his epithet, Verethragna, appears as a god of victory. Indra is also called {{IAST|Śakra}} frequently in the Vedas and in Buddhism (Pali: ''Sakka''). He is known in Burmese language|Burmese as, {{IPA-my|ðadʑá mɪ́ɴ|pron}}; in Thai language|Thai as {{lang|th|พระอินทร์}} ''Phra In'', in Khmer language|Khmer as  {{IPA-km|preah ʔəntraa|pron}}, in Malay language|Malay as ''Indera'',in Kannada language|Kannada as {{lang|kn|ಇಂದ್ರ}} ''Indra'', in Telugu language|Telugu as {{lang|te|ఇంద్రుడు}} ''Indrudu'' or ''Indra'' in Malayalam language|Malayalam as {{lang|ma|ഇന്ദ്രന്}} ''Indran'' , in Tamil language|Tamil as  ''Inthiran'',  Chinese language|Chinese as 帝释天 ''Dìshìtiān'', and in Japanese language|Japanese as  ''Taishakuten''.<ref>''Presidential Address'' W. H. D. Rouse ''Folklore'', Vol. 18, No. 1 (Mar., 1907), pp. 12-23: "King of the Gods is Sakka, or Indra"</ref>

Indra appears as the name of a daeva in Zoroastrianism (though 'Indra' can be used in a general sense for a leader, either of devatas or asuras), while his epithet, Verethragna, appears as a god of victory. Indra is also called {{IAST|Śakra}} frequently in the Vedas and in Buddhism (Pali: ''Sakka''). He is known in Burmese language|Burmese as, ; in Thai language|Thai as {{lang|th|พระอินทร์}} ''Phra In'', in Khmer language|Khmer as  , in Malay language|Malay as ''Indera'',in Kannada language|Kannada as {{lang|kn|ಇಂದ್ರ}} ''Indra'', in Telugu language|Telugu as ''Indrudu'' or ''Indra'' in Malayalam language|Malayalam as ''Indran'' , in Tamil language|Tamil as  ''Inthiran'',  Chinese language|Chinese as ''Dìshìtiān'', and in Japanese language|Japanese as  ''Taishakuten''.

==Origins==

==Origins==

Aspects of Indra as a deity are cognate to other Indo-European gods; they are either list of thunder gods|thunder gods such as Thor, Perun, and Zeus, or gods of intoxicating drinks such as Dionysus. The name of Indra (''Indara'') is also mentioned among the gods of the Mitanni, a Hurrians|Hurrian-speaking people who ruled northern Syria from ca.1500BC-1300BC.<ref>State and society in the late Bronze Age by CDL Press, 2008 edition, page 77</ref>

Aspects of Indra as a deity are cognate to other Indo-European gods; they are either list of thunder gods|thunder gods such as Thor, Perun, and Zeus, or gods of intoxicating drinks such as Dionysus. The name of Indra (''Indara'') is also mentioned among the gods of the Mitanni, a Hurrians|Hurrian-speaking people who ruled northern Syria from ca.1500BC-1300BC.

Janda (1998:221) suggests that the Proto-Indo-European religion|Proto-Indo-European (or Graeco-Aryan) predecessor of Indra had the epithet ''*trigw-welumos'' [or rather ''*trigw-t-welumos''? See Vala (Vedic)] "smasher of the enclosure" (of Vritra, Vala (Vedic)|Vala) and ''diye-snūtyos'' "impeller of streams" (the liberated rivers, corresponding to Vedic ''apam ajas'' "agitator of the waters"), which resulted in the Greek gods Triptolemus and Dionysus.<!--What about Proto-Indo-Iranian Wṛtraghnas?-->

Janda (1998:221) suggests that the Proto-Indo-European religion|Proto-Indo-European (or Graeco-Aryan) predecessor of Indra had the epithet ''*trigw-welumos'' [or rather ''*trigw-t-welumos''? See Vala (Vedic)] "smasher of the enclosure" (of Vritra, Vala (Vedic)|Vala) and ''diye-snūtyos'' "impeller of streams" (the liberated rivers, corresponding to Vedic ''apam ajas'' "agitator of the waters"), which resulted in the Greek gods Triptolemus and Dionysus.

Vedic Indra corresponds to Verethragna of the Zoroastrian Avesta as the noun ''verethragna-'' corresponds to Vedic ''vrtrahan-'', which is predominantly an epithet of Indra. According to David Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran.{{sfn|Anthony|2007|p=462}} It was "a syncretic mixture of old Central Asian and new Indo-European elements",{{sfn|Anthony|2007|p=462}} which borrowed "distinctive religious beliefs and practices"{{sfn|Beckwith|2009|p=32}} from the Bactria–Margiana Archaeological Complex|Bactria–Margiana Culture.{{sfn|Beckwith|2009|p=32}} At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma.{{sfn|Anthony|2007|p=454-455}} According to Anthony,

Vedic Indra corresponds to Verethragna of the Zoroastrian Avesta as the noun ''verethragna-'' corresponds to Vedic ''vrtrahan-'', which is predominantly an epithet of Indra. According to David Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Archaeological Complex|Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,

{{quote|Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the ''Rig Veda''. He was associated more than any other deity with ''Soma'', a stimulant drug (perhaps derived from ''Ephedra'') probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.{{sfn|Anthony|2007|p=454}}}}

{{quote|Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the ''Rig Veda''. He was associated more than any other deity with ''Soma'', a stimulant drug (perhaps derived from ''Ephedra'') probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.{{sfn|Anthony|2007|p=454}}}}

The word ''vrtra-''/''verethra-'' means "obstacle". Thus, ''vrtrahan-''/''verethragna-'' is the "smiter of resistance". Vritra as such does not appear in either the Avesta or books of Zoroastrian tradition. Since the ''name''<!-- stress --> 'Indra' appears in Zoroastrian texts as that of a demon opposing asha|Truth<!-- caps; both common noun, and the hypothesis of it --> (''Vendidad|Vd.'' 10.9; ''Denkard|Dk.'' 9.3; ''Bundahishn|Gbd.'' 27.6, 34.27) Zoroastrian tradition has separated both aspects of Indra.

The word ''vrtra-''/''verethra-'' means "obstacle". Thus, ''vrtrahan-''/''verethragna-'' is the "smiter of resistance". Vritra as such does not appear in either the Avesta or books of Zoroastrian tradition. Since the ''name'' 'Indra' appears in Zoroastrian texts as that of a demon opposing asha|Truth (''Vendidad|Vd.'' 10.9; ''Denkard|Dk.'' 9.3; ''Bundahishn|Gbd.'' 27.6, 34.27) Zoroastrian tradition has separated both aspects of Indra.

==In the Rigveda ==

==In the Rigveda ==

It further states,

It further states,

<blockquote>Indra, you lifted up the pariah who was oppressed, you glorified the blind and the lame. (Rg-Veda 2:13:12)<ref>[http://www.bharatvani.org/books/ait/ch47.htm "Indra and Shiva" by KOENRAAD ELST]</ref></blockquote>

<blockquote>Indra, you lifted up the pariah who was oppressed, you glorified the blind and the lame. (Rg-Veda 2:13:12)</blockquote>

Indra is, with Varuna and Mitra, one of the Ādityas, the chief gods of the Rigveda (besides Agni and others such as the Ashvins). He delights in drinking soma and his central feat is his heroic defeat of Vritra|Vṛtrá, liberating the Rigvedic rivers|rivers, or alternatively,  his smashing of the Vala (Vedic)|Vala cave, a stone enclosure  where the Panis had imprisoned the cows that are habitually identified with Ushas, the dawn(s). He is the God of war#Hinduism|god of war, smashing the stone fortresses of the dasa|Dasyu, but he is also invoked by combatants on both sides in the Battle of the Ten Kings.

Indra is, with Varuna and Mitra, one of the Ādityas, the chief gods of the Rigveda (besides Agni and others such as the Ashvins). He delights in drinking soma and his central feat is his heroic defeat of Vritra|Vṛtrá, liberating the Rigvedic rivers|rivers, or alternatively,  his smashing of the Vala (Vedic)|Vala cave, a stone enclosure  where the Panis had imprisoned the cows that are habitually identified with Ushas, the dawn(s). He is the God of war#Hinduism|god of war, smashing the stone fortresses of the dasa|Dasyu, but he is also invoked by combatants on both sides in the Battle of the Ten Kings.

The Rig-Veda frequently refers to him as '''Śakra''': the mighty-one. In the Vedic period, the number of gods was assumed to be thirty-three and Indra was their lord. (Some early post Rigvedic texts such as the Khilas and the late Vedic Brihad-Aranyaka Upanishad enumerates the gods as the eight Vasus, the eleven Rudras, the twelve Adityas, Indra, and Prajapati). As lord of the Vasus, Indra was also referred to as '''Vāsava'''.

The Rig-Veda frequently refers to him as '''Śakra''': the mighty-one. In the Vedic period, the number of gods was assumed to be thirty-three and Indra was their lord. (Some early post Rigvedic texts such as the Khilas and the late Vedic Brihad-Aranyaka Upanishad enumerates the gods as the eight Vasus, the eleven Rudras, the twelve Adityas, Indra, and Prajapati). As lord of the Vasus, Indra was also referred to as '''Vāsava'''.

Though modern texts usually adhere to the name Indra, the traditional Hindu texts (the Vedas, epics and Puranas) use Indra, Sakra and Vasava interchangeably and with the same frequency.

Though modern texts usually adhere to the name Indra, the traditional Hindu texts (the Vedas, epics and Puranas) use Indra, Sakra and Vasava interchangeably and with the same frequency.

"Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness]." (Bhagavad Gita 10.22) [http://www.bhagavad-gita.us/categories/Chapter-Ten-of-the-Bhagavad-Gita/]

"Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness]." (Bhagavad Gita 10.22)  

===Status and function===

===Status and function===

In Rigveda, Indra the solar god is sometimes described as golden-bodied with golden jaw, nails, hair, beard.

In Rigveda, Indra the solar god is sometimes described as golden-bodied with golden jaw, nails, hair, beard.

One Atharva Vedic verse reads, "In Indra are set fast all forms of golden hue."<ref>Hymn XXX, P. 407 ''The Hymns of the Atharvaveda''</ref>

One Atharva Vedic verse reads, "In Indra are set fast all forms of golden hue."

In the RV 1.65 reads, "SAKRA, who is the purifier (of his worshipers), and well-skilled in horses, who is wonderful and golden-bodied."<ref>P. 113 ''Rig-Veda-Sanhitá'' By Horace Hayman Wilson, Edward Byles Cowell, William Frederick Webster</ref> Rigveda also reads that Indra "is the dancing god who, clothed in perfumed garments, golden-cheeked rides his golden cart."<ref>P. 248 ''Journal of the American Oriental Society'' By American Oriental Society</ref> One passage calls him both brown and yellow.<ref>P. 520 ''The hymns of the R̥gveda'' By Ralph Thomas Hotchkin Griffith, Jagdish Lal Shastri</ref> "Him with the fleece they purify, brown, golden-hued, beloved of all, Who with exhilarating juice goes forth to all the deities":

In the RV 1.65 reads, "SAKRA, who is the purifier (of his worshipers), and well-skilled in horses, who is wonderful and golden-bodied." Rigveda also reads that Indra "is the dancing god who, clothed in perfumed garments, golden-cheeked rides his golden cart." One passage calls him both brown and yellow. "Him with the fleece they purify, brown, golden-hued, beloved of all, Who with exhilarating juice goes forth to all the deities":

{{quote|With him too is this rain of his that comes like herds: Indra throws drops of moisture on his golden beard. When the sweet juice is shed he seeks the pleasant place, and stirs the worshipper as wind disturbs the wood.|Rig Veda, Book 10, Hymn XXIII, P. 4 <ref name="http://www.sacred-texts.com/hin/rigveda/rv10023.htm">[http://www.sacred-texts.com/hin/rigveda/rv10023.htm Rigveda: Rig Veda, Book 10, Hymn XXIII, P. 4]</ref>}}

{{quote|With him too is this rain of his that comes like herds: Indra throws drops of moisture on his golden beard. When the sweet juice is shed he seeks the pleasant place, and stirs the worshipper as wind disturbs the wood.|Rig Veda, Book 10, Hymn XXIII, P. 4 <ref name="http://www.sacred-texts.com/hin/rigveda/rv10023.htm">[http://www.sacred-texts.com/hin/rigveda/rv10023.htm Rigveda: Rig Veda, Book 10, Hymn XXIII, P. 4]</ref>}}

{{quote|May the strong Heaven make thee the Strong wax stronger: Strong, for thou art borne by thy two strong Bay Horses. So, fair of cheek, with mighty chariot, mighty, uphold us, strong-willed, thunder armed, in battle.|RigVeda, Book 5, Hymn XXXVI: Griffith<ref name="http://www.sacred-texts.com/hin/rigveda/rv05036.htm">[http://www.sacred-texts.com/hin/rigveda/rv05036.htm Rigveda: Rig-Veda, Book 5: HYMN XXXVI. Indra<!-- Bot generated title -->]</ref>}}

{{quote|May the strong Heaven make thee the Strong wax stronger: Strong, for thou art borne by thy two strong Bay Horses. So, fair of cheek, with mighty chariot, mighty, uphold us, strong-willed, thunder armed, in battle.|RigVeda, Book 5, Hymn XXXVI: Griffith<ref name="http://www.sacred-texts.com/hin/rigveda/rv05036.htm">[http://www.sacred-texts.com/hin/rigveda/rv05036.htm Rigveda: Rig-Veda, Book 5: HYMN XXXVI. Indra<!-- Bot generated title -->]</ref>}}

Indra's weapon, which he used to kill Vritra, is the (vajra), though he also uses a bow (weapon)|bow, a Indra's net|net, and a hook. The thunderbolt of Indra is called Bhaudhara.<ref name="Madan">{{cite book|title=India through the ages|last=Gopal|first=Madan|year= 1990| page= 75|editor=K.S. Gautam|publisher=Publication Division, Ministry of Information and Broadcasting, Government of India}}</ref> In the post-Vedic period, he rides a large, four-tusked white elephant called Airavata. When portrayed having four arms, he has lances in two of his hands which resemble elephant goads. When he is shown to have two, he holds the Vajra and a bow.<ref>(Masson-Oursel and Morin, 326).</ref> He lives in Svarga in the clouds around Mount Meru. Deceased warriors go to his hall after death, where they live without sadness, pain or fear.  They watch the apsaras and the gandharvas dance, and play games. The gods of the elements, celestial sages, great kings, and warriors enrich his court.

Indra's weapon, which he used to kill Vritra, is the (vajra), though he also uses a bow (weapon)|bow, a Indra's net|net, and a hook. The thunderbolt of Indra is called Bhaudhara. In the post-Vedic period, he rides a large, four-tusked white elephant called Airavata. When portrayed having four arms, he has lances in two of his hands which resemble elephant goads. When he is shown to have two, he holds the Vajra and a bow. He lives in Svarga in the clouds around Mount Meru. Deceased warriors go to his hall after death, where they live without sadness, pain or fear.  They watch the apsaras and the gandharvas dance, and play games. The gods of the elements, celestial sages, great kings, and warriors enrich his court.

===Indra's Bow===

===Indra's Bow===

===Relations with other gods===

===Relations with other gods===

In Hindu religion, he is married to Shachi or Indrani or Pulomaja.{{sfn|Wilkings}}

In Hindu religion, he is married to Shachi or Indrani or Pulomaja.

Indra and Shachi have daughters called Jayanti (Hinduism)|Jayanti and Devasena. Jayanti is the spouse of Shukracharya and the latter is the consort of the war-god Kartikeya.<ref name="Dalal2010">{{cite book|author=Roshen Dalal|title=The Religions of India: A Concise Guide to Nine Major Faiths|year=2010|publisher=Penguin Books India|isbn=978-0-14-341517-6|pages=190, 251}}</ref>

Indra and Shachi have daughters called Jayanti (Hinduism)|Jayanti and Devasena. Jayanti is the spouse of Shukracharya and the latter is the consort of the war-god Kartikeya.

==In the Puranas==

==In the Puranas==

===Status and function===

===Status and function===

File:Krishna Holding Mount Govardhan - Crop.jpg|thumb|200px|right|Krishna holding Govardhan hill from  Smithsonian Institution’s collections

File:Krishna Holding Mount Govardhan - Crop.jpg|thumb|200px|right|Krishna holding Govardhan hill from  Smithsonian Institution’s collections

In post-Vedic texts, Indra is described with more human characteristics and vices than any other Vedic deity. Modern Hindus tend to see Indra as minor deity in comparison to others in the Hindu pantheon, such as Shiva, Vishnu, or Devi. A Puranic story illustrating the subjugation of Indra's pride is illustrated in the story of Govardhan hill where Krishna, Avatar or incarnation of Vishnu carried the hill and protected his devotees when Indra, angered by non-worship of him, launched rains over the village. In Mahabhrata, Lord Indra became afraid of the fighting prowess of Karna and he himself took the form of a bee and stung Karna's thigh in order to benefit his son Arjuna. On a day towards the end of his training Karna happened to offer Parashurama his lap so his guru could rest his head and nap. But while Parashurama was asleep, Indra in the form of a bee stung Karna's thigh and despite the pain, Karna did not move, so as not to disturb his guru's sleep.With blood oozing from his wound and making him impure, Parashurama woke up and laid curse upon Karna that he would forget all the knowledge required to wield the divine weapon Brahmanda astra, at the moment of his greatest need.Later this incident saved the life of Indra's son Arjuna from certain death.<ref>K M Ganguly(1883-1896) [http://www.sacred-texts.com/hin/m08/m08042.htm  Karna to Salya about the cheating of Lord Indra for benfiting Arjuna] October 2003,Retrieved 2015-03-08</ref> In another Mahabharata story, Karna tries to earn merit and fame by becoming the lord of charity, a ‘daan-veer’. Krishna takes advantage of this charitable nature and gets Indra, king of the gods, to ask as charity Karna’s natural armor 'Kavach and Kundal'. Karna donates this leaving himself vulnerable. Impressed by Karna’s unwavering commitment to charity, Indra gives Karna a spear that never misses its mark but can be used only once.<ref>{{cite web|last=Devdutt|title=A boy called Karna|url=http://devdutt.com/topics/mahabharata/a-boy-called-karna.html|accessdate=11 March 2012}}</ref> Indra is also believed to have composed a treatise on modern philosophy named ''Bahudantaka''.<ref name="Madan"/>

In post-Vedic texts, Indra is described with more human characteristics and vices than any other Vedic deity. Modern Hindus tend to see Indra as minor deity in comparison to others in the Hindu pantheon, such as Shiva, Vishnu, or Devi. A Puranic story illustrating the subjugation of Indra's pride is illustrated in the story of Govardhan hill where Krishna, Avatar or incarnation of Vishnu carried the hill and protected his devotees when Indra, angered by non-worship of him, launched rains over the village. In Mahabhrata, Lord Indra became afraid of the fighting prowess of Karna and he himself took the form of a bee and stung Karna's thigh in order to benefit his son Arjuna. On a day towards the end of his training Karna happened to offer Parashurama his lap so his guru could rest his head and nap. But while Parashurama was asleep, Indra in the form of a bee stung Karna's thigh and despite the pain, Karna did not move, so as not to disturb his guru's sleep.With blood oozing from his wound and making him impure, Parashurama woke up and laid curse upon Karna that he would forget all the knowledge required to wield the divine weapon Brahmanda astra, at the moment of his greatest need.Later this incident saved the life of Indra's son Arjuna from certain death. In another Mahabharata story, Karna tries to earn merit and fame by becoming the lord of charity, a ‘daan-veer’. Krishna takes advantage of this charitable nature and gets Indra, king of the gods, to ask as charity Karna’s natural armor 'Kavach and Kundal'. Karna donates this leaving himself vulnerable. Impressed by Karna’s unwavering commitment to charity, Indra gives Karna a spear that never misses its mark but can be used only once. Indra is also believed to have composed a treatise on modern philosophy named ''Bahudantaka''.

===Gautama's curse===

===Gautama's curse===

===Indra and the Ants===

===Indra and the Ants===

In this story from the ''Brahmavaivarta Purana'',<ref>Zimmer, ''Myths and Symbols in Indian Art and Civilization'', ed. Joseph Campbell (New York: Harper Torchbooks, 1962), p. 3-11</ref>{{citation needed|date=October 2012}}<ref>webadept-ga, "Re: Religion and Suffering," 7 January 2003 21:26 PST, Google Answers, 28 March 2007  <http://answers.google.com/answers/threadview?id=138918></ref> Indra defeats Vṛtrá and releases the waters. Elevated to the rank of King of the gods, Indra orders the heavenly craftsman, Vishvakarma, to build him a grand palace. Full of pride, Indra continues to demand more and more improvements for the palace. At last, exhausted, Vishvakarma asks Brahma the Creator for help. Brahma in turn appeals to Vishnu, the Supreme Being. Vishnu visits Indra's palace in the form of a Brahmin boy; Indra welcomes him in. Vishnu praises Indra's palace, casually adding that no former Indra had succeeded in building such a palace. At first, Indra is amused by the Brahmin boy's claim to know of former Indras. But the amusement turns to horror as the boy tells about Indra's ancestors, about the great cycles of creation and destruction, and even about the infinite number of worlds scattered through the void, each with its own Indra. The boy claims to have seen them all. During the boy's speech, a procession of ants had entered the hall. The boy saw the ants and laughed. Finally humbled, Indra asks the boy why he laughed. The boy reveals that the ants are all former Indras. Another visitor enters the hall. He is Shiva, in the form of a hermit. On his chest lies a circular cluster of hairs, intact at the circumference but with a gap in the middle. Shiva reveals that each of these chest hairs corresponds to the life of one Indra. Each time a hair falls, one Indra dies and another replaces him.  

In this story from the ''Brahmavaivarta Purana'', Indra defeats Vṛtrá and releases the waters. Elevated to the rank of King of the gods, Indra orders the heavenly craftsman, Vishvakarma, to build him a grand palace. Full of pride, Indra continues to demand more and more improvements for the palace. At last, exhausted, Vishvakarma asks Brahma the Creator for help. Brahma in turn appeals to Vishnu, the Supreme Being. Vishnu visits Indra's palace in the form of a Brahmin boy; Indra welcomes him in. Vishnu praises Indra's palace, casually adding that no former Indra had succeeded in building such a palace. At first, Indra is amused by the Brahmin boy's claim to know of former Indras. But the amusement turns to horror as the boy tells about Indra's ancestors, about the great cycles of creation and destruction, and even about the infinite number of worlds scattered through the void, each with its own Indra. The boy claims to have seen them all. During the boy's speech, a procession of ants had entered the hall. The boy saw the ants and laughed. Finally humbled, Indra asks the boy why he laughed. The boy reveals that the ants are all former Indras. Another visitor enters the hall. He is Shiva, in the form of a hermit. On his chest lies a circular cluster of hairs, intact at the circumference but with a gap in the middle. Shiva reveals that each of these chest hairs corresponds to the life of one Indra. Each time a hair falls, one Indra dies and another replaces him.  

No longer interested in wealth and honor, Indra rewards Vishvakarma and releases him from any further work on the palace. Indra himself decides to leave his life of luxury to become a hermit and seek wisdom. Horrified, Indra's wife Shachi asks the priest Brihaspati to change her husband's mind. He teaches Indra to see the virtues of both the spiritual life and the worldly life. Thus, at the end of the story, Indra learns how to pursue wisdom while still fulfilling his kingly duties.

No longer interested in wealth and honor, Indra rewards Vishvakarma and releases him from any further work on the palace. Indra himself decides to leave his life of luxury to become a hermit and seek wisdom. Horrified, Indra's wife Shachi asks the priest Brihaspati to change her husband's mind. He teaches Indra to see the virtues of both the spiritual life and the worldly life. Thus, at the end of the story, Indra learns how to pursue wisdom while still fulfilling his kingly duties.

===The 14 Indras===

===The 14 Indras===

Each Manu (Hinduism)|Manu rules during an eon called a Manvantara. 14 Manvantaras make up a Kalpa, a period corresponding to a day in the life of Brahma. Every Manvantara has 1 Indra that means with every Kalpa 14 Indras changes. Thae Markandye Rishi is said to have a complete age of one Kalpa and in a Puran on his name called "Markandey Puran" the exact age corresponding to the human age or solar year is described in details.

Each Manu (Hinduism)|Manu rules during an eon called a Manvantara. 14 Manvantaras make up a Kalpa, a period corresponding to a day in the life of Brahma. Every Manvantara has 1 Indra that means with every Kalpa 14 Indras changes. Thae Markandye Rishi is said to have a complete age of one Kalpa and in a Puran on his name called "Markandey Puran" the exact age corresponding to the human age or solar year is described in details.

The following list is according to Vishnu Purana 3.1–2):<ref>[http://tierwriting.com/2010/03/the-14-indras/ The 14 Indras]</ref>

The following list is according to Vishnu Purana 3.1–2):

{| class="wikitable" style="margin:auto;"

{| class="wikitable" style="margin:auto;"

==Sangam literature (300 BCE-300 AD) ==

==Sangam literature (300 BCE-300 AD) ==

Sangam literature of the Tamil language contains more stories about Indra by various authors. In Silapathikaram Indra is described as '''Maalai venkudai mannavan''' (மாலைவெண் குடை மன்னவன்), literally meaning Indra with the pearl-garland and white umberella.<ref>{{cite book|title=Silappadikaram  By S. Krishnamoorthy|page=35|url=https://books.google.co.in/books?id=STbMzFKaxcQC&pg=PA56&dq=Religious+Festivals+in+silappadikaram&hl=en&sa=X&ei=7EU-VfClOZSXuATf5IGoDg&ved=0CBwQ6AEwAA#v=onepage&q=lord%20muruga&f=false}}</ref>

Sangam literature of the Tamil language contains more stories about Indra by various authors. In Silapathikaram Indra is described as '''Maalai venkudai mannavan''' (மாலைவெண் குடை மன்னவன்), literally meaning Indra with the pearl-garland and white umberella.

The Sangam literature also describes, Indhira Vizha (festival for Indra), the festival for want of rain, celebrated for one full month starting from the full moon in Ootrai (later name-Cittirai) and completed on the full moon in Puyaazhi (Vaikaasi) (which coincides with Buddhapurnima). It is described in the epic Cilapatikaram in detail.<ref>{{cite news|title=http://www.thehindu.com/|url=http://www.thehindu.com/features/friday-review/history-and-culture/of-commerce-and-cupid/article4315984.ece}}</ref><ref>{{cite news|title=http://timesofindia.indiatimes.com/|url=http://timesofindia.indiatimes.com/india/Port-town-buried-under-the-sea/articleshow/6270629.cms}}</ref><ref>{{cite news|title=dailynews.lk|url=http://archives.dailynews.lk/2008/04/12/fea04.asp}}</ref><ref>{{cite news|title=tamil.oneindia.com|url=http://tamil.oneindia.com/news/tamilnadu/bogi-festival-indira-vizha-218947.html}}</ref>

The Sangam literature also describes, Indhira Vizha (festival for Indra), the festival for want of rain, celebrated for one full month starting from the full moon in Ootrai (later name-Cittirai) and completed on the full moon in Puyaazhi (Vaikaasi) (which coincides with Buddhapurnima). It is described in the epic Cilapatikaram in detail.

==In Buddhism, Jainism, Taoism and  Bali==

==In Buddhism, Jainism, Taoism and  Bali==

In Buddhism and Jainism, Indra is commonly called by his other name, Śakra (Buddhism)|Śakra or Sakka, ruler of the Trāyastriṃśa|{{IAST|Trāyastriṃśa}} heaven. However, Śakra is sometimes given the title '''Indra''', or, more commonly, '''Devānām Indra''', "Lord of the Devas". The ceremonial name of Bangkok claims that the city was "given by Indra and built by Vishvakarman."  The provincial seal of Surin Province, Thailand is an image of Indra atop Airavata.

In Buddhism and Jainism, Indra is commonly called by his other name, Śakra (Buddhism)|Śakra or Sakka, ruler of the Trāyastriṃśa|{{IAST|Trāyastriṃśa}} heaven. However, Śakra is sometimes given the title '''Indra''', or, more commonly, '''Devānām Indra''', "Lord of the Devas". The ceremonial name of Bangkok claims that the city was "given by Indra and built by Vishvakarman."  The provincial seal of Surin Province, Thailand is an image of Indra atop Airavata.

=== Buddhism ===

=== Buddhism ===

In the Buddhism of the Far East, Indra is one of the twelve Devas, as guardian deities, who are found in or around Buddhist shrines (:ja:十二天|Jūni-ten, 十二天).<ref>[http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en Twelve Heavenly Deities (Devas)] Nara National Museum, Japan</ref> In Japan, Indra has been called "Taishaku-ten".<ref name=biswas184/> He joins these other eleven Devas of Buddhism, found in Japan and other parts of southeast Asia: Indra (Taishaku-ten), Agni (Ka-ten), Yama (Emma-ten), Nirrti (Rasetsu-ten), Vayu (Fu-ten), Ishana (Ishana-ten), Kubera (Tamon-ten), Varuna (Sui-ten) Brahma (Bon-ten), Prithvi (Chi-ten), Surya (Nit-ten), Chandra (Gat-ten).<ref name=biswas184>S Biswas (2000), Art of Japan, Northern, ISBN 978-8172112691, page 184</ref><ref>Willem Frederik Stutterheim et al (1995), Rāma-legends and Rāma-reliefs in Indonesia, ISBN 978-8170172512, pages xiv-xvi</ref><ref>Adrian Snodgrass (2007), The Symbolism of the Stupa, Motilal Banarsidass, ISBN 978-8120807815, pages 120-124, 298-300</ref>

In the Buddhism of the Far East, Indra is one of the twelve Devas, as guardian deities, who are found in or around Buddhist shrines (:ja:十二天|Jūni-ten, 十二天). In Japan, Indra has been called "Taishaku-ten". He joins these other eleven Devas of Buddhism, found in Japan and other parts of southeast Asia: Indra (Taishaku-ten), Agni (Ka-ten), Yama (Emma-ten), Nirrti (Rasetsu-ten), Vayu (Fu-ten), Ishana (Ishana-ten), Kubera (Tamon-ten), Varuna (Sui-ten) Brahma (Bon-ten), Prithvi (Chi-ten), Surya (Nit-ten), Chandra (Gat-ten).

=== Jainism ===

=== Jainism ===

In Jainism, Indra is also known as '''Saudharmendra''', and always serves the Tirthankaras. Indra most commonly appears in stories related to Tirthankaras, in which Indra himself manages and celebrates the five auspicious events in that Tirthankara's life, such as Chavan kalyanak, Birth|Janma kalyanak, Diksha kalyanak, Kevala Jnana kalyanak, and Moksha (Jainism)|moksha kalyanak.{{sfn|Goswamy|2014|p=245}}

In Jainism, Indra is also known as '''Saudharmendra''', and always serves the Tirthankaras. Indra most commonly appears in stories related to Tirthankaras, in which Indra himself manages and celebrates the five auspicious events in that Tirthankara's life, such as Chavan kalyanak, Birth|Janma kalyanak, Diksha kalyanak, Kevala Jnana kalyanak, and Moksha (Jainism)|moksha kalyanak.

Certain Jain texts also depict the comparative powers of Indra in the following manner:{{sfn|Nagraj|page=203}}

Certain Jain texts also depict the comparative powers of Indra in the following manner:

*A bull is as powerful as 12 warriors.

*A bull is as powerful as 12 warriors.

*A horse is as powerful as 10 bulls.

*A horse is as powerful as 10 bulls.

In Bali, the legend of Tirta Empul Temple origin is related to Indra. The sacred spring was created by the Indra, whose soldiers were poisoned at one time by Mayadanawa. Indra pierced the earth to create a fountain of immortality to revive them.

In Bali, the legend of Tirta Empul Temple origin is related to Indra. The sacred spring was created by the Indra, whose soldiers were poisoned at one time by Mayadanawa. Indra pierced the earth to create a fountain of immortality to revive them.

==References==

==References==

# for example: daitya-indra-tapasā means Hiraṇyakaśipu - King (or "Indra") of the Daityas, who performed tapasyas to defeat real Indra (leader of devatas, Vedic demigods)

# for example: daitya-indra-tapasā means Hiraṇyakaśipu - King (or "Indra") of the Daityas, who performed tapasyas to defeat real Indra (leader of devatas, Vedic demigods)