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Every devatha is an aspect of the paramatma—a small aspect of the paramatma “sa atma anganyanya devatha ha” Sruthi vakya explains that all the devathas are antaryami (all-pervading in the deepest and farthest places).
In the Vedic literature, Indra has a very significant position. In the continuous battle between devathas and asuras, Indra stands as the leader of devathas. This aspect of Indra is described in Vedas in many places. According to vedic literature, Indra fights many asuras namely, Vritra, Namuchi, Sushnaha, Samabara, Hegrew, Thuni, Chumuri, Varchi. Maharshi Yaska in his Nirukti (10.8) explains the meaning of Indra as follows
1. Iran dranathi ithiva
2. Iram dadathi ithiva
3. Iram dadhathi itiva
4. Iram dharayathi ithiva
5. Iran dharayathi ithiva
6. Indhave dravathi ithi va
7. Ido ramatha ithiva
8. Inde bhutani ithi va
9. Tadath denam pranai samanthas tanindrathvam iti vijnayathe
10. Idam grinaditya grayanaha
11. Idam darhsantahiday pamanyavaha
12. Indayathe vai srava karmanaha
13. Inshatrunam daravathyiva dhravayithava udarayatava janma iti
Etymology:
Root word of dhra means to pierce or crack. Ira means grain or rice. It means one who pierces the clouds and supplies water for the growth of plants. In another sense the word Indra means one who makes prithvi (earth) pierce and make crops grow thus providing grains. Megha or clouds are the secret place for nourishment of the plants. Thus Indra is the power which can cut through the clouds and provide rain for the sake of loka kalyana, for the loka sangraha.
Dha root word means to supply or nourish. Because Indra pours rain water in the form of plants and he provides food. For grains to grow in the form of plants, the earth has to be very favorable, when bhumi devi becomes coarse and hard, agriculture is not possible. A farmer tills the land with the plough piercing the land, Indra establishes the dharma “iram utpadayatum karshaka mukhe kena bhumi vidarayati iti indrayaha”
YaskaAcarya in Niruktha, explains “purvaktha poshana mukhena iran dharayati vinasaraityena stapayathi iti indraha”
Indu is personified Soma deva. In yajna bhumi he appears in the form of Soma rasa. Indra partakes Soma rasa and goes back to the battle field “induhu somavalli rasaha tadartham yaga bhumau dhravathi davathi it indraha”
One who is happy by drinking soma rasa. “indau yadokthe some ramati kridethi it indra”
Indra word also means light or to lit up. That means one who enters into every living entity and as a consciousness, he becomes a holder and gives the power for everyone to perform their activities, who is different from the inert matter, he is the one who lights them up. In this way the very paramatma or bhagavantha has become Indra. “bhutani prani dehani inhe jiva chaitanya rupena anthaha pravishya deepayanth indrah”
Sayana explains during the time of annihilation the inert matter and the moving living entities they enter into the garbha of Hiranya as a small in a more subtle form just like in a goldmine, a gold particle is mixed with soil and becomes difficulty to separating them. In such condition out of karunya or kripa, the lord out of his great mercy he sees “saikshata” “ tat shrishtava tadanu pravishya” the lord with the instrument and the body he enters in that body as antaryami paramtama and allows the living entities to function the way they are supposed to function, while he is the holder. This famous principle of Veda is explained in this order.
Indra who is the actual paramatma, he is achieved by the Rishis by the process of Prana vayu, with the power of speech by yoga marga, sahayoga, with meditation, allow him to be illuminated in their heart, hence and therefore Indira name has come. This is the explanation by Sayana “enam paramatam rupam indram devam pranai vak chakshuradi indrai pranadi vayu bhischa sahitam samaindhana upasakaha dhyanina samyak prakashiyantha vantha tasmat karana indra nama sampannam”
If the Lord is paramatma to everyone why is he not illuminated equally in everyone? But the Nirukta explains just like Agni is there in everything in whatever we see, but unless there is uddipana or causes for it to be illuminated, it cannot be perceived. Therefore it is the responsibility of the sadhaka to make lord appear.
Agrayana Muni explains “Indra rupi paramatma. It is explained that because he has created the entire moving and non-moving, he is called “Idam Karanath” “sarva shrishta” “indrohi pramatma rupena idamjagath karothi” this is Sayana bhashya.
From the Apamunya Muni perspective: “idam darshanath” the lord who has created this creation, because he is always observing, such paramatma is called Indra. Therefore the lord has unlimited power to see bhuta, bhavishya and vartaman and at same time he can see everything even that is not supposed to be seen with the eyes. This is what “idam darshanth” means
Idi dhatu the root word idi means parama aishwarya. Paramatma is evident in every form of vibhuti. In Bhagavad Gita 10th chapter he explains “yad yad vibhuti mat sattvam” In all the vibhuti that we see there is a tiny spark of splendor of Him. Therefore Indra, the word “Inder” represents as the same word paramatma.
“Inshabda ke ishwar”. The word “in” is called ishwar, “dra” means fear. Therefore Indra means who is fearful to enemies. One who has the power to break them apart by causing fear in their heart. “sacha parameshawaraha shathrunam dharayathi bhishayita iti indra” this is how Sayana explains. One how makes his enemies run away, one who makes them melt down. “shatrunam dravaytham palayanam prapita iti indraha” this is that Indra who is paramatma.
Similarly “yashyanvam yaganushtayinam adarayitham bhayasya parihartha” those who are performers of yajna when they worship them, he respects them and by that he dispels their fear. In that sense the Indra word is connected to rakshaka or protector. It’s a same meaning. In this way all the words from Niruktha have been collected by Sayana from Rk Samhita 1.3.4’s commentary.
Indra in Vedas
Yagna paripalaka or Protector of Yagnas :
There are more than 250 Rk Suktas that glorify Indra. He is the deva who shines as the light in the sky of the heart of all living entities. And realization of Indra is very difficult. “nahinu yadadhi masindrako viryaparaha tasmin ramnamuta kritam deva ojamsi sandhadu racanu anu swarajyam” Rk Samhita 180.15.
Indra is all pervading and all controlling. Therefore, in such Indra all the devatas have vested their valor and prosperity. This is the sukta coming from Raghugana, who belongs to Gautama gothra. In the suktas, there are 16 mantras.
One of the main activities of Indra is to hold the thunderbolt and use it to control those who are against yajnas. Rushis, the men of wisdom, understand that in the yajna the havishya or the oblation is for Indra and this subject is explained in this sukta “sahasram sakamarchata parishtobhatha vimshaktihi shathaina manmano vaurindraya brahmodyatha marchyam nanu swarajyam”
Meaning: One who is dreadfully splendorous, while holding the thunderbolt which is powerful against the enemies and Indra’s power to control Dasyus who are thorns to society and has power to control enemies and has power to understand everything and full of energy. This is the one aspect of Indra. (to punish the wrongdoers). Those who understand him, the men of wisdom to be kind and to provide all kinds of protection to them with his power is another aspect of Indra.
Devagana paripalaka or Leader of Devaganas
As a protector he also holds influence on the Maruthas, and other beings such as Gandharvaas, Apsaraas, devas, asuraas and rakshasas, He is the master of all these entities including nishadas.
Sishtajana paripalana or Protection of Dharmikas
Just like in the Gita: “paritranaya sadhunam vinasa ya ca dushkirtam” this mantra teaches us about protecting the sadhus and destroying the demons. This is the bhagavat Karya or the activities of the bhagavantha. “sa vajra brudhasyuva bhima ugraha sahasra cheta shatanidha rudhva chamrishona chavasa panchajanyo marutvanyo bhavtindra utihi” Rk Samhita 1.100.912
Krodha of Indra
Indra is always associated with the Marutganas and guided by rishis. Yet sometimes without understanding the greatness of Indra, they neglect him and worship the devathas who are lesser than him. This causes distress to Indra and this is expressed in one of the mantras. He is the Vishwapati, the master of entire universe. He is the inner dwelling soul of all the devathas and governs the fruits of all of our activities.
“Avajananthi mam mudha” 9.11,
“naham prakasa sarvasya yoga maya samvritha ha mudhoyam nabhijanathi” 7.25.
“mam tu vedena kaschana” 7.26
in this way the lord himself has expressed his distress. So therefore, Kula Sekhara expresses: “NATHE NA PURUSHOTTAME TRI-JAGATAM EKADHIPE CETASA SEVYE SVASYA PADASYA DATARI SURE NARAYANE TISHTHATI YAM KANCIT PURUSHADHAMAM KATIPAYA-GRAMESAM ALPARTHA-DAM SEVAYAI MRGHAYAMAHE NARAMAHO MUKA VARAKA VAYAM”.
Mukunda mala stotra 28.
He is expressing his distress, being the master of the devathas, master of all planetary systems and who is supposed to be worshipped but unfortunately the purushadhamas the lowest of human beings, they worship other devas or the ordinary men of this world. In this way Indra himself who is the personification or one aspect of the Supreme lord he himself is expressing his distress in one of the Veda mantras “nunamasti noshvaha kastad vedaya tadbhutam anyas chittamabhi sancharanya uddatitam vinashyati” Rk Samhita 1.170.1
Agastya Rushi and Indra:
Once, Agastya rushi offered the havishya or oblation to Maruta which was meant for Indra. When Indra came to know, he became distressed and expressed in this mantra and this episode is quoted by Yaska in Niruktha 1.5 and Saunaka in Brhad devatha in 4.50.
Meaning: Indra says “Oh Agastya no one understands what happens in the present or future. Man’s mind is wavering. How can he understand wisdom with such mind? But you, who are man of wisdom and full of Vedic knowledge even a person like you, if your intelligence gets disturbed what to speak of others?”
Indra being sarva niyamaka, controls everything and all the living entities. To discipline and make all the living entities behave wisely, engaged in good activities is a responsibility of sarvaparipalaka.
During the time of annihilation, brahmajnana is imparted to all the living entities, who are in the inert situation, thus endowing them the knowledge of pravritti and nivruthi He gives them power to execute. Similarly the lord who is fully independent, offers independence and discriminating power to all living entities to behave as per their karma. He also offers the ability for living entity to understand His Supreme power and offers the knowledge of discrimination of what to do and what not to do. But if living entity forgets this power of the Supreme, then his directions is destroyed, the purpose of life is destroyed, even the great rushis may have made this mistake.
If agnani’s make mistake, one need not be distressed, but the jnanis or men like Agastya make a mistake what to speak of others? Therefore this is the main reason for his distress.
In the Gita, Lord is expressing his pain “bahuna janmana manthe jnanvan mam prapadhyahte vasudevam sarvamiti sa mahatma su durlabaha” 7.19.
In this mantra Agastya is requesting, “hey Indra, are you not the brother of Marutas, if I offer to Marutas, does it not go to you? If we do not offer then it’s your responsibility to give all that bhoga, it’s your responsibility. Therefore we are not at fault, you please share the oblation with marutas, justly. Do not harm us just like you have power to harm demons.”
Indra answers: “Oh my dear brother Agastya, you are my friend for long time. Why are you neglecting us? I do know your mind set. You do not have the desire to give oblation to us” with these words, Agastya recognizes his devotion to Indra as it was there before. Therefore Indra’s answer was very piercing and touching, therefore Agastya changes himself and offers oblation to Indra.
Indra, he spoke to Ritvijas: “Oh Ritvijas, Agastyas has accepted my word and therefore please prepare the yajna vedi and prepare the fire with samitho-- a special kind of wood. The blazing fire which indicates the nectar or in one sense which rekindles the knowledge, we will perform the yajna, so that it is concluded with proper success and destination. Or if this words were actually spoken by Agastya then the meaning is this: Agastya speaks: “hey Rutviks, please prepare the yajkna vedi and offer the oblations in the fire so that this oblation which is the sadhana for amrutattva. Hey Indra, me and my wife we are performing this yajna for your sake.” in this way Agastya rushi accepts his fault, offeres his oblations to Indra and accepted Indra as the master of everything. “tvam sishe vasupathe vasunam tvam mitranam mitrapate deshtaha indra ttvam marudbhihi savada svad prashan ruthu dha havimshi"
“Oh Indra! You are the master or the lord of everything that is connected to yajna (or the master of the ashta vasus) similarly you are the master of the mitras, you are our(mitras) sustainer. Please bestow your blessings upon us -- you and Marut devathas together bestow your mercy so that our yajnas can be completed. Please accept the oblations of those yajnas that are performed in different seasons and be satisfied.”
Indra’s glory
Yagna jyestha: supreme lord be satisfied with our yajna. Not only this, Agastya prayed Indra stora in a very relevant way. Indra is the best of the devathas. It is mentioned in Rg veda 2.16.1: “satam jeshta tamaya”
Sayana explains: “satam mahataam devanam jeshta tamathisha yena shreshtaya indraya” the rushi for this sukta is Gritha Sama in the Taitreya Brahma 2.8.3.21 and 22
Agradevata : Indra is addressed as “Ayagam Raja charshaninam sa eka rajo jagathaha paraspaha athaika rajo abhavath jananam indro devanam abhavath purogaha yaha sapta lokan akrano dusasca”
SayanaBhashya Meaning : Indra is the king of moving and non-moving things in the worlds. There is no raja or king greater than him. He is the king of kings. He is the head of the devathas, he is the holder of the 7 oceans and the bhumi or the earth planet. He created sapta lokas or the 7 planets and 10 directions. This Indra is not only the devata Indra, but he is paramatma or bhagavantha. Such Indra is inexhaustible. He is the one who counts everyone’s life span. He is nitya yuvaka: means ever youthful. All these are the descriptions ascribed to the characteristics of Visnu. This is very significant that Rk Sukta uses this.
Brihatswaroopa: In the next mantras very clearly, Gristama Rishi glorifies Indra. He performed Indra sthuthi, He said, “If in case indra did not appear in the cosmos, then nothing would existing, the moving and non moving things and the world. He is the brihath svarupa or the personification of greatness. He is the possessor of all power and valor. Soma who is brahamananda svarupa(personification Brahaman), he resides in Indira’s belly. Indra possesses unlimited teja(splendor) in his personality, full with power, holds thunderbolt, intellectual and scientific power in his brain. He is extra ordinary. Here lord’s universal form is depicted.
In other place in Rk Samhita 9.69.6 it is explained “na indradrathe pavathe dhama kincana” it is explained in the Sruthi, without Indra there is no stability for any planet. Many commentators extoll these points. Bhagavantha is full of attributes with wisdom: jnana, shakti (power), veerya (courage), bala (strength), and aishwarya (prosperity or teja). He is empowered with of shad aishwaryas, (six opulences). This is the heart of the veda.
A Rk mantra, revealed to Kusta Anigirasa, explains: “tvam deveshu prathaman hava mahe” we are calling you as the best of the devathas over yajna (Ruk 1.102.9).
Indra’s greatness is depicted as if the 7 rivers are displaying or revealing fear of him. “ashrashavo nadyaha sapta bibrathi” the Dyava the land of light, prithvi the earth, antharikshas, sky— this is to make one understand, that his body is illuminated “dyavakasama prithvi darshatam vapuhu” just so that human beings on earth planet perceive everything as it is. To acquire senses, to develop faith in this world and in life, He has placed surya, sun and Chandra, moon in their respective positions. “asmai surye chandramasau abhi chaksu sraddekamindra charotho vitarturam”
Gorakshaka : Indra is glorified for protecting the cows from the demons and making them safe “gochitabaho”
Jnani : he is also glorified as having unlimited knowledge “amita kratuhu”, best seemaha.
Yagnarakshaka : In the yajnas he is the protector “karman karman shata murti” he is also depicted as having full independence and not ruled by anybody “akalpaha”.
Indrashakti : The analogy that Sruthi gives for Indra’s power is most wonderful. Just like a strong rope is made of 3 subparts similarly Indra possesses 3 planetary systems: agni, Vidyutya, Aditya – composed of these he is very powerful and since his birth he has no enemies.
sukta. “trivishta dhatu pratimanam ojasaha tisro bhumihinripathe trini rochana ityadi”
Indra is called “sakala antaryami” the inner soul. Loka dharaka: holder of all the planets. This is very significant. It is also explained that Indra offer words of kindness. let us all stay in (ruju marga)–the right path and be satisfied with his mercy. Such prayer has come in the last part of the Sukta. With such glorification, it is very clear to understand that he is not simply a devatha but antharyami.
Add: Vritrasura vadha, Indra in Puranas, Indra’s deficiencies, Indra as position.
'''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.
'''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.
== व्युत्पत्ति || Etymology ==
== व्युत्पत्ति || Etymology ==