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Line 1: − == The deep Meaning of Indra == − Every devatha is an aspect of the paramatma—a small aspect of the paramatma sa atma anganyanya devatha ha Sruthi vakya explains all the devathas are antaryami. Or the paramatma of all the devathas is one person. This we discussed in Volume 1 Chapter: Dev and Devathas. Previously we discussed how Varuna was also one limb of that paramatma and we discussed his greatness also. In the Vedic literature, Indra has a very significant position. In life, there is a continuous battle between devathas and asuras and Indra stands as the leader of devathas. This aspect of the lord –the Indra –is described in Vedas in many places. Of all the demons that Indra fights, their names are given as Vritra, Namuchi, Sushnaha, Samabara, Hegrew, Thuni, Chumuri, Varchi. We will understand the significance of these names. Let’s try to understand the meaning of Indra. As Yaska in his Nirukthi with many etyomological meaning explains 10.8 − * Iran dranathi ithiva − * Iram dadathi ithiva − * Iram dadhathi itiva − * Iram dharayathi ithiva − * Iran dharayathi ithiva − * Indhave dravathi ithi va − * Ido ramatha ithiva − * Inde bhutani ithi va − * Tadath denam pranai samanthas tanindrathvam iti vijnayathe − * Idam grinaditya grayanaha − * Idam darhsantahiday pamanyavaha − * Indayathe vai srava karmanaha − * Inshatrunam daravathyiva dhravayithava udarayatava janma iti − 2) Explanation as follows: Root word of dhra means to pierce or crack. Ira means grain or rice. That means one who pierces the clouds and then he supplies water for the growth of plant. In that sense Indra word or another meaning is that he is the one who makes the prithvi(earth) pierce and crops grow and provides grains. This his function. Megha or clouds are the secret place for nourishing the plants. In one sense, water is also grain. The clouds they are the personification of selfish travelling, and Indra, he pierces them and cuts them and then for the sake of benefitting society he allows the water to flow in. That is the responsibility of Indra. In elaborate or symbolic meaning: one who pierces or cuts through the selfish power for the sake of loka kalyana, for the loka sangraha, he benefits. In the beginning season of the rainy season, we see the colorful rumbling of cloud and creating electricity. This is nothing but beautiful interaction or transaction of Indra. These activities are eternally happening within our system and to see them externally is only symbolic. − − 3) To provide grains through rains is another business of Indra and therefore he pierces or breaks the clouds. Therefore for the sake of the body and another transaction in this world, supplying grains at right time, is another responsible of Indra. − − 4) Dha root word means to supply or nourish. Because Indra pours rain water in the form of plants and he provides food. − − 5) For grains to grow in the form of plants, the earth has to be very favorable, when the bhumi devi becomes coarse and hard, then agriculture is not possible. Therefore then when the farmer using his acts he tills the land when the sickle pierces the land that is the nature and arrangement of lord iram utpadayatum karshaka mukhe kena bhumi vidarayati iti indrayaha Sayana Acarya explains for the sake of bhumi, Indra he creates dharma and through the farmer he protects it. − − 6) Till now we understood or we explained how grains are grown through the piercing of clouds, giving us the rains, nourishing the plant, and then with our sickle we make land fertile—we described all these, next we will describe when the plant starts growing, to protect the plant from destruction is also the responsibility of Indra. Sayana Acarya in his Niruktha, he explains purvaktha poshana mukhena iran dharayati vinasaraityena stapayathi iti indraha these are the descriptions of lord who appears in some aspects of Indra − − 7) Another responsibility of Indra is described. Indu means he appears Brahmanandas, personified Soma deva. In yajna bhumi he appears in the form of Soma rasa. Indra comes looking for Soma rasa and then he would like to come back to the battle field induhu somavalli rasaha tadartham yaga bhumau dhravathi davathi it indraha Sayana Acarya explains in this way when we invite the brahma nishta bhagavan then immediately he comes running with great affection. − − 8) One who is happy by drinking soma rasa. indau yadokthe some ramati kridethi it indra That is what Sayana explains, Bhagavan is Ananda maya. Taitreya Sruthi also explains this: This ananda or happiness is not mundane. Its aprakritha Taitreya Sruthi says this: This happiness is not prakritha or material, it is always flowing and nothing becomes disfigured. − − 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 and Apana vayu, with the power of speech by yoga marga, saha yoga, 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 (uddipan,) to be able to illuminate, it can be perceived. Therefore it is the responsibility of the sadhaka to make lord appear. There is saying which says, fondling children and worshiping god is same. Those who have children they get some kind of happiness through them. Just like there is happiness in fondling the children, similarly those who worship the lord or always glorifying him, they experience affection towards the Lord and achieve his affection. Therefore the lord is glorified as sthotrapriya, samaganalola, urugaya and therefore Ashtanga yoga is one of the way to achieve bhagavat prema. − − 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. − Line 43:
Line 6: − + − In this way lord’s unlimited faucets are represented by the word Indra. There are more than 250 Rk Suktas that glorify Indra. He is the deva who always creates light. In the sky of the heart of all living entities. And to get his realization is very difficult. nahinu yadadhi masindrako viryaparaha tasmin ramnamuta kritam deva ojamsi sandhadu racanu anu swarajyam Rk Samhita 180.15. Indra is all pervading but we are insignificant and ignorant. Indra always exhibits all-control. Therefore in such Indra all the devatas have stored their valor and prosperity. He is the one who is so far and deep. Therefore how is it possible to understand him? This is the sukta coming from Raghugana, who belongs to Gautama gothra. In the suktas, there are 16 mantras. And in every mantra there is anuswarajyam, they are repeated, this exhibits the greatness of Indra. Just like the Gayathri which is in form of Garuda, who is drinking the Soma juice and the killing of Vritra, it establishes or indicates Indra ‘s powerful ruling. One of the main works of Indra is to hold thunderbolt and to control those who are against yajnas. That is his greatest adventure. But it is difficult to understand for people. But many thousands rishis and men understand and worship him. + − − During the yagna, the participants which includes twenty men and hundreds of Rishis they repeatedly praise him. The men of wisdom they understand that in the yajna the havishya or the oblation is there only for Indra and this subject is explained in this sukta sahasram sakamarchata parishtobhatha vimshaktihi shathaina manmano vaurindraya brahmodyatha marchyam nanu swarajyam that means brahma jnana which is extremely rare for the ordinary but those with wisdom they have achieved it in the past, now and also in the future. Therefore the main characters of Indra are explained in the below mantra. − − 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 miscreant, in that sense one of the aspects of the supreme lord) − − 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. He is full of influence along with the Maruthas, and being panchajanya (that means Gandharava, Apsaras, deva asura, rakshasa) to be master of all these entities or to be master of all the varanas including nishadas. That is his second responsibility. That means Sishta paripalana. That means protecting the dharmik. 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 − == The distress of Indra ==+ − We studied that Indra always stays with Marutgana. Jnanis or the people with knowledge and great wisdom and rishis. 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. This is the distress of Bhagavantha or the Supreme Absolute, He is the Vishwapati, the master of entire universe. He is the inner dwelling soul of all the devathas and can provide the fruits of all of our activities. When such bhagavantha he is there, what is the point in neglecting him? What will they not gain if they connect with him? Avajananthi mam mudha 9.11, naham prakasa sarvasya yoga maya samvritha ha mudhoyam nabhijanathi 7.25. The lord is speaking repeatedly. mam tu vedena kaschana 7.26 in this way the lord himself has expressed his distress. Is it not well known? 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 the ordinary devas who are like the village patels or worship the ordinary men of this world. Is it not very unfortunate? 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+ − − == The Background: Discussion between Agatsya Rushi and Indra: == − Once upon a time, Agatsya rushi gave 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. The bhavartha or the essence of this mantra is this: Indra is speaking: Oh Agatsya today or tomorrow nobody understands what will happen when? Even I do not understand what will happen? Who can understand? Man’s mind is flickering --goes everywhere. How can we understand 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? There are many deep vedantik principle involved. The lord is sarva niyamaka, he controls everything. And all the living entities, to make all the living entities behave in one way full of wisdom, always engaged in good activities, doesn’t not befit for him who is the cause of entire creation. During the time of annihilation, the living entities who are in the inert situation, he gives them the knowledge of pravritti and nivruthi and gives them power to execute. Similarly the lord who is fully independent, offers independence to living entities to move fully independent as per their karma. Part of this gift he also offers the the ability for living entity to understand His own power and offers the knowledge of what should happen and what should not. But if living entity forgets this affect, then his directions is destroyed, then the purpose of life is destroyed, even the great rushis may be made into making this mistake. Those who do not understand and if they make mistake, there is no need to be distressed, but the jnanis or men like Agatsya make mistake, if they make 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 Agatsya is requesting, hey Indra, are you not 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 Agatsya, 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, Agatsya recognizes his devotion to Indra as it was there before. Therefore at this stage Agatsya’s neglect of Indra could not be hidden from Indra. Therefore Indra’s answer was very piercing and touching, therefore Agatsya changes himself and offers oblation to Indra. Shruti confirms it. Indra, he spoke to Ritvijas: Oh Ritvijas, Agatsyas 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 Agatsya then the meaning is this: Agatsya 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 Agatsya 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"<blockquote>"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."</blockquote> − − == Indra’s glory == − The mood here is that let the supreme lord be satisfied with our yajna. Not only this, Agatsya 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 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 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 7planets and 10 directions. This Indra is not only the devata Indra, but he is paramatma or bhagavantha. There is no doubt about this. 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 connected to the characteristics of Visnu. This is very significant that Rk Sukta uses this. 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. Commentators prove this points. Bhagavantha is full of attributes with wisdom: jnana, shakti: power, veerya, bala, or the aishwarya: the prosperity or teja. He is full of shad aishwaryas, (six opulences). This is the heart of the veda. Such suktas are countless to prove his position. (Those who claim that there is no evidence in vedas for accepting that lord has form, and those who are spreading such understanding, should carefully study these above statements from Srutis) In the future mantras, the power of god and his valor is glorified. − − There is mantra, which was revealed to Kusta Anigirasa in that sukta from the Rk Samhita explains: tvam deveshu prathaman hava mahe we are calling you as the best of the devathas over yajna Ruk 1.102.9. This is how he is glorified. Indra’s greatness is depicted as if the 7 rivers are displaying or revealing. ashrashavo nadyaha sapta bibrathi the Dyava the land of light, prithvi the earth, antharikshas, sky— this is 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 Indra is also glorified for protecting the cows from the demons and making them safe. gochitabaho he is also glorified as having unlimited knowledge amita kratuhu, best seemaha. 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. In this way he is glorified by mantras. It could be exaggeration to say that there are no suktas that doesn’t glorify him as one who frightens the demons. The analogy that Sruthi gives for Indra’s power is most wonderful. Just like the new rope which is made of 3 trianglings similarly Indra possessing the 3 planetary system: agni, vidyutya, Aditya –entering into them he has become very powerful and since his birth he is bereft of any enemies. This glorification is spoken in the next sukta. trivishta dhatu pratimanam ojasaha tisro bhumihinripathe trini rochana ityadi here Indra is called sakala antaryami the inner soul. He is called as the 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. − − == Indra’s main business == − The most important work of Indra is to stop those energies and powers who are against the flow of life or creation. We described such enemies in our previous discussion. Amongst them Vritra is very important. There is no other personality who is given more important than Vritra in the Vedas and there is no other symbolic story as Vritra’s vrtra vadhe killing of Vritra is a continuous process. To understand this story is very important. − In the Vedas, life is presented as a continuous battle between Asuras(demons) and suras(devas). Every moments result of the battle decides whether life will progress or regress in the flow of the life. . There are varieties in the power of asuri energy. Amongst them Vritra is most important. Vritra has been defined by Yaska tatko vritraha mega iti niruktaha fastro asura iti aitihasikaha apam ca jyotishchaschaha mishre bhava karmano varsha karma jayathe tatra upamarthena yuddhavarnana bhavathi2.16 From the Nairuktya paksha-- from that perspective, the cloud which is water body is called Vritraha. That is how people accept. From the historical perspective Trashtra prajapthi son is Vritraha. When there is a combination of water and electricity then the rains come in this world. This is described like a war. But the Nairukta party doesn’t help in explaining symbolic meaning in all mantras. In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vritra and the cause and the consequences of the have been described. In this also there is a very deep principle. To understand the deep meaning of Vedarth, the knowledge of itihaasa is important. That is how Yaska accepts mukyam karanatvam itihaasa jnanasya evaha in that sense, if you see, Indra doesn’t have enemies (that means Indra doesn’t see anyone has enemy but there could be). Those who see him as their enemy. This, Sruti explains in many places na tvam yuyuthse katham usche nahan narhate tete mitro maghavan kascanasti mayatsyani yuyudhyahuhu nadya shatrum na purayu yutsuhu Shatpata Brahman 12.1.6.10+
Indra and Vrtrasura (इन्द्रः वृत्रासुरः च) (view source)
Revision as of 12:32, 4 October 2017
, 12:32, 4 October 2017no edit summary
== From the Apamunya Muni perspective ==
== 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
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
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.
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.
== The Difficulty of realizing Indra ==
== Indra’s main business ==
The most important work of Indra is to stop those energies and powers who are against the flow of life or creation. We described such enemies in our previous discussion. Amongst them Vritra is very important. There is no other personality who is given more important than Vritra in the Vedas and there is no other symbolic story as Vritra’s vrtra vadhe killing of Vritra is a continuous process. To understand this story is very important.
In the Vedas, life is presented as a continuous battle between Asuras(demons) and suras(devas). Every moments result of the battle decides whether life will progress or regress in the flow of the life. . There are varieties in the power of asuri energy. Amongst them Vritra is most important.
Vritra has been defined by Yaska tatko vritraha mega iti niruktaha fastro asura iti aitihasikaha apam ca jyotishchaschaha mishre bhava karmano varsha karma jayathe tatra upamarthena yuddhavarnana bhavathi2.16
From the Nairuktya paksha-- from that perspective, the cloud which is water body is called Vritra. That is how people accept. From the historical perspective Trashtra prajapthi son is Vritraha. When there is a combination of water and electricity then the rains come in this world. This is described like a war. But the Nairukta party doesn’t help in explaining symbolic meaning in all mantras. In Taitreya Samhita and Satapata Brahamana the fight between Indra and Vritra and the cause and the consequences of the have been described. In this also there is a very deep principle. To understand the deep meaning of Vedarth, the knowledge of itihaasa is important. That is how Yaska accepts mukyam karanatvam itihaasa jnanasya evaha in that sense, if you see, Indra doesn’t have enemies (that means Indra doesn’t see anyone has enemy but there could be). Those who see him as their enemy. This, Sruti explains in many places na tvam yuyuthse katham usche nahan narhate tete mitro maghavan kascanasti mayatsyani yuyudhyahuhu nadya shatrum na purayu yutsuhu Shatpata Brahman 12.1.6.10
The Rk Samhita mantra 11.54.2 in the second line explains the same concept, Hey Indra you don’t fight with anyone, and how can any enemy match you? You do not have anyone who is not your friend. Who has fought you in the past, in the present or in the future? Whoever understands this, they understand that your battle is simply a maya, means insignificant. Or one of your wonderful activities.
The Rk Samhita mantra 11.54.2 in the second line explains the same concept, Hey Indra you don’t fight with anyone, and how can any enemy match you? You do not have anyone who is not your friend. Who has fought you in the past, in the present or in the future? Whoever understands this, they understand that your battle is simply a maya, means insignificant. Or one of your wonderful activities.