Changes

==== रामायणम् ॥ Ramayana ====

==== रामायणम् ॥ Ramayana ====

Valmiki Ramayana, Sundarakanda, lends support to the story of Indra cutting off the wings of mountains with his Vajraayudha. Mainaka, is the mountain that stands at the entrance of Patalaloka (पातालस्याप्रमेयस्य द्वारमावृत्य तिष्ठसि | Valm. Rama. 5.1.93<ref>Valmiki Ramayana ([http://valmikiramayan.net/utf8/sundara/sarga1/sundara_1_frame.htm Sundara Kanda, Sarga 1])</ref>) guarding against the entrance and rise of the asuras. Upon being urged by Samudra, Mainaka raises himself to offer supporting place to Hanuman, who started his journey across the ocean to reach Lanka. In this context, Mainaka describes, the story of presence of winged mountains in Kritayuga.  <blockquote>पूर्वं कृतयुगे तात पर्वताः पक्षिणोऽभवन् | ते हि जग्मुर्दिशः सर्वा गरुडानिलवेगिनः || (Valm. Rama. 5.1.123)</blockquote>Meaning : In the past, in Kritayuga, mountains, having wings, used to fly at great speeds, all over, like Garuda and Vaayu. <blockquote>ततस्तेषु प्रयातेषु देवसंघः सहर्षिभिः | भूतानि च भयं जग्मुस्तेषां पतनशङ्कया || (Valm. Rama. 5.1.124)</blockquote>Meaning : When they were so freely flying in all directions, the devas, and other living beings along with Rishis, doubted and feared that these mountains would fall on them. <blockquote>ततः क्रुद्धः सहस्राक्षः पर्वतानां शतक्रतुः | पक्षान् चिच्छेद वज्रेण तत्र तत्र सहस्रशः || (Valm. Rama. 5.1.125)</blockquote>Meaning : Angered by that, the thousand-eyed Indra chopped off wings of hundreds of mountains, then and there, using his [[Vajraayudha]].  

Valmiki Ramayana, Sundarakanda, lends support to the story of Indra cutting off the wings of mountains with his Vajraayudha. Mainaka, is the mountain that stands at the entrance of Patalaloka (पातालस्याप्रमेयस्य द्वारमावृत्य तिष्ठसि | Valm. Rama. 5.1.93<ref>Valmiki Ramayana ([http://valmikiramayan.net/utf8/sundara/sarga1/sundara_1_frame.htm Sundara Kanda, Sarga 1])</ref>) guarding against the entrance and rise of the asuras. Upon being urged by Samudra, Mainaka raises himself to offer supporting place to Hanuman, who started his journey across the ocean to reach Lanka. In this context, Mainaka describes, the story of presence of winged mountains in Kritayuga.  <blockquote>पूर्वं कृतयुगे तात पर्वताः पक्षिणोऽभवन् | ते हि जग्मुर्दिशः सर्वा गरुडानिलवेगिनः || (Valm. Rama. 5.1.123)</blockquote>Meaning : In the past, in Kritayuga, mountains, having wings, used to fly at great speeds, all over, like Garuda and Vaayu. <blockquote>ततस्तेषु प्रयातेषु देवसंघः सहर्षिभिः | भूतानि च भयं जग्मुस्तेषां पतनशङ्कया || (Valm. Rama. 5.1.124)</blockquote>Meaning : When they were so freely flying in all directions, the devas, and other living beings along with Rishis, doubted and feared that these mountains would fall on them. <blockquote>ततः क्रुद्धः सहस्राक्षः पर्वतानां शतक्रतुः | पक्षान् चिच्छेद वज्रेण तत्र तत्र सहस्रशः || (Valm. Rama. 5.1.125)</blockquote>Meaning : Angered by that, the thousand-eyed Indra chopped off wings of hundreds of mountains, then and there, using his [[Vajraayudha]].  

=== Agastya Rishi and Indra: ===

=== Agastya Rishi and Indra ===

Once, Agastya rushi offered the havishya or oblation to Maruta which was meant for Indra.<ref name=":2" />  When Indra came to know, he became distressed, as given in the following mantras of Rig Veda  <blockquote>न नूनमस्ति नो श्वः कस्तद् वेद यदद्भुतम् | अन्यस्य चित्तमभि संचरेण्यमुताधीतं वि नश्यति || (Rig Veda 1.170.1)</blockquote><blockquote>na nūnamasti nō śvaḥ kastad vēda yadadbhutam | anyasya cittamabhi saṁcarēṇyamutādhītaṁ vi naśyati || (Rig Veda 1.170.1)</blockquote>Summary : 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, if your intelligence gets disturbed what to speak of others?” <blockquote>किं न इन्द्र जिघांससि भ्रातरो मरुतस्तव | तेभिः कल्पस्व साधुया मा नः समरणे वधीः || (Rig Veda 1.170.2)</blockquote><blockquote>kiṁ na indra jighāṁsasi bhrātarō marutastava | tēbhiḥ kalpasva sādhuyā mā naḥ samaraṇē vadhīḥ || (Rig Veda 1.170.2)</blockquote>Summary :  Agastya rushi requests, “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.” <blockquote>किं नो भ्रातरगस्त्य सखा सन्नति मन्यसे | विद्मा हि ते यथा मनोऽस्मभ्यमिन्न दित्ससि || (Rig Veda 1.170.3)</blockquote><blockquote>kiṁ nō bhrātaragastya sakhā sannati manyasē | vidmā hi tē yathā manō'smabhyaminna ditsasi || (Rig Veda 1.170.3)</blockquote>Indra answers: “Oh my dear brother Agastya, you are my friend for long time. Why are you neglecting us?  Your nature of mind is known. You do not have the desire to give oblation to us”  <blockquote>अरं कर्ण्वन्तु वेदिं समग्निमिन्धतां पुरः | तत्रामृतस्य चेतनं यज्ञं ते तनवावहै || (Rig Veda 1.170.4)</blockquote><blockquote>araṁ karṇvantu vēdiṁ samagnimindhatāṁ puraḥ | tatrāmr̥tasya cētanaṁ yajñaṁ tē tanavāvahai || (Rig Veda 1.170.4)</blockquote>Agastya recognizes Indra’s piercing and touching answer and the altar to offer Yajna to Indra is prepared with समिधः samidha a special kind of wood. The blazing fire of Yajna indicates the nectar or in one sense which rekindles the knowledge. <blockquote>तवमीशिषे वसुपते वसूनां तवं मित्राणां मित्रपते धेष्ठः | इन्द्र त्वं मरुद्भिः सं वदस्वाध प्राशान ऋतुथा हवींषि || (Rig Veda 1.170.5)</blockquote><blockquote>tavamīśiṣē vasupatē vasūnāṁ tavaṁ mitrāṇāṁ mitrapatē dhēṣṭhaḥ | indra tvaṁ marudbhiḥ saṁ vadasvādha prāśāna r̥tuthā havīṁṣi || (Rig Veda 1.170.5)</blockquote>Summary : “Oh Indra! You are the master of wealth and treasures, you are the master of the Mitra and supporter of Mitra.  Oh Indra please be kind to the Marut devathas and accept the havishya of those yajnas that are performed in different seasons and be satisfied." 

Once, Agastya rushi offered the havishya or oblation to Maruta which was meant for Indra.<ref name=":2" />  When Indra came to know, he became distressed, as given in the following mantras of Rig Veda  <blockquote>न नूनमस्ति नो श्वः कस्तद् वेद यदद्भुतम् | अन्यस्य चित्तमभि संचरेण्यमुताधीतं वि नश्यति || (Rig Veda 1.170.1)</blockquote><blockquote>na nūnamasti nō śvaḥ kastad vēda yadadbhutam | anyasya cittamabhi saṁcarēṇyamutādhītaṁ vi naśyati || (Rig Veda 1.170.1)</blockquote>Summary : 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, if your intelligence gets disturbed what to speak of others?” <blockquote>किं न इन्द्र जिघांससि भ्रातरो मरुतस्तव | तेभिः कल्पस्व साधुया मा नः समरणे वधीः || (Rig Veda 1.170.2)</blockquote><blockquote>kiṁ na indra jighāṁsasi bhrātarō marutastava | tēbhiḥ kalpasva sādhuyā mā naḥ samaraṇē vadhīḥ || (Rig Veda 1.170.2)</blockquote>Summary :  Agastya rushi requests, “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.” <blockquote>किं नो भ्रातरगस्त्य सखा सन्नति मन्यसे | विद्मा हि ते यथा मनोऽस्मभ्यमिन्न दित्ससि || (Rig Veda 1.170.3)</blockquote><blockquote>kiṁ nō bhrātaragastya sakhā sannati manyasē | vidmā hi tē yathā manō'smabhyaminna ditsasi || (Rig Veda 1.170.3)</blockquote>Indra answers: “Oh my dear brother Agastya, you are my friend for long time. Why are you neglecting us?  Your nature of mind is known. You do not have the desire to give oblation to us”  <blockquote>अरं कर्ण्वन्तु वेदिं समग्निमिन्धतां पुरः | तत्रामृतस्य चेतनं यज्ञं ते तनवावहै || (Rig Veda 1.170.4)</blockquote><blockquote>araṁ karṇvantu vēdiṁ samagnimindhatāṁ puraḥ | tatrāmr̥tasya cētanaṁ yajñaṁ tē tanavāvahai || (Rig Veda 1.170.4)</blockquote>Agastya recognizes Indra’s piercing and touching answer and the altar to offer Yajna to Indra is prepared with समिधः samidha a special kind of wood. The blazing fire of Yajna indicates the nectar or in one sense which rekindles the knowledge. <blockquote>तवमीशिषे वसुपते वसूनां तवं मित्राणां मित्रपते धेष्ठः | इन्द्र त्वं मरुद्भिः सं वदस्वाध प्राशान ऋतुथा हवींषि || (Rig Veda 1.170.5)</blockquote><blockquote>tavamīśiṣē vasupatē vasūnāṁ tavaṁ mitrāṇāṁ mitrapatē dhēṣṭhaḥ | indra tvaṁ marudbhiḥ saṁ vadasvādha prāśāna r̥tuthā havīṁṣi || (Rig Veda 1.170.5)</blockquote>Summary : “Oh Indra! You are the master of wealth and treasures, you are the master of the Mitra and supporter of Mitra.  Oh Indra please be kind to the Marut devathas and accept the havishya of those yajnas that are performed in different seasons and be satisfied." 

==Indra in Mahabharata==

==Indra in Mahabharata==