Indra (इन्द्रः)

Indra (Samskrit: इन्द्रः) is the adhipati (leader) of the Devas and rules Svargaloka, also called as Amaravati. He is the deva of rain and thunderstorms. Indra is the most important deity worshiped in the Rig veda mantras, and innumerable, anecdotes, legends and events are connected with Him, through different yugas or ages. Indra is also described as a position, which may be achieved by one who performs one hundred aswamedha yagnas.

परिचय || Introduction

Indra, is the most celebrated deity and worshiped since ages in Sanatana Dharma. He is highly revered for his power as a slayer of rakshasas or demons and asuras and protector of rishis and dharma as seen in the Vedas.

In Mahabharata and Puranas, numerous anecdotes of Indra describe his rivalries, wars, vices, disguises, hasty actions and decisions, often seeking refuge in either Brahma, Vishnu, or Mahadeva for overpowering his adversaries. Apart from all these qualities he is revered for his power and protection of Dharma. Following are the different aspects associated with Indra across the various texts.

• Yagna paripalaka : As the Protector of Yagnas, he plays a significant role. There are more than 250 Rk Suktas that glorify Indra by performance of yagnas and offering of Soma rasa for him, he is the chief receiver to be pleased at any yagna.
• Surapati : As a protector, Indra rules over the suras or devatas including Maruthas and other beings such as Gandharvaas, Apsaraas, Asuraas and Rakshasas, He is the master of all these entities including nishadas.
• Svargaadhipati : He is engaged in a constant vigil to protect Svargaloka which is the home for all ratnas (gems or treasures) and nidhis (divine heavenly treasures) such as Kalpavriksha (wish-fulfilling tree studded with precious stones), Amrita (nectar), Kaamadhenu (divine wish-fulfilling cow), Airavata (divine elephant), Ucchaisravasa (divine horse), and Parijatavriksha (divine flowering tree with unfading flowers) among other things.
• Marutavaan : As the presiding devata for clouds and rain, He also controls thunder, lightning, and his discord is often seen as heavy downpour and thunderstorms. In Shrimad Bhagavatam, Bhagavan Srikrishna protects the residents of Vrindavan from the wrath of Indra who impounds them with incessant heavy rain for refusing to worship Him. Similarly, in Mahabharata, Khandavavana dahana, Indra protects his friend, Takshaka from Agni, who wants to burn the forest.
• Gorakshaka : He plays a chief role in the retrieval of the cows hidden by Panis in the mountains. Angirasa rushi the "padajna" helps him locate the cows and then he fights Panis to bring them back.

व्युत्पत्तिः || Etymology

Amarakosha defines the following about Indra in स्वर्गवर्गः (Prathama kanda Slokas 41- 44)

"इन्द्रो मरुत्वान्मघवा बिडौजाः पाकशासनः । वृध्दश्रवाः सुनासीरः पुरुहूतः पुरंदरः ॥" (Amara 1. स्वर्ग. 41)

"जिष्णुर्लेखर्षभः शक्रः शतमन्युर्दिवस्पतिः। सुत्रामा गोत्रभिद्वज्री वासवो वृत्रहा वृषा॥" (Amara 1. स्वर्ग. 42)

"वास्तोष्पतिः सुरपतिर्बलारातिः शचीपतिः। जम्भभेदी हरिहयः स्वाराण्नमुचिसूदनः॥ " (Amara 1. स्वर्ग. 43)

संक्रन्दनो दुश्च्यवनस्तुराषाण्मेघवाहनः। आखण्डलः सहस्राक्ष ऋभुक्षाः ------- ॥ " (Amara 1. स्वर्ग. 44)

Like many other deities, Indra is also called by many names - मरुत्वान् ॥ Marutvaan, Maghavaan, Paakashasana, Vriddhasravaaha, Sunaaseera, Puroohuta, Purandara, शक्र Shakra, Shatamanyu, Sutrama, Vritraha, मेघवाहन Meghavaahana, Vajri, Gotrabhit, Namuchisudhana, Surapati, Sachipati and others.

Indra is derived from the dhatu (root) "इन्द" meaning "परमैश्वर्य्ये " (wealthy).

Nirukti : Maharshi Yaska in his Nirukti (10.8) explains the meaning of Indra as follows

1. इरां दृणातीति वा ॥ irāṁ dr̥ṇātīti vā ॥

2. इरां ददातीति वा ॥ irāṁ dadātīti vā ॥

3. इरां दधातीति वा ॥ irāṁ dadhātīti vā ॥

4. इरां दारयतीति वा ॥ irāṁ dārayatīti vā ॥

5. इरां धारयतीति वा ॥ irāṁ dhārayatīti vā ॥

6. इन्दवे द्रवतीति वा ॥ indave dravatīti vā ॥

7. इन्दौ रमत इति वा ॥ indau ramata iti vā ॥

8. इन्धे भूतानीति वा ॥ indhe bhūtānīti vā ॥

9. तद्यदेनं प्राणैः समैन्धंस्तदिन्द्रस्येन्द्रत्वम् ॥ tadyadenaṁ prāṇaiḥ samaindhaṁstadindrasyendratvam ॥

10. इदं करणादित्याग्रयणः ॥ idaṁ karaṇādityāgrayaṇaḥ ॥

11. इदं दर्शनादित्यौपमन्यवः ॥ idaṁ darśanādityaupamanyavaḥ ॥

12. इन्दतेर्वौश्वर्यकर्मणः ॥ indatervauśvaryakarmaṇaḥ ॥

13. इन्दञ्छत्रूणां दारयिता वा द्रावयिता वा अादरयिता च यज्वनाम् ॥ indañchatrūṇāṁ dārayitā vā drāvayitā vā aādarayitā ca yajvanām ॥

According to Shabdakalpadhruma इरा has different meanings; two of the relevant ones here are Prithvi or Bhumi (earth) and Jalam (water).  

Meaning of Indra is thus, one who is दारयति (दारयति ज्ञातिबन्धूनिति as per Shabdakalpadhruma) closely related to water (Indra is related to clouds which give water), who bears water (rain bearing clouds), who ददाति gives water (clouds give rains), who holds (clouds hold water), one who pierces the clouds and supplies water for the growth of plants. In another sense one who makes prithvi (earth) pierce and make crops grow thus providing grains.  

Megha (clouds), Indu (Moon) and Maruts (winds) are all interrelated and are the fundamental cause for nourishment of all tree and plant species including medicinal 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. 

धा Dha root word means धारणे to bear and पुष्टौ to supply or nourish. Because Indra showers rain water, and धारयति nourishes the plants and thus he provides food or fuel for living beings (इन्धे भूतानीति वा).  Indra also one rejoices or shines in presence of Chandra (moon) as meant in इन्दौ रमत.  

For seeds to grow in the form of plants, the earth has to be very favorable, when bhudevi 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”  

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”

इद dhatu the root word means परमैश्वर्य्य parama aishwarya. Paramatma is evident in every form of vibhuti.

Role of Indra

In the Vedas, Indra has a very significant position as a Protector of Yagnas and the chief recipient of havish or yagna offerings. He is also the most feared destroyer of Panis, Dasyus and Asuras like Vritra, who obstructed the performance of yagnas. He is also the chief deity in Somayaga, and is the chief beneficiary of Somarasa.

In the Puranas, the significance of Indra is limited as the protector of Devaloka, whose activities are restricted to safeguarding his position as Indra. In the continuous battle between devathas and asuras, Indra stands as the leader of devathas. Indra fights many asuras namely, Vritra, Namuchi, Sushnaha, Sambhara, Thuni, Chumuri, Varchi.

The following Rig Veda mantras (2.12.1 to 15) describe the greatness of Indra.

यो जात एव प्रथमो मनस्वान् देवो देवान् क्रतुना पर्यभूषत् | यस्य शुष्माद् रोदसी अभ्यसेतां नृम्णस्य मह्ना स जनास इन्द्रः || 1

yō jāta ēva prathamō manasvān dēvō dēvān kratunā paryabhūṣat | yasya śuṣmād rōdasī abhyasētāṁ nr̥mṇasya mahnā sa janāsa indraḥ || 1

Summary : As soon as he was born, who was decorated as the Chief of Devas, know that he is Indra.

यः पर्थिवीं व्यथमानाम दृंहद् यः पर्वतान् प्रकुपिताँ अरम्णात् | यो अन्तरिक्षं विममे वरीयो यो दयामस्तभ्नात् स जनास इन्द्रः || 2

yaḥ parthivīṁ vyathamānāma dr̥ṁhad yaḥ parvatān prakupitām̐ aramṇāt | yō antarikṣaṁ vimamē varīyō yō dayāmastabhnāt sa janāsa indraḥ || 2

Summary : He who gave relief to the earth from distress, one who laid at rest the mountains (from flying), who supported the heavens, know that he is Indra.

यो हत्वाहिमरिणात सप्त सिन्धून् यो गा उदाजदपधा वलस्य | यो अश्मनोरन्तरग्निं जजान संवृक् समत्सु स जनास इन्द्रः || 3

yō hatvāhimariṇāta sapta sindhūna yō gā udājadapadhā valasya | yō aśmanōrantaragniṁ jajāna saṁvr̥k samatsu sa janāsa indraḥ || 3

Summary : He who killed the himarina to free the sapta sindhu (seven rivers) and brought out the cows from the caves of Vala. He who brought forth Agni from two stones, know that he is Indra.

येनेमा विश्वा च्यवना कृतानि यो दासं वर्णमधरंगुहाकः | श्वघ्नीव यो जिगीवाँ लक्षमाददर्यः पुष्टानि स जनास इन्द्रः || 4

यं स्मा पृच्छन्ति कुह सेति घोरमुतेमाहुर्नैषो अस्तीत्येनम् | सो अर्यः पुष्तीर्विज इवा मिनाति श्रदस्मै धत्त स जनास इन्द्रः || 5

यो रध्रस्य चोदिता यः कृशस्य यो ब्रह्मणो नाधमानस्य कीरेः | युक्तग्राव्णो योऽविता सुशिप्रः सुतसोमस्य स जनास इन्द्रः || 6

यस्याश्वासः प्रदिशि यस्य गावो यस्य ग्रामा यस्य विश्वे रथासः | यः सूर्यं य उषसं जजान यो अपां नेता स जनास इन्द्रः || 7

Summary : He under whose control the horses, cattle, villages, and chariots exist, He who brought out Surya and Ushas (dawn), who leads the waters, know that he is Indra.

यं क्रन्दसी संयती विह्वयेते परेऽवर उभया अमित्राः | समानं चिद् रथमातस्थिवांसा नाना हवेते स जनास इन्द्रः || 8

यस्मान्न ऋते विजयन्ते जनासो यं युध्यमाना अवसे हवन्ते | यो विश्वस्य प्रतिमानं बभूव यो अच्युतच्युत् स जनास इन्द्रः || 9

यः शश्वतो मह्येनो दधानानमन्यमानाञ्छर्वा जघान | यः शर्धते नानुददाति शृध्यां यो दस्योर्हन्ता स जनास इन्द्रः || 10

यः शम्बरं पर्वतेषु क्षियन्तं चत्वारिंश्यां शरद्यन्वविन्दत् | ओजायमानं यो अहिं जघान दानुं शयानं स जनास इन्द्रः || 11

यः सप्तरश्मिर्वृषभस्तुविष्मानवासृजत् सर्तवे सप्तसिन्धून् | यो रौहिणमस्फुरद् वज्रबाहुर्द्यामारोहन्तं स जनास इन्द्रः || 12

दयावा चिदस्मै पृथवी नमेते शुष्माच्चिदस्य पर्वता भयन्ते | यः सोमपा निचितो वज्रबाहुर्यो वज्रहस्तः स जनास इन्द्रः || 13

यः सुन्वन्तमवति यः पचन्तं यः शंसन्तं यः शशमानमूती | यस्य ब्रह्म वर्धनं यस्य सोमो यस्येदं राधः स जनास इन्द्रः || 14

यः सुन्वते पचते दुध्र आ चिद वाजं दर्दर्षि स किलासि सत्यः | वयं त इन्द्र विश्वह परियासः सुवीरासो विदथमा वदेम || 15

शक्रः || Shakra

Indra is called as शक्रः Shakra meaning शक्नोति दैत्यान् नाशयितुम् (Shabdakalpadhruma) one who is capable of destroying the Daityas or Rakshasas.

इन्द्रो यातूनामभवत्पराशरो हविर्मथीनामभ्या विवासताम् | अभीदु शक्रः परशुर्यथा वनं पात्रेव भिन्दन्त्सत एति रक्षसः || (Rig Veda 7.104.21)

indrō yātūnāmabhavatparāśarō havirmathīnāmabhyā vivāsatām | abhīdu śakraḥ paraśuryathā vanaṁ pātrēva bhindantsata ēti rakṣasaḥ || (Rig Veda 7.104.21)

Meaning : Indra is the destroyer, like the Paraashara, of those Rakshasas that harm the हविर्मथीनाम् who offer havishya (by performing yagnas), just like the परशु (axe) that destroys the forest is capable of smashing the earthen vessels.

मरुत्वान् || Marutvaan

इन्द्रः Indra is called as Marutvaan, meaning मरुतो देवाः पालनीयत्वेन (Shabdakalpadhruma) because he rules the Marut devatas. Maruts are 49 in number and they are the children of Diti, the mother of Daityas. At the loss of her children in the war between devatas and asuras, Diti prays to her husband Kashyapa to grant her a son who can slay Indra, the son of Aditi.

To be typed by Gajanan

This famous legend given in Vishnupurana (Part 1, Chap 21, Slokas 30 to 41) recounts how Indra, goes to serve Diti, when she was pregnant with a son who is capable of killing him. Her hundred years of penance gets disturbed when she falls asleep without washing her feet. Taking this impious opportunity, Indra enters her womb and cuts the embryo within into seven pieces, with his Vajrayudha. As the child is began to cry, Indra asked it not to cry by saying "Maa Ruda ". So saying he cuts each of them onto seven pieces, thus generating 49 pieces. Upon Diti's request making them subservient to Indra, Indra refrains from destroying them. Thus, they are 49 Marutgana, who became the assistants of Indra in the form of "vaayuskanda" of Indra. (Also referred in Bhāgavata-purāṇa VI. 18. 19, 23-77: VIII. 13. 4: Brahmāṇḍa-purāṇa III. 5. 79, 90, 99, 104: Matsya-purāṇa 6. 47; 163. 22-3).

सुराधिपः || Suraadhipa

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.

लोकपालकः || Lokapalaka

Rig Veda mantra 2.12.2 explains that Indra rules over the worlds, including Antariksha and Vyoma and without Indra there is no stability for any planet.  

रक्षकः || Rakshaka

Shrimad Bhagavad Gita states “paritranaya sadhunam vinasa ya ca dushkirtam” about protecting the sadhus and destroying the demons. Similarly, Indra is glorified in many mantras of Rig Veda, for his might and strength to protect all from Dasyus, Asuras and Rakshasas. Indra fights many asuras namely, Vritra, Namuchi, Sushnaha, Sambhara, Thuni, Chumuri, Varchi.

स वज्रभृद् दस्युहा भीम उग्रः सहस्रचेताः शतनीथ ऋभ्वा | चम्रीषो न शवसा पाञ्चजन्यो मरुत्वान् नो भवत्विन्द्र ऊती || (Rig. Veda. 1.100.12)

sa vajrabhr̥d dasyuhā bhīma ugraḥ sahasracētāḥ śatanītha r̥bhvā | camrīṣō na śavasā pāñcajanyō marutvān nō bhavatvindra ūtī || (Rig. Veda. 1.100.12)

Summary: Mighty, fierce, destroyer of Dasyus (asuras) using his Vajra, boundless with knowledge and prayed for by many, May Indra protect us.

रक्षकः Gorakshaka

Indra is glorified for protecting the cows from the Panis with the help of Angirasa and Sarama. Rig Veda mantra 2.12.3 describes that Indra brought the cows out of the mountains of Vala.

इन्द्रस्याङगिरसां चेष्टौ विदत् सरमा तनयाय धासिम् | बृहस्पतिर्भिनदद्रिं विदद् गाः समुस्रियाभिर्वावशन्त नरः || (Rig Veda 1.62.3)

indrasyāṅagirasāṁ cēṣṭau vidat saramā tanayāya dhāsim | br̥haspatirbhinadadriṁ vidad gāḥ samusriyābhirvāvaśanta naraḥ || (Rig Veda 1.62.3)

Meaning: Indra and Angirasa rushi provided for the offspring of Sarama as desired and Brihaspati broke open the mountain and Sarama found the cows

The story of Gograhana or the stealing of cows by Panis is given in the Rig Veda mantras of Mandala 10 (10.108.1 to 22).

Indra Devata Swaroopam

Birth and Family

Indra descended from Mahavishnu in the following order according to Puranic Encyclopedia : Vishnu - Brahma - Marichi - Kaasyapa - Indra.

• Indra is the son of Kashyapa rishi ( son of Mariichi, the eldest of Brahma's manasaputras) and Aditi, the eldest daughter of Daksha. Aditi had 12 sons (Dvadasa Adityas) and another 21 sons the eldest of whom is Indra. Thus, devatas who originated from Aditi are 33 in number.
• Indra wields a lightning thunderbolt known as Vajraayudha. He rides on a white elephant known as Airavata. His horse's name is Uchchaihshravas|Uchchaihshrava.
• Sachi or Indrani, Pulomaja is the consort of Indra, Jayanta is the son and Devasena is the daughter of Indra. Devasena is the wife of Subrahmanya, son of Maheshwara.

Vritrasura Vadha:

There are more than 250 Rig veda suktas that glorify Indra. He is the deva who shines as the light in the sky of the heart of all living entities. Rig Veda describes the strength and valor of Indra and the faith of Devatas in his might, in the following mantra 

नहि नु यादधीमसीन्द्रं को वीर्या परः | तस्मिन्नृम्णमुत क्रतुं देवा ओजांसि सं दधुरर्चन्ननु स्वराज्यम् || (Rig. Veda. 1.80.15)  

nahi nu yādadhīmasīndraṁ ko vīryā paraḥ | tasminnr̥mṇamuta kratuṁ devā ojāṁsi saṁ dadhurarcannanu svarājyam || (Rig. Veda. 1.80.15)  

Meaning : For the Devas know no other person in their knowledge, who have surpassed Indra, in strength. In him the deities have placed their courage, wisdom, valor and prowess.  

The Rig Veda sukta 1.80.1-16 describes the war of Indra against Vrtrasura. His power and strength in wielding the Vajrayudha is beautifully described in this mantra. One of the main activities of Indra is to hold the thunderbolt and use it to control those who are against yajnas.   

Indra and Mountains

In Valmiki Ramayana, Sundarakanda, gives the story of Indra cutting off the wings of mountains with his Vajrayudha. Mainaka, is the mountain that stands at the entrance of Patalaloka (पाताळस्याप्रमेयस्य द्वारमावृत्य तिष्ठसि | Valm. Rama. 5.1.93) 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.

पूर्वं कृतयुगे तात पर्वताः पक्षिणोऽभवन् | ते हि जग्मुर्दिशः सर्वा गरुडानिलवेगिनः || (Valm. Rama. 5.1.123)

Meaning : In the past, in Kritayuga, mountains, having wings, used to fly at great speeds, all over, like Garuda and Vaayu.

ततस्तेषु प्रयातेषु देवसंघः सहर्षिभिः | भूतानि च भयं जग्मुस्तेषां पतनशङ्कया || (Valm. Rama. 5.1.124)

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.

ततः क्रुद्धः सहस्राक्षः पर्वतानां शतक्रतुः | पक्षान् चिच्छेद वज्रेण तत्र तत्र सहस्रशः || (Valm. Rama. 5.1.125)

Meaning : Angered by that, the thousand-eyed Indra chopped off wings of hundreds of mountains, then and there, using his Vajrayudha.

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.”

Add: Vritrasura vadha, Indra’s deficiencies, Indra as position.

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. 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 in Mahabharata

Govardhana

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.

Indraputra Arjuna

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.

Karnakavacha daana

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

Indra tricked Ahalya, the wife of Gautama Maharishi. The affair between Ahalya and Indra was not mutual. Gautama punished Indra with a curse of losing his manliness and Ahalya too was cursed of being invisible to the eyes of everyone.

Indra and the Ants

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.

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

Manvatara/Manu	Indra
Svayambhuva	Yajna (Avatar of Vishnu)
Swarochisha	Vipaschita
Uttama	Sushaanti
Taamasa	Shibi
Raivata	Vibhu
Chaakshusha	Manojava
Shraaddhadeva	Purandara (the present Indra)
Savarni	Bali
Daksha Saavarni	Adbhuta
Brahma Saavarni	Shanti
Dharma Saavarni	Vish
Rudraputra Saavarni	Ritudhaama
Ruchi (Deva Saavarni)	Devaspati
Bhauma (Indra Saavarni)	Suchi

References

1. Amarakosha Reference : http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ (Page no 9 and 10 )
2. Indra cut off the wings of mountains :http://valmikiramayan.net/utf8/sundara/sarga1/sundara_1_frame.htm
3. Origin of Marutganas : www.vcscsd.org/content/balabhavan/18-Puranas.pdf
4. Rigveda: Rig Veda, Book 10.
5. Rigveda: Rig-Veda, Book 3: HYMN XXX. Indra
6. Rigveda: Rig-Veda, Book 5: HYMN XXXVI. Indra
7. 21.0 21.1 Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 75.