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Line 1: + + − '''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. + − + − + − + − + − + − + − + − + − + − + − "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). − − Line 53:
Line 45: − + − − 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” − − wields a lightning thunderbolt known as ''vajra'' and rides on a white elephant known as Airavata. His horse's name is Uchchaihshravas|Uchchaihshrava. 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. − − − 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 ==+ − 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, Thuni, Chumuri, Varchi.+ + + − The Rigveda states, (2.12.7)+ + + − It further states, (Rg-Veda 2:13:12)"+ − === Yagnarakshaka 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. − + + + + + − 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. + − + − 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.+ − + − 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+ − + − 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 + + − + − 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+ − + − 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?” + + − + + − 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.”+ + + + + + + + − + + + + + + + + − + − “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.”+ − + − '''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” + + − Sayana Bhashya 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 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. − − 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'''. − − By the age of the Vedanta, Indra became the prototype for all lords and thus a king could be called ''Mānavēndra'' (Indra or lord of men) and Rama, the hero of the Ramayana, was referred to as Rāghavendra (Indra of the clan of Raghu). Hence the original Indra was also referred to as Devendra (Indra of the Devas). However, Sakra and Vasava were used exclusively for the original Indra. − 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) − ===Status and function=== − In the Rigveda, Indra is the god of thunder and rain and a great warrior who battles with the water obstructing serpent Vritra and other enemies frequently referred to as Dasa. In the later Hinduism|Hindu religion he leads the Deva (Hinduism)|Deva (the gods who form and maintain Heaven) and the elements, such as the god of fire, Agni, the sun god Surya, and Vayu of the wind. He constantly wages war against the opponents of the gods, the demonized asuras. As the god of war, he is also regarded as one of the Guardians of the directions, representing the east. As the most popular god of the Vedic Indians, Indra has about 250 hymns dedicated to him in the Rigveda. − − 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." − − Other characteristics − − 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. − ===Indra's Bow=== − The rainbow is called Indra's bow and arrow|Bow (Sanskrit: ''indradhanusha'' {{IAST|इन्द्रधनुष}}). − ===Relations with other gods=== − 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. − ==In the Puranas== − ===Status and function=== − 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=== − 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): − + + − + + − + + − + + − + + − + + − + + − + + − + + − + + − + + − + + − + + − + + − + + + + + − ## Amarakosha Reference : <nowiki>http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/</nowiki> (Page no 9 and 10 )+ − # + − # Rigveda: Rig Veda, Book 10.+ − # Rigveda: Rig-Veda, Book 3: HYMN XXX. Indra − # Rigveda: Rig-Veda, Book 5: HYMN XXXVI. Indra − # 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.
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[[File:Indra.png|Courtesy: "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad|thumb|400x400px]]
'''Indra''' (Samskrit: इन्द्रः) is the adhipati (अधिपतिः । leader) of the Devatas and rules over Svargaloka, also called as Amaravati. He is the presiding deity of rain and thunderstorms. Indra is the most important deity, who along with [[Agni (अग्निः)|Agni]], is greatly worshiped in the [[Rigveda (ऋग्वेदः)|Rigveda]] mantras. Innumerable anecdotes, legends and events are connected with Indra through different yugas (ages) in different puranas.
Indra is also described as a position, which may be achieved by one who performs one hundred ashvamedha yajnas.
== परिचय || Introduction ==
== परिचयः || 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.
Indra, is the most celebrated deity and worshiped since ages in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. He is highly revered for his power as a slayer of rakshasas (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.
In the [[Mahabharata (महाभारतम्)|Mahabharata]] and the [[Puranas (पुराणानि)|Puranas]], numerous anecdotes of Indra describe his strengths, 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.<ref name=":1">Mani, V. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass.</ref>
* '''Yagna paripalaka''' : As the Protector of Yagnas, he plays a significant role. 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.
* '''यज्ञपालकः || Yajnapalaka''' : As the Protector of Yajnas, he plays a significant role. There are more than 250 Rk Suktas that glorify Indra by performance of Yajnas and offering of Soma rasa for him, he is the chief receiver to be pleased at any Yajna.
* '''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.
* '''सुरपतिः ||''' '''Surapati''' : As a protector, Indra rules over the earth and heavens, suras (devatas) including Maruts and other beings such as Gandharvas, Apsaras, Asuras 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.
* '''स्वर्गाधिपतिः || Svargadhipati''' : 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), Kamadhenu (divine wish-fulfilling cow), Airavata (divine elephant), Ucchaishravas (उच्चैश्रवस् । divine horse), and Parijata vrksha (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.
* '''मरुतवान् ||''' '''Marutavan''' : 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 Bhagavata, 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, in Khandava vana dahana (खाण्डववनदहनम्), Indra protects his friend, Takshaka from Agni, who wants to burn the forest.<ref name=":1" />
*
* '''गोरक्षकः ||''' '''Gorakshaka :''' He plays a chief role in the retrieval of the cows hidden by Panis in the mountains. Angirasa rishi, the "padajna" helps him locate the cows and then he fights Panis to bring them back.<ref name=":2">Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:Sahitya Prakashana.</ref>
== व्युत्पत्तिः || Etymology ==
== व्युत्पत्तिः || Etymology ==
'''[[Amarakosha]]''' defines the following about Indra in स्वर्गवर्गः (Prathama kanda Slokas 41- 44)
'''Amarakosha''' defines the following about Indra in स्वर्गवर्गः (Prathama kanda Shlokas 41- 44)<ref>[http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ Amarakosha] (Page No 9 and 10)</ref><blockquote>इन्द्रो मरुत्वान्मघवा बिडौजाः पाकशासनः । वृध्दश्रवाः सुनासीरः पुरुहूतः पुरंदरः ॥ (Amara 1. स्वर्ग. 41)</blockquote><blockquote>जिष्णुर्लेखर्षभः शक्रः शतमन्युर्दिवस्पतिः। सुत्रामा गोत्रभिद्वज्री वासवो वृत्रहा वृषा॥ (Amara 1. स्वर्ग. 42)</blockquote><blockquote>वास्तोष्पतिः सुरपतिर्बलारातिः शचीपतिः। जम्भभेदी हरिहयः स्वाराण्नमुचिसूदनः॥ (Amara 1. स्वर्ग. 43)</blockquote><blockquote>संक्रन्दनो दुश्च्यवनस्तुराषाण्मेघवाहनः। आखण्डलः सहस्राक्ष ऋभुक्षाः ------- ॥ (Amara 1. स्वर्ग. 44)</blockquote><blockquote>indro marutvānmaghavā biḍaujāḥ pākaśāsanaḥ । vṛdhdaśravāḥ sunāsīraḥ puruhūtaḥ puraṃdaraḥ ॥ (Amara 1. svarga. 41) </blockquote><blockquote>jiṣṇurlekharṣabhaḥ śakraḥ śatamanyurdivaspatiḥ। sutrāmā gotrabhidvajrī vāsavo vṛtrahā vṛṣā॥ (Amara 1. svarga. 42)</blockquote><blockquote>vāstoṣpatiḥ surapatirbalārātiḥ śacīpatiḥ। jambhabhedī harihayaḥ svārāṇnamucisūdanaḥ॥ (Amara 1. svarga. 43)</blockquote><blockquote>saṃkrandano duścyavanasturāṣāṇmeghavāhanaḥ। ākhaṇḍalaḥ sahasrākṣa ṛbhukṣāḥ ------- ॥ (Amara 1. svarga. 44)</blockquote>Like many other deities, Indra is also called by many names - Marutvan (मरुत्वान्), Maghavan (मघवान्), Pakashasana (पाकशासनः), Vrddhashravaha (वृद्धश्रवाः), Sunaseera (सुनासीरः), Purohuta (पुरोहूतः), Purandara (पुरन्दरः), Shakra (शक्रः), Shatamanyu (शतमन्युः), Sutrama (सुत्रामा), Vrtraha (वृत्रहा), Meghavahana (मेघवाहन), Vajri (वज्री), Gotrabhit (गोत्रभित्), Namuchisudana (नमुचिसूदनः), Surapati (सुरपतिः), Sachipati (शचिपतिः) and others.
"इन्द्रो मरुत्वान्मघवा बिडौजाः पाकशासनः । वृध्दश्रवाः सुनासीरः पुरुहूतः पुरंदरः ॥" (Amara 1. स्वर्ग. 41)
According to Shabdakalpadruma, Indra is derived from the dhatu (root) "इन्द" meaning "परमैश्वर्य " parama aishwarya (wealthy).
[[Nirukta]] : Maharshi Yaska in his Nirukta (10.8)<ref>[http://vedicreserve.mum.edu/nirukta/nirukta.pdf Nirukta]</ref><ref>Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10])</ref> explains the meaning of Indra as follows
[[Nirukti]] : Maharshi Yaska in his Nirukti (10.8) explains the meaning of Indra as follows
1. इरां दृणातीति वा ॥ irāṁ dr̥ṇātīti vā ॥
1. इरां दृणातीति वा ॥ irāṁ dr̥ṇātīti vā ॥
13. इन्दञ्छत्रूणां दारयिता वा द्रावयिता वा अादरयिता च यज्वनाम् ॥ indañchatrūṇāṁ dārayitā vā drāvayitā vā aādarayitā ca yajvanām ॥
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).
According to Shabdakalpadhruma, इरा has different meanings; two of the relevant ones here, are Prithvi or Bhumi (earth) and Jala (water).
Meaning of Indra is thus, as per Shabdakalpadhruma,
* one who is closely related to water (दारयति ज्ञातिबन्धूनिति | dārayati jñātibandhūniti | Indra is related to clouds which give water)
* one who bears water (rain bearing clouds)
* one who gives water (ददाति) (clouds give rains)
* one who holds water (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 makes crops grow thus, providing grains.<ref name=":2" />
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 loka sangraha.
Dha (धा) root word means 'to bear' (धारणे) and 'to supply or nourish' (पुष्टौ). Because Indra showers rain water, and nourishes (धारयति) 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. <blockquote>इन्द्रियम् इन्द्रलिंगम् इन्द्रदृष्टमिन्द्रऋष्टमिन्द्रौष्टमिन्द्रात्तं इति वा । ५.२.९३ (Ashtadhyayi 5.2.93)<ref>Ashtadhyayi ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A5%80_%E0%A5%AB#%E0%A4%AD%E0%A4%BE%E0%A4%97_%E0%A5%AB.%E0%A5%A8 Adhyaya 5])</ref></blockquote><blockquote>indriyam indraliṃgam indradṛṣṭamindraṛṣṭamindrauṣṭamindrāttaṃ iti vā । 5.2.93 (Ashtadhyayi 5.2.93)</blockquote>According to Panini, the name Indriya (sense organs) is fulfilled as they are empowered through the power of the Atma form of Indra.<ref name=":4">Bhagavatdatta's Book Titled : [https://ia601604.us.archive.org/33/items/in.ernet.dli.2015.308632/2015.308632.Uru-Jyoti.pdf Uru Jyoti] </ref>
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.
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”.<ref name=":2" />
== Role of Indra ==
In the Vedas, Indra has a very significant position as a Protector of Yajnas (यज्ञ-s) and the chief recipient of havis (हविस् । Yajna offerings). He is also the most feared destroyer of Panis, Dasyus and Asuras like Vrtra, who obstructed the performance of Yajnas. He is also the chief deity in Soma yaga, and is the chief beneficiary of Soma rasa. There are more than 250 Rigveda suktas that glorify Indra.
=== शक्रः || Shakra ===
Indra is called as Shakra meaning, शक्नोति दैत्यान् नाशयितुम् । śaknoti daityān nāśayitum । (Shabdakalpadhruma) ie. one who is capable of destroying the Daityas or Rakshasas.<blockquote>इन्द्रो यातूनामभवत्पराशरो हविर्मथीनामभ्या विवासताम् | अभीदु शक्रः परशुर्यथा वनं पात्रेव भिन्दन्त्सत एति रक्षसः || (Rig Veda 7.104.21)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita-2/mandal-07/rigveda-shakala-samhita-mandal-07-sukta-104/ Mandala 7 Sukta 104])</ref></blockquote><blockquote>indrō yātūnāmabhavatparāśarō havirmathīnāmabhyā vivāsatām | abhīdu śakraḥ paraśuryathā vanaṁ pātrēva bhindantsata ēti rakṣasaḥ || (Rig Veda 7.104.21)</blockquote>Meaning : Indra is the destroyer, like the Parashara, of those Rakshasas that harm (हविर्मथिः) the one who offer havishya (by performing Yajnas), just like the परशु (axe) that destroys the forest is capable of smashing the earthen vessels.
Rigveda describes the strength and valor of Indra and the faith of Devatas in his might, in the following mantra <blockquote>नहि नु यादधीमसीन्द्रं को वीर्या परः | तस्मिन्नृम्णमुत क्रतुं देवा ओजांसि सं दधुरर्चन्ननु स्वराज्यम् || (Rig. Veda. 1.80.15)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-080/ Mandala 1 Sukta 80])</ref></blockquote><blockquote>nahi nu yādadhīmasīndraṁ ko vīryā paraḥ | tasminnr̥mṇamuta kratuṁ devā ojāṁsi saṁ dadhurarcannanu svarājyam || (Rig. Veda. 1.80.15)</blockquote>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.
=== सोमपा || Somapa ===
Indra is also called Somapa (One who delights in drinking soma rasa). Soma is considered, as a tender plant from which the juice is extracted, by many scholars. However, many different versions about Soma exist in a broader sense. All plants, medicinal herbs and food are called Soma, and the energy obtained by the digestion of this food is called Soma as in Shatapatha Brahmana (अन्नं वै सोमः | annaṃ vai somaḥ |)<ref name=":4" />
=== मरुत्वान् || Marutvan ===
Indra is called as Marutvan, meaning, मरुतो देवाः पालनीयत्वेन | maruto devāḥ pālanīyatvena | (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. <blockquote>अकृत्वा पादयो: शौचं दिति: शयनमाविशत् | निद्रां चाहारयामास तस्या: कुक्षिं प्रविश्य स: ||३७ (Vish. Pura. Chap 21. 37)</blockquote><blockquote>वज्रपाणिर्महागर्भं चिच्छेदाथ स सप्तधा | सम्पीड्यमानो वज्रेण स रुरोदातिदारुणम् ||३८ (Vish. Pura. Chap 21. 38)</blockquote><blockquote>मा रोदीरिति तं शक्र: पुन:पुनरभाषत | सोऽभवत्सप्तधा गर्भस्तमिंद्र: कुपित: पुन: || ३९ (Vish. Pura. Chap 21. 39)</blockquote><blockquote>मरुतो नाम देवास्ते बभूवुरतिवेगिनः । यदुक्तं वै मघवता तेनैव मरुतोऽभवन् । देवा एकोनपञ्चासत् सहाया वज्रपाणिनः ।। ४० ।। (Vish. Pura. Chap 21. 40)</blockquote><blockquote>akṛtvā pādayo: śaucaṃ diti: śayanamāviśat | nidrāṃ cāhārayāmāsa tasyā: kukṣiṃ praviśya sa: ||37 (Vish. Pura. Chap 21. 37)</blockquote><blockquote>vajrapāṇirmahāgarbhaṃ cicchedātha sa saptadhā | sampīḍyamāno vajreṇa sa rurodātidāruṇam ||38 (Vish. Pura. Chap 21. 38)</blockquote><blockquote>mā rodīriti taṃ śakra: puna:punarabhāṣata | so'bhavatsaptadhā garbhastamiṃdra: kupita: puna: || 39 (Vish. Pura. Chap 21. 39)</blockquote><blockquote>maruto nāma devāste babhūvurativeginaḥ । yaduktaṃ vai maghavatā tenaiva maruto'bhavan । devā ekonapañcāsat sahāyā vajrapāṇinaḥ ।। 40 ।। (Vish. Pura. Chap 21. 40)</blockquote>This famous legend given in Vishnupurana (Part 1, Chap 21, Slokas 30 to 41<ref>Vishnupuranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D-%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A7 Prathama Amsha, Adhyaya 21])</ref>) 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 [[Vajraayudha|Vajrayudha]] (वज्रायुधः). As the child began to cry, Indra asked it not to cry by saying "Maa Ruda" (मा रुद). So repeatedly saying he cuts each of them onto seven pieces, thus generating 49 pieces. Upon Diti's request of making them subservient to him, Indra refrains from destroying them. Thus, they are 49 Marutganas, who became the assistants of Indra in the form of "vayuskanda" (वायुस्कन्धः) of Indra. This legend is also referred in Valmiki Ramayana (Balakanda, Sarga 66)<ref name=":5">Valmiki Ramayana ([http://valmikiramayan.net/utf8/baala/sarga47/bala_47_frame.htm Balakanda Sarga 66])</ref> Bhagavata Puraṇa (Skanda 6, Adhyaya 18 and 19),<ref>Shrimad Bhagavata Puranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AE Skanda 6, Adhyaya 18])</ref> Matsya Puraṇa (Adhyaya 6.47<ref>Matsya Puranam ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6 Sloka 47])</ref>).
Brahmanda Puraṇa (Uttarabhaga, Adhyaya 2, Shlokas 27, 28)<ref>Brahmaṇḍapuraṇa ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Uttarabhaga. Adhyaya 2], Slokas 27, 28)</ref> and Matsya Purana (Adhyaya 163.33<ref>Matsyapurana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AC%E0%A5%A9 Adhyaya 163.33])</ref>) gives the information about the location of Maruts in Antarikshaloka (अन्तरीक्षलोकः).
=== Devagana paripalaka or Leader of Devaganas ===
=== लोकपालकः || Lokapalaka ===
Rigveda mantra 2.12.2<ref name=":3" /> explains that Indra rules over the worlds, including Antariksha and Vyoma (व्योम) and without Indra there is no stability for any loka. <blockquote>यः पृथवीं व्यथमानाम दृंहद् यः पर्वतान प्रकुपिताँ अरम्णात् | यो अन्तरिक्षं विममे वरीयो यो दयामस्तभ्नात् स जनास इन्द्रः || (Rigveda. 2.12.2)</blockquote><blockquote>yaḥ parthivīṁ vyathamānāma dr̥ṁhad yaḥ parvatān prakupitām̐ aramṇāt | yō antarikṣaṁ vimamē varīyō yō dayāmastabhnāt sa janāsa indraḥ || (Rigveda. 2.12.2)</blockquote>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.
=== Sishtajana paripalana or Protection of Dharmikas ===
=== रक्षकः || Rakshaka ===
Shrimad Bhagavad Gita states “paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām” (परित्राणाय साधूनां विनाशाय च दुष्कृताम्), about protecting the sadhus and destroying the demons. Similarly, Indra is glorified in many mantras of Rigveda, for his might and strength to protect all from Dasyus, Asuras and Rakshasas<ref name=":2" />. Indra fights many asuras namely, Vrtra, Namuchi, Shushna, Sambhara, Thuni, Chumuri, Varchi.<ref name=":1" /><blockquote>स वज्रभृद् दस्युहा भीम उग्रः सहस्रचेताः शतनीथ ऋभ्वा | चम्रीषो न शवसा पाञ्चजन्यो मरुत्वान् नो भवत्विन्द्र ऊती || (Rig. Veda. 1.100.12)</blockquote><blockquote>sa vajrabhr̥d dasyuhā bhīma ugraḥ sahasracētāḥ śatanītha r̥bhvā | camrīṣō na śavasā pāñcajanyō marutvān nō bhavatvindra ūtī || (Rig. Veda. 1.100.12)</blockquote>Summary: Mighty, fierce, destroyer of Dasyus (asuras) using his Vajra, boundless with knowledge and prayed for by many, May Indra protect us. <blockquote>यो हत्वाहिमरिणात सप्त सिन्धून् यो गा उदाजदपधा वलस्य | यो अश्मनोरन्तरग्निं जजान संवृक् समत्सु स जनास इन्द्रः || (Rig. Veda. 2.12.3)</blockquote><blockquote>yō hatvāhimariṇāta sapta sindhūna yō gā udājadapadhā valasya | yō aśmanōrantaragniṁ jajāna saṁvr̥k samatsu sa janāsa indraḥ || (Rig. Veda. 2.12.3)</blockquote>Summary : He who killed the himarina (हिमरिणा) to free the sapta sindhu (seven rivers) and brought out the cows from the caves of Vala (वलः). He who brought forth Agni from two stones, know that he is Indra.
=== Krodha of Indra ===
=== गोत्रभित् || Gotrabhit ===
According to Shabdakalpadruma, गोत्रभित् - गोत्रं पर्व्वतं भिनत्तीति । gotraṃ parvvataṃ bhinattīti ।<ref>Gotrabhit ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%97%E0%A5%8B%E0%A4%A1%E0%A4%83 Shabdakalpadruma])</ref> means "one who destroys his own brothers (born in the same lineage) or mountains". In this context, two legends related to Indra are applicable as a "mountain-breaker" and in the birth of Marutganas.
* Indra is glorified for protecting the cows from the Panis with the help of Angirasa and [[Sarama (सरमा)|Sarama]] (सरमा). Rigveda mantra 2.12.3 describes that Indra brought the cows out by breaking through the mountains of Vala. <blockquote>इन्द्रस्याङगिरसां चेष्टौ विदत् सरमा तनयाय धासिम् | बृहस्पतिर्भिनदद्रिं विदद् गाः समुस्रियाभिर्वावशन्त नरः || (Rig Veda 1.62.3)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%AC%E0%A5%A8 Mandala 1, Sukta 62])</ref></blockquote><blockquote>indrasyāṅagirasāṁ cēṣṭau vidat saramā tanayāya dhāsim | br̥haspatirbhinadadriṁ vidad gāḥ samusriyābhirvāvaśanta naraḥ || (Rig Veda 1.62.3)</blockquote>Meaning: Indra and Angirasa rishi provided for the offspring of Sarama as desired and Brihaspati broke open the mountain and Sarama found the cows, bringing delight to people.
The story of [[Sarama Pani Samvada (सरमापणिसंवादः)|Gograhana]] or the stealing of cows by Panis is given in the Rigveda mantras of Mandala 10 (10.108.1 to 22).
* The legend of Marutganas is symbolic of how Indra controls the rain causing winds by using his Vajrayudha. The story about the origin of Marutganas (Maruts are Vayu devatas of Cosmic Air divisions) has been given in Vayu Purana (Vayu. Pura. Utta. 6.111), Vamana Purana and Ramayana (Bala. Kand. 47.1 to 7) among other texts.
<blockquote>एवं पुरा स्वानपि सोदरान् स गर्भस्थितानुज्जरितुं भयार्तः। बिभेद वज्रेण ततः स गोत्रभित् ख्यातो...(Vama. Pura. 71.42)<ref>Vamana Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%AE%E0%A4%A8%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%8F%E0%A4%95%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A4%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 71])</ref></blockquote><blockquote>evaṃ purā svānapi sodarān sa garbhasthitānujjarituṃ bhayārtaḥ। bibheda vajreṇa tataḥ sa gotrabhit khyāto...(Vama. Pura. 71.42)</blockquote>Meaning : Once he (Indra) fearing his brothers, he resorted to killing them, by cutting them with his Vajra and thus, got the name of Gotrabhit.
== इन्द्रदेवतास्वरुपम् || Indra Devata Svaroopa ==
=== Birth and Family ===
Indra descended from Mahavishnu in the following order according to Puranic Encyclopedia<ref name=":1" /> : Vishnu - Brahma - Marichi - Kashyapa - Indra.
* Indra is the son of Kashyapa rishi ( son of Marichi, the eldest of Brahma's manasa putras | मानसपुत्र-s) and Aditi, the eldest daughter of Daksha. Aditi had 12 sons (Dvadasa Adityas | द्वादश-आदित्य-s) 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 Vajrayudha. He rides on a white elephant known as Airavata. His horse's name is Ucchaishravas (उच्चैश्रवस्).
* Shachi (शचिः) also known as Indrani (इन्द्राणी) and Pulomaja (पुलोमजा) is the consort of Indra. Jayanta (जयन्तः) is the son and Devasena (देवसेना) is the daughter of Indra. Devasena is the wife of Subrahmanya, son of Maheshwara.
=== देवताधिपत्यम् || Devadhipatya ===
In the Puranas, the significance of Indra is limited to as the protector of Devaloka, whose activities are restricted to safeguarding his position as Indra.
==== ऋग्वेदः ॥ Rigveda ====
The following Rigveda mantras (2.12.1 to 15) proclaim and extol the greatness of Indra as the chief of devatas, the protector of earth and cows, as one who cut the wings of the mountains, as the slayer of Vala and Vrtrasura. <blockquote>यो जात एव प्रथमो मनस्वान् देवो देवान् क्रतुना पर्यभूषत् | यस्य शुष्माद् रोदसी अभ्यसेतां नृम्णस्य मह्ना स जनास इन्द्रः || (Rig. Veda. 2.12.1)<ref name=":3">Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A8.%E0%A5%A7%E0%A5%A8 Mandala 2, Sukta 12])</ref></blockquote><blockquote>yō jāta ēva prathamō manasvān dēvō dēvān kratunā paryabhūṣat | yasya śuṣmād rōdasī abhyasētāṁ nr̥mṇasya mahnā sa janāsa indraḥ || (Rig. Veda. 2.12.1)</blockquote>Summary : As soon as he was born, who was decorated as the Chief of Devas, know that he is Indra.
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”.
According to Pt. Bhagavatdatt, Indriyas or sense organs of the body are the representatives of devatas. They gain their strength from Indra and hence are called Indriyas. Indra is Atma who rules over the devatas, and they reside uninterruptedly in the body.<ref name=":4" />
==== ऐतरेयब्राह्मणम् ॥ Aitareya Brahmana ====
<blockquote>देवा ऊचुरिन्द्रो वै देवानामोजिष्ठो बलिष्ठः सहिष्ठः सत्तमः पारयिष्णुतमस्तं | (Aitr. Brah. 7.16) <ref>Aitreya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D 7.16])</ref></blockquote><blockquote>devā ūcurindro vai devānāmojiṣṭho baliṣṭhaḥ sahiṣṭhaḥ sattamaḥ pārayiṣṇutamastaṃ | (Aitr. Brah. 7.16)</blockquote>Meaning : Among all devatas, Indra is energetic, strong and courageous, he is the one who leads one a long way.<ref name=":4" />
==== तैत्तिरीयब्राह्मणम् ॥ Taitiriya Brahmana ====
The legend of Indra's crowning as the Devadhipati (देवाधिपतिः) is explained in Taittiriya Brahmana as given below<ref name=":0">Ganapati Sastry. Uppuluri. (2000) ''Vedasaara Ratnavali, Part 2'' Hyderabad : Amba Communications </ref>. <blockquote>प्रजापतिरिन्द्र मसृजतानुजावरं देवानाम् । तं प्राहिणोत् । परेहि । एतेषां देवानामधिपतिरेधीति । तं देवा अब्रुवन् । कस्त्वमसि । वयं वै त्वच्छ्रेयाँ सः स्म इति । सोऽब्रवीत् । कस्त्वमसि वयं वै त्वच्छ्रेयाँ सः स्म इति मा देवा अवोचन्निति । (Tait. Brah. 2.2.10.1.60) </blockquote><blockquote>को ह वै नाम प्रजापतिः । य एवं वेद (Tait. Brah. 2.2.10.1.61) </blockquote><blockquote>विदुरेनं नाम्ना । तदस्मै रुक्मं कृत्वा प्रत्यमुञ्चत् । ततो वा इन्द्रो देवानामधिपतिरभवत् । य एवं वेद । (Tait. Brah. 2.2.10.1.62) <ref>Taittriya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A8/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%A8 Kanda 2 Prapathaka 2]) </ref><ref name=":0" /></blockquote><blockquote>prajāpatirindra masr̥jatānujāvaraṁ dēvānām । taṁ prāhiṇōt । parēhi । ētēṣāṁ dēvānāmadhipatirēdhīti । taṁ dēvā abruvan । kastvamasi । vayaṁ vai tvacchrēyām̐ saḥ sma iti । sō'bravīt । kastvamasi vayaṁ vai tvacchrēyām̐ saḥ sma iti mā dēvā avōcanniti । (Tait. Brah. 2.2.10.1.60) </blockquote><blockquote>kō ha vai nāma prajāpatiḥ । ya ēvaṁ vēda (Tait. Brah. 2.2.10.1.61) </blockquote><blockquote>vidurēnaṁ nāmnā । tadasmai rukmaṁ kr̥tvā pratyamuñcat । tatō vā indrō dēvānāmadhipatirabhavat । ya ēvaṁ vēda । (Tait. Brah. 2.2.10.1.62)</blockquote>Summary : Prajapati created Indra as the youngest of the devatas. He then instructs Indra to go to Svargaloka and rule over the devatas whom he created. Indra on reaching Svargaloka informs the devatas that he would be incharge of their welfare. Hearing thus, the devatas refuse to accept him. Indra returns to Prajapati and asks him for the Tejas by which he would control the devatas. Prajapati asks him " what will I become if I give you my tejas". Later, Prajapati creates a crown out of his tejas to decorate it on the forehead of Indra, proclaiming him as the leader of devatas.
=== वृत्रहा || Vrtraha ===
Rigveda glorifies Indra for the slaying of one mighty asura namely [[Vrtrasura (वृत्रासुरः)|Vrtrasura]], and hence, Indra is called Vrtraha.
==== वृत्रासुरजननम् || Vrtrasura Janana ====
=== Agastya Rushi and Indra: ===
There are two versions about the birth of Vrtrasura as given in Puranic Encyclopedia (Page 883).<ref name=":1" />
* According to Padma Purana (Bhumi Kanda, Chap 23), Hiranyakashipu, the son of Kashyapa Prajapati and his wife Danu, is killed by Mahavishnu for his wrong asuric deeds. Kashyapa grants her another powerful son Vala or Bala, whom Indra kills with his Vajrayudha for stealing the cows. Angered Kashyapa, plucked a hair and made a burnt offering of it, saying that a son would be born who will be the destroyer of Indra.
* According to Devi Bhagavata (Skanda 6) Tvastra (त्वष्ट्रा) angered by Indra's killing of his son Vishvaroopa (विश्वरूपः) (also called Trishiras), initiates an Abhicharika yaga (आभिचारिकः यागः | a yaga performed to cause harm to an intended person) to procure a son to kill Indra.
The [[Rtvik (ऋत्विक्)|ritvijs]] (ऋत्विज्-s) were to utter the mantra "इन्द्रशत्रुर्वर्धस्व" (indraśatrurvardhasva) with Anta Udatta or Udatta swara (अन्त-उदात्तः) in the end of the mantra (to mean Prosper Oh ! Enemy of Indra). Instead, they used the Adya Udatta swara (आद्य उदात्तः) in the beginning of the mantra (meaning Oh! Indra, one who has enemies, Prosper). The meaning of the mantra changed with the improper utterance of the svara. So, instead of asking for the rise and prosperity of a son to take revenge on Indra, the ritvijas asked for the prosperity and glory of Indra who destroyed Asuras. Thus, Vrtrasura, the son of Tvastra was born, an enemy of Indra, but eventually Indra was rewarded with glory of killing Vrtrasura.<ref name=":2" />
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.
==== वृत्रासुरवधः || Vrtrasura Vadha ====
The Rigveda sukta 1.80.1-16 describes the war of Indra against Vrtrasura. Indra's power and strength in wielding the Vajrayudha is beautifully described in these mantras.
Under the leadership of Vrtrasura, his followers, the Kalakeyas (कालकेय-s) and other rakshasas besieged the Devatas. The battle raged for a long time between [[Indra and Vrtrasura (इन्द्रः वृत्रासुरः च)|Indra and Vrtrasura]] but Vrtra was invincible. Devatas along with Indra approach Mahavishnu for a solution to kill Vrtrasura. Mahavishnu informs them that Vrtra can be killed only with the bone of [[Dadhichi (दधीचिः)|Dadhichi]] rishi. Thereby, from the bones of Dadhichi rishi, Indra prepares his weapon called "Vajra", and with a fatal stroke of Vajra, Vrtra falls dead. Hence, Indra gets the name Vrtraha (वृत्रहा). (Mahabharata. Vana Parva. Chap 101 <ref>Pt. Ramnarayan. Mahabharat ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2002_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n341/mode/2up VanaParva, Adhyaya 101]) Page No 343. Gorakhpur: Gita Press</ref>. Shanti Parva. Chap 281. Verses 13 -21)
By killing Vrtrasura, Indra incurred the papa (पापम्) of Brahmahatya (ब्रह्महत्या). He goes to the Manasa sarovara to expiate for the papa. It was at that time that King Nahusha, takes the place of Indra. Cursed by Agastya rishi, Nahusha becomes a serpent and goes back to earth, then the Devatas reinstate Indra as Loka palaka. (Mahabharata Udyoga parva Chap. 18). According to Valmiki Ramayana (Balakanda 24 Sarga), Devatas take Indra to Sharayu river for a holy bath to expiate the sin of Brahmahatya.<ref name=":1" />
=== Indra and Mountains ===
==== ऋग्वेदः ॥ Rigveda ====
Rigveda talks about Indra as one who protects the earth from the distress of flying mountains by chopping off their wings.<ref name=":1" /><blockquote>यः पर्थिवीं व्यथमानाम दृंहद् यः पर्वतान् प्रकुपिताँ अरम्णात् | यो अन्तरिक्षं विममे वरीयो यो दयामस्तभ्नात् स जनास इन्द्रः || (Rig. Veda. 2.12.2)<ref name=":3" /></blockquote><blockquote>yaḥ parthivīṁ vyathamānāma dr̥ṁhad yaḥ parvatān prakupitām̐ aramṇāt | yō antarikṣaṁ vimamē varīyō yō dayāmastabhnāt sa janāsa indraḥ || (Rig. Veda. 2.12.2)</blockquote>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.
==== रामायणम् ॥ Ramayana ====
Valmiki Ramayana, Sundarakanda, lends support to the story of Indra cutting off the wings of mountains with his Vajrayudha. Mainaka (मैनाकः), is the mountain that stands at the entrance of Patalaloka (पातालस्याप्रमेयस्य द्वारमावृत्य तिष्ठसि | pātālasyāprameyasya dvāramāvṛtya tiṣṭhasi | 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><blockquote>pūrvaṃ kṛtayuge tāta parvatāḥ pakṣiṇo'bhavan | te hi jagmurdiśaḥ sarvā garuḍānilaveginaḥ || (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 Vayu.<blockquote>ततस्तेषु प्रयातेषु देवसंघः सहर्षिभिः | भूतानि च भयं जग्मुस्तेषां पतनशङ्कया || (Valm. Rama. 5.1.124)</blockquote><blockquote>tatasteṣu prayāteṣu devasaṃghaḥ saharṣibhiḥ | bhūtāni ca bhayaṃ jagmusteṣāṃ patanaśaṅkayā || (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><blockquote>tataḥ kruddhaḥ sahasrākṣaḥ parvatānāṃ śatakratuḥ | pakṣān ciccheda vajreṇa tatra tatra sahasraśaḥ || (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 Vajrayudha.
=== Agastya Rishi and Indra ===
Once, Agastya rishi offered the havishya or oblation to Marut which was meant for Indra.<ref name=":2" /> When Indra came to know, he became distressed, as given in the following mantras of Rigveda <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 rishi requests, “hey Indra, are you not the brother of Maruts, if I offer to Maruts, 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 maruts, 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 samidha (समिधः) 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 devatas and accept the havishya of those yajnas that are performed in different seasons and be satisfied."
== Indra in Ramayana ==
Although the legend of Ahalya and Indra happened in a different yuga, this anecdote is recounted by Vishvamitra rishi to Shri Ramachandra and Lakshmana, in the Balakanda, on his way to Mithila.
=== अहल्या || Ahalya ===
There are different versions of how Ahalya, the wife of [[Gautama (गौतमः)]] rishi, was cursed to become a "stone" in different puranas. However, according to Valmiki Ramayana, Indra tricked Ahalya, when Gautama rishi went out for bath by taking his form. Gautama punished Indra with a curse of losing his manliness and Ahalya too was cursed of being invisible to the eyes of everyone, to take the form of a stone. He declared that her original form would return when Shri Ramachandra touched the stone. Indra's testicles were replaced with testicles of goat. (Val. Rama. Bala kanda)<ref name=":5" />
=== हनुमान् || Hanuman ===
Vayuputra, commanly called as Hanuman, in his younger days sprang up to [[Surya (सूर्यः)|Surya]], mistaking it for a fruit to eat. Ascending towards the Devaloka, he sees Airavata, the vahana (वाहनम्) of Indra and goes towards it to swallow it. Seeing the tussle between Maruti (मारुतिः) and Airavata, feeling threatened, Indra uses his weapon Vajrayudha to cut the " hanu" (हनुः । jaw bones) of Maruti and he falls dead on earth. Vayu, grieving the loss of his son, takes him to Patalaloka, where Brahma and other devatas console him and revive Maruti. As the "hanu" was cut by Indra's vajra, Maruti gets the name of "Hanuman". Indra also blesses him to be a chiranjeevi and would die only when he wished so. (Valm Rama, Kish Kand, 66th Sarga)<ref>Valmiki Ramayana ([http://valmikiramayan.net/utf8/kish/sarga66/kishkindha_66_frame.htm Kishkindha Kanda, Sarga 66])</ref>.
=== इन्द्रजित् || Indrajit ===
The asura Ravana conquered the world with Brahma's blessing. His son Meghanada, defeated Indra in a fierce battle and took him to Lanka as a prisoner. Upon Brahma's intervention, he was released. Thus, Meghanada got the title of Indrajit, one who gained victory over Indra (Uttara Ramayana).
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 in Mahabharata==
Many anecdotes are described in Mahabharata about Indra involved in various events in this great epic. Mahabharata is the treasure of references of events that happened in the eons prior to Mahabharata.
=== गोवर्धनः || Govardhana ===
Shrimad Bhagavata illustrates the subjugation of Indra's pride as in the story of Govardhana hill where Bhagavan Shri Krishna carried the hill and protected his devotees when Indra, angered by gopalas not worshiping him, launched torrential rains over the village.
=== अर्जुनः || Arjuna ===
Kunti, Pandu's wife had received a mantra from Durvasa rishi for begetting sons through devatas. Invoking Indra, Kunti begets a son named Arjuna. (Maha. Adi parv. Chap. 123).
=== कर्णः || Karna ===
On a day towards the end of his training, Karna (in the guise of a brahmana) offers Parashurama his lap to 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.
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"
Indra afraid of the fighting skills of Karna took the form of a bee and stung Karna's thigh in order to benefit his son Arjuna. With blood oozing from his wound, it was revealed to Parashurama that Karna was not a brahmana, and so cursed Karna that he would forget all the mantras required to wield the divine weapon Brahmastra, at the moment of his greatest need. Later this incident saved the life of Indra's son Arjuna from certain death.
Indra, king of the gods, asks in charity Karna’s natural armor 'Kavacha and Kundala'. Karna donates this leaving himself vulnerable.<ref name=":1" /> (Maha. Aranya parva. Chap 44, verse 9).
== Indra’s glory ==
=== खाण्डववनदहनम् || Khandava Vana Dahana ===
{{Main article|Khandavadaha (खाण्डवदाहः)}}
In Mahabharata (Adi Parva. Khandava daha parva Chap. 221 to 226), there is a legend about Agni who suffered from stomach ailments (due to the Yajnas of Shvetaki King) was advised to consume the Khandava forest which contains the medicinal herbs that can treat his condition. In the process, Indra protects Takshaka who resides in the same forest, thus, preventing Agni from consuming the medicinal plants.
In this parva, Krishna and Arjuna, are requested by Agni (in the guise of a Brahmana) to quench his hunger. Realizing his true form, they agree to prevent his obstacles (Indra from sending heavy rain) in consuming the forest. Thus, ensues a battle between Arjuna and Indra (father of Arjuna).<ref name=":1" />
== Indra as a Position ==
Devi Bhagavata 3rd, 5th and 9th Skandas describe the time period or kalamana (कालमानः) of celestial beings such as Brahma, Vishnu and Maheshwara. As given in Puranic Encyclopedia (Page 326, 372) there are 14 [[Manvantaras (मन्वन्तराणि)|Manvantara (मन्वन्तराणि)]] during the life of Brahma, and each Manvantara will have its own Manu, Indra and Devatas. Thus, 14 Manvantaras make a Kalpa (कल्पः) which corresponds to a day in the life of Brahma. Since in every Manvantara one Indra changes, 14 manvantaras will have 14 different Indras.
Like other Puranas, Vishnupurana also describes that one thousand chaturyugas (चतुर्युग-s) form one day of Brahma and it has 14 Manus.
The following is the list of Manus and Indras of one Kalpa given in Vishnupurana (3.1)<ref>Vishnupurana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D-%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7 Amsha 3 Adhyaya 1])</ref><blockquote>स्वायंभुवो मनुः पूर्वं परः स्वारोचिषस्तथा । उत्तमस्तामसश्चैव रैवतश्चाक्षुषस्तथा ॥ ३,१.६ ॥ (Vish. Pura. 3.1.6)</blockquote><blockquote>svāyaṁbhuvō manuḥ pūrvaṁ paraḥ svārōciṣastathā । uttamastāmasaścaiva raivataścākṣuṣastathā ॥ 3,1.6 ॥ (Vish. Pura. 3.1.6)</blockquote><blockquote>षडेते मनवोतीताः सांप्रतं तु रवेः सुतः । वैवस्वतेयं यस्त्वेतत्मप्तमं वर्ततेन्तरम् ॥ ३,१.७ ॥ (Vish. Pura. 3.1.7)</blockquote><blockquote>ṣaḍētē manavōtītāḥ sāṁprataṁ tu ravēḥ sutaḥ । vaivasvatēyaṁ yastvētatmaptamaṁ vartatēntaram ॥ 3,1.7 ॥ (Vish. Pura. 3.1.7)</blockquote>
{| class="wikitable" style="margin:auto;"
{| class="wikitable" style="margin:auto;"
|-
|-
!| Manvatara/Manu !!|Indra
!No
!| Manvantara/Manu !!|Indra
|-
|-
| Svayambhuva || Yajna (avatar)|Yajna (Avatar of Vishnu)
|1
| Svayambhuva (स्वायंभुवः) || Yajna (avatar) |Yajna (Avatar of Vishnu) ('''यज्ञः'''स्वायंभुवेन्तरे।... 3.1.36)
|-
|-
| Swarochisha || Vipaschita
|2
| Svarochisha (स्वारोचिषः) || Vipaschit ('''विपश्चित्त'''त्र देवेन्द्रो... 3.1.10)
|-
|-
| Uttama || Sushaanti
|3
| Uttama (उत्तमः) || Sushanti ('''सुशान्ति'''र्नाम देवेन्द्रो... 3.1.13)
|-
|-
| Taamasa || Shibi (king)|Shibi
|4
| Tamasa (तामसः) || Shibi (king) |Shibi or Shatakratu ('''शिवि'''रिन्द्रस्तथा... 3.1.17)
|-
|-
| Raivata || Vibhu
|5
| Raivata (रैवतः) || Vibhu '''(र्विभु'''श्च तत्रेन्द्रो... 3.1.20)
|-
|-
| Chaakshusha || Manojava
|6
| Chakshusha (चाक्षुषः) || Manojava ('''मनोजव'''स्तथैवेन्द्रो... 3.1.26)
|-
|-
| Shraaddhadeva || Purandara (the present Indra)
|7
|Vaivasvata (वैवस्वतः)|| Purandara (the present Indra) ('''पुरन्दराय''' त्रैलोक्यं... 3.1.43)
|-
|-
| Savarni || Mahabali|Bali
|8
| Savarni (सावर्णिः) || Mahabali |Bali ('''बलि'''रिन्द्रो भविष्यति... 3.2.18)
|-
|-
| Daksha Saavarni || Adbhuta
|9
| Daksha Savarni (दक्षसावर्णिः) || Adbhuta (भविष्यति '''अद्भुतो'''... 3.2.22)
|-
|-
| Brahma Saavarni || Shanti
|10
| Brahma Savarni (ब्रह्मसावर्णिः) || Shanti ('''शान्ति'''र्नाम... 3.2.26)
|-
|-
| Dharma Saavarni || Vish
|11
| Dharma Savarni (धर्मसावर्णिः) || Vrsha (श्चेन्द्रश्च वै '''वृषः''' ...3.2.30)
|-
|-
| Rudraputra Saavarni || Ritudhaama
|12
| Rudra Savarni (रुद्रसावर्णिः) || Rtudhama ('''ऋतधामा''' च तत्रेन्द्रो...3.2.32)
|-
|-
| Ruchi (Deva Saavarni) || Devaspati
|13
| Rauchya Savarni (रौच्य) || Divaspati ('''दिवस्पति'''र्महावीर्यस्तेषामिन्द्रो... 3.2.39)
|-
|-
| Bhauma (Indra Saavarni) || Suchi
|14
| Bhautya (भौत्यः) (alternatively भौमः।Bhauma) || Suchi ('''शुचि'''रिन्द्रः... 3.2.42)
|}
|}
== Verses And Meanings ==
The following Rigveda mantras (2.12.1 to 15) describe the greatness of Indra.<ref name=":3" /><blockquote>यो जात एव प्रथमो मनस्वान् देवो देवान् क्रतुना पर्यभूषत् | यस्य शुष्माद् रोदसी अभ्यसेतां नृम्णस्य मह्ना स जनास इन्द्रः || 1</blockquote><blockquote>yō jāta ēva prathamō manasvān dēvō dēvān kratunā paryabhūṣat | yasya śuṣmād rōdasī abhyasētāṁ nr̥mṇasya mahnā sa janāsa indraḥ || 1</blockquote>Summary : As soon as he was born, who was decorated as the Chief of Devas, know that he is Indra.<blockquote>यः पर्थिवीं व्यथमानाम दृंहद् यः पर्वतान् प्रकुपिताँ अरम्णात् | यो अन्तरिक्षं विममे वरीयो यो दयामस्तभ्नात् स जनास इन्द्रः || 2</blockquote><blockquote>yaḥ parthivīṁ vyathamānāma dr̥ṁhad yaḥ parvatān prakupitām̐ aramṇāt | yō antarikṣaṁ vimamē varīyō yō dayāmastabhnāt sa janāsa indraḥ || 2</blockquote>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.<blockquote>यो हत्वाहिमरिणात सप्त सिन्धून् यो गा उदाजदपधा वलस्य | यो अश्मनोरन्तरग्निं जजान संवृक् समत्सु स जनास इन्द्रः || 3</blockquote><blockquote>yō hatvāhimariṇāta sapta sindhūna yō gā udājadapadhā valasya | yō aśmanōrantaragniṁ jajāna saṁvr̥k samatsu sa janāsa indraḥ || 3</blockquote>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.<blockquote>येनेमा विश्वा च्यवना कृतानि यो दासं वर्णमधरंगुहाकः | श्वघ्नीव यो जिगीवाँ लक्षमाददर्यः पुष्टानि स जनास इन्द्रः || 4</blockquote><blockquote>यं स्मा पृच्छन्ति कुह सेति घोरमुतेमाहुर्नैषो अस्तीत्येनम् | सो अर्यः पुष्तीर्विज इवा मिनाति श्रदस्मै धत्त स जनास इन्द्रः || 5</blockquote><blockquote>यो रध्रस्य चोदिता यः कृशस्य यो ब्रह्मणो नाधमानस्य कीरेः | युक्तग्राव्णो योऽविता सुशिप्रः सुतसोमस्य स जनास इन्द्रः || 6</blockquote><blockquote>यस्याश्वासः प्रदिशि यस्य गावो यस्य ग्रामा यस्य विश्वे रथासः | यः सूर्यं य उषसं जजान यो अपां नेता स जनास इन्द्रः || 7</blockquote><blockquote>yenemā viśvā cyavanā kṛtāni yo dāsaṃ varṇamadharaṃguhākaḥ | śvaghnīva yo jigīvām̐ lakṣamādadaryaḥ puṣṭāni sa janāsa indraḥ || 4</blockquote><blockquote>yaṃ smā pṛcchanti kuha seti ghoramutemāhurnaiṣo astītyenam | so aryaḥ puṣtīrvija ivā mināti śradasmai dhatta sa janāsa indraḥ || 5</blockquote><blockquote>yo radhrasya coditā yaḥ kṛśasya yo brahmaṇo nādhamānasya kīreḥ | yuktagrāvṇo yo'vitā suśipraḥ sutasomasya sa janāsa indraḥ || 6</blockquote><blockquote>yasyāśvāsaḥ pradiśi yasya gāvo yasya grāmā yasya viśve rathāsaḥ | yaḥ sūryaṃ ya uṣasaṃ jajāna yo apāṃ netā sa janāsa indraḥ || 7</blockquote>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.<blockquote>यं क्रन्दसी संयती विह्वयेते परेऽवर उभया अमित्राः | समानं चिद् रथमातस्थिवांसा नाना हवेते स जनास इन्द्रः || 8</blockquote><blockquote>यस्मान्न ऋते विजयन्ते जनासो यं युध्यमाना अवसे हवन्ते | यो विश्वस्य प्रतिमानं बभूव यो अच्युतच्युत् स जनास इन्द्रः || 9</blockquote><blockquote>यः शश्वतो मह्येनो दधानानमन्यमानाञ्छर्वा जघान | यः शर्धते नानुददाति शृध्यां यो दस्योर्हन्ता स जनास इन्द्रः || 10</blockquote><blockquote>यः शम्बरं पर्वतेषु क्षियन्तं चत्वारिंश्यां शरद्यन्वविन्दत् | ओजायमानं यो अहिं जघान दानुं शयानं स जनास इन्द्रः || 11</blockquote><blockquote>यः सप्तरश्मिर्वृषभस्तुविष्मानवासृजत् सर्तवे सप्तसिन्धून् | यो रौहिणमस्फुरद् वज्रबाहुर्द्यामारोहन्तं स जनास इन्द्रः || 12</blockquote><blockquote>दयावा चिदस्मै पृथवी नमेते शुष्माच्चिदस्य पर्वता भयन्ते | यः सोमपा निचितो वज्रबाहुर्यो वज्रहस्तः स जनास इन्द्रः || 13</blockquote><blockquote>यः सुन्वन्तमवति यः पचन्तं यः शंसन्तं यः शशमानमूती | यस्य ब्रह्म वर्धनं यस्य सोमो यस्येदं राधः स जनास इन्द्रः || 14</blockquote><blockquote>यः सुन्वते पचते दुध्र आ चिद वाजं दर्दर्षि स किलासि सत्यः | वयं त इन्द्र विश्वह परियासः सुवीरासो विदथमा वदेम || 15</blockquote><blockquote>yaṃ krandasī saṃyatī vihvayete pare'vara ubhayā amitrāḥ | samānaṃ cid rathamātasthivāṃsā nānā havete sa janāsa indraḥ || 8</blockquote><blockquote>yasmānna ṛte vijayante janāso yaṃ yudhyamānā avase havante | yo viśvasya pratimānaṃ babhūva yo acyutacyut sa janāsa indraḥ || 9</blockquote><blockquote>yaḥ śaśvato mahyeno dadhānānamanyamānāñcharvā jaghāna | yaḥ śardhate nānudadāti śṛdhyāṃ yo dasyorhantā sa janāsa indraḥ || 10</blockquote><blockquote>yaḥ śambaraṃ parvateṣu kṣiyantaṃ catvāriṃśyāṃ śaradyanvavindat | ojāyamānaṃ yo ahiṃ jaghāna dānuṃ śayānaṃ sa janāsa indraḥ || 11</blockquote><blockquote>yaḥ saptaraśmirvṛṣabhastuviṣmānavāsṛjat sartave saptasindhūn | yo rauhiṇamasphurad vajrabāhurdyāmārohantaṃ sa janāsa indraḥ || 12</blockquote><blockquote>dayāvā cidasmai pṛthavī namete śuṣmāccidasya parvatā bhayante | yaḥ somapā nicito vajrabāhuryo vajrahastaḥ sa janāsa indraḥ || 13</blockquote><blockquote>yaḥ sunvantamavati yaḥ pacantaṃ yaḥ śaṃsantaṃ yaḥ śaśamānamūtī | yasya brahma vardhanaṃ yasya somo yasyedaṃ rādhaḥ sa janāsa indraḥ || 14</blockquote><blockquote>yaḥ sunvate pacate dudhra ā cida vājaṃ dardarṣi sa kilāsi satyaḥ | vayaṃ ta indra viśvaha pariyāsaḥ suvīrāso vidathamā vadema || 15</blockquote>The following slokas from Vishnupurana (Part 1, Adhyaya 21, Slokas 30 to 41) describe Indra's attempt to destroy the unborn child of Diti and thereby creation of Marutganas.<blockquote>दितिर्विनष्टपुत्रा वै तोषयामास काश्यपम् | तया चाराधित: सम्यक्काश्यस्तपतां वर: || ३०</blockquote><blockquote>वरेण च्छन्दयामास सा च वव्रे ततो वरम् | पुत्रमिन्द्रवधार्थाय समर्थममितौजसम् || ३१</blockquote><blockquote>स च तस्मै वरं प्रादाभ्दार्यायै मुनिसत्तम: | दत्वा च वरमत्युग्रं कश्यपस्तामुवाच ह || ३२</blockquote><blockquote>शक्रं पुत्रो निहन्ता ते यदि गर्भं शरच्छतम् |समाहितातिप्रयता शौचिनी धारयिष्यसि ||३३</blockquote><blockquote>इत्येवमुक्त्वा तां देवीं संगत: कश्यपो मुनि: | दधार सा च तं गर्भं सम्यक्छोचसमन्विता ||३४</blockquote><blockquote>गर्भमात्मवधार्थाय ज्ञात्वा तं मघवानपि | शुश्रूषुस्तामथागच्छद्विनयादमराधिप: ||३५</blockquote><blockquote>तस्याश्चैवान्तरप्रेप्सुरतिष्ठत्पाकशासन: | ऊने वर्षशते चास्या ददर्शान्तरमात्मना ||३६</blockquote><blockquote>अकृत्वा पादयो: शौचं दिति: शयनमाविशत् | निद्रां चाहारयामास तस्या: कुक्षिं प्रविश्य स: ||३७</blockquote><blockquote>वज्रपाणिर्महागर्भं चिच्छेदाथ स सप्तधा | सम्पीड्यमानो वज्रेण स रुरोदातिदारुणम् ||३८</blockquote><blockquote>मा रोदीरिति तं शक्र: पुन:पुनरभाषत | सोऽभवत्सप्तधा गर्भस्तमिंद्र: कुपित: पुन: || ३९</blockquote><blockquote>एकैकं सप्तधा चक्रे वज्रेणारिविदारिणा | मरुतो नाम देवास्ते बभूवुरतिवेगिन: ||४०</blockquote><blockquote>यदुक्तं वै भगवता तेनैव मरुतोऽभवन् | देवा एकोनपञचाशत्सहाया वज्रपाणिन: ||४१</blockquote><blockquote>ditirvinaṣṭaputrā vai toṣayāmāsa kāśyapam | tayā cārādhita: samyakkāśyastapatāṃ vara: || 30</blockquote><blockquote>vareṇa cchandayāmāsa sā ca vavre tato varam | putramindravadhārthāya samarthamamitaujasam || 31</blockquote><blockquote>sa ca tasmai varaṃ prādābhdāryāyai munisattama: | datvā ca varamatyugraṃ kaśyapastāmuvāca ha || 32</blockquote><blockquote>śakraṃ putro nihantā te yadi garbhaṃ śaracchatam |samāhitātiprayatā śaucinī dhārayiṣyasi ||33</blockquote><blockquote>ityevamuktvā tāṃ devīṃ saṃgata: kaśyapo muni: | dadhāra sā ca taṃ garbhaṃ samyakchocasamanvitā ||34</blockquote><blockquote>garbhamātmavadhārthāya jñātvā taṃ maghavānapi | śuśrūṣustāmathāgacchadvinayādamarādhipa: ||35</blockquote><blockquote>tasyāścaivāntaraprepsuratiṣṭhatpākaśāsana: | ūne varṣaśate cāsyā dadarśāntaramātmanā ||36</blockquote><blockquote>akṛtvā pādayo: śaucaṃ diti: śayanamāviśat | nidrāṃ cāhārayāmāsa tasyā: kukṣiṃ praviśya sa: ||37</blockquote><blockquote>vajrapāṇirmahāgarbhaṃ cicchedātha sa saptadhā | sampīḍyamāno vajreṇa sa rurodātidāruṇam ||38</blockquote><blockquote>mā rodīriti taṃ śakra: puna:punarabhāṣata | so'bhavatsaptadhā garbhastamiṃdra: kupita: puna: || 39</blockquote><blockquote>ekaikaṃ saptadhā cakre vajreṇārividāriṇā | maruto nāma devāste babhūvurativegina: ||40</blockquote><blockquote>yaduktaṃ vai bhagavatā tenaiva maruto'bhavan | devā ekonapañacāśatsahāyā vajrapāṇina: ||41</blockquote>
==References==
==References==
<references />
[[Category:Devatas]]