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. He is the devata who shines as the light in the sky of the heart of all living entities.
• 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.

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.

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

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. 

Indra is all pervading and all controlling. Therefore, in such Indra all the devatas have vested their valor and prosperity. This is the sukta coming from Raghugana, who belongs to Gautama gothra. In the suktas, there are 16 mantras. 

One of the main activities of Indra is to hold the thunderbolt and use it to control those who are against yajnas.  Rushis, the men of wisdom, understand that in the yajna the havishya or the oblation is for Indra and this subject is explained in this sukta “sahasram sakamarchata parishtobhatha vimshaktihi shathaina manmano vaurindraya brahmodyatha marchyam nanu swarajyam”. 

Meaning: One who is dreadfully splendorous, while holding the thunderbolt which is powerful against the enemies and Indra’s power to control Dasyus  who are thorns to society and has power to control enemies and has power to understand everything and full of energy. This is the one aspect of Indra. (to punish the wrongdoers). Those who understand him, the men of wisdom to be kind and to provide all kinds of protection to them with his power is another aspect of Indra. 

Devagana paripalaka or Leader of Devaganas

As a protector he also holds influence on the Maruthas, and other beings such as Gandharvaas, Apsaraas, devas, asuraas and rakshasas, He is the master of all these entities including nishadas.

Sishtajana paripalana or Protection of Dharmikas

Just like in the Gita: “paritranaya sadhunam vinasa ya ca dushkirtam” this mantra teaches us about protecting the sadhus and destroying the demons. This is the bhagavat Karya or the activities of the bhagavantha. “sa vajra brudhasyuva bhima ugraha sahasra cheta shatanidha rudhva chamrishona chavasa panchajanyo marutvanyo bhavtindra utihi” Rk Samhita 1.100.912

Krodha of Indra

Indra is always associated with the Marutganas and guided by rishis. Yet sometimes without understanding the greatness of Indra, they neglect him and worship the devathas who are lesser than him. This causes distress to Indra and this is expressed in one of the mantras. He is the Vishwapati, the master of entire universe.  He is the inner dwelling soul of all the devathas and governs the fruits of all of our activities. 

“Avajananthi mam mudha” 9.11, 

“naham prakasa sarvasya yoga maya samvritha ha mudhoyam nabhijanathi” 7.25. 

“mam tu vedena kaschana” 7.26  

in this way the lord himself has expressed his distress. So therefore, Kula Sekhara expresses: “NATHE NA PURUSHOTTAME TRI-JAGATAM EKADHIPE CETASA SEVYE SVASYA PADASYA DATARI SURE NARAYANE TISHTHATI YAM KANCIT PURUSHADHAMAM KATIPAYA-GRAMESAM ALPARTHA-DAM SEVAYAI MRGHAYAMAHE NARAMAHO MUKA VARAKA VAYAM”.

Mukunda mala stotra 28. 

He is expressing his distress, being the master of the devathas, master of all planetary systems and who is supposed to be worshipped but unfortunately the purushadhamas the lowest of human beings, they worship other devas or the ordinary men of this world. In this way Indra himself who is the personification or one aspect of the Supreme lord he himself is expressing his distress in one of the Veda mantras “nunamasti noshvaha kastad vedaya tadbhutam anyas chittamabhi sancharanya uddatitam vinashyati” Rk Samhita 1.170.1

Agastya Rushi and Indra:

Once, Agastya rushi offered the havishya or oblation to Maruta which was meant for Indra.  When Indra came to know, he became distressed and expressed in this mantra and this episode is quoted by Yaska in Niruktha 1.5 and Saunaka in Brhad devatha in 4.50. 

Meaning: Indra says “Oh Agastya no one understands what happens in the present or future. Man’s mind is wavering. How can he understand wisdom with such mind? But you, who are man of wisdom and full of Vedic knowledge even a person like you, if your intelligence gets disturbed what to speak of others?” 

Indra being sarva niyamaka, controls everything and all the living entities.  To discipline and make all the living entities behave wisely, engaged in good activities is a responsibility of sarvaparipalaka. 

During the time of annihilation, brahmajnana is imparted to all the living entities, who are in the inert situation, thus endowing them the knowledge of pravritti and nivruthi He gives them power to execute. Similarly the lord who is fully independent, offers independence and discriminating power to all living entities to behave as per their karma. He also offers the ability for living entity to understand His Supreme power and offers the knowledge of discrimination of what to do and what not to do. But if living entity forgets this power of the Supreme, then his directions is destroyed, the purpose of life is destroyed, even the great rushis may have made this mistake. 

If agnani’s make mistake, one need not be distressed, but the jnanis or men like Agastya make a mistake what to speak of others?  Therefore this is the main reason for his distress.  

In the Gita, Lord is expressing his pain “bahuna janmana manthe jnanvan mam prapadhyahte vasudevam sarvamiti sa mahatma su durlabaha” 7.19.

In this mantra Agastya is requesting, “hey Indra, are you not the brother of Marutas, if I offer to Marutas, does it not go to you? If we do not offer then it’s your responsibility to give all that bhoga, it’s your responsibility. Therefore we are not at fault, you please share the oblation with marutas, justly. Do not harm us just like you have power to harm demons.”

Indra answers: “Oh my dear brother Agastya, you are my friend for long time. Why are you neglecting us? I do know your mind set. You do not have the desire to give oblation to us” with these words, Agastya recognizes his devotion to Indra as it was there before. Therefore Indra’s answer was very piercing and touching, therefore Agastya changes himself and offers oblation to Indra.

Indra, he spoke to Ritvijas: “Oh Ritvijas, Agastyas has accepted my word and therefore please prepare the yajna vedi and prepare the fire with samitho-- a special kind of wood. The blazing fire which indicates the nectar or in one sense which rekindles the knowledge, we will perform the yajna, so that it is concluded with proper success and  destination. Or if this words were actually spoken by Agastya then the meaning is this: Agastya speaks: “hey Rutviks, please prepare the yajkna vedi and offer the oblations in the fire so that this oblation which is the sadhana for amrutattva. Hey Indra, me and my wife we are performing this yajna for your sake.” in this way Agastya rushi accepts his fault, offeres his oblations to Indra and accepted Indra as the master of everything. “tvam sishe vasupathe vasunam tvam mitranam mitrapate deshtaha indra ttvam marudbhihi savada svad prashan ruthu dha havimshi"

“Oh Indra! You are the master or the lord of everything that is connected to yajna (or the master of the ashta vasus) similarly you are the master of the mitras, you are our(mitras) sustainer.  Please bestow your blessings upon us  -- you and Marut devathas together bestow your mercy so that our yajnas can be completed.  Please accept the oblations of those yajnas that are performed in different seasons and be satisfied.”

Indra Devata Swaroopam

Birth and Family

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.

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 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):

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. 1. Amarakosha Reference : http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ (Page no 9 and 10 )
3. Rigveda: Rig Veda, Book 10.
4. Rigveda: Rig-Veda, Book 3: HYMN XXX. Indra
5. Rigveda: Rig-Veda, Book 5: HYMN XXXVI. Indra
6. 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.