Indra (/ˈɪndrə/; Sanskrit: इन्द्र) is an ancient Vedic deity in Hinduism. He is the king of Svarga (Heaven) and the Devas (gods). He is associated with lightning, thunder, storms, rains, river flows and war.
trataram indram avitaram indram have have suhavam suram indram
hvayami sakram puruhutam indram svasti no maghava dhatvindrah
"Indra the protector, Indra the savior, Indra the best invited among invited ones; I call Him, strong, the frequently called Indra. May welfare be gifted us, by Indra Maghavan"
In Vedas, Indra is the supreme god. Most of the Rig Veda was dedicated to his praise. He was the chief God whom everyone worshiped. Indra was born (along with his brother Agni) from the mouth of the primordial god or giant Purusha whose various other body parts gave birth to the other members of the Hindu pantheon. He is known for his fearless battle against Vritra the stone serpent, the firstborn of dragons, immediately after his birth. Indra is viewed as the unconquerable hero and warrior, who is the defender and king devas.
रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय ।
इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयो शता दश ।।
“He became the inner form of every form. This is his form to behold. Indra by his creative powers assumes many forms, his 1000 rays are yoked, always ready.”
वयः सुपर्णा उपसेदुरिन्द्रं प्रियमेधा ऋषयो नाधमानाः ।
अपध्वान्तमूर्णुहि पूर्धि चक्षुर्मुमुग्ध्यस्मान्निधयेव बद्धान् ।।
“The rishis, as beautiful-winged birds flew towards Indra, singing hymns pleasing to him. They said, remove our evil, fill our eyes with vision, release us from our bondage just like birds released from a cage.”
Over a quarter of the 1,208 hymns of the Rigveda mention Indra, making him the most referred to deity than any other. These hymns present a complex picture of Indra, but some aspects of Indra are oft repeated. Of these, the most common theme is where he as the god with thunderbolt kills the evil serpent Vritra that held back rains, and thus released rains and land nourishing rivers.
Indra is not a visible object of nature in the Vedas, nor is he a personification of any object, but that agent which causes the lightning, the rains and the rivers to flow. His myths and adventures in the Vedic literature are numerous, ranging from harnessing the rains, cutting through mountains to help rivers flow, helping land becoming fertile, unleashing sun by defeating the clouds, warming the land by overcoming the winter forces, winning the light and dawn for mankind, putting milk in the cows, rejuvenating the immobile into something mobile and prosperous, and in general, he is depicted as removing any and all sorts of obstacles to human progress.
Maghavān translates to generous. Indra is called Maghavān because He is the Great God who showers all with abundant gifts. Maghavān served as calf when the Gods milked the earth; Indra gives generously when intoxicated with Soma is called Maghavān.
Indra is often presented as the twin brother of Agni (fire). Rigvedic hymn 2.1.3, which states, "Thou Agni, art Indra, a bull among all beings; thou art the wide-ruling Vishnu, worthy of adoration. Thou art the Brahman, (...)." He is also part of one of many Vedic trinities as "Agni, Indra and Surya", representing the "creator-maintainer-destroyer" aspects of existence.
Indra is married to Shachi, also known as Indrani or Pulomaja. Indra and Shachi have a son, Jayanta, and daughters called Jayanti and Devasena. Goddess Jayanti is the spouse of Shukra, while goddess Devasena marries the war-god Kartikeya.
https://www.youtube.com/watch?v=pk-yGHuGc9E
Indra (Rig Veda 1.11) - Madhuchanda Vaisvamitra:
Indra (Rig Veda - Mandala 1 - Sukta 11 - Mantra 1):
इन्द्रं विश्वा अवीवृधन्त्समुद्रव्यचसं गिरः ।
रथीतमं रथिनां वाजानां सत्पतिं पतिम् ॥१.११.१॥
Indram Vishvaa Aviivrdhant-Samudra-Vyacasam Girah |
Rathiitamam Rathinaam Vaajaanaam Satpatim Patim ||1.11.1||
• The Hymns expanded Indra across the World (Vishva) like an expansive Ocean (Samudra).
• Who is the Lord of the virtuous keeper of Wealth.
Comments:
- In this mantra, and the subsequent mantras of this sukta, the awakening of the power of Indra by the Vedic chants, and the work of that power is described. The hymns expanded Indra across the world like an expansive ocean. Indra is mentioned as the keeper of wealth.
- The first stage in the awakening of the power of Indra (or any other divine power) is expansion. Since Cosmic Order operates from a plane which is both internal and external, this expansion will have effect on the mind of the performer of Yagna internally and on the Nature externally.
- Internally, this expansion will tend to open up the performer of the Yagna towards the vast Cosmic Order.
- Externally, this expansion will spread across Nature and bring about the appropriate effect over it (since Nature operates on a large scale and for the good of all).
- Indra is mentioned here as the virtuous keeper of Wealth. The wealth here is the wealth of Nature. The Devas are the upholders of Cosmic Order, and Nature is the expression of that Cosmic Order. So the Devas preserve the Wealth of Nature. Over and above this, Indra has a special role, since Indra is the dynamic aspect of the Cosmic Order.
- To preserve Wealth, the first step is expansion, since the performer of the Yagna needs to expand inwardly and identify himself with the Wealth of Nature, and not merely individual wealth cut off from the Cosmic Order.
Indra (Rig Veda - Mandala 1 - Sukta 11 - Mantra 4):
पुरां भिन्दुर्युवा कविरमितौजा अजायत ।
इन्द्रो विश्वस्य कर्मणो धर्ता वज्री पुरुष्टुतः ॥१.११.४॥
Puraam Bhinduryuvaa Kaviramitaujaa Ajaayata |
Indro Vishvasya Karmanno Dhartaa Vajrii Purussttutah ||1.11.4||
• The power which breaks the abode (of the Asuras) was born.
• (The power which is) Youthful (Yuva), full of Wisdom (Kavi) and has immense Strength (Amita Ojaah) was born.
• Indra is the bearer of the activities of the World (oriented towards Cosmic Order).
Comments:
- In this mantra, the power of Indra is described. It is youthful, full of wisdom and has immense strength. That power breaks the abode of the Asuras, who are demons inside us. That power bears the activities of the world.
- The first stage in the awakening of the power of Indra or divine mind is expansion. This expansion tends to inwardly open up the individual towards Rita or Cosmic Order. But there are Asuras to be destroyed who will resist the inward expansion of the individual towards the Cosmic Order.
- The second stage in the awakening of the power of Indra is the destruction of the abodes of the Asuras. The abodes of the Asuras are within the individuality resisting the expansion. This expansion and destruction of Asuras will continue together for a long time, gradually making the individual established in the Cosmic Order.
- In this way, by transforming the individual inwardly, the power of Indra bears the activities of the World, which are the activities related to the Cosmic Order. There is also the external dimension of the power reflected in Nature which will be described in the subsequent mantras.
Indra (Rig Veda - Mandala 1 - Sukta 11 - Mantra 5):
त्वं वलस्य गोमतोऽपावरद्रिवो बिलम् ।
त्वां देवा अबिभ्युषस्तुज्यमानास आविषु ॥१.११.५॥
Tvam Valasya Gomato-[A]pa-Avar-Adrivo Bilam |
Tvaam Devaa Abibhyussas-Tujyamaanaasa Aavissu ||1.11.5||
• You broke open the mountain Cave (signifying the mountain of Clouds) of Asura Vala (literally means Cloud) which hid the Go (light of the Devas).
• The Devas (or shining beings) became fearless (and shone with their own lights).
Comments:
- In this mantra, the nature of impediment of Asura Vala and how Indra overcomes it is mentioned.
- Vala literally means a cave or cloud. The power of Vala will hide the rays of light within the cave of clouds created by it. This is not the normal rain-bearing cloud. Since Cosmic Order operates both internally and externally, this will have an effect both internal and external.
- Cosmic Order is designed such that it contains both the power of the Devas and the power of the Asuras. The power of the Devas will only be available to us through the self-effort of Yagna. Else they will be kept hidden by the power of the Asuras. It is as if the Cosmic Order wants us to self-exert and attain the power of the Devas.
- What we normally see internally within us and externally in Nature is only a faint glow of the power of the Devas. Most of it is hidden by the Asuras. The Vedas invite us to uncover the power of the Devas through Yagna.
- So the role of Asura Vala is to hide the power of the Devas by creating a cave of clouds around it. It is like the normal cloud which covers most of the Sun and allows only a few trickles of rays to flow out. The core of the divine powers like Savitri (of Gayatri mantra) lies in the region of Heaven (Dyau) covered by Vala.
- When the power of Indra is awakened, it will release the divine powers from the cloud of Vala. It is as if the Devas or shining beings now become fearless to shine. Now the core powers of the Devas related to the Sun (like Savitri) will shine forth. External Nature will also manifest the divine powers.
- In the Rig Veda Samhita, Agni and Indra has the largest number of mantras. Agni does the first-stage work of overcoming our initial lethargy and preparing us for subsequent grace by purifying us. Indra does the second-stage work of expanding us towards the Cosmic Order and destroying the Asuras hiding the divine powers. After this the divine powers related to the Sun will grace us during the third stage.
Indra (Rig Veda - Mandala 1 - Sukta 11 - Mantra 7):
मायाभिरिन्द्र मायिनं त्वं शुष्णमवातिरः ।
विदुष्टे तस्य मेधिरास्तेषां श्रवांस्युत्तिर ॥१.११.७॥
Maayaabhir-Indra Maayinam Tvam Shussnnam-Ava-Atirah |
Vidusstte Tasya Medhiraas-Tessaam Shravaamsy[i]-Uttira ||1.11.7||
•Indra, by the power of Maya (Supernatural power of Cosmic Order) destroyed Asura Shushna (who dries up and creates drought externally, and removes the Rasa from life internally).
Comments:
- In this mantra, the nature of impediment of Asura Shushna is mentioned and how Indra overcomes it.
- Shushna literally points to the power which dries up. Vrtra and Vala are the powers which hide. Internally the power will manifest as a shell of individuality cut of from the Cosmic Order of life. The power of Shushna is even worse. It will manifest as the sense of mental depression where the Rasa of life is dried up. With limited individuality limited joy of life can still be experienced. But with the sense of depression life becomes bereft of all joy.
- Externally, Nature will appear to be in a state without Rasa, like the state of drought. Or in less severe state, like the state of depression.
- Indra destroys the power of Maya of Asura Shushna by the higher power of the Cosmic Order. Then rain will come and fill the world with Rasa. Internally there will be a shower of Rasa, and externally there will be a shower of moisture.
- Destroying the power of Vala brings Light and destroying the power of Shushna brings Water (or Rasa). The Light awakens our Intelligence (Jnana) and the Rasa awakens our Devotion (Bhakti). And both these dimensions are tied to our inner world and the outer Nature by the Cosmic Order (Rita).
- Hence in Sanatana Dharma the role of Nature is very important. Nature provides us with food and raw materials. But this is only its superficial role. The greater role is that Nature reflects the Cosmic Order. The perception or manifestation of Cosmic Order changes according to the state of the combination of the powers of the Devas and the Asuras. Nature invites us to perform Yagna to manifest the beauty of the Cosmic Order. And Nature gives us the indications when the Yagna is successful (and also the indications when our activities will make life unsustainable).
***
Indra is the King of the 3 worlds Swargam or Heaven, Bhoomi or Earth and Patala Lokam or Underworld. He always has the confidence of Vishnu. He posses all the divinely possessions with which he lives in heaven with all riches. Indra is the main gate keeper of Heaven, which we seekers can’t break the ceiling to transcend beyond for which we need his blessings. Indra blocks everyone’s path. So it is important to please him so that he will open the exit point of heaven to transcend beyond. For that we perform Homam, Yagnam and Yagam to please him. He loves praises, so intoxicate him with as many as possible. This intoxication is symbolized as Soma Rasam. Soma is attributed to a concept called charming, mesmerizing, feeling happy, attractive, impressing to gain one's blessing, riches and support. Indra has all celestial riches that a seeker needs to tranacend. SO we try to please Indra as much pas possible through Vedic rituals. Brihaspathi is the Guru of Devas especially to Indra. Indra always consults him for whatever he would like to do especially war with asuras or in trouble. Brihaspathi was born From Conscience Aditi, Seven Mouths, 7 rays of radiance which dispelled the darkness, who conquered all the treasures of Supreme Mind.
Every time Brahmma opens his eyes the celestial creations such as galaxies, stars and planets, lokams comes to life. This means it is day time. When he closes his eyes, all the creations are destroyed, meaning it is night time. A Indra is born or appointed by Brahmma during the day, by night time Indra is also destroyed. So there are so many Indras. The current Brahmma is the 7th and 51 years and daytime for him. 365 days X 100 Brahmma years = 36500 Indras born and died for one Brahmma. 3650 Indras X 6.5 = 237,250 Indras born and died so far.
Brahmma created and appointed Indra to rule all the 3 lokas. He is the celestial king. He posses all the exotic things such as Ayiravarham, Uchaisrava, Kamadhenu, Kalpa Vriksham, Etc. In order to win the battles and slay different kinds of demons, Indra received Brahmma Gnaanam and Vjarayudham.
So the truth is we don’t know which Indra Rishis are talking about. If they are talking about current Indra may be he is like a human being with all the qualities like Ego, Lust, Pride, opulence etc. Indra's post is not permanent. Anyone who performs Vedic rituals, enlightens capable fo conquering 3 lokas, can be crowned as Indra. The current Indra can loose his position anytime. So Asuras goal is always aim for Indra's thrown. If they defeat him, they rule the 3 worlds that is why Indra is in constant battle with Asuras and also rarely any being who challenges him through penance. He will try to break the penance so that rishi or seeker will not be a threat to his crown.
Indra has all exotic things in swarga lokam. If any seeker started doing intense tapsya, it worries Indra. To break the penance, he will create natural disasters like terrifying storms, thunder etc. He should not kill the seeker. If the seeker still not disturbed by it, then entice him with celestial beauties called Apsarasas. They are so beautiful and exquisite in every way, most of the seekers break their penance to mate. If still doesnt work, he will provide heavenly comforts. If the seeker is disturbed by any of these three acts, then tapsya is broken and cant attain Vishnu. Indra is safe.
The concept and characteristics of Indra changed from Vedas to Puranas. In Vedas, he is the lord of nature. He is our divine mind. Most of the stories about Indra are from Puranas. The immoral stories of Indra is to depict the acts of mind when it comes to materialistic life. Kaamam is the most seducing thing in this world. Indra is susceptible to it, so does a Seeker or Yogi or Rishi.
Indra the War Lord
Indra is a warrior. All his life he fought many battles won and lost many. Every time he looses a battle for whatever reason the celestial gods will help him either by advising how to over come the situation, providing assistance by either Vrahmma, Shiva or Vishnu or Providing special weapons.
For Aryan clans or kings Indra is their Lord. To keep their fighting spirits high they perform many yaagams and yagnams to satisfy Indra to help them in the war or fight with them. If Indra is fighting with them means, the victory is guaranteed. Few days or the night, before the war, the warriors perform Sacrifices such as animals , prepare and drink soma or intoxicating drink, pooja to all the war materials and enjoy women. The next day the troops are fully relaxed, weapons blessed, Indra by their side with strategies they go to war. In the War Indra helps or fights along side with them to decimate the enemies. Those who die in this war, Indra takes their soul to heaven and provides all celestial pleasures.
During tough times The Kings or Prajapathi invokes Indra to help them out especially during drought because Indra is the god of rain and thunder. He is also invoked to provide materialistic riches. The real meaning of the rituals is to gain the eternal knowledge.
Inner Meaning
We all have a mind, which controls most of our human acts. This is a normal mind which dont realize its true nature of self of this body. When Agni or the divine eternal spiritual power is sparked or born inside our heart, we realize the quest to seek Maha Vishnu. At the same time when Agni is born, his twin brother Indra or divine mind is also born. Now this miracle starts the spiritual journey of the seeker to realize self and Vishnu. There is a constant battle between materialistic pleasures and eternal goals. We pray to Vishnu to provide us heavenly riches to the divine mind by way of soma, rituals and praises. The divine mind enjoys the soma or bliss. There are obstacles encountered by immoral acts or Asuras, Kaamam and comforts which distracts the mind. Once controlled, the divine mind soars like and eagle with Vishnu conscience.
Indra Sabha
Indra Sabha is described by Narada to Yudhishthira when the former visited Maya Sabha at Indraprastha. Narada said,
“The celestial assembly room of Shakra is full of lustre. He has obtained it as the fruit of his own acts. Possessed of the splendour of the sun, it was built by Shakra himself. Capable of going everywhere at will, this celestial assembly house is full one hundred and fifty yojanas in length, and hundred yojanas in breadth, and five yojanas in height. Dispelling weakness of age, grief, fatigue, and fear, auspicious and bestowing good fortune, furnished with rooms and seats and adorned with celestial trees, it is delightful in the extreme. There sits in that assembly room, on an excellent seat, the Lord of celestials, with his wife Sachi endowed with beauty and affluence. Assuming a form incapable of description for its vagueness, with a crown on his head and bright bracelets on the upper arms, attired in robes of pure white and decked with floral wreaths of many hues, there he sits with beauty, fame, and glory by his side. The illustrious deity of a hundred sacrifices is daily waited upon. In that assembly by the Marutas in a body, each leading the life of a householder in the bosom of his family. The Siddhas, celestial Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion and adorned with golden garlands, all of them in celestial form and decked in ornaments, always wait upon and worship the illustrious chief of the immortals, that mighty repressor of all foes. The celestial Rishis also, all of pure souls, with sins completely washed off and resplendent as the fire, and possessed of energy, and without sorrow of any kind, and freed from the fever of anxiety, and all performers of the Soma sacrifice, also wait upon and worship Indra.
Parashara and Parvata and Savarni and Galava; and Sankha, and the Muni, Gausiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas; and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Uddalaka, Shwetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta, and king Harischandra; and Hridya, Udarshandilya. Parasharya, Krishivala; Vataskandha, Vishakha, Vidhatas and Kala. Karaladanta, Tashtri, and Vishwakarman, and Tumburu; and other Rishis, some born of women and others living upon air, and others again living upon fire, these all worship Indra, the wielder of the thunderbolt, the lord of all the worlds. Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of truthful speech, and Prachetas ever fulfilling their promises, and Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama, and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya and Ashravya, and also Hiranmaya, and Samvartta, and Dehavya, and Vishwaksena of great energy; and Kanwa, and Katyayana, and Gargya, and Kaushika; all are present there along with the celestial waters and plants; and faith, and intelligence, and the goddess of learning, and wealth, religion, and pleasure; and lightning. The rain-charged clouds, and the winds, and all the loud-sounding forces of heaven; the eastern point, the twenty seven fires conveying the sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor Brihaspati, and also Shukra; and Vishwavasu and Chitrasena, and Sumanas, and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and the stars, and the mantras that are uttered in sacrifices; all these are present there.
Many Apsaras and Gandharvas, by various kinds of dances and music both instrumental and vocal, and by the practice of auspicious rites, and by the exhibition of many feats of skill, gratify the lord of the celestials. Besides these, many other Brahmanas and royal and celestial Rishis, all resplendent as the fire, decked in floral wreaths and ornaments, frequently come to and leave that assembly, riding on celestial cars of various kinds. Brihaspati and Shukra are present there on all occasions. These and many other illustrious ascetics of rigid wows, and Bhrigu and the seven Rishis who are equal unto Brahma himself, come to and leave that assembly house, riding on cars beautiful as the car of Soma, and themselves looking as bright therein as Soma himself. This is the assembly house, called Pushkaramalini, of Indra of a hundred sacrifices that I have seen.”
Mythical Stories
Once, Lord Indra Dev was riding on his elephant mount in all his majesty. Durvasa, the mighty sage known for his short temper, came to him and gave him a sacred garland, which he himself had received from Goddess Mahalakshmi. In his vanity, Indra accepted the garland casually in his left hand and placed it carelessly on the elephant’s head. The animal pulled the precious gift in its trunk, threw it on the ground and stamped it by its foot. The sage was enraged at this severe disrespect shown to the Goddess and himself, and cursed Indra and the Devas, because of which they lost their power, wealth and glory. As a result, the Devas were thoroughly defeated by the Asuras (demons) and were sent into hiding. It was then left to Lord Vishnu , the God of protection to intervene on behalf of Indra and the Devas, arrange for the churning of the ocean of milk and get for the Devas, Amrut, the nectar of immortality, by consuming which Indra and others regained their strength and their heavenly kingdom, by overcoming the demons.
According to another story, Indra was defeated and driven out by a demon called Vritra, who received a boon that he cannot be killed by any conventional weapon. The Asura also took away all the water, and thus tried to starve the world to extinction. Vishnu advised Indra to fight the demon with Vajrayudha. Acceding to Indra’s pleadings, the sage agreed for the supreme sacrifice for the sake of saving the world and gave up his body, from which Indra pulled out the backbone and designed his Vajrayutha, the thunderbolt. He fought and killed Vritrasura using his Vajrayutha, released the water and got back his kingdom.
On another occasion, Mahabali, the mighty Asura king began doing a big penance, which made him all-powerful, thus posing a threat to Indra. Lord Vishnu , once again came to Indra’s rescue, took the form of a dwarf, went to Mahabali, made the demon promise him land, measurable by three steps of his tiny foot, then grew into a gigantic form, measured the entire universe with his two steps, pushed Mahabali down in the third and restricted his influence to the netherworld. The grace of Lord Vishnu thus cemented Indra's power and authority.
There are also stories about Indra’s notorious, amorous nature and lust. As per one of them, Indra was enamored by Ahalya, the beautiful wife of sage Gautama, went to her in the form of her husband, misled and seduced her. When things came to light, he was cursed by the sage, the effects of which, he is believed to be still suffering.
The Puranas relate that once Indra engaged Vishwakarma, the celestial architect, in the construction of a huge palace. Wearied by its construction, which was not ending, Vishwakarma prayed to God for help. God came there, and he asked Indra, “Such a huge palace! How many Vishwakarmas have been engaged in its making?” Indra was surprised by the question, and replied, “I thought there was only one Vishwakarma.” God smiled and said, “Like this universe with fourteen worlds, there are unlimited universes. Each has one Indra and one Vishwakarma.” Then Indra saw lines of ants walking toward him. He was surprised and asked from where so many ants were coming. God said, “I have brought all those souls here who were Indra once in their past lives, and now they are in the bodies of ants.
Shortly after, Lomesh Rishi came to the scene. He was carrying a straw mat on his head; on his chest was a circle of hair. Some hair had fallen from the circle, creating gaps. Indra received the sage, and politely queried from him, “Sir, why do you carry a straw mattress on your head. And what is the meaning of the hair circle on your chest?”
Lomesh Rishi replied, “I have received the boon of chirāyu (long life). At the end of one Indra’s tenure in this universe, one hair falls of. That explains the gaps in the circle. My disciples wish to build a house for me to stay in, but I think that life is temporary, so why build a residence here? I keep this straw mat, which protects me from rain and the sun. At night, I spread it on the ground and go to sleep.” Indra was astonished, thinking, “This ṛiṣhi has the lifespan of many Indras, and yet he says that life is temporary. Then why am I building such a big palace?” His pride was squashed and he let Vishwakarma go.
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