Indra
Indra | |
---|---|
King of the Deepavali | |
Personal information | |
Parents | Kashyapa and
Perkwunos |
Celtic equivalent | Taranis |
Japanese equivalent | Susanoo-no-Mikoto |
Nuristani equivalent | Great Gish, Sudrem |
Egyptian equivalent | Amun |
Buddhist equivalent | Śakra |
Indra (
Indra is the most referred deity in the
Indra's significance diminishes in the post-Vedic Indian literature, but he still plays an important role in various mythological events. He is depicted as a powerful hero.[11]
According to the Vishnu Purana, Indra is the title borne by the king of the gods, which changes every Manvantara – a cyclic period of time in Hindu cosmology. Each Manvantara has its own Indra and the Indra of the current Manvantara is called Purandhara.[12][13][14][15]
Indra is also depicted in
Indra's iconography shows him wielding his Vajra and riding his vahana, Airavata.[26][27] Indra's abode is in the capital city of Svarga, Amaravati, though he is also associated with Mount Meru (also called Sumeru).[19][28]
Etymology and nomenclature
The etymological roots of Indra are unclear, and it has been a contested topic among scholars since the 19th-century, one with many proposals.[30][31] The significant proposals have been:
- root ind-u, or "rain drop", based on the Vedic mythology that he conquered rain and brought it down to earth.[26][30]
- root ind, or "equipped with great power". This was proposed by Vopadeva.[26]
- root idh or "kindle", and ina or "strong".[32][33]
- root indha, or "igniter", for his ability to bring light and power (indriya) that ignites the vital forces of life (prana). This is based on Shatapatha Brahmana.[34]
- root idam-dra, or "It seeing" which is a reference to the one who first perceived the self-sufficient metaphysical Brahman. This is based on Aitareya Upanishad.[26]
- roots in ancient Indo-European, Indo-Aryan deities.Ossetic nart, and others which all refer to "most manly" or "hero".[35]
Colonial era scholarship proposed that Indra shares etymological roots with
Other languages
In other languages, he is also known as
- Ashkun: Indra
- Bengali: ইন্দ্র (Indro)
- Burmese: သိကားမင်း ([ðədʑá mɪ́ɰ̃])
- Chinese: 因陀羅 (Yīntuóluó) or 帝釋天 (Dìshìtiān)
- Indonesian/Malay: (Indera)
- Taishakuten).[38]
- Javanese: ꦧꦛꦫꦲꦶꦤ꧀ꦢꦿ (Bathara Indra)
- Kamkata-vari: Inra
- Kannada: ಇಂದ್ರ (Indra)
- Khmer: ព្រះឥន្ទ្រ (Preah In pronounced [preah ʔən])
- Korean: 제석천 (Jeseokcheon)
- Lao: ພະອິນ (Pha In) or ພະຍາອິນ (Pha Nya In)
- Malayalam: ഇന്ദ്രൻ (Indran)
- Mon: ဣန် (In)
- Mongolian: Индра (Indra)
- Odia: ଇନ୍ଦ୍ର (Indrô)
- Prasun: Indr
- Sinhala: ඉඳු (In̆du) or ඉන්ද්ර (Indra)
- Tai Lue: ᦀᦲᧃ (In) or ᦘᦍᦱᦀᦲᧃ (Pha Ya In)
- Tamil: இந்திரன் (Inthiran)
- Telugu: ఇంద్రుడు (Indrudu or Indra)
- Tibetan: དབང་པོ་ (dbang po)
- Thai: พระอินทร์ (Phra In)
- Waigali: Indr
Epithets
Indra has many epithets in the Indian religions, notably Śakra (शक्र, powerful one),
- Vṛṣan (वृषन्, mighty)
- Vṛtrahan (वृत्रहन्, slayer of Vṛtra)
- Meghavāhana (मेघवाहन, he whose vehicle is cloud)
- Devarāja (देवराज, king of deities)
- Devendra (देवेन्द्र, the lord of deities)[39]
- Surendra (सुरेन्द्र, chief of deities)
- Svargapati (स्वर्गपति, the lord of heaven)
- Śatakratu (शतक्रतु one who performs 100 sacrifices).
- Vajrapāṇī (वज्रपाणि, wielder of Vajra, i.e., thunderbolt)
- Vāsava (वासव, lord of Vasus)
- Purandara (पुरंदर, the breaker of forts)
- Kaushika (कौशिक, Vishvamitra was born as the embodiment of Indra)
- Shachin or Shachindra (शचीन, the consort of Shachi).
- Parjanya (पर्जन्य, Rain)
Origins
Indra is of ancient but unclear origin. Aspects of Indra as a deity are cognate to other Indo-European gods; there are thunder gods such as Thor, Perun, and Zeus who share parts of his heroic mythologies, act as king of gods, and all are linked to "rain and thunder".[40] The similarities between Indra of Vedic mythology and of Thor of Nordic and Germanic mythologies are significant, states Max Müller. Both Indra and Thor are storm gods, with powers over lightning and thunder, both carry a hammer or an equivalent, for both the weapon returns to their hand after they hurl it, both are associated with bulls in the earliest layer of respective texts, both use thunder as a battle-cry, both are protectors of mankind, both are described with legends about "milking the cloud-cows", both are benevolent giants, gods of strength, of life, of marriage and the healing gods.[41]
Michael Janda suggests that Indra has origins in the Indo-European *trigw-welumos [or rather *trigw-t-welumos] "smasher of the enclosure" (of Vritra, Vala) and diye-snūtyos "impeller of streams" (the liberated rivers, corresponding to Vedic apam ajas "agitator of the waters").[42] Brave and heroic Innara or Inra, which sounds like Indra, is mentioned among the gods of the Mitanni, a Hurrian-speaking people of Hittite region.[43]
Indra as a deity had a presence in northeastern
Indra is praised as the highest god in 250 hymns of the
Indra is called vr̥tragʰná- (literally, "slayer of obstacles") in the Vedas, which corresponds to
Many of the qualities of Indo-Iranian god of might/victory,
Verethraghna, were transferred to the god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.[49]
Iconography
In Rigveda, Indra is described as strong willed, armed with a thunderbolt, riding a chariot:
5. Let bullish heaven strengthen you, the bull; as bull you travel with your two bullish fallow bays. As bull with a bullish chariot, well-lipped one, as bull with bullish will, you of the mace, set us up in loot.
— Rigveda, Book 5, Hymn 37: Jamison[50]
Indra's weapon, which he used to kill the evil Vritra, is the
In the post-Vedic period, he rides a large, four-tusked white elephant called Airavata.[26] In sculpture and relief artworks in temples, he typically sits on an elephant or is near one. When he is shown to have two, he holds the Vajra and a bow.[53]
In the
The rainbow is called Indra's Bow (Sanskrit: इन्द्रधनुस्, indradhanus).[51]
Literature
Vedic texts
Indra was a prominent deity in the Vedic era of Hinduism.[32] In Vedic times Indra was described in Rig Veda 6.30.4 as superior to any other god. Sayana in his commentary on Rig Veda 6.47.18 described Indra as assuming many forms, making Agni, Vishnu, and Rudra his illusory forms.[55]
Over a quarter of the 1,028 hymns of the Rigveda mention Indra, making him the most referred to deity.[32][56] These hymns present a complex picture of Indra, but some aspects of Indra are often 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.[30] For example, the Rigvedic hymn 1.32 dedicated to Indra reads:
इन्द्रस्य नु वीर्याणि प्र वोचं यानि चकार प्रथमानि वज्री । |
1. Now I shall proclaim the heroic deeds of Indra, those foremost deeds that the mace-wielder performed: |
—Rigveda, 1.32.1–2[57] |
In the myth,
Even though Indra is declared as the king of gods in some verses, there is no consistent subordination of other gods to Indra. In Vedic thought, all gods and goddesses are equivalent and aspects of the same eternal abstract Brahman, none consistently superior, none consistently inferior. All gods obey Indra, but all gods also obey Varuna, Vishnu, Rudra and others when the situation arises. Further, Indra also accepts and follows the instructions of Savitr (solar deity).[62] Indra, like all Vedic deities, is a part of henotheistic theology of ancient India.[63]
The second-most important myth about Indra is about the Vala cave. In this story, the
Indra is not a visible object of nature in the Vedic texts, nor is he a personification of any object, but that agent which causes the lightning, the rains and the rivers to flow.[64] 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.[65] The Vedic prayers to Indra, states Jan Gonda, generally ask "produce success of this rite, throw down those who hate the materialized Brahman".[66] The hymns of Rigveda declare him to be the "king that moves and moves not", the friend of mankind who holds the different tribes on earth together.[67]
Indra is often presented as the twin brother of Agni (fire) – another major Vedic deity.[68] Yet, he is also presented to be the same, states Max Muller, as in 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, (...)."[69] He is also part of one of many Vedic trinities as "Agni, Indra and Surya", representing the "creator-maintainer-destroyer" aspects of existence in Hindu thought.[56][d]
Rigveda 2.1.3 Jamison 2014[72]
- You, Agni, as bull of beings, are Indra; you, wide-going, worthy of homage, are Viṣṇu. You, o lord of the sacred formulation, finder of wealth, are the Brahman [Formulator]; you, o Apportioner, are accompanied by Plenitude.
Parentage of Indra is inconsistent in Vedic texts, and in fact Rigveda 4.17.12 states that Indra himself may not even know that much about his mother and father. Some verses of Vedas suggest that his mother was a grishti (a cow), while other verses name her Nishtigri. The medieval commentator
Indra is also found in many other myths that are poorly understood. In one, Indra crushes the cart of Ushas (Dawn), and she runs away. In another Indra beats Surya in a chariot race by tearing off the wheel of his chariot. This is connected to a myth where Indra and his sidekick Kutsa ride the same chariot drawn by the horses of the wind to the house of Uśanā Kāvya to receive aid before killing Śuṣṇa, the enemy of Kutsa. In one myth Indra (in some versions helped by Viṣṇu) shoots a boar named Emuṣa in order to obtain special rice porridge hidden inside or behind a mountain. Another myth has Indra kill Namuci by beheading him. In later versions of that myth Indra does this through trickery involving the foam of water. Other beings slain by Indra include Śambara, Pipru, Varcin, Dhuni and Cumuri, and others. Indra's chariot is pulled by fallow bay horses described as hárī. They bring Indra to and from the sacrifice, and are even offered their own roasted grains.[59]
Upanishads
The ancient
The section 3.9 of the Brihadaranyaka Upanishad connects Indra to thunder, thunderbolt and release of waters.[80] In section 5.1 of the Avyakta Upanishad, Indra is praised as he who embodies the qualities of all gods.[56]
Post-Vedic texts
In post-Vedic texts, Indra is depicted as an intoxicated hedonistic god. His importance declines, and he evolves into a minor deity in comparison to others in the Hindu pantheon, such as Vishnu, Shiva, or Devi. In Hindu texts, Indra is some times known as an aspect (avatar) of Shiva.[56]
In the
Indra had multiple affairs with other women. One such was Ahalya, the wife of sage Gautama. Indra was cursed by the sage. Although the Brahmanas (9th to 6th centuries BCE) are the earliest scriptures to hint at their relationship, the 7th- to 4th-century BCE Hindu epic Ramayana – whose hero is Rama – is the first to explicitly mention the affair in detail.[84]
Indra becomes a source of nuisance rains in the Puranas, caused out of anger with an intent to hurt mankind. Krishna, an avatar of Vishnu, comes to the rescue by lifting Mount Govardhana on his fingertip, and letting mankind shelter under the mountain till Indra exhausts his anger and relents.[20] According to the Mahabharata, Indra disguises himself as a Brahmin and approaches Karna and asks for his kavacha (body armor) and kundala (earrings) as charity. Although being aware of his true identity, Karna peeled off his kavacha and kundala and fulfilled the wish of Indra. Pleased by this act, Indra gifts Karna a celestial dart called the Vasavi Shakti.
According to the Vishnu Purana, Indra is the position of being the king of the gods which changes in every Manvantara—a cyclic period of time in Hindu cosmology. Each Manvantara has its own Indra and the Indra of the current Manvantara is called Purandhara.[12][13][14][15]
Sangam literature (300 BCE–300 CE)
The Sangam literature of the Tamil language contains more stories about Indra by various authors. In the Cilappatikaram, Indra is described as Malai venkudai mannavan, literally meaning, "Indra with the pearl-garland and white umbrella".[85]
Sangam literature also describes
In his work
In other religions
Indra is an important deity worshipped by the
Buddhism
The Buddhist cosmology places Indra above
In Buddhism, Indra is commonly called by his other name, Śakra or Sakka, ruler of the Trāyastriṃśa heaven.[101] Śakra is sometimes referred to as Devānām Indra or "Lord of the Devas". Buddhist texts also refer to Indra by numerous names and epithets, as is the case with Hindu and Jain texts. For example, Asvaghosha's Buddhacarita in different sections refers to Indra with terms such as "the thousand eyed",[102] Puramdara,[103] Lekharshabha,[104] Mahendra, Marutvat, Valabhid and Maghavat.[105] Elsewhere, he is known as Devarajan (literally, "the king of gods"). These names reflect a large overlap between Hinduism and Buddhism, and the adoption of many Vedic terminology and concepts into Buddhist thought.[106] Even the term Śakra, which means "mighty", appears in the Vedic texts such as in hymn 5.34 of the Rigveda.[26][107]
In Theravada Buddhism Indra is referred to as Indā in evening chanting such as the Udissanādiṭṭhānagāthā (Iminā).[108]
The
In
In some schools of Buddhism and in Hinduism, the image of Indra's net is a metaphor for the emptiness of all things, and at the same time a metaphor for the understanding of the universe as a web of connections and interdependences[111][circular reference].
In China, Indra (帝釋天 Dìshìtiān) is regarded as one of the twenty-four protective devas (二十四諸天 Èrshísì zhūtiān) of Buddhism. In Chinese Buddhist temples, his statue is usually enshrined in the Mahavira Hall along with the other devas.
In Japan, Indra (帝釈天 Taishakuten) is one of the twelve Devas, as guardian deities, who are found in or around Buddhist temples (十二天Jūni-ten).[112][113][114][115]
The ceremonial name of
Jainism
Indra in
There are sixty-four Indras in Jain literature, each ruling over different heavenly realms where heavenly souls who have not yet gained Kaivalya (
In the South Indian Digambara Jain community, Indra is also the title of hereditary priests who preside over Jain temple functions.[22]
Zoroastrianism
As the Iranian and Indian religions diverged from each other, the two main groupings of deities, the asuras (Iranian ahura) and daevas (Indian deva) acquired opposite features. For reasons that are not entirely clear, the asuras/ahuras became demonized in India and elevated in Iran while the devas/daevas became demonized among the Iranians and elevated in India. In the Vendidad, one part of the Avesta, Indra is mentioned along with Nanghaithya (Vedic Nasatya) and Sauvra (Śarva) as a relatively minor demon.[120][121] At the same time, many of the features of Indra in the Rigveda are shared with the ahuras Mithra and Verethragna and the Iranian legendary hero Thraetona (Fereydun). It is possible that Indra, originally a minor deity who later acquired greater significance, acquired the traits of other deities as his importance increased among the Indo-Aryans.[121]
See also
- Rigvedic deities
- Indreshwar
- Deva
- Nahusha
- Aditya
- Lokapala
- Dikpala
- Indraloka
- Astra
- Astra of Indrajit
- Indra Dhwaja
- Indrajāla
- Vajra, also Bhaudhara
- Vijaya Dhanush
- Trāyastriṃśa
- Nat
- Ten-bu
- Dharmapala
- Sakra or Sakka
- Indranama
- Saman
- Taishakuten
- Thagyamin
- Vajrapani
- Yuanshi Tianzun
- Jade Emperor
- Hwanin
- Tengri
Notes
- ^ These are his parents in the Epics and Puranas. For various earlier versions, see #Literature
- ^ The Pontic is the region near the Black Sea.
- Hittite and European mythologies, he is also heroic.[35]
- ^ The Trimurti idea of Hinduism, states Jan Gonda, "seems to have developed from ancient cosmological and ritualistic speculations about the triple character of an individual god, in the first place of Agni, whose births are three or threefold, and who is threefold light, has three bodies and three stations".[70](pp218–219) Other trinities, beyond the more common "Brahma, Vishnu, Shiva", mentioned in ancient and medieval Hindu texts include: "Indra, Vishnu, Brahmanaspati", "Agni, Indra, Surya", "Agni, Vayu, Aditya", "Mahalakshmi, Mahasarasvati, and Mahakali", and others.[70](pp212–226)</ref>[71]
- ^ Prominent sites include Hadda, near Jalalabad, but Buddhism never seems to have penetrated the remote valleys of Nuristan, where the people continued to practise an early form of polytheistic Hinduism.[90]
- ^ Up until the late nineteenth century, many Nuristanis practised a primitive form of Hinduism. It was the last area in Afghanistan to convert to Islam — and the conversion was accomplished by the sword.[91]
- ^ Some of their deities who are worshiped in Kalash tribe are similar to the Hindu god and goddess like Mahadev in Hinduism is called Mahandeo in Kalash tribe. ... All the tribal also visit the Mahandeo for worship and pray. After that they reach to the gree (dancing place).[93]
- ^ The Kalasha are a unique people living in just three valleys near Chitral, Pakistan, the capital of North-West Frontier Province, which borders Afghanistan. Unlike their neighbors in the Hindu Kush Mountains on both the Afghan and Pakistani sides of the border the Kalasha have not converted to Islam. During the mid-20th century a few Kalasha villages in Pakistan were forcibly converted to this dominant religion, but the people fought the conversion and once official pressure was removed the vast majority continued to practice their own religion. Their religion is a form of Hinduism that recognizes many gods and spirits and has been related to the religion of the ancient Greeks ... given their Indo-Aryan language, ... the religion of the Kalasha is much more closely aligned to the Hinduism of their Indian neighbors that to the religion of Alexander the Great and his armies.[94]
- ^ For a vast majority of Buddhists in Theravadin countries, however, the order of monks is seen by lay Buddhists as a means of gaining the most merit in the hope of accumulating good karma for a better rebirth.[97]
- ^ Scholars[97][i][98] note that better rebirth, not nirvana, has been the primary focus of a vast majority of lay Buddhists. This is sought in the Buddhist traditions through merit accumulation and good kamma.
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- ^ Witzel, M. (2004). "[Extract: Kalash religion] The Ṛgvedic religious system and its central Asian and Hindukush antecedents". In Griffiths, A.; Houben, J.E.M. (eds.). The Vedas: Texts, language, and ritual (PDF). Groningen: Forsten. pp. 581–636. Archived (PDF) from the original on 17 August 2010. Retrieved 11 March 2022.
- ^ Trainor 2004, p. 62.
- ^ ISBN 978-1-898723-66-0. Archived from the originalon 31 August 2016.
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- ^ Poopongpan, Waraporn (2007). "Thai kingship during the Ayutthaya period: A note on its divine aspects concerning Indra". Silpakorn University International Journal. 7: 143–171.
- ISBN 978-0-7914-8705-1.
- ^ Cowell & Davis 1969, pp. 5, 21.
- ^ Cowell & Davis 1969, p. 44.
- ^ Cowell & Davis 1969, p. 71 footnote 1.
- ^ Cowell & Davis 1969, p. 205.
- ISBN 978-1-4008-4805-8.
- ^ Sanskrit: Rigveda 5.34, Wikisource;
English Translation: Wilson, H.H. (1857). Rig-veda Sanhita: A collection of ancient Hindu hymns. Trübner & Company. pp. 288–291, 58–61. - ^ "Part 2 – Evening Chanting". www.Watpasantidhamma.org. Retrieved 18 January 2019.
- ^ ISBN 978-0-226-49321-3.
- JSTOR 29755217.
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- ^ "Twelve heavenly deities (devas)". Nara, Japan: Nara National Museum. Archived from the original on 4 March 2016. Retrieved 31 December 2015.
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- ^ กรุงเทพมหานคร [Bangkok]. Royal Institute Newsletter (in Thai). 3 (31). December 1993. Reproduced in กรุงเทพมหานคร [Krung Thep Mahanakhon] (in Thai). Archived from the original on 6 December 2014. Retrieved 12 September 2012.
- ^ Goswamy 2014, p. 245.
- ^ ISBN 978-90-04-20629-8.
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- ^ a b Malandra, W. W. (2004). "Indra". In Yarshater, Ehsan (ed.). Encyclopædia Iranica, Online Edition. Encyclopædia Iranica Foundation. Retrieved 14 April 2024.
Bibliography
- Mani, Vettam (1 January 2015). Puranic Encyclopedia: A comprehensive work with special reference to the epic and puranic literature. Motilal Banarsidass. ISBN 978-81-208-0597-2.
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- Anthony, David W. (2007). The Horse, the Wheel, and Language. How Bronze-Age riders from the Eurasian steppes shaped the modern world. Princeton University Press.
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Reprint of original Thaker, Spink & Co., Calcutta, IN
- Masson-Oursel, P.; Morin, Louise (1976). "Indian Mythology". New Larousse Encyclopedia of Mythology. New York, NY: The Hamlyn Publishing Group. pp. 325–359.
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External links
- Lee, Phil. "Indra and Skanda deities in Korean Buddhism". Chicago Divinity School. Chicago, IL: University of Chicago.
- "Indra, Lord of Storms and King of the Gods' Realm". Philadelphia, PA: Philadelphia Museum of Art.
- "Indra wood idol – 13th century, Kamakura period". Nara, Japan.