Indra

Great Indra is a god of ancient the Vedic religion of India, which is the source of the Hindu Religion in the following centuries of ancient history. Strong-willed, master of war, the Thunder-wielder, the “powerful one” — in his many forms he is a great warrior, brave protector of humanity, who returned the rains, sun, cows, and happiness to the land with his heroic defeat of a great monster.

However, Indra vastly predates the arrival of the Aryan people (who are believed to have carried the religion that became the Vedas with them into India during the Aryan Invasion). Indra is found to have a mythological and etymological relationship (in many cases) to a god found throughout ancient mythologies.

The figure of Indra is very prominent in religions west of the Himalayas (Norse, Celtic, Greek, Germanic, Zoroastrian, Sumerian, and Hittite religion) and might also be found to the east as well.

In the ancient Vedas (and later scriptures of India) he is known by various names including: Svargapati (“the lord of heaven”), Sakra (“powerful one”), Verethragna (“slayer of obstacles”), and my favorite, the curious Meghavahana (“he whose vehicle is cloud”).

In the oldest Vedic layers of the Hindu religion he is known as the King of the Devas. To the gods he is a king, at least he was in the most ancient times in India, and presumably in the religion as it was before the Aryans carried it into India, and to the people he was a leader:

6 Drink Soma boldly from the beaker, Indra, in war for treasures, Hero, Vritra-slayer! Fill thyself full at the mid-day libation, and give us wealth, though Treasury of richers.

7 Look out for us, O Indra, as our Leader, and guide us on to gain yet goodlier treasure. Excellent Guardian, bear us well through peril, and lead us on to wealth with careful guidance.

8 Lead us to ample room, O thou who knowest, to happiness, security, and sunlight. High, Indra, are the arms of thee the Mighty: may we betake. us to their lofty shelter.

9 Set us on widest chariot-seat, O Indra, with two steeds best to draw, O Lord of Hundreds! Bring us the best among all sorts of viands: let not the foe’s wealth, Maghavan, subdue us.

10 Be gracious, Indra, let my days be lengthened: sharpen my thought as ’twere a blade of iron. Approve whatever words I speak, dependent on thee, and grant me thy divine protection.

11 Indra the Rescuer, Indra the Helper, Hero who listens at each invocation, Śakra I call, Indra invoked of many. May Indra Maghavan prosper and bless us.

12 May helpful Indra as our good Protector, Lord of all treasures, favour us with succour, Baffle our foes, and give us rest and safety, and may we be the lords of hero vigour.”
(Rigveda, Book 6, Hymn XXXII, 6-12. Ralph T. H. Griffith Translation.)

He is associated with sky, lightning, weather, thunder storms, rains, river flows, and war. [14] Indra’s weapon is the Vajra (thunderbolt) which he wields with ferocious, unparalleled might against his foes (just as his counterparts in Greece, Rome, Germany and Northern Europe, France and the Celtic British Isles do the same.

He is also heavily associated with Soma (an alcoholic or psychoactive drink made in ancient India, perhaps stimulating with ephedra, the knowledge of it was lost) as well as the chariot. Indra is also shown with a bow, sometimes depicted with both mace and bow. Rainbows are also his, literally called Indradhanus (Indra’s Bow). [14]

One of the main characteristics of Indra is as a god of war. Many of the hymns to Indra accentuate his warlike aspects, calling upon his assistance and protection in the calamity of war. “Indra, for our assistance bring that most effectual power of thine, which conquers men for us, and wins the spoil, invincible in fight.” (Rigveda, Book 5, XXXV)

Indra is the most mentioned god within the whole of the Rigveda — more than a quarter of the 1028 hymns of the Rigveda mention Indra. He is known by many epithets and, confusingly, is said specifically to be other gods as well.

Certain passage suggest that other gods like Agni, Vishnu, and Rudra are illusory forms of him. While in other passages he is an avatar of Vishnu. (It is all very confusing, and heavily accentuates the fact that specific details of history can only be very generally gleaned from ancient myth, with great care and caution. However, this seems to be a later attempt at rewriting earlier Vedic scriptures with the new beliefs codified in Hinduism.)

In 250 hymns of the Rigveda he is praised as the highest god. [14] He is one of the oldest gods, venerated from ancient times — for literally thousands of years. However Indra’s importance diminishes in post-Vedic Indian myth (Hinduism, that is). [14]

In later Hinduism, the goddess Aditi is the mother of Indra, making him one of the Aditiya (along with his siblings Varuna, etc.).

In later post-Vedic texts the importance of Indra declines, and as Indra begins to be depicted as an intoxicated hedonistic god. [14] He also begins to be associated with others gods, in a sense becoming — and being replaced by them — at least mythologically speaking.

In Vedic and Hindu tradition the gods and goddesses are often known by many names, and are regularly associated with one another, said directly are the same, even while names often grow into separate identities.

In later Hindu texts Indra is mentioned as an avatar of Shiva, [14] one of the major Hindu trinity.

Description and Characteristics

Indra is probably the most significant god of the ancient Vedic Religion of India. Strong-willed, master of war, the Thunder-wielder, the “powerful one.” Indra is the Vedic version of an Indo-European archetype figure is also found throughout ancient religions: Norse, Celtic, Iranian, Greek, and Sumerian.

This figure is prominent west of the Himalayas (although also might be found to the east as well).

In the ancient Vedas (and later scriptures of the religions of India) he is known by various names including: Svargapati (“the lord of heaven”), Sakra (“powerful one”), Verethragna (“slayer of obstacles”), and my favourite, the curious Meghavahana (“he whose vehicle is cloud”).

In the old Vedic religion he is known as the King of the Devas. To the gods he is a king, at least he was in the most ancient times in India and before the Aryans arrived in India, and to the people he was a leader:

“6 Drink Soma boldly from the beaker, Indra, in war for treasures, Hero, Vritra-slayer! Fill thyself full at the mid-day libation, and give us wealth, though Treasury of richers.
7 Look out for us, O Indra, as our Leader, and guide us on to gain yet goodlier treasure. Excellent Guardian, bear us well through peril, and lead us on to wealth with careful guidance.
8 Lead us to ample room, O thou who knowest, to happiness, security, and sunlight. High, Indra, are the arms of thee the Mighty: may we betake. us to their lofty shelter.
9 Set us on widest chariot-seat, O Indra, with two steeds best to draw, O Lord of Hundreds! Bring us the best among all sorts of viands: let not the foe’s wealth, Maghavan, subdue us.
10 Be gracious, Indra, let my days be lengthened: sharpen my thought as ’twere a blade of iron. Approve whatever words I speak, dependent on thee, and grant me thy divine protection.
11 Indra the Rescuer, Indra the Helper, Hero who listens at each invocation, Śakra I call, Indra invoked of many. May Indra Maghavan prosper and bless us.
12 May helpful Indra as our good Protector, Lord of all treasures, favour us with succour, Baffle our foes, and give us rest and safety, and may we be the lords of hero vigour.”
(Rigveda, Book 6, Hymn XXXII, 6-12. Ralph T. H. Griffith Translation.)

He is associated with sky, lightning, weather, thunder storms, rains, river flows, and war. [14] Indra’s weapon is the Vajra (thunderbolt) that he wields with ferocious, unparalleled might against his foes, as do his counterparts in Greece and Rome, among the Norse, and the Celtic British Isles, France, and Germany.

He is also heavily associated with Soma (an alcoholic or psychoactive drink made in ancient India, perhaps stimulating with ephedra, although the knowledge of it was lost) as well as the chariot. Indra is also shown with a bow, sometimes depicted with both mace and bow. Rainbows are also his, literally called Indradhanus (Indra’s Bow). [14]

One of the main characteristics of Indra is as a god of war. Many of the hymns to Indra accentuate his warlike aspects, calling upon his assistance and protection in the calamity of war. “Indra, for our assistance bring that most effectual power of thine, which conquers men for us, and wins the spoil, invincible in fight.” (Rigveda, Book 5, XXXV)

Indra is the most mentioned god within the whole of the Rigveda — more than a quarter of the 1028 hymns of the Rigveda mention Indra — he is known by many epithets and, confusingly, is said specifically to be other gods as well. Certain passage suggest that other gods like Agni, Vishnu, and Rudra are illusory forms of him, while in other passages he is an avatar of Vishnu. (it is all very confusing, and heavily accentuates the fact that specific details of history can only be very generally gleaned from ancient myth, with great care and caution.) In 250 hymns of the Rigveda he is praised as the highest god. [14] Indra’s importace diminishes in post-Vedic Indian myth (Hinduism, that is). [14]

In later Hinduism, the goddess Aditi is the mother of Indra, making him one of the Aditiya (along with his siblings Varuna, etc.).

In later post-Vedic texts the importance of Indra declines, and as Indra begins to be depicted as an intoxicated hedonistic god. [14] Although, one of the curious things about Vedic and Hindu tradition is that the gods and goddesses are known by many names, and are regularily associated with one another, said directly are the same, even while names often grow into separate identities. So in later Hindu texts Indra is mentioned as an avatar of Shiva, [14] one of the major Hindu trinity.

Family and Parentage

Indra is often presented as twin brother of Agni (fire), another of the Vedic deities. However, at other times he is said to literally be Agni — a form that he takes in desire or need, or else one of his aspects. [14] “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.” (Rigveda 2.1.3 Jamison 2014) [14]

His parentage is also inconsistent. Sometimes his mother is Nishtigri, at other times his mother was grishti (a cow). [14] In the Atharvaveda Indra’s mother is Ekashtaka (daughter of Prajpati, the god of creation in Vedic Hinduism). In later Hinduism his mother is Aditi, making him one of the Aditya, while his fater is the divine sage Kashyapa (as in the Puranas, Ramayana, and Mahabharata). [14]

Some verses state his father as Tvastar.

In the Rigveda Indra’s wife is Indrani (also called Shachi) described as extremely proud about her status. [14] Shachi was the daughter of the danava Puloman.

Most of the time Indra has only a single wife, however, there are many cases when affairs are insinuated or mentioned outright.

Aspects and Character

In Hindu myth Indra is seen as encompassing the entire universe, which is under his dominion, balancing the earth in the palm of his hand, controlling destinies as he wishes. [15]

He was said to have created rivers and streams by shaping mountains and alleys with his sacred axe. [15] The axe that he carries is apparently called a tanka. [15] He was also associated with the Eastern direction, [15] and is often featured on the east-facing façade of temples, as a protector.

In the ancient Aitareya Upanishad Indra (and other deities) are equated with Atman (soul, self) in the spirit of Vedanta. It begins with cosmological theory in 1.1.1 where “in the beginning, Atman, verily one only, was here – no blinking thing whatever; he bethought himself: let me now create worlds”. [14]

“This soul, which the text refers to as Brahman as well, then proceeds to create the worlds and beings in those worlds wherein all Vedic gods and goddesses such as sun-god, moon-god, Agni, and other divinities become active cooperative organs of the body. The Atman thereafter creates food, and thus emerges a sustainable non-sentient universe, according to the Upanishad. The eternal Atman then enters each living being making the universe full of sentient beings, but these living beings fail to perceive their Atman. The first one to see the Atman as Brahman, asserts the Upanishad, said, “idam adarsha or “I have seen It”.” [14]

The Myths of Indra

One of the key mythical stories of Indra is his great battle with Vritra, a great dragon or serpent who was coiled around a mountain trapping all the waters, specifically the Seven Rivers (of ancient India.) All the gods feared Vritra, all except Indra who, emboldened with soma, slew the serpent either with his mace of his thunderbolt. With the death of Vritra, the waters are released and flow to the ocean. In some versions, sunlight and rains return, and in others cattle are also released.

“1 Now I shall proclaim the heroic deeds of Indra, those foremost deeds that the mace-wielder performed: He smashed the serpent. He bored out the waters. He slit the bellies of the mountains. 2 He smashed the serpent resting on the mountain — for him Tvaṣṭar had fashioned the resounding [sunlike] mace. Like bellowing milk-cows, streaming out, the waters went straight down to the sea.” (Rigveda, 1.32.1–2) [14] The story continues in another translation, “3 Impetuous as a bull, he chose the Soma and in three sacred beakers drank the juices. Maghavan grasped the thunder for his weapon, and smote to death this firstborn of the dragons. 4 When, Indra, thou hadst slain the dragon’s firstborn, and overcome the charms of the enchanters, Then, giving life to Sun and Dawn and Heaven, thou foundest not one foe to stand against thee. 5 Indra with his own great and deadly thunder smote into pieces Vṛtra, worst of Vṛtras.” (Rigveda, 1.32.3–5, T.H.Griffith translation. https://sacred-texts.com/hin/rigveda/rv01032.htm)

Studying the myth, it seems clear that Indra’s Battle With Vritra is one of the stories throughout ancient mythology referencing the Last Ice Age and (indirectly in this case) the Great Flood (since the Vedas have a very clear Flood Myth found in the Manu story). The destruction of Vritra resulting in rain and sunshine making Indra the saviour of mankind, seems to undeniably be a reference to the End of the Last Ice Age, meaning that this specific story has its historical roots extending back sometime prior to 9,700 BCE.

It should be noted that this account is not the original. This same reference is found throughout Indo-European mythology (Celtic, Norse, Greek, Roman, Iranian, and Aryan) including Sumerian myth. This means that it existed in the layer of Indo-European tradition before the Aryan people branched off from one another and migrated in different directions.

The second-most important myth of Indra is about the Vala cave. The Panis have stolen cattle and hidden them in the case, Indra uses the power of songs that he chants to open the cave and release cattle, and dawn.

The Associations of Indra

Indra is one of the Vedic gods with the most well-defined associations across ancient mythology. He is related to Thor of Norse mythology very definitely, he is also perhaps related to Zeus of Greek mythology and Jupiter of Roman mythology (since he wields the thunderbolt and is considered as “king of the gods”).

One of his key associations is probably the Enlil of Sumerian Religion (Akkadian, Babylonian, and greater Mesopotamian too) although in my opinion, it is often difficult to distinguish between Enki and Enlil when associating the gods of other cultures. He is associated with Enlil because Enlil is also a storm god, who is symbolized with a hammer or mace, and associated with the bull (one of his epithets is the Bull of Heaven). So like Thor, he is also associated with Enlil (who is himself the embodiment of the same figure of ancient legend that became Thor of the Norse). One connection that we can make between Indra and Enki is

He is most convincingly related to Thor out of all ancient mythologies, perhaps. Indra and Thor are both storm gods, and wield power over lightning. [14] They both carry a hammer (sometimes a mace) that returns to their hand at will after it is thrown at enemies. [14] Both use thunder as a battle-cry, are protectors of mankind, benevolent giants, gods of strength, life, marriage, are healing gods, and feature in legends about “milking the cloud cows”. [14]

Among the Celts the ancient figure that became Indra in India is known as Taranis, symbolized by the chariot-wheel and the lightning bolt, also a storm god. Although little is known as Taranis specifically, aside from meager Roman references. Nonetheless, they both being storm gods, major deities, depicted with the lightning bolt, and associated with chariots and the wheel, make this association relatively clear. In the Rigveda another passage expressed Indra with thunder and the wheel together: “Indra is King of all that moves and moves not, of creatures tame and horned, the Thunder-wielder. Over all living men he rules as Sovran, containing all as spokes within the felly.” Where “felly” is an old word for the outer rim of a wheel.(Rigveda, 1.32.15, T. H. Griffith translation. https://sacred-texts.com/hin/rigveda/rv01032.htm)Yet in Ireland,

Indra is also found as a god of the Mitanni (a Hurrian-speaking people of the Hittite region in Anatolia, modern-day Turkey) in the form of the courageous hero Innara or Inra. [14]

In the Avesta, the scriptures of Zoroastrianism which are ancient Indo-Iranian texts, he is known as Andra,a gigantic demon who opposes truth. [14]

When Indra appears in Jain religion he appears with his consort Indrani [14] — the pair Indra and his Indrani bringing to mind the Sumerian Enlil and his consort Ninlil, in the linguistic similarity between the two names. (This is not the first time that Buddhist, Jain, and other mythologies appear to directly reference Sumer, such as in the existence of Mount Sumeru.)

Indra In Other Religions

One of Indra’s names in the Buddhist religion is Sakka, which is very close to one of his Vedic epithets, Sakra (“powerful one”).

Resources

1. [13] Wikipedia Editors. Prajapati. Wikipedia. https://en.wikipedia.org/wiki/Prajapati. 9 June 2024.
2. [14] Wikipedia Editors. Indra. Wikipedia. https://en.wikipedia.org/wiki/Indra. Accessed 10 June 2024.
3. [15] Cartwright, Mark. Indra. World History Encyclopedia. 8 August 2013. https://www.worldhistory.org/Indra/. Accessed 10 Jun 2024.