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106-418: It deals with the cultural phenomenon of a Sannyasi (Hindu monk), a practitioner of Sannyasa or renunciation. The Upanishad also outlines the character and lifestyle of a Paramahamsa, the monk who has achieved the highest state of spirituality. The text is told as a sermon from the god Prajapati (identified with Brahma in some commentaries) to the sage Aruni , who gives his name to this Upanishad. The text

212-699: A Pontic origin and that both the phonology and the context of Indra in Indian religions is best explained from Indo-Aryan roots and a Circassian etymology (i.e. *inra ). Modern scholarship suggests the name originated at the Bactria–Margiana Archaeological Complex where the Aryans lived before settling in India. In other languages, he is also known as Indra has many epithets in the Indian religions, notably Śakra (शक्र, powerful one), Indra

318-467: A bullish chariot, well-lipped one, as bull with bullish will, you of the mace, set us up in loot. Indra's weapon, which he used to kill the evil Vritra, is the Vajra or thunderbolt. Other alternate iconographic symbolism for him includes a bow (sometimes as a colorful rainbow), a sword, a net , a noose, a hook, or a conch. The thunderbolt of Indra is called Bhaudhara. In the post-Vedic period, he rides

424-490: A decedent's estate. Viṣṇu Smriti in verse 6.27, for example, states that if a debtor takes Sannyasa , his sons or grandsons should settle his debts. As to the little property a Sannyasin may collect or possess after renunciation, Book III Chapter XVI of Kautiliya's Arthashastra states that the property of hermits (vánaprastha), ascetics (yati, sannyasa), and student bachelors (Brahmachári) shall on their death be taken by their guru , disciples, their dharmabhratri (brother in

530-858: A deity had a presence in northeastern Asia minor , as evidenced by the inscriptions on the Boghaz-köi clay tablets dated to about 1400 BCE. This tablet mentions a treaty, but its significance is in four names it includes reverentially as Mi-it-ra , U-ru-w-na , In-da-ra and Na-sa-at-ti-ia . These are respectively, Mitra, Varuna , Indra and Nasatya-Asvin of the Vedic pantheon as revered deities, and these are also found in Avestan pantheon but with Indra and Naonhaitya as demons. This at least suggests that Indra and his fellow deities were in vogue in South Asia and Asia minor by about mid 2nd-millennium BCE. Indra

636-591: A form of asceticism marked by renunciation of material desires and prejudices, is characterized by a state of disinterest in and detachment from material life, with the purpose of spending one's life in peaceful, spiritual pursuits. An individual in Sanyasa is known as a sannyasi (male) or sannyasini (female) in Hinduism . Sannyasa shares similarities with the Sadhu and Sadhvi traditions of Jain monasticism , and

742-618: A group (similar to Christian mendicant orders ). Some are anchorites , homeless mendicants preferring solitude and seclusion in remote parts, without affiliation. Others are cenobites , living and traveling with kindred fellow-Sannyasi in the pursuit of their spiritual journey, sometimes in Ashramas or Matha /Sangha (a Hermitage , the practice of seclusion known generally as monasticism ). Most Hindu ascetics adopt celibacy when they begin Sannyasa. However, there are exceptions, such as

848-433: 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. Michael Janda suggests that Indra has origins in

954-601: A large, four-tusked white elephant called Airavata . 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. In the Shatapatha Brahmana and in Shaktism traditions, Indra is stated to be the same as the goddess Shodashi (Tripura Sundari), and her iconography is described similarly to that of Indra. The rainbow

1060-449: A legend found in it , before Indra is born, his mother attempts to persuade him to not take an unnatural exit from her womb. Immediately after birth, Indra steals soma from his father, and Indra's mother offers the drink to him. After Indra's birth, Indra's mother reassures Indra that he will prevail in his rivalry with his father, Tvaṣṭar. Both the unnatural exit from the womb and rivalry with the father are universal attributes of heroes. In

1166-525: A mountain and has trapped all the waters, namely the Seven Rivers . All the gods abandon Indra out of fear of Vṛtra. Indra uses his vajra, a mace, to kill Vritra and smash open the mountains to release the waters. In some versions, he is aided by the Maruts or other deities, and sometimes cattle and the sun is also released from the mountain. In one interpretation by Oldenberg, the hymns are referring to

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1272-754: A part of Jain rebirth cosmology. He is also the one who appears with his consort Indrani to celebrate the auspicious moments in the life of a Jain Tirthankara , an iconography that suggests the king and queen of superhumans residing in Svarga reverentially marking the spiritual journey of a Jain. He is a rough equivalent to Zeus in Greek mythology , or Jupiter in Roman mythology . Indra's powers are similar to other Indo-European deities such as Norse Odin , Perun , Perkūnas , Zalmoxis , Taranis , and Thor , part of

1378-486: A part of the extended family, where older people lived in ancient India, with an outwardly role. It is in later Vedic era and over time, that Sannyasa and other new concepts emerged, while older ideas evolved and expanded. A three-stage Ashrama concept, along with Vanaprastha , emerged about or after 7th Century BC, when sages such as Yājñavalkya left their homes and roamed around as spiritual recluses and pursued their Pravrajika (wanderer) lifestyle. The explicit use of

1484-999: A person in Sannyasa is described by many ancient and medieval era Indian texts. Bhagavad Gita discusses it in many verses, for example: ज्ञेयः स नित्य संन्यासी यो न द्वेष्टि न काङ् क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५-३॥ He is known as a permanent Sannyasin who does not hate, does not desire, is without dualities (opposites). Truly, Mahabaho ( Arjuna ), he is liberated from bondage. Other behavioral characteristics, in addition to renunciation, during Sannyasa include: ahimsa (non-violence), akrodha (not become angry even if you are abused by others), disarmament (no weapons), chastity, bachelorhood (no marriage), avyati (non-desirous), amati (poverty), self-restraint, truthfulness, sarvabhutahita (kindness to all creatures), asteya (non-stealing), aparigraha (non-acceptance of gifts, non-possessiveness) and shaucha (purity of body, speech and mind). Some Hindu monastic orders require

1590-491: A portion with other living beings, sprinkling the remainder with water he should eat it as if it were a medicine. Ashrama Upanishad identified various types of Sannyasi renouncers based on their different goals: Kutichaka – seeking atmospheric world; Bahudaka – seeking heavenly world; Hamsa – seeking penance world; Paramahamsa – seeking truth world; and Turiyatitas and Avadhutas seeking liberation in this life. In some texts, such as Sannyasa Upanishad, these were classified by

1696-475: A range of martial arts. Nath Siddhas of the 12th century AD, may have been the earliest Hindu monks to resort to a military response after the Muslim conquest. Ascetics, by tradition, led a nomadic and unattached lifestyle. As these ascetics dedicated themselves to rebellion, their groups sought stallions, developed techniques for spying and targeting, and they adopted strategies of war against Muslim nobles and

1802-652: A river-helping god in the Vedas. Further, the Vritra demon that Indra slew is best understood as any obstruction, whether it be clouds that refuse to release rain or mountains or snow that hold back the water. Jamison and Brereton also state that Vritra is best understood as any obstacle. The Vritra myth is associated with the Midday Pressing of soma, which is dedicated to Indra or Indra and the Maruts. Even though Indra

1908-609: 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". Others then called this first seer as Idam-dra or "It-seeing", which over time came to be cryptically known as "Indra", because, claims Aitareya Upanishad , everyone including

2014-449: A walking stick, a book, a container or vessel for food and drink, often wearing yellow, saffron , orange, ochre or soil colored clothes. They may have long hair and appear disheveled, and are usually vegetarians. Some minor Upanishads as well as monastic orders consider women, children, students, fallen men (those with a criminal record) and others as not qualified to become Sannyasa ; while other texts place no restrictions. The dress,

2120-671: A widower may choose Sannyasa if desired, but in general, states verse II.10.17.5, Sannyasa is suited after the completion of age 70 and after one's children have been firmly settled. Other texts suggest the age of 75. The Vasiṣṭha and Āpastamba Dharmasūtra s, and the later Manusmṛti describe the āśrama s as sequential stages which would allow one to pass from Vedic studentship to householder to forest-dwelling hermit to renouncer. However, these texts differ with each other. Yājñavalkya Smṛti , for example, differs from Manusmṛti and states in verse 3.56 that one may skip Vanaprastha (forest dwelling, retired) stage and go straight from

2226-499: Is a composite word of saṃ- which means "together, all", ni- which means "down" and āsa from the root as , meaning "to throw" or "to put". A literal translation of Sannyāsa is thus "to put down everything, all of it". Sannyasa is sometimes spelled as Sanyasa . The term Saṃnyasa makes appearance in the Samhitas , Aranyakas and Brahmanas , the earliest layers of Vedic literature (2nd millennium BCE), but it

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2332-489: Is a heroic god. In the Avestan (ancient, pre-Islamic Iranian) texts such as Vd. 10.9, Dk. 9.3 and Gbd 27.6-34.27, Indra – or accurately Andra – is a gigantic demon who opposes truth. In the Vedic texts, Indra kills the archenemy and demon Vritra who threatens mankind. In the Avestan texts, Vritra is not found. According to David Anthony, the Old Indic religion probably emerged among Indo-European immigrants in

2438-412: Is a means and an end in itself. It is a means to decreasing and then ultimately ending all ties of any kind. It is a means to the soul and meaning, but not ego nor personalities. Sannyasa does not abandon the society, it abandons the ritual mores of the social world and one's attachment to all its other manifestations. The end is a liberated, content, free and blissful existence. The behavioral state of

2544-524: Is called Indra's Bow (Sanskrit: इन्द्रधनुस् , indradhanus ). Indra was a prominent deity in the Historical Vedic religion . 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. Over a quarter of the 1,028 hymns of

2650-523: Is called this light. The Munis , girdled with the wind, wear garments of soil hue; They, following the wind's swift course, go where the Gods have gone before. These Munis , their lifestyle and spiritual pursuit, likely influenced the Sannyasa concept, as well as the ideas behind the ancient concept of Brahmacharya (bachelor student). One class of Munis were associated with Rudra. Another were Vratyas . Hinduism has no formal demands nor requirements on

2756-486: 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

2862-434: Is considered a form of detachment in daily life similar to Sannyasa . Sharma states that, "the basic principle of Karma yoga is that it is not what one does, but how one does it that counts and if one has the know-how in this sense, one can become liberated by doing whatever it is one does", and "(one must do) whatever one does without attachment to the results, with efficiency and to the best of one's ability". Ascetic life

2968-506: Is dated from the 1st-millennium BCE, and is notable for its details on the renunciation tradition in ancient India. The Upanishad recommends the practice of Samadhi as a means to know the Atman (Self), which states Patrick Olivelle , contextually means deep yogic contemplation. It is also notable as one of the earliest text stating that knowledge qualifies one to undertake Sannyasa, a position different from other ancient Upanishads such as

3074-416: 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

3180-484: Is dedicated to Sannyasa and to Yoga , or about 20 each, with some overlap. The renunciation-related texts are called the Sannyasa Upanishads . These are as follows: Indra Indra ( / ˈ ɪ n d r ə / ; Sanskrit : इन्द्र ) is the king of the devas and Svarga in Hinduism . He is associated with the sky, lightning, weather, thunder, storms, rains, river flows, and war. Indra

3286-627: Is depicted as a powerful hero. 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 . Indra is also depicted in Buddhist ( Pali : Indā ) and Jain mythologies. Indra rules over

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3392-537: 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 . In the Puranas , Ramayana and Mahabharata , the divine sage Kashyapa is described as the father of Indra, and Aditi as his mother. In this tradition, he

3498-421: 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. 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

3604-494: 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". 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

3710-467: Is one of the oldest renunciation-related Upanishad. The text was likely completed between 4th-century BCE to the start of the common era, according to Sprockhoff, the German scholar of Upanishads and according to Patrick Olivelle. By what means, O Lord, can I give up rituals completely? — Aruni Upanishad Chapter 1 The Aruneya Upanishad is presented as a conversation between the sage Aruni and

3816-478: Is praised as the highest god in 250 hymns of the Rigveda – a Hindu scripture dated to have been composed sometime between 1700 and 1100 BCE. He is co-praised as the supreme in another 50 hymns, thus making him one of the most celebrated Vedic deities. He is also mentioned in ancient Indo-Iranian literature, but with a major inconsistency when contrasted with the Vedas. In the Vedic literature, Indra

3922-441: Is presented as one of their thirty-three sons. Indra married Shachi , the daughter of the danava Puloman . Most texts state that Indra had only one wife, though sometimes other names are mentioned. The text Bhagavata Purana mention that Indra and Shachi had three sons named Jayanta , Rishabha, Midhusha. Some listings add Nilambara and Rbhus. Indra and Shachi also had two daughters, Jayanti and Devasena . Jayanti becomes

4028-489: Is rare. It is not found in ancient Buddhist or Jaina vocabularies, and only appears in Hindu texts of the 1st millennium BCE, in the context of those who have given up ritual activity and taken up non-ritualistic spiritual pursuits discussed in the Upanishads . The term Sannyasa evolves into a rite of renunciation in ancient Sutra texts, and thereafter became a recognized, well discussed stage of life (Ashrama) by about

4134-510: Is the fourth stage within the Hindu system of four life stages known as ashramas , the first three being brahmacharya (celibate student), grihastha (householder) and vanaprastha (forest dweller, retired). Sannyasa is traditionally conceptualized for men or women in the last years of their life, but young brahmachari s have the choice to skip the householder and retirement stages, renounce worldly and materialistic pursuits and dedicate their lives to spiritual pursuits. Sannyasa ,

4240-546: Is the most referred deity in the Rigveda . He is celebrated for his powers based on his status as a god of order, and as the one who killed the great evil, an asura named Vritra , who obstructed human prosperity and happiness. Indra destroys Vritra and his "deceiving forces", and thereby brings rain and sunshine as the saviour of mankind. Indra's significance diminishes in the post-Vedic Indian literature, but he still plays an important role in various mythological events. He

4346-729: The Rigveda mention Indra, making him the most referred to deity. 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. For example, the Rigvedic hymn 1.32 dedicated to Indra reads: इन्द्रस्य नु वीर्याणि प्र वोचं यानि चकार प्रथमानि वज्री । अहन्नहिमन्वपस्ततर्द प्र वक्षणा अभिनत्पर्वतानाम् ॥१।। अहन्नहिं पर्वते शिश्रियाणं त्वष्टास्मै वज्रं स्वर्यं ततक्ष । वाश्रा इव धेनवः स्यन्दमाना अञ्जः समुद्रमव जग्मुरापः ॥२।। 1. Now I shall proclaim

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4452-559: The Aranyakas and the Upanishads. As a renouncer, after "I am truly Brahman ", should consider Brahman as the internal sacred string, therefrom "I am the string", and so he should throw away the external sacred thread. Uttering three times the words, “I have renounced, I have renounced, I have renounced”, he should pick up a bamboo staff and the loins-cloth, thus begin his journey. He should expect little food, eat sparingly as if food

4558-641: The Bhakti (devotion) traditions, liberation consists of being an eternal servant to the Divine and release from Saṃsāra (rebirth in future life); for Yoga traditions, liberation is the experience of the highest Samādhi (deep awareness in this life); and for the Advaita tradition, liberation is jivanmukti – the awareness of the Supreme Reality ( Brahman ) and Self-realization in this life. Sannyasa

4664-457: The Grihastha (householder) stage to Sannyasa . The Jabala Upanishad mentions one who gets vairagya of any class or gender can renounce or take sanyasa. Nevertheless, Dharmaśāstra texts document people of all castes as well as women, entered Sannyasa in practice. After renouncing the world, the ascetic's financial obligations and property were adjudicated by the state, in the manner of

4770-548: The Jabala Upanishad which states that detachment from the world qualifies one to begin the journey of renunciation. The text, states Paul Deussen , is a vivid record of a remarkable cultural phenomenon of ancient India, that has survived into the modern era, and "what gave birth to it lies in Man, lies in all of us". The text also known as Aruneyi Upanishad , Arunika Upanishad and Aruni Upanishad . The Aruni Upanishad

4876-486: The Paramahamsa Parivrajaka, the highest class of monks. They are wandering monks who are believed to have attained enlightenment. They remain homeless, sleep and sit only on the ground, live by begging with a bowl made of mud or gourd or wood. During the four months of rainy season , he should reside at one place, and in the balance eight months, he should be a wandering monk on his own. After grasping

4982-615: The Shaiva ( Gossain ) and Vaishnava ( Bairagi ) ascetics metamorphosed into a military order, where they developed martial arts, created military strategies, and engaged in guerrilla warfare . These warrior sanyasi (ascetics) played an important role in helping European colonial powers establish themselves in the Indian subcontinent . Saṃnyāsa in Sanskrit nyasa means purification, sannyasa means "Purification of Everything". It

5088-585: 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". Sangam literature also describes Indra Vila (festival for Indra), the festival for want of rain, celebrated for one full month starting from the full moon in Uttrai ( Chaitra ) and completed on

5194-472: The "king that moves and moves not", the friend of mankind who holds the different tribes on earth together. Indra is often presented as the twin brother of Agni (fire) – another major Vedic deity. 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

5300-400: The 3rd and 4th century CE. Sanyasis are also known as Bhiksu, Pravrajita/Pravrajitā, Yati, Sramana and Parivrajaka in Hindu texts. Jamison and Witzel state early Vedic texts make no mention of Sannyasa , or Ashrama system , unlike the concepts of Brahmacharin and Grihastha which they do mention. Instead, Rig Veda uses the term Antigriha (अन्तिगृह) in hymn 10.95.4, as still

5406-483: 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 in Hindu thought. Rigveda 2.1.3 Jamison 2014 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

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5512-466: 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", Puramdara , Lekharshabha , Mahendra , Marutvat , Valabhid and Maghavat . Elsewhere, he is known as Devarajan (literally, "the king of gods"). These names reflect

5618-523: 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"). 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. Indra as

5724-472: The Mughal Empire, and became a political force during the early years of British Raj . In some cases, these regiments of soldier monks shifted from guerrilla campaigns to war alliances, and these Hindu warrior monks played a key role in helping British establish themselves in India. The significance of warrior ascetics rapidly declined with the consolidation of British Raj in late 19th century, and with

5830-479: The Rigveda, Indra's wife is Indrani, alias Shachi, and she is described to be extremely proud about her status. Rigveda 4.18.8 says after his birth Indra got swallowed by a demon Kushava. 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

5936-541: The Saiva Tantra school of asceticism where ritual sex is considered part of liberation process. Sex is viewed by them as a transcendence from a personal, intimate act to something impersonal and ascetic. The goal of the Hindu Sannyasin is moksha (liberation). The idea of what that means varies from tradition to tradition. Who am I, and in what really do I consist? What is this cage of suffering? For

6042-487: The Sultanate state. Many of these groups were devotees of Hindu deity Mahadeva , and were called Mahants . Other popular names for them was Sannyasis , Yogis , Nagas (followers of Shiva), Bairagis (followers of Vishnu) and Gosains from the 16th to the 19th centuries; in some cases, these Hindu monks cooperated with Muslim fakirs who were Sufi and also persecuted. Warrior monks continued their rebellion through

6148-403: The Vedic god Prajapati (some translations consider Prajapati an epithet of Brahma ). The text opens by Aruni visiting Prajapati and asking him the means by which he can stop the need for any and all rituals. Prajapati tells him to relinquish all relationships (sons, brothers, sisters, friends etc.) as well as external symbols like the a hair tuft and the sacred thread . He must also give up on

6254-441: The Vedic recitation and all mantra chanting, everything in the entire universe that he is attached to. Take up a garment and a staff, states the text, then begin the journey of renunciation. Prajapati also tells Aruni to abandon the seven upper realms of the universe - Bhur, Bhuvah, Svar , Mahas, Jana, Tapas, Satya , and the seven lower realms of “ Atala, Patala, Vitala, Sutala, Rasatala, Mahatala, Talatala , and egg of creation of

6360-471: The above behavior in form of a vow, before a renunciate can enter the order. Tiwari notes that these virtues are not unique to Sannyasa , and other than renunciation, all of these virtues are revered in ancient texts for all four Ashrama (stage) of human life. Baudhayana Dharmasūtra , completed by about 7th century BC, states the following behavioral vows for a person in Sannyasa These are

6466-440: The affairs of Mananat (mind, meditation). The Rigveda, however, refers to these people as Muni and Vati (वति, monks who beg). केश्यग्निं केशी विषं केशी बिभर्ति रोदसी । केशी विश्वं स्वर्दृशे केशीदं ज्योतिरुच्यते ॥१॥ मुनयो वातरशनाः पिशङ्गा वसते मला । वातस्यानु ध्राजिं यन्ति यद्देवासो अविक्षत ॥२॥ He with the long loose locks (of hair) supports Agni, and moisture, heaven, and earth; He is all sky to look upon: he with long hair

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6572-446: The beginning, Atman, verily one only, was here - no other blinking thing whatever; he bethought himself: let me now create worlds". 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

6678-661: The benefit of renunciation can be achieved ( moksha, or liberation) without asceticism in the earlier stages of one's life. For example, Bhagavad Gita , Vidyaranya's Jivanmukti Viveka, and others believed that various alternate forms of yoga and the importance of yogic discipline could serve as paths to spirituality, and ultimately moksha . Over time, four paths to liberating spirituality have emerged in Hinduism: Jñāna yoga, Bhakti yoga, Karma yoga and Rāja yoga. Acting without greed or craving for results, in Karma yoga for example,

6784-588: The cave by the Angirases (and sometimes Navagvas or the Daśagvas). Here Indra exemplifies his role as a priest-king, called bṛhaspati . Eventually later in the Rigveda, Bṛhaspati and Indra become separate deities as both Indra and the Vedic king lose their priestly functions. The Vala myth was associated with the Morning Pressing of soma, in which cattle was donated to priests, called dakṣiṇā . Indra

6890-567: The contact zone between the Zeravshan River (present-day Uzbekistan ) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture . At least 383 non-Indo-European words were found in this culture, including the god Indra and the ritual drink Soma . According to Anthony, Many of

6996-412: The earliest, not the later, hymns of Rigveda . The Vritra is an ice-demon of colder central Asia and northern latitudes, who holds back the water. Indra is the one who releases the water from the winter demon, an idea that later metamorphosed into his role as storm god. According to Griswold, this is not a completely convincing interpretation, because Indra is simultaneously a lightning god, a rain god and

7102-490: The equipage and lifestyle varies between groups. For example, Sannyasa Upanishad in verses 2.23 to 2.29, identifies six lifestyles for six types of renunciates. One of them is described as living with the following possessions, Pot, drinking cup and flask – the three supports, a pair of shoes, a patched robe giving protection – in heat and cold, a loin cloth, bathing drawers and straining cloth, triple staff and coverlet. Those who enter Sannyasa may choose whether they join

7208-566: 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. The ancient Aitareya Upanishad equates Indra, along with other deities, with Atman (soul, self) in the Vedanta's spirit of internalization of rituals and gods. It begins with its cosmological theory in verse 1.1.1 by stating that, "in

7314-405: The four Ashramas as "a fourfold division of Dharma ". The newer Dharmaśāstra vary widely in their discussion of Ashrama system . The Dharmasūtras and Dharmaśāstras give a number of detailed but widely divergent guidelines on renunciation. In all cases, Sannyasa was never mandatory and was one of the choices before an individual. Only a small percentage chose this path. Olivelle posits that

7420-555: The four-stage Ashrama concept appeared a few centuries later. However, early Vedic literature from 2nd millennium BC mentions Muni (मुनि, monks, mendicants, holy men), with characteristics that mirror those found in later Sannyasins and Sannyasinis . For example, the Rig Veda , in Book 10 Chapter 136, mentions Munis as those with Kesin (केशिन्, long haired) and Mala clothes (मल, soil-colored, yellow, orange, saffron), engaged in

7526-645: The full moon in Puyali ( Vaisakha ). This is described in the epic Cilappatikaram in detail. In his work Tirukkural (before c. 5th century CE), Valluvar cites Indra to exemplify the virtue of conquest over one's senses. Indra is an important deity worshipped by the Kalash people , indicating his prominence in ancient Hinduism . The Buddhist cosmology places Indra above Mount Sumeru , in Trayastrimsha heaven. He resides and rules over one of

7632-596: The gods like short nicknames. The passing mention of Indra in this Upanishad, states Alain Daniélou, is a symbolic folk etymology. The section 3.9 of the Brihadaranyaka Upanishad connects Indra to thunder, thunderbolt and release of waters. In section 5.1 of the Avyakta Upanishad , Indra is praised as he who embodies the qualities of all gods. In post-Vedic texts, Indra

7738-933: The greater Proto-Indo-European mythology . Indra's iconography shows him wielding his Vajra and riding his vahana , Airavata . Indra's abode is in the capital city of Svarga, Amaravati , though he is also associated with Mount Meru (also called Sumeru). Traditional The etymological roots of Indra are unclear, and it has been a contested topic among scholars since the 19th-century, one with many proposals. The significant proposals have been: Colonial era scholarship proposed that Indra shares etymological roots with Avestan Andra , Old High German *antra ("giant"), or Old Church Slavonic jedru ("strong"), but Max Muller critiqued these proposals as untenable. Later scholarship has linked Vedic Indra to Aynar (the Great One) of Circassian, Abaza and Ubykh mythology, and Innara of Hittite mythology. Colarusso suggests

7844-410: The heroic deeds of Indra, those foremost deeds that the mace-wielder performed: He smashed the serpent. He bored out the waters. He split 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. In the myth, Vṛtra has coiled around

7950-489: The highest step of Vishnu The sages always see Like an eye stretched across the sky That highest step of Vishnu The wise men ever vigilant, Light up with joyous praise. This is what Vedas teach, this is the teaching on liberation, states the Aruneya Upanishad. Sannyasa Traditional Sannyasa ( Sanskrit : संन्यास , romanized :  saṃnyāsa ), sometimes spelled sanyasa ,

8056-511: The instructions of Savitr (solar deity). Indra, like all Vedic deities, is a part of henotheistic theology of ancient India. The second-most important myth about Indra is about the Vala cave. In this story, the Panis have stolen cattle and hidden them in the Vala cave. Here Indra utilizes the power of the songs he chants to split the cave open to release the cattle and dawn. He is accompanied in

8162-485: The lifestyle or spiritual discipline, method or deity a Sanyasin or Sanyasini must pursue – it is left to the choice and preferences of the individual. This freedom has led to diversity and significant differences in the lifestyle and goals of those who adopt Sannyasa. There are, however, some common themes. A person in Sannyasa lives a simple life, typically detached, itinerant, drifting from place to place, with no material possessions or emotional attachments. They may have

8268-566: The meaning of the Vedas, before or after the sacred thread ceremony, the renouncer leaves his father, mother, wife, family and friends, his work and gives up the sacred thread and fire sacrifices as well as all material objects. He should go to a village only with intent to beg for food, with his belly as his bowl, and eat only what he gains as alms. The word Om should be his Upanishad. Ultimately, he abandons his Palasa, Bilva, Udumbara staff, his deerskin, his girdle, his string. He who knows this (hymn from Rigveda 1.22.20-1.22.21), conquers: And

8374-557: The monastic order), or classmates in succession. Although a renouncer's practitioner's obligations and property rights were reassigned, he or she continued to enjoy basic human rights such as the protection from injury by others and the freedom to travel. Likewise, someone practicing Sannyasa was subject to the same laws as common citizens; stealing, harming, or killing a human being by a Sannyasi were all serious crimes in Kautiliya's Arthashastra. Later Indian literature debates whether

8480-675: The most important of all stages in sociological context, as human beings in this stage not only pursue a virtuous life, they produce food and wealth that sustains people in other stages of life, as well as the offspring that continues mankind. However, an individual had the choice to renounce any time he or she wanted, including straight after student life. Baudhayana Dharmasūtra, in verse II.10.17.2 states that anyone who has finished Brahmacharya (student) life stage may become ascetic immediately, in II.10.17.3 that any childless couple may enter Sannyasa anytime they wish, while verse II.10.17.4 states that

8586-584: The much-sought Devas realm of rebirth within the Samsara doctrine of Buddhist traditions. However, like the post-Vedic Hindu texts, Indra is also a subject of ridicule and reduced to a figurehead status in Buddhist texts, shown as a god that suffers rebirth. In Jain traditions, unlike Buddhism and Hinduism, Indra is not the king of gods, but the king of superhumans residing in Svarga-Loka, and very much

8692-522: The objects of sense, he falls away from truth and acts; Mind alone is the Samsara , one should purify it with diligence; You are what your mind is, a mystery, a perpetual one; The mind which is serene, cancels all actions good and bad; He, who, himself, serene, remains steadfast in himself - he attains imperishable happiness. – Hymn VI.34 Of the 108 Upanishads of the Muktika , the largest corpus

8798-457: The older Dharmasūtras present the Ashramas including Sannyasa as four alternative ways of life and options available, but not as sequential stage that any individual must follow. Olivelle also states that Sannyasa along with the Ashrama system gained mainstream scholarly acceptance about 2nd century BC. Ancient and medieval era texts of Hinduism consider Grihastha (householder) stage as

8904-461: 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

9010-422: The question, "given the nature of life, how is joy possible?" and "how can one achieve moksha (liberation)?"; in later sections it offers a debate on possible answers and its views on Sannyasa. In this body infected with passions, anger, greed, delusion, fright, despondency, grudge, separation from what is dear and desirable, attachment to what is not desirable, hunger, thirst, old age, death, illness, sorrow and

9116-473: The rescue by lifting Mount Govardhana on his fingertip, and letting mankind shelter under the mountain till Indra exhausts his anger and relents. 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

9222-408: The rest - how can one experience only joy? – Hymn I.3 The drying up of great oceans, the crumbling down of the mountains, the instability of the pole-star, the tearing of the wind-chords, the sinking down, the submergence of the earth, the tumbling down of the gods from their place - in a world in which such things occur, how can one experience only joy ?! – Hymn I.4 Dragged away and polluted by

9328-472: The rise in non-violence movement by Mahatma Gandhi . Novetzke states that some of these Hindu warrior ascetics were treated as folk heroes, aided by villagers and townspeople, because they targeted figures of political and economic power in a discriminatory state, and some of these warriors paralleled Robin Hood 's lifestyle. Sannyasa, or the renunciant way of life, is discussed in various Upanishads. Among

9434-449: The river of the Gunas (personality), one becomes rootless, tottering, broken down, greedy, uncomposed and falling in the delusion of I-consciousness, he imagines: "I am this, this is mine" and binds himself, like a bird in the net. – Hymn VI.30 Just as the fire without fuel comes to rest in its place, so also the passive mind comes to rest in its source; When it (mind) is infatuated by

9540-500: The sacred thread into the ground or throw it in water. In Brahmacharya stage, as a pupil, he should forego all attachments with his relatives, surrender his begging bowl and filtering cloth as well as the realms of the universe and also discontinue performing fire sacrifices which give him material comforts. As a renouncer , he should give up Vedic mantras. He should bathe thrice a day - dawn, noon, and dusk, intensely meditate to realize and gain union with Atman (soul). and recite just

9646-477: The sannyasi and sannyasini share similarity with the bhikkhus and bhikkhunis of Buddhism . Sannyasa has historically been a stage of renunciation, ahimsa (non-violence), a peaceful and simple life and spiritual pursuit in Indian traditions. However, this has not always been the case. After the invasions and establishment of Muslim rule in India, from the 12th century through the British Raj , parts of

9752-522: The six realms of rebirth, the Devas realm of Saṃsāra , that is widely sought in the Buddhist tradition. Rebirth in the realm of Indra is a consequence of very good Karma (Pali: kamma ) and accumulated merit during a human life. In Buddhism , Indra is commonly called by his other name, Śakra or Sakka, ruler of the Trāyastriṃśa heaven. Śakra is sometimes referred to as Devānām Indra or "Lord of

9858-409: The snaking thunderstorm clouds that gather with bellowing winds (Vritra), Indra is then seen as the storm god who intervenes in these clouds with his thunderbolts, which then release the rains nourishing the parched land, crops and thus humanity. In another interpretation by Hillebrandt, Indra is a symbolic sun god ( Surya ) and Vritra is a symbolic winter-giant (historic mini cycles of ice age, cold) in

9964-515: The spouse of Shukra , while Devasena marries the war god Kartikeya . Indra is depicted as the spiritual father of Vali in the Ramayana and Arjuna in the Mahabharata . Since he is known for mastering all weapons in warfare, his spiritual sons Vali and Arjuna also share his martial attributes. He has a charioteer named Matali . Indra had multiple affairs with other women. One such

10070-835: The state of Sannyasa for different reasons – for detachment and getting away from their routine meaningless world, to seek knowledge and meaning in life, to honor rites of Sannyasa they have undertaken, and because he already has liberating knowledge. There were many groups of Hindu, Jain and Buddhist Sannyasis co-existing in pre-Maurya Empire era, each classified by their attributes, such as: Achelakas (without clothes), Ajivika, Aviruddhaka, Devadhammika, Eka-satakas, Gotamaka, Jatilaka, Magandika, Mundasavaka, Nigrantha (Jains), Paribbajaka, Tedandikas, Titthiya and others. The Dharmasūtras and Dharmaśāstras , composed about mid 1st millennium BC and later, place increasing emphasis on all four stages of Ashrama system including Sannyasa . The Baudhayana Dharmasūtra, in verses 2.11.9 to 2.11.12, describes

10176-481: The symbolic items the Sannyasins carried and their lifestyle. For example, Kutichaka sannyasis carried triple staffs, Hamsa sannyasis carried single staffs, while Paramahamsas went without them. This method of classification based on emblematic items became controversial, as anti-thematic to the idea of renunciation. Later texts, such as Naradaparivrajaka Upanishad stated that all renunciation is one, but people enter

10282-600: The thirteen major or Principal Upanishads , all from the ancient era, many include sections related to Sannyasa . The Mundaka Upanishad discusses the path of Sannyasa as a means to attain spiritual knowledge and liberation. It emphasizes the renunciant's simple and austere lifestyle in pursuit of wisdom. The motivations and state of a Sannyasi are mentioned in Maitrāyaṇi Upanishad , a classical major Upanishad that Robert Hume included among his list of "Thirteen Principal Upanishads" of Hinduism. Maitrāyaṇi starts with

10388-449: The vows a Sannyasi must keep – Abstention from injuring living beings, truthfulness, abstention from appropriating the property of others, abstention from sex, liberality (kindness, gentleness) are the major vows. There are five minor vows: abstention from anger, obedience towards the guru, avoidance of rashness, cleanliness, and purity in eating. He should beg (for food) without annoying others, any food he gets he must compassionately share

10494-432: 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. The Vedic prayers to Indra, states Jan Gonda , generally ask "produce success of this rite, throw down those who hate the materialized Brahman ". The hymns of Rigveda declare him to be

10600-471: 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 . The Sangam literature of

10706-470: The world ." Give up all material things of life. Prajapati teaches Aruni that in the three stages of life ( ashram ) - Brahmacharya (student), Grihastha (householder), and in Vanaprastha (forest dwelling retirement), one should perform Prana-Agnihotra fire sacrifices to serve the fire in the stomach, and recite Gayatri mantra to serve the fire of speech. He should dispense with his hair tuft and

10812-577: 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. 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

10918-413: Was a grishti (a cow), while other verses name her Nishtigri. The medieval commentator Sayana identified her with Aditi , the goddess who is his mother in later Hinduism. The Atharvaveda states Indra's mother is Ekashtaka, daughter of Prajapati . Some verses of Vedic texts state that Indra's father is Tvaṣṭar or sometimes the couple Dyaus and Prithvi are mentioned as his parents. According to

11024-556: Was a medicine. Sannyasi's promise to self All beings are safe from me, I shall not be a source of fear for any living being, for everything has proceeded from me. — Aruni Upanishad Chapter 3 The renouncer must give up anger, greed, delusions, deceit, falsehood and desire. He must observe non-violence, truthfulness, chastity and sharing with others passionately. He should consider his staff (walking stick) as his friend, and say, "You are my energy and friend to me, you are Indra ’s thunderbolt". Prajapati further tells about

11130-519: Was a peculiar trait of the Old Indic speakers. However, according to Paul Thieme , "there is no valid justification for supposing that the Proto-Aryan adjective *vrtraghan was specifically connected with *Indra or any other particular god." 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

11236-504: Was historically a life of renunciation, non-violence and spiritual pursuit. However, in India, this has not always been the case. For example, after the Mongol and Persian Islamic invasions in the 12th century, and the establishment of Delhi Sultanate , the ensuing Hindu-Muslim conflicts provoked the creation of a military order of Hindu ascetics in India. These warrior ascetics formed paramilitary groups called ‘‘ Akharas '’ and they invented

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