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114-469: Indra , the King of Svarga , was riding on his divine elephant when he came across the sage Durvasa , who offered him a special garland given to him by an apsara . The deity accepted the garland and placed it on the trunk (sometime the tusks or the head of the elephant in some scriptures) of Airavata (his mount) as a testament to his humility. The flowers had a strong scent that attracted some bees. Annoyed by

228-489: A Trishula , a sword, a severed head, and a drinking bowl. She stands on a prostrate man or demon, as a tiger or lion licks blood dripping from the severed head. Goud Saraswat Brahmins as well as Vaishnavas from Goa and South Canara identify her with Mohini and call her Narayani and Rahu-matthani, the slayer of Rahu, as told in the Bhavishya Purana . Mahalasa is also called Mhalsa, the consort of Khandoba ,

342-715: A Mohini-type goddess appears in the Samudra Manthana episode of the 5th century BCE Hindu epic Mahabharata . The Amrita, or nectar of immortality, is produced by the churning of the Ocean of Milk . The Devas and the Asuras fight over its possession. The Asuras contrive to keep the Amrita for themselves, angering the Devas. Vishnu, wise to their plan, assumes the form of an "enchanting damsel". She uses her allure to trick

456-699: 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

570-467: 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

684-858: 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

798-406: 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 is depicted as

912-500: A great hero. Another tale says after Surpanaka's destruction, Shiva wishes to see Mohini and mesmerized by her looks, has union with her resulting in the birth of Ayyapppa. The Tamil text Kanda Puranam narrates about the birth of Shasta identified with Aiyanar . The text tells just before the tale that Vishnu is Shiva's Shakti (wife and power) Parvati in a male form. The legend begins with Shiva's request and Vishnu's agreement to show his illusionary Mohini form, that he assumed for

1026-433: 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

1140-514: A large overlap between Hinduism and Buddhism, and the adoption of many Vedic terminology and concepts into Buddhist thought. Even the term Śakra , which means "mighty", appears in the Vedic texts such as in hymn 5.34 of the Rigveda . Mohini Mohini ( Sanskrit : मोहिनी, Mohinī ) is the Hindu goddess of enchantment. She is the only female avatar of the Hindu god Vishnu . She

1254-601: 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

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1368-449: 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

1482-539: A local incarnation of Shiva. As the consort of Khandoba, her chief temple - the Mohiniraj temple - is located at Nevasa , where she is worshiped as a four-armed goddess and identified with Mohini. Mhalsa is often depicted with two arms and accompanying Khandoba on his horse or standing besides him. The central icon of the Jaganmohini-Kesava Swany temple at Ryali , discovered buried underground by

1596-466: A mortal man called Rama . He will then fight him and defeat him. In a lesser-known tale in the Ganesha Purana (900–1400 CE) the wise asura king Virochana is rewarded a magical crown by the sun-god Surya . The crown shields him against all harm. Vishnu as Mohini then enchants Virochana and steals his crown. The demon, thus unprotected, is killed by Vishnu. Another South Indian legend about

1710-525: 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

1824-609: 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 the much-sought Devas realm of rebirth within

1938-652: 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

2052-609: 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

2166-584: A transsexual deity. Stories about Mohini and Shiva are popular in South Indian texts. In the southern version of the Bhagavata Purana , after Vishnu deceives the demons by his female form, Shiva sees Mohini. He becomes "bereft of shame and robbed by her of good sense," runs crazily behind the enchanting form, while his wife Parvati (Uma) looks on. Shiva is overcome by Kāma (love and desire) in this version of mythology. Shiva's seed falls on

2280-522: A woman tortured by desire is a eunuch. Whether a man is ascetic or amorous, he must not spurn a woman who approaches him, or he will go to Hell. Come now and make love to me." In one breath, Brahma replies, "Go away, Mother". Later, he argues that he is like her father, and thus, too old for Mohini. Brahma then compares her with a young daughter visiting her father. An angered Mohini then reminds him of his carnal nature by mocking that Brahma had earlier desired his own daughter and leaves him. After sleeping with

2394-489: 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

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2508-716: 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

2622-647: Is also told in the Sthala Purana related to the Chidambaram Temple dedicated to Shiva-Nataraja. Another legend from the Linga Purana says that the embrace of enchanted Shiva with Mohini led to the merging of their bodies into one. In that moment, Mohini reverts to Vishnu resulting in the composite deity Harihara , whose right side of the body is Shiva and left side is Vishnu. The temple at Sankarnayinarkovil, near Kalugumalai , has one of

2736-471: Is born to kill Mahishi , and the child was found by a king who raised him. The legend highlights Vishnu's protests to be Mohini again and also notes that Ayyappa is born of Vishnu's thigh as Mohini does not have a real womb. Another variant says that instead of a biological origin, Ayyappa sprang from Shiva's semen, which he ejaculated upon embracing Mohini. Ayyappa is referred to as Hariharaputra , "the son of Vishnu (Hari) and Shiva (Hara)", and grows up to be

2850-524: 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

2964-486: 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

3078-718: Is currently a protected monument under the Archeological Survey of India . Chemmanadu Sri Krishna Garuda Mahavishnu Temple, situated in Tiruvaniyoor in Kerala's Ernakulam district is another temple in the state where Mohini is worshiped. Lord Vishnu is present in his Mohini swaroopam in this temple, and it is also blessed with the presence of Lord Ayappa , the son of Lord Shiva and Lord Vishnu in his Mohini avatar. In addition, Lord Shiva , Devi Parvati , Lord Karthikeya , and Lord Ganesha are also consecrated in

3192-416: 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

3306-537: 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

3420-494: Is dressed as Mohini and paraded in a grand procession. In Goa , Mohini is worshipped as Mahalasa or Mahalasa Narayani. She is the kuladevi (family goddess) of many Hindus from western and southern India, including Goud Saraswat Brahmins , Karhade Brahmins , Daivajnas and Bhandaris . The chief temple of Mahalasa Narayani is at Mardol, Goa , though her temples also exist in the states of Karnataka , Kerala , Maharashtra , and Gujarat . Mahalasa has four hands, carrying

3534-421: 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

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3648-494: 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

3762-473: Is popular, the Mohiniattam ("the dance of Mohini") is honored as an independent dance form. Named after the goddess, it is a dance meant exclusively for women and "an ideal example of the erotic form." The origins of Mohiniattam form are unknown, though it was popularized in the 1850s, but later banned as it was used by "loose women" to attract customers. The ban was lifted in 1950, after which it has seen

3876-574: Is portrayed as a femme fatale , an enchantress, who maddens lovers and demons, sometimes leading them to their doom. Mohini is introduced into Hinduism in the narrative epic of the Mahabharata . Here, she appears as a form of Vishnu following the Churning of the Ocean , a mesmerising beauty who distributes the amrita (the elixir of immortality) to the weakened devas (gods) and depriving it to

3990-478: 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

4104-488: Is present as 'Hari Kanyaka', that is, the virgin form of the goddess. Religious iconography shows a four-armed deity, holding the conch and discus in the upper arms, the pot of nectar ( amrita ) in her lower right hand, with the lower left arm placed on her waist. This temples is regarded to have been built by Perumthachan , Kerala's legendary architect, and had authority over thirty two of the surrounding temples. Famed for its intricate sculptures, murals, and craftsmanship, it

4218-441: 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

4332-682: Is reduced to ashes. In a similar legend related to the birth of Ayyappa, the demon Surpanaka earns the power to turn anyone into ashes by his austerities. The tale mirrors all other aspects of the Buddhist version of the Bhasmasura tale, where he is forced by Mohini to severe fidelity by keeping his hand on his head and is burnt. The prelude of the Ramakien , the Thai version of the Ramayana ,

4446-661: Is worshipped throughout Indian culture, but mainly in Western India, where temples are devoted to her depicted as Mahalasa , the consort of Khandoba , a regional avatar of Shiva. The name Mohini comes from the verb root moha , meaning "to delude, enchant, perplex, or illusion," and literally means "delusion personified." In the Baiga culture of Central India , the word mohini means "erotic magic or spell." The name also has an implied connotation of "the essence of female beauty and allurement." The earliest reference to

4560-554: The Agni Purana , as the enchanted Shiva follows Mohini, drops of his semen fall on the ground and become lingas , Shiva's symbols. His seed also generates the monkey-god Hanuman , who helps Vishnu's avatar Rama in his fight against Ravana in the Ramayana. The Shiva Purana says that by the mere glimpse of Mohini, Shiva spurts out his seed. The seed was collected and poured into the ear of Añjanā , who gave birth to Hanuman,

4674-729: 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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4788-837: The Ashvini twins and Vrishaparva, Surya and the hundred sons of Bali, the sons of Brahma with Ilvala and Vatapi, the Maruts and the Nivatakavacha , Kali with Shumba and Nishumba , the Rudras and the Krodavasas , and the Vasus and the Kaleyas. Rejuvenated by the amrita, the devas emerged victorious and exiled the asuras to the Patalaloka , regaining Svarga . Medieval Hindu theology extends this legend to state that while

4902-569: The Brahmanda Purana , however, Vishnu-Mohini simply, after meditation upon the Great Goddess Maheshvari , acquires her form to trick the thieving asuras. Mohini also has an active history in the destruction of demons throughout Hindu texts. In the Vishnu Purana , Mohini defeats Bhasmasura , the "ash-demon". Bhasmasura invokes the god Shiva by performing severe penances. Shiva, pleased with Bhasmasura, grants him

5016-486: The Ocean of Milk was an extensive process. Mount Mandara was uprooted and used as the churning rod and Vasuki , a naga who resided on Shiva's neck, became the churning rope after being promised that he would get his share. While carrying the massive mountain, several devas and asuras fell to their deaths and some perished due to sheer exhaustion. Vishnu flew upon his mount Garuda and revived them all, and placed Mandara on his mount and carried it towards its destination,

5130-518: 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 a part of Jain rebirth cosmology. He

5244-831: The Sudarshana Chakra . From that day, his head was called Rahu and his body Ketu , the Hindu myth behind eclipses. When all the Devas were served, Vishnu assumed his true form, riding on Garuda and departing to his abode. Realising that they had been deceived, the asuras engaged in combat with the devas, who had been bolstered by their consumption of amrita. Indra fought Bali, Kartikeya fought Taraka , Varuna fought Heti, Yama fought Kalanabha, Brihaspati fought Sukra , Mitra fought Praheti, Vishvakarma fought Maya , Vrishapati fought Jambha, Shani fought Naraka, Savitri fought Vilochana , Chandra fought Rahu , Vayu fought Puloman , and Aparajita fought Namuchi. There are also descriptions of duels between groups of beings:

5358-585: 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

5472-420: The asuras , led by Bali , gained control over the three worlds . The devas sought Vishnu 's wisdom, who advised them to treat with the asuras in a diplomatic manner. The devas formed an alliance with the asuras to jointly churn the ocean for the nectar of immortality , and to share it among themselves. However, Vishnu assured the devas that he would arrange for them alone to obtain the nectar. The churning of

5586-472: 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

5700-468: The Asuras into giving her the Amrita, and then distributes it amongst the Devas. Rahu , an Asura, disguises himself as a god and tries to drink some Amrita himself. Surya (the sun-god) and Chandra (the moon-god) quickly inform Vishnu, and he uses the Sudarshana Chakra (the divine discus) to decapitate Rahu, leaving the head immortal. The other major Hindu epic, Ramayana (4th century BCE), narrates

5814-483: 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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5928-414: 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

6042-523: 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

6156-592: The Kumbha Mela relatively recently, in order to show scriptural authority for the mela. This episode has been analyzed comparatively by Georges Dumézil , who dubiously connected it to various historical "Indo-European" facts and even the European medieval legend of the Holy Grail , reconstructing a proto-story (the " ambrosia cycle", or "cycle of the mead ") about a theoretical trickster deity who steals

6270-527: The Kumbha mela, one can attain moksha . While several ancient texts, including the various Puranas , mention the Samudra Manthana legend, none of them mentions the spilling of the amṛta at four places. Neither do these texts mention the Kumbha Mela. Therefore, multiple scholars, including R. B. Bhattacharya, D. P. Dubey and Kama Maclean believe that the Samudra Manthana legend has been applied to

6384-534: The Mohini form again so he can see the actual transformation for himself. Vishnu smiles, again meditates on the Goddess and transforms himself into Mohini. Overcome by desire, Shiva chases Mohini as Parvati hangs her head in shame and envy. Shiva grabs Mohini's hand and embraces her, but Mohini frees herself and runs further. Finally, Shiva grabs her and their coupling leads to the discharge of Shiva's seed which falls on

6498-496: The Mohini legend became popular, it was retold, revised, and expanded in several texts. The tales of Mohini-Vishnu also increased among devotional circles in various regions. The same expanded Mahabharata version of the story is also recounted in the Bhagavata Purana in the 10th century CE. Here, Mohini becomes a formal avatar of Vishnu. This legend is also retold in the Padma Purana . and Brahmanda Purana . In

6612-516: The Mohini story briefly in the Bala Kanda chapter. This same tale is also recounted in the Vishnu Purana four centuries later. In the original text, Mohini is referred to as simply an enchanting, female form of Vishnu. In later versions, Mohini is described as the maya (illusion) of Vishnu. Later still, the name of the avatar becomes Mohini from the original phrase describing his deliberate false appearance ( mayam ashito mohinim ). Once

6726-479: 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

6840-431: The action, and in turn, reduces himself to ashes. The legend of Bhasmasura is retold in the Buddhist text Satara Dewala Devi Puvata , with a slight variation. In this tale, Vishnu assumes his female form (the name "Mohini" is not used) and charms Bhasmasura. The female Vishnu asks Bhasmasura to promise never to leave her by placing his hand on his head as per the usual practice to swear on one's head. On doing so, Bhasmasura

6954-417: The ascetic Shiva into taking an interest in worldly matters. Only Vishnu has the power to "enchant" Shiva; a demon who tried to enchant and hurt Shiva in form of a woman was killed in the attempt. Another interpretation posits that the Mohini tale suggests that Vishnu's maya blinds even supernatural beings. Mohini is "the impersonation of the magically delusive nature of existence which fetters all beings to

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7068-487: The asuras were carrying the amṛta away from the devas, some drops of the nectar fell at four different places on the Earth: Haridwar , Prayaga (Prayagraj), Trimbak ( Nashik ), and Ujjain . According to the legend, these places acquired a certain mystical power and spiritual value. A Kumbha Mela is celebrated at these four places every twelve years for this reason. People believe that after bathing there during

7182-510: The battlefield") to ensure the victory of the Pandavas , his father, and his uncles. Before being sacrificed to goddess Kali , Aravan asks three boons from Krishna, the guide of the Pandavas. The third boon was that Aravan should be married before the sacrifice so that he could get the right of cremation and funerary offerings (bachelors were buried). This third boon, however, is found only in

7296-401: The bees, the elephant threw the garland on the ground. This enraged the sage, as the garland was a dwelling of Sri (fortune) and was to be treated as a prasada or a religious offering. The goddess Lakshmi vanished into the oceans. Durvasa cursed Indra and all the devas to be bereft of all strength, energy, and fortune. In the battles following the incident, the devas were defeated and

7410-446: 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

7524-413: 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

7638-491: The central theme of an eighteen-day annual festival in the Tamil month of Cittirai (April–May) at Koovagam. The marriage ceremony is re-enacted by transgender Hijras , who play the role of Mohini-Krishna. According to mythologist Pattanaik, Mohini is just a disguise to delude the demon Bhasmasura, rather than a sexual transformation in this legend. Mohini is a disillusion, Vishnu's maya . Stories in which Shiva knows of Mohini's true nature have been interpreted to "suggest

7752-437: 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

7866-428: The demon Araka associates Mohini with Krishna (an avatar of Vishnu) rather than the god himself. The demon Araka had become virtually invincible because he had never laid eyes on a woman (extreme chastity). Krishna takes the form of the beautiful Mohini and marries him. After three days of marriage, Araka's bonds of chastity are broken, and Krishna kills him in battle. Transgender Hijras consider Krishna-Mohini to be

7980-407: The demon Nontok is charmed and killed by Mohini-Vishnu. Nontok misuses a divine weapon given to him by Shiva. The four-armed Mohini-Vishnu enchants Nontok and then attacks him. In his last moments, the demon accuses Vishnu of foul play saying that Vishnu first seduced him and then attacked him. Vishnu decrees that in his next birth, Nontok will be born as the ten-headed demon Ravana and Vishnu will be

8094-410: The devas and the asuras pulled back and forth on the snake's body alternately, causing the mountain to rotate, which in turn churned the ocean. Shiva consumed the poison to protect the three worlds, the consumption of which gave a blue hue to his throat, offering him the epithet Neelakantha (the blue-throated one; "neela" = "blue", "kantha" = "throat" in Sanskrit ). All kinds of herbs were cast into

8208-644: The development of Harihara, where Vishnu is identified as Shiva's consort, or Mohini. As it is in Kanda Puranam, the Shaiva saint Appar identifies Vishnu as Parvati (Uma), the female counterpart of Shiva. In the Brahma Vaivarta Purana , Shiva creates an apsara (nymph) named Mohini (distinct from Vishnu's avatara), who falls in love with the creator-god Brahma . While trying to seduce Brahma, she says, "A man who refuses to make love to

8322-494: The different Puranas and it is also slightly different in the Ramayana and Mahabharata . Lists are completed by adding the following ratnas : Finally, Dhanvantari , the heavenly physician, emerged with a pot containing the amṛta , the heavenly nectar of immortality. Fighting ensued between the devas and the asuras for its possession. The Asuras took the Amrit from Dhanvantari and ran away. The devas appealed to Vishnu, who took

8436-412: The distribution of amrita. Shiva falls in love with Mohini and proposes a union with her. Mohini-Vishnu declines saying that union of two men was unfruitful. Shiva informs Mohini-Vishnu that he was one of the forms of his Shakti ("female consort"). Thereafter, their union resulted in the birth of a dark boy with red locks, who was named Hariharaputra. Further, he was also known as Shasta and Aiyannar. In

8550-420: The dominant asuras (demons), allowing the former to defeat the latter with their newfound immortality. Many different legends tell of her various exploits and marriages, including her union with the god Shiva . These tales relate, among other things, the birth of the god Shasta and the destruction of Bhasmasura , the ash-demon. Mohini's main modus operandi is to trick or beguile those she encounters. She

8664-528: The drink of immortality for mankind but fails in freeing humans from death. Dumézil later abandoned his theory, but the core of the idea was taken up by Jarich Oosten, who posits "similarities" with the Hymiskviða . In this Old Norse poem, beer is prepared for the gods by the Jotunn sea god Ægir, after Thor and Tyr recover a giant kettle Ægir needs to make the beer. Oosten claims the serpent Jörmungandr takes

8778-412: 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

8892-409: The female-Vishnu pregnant, who sends him back to get permission to bring a pregnant woman home. When he returns, a child is born and female-Vishnu is pregnant again. She requests Shiva to seek approval to bring a pregnant woman with a child home. This happens six more times. Finally, Shiva brings Umayangana with him to witness the miraculous woman. Vishnu then returns to his male form. Umayangana embraces

9006-477: The fluidity of gender in sexual attraction". Pattanaik writes while Westerners may interpret the Shiva-Mohini union as homosexual, traditional Hindus do not agree to this interpretation. He also writes that those focusing only on homoeroticism miss the narrative's deeper metaphysical significance: Mohini's femininity represents the material aspect of reality, and Mohini's seduction is another attempt to induce

9120-566: 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

9234-527: The folk cults. To fulfill this wish in the Kuttantavar cult myth, Krishna turns into Mohini, marries Aravan, and spends the night with him. Then after the sacrifice, Mohini laments Aravan's death, breaking her bangles, beating her breasts, and discarding her bridal finery. She then returns to the original form of Krishna. The legend of the marriage of Aravan and Krishna in his female form as Mohini, and Mohini-Krishna's widowhood after Aravan's sacrifice, forms

9348-481: The form of Mohini , a beautiful and enchanting damsel. She enchanted the asuras into submitting to her terms. She made the devas and the asuras sit in two separate rows and distributed the nectar among the devas, who drank it. An asura named Svarbhanu disguised himself as a deva and drank some nectar. Due to their luminous nature, the deities of the sun and the moon, Surya and Chandra , noticed this disguise. They informed Mohini who, cut off his head with her discus,

9462-645: 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

9576-596: 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

9690-933: 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

9804-504: The ground and the god Maha-Shasta ("The Great Chastiser") is born. Mohini disappears, while Shiva returns home with Parvati. Shasta is identified primarily with two regional deities: Ayyappa from Kerala and the Tamil Aiyanar . He is also identified with the classical Hindu gods Skanda and Hanuman . In the later story of the origin of Ayyappa, Shiva impregnates Mohini, who gives birth to Ayyappa. They abandon Ayyappa, who

9918-435: The ground creating ores of silver and gold. Vishnu then states that emotions are difficult to overcome, and that Maya will become a half of Shiva's Ardhanarisvara aspect. Shiva then extols Vishnu's power. The Tripurarahasya , a south Indian Shakta text, retells the story, giving more importance to the Goddess. When Shiva wishes to see Vishnu's Mohini form again, Vishnu fears that he may be burned to ashes like Kamadeva by

10032-410: 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

10146-472: The incarnation of Shiva. The latter is retold in the Thai and Malaysian version of the Ramayana. Though Hanuman springs from Shiva's seed, he is also considered as a combined son of Vishnu and Shiva. The Buddhist version of the Bhasmasura tale continues with Shiva (Ishvara) asking the female-Vishnu, who is seated on a swing, to marry him. She asks Shiva to get the permission of his wife Umayangana to take her home. Shiva returns with Umayangana's consent to find

10260-511: 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

10374-490: The king in the 11th century, represents the male Vishnu in the front, while the back of the icon is the female Jagan-Mohini ("one who deludes the world") or Mohini, with a female hairstyle and figure. A Sthala Purana tells that the flower in Mohini's hair fell at Ryali ("fall" in Telugu) when Mohini was being chased by Shiva. Ariyannur in Kerala's Thrissur district is the site of the ancient Harikanyaka Temple. Here, Mohini

10488-590: The love god Kama to sate her arousal, Mohini regrets her actions and sobs. Meanwhile Vishnu explains to Brahma that the purpose of the event to break the latter's pride. Another South Indian folktale tells of the Mahabharata hero Aravan (who becomes the Tamil god Kuttantavar), who was married to Mohini, before his self-sacrifice. Aravan agrees to become the sacrificial victim for the Kalappali ("sacrifice to

10602-446: The midst of the ocean. Reaching their destination, Vasuki coiled himself around Mandara. Vishnu counseled the devas to tug from the head of the serpent and the asuras the tail, but perceiving it as inauspicious the asuras refused. The devas relented and held the tail henceforth and the churning commenced. However, Mandara was too enormous and sank to the bottom of the ocean. Vishnu, in the form of his Kurma avatara (lit. turtle ), came to

10716-518: The naturally curvaceous form of Vishnu, who was also still unclad, continued copulating. Mohini plays a lesser role in a Shaiva legend in the Skanda Purana . Here, Vishnu as Mohini joins Shiva to teach a lesson to arrogant sages. A group of sages are performing rituals in a forest, and start to consider themselves as gods. To humble them, Shiva takes the form of an attractive young beggar ( Bhikshatana ) and Vishnu becomes Mohini, his wife. While

10830-575: The ocean and fourteen ratnas (gems) were produced from it and were divided between the asuras and the devas. Though the ratnas are usually enumerated as 14, the list in the scriptures ranges from 9 to 14. According to the quality of the treasures produced, they were claimed by Shiva, Vishnu, Maharishis, the devas, and the asuras. There were three categories of goddesses who emerged from the ocean; most lists include: Likewise, three types of supernatural animals appeared: Three valuables were also produced: Additionally produced were: This list varies among

10944-489: The place of Vasuki, although his role in the story is not at all similar or comparable. 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 is the most referred deity in the Rigveda . He is celebrated for his powers based on his status as

11058-442: The power to turn anyone into ashes by touching their head. The demon decides to try the power on Shiva himself. Shiva prays to Vishnu for help and Vishnu transforms into Mohini and charms Bhasmasura. Bhasmasura is so taken by Mohini that he asks her to marry him. Mohini agrees, but only on the condition that Bhasmasura follows her move for move in a dance. In the course of the dance, she places her hand on her head. Bhasmasura mimics

11172-516: 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

11286-648: The rarest exceptions to iconography of Harihara (Sankara-Narayana). The deity is depicted similar to the Ardhanari , the composite form of Shiva-Parvati, where right side of the body is the male Shiva and left side is female. Here, the image's female side represents Mohini and, together, it symbolizes the union of Shiva with Mohini. In a Harihara image, the Shiva's half has an erect phallus ( urdhva linga ) and relates to Shiva's love to his left side Vishnu-Mohini. The influence of Shakta traditions on Shaiva ones may have led to

11400-483: The rescue and supported the mountain on his shell. The Samudra Manthana bequeathed a panoply of substances from the Ocean of Milk. One of them was the lethal poison known as halahala . In some variations of the story, the poison escaped from the mouth of Vasuki as the demons and gods churned. This terrified the gods and the demons because the poison was so powerful that it could destroy all of creation. The asuras were poisoned by fumes emitted by Vasuki. Despite this,

11514-414: 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

11628-427: The rounds of births and deaths and vicissitudes of life." Mohini also does not have an independent existence; she exists only as a temporary delusion, and is absorbed back into Vishnu after serving her purpose. The legend of the union of Mohini-Vishnu and Shiva may also be written as part of the desire to have a common child of the two cosmic patriarchs of Hinduism. On the fifth day of Brahmotsavam , Venkateshwara

11742-499: The sages fall for Mohini, their women wildly chase Shiva. When they regain their senses, they perform a black magic sacrifice, which produces a serpent, a lion, an elephant (or tiger) and a dwarf, all of which are overpowered by Shiva. Shiva then dances on the dwarf and takes the form of Nataraja , the cosmic dancer. The legend is retold in the Tamil Kovil Puranam and Kandha Puranam with some variation. This legend

11856-522: 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

11970-400: The six youngest children merging them into the six-headed Skanda, while the eldest, named Aiyanayaka ("eldest brother") remains intact. Aiyanayaka is identified with Aiyanar. The rare instance where an "explicit, male homosexual act" is suggested is found in a Telugu text. In this version, when Shiva is copulating with Mohini, Mohini reverts to Vishnu. Shiva, unable to differentiate because of

12084-409: 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

12198-457: 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

12312-593: The supreme ascetic Shiva. So, Vishnu prays to goddess Tripura , who grants half of her beauty to Vishnu, begetting the Mohini-form. As Shiva touches Mohini, his seed spills, indicating a loss of the merit gained through of all his austerities. In the Brahmanda Purana when the wandering sage Narada tells Shiva about Vishnu's Mohini form that deluded the demons, Shiva dismisses him. Shiva and his wife Parvati go to Vishnu's home. Shiva asks him to take on

12426-420: The temple. Thus with Shiva, Parvati, Mohini, and their children in a single location, this temple is blessed with the divine presence of Lord Shiva's family. In addition, it is also one of the rare temples where Garuda is worshiped as a deity. Mohini has an important, dramatic role in several mythical works of South Indian drama like Yakshagana and Kathakali . In Kerala, however, where Mohini's son Ayyappa

12540-432: 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

12654-471: 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

12768-577: 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

12882-413: 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

12996-519: 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

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