80-530: [REDACTED] Look up पुरंदर in Wiktionary, the free dictionary. Purandar or Purandara may refer to: An epithet of the Hindu gods Indra or Shiva , Agni Purandara (philosopher), a 7th-century Cārvāka philosopher Purandara Dasa , a 16th-century Indian musician Purandara Dasa Aradhana , festival dedicated to him Purandaradasa (film) ,
160-586: A kirita on her head and is decorated with various ornaments. Her vahana (vehicle), as well as her emblem banner, is an elephant. According to the Vishnudharmottara , like Indra, Indrani is yellow and has one thousand eyes. She has six arms, four of which carry a sutra, vajra, pot, and vessel. The remaining two are in Abhaya and Varada mudra. The Devi Bhagavata Purana states that Indrani has two arms and carries an ankusha (goad) and vajra, while
240-482: A 1937 Indian film about him Purandar Fort , a fort in the below taluka Purandar taluka , a sub-district in Pune, Maharashtra, India See also [ edit ] All pages with titles containing Purandar All pages with titles containing Purandara Treaty of Purandar (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
320-699: 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
400-467: 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
480-858: 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
560-476: A feminine termination, the word Indrani ( Indrāṇī ) is derived from Indra and means 'wife of Indra'. Importantly, however, Indra is known by his wife's name as well; he is often referred to as Shachipati (husband of Shachi), Shachindra (Shachi's Indra), or Shachivat (possessor of Shachi). Shachi ( Śacī ) is a prominent other name of Indrani. The term finds usage in the Vedas with dual significance: firstly, as
640-618: 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 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
720-433: 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
800-583: 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 . Indrani Indrani ( Sanskrit : इन्द्राणी, IAST : Indrāṇī ), also known as Shachi ( Sanskrit : शची, IAST : Śacī ), is the queen of the devas in Hinduism . Described as tantalisingly beautiful, proud and kind, she
880-601: 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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#1732775410379960-449: 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
1040-525: 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
1120-403: A myth of nature that explains her existence and may have originated as Indra's wife. Indologist John Muir states that in the Rigveda , she is invoked multiple times and is mentioned with other goddesses in the first three of these passages. Another hymn considers her to be the most fortunate female, as her husband Indra cannot die from old age. David Kinsley states that many of the goddesses in
1200-515: A professor known for his research on Hindu goddesses, believed that the word Shachi is suggestive of the later concept of Shakti , the personification of power. Other scholars use 'divine grace' as the translation of Shachi . Other names include: Indrani first appears in the Rigveda , which was composed in the early second millennium BCE. According to Subodh Kapoor, unlike many Vedic deities who personify natural phenomena, Indrani does not have
1280-600: 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
1360-670: A scheme to dethrone him and later reunite with her husband. Indrani (or Aindri) is also one of the Sapta Matrika —the seven divine mothers. She is an important goddess in Shaktism , a major sect of Hinduism. Indrani is rarely worshipped as an independent deity and is most often worshipped with Indra throughout India. She is also a goddess in Jainism and Buddhism , mentioned in their texts. Like many Vedic goddess-consorts whose names are derived from their husband's name by adding
1440-525: A similar account, according to which she should be shown as a joyful young lady, decorated with all kinds of ornaments and carrying a utpala flower ( Nymphaea nouchali ) in her hand. Roa describes the Matrika Indrani as being red, with three eyes and four hands. Two of her hands should be in Varada and Abhaya mudra , while the other two hands hold a vajra (thunderbolt) and a spear. She wears
1520-609: 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
1600-489: 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
1680-524: 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
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#17327754103791760-486: 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
1840-416: 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
1920-485: 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
2000-779: 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
2080-479: Is not a major figure, and this may reflect Indra's diminished status in later Hindu mythology. He claims that Shachi's only important role is in the story of Nahusha . In the story, according to the Mahabharata , Indra once committed Brahmahatya (Brahminicide) by killing Vritra , after which he set out incognito to perform a penance. During this period, the devas appointed Nahusha, a powerful mortal ruler of
2160-421: 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
2240-494: 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
2320-425: 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
2400-441: 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
2480-553: Is submissive to her will. Despite this, in the same hymn, Indrani asks the gods to rid her of rivals in Indra's favour. A hymn in Rigveda is dedicated to a quarrel between Indrani and Indra, where she becomes annoyed with the pranks of Vrishakapi—Indra's pet ape—and complains about it. The Shatapatha Brahmana refers to Indrani as Indra's beloved. The Taittiriya Brahmana suggests that Indra chose Indrani over other goddesses because of her beauty and sensuality. Scholars note that
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2560-523: Is the daughter of the asura Puloman and the consort of the king of the devas , Indra . According to legend, due to her heavenly beauty and sensuality, Indrani was desired by many men, many of whom tried to marry her. When Indra was away performing his penance for the slaying of Vritasura , Nahusha , a mortal king of the Lunar dynasty , was chosen as the ruler of heaven. The latter tried to seduce Shachi and make her his queen, though she cleverly executed
2640-488: 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 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
2720-537: The Aitareya Brahmana mentions Prasaha and Sena as the wives of Indra, but both of them are identified with Indrani. In the later Hindu texts, including the epics Ramayana and Mahabharata , as well as the Puranas , Indrani is more commonly referred to as Shachi, and is the daughter of Puloman , an asura (demonic figure) son of the sage Kashyapa and his wife Danu . She married Indra and became
2800-532: The Harivamsha , Rukmini , the chief wife of Krishna, visited a temple dedicated to Indra and Shachi. In Hindu astrology , Indrani is the ruler of Shukra (Venus) and symbolises the quality of rajas . The 7th-century Harshacharita mentions Charanas assembling in the temple of goddess Indrani. In modern times, Indrani is sometimes equated with the Matrika of the same name and is worshipped along with
2880-729: 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
2960-410: The Lunar dynasty , to be the king of heaven. He soon became proud of his power and desired Shachi, but she refused his amorous advances and sought protection under Brihaspati , Indra's teacher. Angered by Nahusha's illicit behaviour, the devas advised her to bring back Indra, and after crafting a plan, Shachi went to Nahusha. She told Nahusha that before accepting him, he would have to wait until Indra
3040-468: The Purva Karangama depicts her as having two eyes and carrying a lotus in one hand. Indrani is associated with the kalpaka tree; sometimes, a lion is mentioned as her vahana . Indrani is usually venerated with Indra and is rarely worshipped as an independent deity. Author Roshen Dalal states that Indra and Indrani are the kul devata (family deity) of the royal family of Vidarbha . In
3120-585: 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
3200-472: 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
3280-483: 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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3360-466: 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
3440-523: 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
3520-569: 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 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
3600-596: The Matrika are equated into one goddess. The legends of the Matrikas are narrated in various texts. In the Devi Mahatmyam , when the gods could not defeat the powerful demons Shumbha and Nishumbha, their Shaktis (power) personified themselves to defeat the demon. Indrani is described to be emerging from Indra and has similar characteristics to him. According to later chapters in the Devi Mahatmyam ,
3680-441: The Matrikas appeared again to defeat Raktabija , a demon with the power to multiply himself whenever a drop of his blood reached the ground. In this battle, the Matrikas emerged from different parts of the supreme goddess. The Varaha Purana associates each of the Matrikas with an emotion; Indrani is associated with jealousy. Sculptures of Indrani and Indra are common in Hindu temples. They are typically depicted sitting on
3760-479: 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
3840-539: The abduction, Indra spotted Anuhlada and Shachi and saved his wife by killing both Anuhlada and Puloman. The Southern Indian text Kanda Purana narrates that when the asura Surapadman desired Shachi, Indra appointed the god Shasta as her guard. During his absence, Surapadman's sister came to Shachi and unsuccessfully tried to convince her to marry the asura. In the epics, Shachi's beauty and devotion are compared to other women, such as Rohini , Arundhati , Sita , and Draupadi . The Mahabharata also mentions that
3920-446: 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
4000-588: 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
4080-567: 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
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#17327754103794160-412: 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
4240-427: The early texts are named after their husbands and have no independent character of their own. While Indrani is mentioned more often than any other Vedic goddess-consorts, she remains overshadowed by her husband. Hymn 10.68 of the Rigveda praises her as being very beautiful and mentions her jealousy of rivals. Another hymn (10.159) describes Indrani as being boastful and claiming that she has conquered her husband; he
4320-502: The earrings of Indra's mother Aditi , which were stolen by the demon Narakasura . Shachi considered Satyabhama to be inferior because of her mortal background and while introducing the latter to Aditi, she didn't treat her properly. Later, while travelling through Indra's garden, Satyabhama saw the Parijata tree and decided to transplant it to Dvaraka . When Shachi's guards warned Satyabhama, she challenged Shachi to ask Indra to protect
4400-566: 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
4480-645: 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
4560-596: 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
4640-410: 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
4720-631: The heroine Draupadi was Shachi's incarnation , though Draupadi is praised as an incarnation of Sri in other earlier chapters of the text. The Puranas attest that Shachi owned the Parijata tree ( Nyctanthes arbor-tristis ), which was one of the jewels emerging from the Samudra Manthan (the churning of the ocean). In the Vishnu Purana and Bhagavata Purana , the god Krishna and his wife Satyabhama visited Amaravati to return
4800-511: 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
4880-480: The other Matrikas. A puja (worship) dedicated to Indrani is performed during the Ashada Navratri. Indrani exists in other religions, though she plays a minor role. In Jain tradition, she is a mirror image of Indra, and they represent an ideal couple. According to myth, when a Tirthankara is born, Indra descends with his consort Indrani, riding the great elephant Airavata, to celebrate the event. In
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#17327754103794960-518: The proper name for Indrani and secondly, as a generic expression denoting the strength inherent in the divine entities, particularly associated with Indra. According to Sir Monier Monier-Williams , 'Shachi' means 'speech', 'power of speech', or 'eloquence'. It is derived from the Sanskrit word shach , which means 'speak', 'say' or 'tell'. Shachi is also associated with the word shak , meaning 'power', 'strength', 'action' or 'exploit'. David Kinsley,
5040-516: 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
5120-418: The queen of the devas (gods). The Bhagavata Purana mentions that Indra and Shachi had three sons named Jayanta , Rishabha, and Midhusha; some other texts include Nilambara and Ribhus. Indra and Shachi had a daughter named Jayanti , who married Indra's rival Shukra . In some scriptures, Indra and Shachi bestowed their daughter Devasena to Kartikeya . Author James G. Lochtefeld comments that Shachi
5200-414: 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
5280-610: The sage Agastya while riding in the palanquin. Agastya cursed Nahusha to fall from heaven and transformed him into a snake. Indra was hence restored as the King of Heaven and reunited with Shachi. According to another story in the Ramayana , Anuhlada, the son of the Daitya Hiranyakashipu , wanted to marry Shachi, but she refused. As a result, he took permission from Puloman to forcefully abduct and marry her. During
5360-461: 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 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
5440-522: 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
5520-409: 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
5600-526: 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 the greater Proto-Indo-European mythology . Indra's iconography shows him wielding his Vajra and riding his vahana , Airavata . Indra's abode
5680-515: 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
5760-499: The title Purandar . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Purandar&oldid=1253870037 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Indra Indra ( / ˈ ɪ n d r ə / ; Sanskrit : इन्द्र )
5840-442: The tree if he was truly submissive to her will. After hearing about Satyabhama's words from a guard, Shachi insisted that her husband take back her possession. A battle between Indra and Krishna occurred, in which the latter was victorious and took the tree with him. In Shaktism , the goddess-oriented sect of Hinduism, Indrani (or Aindri) is the name of one of the Sapta Matrika —the seven divine mothers. Sometimes, Indra's wife and
5920-476: The white elephant Airavata . While explaining the iconography as described in the Vishnudharmottara , archeologist T.A. Gopinatha Roa writes that Indrani should be depicted with two arms, seated on the lap of her husband. She is of golden complexion and is dressed in blue garment. One of her hand embraces Indra, while the other one carries a santana-manjari . The text Amshumadbhed-agama contains
6000-432: 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
6080-471: 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
6160-577: 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
6240-413: 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
6320-519: 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
6400-451: Was found; Nahusha showed his consent. Though Indra was found and redeemed from his sin, he refused to return as Nahusha was the king, and went back into hiding. Aided by the goddess Upashruti, Shachi located Indra in the lake Manasarovar . Indra suggested that Shachi scheme to remove Nahusha from his position. She returned to Nahusha and asked him to come to her in a palanquin driven by sages. Due to his impatience and arrogance, Nahusha kicked
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