Significance of Indra
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The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Indra'
In Buddhism, Indra is a deity who encouraged missionary work and facilitated Sakyamuni's descent. Though powerful and having attained godhood through goodness, Indra, like Brahma, lacks bodhicitta. He is included in metta, encompassing all beings.
From: Jataka tales [English], Volume 1-6
(1) A deity whose gift of a village is invoked in the oath, symbolizing prosperity and material abundance, which the speaker wishes upon themselves if they are guilty.[1] (2) Indra, along with brahmins and gods, won godhead by going on paths of goodness.[2]
From: Mahavamsa
(1) A deity who sought out Mahinda to encourage him to set forth on his mission to convert Lanka.[3]
From: Patipada (path of practice)
(1) Indra is included in all beings, and metta encompasses everyone, including those who might be considered enemies, all people, the Devatas, Brahma, Yama, the Yakkhas and Demons.[4]
From: Maha Prajnaparamita Sastra
(1) A deity present in the narrative who affirms the king's sacrifice and prophesies his future attainment of Buddhahood.[5]
From: Mahavastu (great story)
(1) The wielder of the thunderbolt, the teacher of the Three-and-Thirty devas, the thousand-eyed, went before the Best of Men.[6]
From: The gods of northern Buddhism
(1) Certain Buddhist sects claim that Sakya-muni descended from the Tushita heaven on a ladder brought by this.[7]
From: Bodhisattvacharyavatara
(1) Even the great gods like Brahma and him, however, lack bodhicitta, the wish to establish all sentient beings on the level of complete enlightenment.[8]
From: The Great Chariot
(1) One of the six sages who purify the minds of beings in one of the realms, specifically the realm of the gods.[9]
Hindu concept of 'Indra'
Indra is a prominent Vedic deity and the king of the gods, symbolizing power, protection, and sovereignty. He is central to sacrificial rites, bestows blessings, and interacts significantly within cosmic hierarchies and narratives.
From: Mahabharata (English)
(1) Indra is a deity whose beautiful garden served as one of the locations where Yayati, accompanied by Visvachi, enjoyed his renewed youth and pleasures.[10] (2) Indra is used as a point of comparison, with Arjuna being described as a hero equal to Indra, highlighting Arjuna's strength and prowess.[11] (3) This ruler is mentioned as having a charioteer named Matali, emphasizing Matali's position and importance to a powerful figure.[12] (4) Indra became great through the slaughter of Vritra, illustrating how acts of violence and destruction can lead to positions of power and adoration.[13] (5) The text mentions Indra, who was pleased with Visvamitra's prayers and absolved him from a curse, showcasing Indra's role as a glorious and puissant deity.[14]
From: Devi Bhagavata Purana
(1) Indra is a god who, along with other Devas, is expected to get possession of the Heavens and their share of Yajñas if Mahisha goes down to Patala.[15] (2) This is the Lord of heavens, whose weapon is the thunderbolt, and the eight Siddhis are ever at service.[16] (3) Indra is a Deva who, along with other Devas and Brahma, sought refuge in Mahadeva and later went to Vishnu to address their sorrows.[17] (4) The ruler of a romantic Heaven, in whose hall of assembly Vashishtha is greatly respected, leading to Vishvamitra's astonishment and subsequent questioning.[18] (5) Indra is mentioned as the recipient of sovereignty over the Devas, a consequence of Narayana's actions in binding King Vali during his Dwarf incarnation.[19]
From: Ramayana of Valmiki (Griffith)
(1) Indra gained his empire and reigned in glory o'er the three worlds with bard and sage, rejoicing in his heritage.[20] (2) Indra is mentioned as the one who potentially sent the monkey-like creature to cause problems for King Raven and his people, according to the text.[21] (3) He is a deity who wields a fiery stroke and is known for slaying the furious Paka, showing favor and granting requests.[22] (4) The monarch of the skies who, veiling his form in demon guise, came down and drove the victim horse away.[23] (5) Indra is a powerful deity, the leader of heavenly hosts, whom Rama could defeat if he led them into battle.[24]
From: Ramayana of Valmiki (Shastri)
(1) Indra is mentioned in the context of Vasishtha being already pledged to officiate at Indra's sacrifice, causing a delay in his availability for Nimi's sacrifice.[25] (2) Indra is the Lord of Sachi, also known as Shatakratu and the God of a Thousand Eyes, who visits Sharabhanga in a splendid chariot with celestial beings and departs before Rama can address him, promising to reveal himself later.[26] (3) The beauty of Shri Rama and Shri Sita on the mountain was compared to Indra and his consort, highlighting the enchanting scenes of natural beauty.[27] (4) Indra was with the devas when they paid reverence to Brahma, seeking a solution to their leadership problem and the curse of Uma Devi.[28] (5) The God who was fearful of Mandhata's preparations to conquer the Celestial Realm and addressed Yuvanashva's son in propitiatory accents.[29]
From: Harivamsha Purana
(1) Indra is a deity who provided weapons used by the heroes in their fight against Guha.[30] (2) Indra is listed as being within the body of the man-lion, as seen by Pralhada through his celestial vision.[31] (3) Indra, though capable, did not strike Upendra in battle, showcasing a restraint in their encounter, according to the narrative.[32] (4) Indra is the king whose city is excelled in beauty by the city of Dvaraka, which is encircled by the great ocean and beautified with five hills.[33] (5) A god that lives without anxiety in the celestial region under the protection of someone powerful, but is now witnessing a great calamity.[34]
From: Markandeya Purana
(1) It is a position or title held by a powerful figure who presides over a specific group of deities during a particular period, possessing great qualities.[35] (2) They, the seven rishis, and Manu, and the kings his sons, are created with Manu and pass to dissolution with him in regular order.[36] (3) A prominent deity whose leaders are revered alongside Daksha, Marica, and the seven rishis.[37] (4) This is a figure whose strength is compared to that of Dama, emphasizing Dama's power and capabilities in combat.[38] (5) Indra is mentioned as the lord of the gods before being conquered by the Asura Mahisha, and later giving his thunderbolt to the goddess Candika for battle.[39]
From: Garuda Purana
(1) He begat on the person of Pritha, a son named Arjuna.[40] (2) Indra and Kuvera should be worshipped on the tenth day of the fortnight, according to the religious instructions detailed in the text.[41] (3) Indra is a deity, and is included in the eastern and other sides to be adored, as part of the religious practice described in the text.[42] (4) The wielder of the thunder-bolt, associated with the deities to be adored.[43] (5) The lord or ruler of the celestials, often depicted as a king-like figure in heavenly realms.[44]
From: Brihaddharma Purana (abridged)
(1) Daksha believed that his daughter Sati could have selected him as her husband, instead of Siva.[45] (2) Indra is one of the gods who was conquered by Bali, resulting in Aditi's misery and subsequent invocation of Lord Hari, according to the text.[46] (3) A ruler whose reign lasts for the duration of a Manvantara, with fourteen of these rulers coming and going in a single day of Brahma.[47] (4) Indra is one of the gods who started for Himalaya’s kingdom to ask for Ganga, as part of the plan to bring her to Siva.[48] (5) The king of gods in Hindu mythology, whose kingdom Bali had taken.[49]
From: Gautami Mahatmya
(1) The thunderbolt-armed king of Devas, who enact vengeance against Diti's unborn child, leading to significant consequences.[50] (2) The king of the Devas (gods) in Hindu mythology who plays a crucial role in the story.[51] (3) The king of Devas who faced repeated oustings from his kingdom due to various past deeds and is advised to seek Brahma's guidance.[52] (4) The king of heaven in Hindu mythology, used in a comparison to signify the elevation of souls who partake in holy rituals.[53]
From: Vishnu Purana
(1) A deity who journeys to Dvaraka to inform Krishna about the oppressive actions of Naraka. He seeks assistance from Krishna to remedy the situation caused by Naraka's tyranny.[54] (2) A deity who, after being saved from danger by Raji, acknowledged him as his father and sovereign chief, later facing challenges to his position from Raji's sons.[55] (3) Indra, the conqueror of his foes, mounted his vast elephant Airavata and came to Govarddhana, where he beheld Damodara tending cattle and then spoke to Madhusudana.[56] (4) The king of gods in Hindu mythology, playing a significant role during the periods of creation and destruction.[57]
From: Yoga Vasistha [English], Volume 1-4
(1) Indra is the king of the gods who initiates the inquiry about Suchi's devotion and sends Maruta to investigate, showing his concern for maintaining cosmic order.[58] (2) Indra is a god, specifically the god of heaven, who inquires about the intense devotion of Suchi and its effects on the worlds.[59] (3) Indra is referred to as the god with a thousand eyes, the lord of gods and men, whose paradise Sukra visited in his imaginary journey.[60] (4) The text states that there are other Brahmas and other patriarchs, and many Vishnus and many Indras one after the other, that are mentioned in the text.[61]
From: Nilamata Purana
(1) Indra is a god who granted Garuda the boon of eating Nagas and later fought with the Daitya-chief Sangrha, ultimately killing him and receiving honor from the gods in heaven.[62] (2) When making the field ready on a day told by the astrologer, this deity should be worshipped with garlands, scents, incenses and eatable offerings.[63]
From: Bhagavad-gita Mahatmya
(1) The one who praised Vishnu in order to vanquish his antagonists.[64] (2) A deity who perceived a threat to his position and created obstacles against Satyatapas's penance.[65]
From: Bhagavad-gita-mahatmya
(1) Indra is mentioned as the king of heaven, with King Khadgabahu living his kingdom in a manner similar to him.[66]
From: Garga Samhita (English)
(1) "Indra" is a significant deity in Hindu mythology, described here as the killer of Namuci and the one whose charioteer is Matali, showcasing his role as a powerful warrior.[67] (2) In the context of the text, Indra is identified as Krsna, the king of the Yadavas, drawing a parallel between these two figures.[68] (3) The ruler of Svargaloka, depicted alongside his consort Shaci, in a simile to describe another divine couple.[69] (4) Referenced as comparison for both the city Sri Campaka and its king Vimala, symbolizing glory and importance.[70] (5) This word refers to a specific group or entity within the text, offering a point of comparison and highlighting the characteristics of the individuals.[71]
From: Brihad Bhagavatamrita (commentary)
(1) The devotee, along with the demigods, received protection through the pastimes of Bhagavan.[72] (2) They are mentioned alongside Manus and his sons, all of whom pass away in a single day. Fourteen of them are said to exist.[73] (3) This is a position that experiences happiness millions of times greater than a sovereign ruler of the entire earth.[74] (4) A figure whose prosperity is described, with Bhagavan Shri Vishnu following his orders and guarding him from dangers, and directly accepting his worship.[75] (5) This is the name of a character who forced himself upon the wife of a sage, and subsequently went into hiding due to feelings of shame and fear of a curse.[76]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) Indra, along with Brahma and Shiva, is identified as being controlled by the Supreme Lord, reinforcing the concept of a single, supreme authority governing all.[77] (2) Indra is married to Caci and the divine being is the Internal Controller of her and other exalted personalities.[78] (3) Indra is one of the first three, along with Brahma and Shiva, who was created by the Supreme Lord.[79] (4) This is the name of one of the Devas who sought refuge in the Lord, and was blessed by Him.[80] (5) Indra, who wields a powerful mace, is also subject to the entity's control, indicating that even the powerful are subservient to the addressed being, demonstrating dominion.[81]
From: Bhakti-rasamrta-sindhu
(1) Indra is the one who experienced fear, as indicated by the blackness on his face, after witnessing Krishna's ability to lift the mountain.[82] (2) An entity nourished by another, Vamana, illustrating a dynamic where one entity's growth is facilitated by the concealed power of another.[83] (3) This is the name of a deity that Krishna displayed an emotional reaction to, as indicated by his red eyes.[84] (4) Indra is the individual who is lying on the ground, offering respects to the Lord, as revealed by Kalindi in response to Jambhavati's question.[85] (5) The king of the gods in Hindu mythology, who can influence weather and is addressed in the verses.[86]
From: Chaitanya Bhagavata
(1) Indra is mentioned as a powerful entity who was unable to defeat Ravana and his family members, highlighting the Lord's superior strength.[87] (2) Indra is a prominent demigod who, according to the Kena Upanishad, was bewildered by the Supreme Brahman and only understood His identity after being informed by Uma-devi.[88] (3) The king of the demigods in heaven who declares that a sinful man who never hears the topics of Shrimad Bhagavatam is a burden to the earth.[89] (4) A divine figure referenced in the context of an offer of water and flowers.[90] (5) Indra is referenced as a powerful deity in the text, signifying strength and leadership.[91]
From: Prem Sagar (English translation)
(1) Indra is the ruler of the gods who becomes enraged when the inhabitants of Vraja abandon his worship in favor of worshipping the mountain, prompting him to attempt to destroy Vraja with torrential rain.[92] (2) A Raja whose country is the target of an attack and also the recipient of the earth's plea, seeking help and guidance in a time of crisis.[93] (3) The ruler of the gods, traditionally worshipped by the inhabitants of Vraja but criticized by Krishna for lacking true power.[94] (4) The lord of the gods who was asked by Satyabhama for the tree Kulpù.[95]
From: Haribhakti-sudhodaya
(1) The king of the gods, representing worldly power and the limitations of material achievements compared to spiritual devotion.[96]
From: Bhajana-Rahasya
(1) The king of the heavens and a deity presiding over a region of the universe, known to offer reverence and offerings to Shri Krishna.[97]
From: Sri Krishna-Chaitanya
(1) The people were wont to sacrifice to this person to please him.[98]
From: Satapatha-brahmana
(1) The deity of the sacrifice, and with therefore he now connects the fire-worship.[99] (2) It is the deity associated with the Kshatra (nobility, or power), and a Rajanya sacrifices to ascend to the highest heaven.[100] (3) Indra is a deity who hurled the thunderbolt at Vritra and later desired a share in the cup of Soma, eventually receiving one fourth.[101] (4) This deity signifies energy and vigour. A cake on eleven potsherds is prepared for this deity, and stole along with energy and vigour. One lotus-flower is presented at this oblation.[102] (5) Indra is worshipped with verses while standing by the Ahavaniya fire, as the Ahavaniya is associated with Indra, propitiating the gods.[103]
From: Kena upanishad (Madhva commentary)
(1) Indra is the lord of the three-worlds and represents the buddhi-principie in cosmos, according to the text.[104] (2) The king of the Devas in Hindu mythology, often associated with thunder, rain, and warfare.[105] (3) A significant Deva who is credited with being the first to understand Brahman, thus becoming the best of all Devas.[106] (4) He (Indra) is depicted as meditating in the space where the Yaksha stood, highlighting his curiosity and engagement in seeking knowledge.[107]
From: Thirty minor Upanishads
(1) This is the spiritual entity associated with the hand and the things that can be handled by the hand, as presented.[108] (2) A being that emanates from Narayana, and who is also identified with Narayana, signifying a connection to the ultimate reality and the divine, according to the text.[109] (3) A divine figure associated with rain and thunderstorms, recognized as Narayana.[110] (4) The king of the Devas, often associated with rain, thunderstorms, and war, representing strength and leadership.[111]
From: Chandogya Upanishad (english Translation)
(1) Indra is a deity to whom one offers some of their strength while articulating vowels clearly and powerfully, suggesting a feeling of being very strong and capable.[112] (2) This is the name of the individual who returned and will receive further instructions after practicing brahmacarya for thirty-two years.[113] (3) He is the leader; with him as the leader, one looks at the nectar and enjoys it.[114] (4) Indra is the leader of the Rudras, who enjoy the second nectar, which is the white color of the sun.[115]
From: Taittiriya Upanishad Bhashya Vartika
(1) Indra is described as the lord of the gods, and his happiness is significant.[116] (2) A prominent deity associated with the world of the Viraj, signifying its importance in the cosmic hierarchy.[117] (3) A specific reference to a deity that is included in the ascending stages of happiness.[118]
From: Brahma Sutras (Ramanuja)
(1) He identifies himself as Prana, the intelligent Self, and suggests meditation on himself as life and immortality, leading to a debate about whether he is an individual soul or the highest Self.[119] (2) A celestial deity referenced in some scriptures, whose name is understood to signify the supreme Reality, Narayana, through interpretative analysis.[120] (3) This is a specific example of a Vedic word, denoting a particular species of beings, and is used to illustrate how beings originate from the Veda.[121]
From: Brihadaranyaka Upanishad
(1) A term used synonymously with God, particularly referring to the deified aspect of fire in sacrificial contexts, embodying strength or power.[122] (2) A name used indirectly to refer to the self or a vital being residing in the right eye, representing a higher state of consciousness.[123]
From: Brahma Sutras (Shankaracharya)
(1) The destination of Pratardana's visit, a 'beloved abode', as mentioned in a narrative used to analyze the function of these stories in the scripture.[124] (2) Indra comes after Varuna, as there is no other place for them, and according to the force of the text, as it stands, and should be inserted at the end, according to the provided text.[125]
From: Chandogya Upanishad (Shankara Bhashya)
(1) A figure in the Upanishad text who, before approaching the Devas, encountered a difficulty regarding the Self and the body's condition.[126] (2) This entity provides leadership to the Rudras, who are satisfied by looking upon the second nectar.[127]
From: Vivekachudamani
(1) A significant deity in Hindu mythology, often regarded as the king of gods and associated with 'The Self' in the provided text.[128]
From: Kena Upanishad with Shankara’s Commentary
(1) Indra learned about Brahman from the woman's words, and it was through her speech alone that he gained knowledge about the nature of Brahman, not from his own understanding.[129]
From: Prashna Upanishad with Shankara’s Commentary
(1) This is one of the forms of Prana, which protects the creatures and destroys Asuras and Rakshasas, according to the text.[130]
From: Brahma Sutras (Shankara Bhashya)
(1) According to the provided content, "Indra" follows Varuna on the path of the gods, with no other suitable placement for them, according to the Kaushitaki text.[131]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Indra is identified as the Lord of the Devas, who singularly rules over all in Heaven, which is reached by those who perform karma, like agnihotra.[132]
From: Manusmriti with the Commentary of Medhatithi
(1) Indra is among the deities to whom clarified butter oblations are offered, representing a significant figure in the ritualistic practice described in the text.[133] (2) One of the deities into which the spiritual power of the Religious Student goes when they become immoral.[134] (3) This deity is pleased by the offering of food to a guest, according to the comparative notes.[135] (4) A deity to whom offerings are made, representing power and kingship in Hindu mythology.[136] (5) One of the eight guardian deities, often considered the king of heaven and associated with storms and rain.[137]
From: Sankhayana-grihya-sutra
(1) Indra is one of the deities mentioned in the provided text, to whom the student has been given in charge, and the student must fulfill the duties of holiness before Indra.[138] (2) A deity to whom Ajya oblations are made during the ritual.[139] (3) A major deity associated with Jyeshtha.[140] (4) The king of the heavens and ruler of the thunder in Hindu mythology.[141] (5) A key Vedic god representing strength and storms, invoked to provide protection and maintain health during rituals.[142]
From: Bharadvaja-srauta-sutra
(1) A principal deity invoked during the ritual, often associated with strength and blessings.[143] (2) A prominent Vedic deity, often associated with strength and the heavens, invoked for support against enemies.[144] (3) The king of gods in the Vedic pantheon, invoked specifically in sacrifices related to warriors.[145] (4) A prominent deity in Vedic texts, associated with strength and elevation.[146] (5) A significant deity invoked to assist the sacrificer by smiting adversaries and providing divine protection.[147]
From: Asvalayana-grihya-sutra
(1) Indra is a deity to whom oblations are offered, included with the Vishve devas and Brahman, indicating the importance of this figure in the ritual.[148] (2) Indra is mentioned in relation to a vow along with Agni, Prajapati, the Rishis, the Fathers, human beings, shine, gods, men, Gandharvas, Apsaras, and animals.[149] (3) A deity from whom insight, offspring, and strength (indriya) are requested, similar to the invocations made to Agni and Surya.[150] (4) A prominent deity in Hindu mythology, often associated with rain, storms, and protection during sacrifices.[151]
From: Paraskara-grihya-sutra
(1) Indra is invoked through Mantras, seeking his friendly weapons, wishing for the fulfillment of desires, and hoping to live a hundred autumns, highlighting his significance in the sacrificial ceremony.[152] (2) A deity for whom milk-rice is cooked and sacrificed, along with other deities, using curds, honey, and ghee.[153] (3) The king of gods in Hindu mythology, associated with rain, thunderstorms, and warfare.[154]
From: Hiranyakesi-grihya-sutra
(1) A prominent deity in Vedic literature, representing strength and power.[155]
From: Gobhila-grihya-sutra
(1) Indra is a deity to whom a mess of sacrificial food is offered, along with other deities, under an auspicious Nakshatra.[156]
From: Khadira-grihya-sutra
(1) This is a deity to whom milk-rice is sacred, signifying a religious offering or ritual associated with this particular god.[157]
From: Baudhayana Dharmasutra
(1) This deity is invoked to grant strength, as part of a ritual where the performer seeks long life and strength after making an offering.[158]
From: Kathasaritsagara (the Ocean of Story)
(1) A god who sought a horse from Namuci. He ultimately killed Namuci with foam of the Ganges, in which a thunderbolt was placed, after being warned against it. Later, Indra was conquered a hundred times by Prabala.[159] (2) Indra is a king of the gods who, oppressed by Taraka, desires a son from Shiva to act as general of the gods, leading to the birth of Karttikeya after various divine interventions.[160] (3) A character who resolves the situation, leading to a happy ending.[161] (4) Indra cut off the wings of the mountains with his vajra, thus forcing them to settle down permanently where they were, according to the provided information.[162] (5) The king of the gods who warns Nagarjuna against his attempts to make humans immortal.[163]
From: Naishadha-charita of Shriharsha
(1) Indra is used as a comparison, with someone fearing that another is Indra coming in a magic form, giving her a lotus from a golden lily.[164] (2) Indra is one of the gods who initially appears as a suitor to Damayanti but ultimately bestows blessings upon Nala and Damayanti, recognizing their virtue and devotion.[165] (3) The king of the gods who desires Damayanti to choose him over Nala, representing divine power and authority.[166]
From: Bharadvaja-srauta-sutra
(1) Indra is a deity to whom verses are dedicated, and the Sadas is touched with a verse specifically for Indra.[167] (2) The ritual involves placing something within the belly of Indra, as part of the formula recited while touching the navel, indicating a connection to this deity.[168] (3) A deity invoked to render householders harmonious and well-born, and to provide protection by smiting enemies and foes.[169] (4) A turning is associated with this entity, aiming for victorious signs and defeated evil ones.[170] (5) It is the deity for which a cake is prepared on potsherds at the morning, midday, and third pressings.[171]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) Indra is a god, and the Veda begins with an address to Agni, Indra, Soma, and other gods.[172] (2) This word means Prana, and the signs of life are observed in them, which are the Sadhana for the perception of Bahya Gnyana, playing a vital role in life.[173]
From: History of Indian Medicine (and Ayurveda)
(1) The king of the gods in Hindu mythology who is said to have imparted the science of life to various sages.[174]
From: Sushruta Samhita, volume 1: Sutrasthana
(1) The lord of the celestials, often referenced in contexts related to honor and piety in the Ayurvedic tradition.[175]
From: Bhesajjakkhandhaka (Chapter on Medicine)
(1) According to the Caraka Samhita, this god received medical knowledge from other gods and revealed it to the sage Bharadvaja, who shared it with other sages.[176]
From: Brihat Samhita
(1) As stated in the provided text, Indra is one of the deities to whom the Vedic hymns are addressed during the propitiatory ceremony.[177] (2) He is a great Deva who took leave of Brahma and proceeded to the sea of milk with other Devas.[178] (3) The king of the gods, who is requested to relieve the Earth of her grief.[179]
From: Natyashastra (English)
(1) Indra is the head of the gods, who approached Brahma requesting an object of diversion that would be audible and visible, accessible to all Colour-groups.[180]
From: Vakyapadiya of Bhartrihari
(1) Indra is referred to in a hymn, and the expression dasyuha indra iva is used to describe him, drawing upon his actions from a prior instance.[181]
From: Parama Samhita (English translation)
(1) The text describes 'Indra', who is white colored and thousand-eyed, should be worshipped on the eleventh day for power and greatness.[182] (2) This deity's Abhisheka (anointment) is mentioned as taking place in the southern region of the Satvatas, showing the region's connection to religious practices.[183]
From: Vastu-shastra (Introduction to Indian architecture)
(1) This is a name from the Manasara, and is considered a preceptor in the text.[184]
From: Samarangana-sutradhara (Summary)
(1) He is an example of the Dikpalas described within the Samarangana-Sutradhara.[185]
From: Manasara (English translation)
(1) Indra's complexion is red, and he is decorated with all ornaments and adorned with good features and eyes, according to the text provided.[186]
Jain concept of 'Indra'
In Jainism, Indra denotes divine, king-like beings in a spiritual hierarchy. They oversee cosmic order, celebrate births/liberations, interpret dreams, worship masters, and perform funeral rites, holding positions of leadership and authority.
From: Trishashti Shalaka Purusha Caritra
(1) It refers to beings who serve an individual, demonstrating intense devotion and humility by falling in front of footstools.[187] (2) Indra is a figure who appointed five nurses to care for Malli, implying Indra holds a position of authority or influence that enables them to provide special care.[188] (3) The Indras are sixty-three celestial beings who bathed the Lord of the Tirtha with water from tirthas.[189] (4) The Indras were present at Malli’s departure-festival along with King Kumbha, indicating the significance of the event.[190] (5) Indras are overlords or lords that govern the various classes of Vyantaras, such as Kala and Mahakala who are overlords of the Pishacas, and there are 16 Indras of the Vyantaras.[191]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Indra, referred to as the Lord of the Thunder, is mentioned as a victor in the Mahashilakantaka battle, aligning with Videhaputra in the conflict.[192] (2) This is the title given to Camara, the king of the Asurakumaras, who is mentioned as having the capacity to go high up, demonstrating a significant role.[193] (3) Divine entities that preside over various assemblies, each characterized by specific counts of gods and goddesses.[194]
From: Tattvartha Sutra (with commentary)
(1) Indra is a term used to refer to the lords of these realms, with different indras associated with different kalpas and their groupings.[195] (2) The chief among the celestial beings, possessing supreme authority and powers.[196]
The concept of Indra in local and regional sources
Indra is a prominent Hindu deity, chief of gods, associated with rain, power, and human affairs. He appears in narratives involving love, devotion, time, and challenges, sometimes linked to Vishnu and even imprisoned by Ravana.
From: Triveni Journal
(1) God gives wealth, honour, power and prosperity as this, Agni or Aswinikumara, saves another from great danger as Chandi, Tara or Durga, and gives food to the starved as Annapurna.[197] (2) This was the Lord of the Gods who summoned messenger and ordered him to go to young Ruru and comfort him, and later came himself.[198] (3) The God of Heaven whom the performers invoke during the rituals, representing the head of the pantheon of gods.[199] (4) A god who is accused by Ahalya of having violated her; represents seductive power and betrayal.[200] (5) The king of heaven in the Mahabharata who offers Yudhishtira a chariot to ascend to the heavens but faces rejection due to Yudhishtira's longing for his companions.[201]
From: Bhaktavijaya: Stories of Indian Saints
(1) 'Indra' along with the three hundred and thirty million gods, stand constantly before Him with hands palm to palm, reverently and lovingly praising Him in order to see His form.[202] (2) Indra and other gods search for an equal to the story, indicating its unparalleled nature and the high esteem in which it is held by divine beings.[203] (3) A divine figure whose limits are unknown, indicating the incomprehensibility of attributes.[204] (4) Indra is referenced as a deity whose limits are unknown to him, and he was once imprisoned by Ravana before being delivered by Rama.[205] (5) INDRA, the chief of gods, is one of fourteen Indras in a day of Brahmadeva, with his wife named Indrani.[206]
From: History of Science in South Asia
(1) This is a unit of time, and is used in the context of defining time, and is related to the life span of Indra, and is also related to manvantaras.[207] (2) Indra is addressed with the epithets of Vishnu in Varahamihira’s mantra, which is in keeping with the Vaishnava element added to the text’s mythological introduction and to the mantras in the fire sacrifice.[208]
From: The Complete Works of Swami Vivekananda
(1) This is the name of the god who descends in a chariot to greet the king and invites him to ascend to heaven, but the king's devotion to his companion prevents him from entering without the dog.[209]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) Another name for God Saman; a prominent deity who represents rain and thunderstorms, often involved in the human affairs in the creation narrative.[210]
The concept of Indra in scientific sources
Indra is identified as a deity who learned Ayurveda from the Ashwins and passed it on to sages. He is also listed among Brahma, I´svara, and Kumara as entities said to be devoured.
From: Religions Journal (MDPI)
(1) These are Brahma, Indra, I´svara (=´Siva), and Kumara, they are said to be devoured.[211]