Indra, Iṇḍra: 38 definitions

Introduction

Indra means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

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In Hinduism

Natyashastra (theatrics and dramaturgy)

Source: Wisdom Library: Nāṭya-śāstra

1) Indra (इन्द्र) is a Sanskrit word referring to a deity. Acording to the Nāṭyaśāstra 1.88-95, when Brahmā, Indra and all other gods went to inspect the playhouse (nāṭyamaṇḍapa) designed by Viśvakarmā, he assigned different deities for the protection of the playhouse itself, as well as for the objects relating to dramatic performance (prayoga).

As such, Brahmā assigned Indra to the hero (nāyaka). The protection of the playhouse was enacted because of the jealous Vighnas (malevolent spirits), who began to create terror for the actors.

2) Indra is also to be worshipped during raṅgapūjā, according to the Nāṭyaśāstra 3.1-8. Accordingly, the master of the dramatic art who has been initiated for the purpose shall consecrate the playhouse after he has made obeisance (eg., to Indra).

Natyashastra book cover
context information

Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).

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Purana and Itihasa (epic history)

Source: Wisdom Library: Varāha-purāṇa

Indra (इन्द्र).—One of the nine divisions of Bhārata, a region south of mount Meru, according to the Varāhapurāṇa chapter 74. Indra is surrounded by an ocean (sāgara) and is one thousand yojanas in extent. Meru is one of the seven mountains located in Jambūdvīpa, which is ruled over by Āgnīdhra, a grandson of Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being.

Source: archive.org: Puranic Encyclopedia

Indra (इन्द्र).—Genealogy. Viṣṇu—Brahmā—Marīci—Kasyapa—Indra. (See full article at Story of Indra from the Puranic encyclopaedia by Vettam Mani)

Source: archive.org: Nilamata Purana: a cultural and literary study

Indra (इन्द्र) refers to a deity that was once worshipped in ancient Kashmir (Kaśmīra) according to the Nīlamatapurāṇa.—Indra is described as honoured by and as refuge of the gods. The bright half of Prauṣṭhapada is dedicated wholly to his worship and is given the name Indra pakṣa. Reference is made to his wife Śacī, his gaṇas, his weapons and his mount. His images erected by six sages, namely, Pulastya, Śakra, Bharadvāja, Kaśyapa, Kaṇva and Agastya are mentioned.

Source: archive.org: Shiva Purana - English Translation

Indra (इन्द्र) or Vāsava refers to one of the eight guardians of the quarters, according to the Śivapurāṇa 2.2.22. Accordingly as Śiva said to Sitā:—“[...] the different parts of the mountain Meru seem to be echoing the pleasing sweet sounds of bees etc. which cause the incitement of love of the guardians of the quarters viz. Indra, Kubera, Yama, Varuṇa, Agni, Nirṛti, Marut (Wind) and the Supreme lord (Īśa). Heaven, the abode of the Devas is stationed on the summits of the Meru wherein the cities of the guardians of the quarters are also situated. They are brilliant. Beautiful celestial damsels, Rambhā, Śacī, Menakā and others heighten their glory”.

Source: Cologne Digital Sanskrit Dictionaries: The Purana Index

1a) Indra (इन्द्र).—(sahasrākṣa, devendra, etc.). A lokapāla. He and three other Lokapālas have their cities on the Mānasottara mountain in Puṣkaradvīpa;1 worshipped for vigour of organs.2 Served as calf for gods to milk from the Earth.3 Presented Pṛthu with a crown.4 Deprived Pṛthu of his sacrificial horse during the hundredth aśvamedha. Urged by Atri, Pṛthu's son pursued Indra, when the latter abandoned the house and disappeared. A second time Indra deprived Pṛthu of his horse; when the king's men pursued him, he left the horse and went away in disguise. This enraged Pṛthu, who aimed his arrow at Indra but was pacified by Brahmā in the name of dharma. A reconciliation was effected when Pṛthu embraced him.5 Invested Vijitāśva with power of moving about unseen by others.6 Jealous of Ṛṣabha, refused rains for his kingdom Ajanābha. Bestowed Jayantī on him.7 During Hiraṇyakaśipu's absence at Mandara hill, Indra captured his queen and took her to his heavenly abode. Nārada intervened and set her at liberty.8 Took up his vajra against Cyavana for allowing Aśvins to partake of soma juice. But Cyavana's tapas tied down his arms, when Indra yielded.9 Assumed the form of a bull over which Kakustha rode and defeated Asuras in a battle. Made the crying Māndhāta suckle his finger.10 Prevented Rohita from entering his city for six years: Awarded Hariścandra a golden chariot after his puruṣamedha.11 Robbed Sagara's sacrificial horse and left it near Kapila's hermitage.12 Performed a sacrifice which was attended by Vasiṣṭha.13 Joined the gods in Tārakāmaya war.14 Asked Gandharvas to take back Urvaśī living with Purūravas.15 Helped by Rāji, gave back his kingdom. After his death, his sons refused to give back the kingdom, and Indra slew all of them.16 Cursed by Durvāsa, he lost all fortune. The three worlds became empty. Varuṇa and other gods conferred with Brahmā. Finding no means to restore their fortunes, they repaired to Hari Ajita when Brahmā belauded Hari as mahāvibhūti. Hari advised them to secure Bali's alliance.17

  • 1) Bhāgavata-purāṇa V. 20. 30; Matsya-purāṇa 266. 19.
  • 2) Bhāgavata-purāṇa II. 3. 2.
  • 3) Ib. IV. 18. 15; Matsya-purāṇa 10. 18.
  • 4) Bhāgavata-purāṇa IV. 14. 26; 15. 15.
  • 5) Ib. IV. 16. 24; 19. 10-17, 19-22, 26-39; 20. 18.
  • 6) Ib. IV. 24. 3.
  • 7) Ib. V. 4. 3 and 8.
  • 8) Ib. VII. 7. 6-11.
  • 9) Ib. IX. 3. 25, 26.
  • 10) Ib. IX. 6. 12-15, 31; Viṣṇu-purāṇa IV. 2. 29-32.
  • 11) Bhāgavata-purāṇa VII. 7. 17-20, 23.
  • 12) Ib. IX. 8. 8 and 10.
  • 13) Ib. IX. 13. 1 and 2.
  • 14) Ib. IX. 14. 7.
  • 15) Ib. IX. 14. 26.
  • 16) Ib. IX. 17. 13-16; Brahmāṇḍa-purāṇa III. 67. 87-105.
  • 17) Bhāgavata-purāṇa VIII. 5. 16-50; 6. 30-31.

1b) The temple of, in Vidarbhā (see indrāṇī).*

  • * Bhāgavata-purāṇa X. 53. 49[1].

1c) A son of Vasiṣṭha, and Prajāpati of the Svārociṣa epoch.*

  • * Matsya-purāṇa 9. 9.

1d) A division of the day.*

  • * Vāyu-purāṇa 66. 41.

1e) One of Danu's sons.*

  • * Vāyu-purāṇa 68. 8.
Source: JatLand: List of Mahabharata people and places

Indra (इन्द्र) is a name mentioned in the Mahābhārata (cf. I.31) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Indra) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.

Purana book cover
context information

The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.

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Kavya (poetry)

Source: Shodhganga: A critical appreciation of soddhalas udayasundarikatha

Indra (इन्द्र).—Indra had been the most powerful God in the pantheon of the Ṛgveda. 250 hums have been addressed to him; but later on he was superceded by younger Gods of the Puranic pantheon of whom Viṣṇu and Śiva became the ruling deities. Soḍḍhala refers to Indra totally with regard to narratives regarding the cutting of the wings of the mountains with his weapon Vajra, Kuliśa or Dambholi and also his curse to Urvaśī for depending to the human world.

His rape of Ahalyā has been referred to by Soḍḍhala. He presides over the eastern direction and hence the direction is said to be Paurandarī. He is endowed with a number of eyes. He is referred to as Śatamakha, Purandara, Ākhaṇḍala, Maghavat, Jiṣṇu, Śatamanyu, Śakra, Valabhid, Vāsava, Surendra, Harit, Saṅkrandana, Indra, Śatakratu, Surapati.

context information

Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.

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Vyakarana (Sanskrit grammar)

Source: Wikisource: A dictionary of Sanskrit grammar

Indra (इन्द्र).—Name of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; cf. the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिकाः ॥ (indraścandraḥ kāśakṛtsnāpiśalī śākaṭāyanaḥ | pāṇinyamarajainendrā jayantyaṣṭādiśābdikāḥ ||) No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति (aindravyākaraṇapaddhati), to which Pāṇini possibly refers by the word प्राचाम् (prācām). From references,it appears that the grammar was of the type of प्रक्रिया (prakriyā), discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya ed. by D. E. Society, Poona, Vol. VII pages 124-127.

context information

Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.

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Chandas (prosody, study of Sanskrit metres)

Source: Shodhganga: a concise history of Sanskrit Chanda literature

Indra (इन्द्र) is the name of a ancient authority on the science of Sanskrit metrics (chandaśāstra) mentioned by Yādavaprakāśa (commentator on Chandaśśāstra of Piṅgala).—Indra is an ancient authority of Prosody, mentioned as Duścyavana.

Chandas book cover
context information

Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.

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Shilpashastra (iconography)

Source: Shodhganga: The significance of the mūla-beras (śilpa)

Indra (इन्द्र) is one of the Aṣṭadikpālaka (“eight guardians of the directions”), as defined according to texts dealing with śilpa (arts and crafs), known as śilpaśāstras.—The hand poses for the eight dikpālas (guardians of directions) are described in the Abhinayadarpaṇa and they are followed in the dance performance. When two tripatāka-hastas are crossed (in svastika) above the head, it is considered as Indra hasta in dance. However, in the sculptures or icons, Indra is represented with two kartarīmukha-hastas holding the vajra in the left hand and a flower in the right hand. As the kartarīmukha in iconography resembles the tripatāka-hasta in dance, the hasta for Indra is found somewhat appropriate. As Indra is the King of all Devas, may be in dance he is shown with the two tripatāka-hastas above the head. If Indra is depicted with kartarīmukha-hasta in dance, the hasta becomes mudrā here because that gesture is exactly found in the hands of the deity installed in the temple.

Shilpashastra book cover
context information

Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.

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Vaishnavism (Vaishava dharma)

Source: Pure Bhakti: Bhagavad-gita (4th edition)

Indra (इन्द्र) refers to “king of heaven”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).

Vaishnavism book cover
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Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).

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General definition (in Hinduism)

Source: Wisdom Library: Hinduism

Indra (इन्द्र):—One of the five natural forms of Agni (Vedic god of Divine illumination). This form, known as Indra or Vāyu, represents the power of the lightening which dwells in the clouds. He is the fire of space (of the intermediary world). It is the source of conflagrations and of the dreaded bush-fires (dāva-agni).

Source: Apam Napat: Indian Mythology

Indra is the king of the lesser gods, known as the Devas. He is the son of Aditi and sage Kashyapa, and is one of the Adityas. His capital city is Amaravathi, in the heavens. He posseses an elephant known as Iyravata and a divine cow named Kamadhenu.

Indra is the principal deity of the Rig Veda. Most of the hymns in this primary text of Hinduism are addressed to him. Sometimes he is addressed as a dual Mitra-Indra. He is capable of granting minor boons to his devotees. He is not directly worshipped, but often invoked in sacrifices.

It is said that Indra is not one person, but rather the generic name of the king of heaven. Upon performing certain sacrifices or penances, a mortal can ascend to heaven and attain the position of the king of heaven. His reign shall last till another person becomes eligible for this position.

In the Rig Veda, Indra is depicted as the most powerful god. However, in latter texts, his importance has been considerably diminished. He is no longer all-powerful, instead he is subject to the overlordship of the supreme trinity of Shiva, Vishnu and Brahma.

Source: WikiPedia: Hinduism

Indra, also known as Śakra in the Vedas, is the leader of the Devas or gods and the lord of Svargaloka or heaven in the Hindu religion. He is the god of rain and thunderstorms. He wields a lightning thunderbolt known as vajra and rides on a white elephant known as Airavata. Indra is the supreme deity and is the twin brother of Agni and is also mentioned as an Āditya, son of Aditi. His home is situated on Mount Meru in the heaven. He has many epithets, notably vṛṣan the bull, and vṛtrahan, slayer of Vṛtra, Meghavahana (“the one who rides the clouds”) and Devapati (“the lord of gods or devas”).

Source: Red Zambala: Iconography of the Vedic Deities

Indra is the king of the gods and was one of the major deities of the Rig Veda. A quarter of the hymns of the Rig Veda are dedicated to him and he is the national god of the Vedic people. His most lauded activity was the destroying of the demon Vṛtra who had imprisoned the cows in the mountainous cave. Using his famed vajra — diamond thunderbolt.

Indra represents the all-pervading electric energy (vidyut śakti), he is the ruler of the storm but also the cause of fertility. His symbol is Vajra (thunderbolt) — which represents diamond like wisdom which destroys ignorance in the form of the demon-who-conceals.

In Buddhism

Tibetan Buddhism (Vajrayana or tantric Buddhism)

Source: Google Books: Vajrayogini

Indra (इन्द्र).—Protector deity of the eastern cremation ground.—Indra is the king of the gods, also called Śakra (Śmaśānavidhi 4) and Devendra (Guhyasamayasādhanamālā). In the Śmaśānavidhi he is described mounted on his elephant, Airāvata. He is white and holds a vajra (left) and skull bowl (right); in Adbhutaśmaśānālaṃkāra he is said to hold a vajra (left), and make the threatening gesture, the tarjanīmudrā (right)

Source: Wisdomlib Libary: Vajrayogini

Indra (इन्द्र) is the name of the protector (dikpati) associated with Caṇḍogra: the eastern cremation ground (śmaśāna) according to the Vajravārāhī-sādhana by Umāpatideva as found in te 12th century Guhyasamayasādhanamālā. As a part of this sādhana, the practicioner is to visualize a suitable dwelling place for the goddess inside the circle of protection which takes the form of eight cremation grounds.

These protectors (eg., Indra) are variously known as dikpati, dikpāla and lokāpala and can be traced to purāṇic legends where eight protectors are assigned to each direction by Brahmā. According to the Śmaśānavidhi verse 20, these protectors are in union with their wives and have four arms, two of which make the añjali gesture of obeisance, while the second pair usually holds a skull bowl and a tantric weapon. They are variously depicted upon their respective mounts, or sitting at the base of the tree.

Source: academia.edu: The Structure and Meanings of the Heruka Maṇḍala

Indra (इन्द्र) refers to one of the eight direction-guardians (dikpāla) of the Guṇacakra, according to the 10th century Ḍākārṇava chapter 15. Accordingly, the guṇacakra refers to one of the four divisions of the sahaja-puṭa (‘innate layer’), situated within the padma (lotus) in the middle of the Herukamaṇḍala. Indra is associated with the charnel grounds (śmaśāna) named Caṇḍogra; with the tree (vṛkṣa) named Śirīṣa; with the serpent king (nāgendra) named Vāsuki and with the cloud king (meghendra) named Garjita.

Tibetan Buddhism book cover
context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

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General definition (in Buddhism)

Source: Wisdom Library: Dharma-samgraha

Indra (इन्द्र) refers to the first of the “eight world protectors” (aṣṭalokapāla) as defined in the Dharma-saṃgraha (section 8). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (eg., aṣṭalokapāla and Indra). The work is attributed to Nagarguna who lived around the 2nd century A.D.

Indra is, besides one of the “eight world protectors” (aṣṭalokapāla), one of the “ten world protectors” (daśalokapāla) and one of the “fourteen world protectors” (caturdaśalokapāla).

Source: Wisdom Library: Buddhism

Indra (इन्द्र) is the thirty-fourth of sixty digits (decimal place) in an special enumeration system mentioned by Vasubandhu in his Abhidharmakośa (“treasury of knowledge”). The explanations of the measure of years, eons, and so forth must be comprehended through calculation based on a numerical system. Enumeration begins from one and increases by a factor of ten for each shift in decimal place. The sixtieth number in this series is called “countless”.

Among these decimal positions (eg., indra), the first nine positions from one to one hundred million are called ‘single set enumeration’. From a billion up to, but not including countless is “the enumeration of the great companion” and is called the ‘recurring enumeration’.

In Jainism

General definition (in Jainism)

Source: Wisdom Library: Jainism

Indra (इन्द्र).—One of the ten sub-types of gods (devas), according to Jain cosmology. The occupation of the indras is to act as king.

Source: archive.org: Een Kritische Studie Van Svayambhūdeva’s Paümacariu

Indra (इन्द्र) participated in the war between Rāma and Rāvaṇa, on the side of the latter, as mentioned in Svayambhūdeva’s Paumacariu (Padmacarita, Paumacariya or Rāmāyaṇapurāṇa) chapter 57ff. Svayambhū or Svayambhūdeva (8th or 9th century) was a Jain householder who probably lived in Karnataka. His work recounts the popular Rāma story as known from the older work Rāmāyaṇa (written by Vālmīki). Various chapters [mentioning Indra] are dedicated to the humongous battle whose armies (known as akṣauhiṇīs) consisted of millions of soldiers, horses and elephants, etc.

Source: archive.org: The Jaina Iconography

Indra (इन्द्र) or Śakra refers to one of the Dikpāla or “guardians of the quarters”, a class of deities within Jainism commonly depicted in Jaina art and iconography.—There seems to be very little difference between the descriptions of the Dikpāla Indra, as afforded both by the Śvetāmbara and Digambara texts. His chief characteristics are his elephant called Airāvata and his Vajra or thunderbolt. Indra is the guardian of the eastern regions and his wife is called Śacī. In one text, we shall see, later on, he has been described as possessed of thousand eyes. We can infer, therefore, that the Brahmanic conception of Indra’s having thousand eyes, is carried to Jainism. Clear identity of some features leads me also to infer that Mātaṅga, the Yakṣa of Mahāvīra or Mahendra, the Yakṣa of Aranātha according to the Digambaras owes largely its conception to that of Indra.

Source: Shodhganga: A cultural study on the jain western Indian illustrated manuscripts

Indra (इन्द्र).—The episode of Indra engaged in his abode with certain activities is a ‘must’ in an illustrated kalpasūtra. His realization of the epochal moment of Mahāvīra’s arrival on the jambūdvῑpa, and his role in the transference of the embryos. Certain ambitious Jaina painters have depicted Indra in the activity of witnessing dance performance scene. The large, seated figure of Indra is over-seeing the activity of entertainment. The delineation of dancing figures is testimony to the Jaina painters command on the movements of human body.

Source: JAINpedia: Deities

Indra (इन्द्र).—The Sanskrit word indra is used as a noun for the king of a group of gods. Śvetāmbaras admit a total of 64 indras.

  • Bhavanavāsin (20 indras),
  • Vyantara (16 indras),
  • Vāṇavyantara (16 indras),
  • Vaimānika (12 indras).

These divinities live in the upper world of the Jain universe, in the kalpas or heavens. The most famous is Śakra, the lord of the gods who reside in the Saudharma, the lowest of the 12 kalpas in the upper world.

Source: Encyclopedia of Jainism: Tattvartha Sutra 4: The celestial beings (deva)

Indra (इन्द्र, “lord”) refers to refers to one of the ten grades (ranks) of celestial beings (deva), according to the 2nd-century Tattvārthasūtra 4.4. These celestial beings (devas, gods) are of four orders /classes” and each class of celestial beings has ten grades (eg., Indra).

Who are called Indras / chief? Indras are powerful beings endowed with extraordinary occult powers not possessed by others. They are like kings. In the first two orders/classes (viz., bhavanavāsī and vyantara) there are two lords (indras).

General definition book cover
context information

Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.

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India history and geogprahy

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary

Indra.—(IE 7-1-2), ‘fourteen’. (EI 7), a Jain priest. Note: indra is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

Source: What is India: Epigraphia Indica volume 4 (1896-97)

Indra II or Inda II, son of Kakka I, is the name of an ancient king from the Rāṣṭrakūṭa dynasty, as mentioned in the “Kaḍaba plates of Prabhūtavarṣa” (9th century A.D.). These copper-plates (mentioning Indra) were found at Kaḍaba, situated in the Tumkūr district of the Mysore State. It records that the king Prabhūtavarṣa, (i.e. Govinda III.) presented the village of Jālamaṅgala to the Jaina muni Arkakīrti, on behalf of the temple of Jinendra at Śilāgrāma. It is dated to the 24th May A.D. 812.

India history book cover
context information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

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Languages of India and abroad

Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

indra (इंद्र).—m (S) The name of the deity presiding over Swarga (the Hindu paradise) and the secondary divinities. He is also regent of the south-east quarter, and is more particularly the deity of the atmosphere. 2 A king or chief; a main or a principal. In comp. as mṛgēndra, viprēndra, khagēndra, kapīndra, pakṣīndra. 3 An order among Gosavis and Sanyasis, or an individual of it.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

indra (इंद्र).—m A king or chief (In comp. as mṛgēndra &c.) The name of the deity presidin??er svarga.

context information

Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.

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Sanskrit-English dictionary

Source: DDSA: The practical Sanskrit-English dictionary

Iṇḍra (इण्ड्र).—(Dual) Two round small plates used as coverings for the hands in taking the fire-pans fromt he fire; अथैनमिण्ड्राभ्यां परिगृह्णाति (athainamiṇḍrābhyāṃ parigṛhṇāti) Śat. Br. (ukhā yābhyāṃ gṛhyante tau iṇḍrau (Karka).

Derivable forms: iṇḍraḥ (इण्ड्रः), iṇḍram (इण्ड्रम्).

See also (synonyms): iṇḍrava.

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Indra (इन्द्र).—[ind-ran; indatīti indraḥ; idi aiśvarye Malli.]

1) The lord of gods.

2) The god of rain, rain; cloud; इन्द्रो वरुणः सोमो रुद्रः । शं न इन्द्रो बृहस्पतिः (indro varuṇaḥ somo rudraḥ | śaṃ na indro bṛhaspatiḥ) Tait. Vp.1.1.1. Bṛ. Up.1.4.11.

3) A lord or ruler (as of men &c.). इन्द्रो- मायाभिः पुरुरूप ईयते (indro- māyābhiḥ pururūpa īyate) Bṛ. Up.2.5.19. first or best (of any class of objects), always as the last member of comp.; नरेन्द्रः (narendraḥ) a lord of men i. e. a king; so मृगेन्द्रः (mṛgendraḥ) a lion; गजेन्द्रः (gajendraḥ) the lord or chief of elephants; so योगीन्द्रः, कपीन्द्रः (yogīndraḥ, kapīndraḥ).

4) A prince, king.

5) The pupil of the right eye.

6) Name of the plant कुटज (kuṭaja).

7) Night.

8) One of the divisions of भारतवर्ष (bhāratavarṣa).

9) Name of the 26th Yoga.

1) The human or animal soul.

11) A vegetable poison.

12) The Yoga star in the 26th Nakṣatra.

13) Greatness.

14) The five objects of senses.

-drā 1 The wife of Indra, Indrāṇī.

2) Name of a plant (marubaka Mar. maravā)

Derivable forms: indraḥ (इन्द्रः).

Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary

Indra (इन्द्र).—m. (1) as in Pali (Sakko devānaṃ indo), the deva who in Sanskrit is named Indra (but frequently also [Page114-b+ 71] called Śakra) is in [Buddhist Hybrid Sanskrit] often called Śakra, devānām indra, Śakra king of the gods, the word indra being clearly a common, not a proper, noun; so Saddharmapuṇḍarīka 69.8; Lalitavistara 62.14; 66.4; etc., passim; this is specially clear when the n. pr. (proper name) Śakra is omitted but the gen. devānām retained, as in Lalitavistara 62.15, 18 devānām indra, O king of the gods! (2) a high number: Mahāvyutpatti 8022 indraḥ = Tibetan dbaṅ po, lord (regularly = indra); (3) name of a yakṣa: Mahā-Māyūrī 29; 236.25; (4) name of a brahman: Divyāvadāna 74.17 ff.; (5) name of a king: (Ārya-)Mañjuśrīmūlakalpa 625.21.

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Indra (इन्द्र).—m.

(-ndraḥ) 1. The deity presiding over Swarga or the Hindu paradise, and the secondary divinities; he is also regent of the east quarter, and is more particularly the deity of the atmosphere, corresponding in many respects with the Grecian Jove. 2. The Supreme Being, (according to the Vedanta,) or the deity Indra in that capacity. 3. Supremacy, supreme power or authority. 4. An Aditya, one of the twelve demigods so called. 5. One of the Yogas. or divisions of a circle on the plane of the ecliptic. 6. The human or animal soul, the portion of spirit residing in the body. 7. Night. 8. A plant, (Wrightea antidysenterica, &c.) see kuṭaja. 9. An organ of sense. 10. (In composition) Best, excellent. 11. The 14th lunation of the month Jyeshtha. 12. One of the nine divisions of Jambu Dwipa, or the known continent. f.

(-ndrā) 1. The name of a plant, (Marjoram?) see phaṇiñjhaka. 2. The wife of Indra. E. idi to possess pupreme power, and ran Unadi aff.

Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary

Indra (इन्द्र).—m. 1. The name of a deity, originally the supreme go of the Hindus. [Rāmāyaṇa] 1, 1, 83. 2. First, a king, especially as latter part of comp. words, e. g. khaga-, m. The king of the birds, [Pañcatantra] i. [distich] 356; gaja-, m. A huge elephant, [Nala] 12, 54 (40); jana-, m. A king (of the people), [Rāmāyaṇa] 2, 100, 14. tṛṇa-, m. The palmyra tree, Mahābhārata 13, 6861. deva-, m. Indra, [Arjunasamāgama] 4, 5. naga-, m. The Himālaya, [Raghuvaṃśa, (ed. Stenzler.)] 2, 28. nara-, m. 1. A king, [Mānavadharmaśāstra] 9, 253. 2. A physician, [Daśakumāracarita] in Chr. 187, 12. mahā-, m. 1. Indra. 2. A range of mountains, the northern part of the Ghats. mṛga-, m. A lion. yakṣa-, m. Kuvera, the god of wealth. rākṣasa-, m. Rāvaṇa, the king of the Rākṣasas, or demons, [Rāmāyaṇa] 3, 55, 35. rājendra, i. e. rājan-, m. An emperor, a powerful king, Chr. 41, 5. sura-, m. Indra, [Bhartṛhari, (ed. Bohlen.)] 2, 11. sa-, adj. With Indra, [Rāmāyaṇa] 3, 51, 6.

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Indra (इन्द्र).—[masculine] [Name] of the national god of the Indo-Aryans; later also chief, first, the best of one’s kind.

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

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