Major deities (6): Description of Indra

Indra was created by Prajāpati. He is strong and luminous. Indra is strong enough (indro vai vājī, Aitareya-brāhmaṇa 3. 2. 7) . Aitareya-brāhmaṇa (2.5.4; 7.3.4) describes him as the strongest (ojiṣṭha) , the fittest or the most industrious (baliṣṭha) and the most enduring (sahiṣṭha) deity. His association with strength also becomes clear from Aitareya-brāhmaṇa 3.2.11 that he is the mighty lord of strength. He can change his form at will. He multiplies himself through different forms. Aitareya-brāhmaṇa (3.1.4) describes that the form of Agni as the form of Indra creates panic among creatures. His weapon is vajra (thunderbolt)

Indra is active and dynamic (Aitareya-brāhmaṇa 3.3.4) . He is the most virtuous deity and accomplisher of truth (Aitareya-brāhmaṇa 3.3.4) .He visits the same place regularly. He loves his wife and is addicted to Soma, He has desire and lust too. Indra is not in want of virtue, generosity, fellow-feeling, positive self-feeling, feeling of ownership, leadership, and virility. Selfishness, anger, cruelty, pride, greed and negative self-feeling are present in him. He is also cunning and opportunist. He is not without māyā. The best example of Indra's cruelty can be traced in the Aitareya-brāhmaṇa 7.5.2 where Indra is said to have thrown the Yatis before the Sālāvṛkas. The killing of Arumaghas, VIśvarupa and Vṛtra (Aitareya-brāhmaṇa 7. 5.2) also reveals the same.

The cunning nature of Indra is well brought out by the fact that he stripped the demons of the speech, Vedas and three worlds by exploiting the three strides of dwarfish Visnu (6.3.7) . Though lndra is capable of annihilating evils, he is not devoid of sin.

lndra is associated with the metres and with the three worlds. But his own metre is the Triṣṭubh and the atmosphere is his own place. Aitareya-brāhmaṇa (4.1.5) represents the metres as assisting Indra to fight against the demons by enabling him to overcome his fear from the darkness of night. According to Aitareya-brāhmaṇa (5.2.5) , Rohita metre helped him to ascend the seven world of heaven. Indra in the form of Tvaṣṭr or Vāc is the maker of the whole universe (Aitareya-brāhmaṇa 2.1.4) .

Indra rules over the waters and the year. He is also a god of vegetation and fertility. He acts as life-force too. He keeps us alive and makes his presence felt in every part of our body. His association with visual faculty (Aitareya-brāhmaṇa 3.2.8) deserves special mention. He also protects all creatures from diseases with his curative power (Aitareya-brāhmaṇa2.5.9) .

Leadership is another essential trait of the character of Indra. Indra had to face stiff opposition on his way to gain supremacy. But as soon as he occupied the supreme rank, the gods accepted him as their king. Indra as a divine King rules over all creations; fights against the enemies, punishes the hostile folk, and protects both the Vedas and the law. According to Aitareya-brāhmaṇa (8.3.1-3) Indra is the Divine King and the gods are his subjects. Both the ruler and the subjects are described as helping each other in their struggle against the demons and the monsters (Aitareya-brāhmaṇa6.5.10) . However, Indra had to fight hard to occupy the supreme rank. Aitareya-brāhmaṇa V. 22. 2 states that Indra fashioned himself as great by Mahānāmnī verses.

All Vedic gods are different forms of Indra who is also their shelter, leader and King. Indra had more or less amicable relationship with other deities.He has intimate relationship with Agni, Prajāpati, Āditya and Soma.

Indra is a champion_. demon-killer. He has vanquished demons like Vālā, Viśvarūpa, Ahi, Sambara. Yatis and Arurmaghas. The demoness Dīrghajīhvī also deserves mention in this context. Indra is famous for his victory over Vṛta. He gets the epithet vṛtaghna (Aitareya-brāhmaṇa 8.4 9) as a place-name.

It will not be out of place to mention that the description the IndraVṛtra conflict exhibits some new features. Thus Indra represented here as being doubtful about his success in killing and as fleeing to the farthest distance. He is also described here seeking assistance from other deities. The Maruts. who took part in the battle and did not leave Indra in the lurch, is recognized here as latter's best friends.

Indra is also connected with the Pitrs, Gandharvas, human beings and animals. He rules over these beings. Moreover, he protects men and cattle. Besides, his close relationship with some seers like Agastya, Hiranyastupa, Grtsamada etc. also deserves mention here.

Indra projects himself as a seer by revealing certain Vedic verses. His intimate connection with the Vedas actually needs no elucidation. In fact, he is the guardian of those texts. He is associated not only with some ftvedir verses, but with some Sāmans too. He was instrumental in the creation of Nānāda Sāman while the pṛṣṭha Sāmān is his own choice portion. His association with the Sajanīya and Kayā subhīya hymns also draws our attention.

Indra is not only the governor and protector of the sacrifice, but is also its presiding deity. He manifests himself in every sphere of it. Thus he is connected with the different kind of sacrifices, sacrificial formulas, oblations, sacrificial priests, sacrifices and so on. However, his association with the midday pressing. Niṣkevalya Śastra, cup for Mahendra and with the Hotṛ-priest deserves special mention. lndra prefers to visit the same sacrificial place repeatedly. Soma-juice is his most favourite oblation. That Indra is greatly addicted to Soma can best be guessed from the facts that he retrieved his right in that drink by stealing it from Tvastṛ (Aitareya-brāhmaṇa 7.5.2) and that he bowed down to Vāyu to have a share in the first Soma^.-drink (Aitareya-brāhmaṇa) . In fact. his addiction to Soma has turned the word 'drink' into his own symbol (Aitareya-brāhmaṇa 6.3.1) .