Magnificence of Indra Deva

Select Suktas -Rig Veda on Indra Deva

Sukta 1:

1-4,5/ Parehivignamasmrita Indram prucchhaa vipaschitam, yaste sagvibhya aa varam/ Ut brubuntu no nido niranyattaschidaarat, dadhaana Indra ihuvah/ Utanah subhagaah aravorcheyurdasma krushtayah smaademindrasya shramani/

Hey Jnaanavaan! Vishshta buddhivaan, let as all go to the Aparaajeya Bhagavan Indra for His bestowing dhanaaishvaryaas. May Indra upaasana keep us away from all kinds of ‘nindaaropanaas.Indra Deva ! May we be blessed with samast vhibhava praapti and shatru mitra’s alike feel as to how we are ‘soubhajya shalis’

1.51/ Abhi twam mesham Puruuhuutamrigyamindram gorbhirmadataa vasvo arnavam, yasya dyaavo navicharanti maanushaa bhuje maamhishthamaabhi vipramarchat/ Abheemivantyatvasvabhi shtha -mritayontariksham tavisheebhiraavritam, Indram dakshaas ruubhavo madachytam Shatakratum javanee suunrutaaruuhat/ Twam gotramagirobhyovrinorapotaatraye Shatadureshu gaatuvit, sasena chidvimadayaavaho vasvaavindram vaavasaanasya nartayan/

Hey Yaajako! Shatru paraajita nipuno! You are such as of aneka prashamshataas- Vaidika Rucha stuti jnaana yogavaan! Let as all pray together the dhana saagara Mahendra! He indeed be the Maha Jnaanavaan ever readily responsive for sukha praapti. He is the embodiment of ‘sahaaya praapti, shatru mada churana kaarana, Shatakarma kaaraka prasiddha, abhishtha pradaardha praadayaka, antariksha bhara tejasya kaarana, and atyanta balavaan’. He ought to be worthy of nirantara stuti and as such let us satisfy Him with His utsaaha abhivriddhi. ‘Hey Indra Deva! You had the reputation of providing the maha gosamuha of Angeera Maharshi having come down from swarga loka to bhuloka! For Atri Maharshi you came down and found a way out a shata dwaara gufaa maarga and provided timely rescue. For Vimada Rishi you provided anna yukta dhana praapti and with the help of your vajyaayudha you had destroyed counless raaksasaas by smothering off Ahirupa Meghaas and hence Surya Deva had got back His original splendor. Indra Deva! Do kindly free the thick black clouds with heavy rains from the high skies for ‘sasya shyamala bhutala shobha’. Indra Deva! As rakshasaas be normally and forcefully seek to devour the havishaanna with ‘panchagavya praashana vrata’ and hide themselves and kill the ritviks, you had the reputation as being the savior of Rijishva Maharshi likewise. Indra Deva! In your battles you do normally you do always tend to ‘shushna’ naashana and ‘krutsa raksha’; likewise Atithigva rishi was saved by you in the context of ‘Shambaasura’ paraajaya. Similarly you had demolished maha bala shaali Arbuba had smothered under your feet. Indeed, your ‘jamma saarthakata’ was in the series of the ‘asura naashanaas’. Indra Deva! you would appear as of ‘chirakaala asura naashana chaakachakyata.’ Indra Deva! It would appear that the ‘sampurna bala aavishtata’ be with you with which you be equipped with the absorptive capability of shatru shakti . Indra Deva! You could certainly sift and separate the awareness of ‘Aryaas ‘and ‘Anaaryaas’ or Vrata vasheebhutaas and Vrata heenas; you could distinguish the vrata heena yagjna karma and easily give the retributive results. Samarthavaan Indra Deva! we with that your protection and envigoration that ‘yagjna yajamaanis and the Ritviks’ be ever alerted. The latter could destroy the asurasamuhaas who be on the prowl for dyuloka kshati always. Hence the ‘Varma Rishi’ was ever extolling you in ‘Indragopa’ and so did Ushana Rishi as of the teekshmata of mid day Surya. As Ushana Rishi extolled you He had descended from dyuloka and as a consequence the megha sahaaya jala pravaaha and Shushnaasura ‘Dhridha nagara dhvamsa karaya kaarana.’

Indro aashrayi suddhyo nireke pajreshu stho duryo na yuupah, ashvayurgavyumo ratha rathayurvasuuyurindra Indraayah kshayati prayantaa/ Idam namo Vrishabhaaya swaraaje satya shushmaaya tavasevaachi, asminnindra vrijane sarva veeraah smatsuribhistava sharmanyasyaayam/

To all ‘niraashritaas’ or of helpless creatures on earth Indra Deva be the singular source of help and reliever, like of the ‘dwaara stambha sthirata’. To ashvaas, cows, chariots, dhana shashakaas are all in the grip and protection and hence the ‘prajaa abheeshta aishvarya pradaata’ the none else but Indra. The Vrata dhaari, balashaali, swaprakaashita, satya rupa samartha Indra Deva be ever worthy of stuti sahita shaashtaanga namaskrityaas for ever. In this jeevana sangraama, the singular ‘ashraya’ of this rudderless ‘jeenana nouka’.

Sukta Fifty Seven

Pra mamhishtaaya bruhate bruhadraye satya shushmaaya tavasi matim bhare, apaamiva pravane yasya durdhatam raadho vishvaayu shavse apaavritam/ Adta te Vishvamanu haasadishtaya aapo nimneeva savanaa havishyatah, yatparvate na sama harya Indrasya vajrah shnathutaa hiranyah/ Asmai bheemaaya namasaa samadhvara usho na shubhna aa bharaa paneeyase, yasya dhaama shravase naamendriyam jyotirkaari harito naayase/ Ime ta Indrate vayam puuushthat ye twaarabhya charaamasi prabhuuvaso, naahi twadany girvano giraho saghatshoneeriva pratino harya tadvachah/ Bhuuri ta Indra veeryamtava smasyasya stoturmaghavankaamamaa pruna, anute dyourbruhatee veeryam mama yiyam cha te prithiveeneema yojase/ Tvam tamindra parvatam mahaamrum vajrenavajranparvashaschakartitha, avaasrujo nivritaam sartavaa apah satraa vishvam dadhishe kevalam sahah/

May we offer our buddhi poorvaka stutis to that atyanta daani-mahaishvaraya shaali, satya swapupa, maha paraakrami Indra Deva. None indeed could ever resist the ‘vega poorna jala pravaahas’ as flooding down from the mountains nor Indra Deva’s ‘bala praapya mahaishvarya’ to manushyaas. Indra Deva! As you keep busy in smashing off the thick clouds on the deeptimaana vajraayudha, the sarva jagat was engaged in yagjna karmaas to facilitate jala pravaahaas for enabling ‘sasya shaamalas’back to earth. Hey, deeptimaan Ushahprakaasha! That maha prashmshaneeya yourself too seek to provide a helping hand to Indradeva for facilitating yagjnaas for loka kalyaana by vrishti samriddhi ! This is so because Indra Deva be already riding up and down for annaadi dhanya daanaas to the agricultural fields as the culmination of the yagjana kaaranas. Sampattivaan, bahu prashamshaneeya Indra Deva! We are beholden to the very many deva samuhaas for your raksha with nishthaapurvaka stutis and do kindly accept our sincere gratitude to them also. Aishvaryashaali Indra Deva! Kindly bestow to us very many saadhanaas for our conveying stotra paathaas to us even as that all sadhanaas be there with us too be made best avail of for now. That maha dyuloka too be totally hinged on your might and magnificence and so does this prithvi and all of us as your earnest devitees. Vajradhari Indra Deva! Only you alone could burst off and demolish the strong and wide spread meghas with your vajraayudha as of ‘khanda khandaas’ and let the jala pravaahaas in the form of rains for the sasya shamalaabhivriddhi on the earth. Kevala Indra alone could possess that distinctive and inimitable sangharshaka shati dhaarana and that indeed be the Unique Truth.

Indra Deva vide select Upanishads: Chhandogya- Taittireeya Aarankya-Ayaitareya -Kousheetaki -Maha Narayanopanishad

Chhandogya Upanishad

Both Indra from Devas and Virochana from Demons after long penance approached Prajapati to show them Brahman and the latter showed them of their own faces in water and mirror!

VIII.vii.1-4) Ya aatmaa apahata paapmaa vijaro vishoko vijighatso pipaasah satya kaamah satya samkalpah sonveshtavyayah, so vijijnaasitavyayah sa sarvaamscha lokaan aapnoti sarvaamscha kaamaan; yas tam aatmaanam anuvidya vijaanaati: iti ha prajapatir uvaacha// Tadd hobhaye Devaasura anuybubudhire: te hochuh; cha lokaan aapnoti sarvaamshcha kaamaan iti;Indro haiva devaanaam abhi-pravavraaja, virochanosuraanaam; tau haa samvidanaaveva samitpaani Prajaapati sakaasham aajagatuh//Tau ha dwaatrimshatam varshaani brahmacharyam ushatuh: tauha prajapatir uvaacha, kim icchantaav avaastam iti; tau hochatuh ya aatmaapahata paapmaa vijaro vimrityur vishoko vijighasto pipaasah satya kaamah satyasamkalpah sonveshtavyayah- sa vijijnaasitaravyayah, sa sarvaamscha lokaan aapnoti sarvaamscha kaamaan yastam aatmaanaam anuvidyaa vijaanati it bhavato vacho vedayante;tam icchhantaav avaastam iti// Tau ha prajaapatir uvaacha ya eshokshini purusho drushyata esha aatmeti hovaacha, etad amritam abhayam etad brahmeti; atha yoyam, bhagavah, apsu parikhyaa- yate yashchaayam aadarshe katama esha iti esha u evaishu sarveshvanteshu parikhyaayate iti hovaacha//

As one recalls that the Self rises to a state of tranquillity and composure vide VII.iii.4, Prajapati too desired to know the practical reasoning of attaining such a state when the Self would have no sin, no dishonesty no death, no displeasure, no hunger and thirst and no uncertain will! Then his desire came to be known from ear to ear and both Devas and Demons sought to ascertain the methodology of attaining such a status. Devas approached Indra to search the Self by realising as to which one would attain the status of freedom of movement all over the worlds and by which procedure this state could be achieved. The Demons too followed suit and commisioned Virochana among them to find out. Without the knowledge of each other both of the representatives performed Sacrifices to satiate Prajapati and obserced celibacy for thirty two years. As they were finally visioned Prajapati and entreated him to teach various ways and means of accomplishing the state of such tranquility and bliss. Indeed both Indra and Virochana assumed of their deep knowledge, application of mind and practical abilties! Prajapati smiled instead of losing composure as otherwise neither of them should have been discontented. Thus he replied: Yah esha akshini purushaha drishtyaa esha aatmeti! That is: The person that is seen in the eye is this Self; this is Immortal, Fearless and that is Brahman indeed! He further quipped: This one is clearly seen in water and this one is in the mirror;whom do you think looks clearer! Then he declared in all seriousness: This one is seen very clearly in all these! Truly indeed the Individual Self and the Supreme Self are just the same!)

On visioning their own reflections, Indra and Virochana left Prajapati as Self and the Supreme were same:

VIII.viii.1-5) Uda sharaava aatmaanam avekshya yad aatmano na vijaanithah, tanme prabrutam iti tau hoda sharaave vekshaamchakraate;tau ha parjaapatiruvaacha: kim pashyatha iti;tau hochatuh, sarvam evedam aavaam, Bhagavah, aatmaanam pashyaava, aalomabhya aa nakhebhya pratirupam iti// Tau ha prajaapatir uvaacha, saadhvalankrutau suvasanau parishkrutau bhutvoda shaaraave vekshaam charaate tau ha prajaapatir uvaacha: kim pashyatha iti//Tau hochatuh, yathaivedam aavaam, Bhagavah, saadhvaalankratau suvasanau parishkrtau svah, evam evemau, Bhagavah saadhvalankritau suvaasanau parishkritaaviti; eshaatmeti hovaaha, etad amritam, abhayam etad Brahmeti, tau ha shaanta- hridayau pravavrajaatuh// Tau haanveekshya prajaapatir uvaacha, anupalabhyaatmaanam ananuvidyavrajatah; yatara etad upanishado bhavishyanti deva vaa asura vaa, te paraabhavishyanteeti; sa ha shaanta hridaya eva Virochanosuraan jagaama; tebhyo haitaam upanishidam provaacha, aatmaiveha mahayyaah aatmaa paricharyah, aatmaanam evaiha mahaayann aatmaanam paricharann ubhau lokaav aapnotee – maam chaamum cheti// Tasmaad api adyaihaadadaaam ashraddhaadhaanam ayaajaamaanam-aahuh, aasuro bateti; asuraanaam hi eshopanishat pretasya shareeram bhikshayaa vasanenaalankaare- neti samskuranvanti, etenahiamum lokam jeshyanto manyante//

On seeing their own reflections, both Indra and Virochana said that indeed these were their own reflections from top to bottom; both were well presented, well dressed and truly their own reflections, but how could the reflections of their own! Either Prajapati was being humorous or there might be a catch. As they both looked unconvinced, then Prajapati explained the reality that the Self was not to be confused with the body adjuncts including the mind even as one Deva or another ruled over various Indriyas but the Antaratma being a reflection of Paramatma was totally one and the same and what Indra or Virochana witnessed was not, repeat not the mortal body and the Self and the Supreme were idendical! Both Indra and Virochana were then convinced and desired to leave. But Prajapati stated that were leaving naway but wthout attaining the Self and realising the Truth in practice! Then Prajapati advised them of the mystic teaching: The Self is as worship worthy as Brahman and instead of serching elsewhere for him, one needed to look inward itself as the Self was right within oneself ! It is unfortunate that little reasing this Truth, one ignores Brahmacharya in the full sense -as explained in the very fifth section of this Chapter- as also practice of Charity, meditation, introspection, and practice of what virtue is all about! This would truly lead to freedom of movement and bliss!

Indra returned to Prajapati not fully convinced yet as the latter extended Indra’s life for further enlightement

VIII.ix.1-3) Atha hendropraapyaiva Devaan etad bhayam dadarsha, yathaiva khalvayam asmin shareere saadhvalankrite bhavati,suvasane suvasanah, parishkrite parishkritah, evam evaayam asminn andhendho bhavati,sraame sraamak, parivrikne parivriknah; asaiva sharirasya naasham anvesha nasyati, naaham atra bhogyam pashyaamiti// Sa samit, paanih punar eyaaya, tam ha prajaapatir uvaacha, Mahgavan, yacchaanta hridayah praavraajih, saardham virochanena, kim icchan punar aagama iti; Sa hovaacha yathaiva khalvayam, Bhagavah:asmin shareere saadhvalankrite saadhvalankrito bhavati, suvasane suvasanah, parishkrute parishkrutah evam evaayam asminn andhendho bhavati, sraame sraamah, pari- vrikno parivriknah, asyaiva sharrasya naasham anvesha nashyati naaham atrabhogyam pashyaamiti// Evam evaisha, Maghavan. Itihovaacha, etam tveva, te bhuyonuvyaakhyaasyaami; vasaaparaani dvaatrimshatam varshaaneeti; sa haaparaani dvatrimshatam varshaani uvaasa,tasmai hovaacha//

Having left Prajapati, Indra on way back to Devas who actually deputed Maghavan (Indra) to ascertain the ways and means of discovering the Self was partly satisfied with Prajapati’s demonstration of the Self and the Supreme were identical, was however not fully convinced. No doubt the mirror / water reflection of himself was not too clear: if the body of the original was well dressed then the image reflection would be nice too but if the original was blind or lame, or crippled, the reflection too would be similar. This was not convincing that the Supreme and the Self could be the same, after all!So he returned to Prajapati once again reaching him back after Sacrifices and severe meditation. Prajapati replied that having been already convinced, as Virochana too did, why did you return again! When Indra expressed his doubt again, Prajapati explained : Since obviously the object of comprehension had some defect obstructing the understanding, his life would be extended by thirty two years!

Prajapati gave the analogy of a dream when the Self was unaffected as organs were withdrawn excepting mind so as to convince Indra that the Self was identical to Brahman

VIII.x&xi.1-4 ) Ya esha sapne mahiyamaanash charati esha aatmaa, iti hovaacha; etad amritam abhayam etad Brahmeti;sa hashaanta hridayah pravavraja; sa haapraapyai devaan etad bhayam dadarsha; tad yadi apeedam shareerm andham bhavati, anandhahsa bhavati, yadi sraamam asraamah naivaishosya doshena dushyati// Na vahenaasya hanyate, naasya sraamyena sraaah, ghnanti tvainam, vicchhadayan-teeva apriyavetteva bhavati, api roditeeva, naaham atra bhogyam pashyaamiti// Sasamit paanih punar eyaava, tam ha Prajaapatir uvaacha: Maghavan, yacchaanta hridayah praavraajeeh, kim icchan punar aagame iti; sa hovaacha tad yadi apeedam, Bhagavah, shariram andham bhavati, anandhah sa bhavati, yadi sraamam asraamah naivaishosya doshena dushyati//Navadhenaasya hanyate, naasya sraamyena sraamah, ghnaanti tvevainam vicchaadayaanteeva apriyaavettaiva bhavati api roditeeva, naaham atrabhogyam pashyamiti, evam evaisha, Maghavan iti hovaacha etam tveva te bhuyo nuvyaakhyaa -syaami; vasaaparaani dvaatrimshatam varshaneeti; sa haaparaani dvaatrimshatam varshaani uvaasa, tasmai hovaacha//

Prajapati then explained the Self in two situations viz. one as the Self in a dream stage and another the Self as a Spirit; in these two situations an Individual Self would experience both external and internal objects while in tha latter case the Self exists without such experiences. To the experience of Self in dream stage first and as the Absolute Self in the ensuing section. In the dream stage, the Self is free from his own body defects like being blind, deaf, lame, unintelligent, timid, disabled, stupid and so on and that he is handsome, strong, intelligent, confident, well appreciated and so on. In that dream stage again, he is not killed despite the feeling of actual death and once he regains conciousness he is alive after all! Indra felt that the dream situation not being real, he is not convinced of the Self being free from fear, does not face death in reality and so on. The Self is sinful, afraid, timid and unstable of mind. Therefore the dream situation is unconvincing about the significance of the Self! Then Prajapati argued that he cited the dream state example only to prove that just as in the dream stage, the Self remains unaffected even as the body would eventually perish and that was the simple message which wanted Indra to learn. But as Indra still remained unconvinced especially since organs, senses, and vital energies were intact in the dream state, the Prajapati accorded further extentension of five more years of life to practise sacrifices, secure intense knowledge and perform further introspection, as they say normally Indra lived for hundred and one years; this is so because the dream state explanation did not impress and click! Prajapati once again asserted that there was nothing more than the Self!)

Immortal Self called the Supreme is like the horse drawing a cart as a spectator to the deeds by the body! All the deeds of the Self are squarely responsible by the body/sensory organs that are mortal!

VIII.xii.1) Maghavan, martyam vaa idam shariram aattam mrutyunaa, tad asya amritasyaaashareerasya aatmaanodhishthaanaam, aatto vai sashareerah, priyaapriyaabhyaam, na vai sashareerayya satah priyaapriyaayor apahar asti, ashareeram vaa va santamna priyaapriye sprushtah/

Do understand this Maghavan, said Prajapati: this body is mortal and is shrouded by death; that is also the place of the Self which is immortal but bodiless! Whatever is embodied as the body is subject to death as that encases the Immortal Self. This outer covering or the body is subject to pleasures and pains or desirable or nondesirable influences . But surely the unembodied Self is totally unaffected by the pluses and minuses or joys and sufferings. Thus the basic inner light has nothing to do the darkness or some occasional flashes of light as joys as retained in the encased body.

VIII.xii.2) Asareero Vaayuh, bhram, Vidyut, Stanayitur ashareeraani etaani; tad yathaitaani amushmaad aakaashat samutthaaya param jyotir upasampadya svena svena rupenaabhi nishpadyante/

Now, Air, clouds, lightnings, or thunders have no body and are established in their own forms or bodies. These have all the off shoots of the Sky having their own positions and forms yet reach to the Sun even being in their own positions

VIII.xii.3) Evam evaisha samprasaadosmaat sareeraat samutthhay param jyotir upasampadya svena rupena abhinishpa -dyate, sautamah purushah, sa tatra paryeti, jakshat kreedam ramamanaah stribhir vaa yaanair vaa jnaatibhir vaa nopajanam smarannidam shariram: sa yathaa prayogya aacharane yuktah, evam evaayam asmin shareere praano yuktah/

In the same way as air, clouds, thunders with no body of their own reach up to Surya, so does the Self enjoys the pleasures and pains of the body parts as a mere inward spectator only and does not identify with the activities like the mouth that speaks, the ears that hear, the eyes that see, the skin that touches, the mind that thinks and so on. This serene and relaxing Self being established and identified its own image called the Supreme is a witness of the activities of the ‘jnanendriyas’ and ‘karmendriyas’: there the Self moves about laughing, sporting, enjoying women, riding vehicles, and so on in the ame manner that a horse is harnessed to a cart; this is indeed the illustration of the Self and the Body! This truly sums up as: ‘Dehaadi vilakshanam Atmano rupam’ or the deeds and experiences of a body are the Witness Form of the Self!!

VIII.xii.4) Atha yatraitad aakaasham anu vishannam chakshuh, sa chaakshusha purushah darshanaaya chakshu; atha yo veda: idam jighraaneeti, saaama gandhaaya ghraanam, atha yo veda: idam abhivyaaharaaniti sa atmaa, abhivyaahaaraaya vaak, atha yo veda; idam shrunavaaneeti, sa aatmaa, shravanaaya, shrotram/

The one who is the Unique Observer is the Self and the Sense Organs are the instruments of perception. For instance vision by eyes integrated with space is for seeing. Likewise, the Self Conciousness smells with the nose, speaks with mouth, touches with skin and hears with ears

VIII.xii.5) Atha yo veda; idam manvaaneetui sa aatmaa, manosya daivam chakshuh, sa va esha etena daivena chakshusaa manasaitaan kaamaan pashyan ramate/

Now, the conscious-ness activates mind the divine eye as the agent of the Self ; the Self by itself does not intiate any action as all the actions are wrongly attributed to it; indeed all the actions are the handiwork of those organs whch are associated with the Self. That body actions are initiated and executed by the Self is a gross misrepresen -tation of facts!

VIII.xii.6) Ya ete Brahma loke tam vaa etam Devaa atmaanam upaasate, tasmaat tesham sarve cha loka aatthaah sarvecha kaamaah, sa sarvaamscha lokaa aapnoti sarvaamscha kaamaan yastam atmaanam anuvidya ijaanaat, iti ha Prajaapatir uvacha, Prajapatir uvaacha/

Undeniably indeed, the entire Universe inclusive of all Divinities do esteem and worship the Self by the might of knowledge, resolve, introspection backed by Sacrifices, Deeds of Virtue and unified meditation. He who visions within secres the worlds: this was what Prajapati asserted and again to Indra! This magnificent Brahma Vidya about the splendour of the Self is so easy to know but unattainable to digest!

Taittireeya Aranyaka

3.11.1 to 34 : Cosmic Form and Powers of Indra – Domination Surya-and role of Hotas in Antar Yagjna

Suvarnam ghame pariveda venam Indrasyaatmaanam, dashadhaa charantam, antah Samudre manasaa charantam, Brahmaanvavindan dasha hotaaramarne, antah pravishtah Shaastaa janaanaam, ekah sanvahudhaa vichaarah, shatam shukraani yatraikam bhavanti sarve vedaa yatrekam bhavanti,ta maanaseena atmaa janaanaam, antah pravishthah Shaastaa janaanaam sarvatma, sarvaah prajaa yattrekam bhavanti, chaturhotaaroyatra sampadam gacchanti Devaih, sa maanasena aatmaa janaanaam/

Indeed one is aware of golden and radiant form of Indra which is totally devoid of grief and is personal. Lord Indra moves around the secret of hotas who could be many and might even be ten; his mental calibre could stir up the inner-conciousness like ocean of any Being as also even of the ocean of Brahman as described by the ten hotas. The several kinds of descriptions rendered by the mantras by all the ten ‘Hotas’ as merged into the subtle bodies of the Creation are the Outstanding ‘Shaasta’ the Supreme ‘Antaryaamin’Himself!! Innumerable facets of vichara or knowledge submerge into Him. The entirety of the Universal Powers like Sun, Moon, Stars get unified into that ‘Paramatma’. All the Vedas- Dharmas-and the hotas quoting the Scriptures get unified. He is the Conscience of all the ‘Selves’ with ready access to one and all! He is the Universal Self as the Unique Controller of one and all in His endless creation too.

3.11.2-10. Brahma Indramagnim jajatah pratishtham, diva atmaanam Savitaaram Brihaspatim, chatur hotaaram pradishonukluptam, vaacho veeryam tapasaanvanditat// Antah pravishtham kartaarametam, Tvashtaaram rupaani vikurvantam vipaschitam, amritasya praanam yagjnametam chaturhotrunaatmaa -nam kavayo nichikyuh// Antah pravishttham kartaarametam, Devaanaam bandhu nihitam guhaasu, amritenakluptam kluptam yagjnametam,chaturhotraanaamaatmaanam kavayo nichikyuh// Shatam niyuktah pariveda vishvaa vishvavaarah, vishvamidam vrinaati,Indrasyaatmaa nihitah pancha hotaa, amritam Devaanamaazyu prajaanaam// Indram raajanam savitaarametam, Vaayoraatmaanam kavayo nichikyuh, rashmiam rashmeenaam madhye tapantam, ritasya pade kavayo nipaanti// Ya aanda kosho bhuvanam vibharti anirbhinnah san, atha lokaanvichashte,yasyaanda kosham shushmamaahuh praanamulbam, tena vasudhaarneem viraajam, amritasya purnam taamu, kalaam vichakshate paadam shad hoturna kilaam vivitse// Yenartvah pancha dhota kluptaah, uta vaa shadhadhaa manasota kluptaah, tam shaddhotaaramritubhih kalpamaanam, rutasya pade kavayo nipaanti// Antah pravishtham kartaara -metam antah chandramasi manasaa charantam, sahaiva santam na vijaananti devaah, Indrasyaatmaa- nam shatadhaa charantam//

Brahma Deva by way of deep introspection and the pursuant creative energy realised the power of speech- Vaak deva vishvaa bhuvanaani janane/ and took up the task of creation and established Indra and Agni, besides Savita, Brihaspati, and the four major directions of east-west-north and south pervading by the four hotas. Then the Creator Brahma creates Tvashta who created all forms as also the power of understanding and the ability of retaining secrets and subtleties. Then He entered the inner spaces or the cavities of the heart – nihitam guhaayu- and the possibility of ‘antar yagjna’ being presently discussed. This is how the hundred fold inner powers called ‘shatam niyuta’ or permeates hundred fold and pervades and is extolled by the entire Universe. Maharshis declared that ‘praana vaayu’ the life energy is the Antaratma the Inner Consciousness. With Indra as the King and Savitar is the King of Kings; the Supreme creates ‘tapantam’ or the Highest Intensity of Heat which Maharshis termed the rays all over as the High Seat of Truth the Paramatma who is the resident of Brahmanda the cosmic egg being the ‘sarva vyapta praana’ in the universe in totality as the All Mighty -All Pervading- and All – Knowing. This Brahmanda is ever active and dynamic with ‘rajasa’ or action: Suvarnam kosham rajasaa parivritam/ Normal beings would bot visualise this Brahmanda nor the Supreme Deity served by six hotas viz. Indra-Agni-Savita- Brihaspati- Chatur Dashas- and Vayu the ‘Praana’ or the very Life Force.The Kaala maana the Time Cycle is arranged five fold of Seasons- since hemanta and shishira are regarded as one- and as motivated by Mind. All the Divinities too are unaware of the Supreme the ‘antaryamin’, even though they stay together in the heart; the ‘Antaryamin’moves about the middle of the realm of Moon on his own ‘sankalpa’ or volition; in fact He moves in a hundred ways and as the Soul of Indra and other Devas as well.

3.11.11-18: Indro raajaa jagato ya Isho, saptahotaa saptadhaa vikluptah// Parena tantu parishichyamaanam antaraaditye manasaa charantam, Devaanaam hridayam brahmaanvivindat//Brah- motad brahmana ujjabhaara, Arkamschotantam sarirasya madhye// Aa yasminsapta peravah mehanti bahulaam shriyam, achyutaam bahulaam shriyam, sa harirvasuvittamah peruh, Indraaya pinvate// Bahvasvaamindra gomateem, acyutaam bahulaam shriyam mahyamindro niyacchatu// Shatam shataa asya yuktaa harinaam, arvaangaayatu vasubhee rashmirindrah, pramamhamaano bahulaam shriyam, rashmirindrah Savitaa me niyacchatu// Ghritam tejo madhumadindriyam mapyayamagnirdhaatu//

Indra, the bright King of Devas, is indeed the regulator of all activities of the Beings in the worlds and envisions sapta hotas in seven ways as adhvaryus and so on.

Having visualised the hidden Supreme Brahman in the hearts of Devas, Brahma Deva performed yagjna and sprinkled the fruits of the Sacrifice in the form of rains and made a ‘sankalpa’ or a mere thought and picked up the essence of Sapta Hotas by entering the clouds of the Sky and by the help of ‘Arka’ and poured down the rain; the deity of Sapta hotas are the Seven Rays of the Sun which sustain the world as yielded by plant wealth. Indra the King of Devas is the first of the seven hotas nurturing the ‘saddhaka’ with plentiful riches, life energy as in the form of horses, knowledge in the form of cows. May Indra and Savitaa bestow the blessings as mentioned afore. May Indra in the form of Agni establish in the saadhaka the ‘tejas-ghritam-madhumat’ or brightness- clarity of thought- and sweetness of sense organs.

3.11.19-28: Harih patanga pataree suparnah, divikshayo nabhasaa ya etim, sa na Indrah kaamavaram dadaatu// Panchaaram chakram parivartate Prudhu, hiranyajjotih sarirasya madhye, ajasram jyotir-nibhasaa sampadati, sa na Indrah kaamavaram dadaatu/ Sapta yujjanti rathamekachakram, eko ashve vahati saptanaamaa, trinaabhi chakramajaramanarvam, enemaa vishvaa bhuvanaani tasthyuh/ Bhadram pashyant upaseduragne tapo deekshaam, rishyahsuvarvidah, tatah khatram balamojascha jaatam, tadasmai devaa abhi sam namantu/ Svetam rashmim bobhujyamaanam, apaam netaaram bhuvanasya gopam, Indram nikichyuh parame vyoman/ Rohineeh pingalaa eka rupoaah, ksharanteeh pingalaa ekarupaah, shatam sahasraani naavyaanaam/ Ayam yah shveto rashmih, pari sarvamidam jagat, prajaam pashuundhanaani asmaakam dadaatu/ Shveto rashmih pari sarvam babhuva, suvamahyam pashuun vishvarupaan/ Patangam aktamasurasya maayayaa, hridaa pashyanti manasaa maneeshinah, samudre antah kavayo vichakshate, mareechinaam padamicchanti vedhasah/ Patango vaacham manasaa vibharti, taam gandharvovadadabhraih antah, taam dyotamaanaam sarvaye maneeshaam, ritasya pade kavayo nipaanti/

The brighest and luminous Surya is like a huge kite with mighty wings; His abode is the heaven and arrives up on earth on the heavenly path. Stanzas 20 and 21 are from Rig Veda 1.164.13 and 1.164.2 resepectively mean that Surya Deva circumambulates around the Earth by His chariot with a single wheel with five spokes; His indescribable golden radiance shines in the middle of oceans moving fast on the heights of the skies. May He as well as Indra bestow on us with our respective desires. Stanza 21 imports that Surya yokes his rays to the one wheeled chariot with one horse with seven names viz. Arogya, Bhraaja, Patara, Patanga, Swarnara, Jyotishman, and Vibhasa providing illumination to heaven and earth and yielding vigor and might; this chariot of three axles is totally stationery and all the worlds stand supported to it. Stanzas 22-26 explain that Sages practising intense ‘tapas’ and ‘deeksha’ are bestowed with celestial vision which tie up the unity of Devas as one; such vision declares Indra abiding in the ‘parama vyoma’ or the supreme abode; it is with His rays of brightness that rains are pressed into service yielding land fertility and food for the Beings; it is again by the might of Surya that the ‘pingala’- red- colour clouds result in rains. Thus may Bhaskara Deva with His thousands of rays bestow praja-pashu-dhanaani or to humans-animals- and wealth. May His white and bright rays surround us all and bestow several boons to all. Stanzas 27-28 above are repeats of Rig Veda 10.177.1-2 meaning that ‘medhaavis’ or high intellectuals observe that Jeevatma Surya like a high flying kite king Surya exists to clear away darkness; ‘Drashta vidwans’ who are outstanding visionaries seek to see the ‘maya pravaha’ or dark flows of ignorance at the center of the skies and seek the refuge of Surya, the Paramatma in His Globe Center. The sky high flying Kite being the divine Surya is saturated as ‘jnaana’ like even in the case of Gandharvas in the ‘garbha’ before birth itself the seeds of enlightenment are implanted within as the source of brightness and power of understanding.

3.11-29-34: Ye graamyaah pashavo vishvarupaah, virupaah santo bahudhikarupaah, agnistaam agne pramumoktu Devah, Prajapatih prajayaa samvidaanah/ Veetam stuke stuke yuvamasmaasu niyacchatam pra pra yagjnapatim tira/ Ye graamyaah pashavo vishvarupaah, virupaah santo bahudhaika rupaah, vaayustataam agni pramuyoktu Devah, prajaapatih prajayaa samvidaanah/teshaam saptaanaamiha rantirastu, raayasposhaaya suprajaastvaaya suveeryaaya/Ya aaranyaah pashavo Vishvarupaah santo bahudhaika rupaah, vaayustaam agne pramuyoktu Devah, prajapatih prajayaa samvidaanah/ Idaayai sruptam ghritavat, charaacharam Devaa anvavindanguhaahitam/ Ya aaranyaah pashavo vishvarupaah virupaah santo bahudhaika rupaah, teshaam saptaanaamiharatintirastu, raayasyoshaaya suprajaa -stvaaya suveeryam/

Although village cattle might not be exactly the same, their form would be similar. In fact, seven types of animals such as cows, horses, goat, sheep, monkey, donkey or camel in village backyards are of same species yet their behavioural pattern, body shapes and features would differ. As against domestic animals, the forest animals of similar kind might vary in their instincts but retain their group forms. May Vayu Deva as the head of animals release them from their physical deformities and may Prajapati establish unity among them all. Indeed, inner awareness of the moving and stationary entities is the same as the inner awareness or conciousness rests in the abode of Infinity, the Supreme

Aitereya Upanishad

Bhagavan then decides to enter as Consciousness through the cleavage entrance of ‘Kapaala’ or the mid-portion of human head and enjoys three abodes of each Human Being viz. awakenness-dream stage and deep sleep of ‘Sushupti’!

I.iii.12) Sa etam eva seemaanam vidaryata dwaaraa prapadyata, saishaa virdrutirnaama dwaah tadetan naandayanam, Tasya traya aavasayaastraayaha swaapnaah, ayam aavasatoyam aavasata iti/

After opening that very end, Bhagavan enters through the opening known as ‘vidriti’ or the gap or the crevice which indeed is very delightful; that cleft at the parting portion of hair on the ‘crown’ area would indeed be appropriate as eyes-ears-nose are the abodes of Staff Members. Further, He has ‘trayah swapnah’ or three kinds of Abodes viz waking, dream and deep sleep! It is stated that the right eye signifies the waking state or of full consciousness, the mind represents the dream state and the space within the human heart functions as deep sleep stage.

Bhagavan thus enters the human body as the ‘Antaratma’or the Individual Soul!

I.iii.13) Sah jaatobhutaani abhivyaiktyaat kim ihaanyam vaavadishad iti, sa etam eva Purusham Brahma tataamamapashyat idamadarsham iti/

As soon as a Being is born, Bhagavan enters the body of all but the awareness as the individual Soul or ‘Antaratma’ is perceived mostly in human Beings. He or she identifies with the Self and realises of being a man or woman, the state of mind of being happy or otherwise, body defects or abilities and so on. In other words, the Self owns the pluses and minuses of existence. As Almighty enters the body, the Purusha inside realises this awareness indeed; the Antaratma or the Individidul Self recognises too but as camouflaged by organs and senses does conveniently perform indiscretions !

Designated as Idindra or Indra is indeed the ‘Antaratma’ which is ‘Paramatma’ alone!

I.iii.14) Tasmaad Idandro naamedendro ha vai naama tam idindram santam Indra ityaachakshate parokshena, Parokshapriyaa ivahi Devaah, Parokshapriyaa ivavi Devaah/

Thus His name is Idindra; indeed He is truly known as Indra as Devas call him as Indra for short; these Devas are fond of such indirect names as Indra for Idindra but basically this Antaratma is indeed that Paramatma Himself! The Truth and Reality as Paramatma the playful Creator-Preserver-Destroyer enters the Bodies of Beings as the Individual Self.)

I.iii.12) Sa etam eva seemaanam vidaryata dwaaraa prapadyata, saishaa virdrutirnaama dwaah tadetan naandayanam, Tasya traya aavasayaastraayaha swaapnaah, ayam aavasatoyam aavasata iti/

Bhagavan thus enters the human body as the ‘Antaratma’or the Individual Soul!

I.iii.13) Sah jaatobhutaani abhivyaiktyaat kim ihaanyam vaavadishad iti, sa etam eva Purusham Brahma tataamamapashyat idamadarsham iti/

Designated as Idindra or Indra is indeed the ‘Antaratma’ which is ‘Paramatma’ alone!

I.iii.14) Tasmaad Idandro naamedendro ha vai naama tam idindram santam Indra ityaachakshate parokshena, Parokshapriyaa ivahi Devaah, Parokshapriyaa ivavi Devaah/

Kausheetaki

Grandeur, valour and glory of Indra the epitome of Vital Energy the Praana, the very Existence!

III.1: Pratardano ha vai daivo daasih Indrasya priyam dhaamo prajagaama yuddhena cha paurushena cha ta hendra uvaacha pratardana, varam vrinisveti, sa hovaacha pratardanah tvam eva me vrineeshva yam tvam manushyaaya hitatamam manyasa iti, tam hendra uvaaha, na vai varo varasmai vrineete, tvam eva vrineesveti avaro vai kila meti, hovaaca prataranah, atho khalv indrah satyaad eva neyaaya satyam heendrah, tam hendra uvaacha, maam ev vijaaneeyam trisheershanam tvaastram ahanam,arunmukhaan yateen salaavrikebhyah praayaccham, bahveeh sandhaa atikramya divi prahlaadeeyaan arunam aham antarikshe paulomaan, prithvyaam kalakanjan, tasya me tatra na loma chanaameeyate; sa yo maam veda na ha vai tasya kena chana karnaanaa loko meeyate, na brunahatyayaa na maatar vadhena, na pitru vadhena aasya paapam chakraso mukhaan neelam veteeti/

Pratardana the son of Divodaasa made enormous efforts of virtue and sacrifice by way of fortitude and struggle finally succeeded in accomplishing Indra Loka. On arrival, Indra the Chief of Devas was pleased and offered to bestow a boon. Pratardana asked Indra to grant him such a boon that would benefit humanity. Indra said that that whose who have secured superiority in life would normally ask boons for further heights of achievement but surprisingly enough there is somebody like Pratardana who asks for fulfillment of the desires of mankind instead! Indra appreciated the offer as Pratardana replied : satyaad eva neyaaya satyam where by Indra replied that indeed it was so! Indra further endorsed appreciatively: ‘That is what I deem most beneficial for mankind; I destroyed the three headed son of Tvashtri viz. Vritra with Vajra the thunderbolt ; I delivered the ascetics called Arunmukhas to the wolves; I killed the followers of Prahlada on the sky such as Namuchi,Vala and several Daitya warriors; I killed sixty thousand danavas named Paulomas born to Puloma and Kaalkaanjas born to Kalaka the wives of Kashyapa Muni on Antariksha and Bhumi respectively! All these battles indeed fought by me only to destroy evil and revive Dharma, all this without losing a single hair on head or injuries to my followers, not by stealing nor bhruna hatya or killing of embriyos, nor matricide, patricide and such heinous acts but purely to vindicate dharma and nyaya or virtue and justice which are the cardinal principles of universal welfare! Indeed of one commits a sin, the darkness of not only the mind but even the darkness of face prevails!

III.2: Sab hovaacha, praanosmi,prajnaatma tam maam aayur amritam iti upaasva, aayuh praanah, praano vaa aayuh, yaavad hi asmin sharire praan vasati taavad aayuh, praanena hu evaasmin lokemritatvam aapnoti, prajnaayaa satyam sankalpam, sa yo maam aayur amritam iti upaaste sarvam aayur asmin loke ety aapnoti amritatvam akshitam svarge loke ; taddhaika aahur ekabhuyam vai praanaa gacchhanteeti, na hi kaschaana shaknuyaat sakrid vaacha naama prajnaapayitum chakshusaa rupam, shotrena shabdam, manasaa dhyanam ekabhyuyam vai praana bhutvaikaikam etaani sarvaani prajnaapayantiti, vaacham vadanteem sarva praanaa anuvadanti, chakshuh pashyat sarve praanaa anupashyanti shrotram shrunvat sarve praanaa anushranvanti, mano dhyaayat sarve praanaa anudhyaayanti, praanam praanantam sarve praana anupraananti, evam u haitad iti hendra uvaachaasti tv eva praanaanaam nishreyasam iti/

Indra Deva then delared : Praanosmi! or : ‘I am the Praana, the Vital Energy to one and all! He exhorted that he must be worshipped for fulfillment and to discover the Path of Immortality, since Life is breath and breath is the Life, for existence is literally hinged on to Praana’. He further declares that it is due to the vital force alone that one retains his oneness and identity or individuality or else he would get lost in the vast wilderness of the universe; then only one is distinguished by his name, face, form by the eyes, sound by the ears, thoughts by the mind, complexion by skin, and so on. Indeed it is the vital force that marks the individual, his or her position by the speech that speaks, eyes that see, ears that hear and above all the mind that thinks, imagines, sings, smells, acts and reacts, so on. While speech speaks, vital energy speaks after it; as ears hear vital breath hears along and when the breath breathes all the vital breaths breath too there after. Indra is thus the Praana, the Life and the very Existence. He is the prajnatma- the Self with intelligence; he indeed is the buddhi, vritti, svabhava and ‘sarva praanaanan jeevana kaaramam’!

III.3: Jeevati vaag apeto muukaan hi pashyaamah, jeevati chakshur apetondhaan hi pashyaamah, jeevati shrotraapeto badhiraan hi pashyaamaah, jeevati manopeto balaan hi pashyaamah, jeevati baahucchinno jeevati uru chinna iti evam hi pashyamah iti, atha khalu praana eva prajnaat medam shariram parisrahyotthaapayati, tasmaad etad evoktham upaaseeteti, saishaa praane yo vai praanah saa prajnaa, yaa vaa prajnaasa praanah, tasyaishaiva drishtir etad vijnaanam, yatraitat purushah suptah svapnam na kaanchana pashyaty athaasmin praana evaikadhaa bhavati tad enam vak sarvaih naamabhih sahaapyeti, chakshuh savaih rupaih sahaapyeti, shrotram sarvaih shabdaih sahaapyeti, manah sarvaih dhyaanaih sahaapyeti, sa yadaa pratibudhyate yathaagner jvalatah sarvaa disho visphulinga vipratishtherann evam evaitasmaad aatmanah praanaa yathaayatanam vipratishtante praanebhyo devah, devebhyo lokaah, tasmaad etad evoktham upaaseeteti,saishaa prane sarvaaptih, yo vai praanah saa prajnaa yaa vaa prajnaa sa praanah, tasyaishaivasiddhir etad vijnaanam, yatraitat purusha aarto marishyanaabalyam etya sammoham eti, tam aahur udakraameet chittam, na shrunoti, na pashyati, na vaachaa vadati, na dhyaayati, athaasmin praana evaikadhaa bhavati, tad enam vaak sarvaih naamabhihsahaapyeti, chakshuh sarvainrupaih sahaapyeti, shrotram sarvai shabdaih sahaapyeti, mana sarvaih dhyaanaih sahaapyeti, sa yadasmaacchariiraad utkraamati sahaivaitaih utkraamati/

Indeed an intelligent person should meditate on ‘ukta’ to the breathing energy which controls and sustains all the organs and senses since as one normally finds a possible defect in any specific organ it is the problem of adequate supply of the vital energy; one finds across a dumb person as he is deprived of the ability of speech; a blind person suffers from the absence of eyes resuting in the lack of vision; a deaf person is disabled to hear as his ears are non-functional; a mad person suffers from the defect of mind and thus behaves oddly; similarly the shortcoming of arms or legs disables body movements. In all these cases, adequate resource of vital energy and the breathing spirit falls short. Again, when a person is so asleep that he sees no dreams then he becomes one with that breathing spirit alone. Then speech with all sounds gets absorbed and so do the eyes and ears while mind with all the thoughts is shrunk into itself. As soon as the individual wakes up, the vital energy sparks off like blazing fire to reactivate al the organs and senses as usual and invoke the respective deities like Surya the source of vision, Vayu the individual breathing process quite apart from the Universal Energy anyway, Chandra the mind, Antariksha the ears and the sense of hearing and of reaction to sounds and so on. Thus the internal breathing energy alerts the individual to revitalise and wake off from the sleep.To prove this point of sleep stage, a sick person nearing death falls into the state of unconsciousness when the physical senses slow down although the fundamental vital energy too slows down the flow of Universal Energy into the branch of the individual energy even as the abilities of vision, speech, hearing, touch, smell and body movement get affected and as finally the control of mind and brain power slows down and the link of the internal flow of vital energy gets terminated from the Universal Energy that what Indra Deva is!

Supremacy of Vital Energy reinforced to enable body functions and fulfilment of Human Life

III.4: Vaag evaasmin sarvaani naamaani abhivishryajyaante; vaachaa sarvaani naamaani aapnoti; praana evaasmin sarve gandha abhivishryajyante;praanena sarvaan gandhaan aapnoti, chakshur evaasmin sarvaani rupaani abhivishryajyante; chakshusaa sarvaani rupaani aapnoti;shrotram evaasmin sarve shabdaa abhivishrajyante, shrotrena sarvaan shabdaan apnoti;manaa evasmin sarvaani dhyaanaani abhivishrajyante manasaa sarvaani dhyaanaani aapnoti; saha hy evaasmin shareere vasatah sahotkraamatah, atha yathaasyai prajnaayai sarvaani bhutaani ekam bhavanti, tad vyaakhyaasyaamah/

Recalling Pratardana’s assurance of the greatest gift to the Universe viz. the vital energy, Indra Deva further describes the far reaching uniqueness of the all pervasive Praana and its special primacy accorded to the power of ‘Vaak’ as speech being the prime signal of the impending termination of life as death gets drawn nearby. Then the vital energy takes its toll by odours or the capability of smell. Then the praana gradually obliterates the ability to see and the vision of eyes. The next casuality would be the power of hearing sounds by the ears.The mind is affected and gives up thinking as the thought process sinks in by the gradual disabilty to think and imagine. Thus the vital and physical qualities being with drawn too then the exit point is stated as being the nearest flash out!

III.5: Vaag evaasyaaekam angam udulham, tasyai naama prashastaat parivihitaa bhuta maatra, praana evaasya angam udulham, tasya gandhah, parastaat prativihitaa bhuta maatraa, chakshur evaasya ekamangam uduulham, tasya rupam parastaat prativihitaa bhuta maatraa, shrotram evaasya ekam angam udulham , tasya shabdaa parastaat prativihitaa bhuta maatraa, jihavaivaasyaa ekam angam udulham tasya anna rasah purastaatprativihitaa bhuta maatraa, hastaav evasya ekamangam udulham, tayoh karma parastaat prativihita bhuta maatraa, shareeram evaasya ekam angam udulham, tasya sukha duhkhe parastaat prativihitaa bhuta maatraa, upastha evasyaa ekam angam uduulham tasyaanando ratih prajaatih parastat prativihitaa bhuta maatraa, paadaav evaasya ekam angam uduulham, tayor ityaah parastaat prativihitaa bhuta maatraa mana evaasya ekam angam udulham, tasya dheeh kaamaah parastaat prativihitaa bhuta maatraa/

Indeed all the faculties of the body of a human being are thus externally supported and correlated. Take speech for example which is externally originated as its function emerges from intelligence- as Prajnaa vibhaagam. Breathing is linked with an external element. Eyes are again originated from the faculty of vision connected to Forms.Ears are again connected externally connected with sound. Taste is food linked to tongue. The two hands and legs are connected to movement and works. Pleasure and pain are externally oriented too to mind while generative organs yield happiness and procreation and mind ends up in thoughts and desires. Thus the objects of existence and individual functions of body parts and hence the cause-effect analysis.

III.6: Prajnayaa vaacham samaaruhya vaachaa sarvaani naamaani aapnoti prajnaayaa praanam samaaruhya praanena sarvaan gandhaan apnoti prjnaaya chakshuh amaaruhya chakshushaa sarvaani rupaani apnoti prjnaaya shrotram samaaruhya shrotrna sarvaan shabdaan aapnoti, prajnaaya jihvaam samaaruhya jihvaaya sarvaan anna rasaan aapnoti prjnaaya hastau samaaruhya hastaabhyaam sarvaani karmaani aapnoti, prjnaaya shariram samaaruhya shareerena shkha duhkhey aapnoti, prajnaayopas-thaam samaaruhyopasthenaanandam ratim prajaatim apnoti, prajnaayaa paadau samaaruhya paadaabhyaamsarvaa ityaa aapnoti, prajnaayaa manah samaaruhya manasaa sarvaani dhyaanaai apnoti/

Once the faculty of speech is controlled by intelligence then it attains its perfection. Having harnessed the breathing process by intelligence then breath regains odors. Then similarly as eyes and vision are enabled fully then the capability of vision regain its forms.Likewise contol of ears regains all kinds of sounds. Organizing of tongue would then result in full revival of tastes while intelligent handling of hands and legs would not only facilitate free movement of the limbs but lead the way to the experience of pleasure and pain. Control of the generative organs and senses satisfy the urges of the body but also that of the aspirations of procreation. Likewise, control of hands and feet enables free movement and the best control of one’s mind enables thoughts of virtue and justice!

III.7: Na hi prajnaapetaa vaan naama kinchana prajnaapayet, anyatra memano bhuudity aaha naaham etan naama prajnaasisham iti, na hi prajnaapetah praan gandham kanchanaapajnaapayet, anyatra me manobhuud iti aaha naaham etam gandham prajnaashisham iti, na hiprajnaapetam chaskhuurupam kinchana prajnaapate, anytra me mano bhuud iti aaha naaham etad rupamprajnaasisham iti, na hi prajnaapetam shrotram shabdam kaanchan prjnaapatet anyatra me manobhud iti aaha naaham etam shabdam prajnaasisham iti; na hi prajnaapetajihvanna rasam kanchana prajnaapayet anyatr me manobhuu iti aaha naaham etam anna rasam prajnaasisham iti, na hi prajnaapetam shareeram sukhamna duhkham kinchana prajnaapayet anyatra me manobhuud iti aaha naaham etat sukham na duhkham prajnaasisham iti, na hi prajnaapeta upastha aanandam na ratim na prajaatim kaanchana prajnaapaayet anyatra me mano bhuud iti aaha naaham etam aanandam na ratim na prajaatim prajnaa sisham iti, na hi prajnaapetau paadaav ityaa kanchana prajnaapayetaam anyatra me manobhud ity aaha naaham etaam ityam orajnaasisham iti na hi prajnaapeta dheeh kaachana sidhyen na prajnaata- vyam prajnaayeta/

The priority of Intelligence enabling individual cognition of body parts and senses is essential. Individual reactions and vibrations of speech are necessary inputs to the mind that one’s name and what abouts are known or forgotten or not known at all. Similarly odors to smell, forms to see, sounds to hear, tongue to taste, hands and legs to move, act and react; experience joys or sorrows; enjoy the act of procreation and understand the issues of the progeny etc. are all the influences of mind, its dullness or sharpness. It is the Mind which is the Chief Coordinator that receives and transmits the signals to and fro of the sensory organs and that indeed is that is the Intelligence all about.

III.8: Na vaacham vijijinaaseeta vaktaaram vidyaat, na gandham vijijnaaseeta ghraataaram vidyat, na rupam vijaaseeta drashtaaram vidyaat, na shabdamvijijnaaseeta shrotaaram vidyaat, naanna rasam vijijnaaseetaannarasasya vijnaataaram vidyaa, na karma vijijnaaseeta kartaaram vidyaat, na sukhaduhkhe vijijnaaseeta sukha duhkhayor vijnaataraam vidyaat,naanandam na ratim na prajaatim vijijnaaseeta aanandasya rateh prajaater vijnaataaram vidyaat netyaam vijijnaaseetataitaaram vidyaat, na mano vijjnaaseeta mantaaram vidyaat, tavaaeta daashaiva bhuta maatraa adhiprajnaam dasha prajnaamaatraah syur, yad vaa prajnaa maatra na syur na bhuta maatraasyuh, na hyanyatarato rupam hinchena sidhyen no etan naanaa tad yathaa rathasyaareshu nemir arpio naabhaav araa arpitaa evam evaitaa bhuta maatraah prajnaamaaraasva arpitaah na saaduna karmanaa bhuyaan bhavati n o evaa sadhuunaa karmanaa bhuyaan bhavati no evaasaadhunaa kaniyaan, esha hi eva saadhu karma kaarayat tam yam ebhyo lokebhya unneeneeshata esha u evaasaadhu karma kaarayati tam yam adho nineeshate, esha lokapaala esha lokaadhipatih, esha lokeshah sa ma atmeti vidyaat sa ma aatmeti vidyaati/

There needs to be a perfect coordination of the faculty of knowledge or perception ‘per se’ and the Jnanendriyas and Karmendriyas or the Agents of Knowing and those of Action to carry out in respect of any Individual Self; Mind is the medium of the transmission and regulation of action. In other words the three entities of the organ of sense, the appropriate object and the sense of recongition need to be in a single and unified operation of mind! The examples are given in the Stanza: Speech is not only a faculty but also what one is desired by the speaker. Similarly smell is what the person concerned is able to smell. Taste of the food is such as the one who likes or does not like and the extent to which the person so experiences. Sound has to be such as to attract the attention of the hearer. Any particular action should be such as to take the approval of whosoever desires to perform. Pleasure or pain cannot by themselves act but what the Individual concerned is desired or ignored / experienced. Mind is only a mere body- device to act but cannot act on its own and cannot be forced by the thinker unless he desires to think. Also, in turn, the ten agencies of Jnaana and Karma viz. the knowledge and action tools need to be activated by the mind, again at the express direction of the thinker. Would there be no elements be Intelligence, there would not be elements of existence either. Just as a chariot is fixed on the spokes and the spokes are fixed on the hub, so do the elements of existence are fixed in the faculties of intelligence and the latter are fixed on the breathing spirit; further the breathing energy is everlasting universally. And that again is the Self or the Antaratma the reflection of Paramatma. Indeed He is the Supreme and the Supreme Again!

Maha Narayanopanishad

Swasti and Invocations to Devas- Indra

Stanzas 39-43: Swasti na Indro vriddha shravaah swasti na Pushaa vishwavedaah,swasti na Nastaakshyor arishtanemih swastino Brihaspati dadhaatu/ Aapaantamanyuh tripala prabharmaa dhunih sharumaan rijeesho Somo vishvaani antasaavanaani naarvaagindra pratmaanaani debhuh/ Brahma jnaanam prathamam purastaat seematah Vena aavah, sa buddhniyaa upamaa asyay vishthaah satascha yonimsatscha vivah/ Syonana Prithivi bhavaa nraksharaa niveshaanee, yacchaa nah sharma suprabhaah/

Indra Deva to whom we seek to please and is highly praised by all through Sacred Hymns be pleased to bestow auspiciousness to all of us. Many Pusha Deva is prayed to bless us likewise. May Garuda Deva the son of Tryaksha be commended heartily to grant us well being.. Deva Guru Brihaspati the personification of Vigjnaana be too worshipped to bless us with enlightenment and mental sharpness.

Stanzas 44-46: Aapantanamanyustrutapalaprabharmaa dhunih sheemeevanchharumaam rijeeshee, Somo vishvaanyatasaa vanaani naarvaagindrah pratimaanaani debhuh/ Brahmajajnaanam prathamam purastaad vi seematah surucho Vena aavah sa brudhnyaa upamaa asya vishthaah satascha yonimasatascha vi vah/ Syonaa prithivi bhavaam nriksharaa niveshanee, yacchaa nah sharma saprathaah/

The first stanza is a repeat of Rig Veda X.89.5 likens Indra to Soma as with anger and speed strikes and shakes up his rivals wieldning potent weapons while delighting himself with soma juice in store and literally flooding thick jungles with dried up trees and bushes with torrential rains thus creating havoc and fright and none of the opposition could possibly match the horror.

The next stanza is a repeat of Atharva Veda IV.I. 1 and of V. VI.1 signifying Brahma jnaana or His foremost creation of Vena the mid noon Bhaskara as the Supreme Reality spreading and enveloping the total expanse of the three lokas with sky as the boundary; the sky thus clearly manifests the radiance while the visible and invisible realities are vividly exposed.

The third stanza is a repeat of Rig Veda II.22-15 addressing Prithivi Devi commending her as the most liberal and highly accommodative place of settlement residence of each and every Being – be they on earth or water and thereunder as per their conveniences. Bhudevi! Our forbearance, mercy and self restraint are amazing and unparalleled.

3.11.1 to 34 : Cosmic Form and Powers of Indra – Domination Surya-and role of Hotas in Antar Yagjna

Brahma Deva by way of deep introspection and the pursuant creative energy realised the power of speech- Vaak deva vishvaa bhuvanaani janane/ and took up the task of creation and established Indra and Agni, besides Savita, Brihaspati, and the four major directions of east-west-north and south pervading by the four hotas. Then the Creator Brahma creates Tvashta who created all forms as also the power of understanding and the ability of retaining secrets and subtleties. Then He entered the inner spaces or the cavities of the heart – nihitam guhaayu- and the possibility of ‘antar yagjna’ being presently discussed. This is how the hundred fold inner powers called ‘shatam niyuta’ or permeates hundred fold and pervades and is extolled by the entire Universe. Maharshis declared that ‘praana vaayu’ the life energy is the Antaratma the Inner Consciousness. With Indra as the King and Savitar is the King of Kings; the Supreme creates ‘tapantam’ or the Highest Intensity of Heat which Maharshis termed the rays all over as the High Seat of Truth the Paramatma who is the resident of Brahmanda the cosmic egg being the ‘sarva vyapta praana’ in the universe in totality as the All Mighty -All Pervading- and All – Knowing. This Brahmanda is ever active and dynamic with ‘rajasa’ or action: Suvarnam kosham rajasaa parivritam/ Normal beings would bot visualise this Brahmanda nor the Supreme Deity served by six hotas viz. Indra-Agni-Savita- Brihaspati- Chatur Dashas- and Vayu the ‘Praana’ or the very Life Force.The Kaala maana the Time Cycle is arranged five fold of Seasons- since hemanta and shishira are regarded as one- and as motivated by Mind. All the Divinities too are unaware of the Supreme the ‘antaryamin’, even though they stay together in the heart; the ‘Antaryamin’moves about the middle of the realm of Moon on his own ‘sankalpa’ or volition; in fact He moves in a hundred ways and as the Soul of Indra and other Devas as well.

Indra, the bright King of Devas, is indeed the regulator of all activities of the Beings in the worlds and envisions sapta hotas in seven ways as adhvaryus and so on.

Having visualized the hidden Supreme Brahman in the hearts of Devas, Brahma Deva performed yagjna and sprinkled the fruits of the Sacrifice in the form of rains and made a ‘sankalpa’ or a mere thought and picked up the essence of Sapta Hotas by entering the clouds of the Sky and by the help of ‘Arka’ and poured down the rain; the deity of Sapta hotas are the Seven Rays of the Sun which sustain the world as yielded by plant wealth. Indra the King of Devas is the first of the seven hotas nurturing the ‘saddhaka’ with plentiful riches, life energy as in the form of horses, knowledge in the form of cows. May Indra and Savitaa bestow the blessings as mentioned afore. May Indra in the form of Agni establish in the saadhaka the ‘tejas-ghritam-madhumat’ or brightness- clarity of thought- and sweetness of sense organs.

Indra as per Purana- Itihaasas

Dwadasha Adityas and Ashta Loka Palakaas with Indra as the foremost

Dwadasha Adityas: Surya / Aditya Deva assumes twelve other Murti / Forms viz. Indra, Dhata, Parjanya, Pusha, Twashta, Aryama, Bhaga, Vivishwan, Amshu, Vishnu, Varuna and Mitra. Among these twelve Murthis, Indra was Chief of Devas ruling Amaravati and destroying Daityas and Danavas from time to time. Dhata being in the Status of Prajapati took up the task of Creation; Parjanya in the Form of Sun rays rained all over the Universe; Pusha is in the form of Mantras engaged for Prajaaposhana; Twashtha is present in the form of ‘Vanaspati’ and ‘Aushadhi’ (Vegetable Oils and Herbal Medicines); Aryama who provides protection and relief to humanity; Bhaga is in the form of Earth and Mountains; Viviswan in the form of Agni / Fire and is the cooking facilitator of food as also of the destroying power; the ninth name of Surya Deva is Amshu or of the form of Chandra Deva who provides coolness and pleasure of existence; Vishnu is the tenth name of Surya who constanly checks the evil forces in the World and slays Danavaas and establishes virtue from time to time by assuming Incarnations; Varuna is the eleventh appearance present in water as the source of life and fertility staying in Oceans, Rivers and various water profiles; and finally, Mitra or form of propitiousness and help to humanity. In whatever form he might be, Surya Deva is indeed the ‘Karanam, Kaaranam and Karta’ or the Act, Action and the Supreme Actor in the drama of Life! Bhakti (Devotion), Shraddha (fortitude) and Puja (Worship) sum up the meanings of human life! The corresponding Twelve Names of Aditya are stated to identify with the Twelve Months of a Year viz. Chaitra with Vishnu, Vaishakha with Aryama, Jyeshtha with Viviswan, Ashadha with Amshuman, Shravana with Parjanya, Badrapada with Varuna, Ashwin with Indra, Kartika with Dhata, Margasirsha with Mitra, Pausha with Pusha, Magha with Bhaga and Twashta in Phalguna. Surya Deva has thousands of Kiranas (Rays) of which four hundred rays, known as Chandana generate Vrishti or rains; three hundred kiranas of yellow colour provide coolness entitled Chandra; three hundred more rays coloured white bestowing Aushadhis, Swadha, and Amrit by which human beings, Pitras and Devas are all happy. The names of the twenty most important rays are stated to be Heti, Kiran, Gow, Rashmi, Gabhasti, Abheeshu, Ghan, Usnu, Marichi, Naadi, Deedhiti, Saandhya, Mayukha, Amshu, Saptarchi, Suparna, Kara and Paada. ( Source :Bhavishya Purana) Dhata, Parjanya, Mitra, Aryama, Pusha, Shakra, Varuna, Bhaga, Twashta, Anshumaan and Vishnu as per Brahma Purana.

Indra and Devi Ahalya vide 1. Valmiki Baala Ramayana and 2. Ganesha Purana

1.In the city of Mithila, there was an ‘ashram ‘ about which Maharshi Vishvamitra explained to Rama Lakshmanas; the ashram was of Maharshi Gautama and his wife Devi Ahalya a famed Parivrata in the days of yore. It was at this Ashram that Gautama cursed Indra as the latter masqueraded as Gautama; the Maya Gautama in the absence of real Gautama stated to Ahalya Devi: Ritukālaṁ pratīkṣante nārthinaḥ susamāhite, saṁgamaṁ tv aham icchāmi tvayā saha sumadhyame/ ‘Normally, males approach their wives to bed till their menses period is over, but today, I would like you to lie with me’. But Ahalya sensed the presence of Indra in the form of Gautama but still yeilded and asked Indra to disappear at once. Maharshi Vishvamitra continued to Rama Lakshmanas: Having sensed what had just happened between Maya Gautama and Ahalya, Gautama appeared at the ashram by his mystic powers and intercepted Indra at once at the ashram with ‘samidhaas and tirtha’ viz. wooden chips and water for igniting fire and sprinkling water readied for announcing a ‘shaapa’. Deva Raja Indra got shaken up with fright at the anger of the Maharshi as the latter announced: Mama rūpaṁ samāsthāya kr̥tavān asi durmate, akartavyam idaṁ yasmād viphalas tvaṁ bhaviṣyati/ gautamenaivam uktasya saroṣeṇa mahātmanā, petatur vr̥ṣaṇau bhūmau sahasrākṣasya tatkṣaṇāt/ Durmati! You have had the audacity of assuming my form and lured my wife to bed; therefore you would be as being ‘sahasraaksha’ with thousand eyes and as many of frightful forms as also beinbg devoid of ‘anda kosha’ or the sheath of fertility; instantly that body part fell on earth and he appeared frightful with thousand wavering forms. Then Gautama cursed Arundhati:

Iha varṣasahasrāṇi bahūni tvaṁ nivatsyasi/ vāyubhakṣā nirāhārā tapyantī bhasmaśāyinī, adr̥śyā sarvabhūtānām āśrame ’smin nivatsyasi/ yadā caitad vanaṁ ghoraṁ rāmo daśarathātmajaḥ, āgamiṣyati durdharṣas tadā pūtā bhaviṣyasi/ tasyātithyena durvr̥tte lobhamohavivarjitā, matsakāśe mudā yuktā svaṁ vapur dhārayiṣyasi/ ‘

Duraachaarini! May you become in this very ashram as a boulder / heavy stone with neither senses nor life with air as food and rain as drink, till such time after centuries, that Shri Rama would arrive at this ashram and with his sacerd ‘paada sparshana’ or the touch of His feet that you would be liberated to normalcy!’ Having cursed both Indra and Devi Ahalya thus, Maharshi Gautama retired to mountain tops for tapasya again.

2.Ganesha Purana, Chapters 30-34: Brahmarshi Narada states: He visited Lord Indra at Amaravati as the former complimented Narada as a Triloka Sanchari; Narada replied that his latest was ‘mrityuloka’ and chanced to meet Rishi Gautama in his ashram along with his wife Devi Ahalya; he also said that Ahalya was supremely pretty and her exquisiteness and grace was ‘par excellence’ in the Three Lokas that he ever visited as the Apsraas and all the Swarga based feminine beauty and charm was truly negligible. After Narada’s social call was over, Indra visited Gautama’s ashram ; the Maharshi was busy with his morning duties and left the ashram. Meanwhile Indra assumed the Rishi’s form and entered their bedroom. Devi Ahalya was stunned to see Maya Gautama in her bed room and exclaimed whether the Muni had not left for the duties but lying in the bed. Indra in the maya rupa said that he short circuited the puja and desired to go into bed with her as he was attacked by ‘kaama baana’, fondled her red and luscious and body parts and slept with her as she replied that there would be no other stree dharma as she ought to be a Pativrata and chirruped :Karyeshu Dasi, Karaneshu Manthri; Bhojeshu Mata, Shayaneshu Rambha, Roopeshu lakshmi, Kshamayeshu Dharitri, Shat dharmayukta, Kuladharma Patni/ and fell into the bed of Maayavi Gautama! Then Indra showed his own form and Arundhati was astonished and shocked as a stone. Even in the bed she felt a doubt that the body which she fondled was of different odour. As Indra disappeared, she was lost in thoughts. As the husband returned, she fell straight at his feet as the Maharshi out of his ‘divya drishti’/ celestial vision as what all had happened. He stated that : In respect of mantra-ayush-grihacchidra especially related to griha parivaara, rati karma-aoushadhi seva-maana sammaan as also avamaan and daama, a wise person should be discreet in adve rtising in public. Thus the Maharshi gave a ‘shaap’to Devi Ahalya to turn into a stone since Ahalya was unable to distinguish the form- nature-and actions in comparison to a Para purusha and got mixed up with the his body parts and semen- albeit Indra was the Lord of Swarga. Then he gave a shaap to his dharma patni to instantly become a stone till such time Lord Shri Rama, in the course of vana vaasa would receive his ‘paada sparsha’. On learning about the Maharshi’s shaap, Indra got shivers like a sand storm got shatterd by a mountain and instantly assumed the form of a cat and ran away from the scene.Realising that Indra fled away, the Maharshi cursed Indra to assume a swarupa as broken into thousand parts.As Indra who killed Vritraasura a Brahmana was carrying the ill- reputation of brahmana hatya, one of the Pancha Maha Paatakas of Stree hatya, Bhruna / Shishu hathya, Brahmana hatya, Go hatya and Guru hatya / Guru Bharya Gamana, realised that the shaap of Maharshi Gautama and rued deeply as to how could show up his face in Deva Sabha as he was expected to preach the principles of dharma while unable to observe and follow himaself, let alone enforce it! Indra decided : Praanibhir bhujyate karma shubham vaashubham, tiryag yonim samaadaadya khapishyeghamaatmanah, nalinee kundmale tishtheheen idragopagaruupadhruk/All the ‘jeeva rasis’ in srishti- from Indra to an insect-ought to reap the fruits of their past acts and as such I ought to assume tiryak yoni or the form of a ‘pashu pakshi keetaka’ and thus decide to become a worm as an Indragopa keetaka.’ As Indra hid himself as a Indragopa Keetaka, Deva Guru Brihaspati and Devas approached Maharshi Gautama with the sincere prostrations and requested him to withdraw the shaap or atleast mitigate it.The Maharshi initially reacted stating that a person of Indra’s stature as he was a kapati-shatha-dushta-aviveki-and pashchaattaapa rahita paapi and his paschaattapa would be futile. Yet, as you are all urging sincerely then Indra even in the keetaka form be taught with the Shadakshara Ganesha Mantra as Ganesha was always a ‘sarva karta-sarva harta-sarvapaata-kripaanidhi-Brahmavishnu Shivaatmika and Mahasiddhi pradaayaka’. The vidhivatra Shadakshara Ganesha Mantra pleased Indra and the Gautama shaapa to Indra got diluted and hence forward Indra would hence forward would assume a divya deha become a sahasra netra instead of ‘shasra shareera chheda’. Indra while assuming his normal swarupa- albeit with mitigated curse by Gautama, had foremost reached the Maharshi’s feet and thanked him profusely.There after, Indra seated under a kadamba tree, practised Ganesh’a shadakshara mantra for thousand years and Ganesha gave his benign darshan and blessed him as that the place, came to be famed as Kadambara Chintaa Mani pura and eversince that the Chintamani Sarovara had become reputed as a place as the abode of Abheeshta Siddhi Chintaamani Vinayaka where Indra Himself contructed a huge temple with a sphatika murti with golden frame.

Indra kills Trisira and Vritra and his penance vide Devi Bhagavata Puraana:

Prajapati Visvakarma, the famed Architect of Devas, had a son named Trisira or the three headed Brahmana boy who used to practise ascetism with one head, drink wine with another and look around in all directions with the third. Being an ardent student of Vedas, he was always engaged in severe Tapasya, especially ‘Panchagni Sadhana’ hanging upside down a tree branch exposed to Summer Sun, winter cold and heavy rainy season without food conquering worldly desires. Being highly suspicious of the intentions of Trisira who might pose problem his own throne, Indra despatched Apsarasas to disturb Trisira’s rigorous meditation but to no avail. Indra thus killed him even when he was in meditation, even as he knew that killing a pious Brahmana in meditation was the highest possible sin. Furious with Indra’s dreadful deed, Visvakarma performed an inexorable Sacrifice by ‘Abhichara’ process (taking revenge) reciting Atharva Veda Mantras, created a mountain like and ferocious boy with the sole objective of killng Indra.The huge boy was named Vritra or who could save his father as Vrinjina. Visvakarma equipped him with all kinds of war tactics and divine armoury including a swift and sturdy Chariot, a ‘Sudarshan’ like Disc, and a‘Trisula’ like spear. As Vritra grew, Indra was getting nervous and approached Deva Guru to prevent any risk from the Demon. Brihaspati warned Indra that he should better be prepared for a Big Battle as the forebodings were not conducive, as after all Indra had committed a heinous crime of killing a Brahmana out of pride and fear. Meanwhile Vritra formulated his plans of attack and grouped a vengeful and desperate army of Danavas as his support. As the dooms day arrived, Indra and Devas were attacked and a furious Danava clan fought for hundred years and Indra leapt for life from Elephant ‘Airavata’ and ran by foot and Varuna, Vayu, Agni and all other Planetary heads and Devatas, Gandharvas, Kinnaras and so on fled too incognito. At one stage Vritra caught hold of Indra and literally devoured him. All the Deva Chiefs prayed to Deva Guru to some how save Indra and Brihaspati managed Vritra to yawn with his mouth wide open and somehow helped Indra to manage to bale out from his mountain-cave like mouth of Vritra! As Indra and Devas fled and hid themselves from Vritra, the latter ruled Heavens for thousand years and Devas continued sporadic efforts to defeat Vritra and Danavas but to no avail. Indra and Devas approached Maha Deva for help and together along with Maha Vishnu prayed to Maha Devi and got Her blessings. Some senior Sages went in a delegation to Vritra requesting for truce with Indra and Devas. Vritra agreed that the truce be agreed provided that his death should take place neither during day or night, with a dry or liquid substance or by wood, stone, thunderbolt and similar substance.The Sages agreed to the conditions. But Vritra’s father Visvakarma cautioned the son that past history was a witness to Indra’s vicious acts and that he would certainly strike Vritra at an opportune time; he said that Indra was such a crook that he killed the foetus of his own mother’s sister Diti by entering into her womb by Anima and other Siddhis and killing it into pieces; by taking the form of Sage Gautam and cheated the Sage’s wife Ahalya into bed, and recently killed Trisira on the suspicion that he might usurp his throne and so on. In course of the function like ‘Suthika Sauchak’ie one month after birth till ‘Samavartan’ or boy returning from ‘Gurukula’ after studies. Meanwhile Rahul came to realise that Varun had been demanding the Naramedha and ran away. After some time when he came to know that his father was exremely ill with dropsy as a result of Varuna’s curse, Rahul wanted to return home but Lord Indra advised him against it. Sage Vasishtha the well wisher Guru of Harischandra suggested that an alternate way of performing Naramedha as approved by Scriptures was neither day nor night but the twilight time. It was wrongly deduced that it was Indra who killed Vritra, but the actual position was that Maha Bhagavati entered and energised the Sea foam and terminated Vritra. That was why Maha Bhagavati was known as ‘Vritranihantri’. (Srimad Maha Bhagavatha Purana stated that Maha Vishnu advised Devas to implore Sage Dadhichi to spare his backbone which was converted into a thunderbolt by Visvakarma the Architect of Devas with which was killed Vritra by Indra.) Badly hurt by the sense of guilt that he killed a Brahmana the result of which would be that of a Great Sin of ‘Brahma paataka’ as this woud be a second sin of killing Trisura, who was also a Bramhana, Indra felt miserable and hid himself in the stalk of a lotus in Manasarovar lake. As Indra was absconding for a long time, another Indra King Nahusha was ins talled, and puffed up by the new position Nahusha asked for Sachi Devi to serve him, as he was the King then. Sachi asked for some time Indra befriended Vritra and when the latter was roaming on the Sea beach he took advantage of the situation and sent his thunderbolt to dip itself in the froth of the Sea waves and killed Vritra as the time time to make sure that her husband was really hiding or dead. She prayed to Devi Maha Bhagavati and explained her predicament to Her. Maha Devi asked Sachi to accompany a female messenger named Visvakama; they went by an air-borne vehicle to Manasarovar where she met Indra who was frightened with the sense of guilt hiding inside the stalk of a lotus. On narratinig the happenings of the new Indra, his desire to own Sachi as his wife, her asking him for time, praying to Maha Devi and the messenger Visvakama helped locating Indra, the latter advised Sachi to allure Nahusha into a forest by a Vehicle meant for Sages. She returned to Nahusha who borrowed the ‘Vimana’ ( air plane) of Sages who understood the deceipt of Nahusha and allowed both of them to board the vehicle saying : SARPA SARPA, which had the double meaning of ‘ Get In and go’ and also ‘Serpent, Serpent’!The Great Muni was whipped by Nahusha to let the Vehicle go fast. The Vehicle dropped Nahusha in the thick of a forest who took the shape of a huge serpent and picked up the real Indra and Sachi Devi back to Heavens safe, when all the Devas were happy that original Indra returned! Nahusha secured his liberation only after the Maha Bharata was over and the Five Pandavas passed through the forest and King Dharmaraja answered the questions correctly from his serpent formation and liberated him too. By the Grace of Devi Bhagavati, Indra was reinstated and the curse of his ‘Brahma Hatya Pathaka’( killing a Brahmana) was already dissolved by way of atonement and sufferance in hiding at ‘Manasarovara’. Such was the Supreme Justice that Devi Maya did to every being without favour or prejudice. The powerful ‘Karma’or Fate works equitably to Tri Murthis downward to a grass blade, but the norms change with the passage of Yugas from Satya to Treta to Dvapara and Kali Yuga when the percentage of Gunas would witness radical change by way of reduction to Satvik, medium to Rajas and maximum to Tamas and when the peak reaches to Tamas, it then would be time for Universal Dissolution!

Indra’s dethronment, Lakshm’’s exit from Swarga, Prayaschityas and Atonement vide Brahmaanda Purana

Hayagriva narrated that Maha Deva decided to teach a lesson to the arrogant Indra and briefed Durvasa Muni to follow a plan as provided by him; accordingly Durvasa intercepted a Vidyadhari who after long Tapasya secured a flower garland from Paraambika and demanded that garland for himself. Then he gifted the garland to Indra rather casually and Indra placed it on the head of Iravata elephant which trampled the garland. The furious Duravasa cursed Indra to get unseated from Swarga and Lakshmi Devi left from there to Vishnu’s Vakshasthala (Chest). Indra had to leave his Chair and enquired Deva Guru Brihaspati as to what was the Prayaschitta or atonement of sins; Killings, Stealing, Violence, Intoxication and Unauthorised Sex were the prominent sins. The Zone-range of killing was defined: Human beings, four legged animals, Egg-born beings, water-born beings; Tiryak-beings (moving breadth-wise) and bone-less beings ; if the intensity of atonement is of ten thousand units as in the case of human beings, it should be thousand-hundred-ten-five-three or one in the subsequent categories afore-mentioned. In regard to the killings of human beings of different Varnas of Brahmana-Kshatriya-Vaishya-and others , the top category of ‘Himsa’or Violence is the killing of Father, Mother, Guru, Husband / wife, progeny etc. In the case of the rarest of rare offences like the killings of Brahmanas, Gurus and Parents, and those who take refuge, there would not be Prayaschittaas possible. But in other cases, there might be atonements of extreme intensity but Jeeva Himsa ‘per se’ was considered as the worst crime attracting maximum atonement. Referring to Stealing, the would not be any Prayaschittas possible in regard to the belongings of Brahma Jnanis, Daridras, Bahu Putra Samsaris and of those who totally depend and believe in; there might however be possibilities of Prayaschitta to other sins subject however to the range and intensity of the offences. In the cases of ‘Asteya’or stealing, where ever one’s own inner conscience would prick, the atonement might be Tirtha Snaana, Niraahara except one meal of of Kanda Mulas a day and Ambika Shiva worship besides daily recitation of Shata Rudram for one thousand and eight times. As regards, ‘Madya Sevana’or consuming intoxicants, the lesser degree intoxicants made of sugar cane, Tada Phala or Palm fruits or Madhuka flower or jaggery might be least sinful; harder drinks are totally avoidable and sinful; a Brahmana who drinks intoxicants would have to atone by performing ‘Kruccha Chandraaya Vrata’, reciting ten thousand Gayatri Mantra, Jataveda Mantra, and Ambikaa Hridaya Mantra to get purified. Those Brahmanas who practise the worship of Bhairava, Bhadra Kali and such Uccha Saktis might have to consume intoxicants but their range would be restricted as mentioned above. In any case, they should not consume without worship and other wise they are destined to Rourava Naraka. But drinking either other intoxicants or those which would be of exceptions as mentioned above especilally be better damned either by jumping into fire or jump from mountains and there would not be any possible atonements. The next and the worst sin relates to ‘Para Sree Sangama’; there is no prayaschitta in the case of mother, sister, aunt, niece and ‘Guru Bharya’. As regards Deva Dasi, Brahma Dasi, Swatantra and Low-Class women, unions are certain to experience in Narakas depending on considerations of mutual consent or persuasion of force were all classified in great detail along with the resultant retributions either in one’s own on-going life and as carry forward to next births or in Narakas. Deva Guru also suggested to Indra that besides observing the specified Prayasticchhas there could be relief obtained from reciting various Mantra Rajaas that might blunt the sharpness of sins concerned. To start with the sinner who realise the indiscretions or even wanton sins should at the foremost feel wholly responsible for the shortcomings. A Brahmana who confesses and regrets his misdoings should get into the frame of atonement, perform hundred paranayaamaas, and keep reciting Idam Vishnurvichakramey; Traimbakam Yajaa mahey, Paavamaanika Mantra; Anna Sukta; Om Bhrugurvai vaarini and Brahmarpana Mantra and observe fasting overnight and treat Brahmanas to Bhojana, recite again Idam Vishnur vichakramey and Traimabakam Yajamahey and Pancha Dashaakshari before taking food. In fact, if anybody observes the above routine, there would never be any scope for doing wrongs, but overcome the Pancha Paapaas which might not affect even marginally the eqaunimity of life in Peace and provide shield against distress, desire and disease. Indra having heard about the generic narration of sins and atonements desired to know from Deva Guru about the instant happening of Indra being unseated from Swarga and Lakshmi disappearing from Swarga! Brihaspati reminded Indra that Kashyapa Muni gave a curse to Indra that soon enough the latter would lose Swarga and Devi Lakshmi since Indra killed Vishwarupa the former Purohita of Amaravati as he suspected that he was protecting the cause of Danavas; Vishwarupa an ardent devotee of Narayana was the grand son of Kashyapa Muni and Diti.

Devi Diti’s revenge on Indra-her kathora ‘Pumsavana’ Vrata to kill Indra but Indra entered her womb and tried her garbha chhedana vide Maha Bhagavata Purana

Diti felt that Indra was responsible for several killings of her progeny including Hirayaksha and Hiranuyakasipu and thus her anger for Indra became intense. She thus requested her husband Kasyapa to bless her with a son who could kill Indra. Sage Kasyapa felt extremely sad that his wife was following a wicked route to bear her a son to kill Indra. He somehow desired that such an eventuality should never arise and planned to atleast prolong time for a year and asked Diti to follow very strict regime of personal sacrifice named ‘ Pumsavana’. During the year, Diti should not think ill of others, nor speak lies, nor hurt any body, nor eat flesh or fish, nor wear robes unwashed by herself, but worship Brahmanas, cows, and women with husbands and sons alive, in short follow a life of a hermit.Any discrepancy or deviation from the prescribed do’s and don’ts would not only kill Indra but would become a friend and associate. The nephew Indra knew the intention of Diti , but pretended to help her in the Daily Worships by fetching flowers and fruits to Diti and such other services. At the time of Diti’s delivery after a year, Indra who had yoga sidhis, like ‘anima’ and ‘laghima’ entered Diti’s womb and with the help of his ‘Vjara’( the Thunderbolt) cut the embryo into seven pieces and cut each piece to another seven pieces. Each of the fortynine pieces thus born became as many ‘Maruts’ who became demigods and thus Diti was purified of her envy and animosity of Lord Indra. Pumsavana had thus become an important ‘Vrata’( a sacred ritualistic practice of worship) by chaste women for one year with the help and active association of their husbands. During the bright half of month of ‘Kartika’ (falling during November-December), there should be an intense worship by both the husband and wife. On the last day of Moon-rise ( Purnamasi or Pournami), the climactic worship (pujas) should take place with friends and relatives participating in the event, under the guidance of Brahmanas, performing twelve oblations to Fire God with ‘Ghee’ in a ritualistic manner by chanting the Mantra: ‘Om Bhagavatey Mahapurushaya Maha Vibhutaya Swaha’. During the entire preceding year too, the couple could -or atleast either of them- observe the prescribed daily worships to Goddess Lakshmi and God Narayana., by chanting the Mantra. Sincere worship on these lines ought to bless the couple and their family good health, prosperity, name alround and happiness.The Vrath can be done my unmarried women to secure good husbands; those who have no husbands/ sons could perform for spiritual solace.

Shaanti Moksha Bhaarata – Part 1on Indra- Devi Lakshmi Samvada-Her discarding Bali Charavarti and re-instating Indra

Indra then enquired of Lakshmi Devi: ‘Dussahe the Intolerable! For a long long time you had been residing in the body of King Bali. How this be now making an exit now! Lakshmi replied sternly: Neither dhaata nor vidhaata could commision me to exit King Bali’s body, but the instruction of Kaala Devata would have to be necessarily obeyed; Indra! Don’t you ever disregard the clear instruction of Kaala Devata. Then Shakra asked Devi Lakshmi: ‘why indeed have you sought to exit from Bali’s body! She replied: I do ever wish to reside where there be Satya- Daana-Vrata-Tapasya-Paraakrama-and Dharma. But Raja Bali had since been disregarding these valued principles. In the past tense, Bali was of Brahman hitoushi,satya vaadi and jitendriya too. But, eventually he had become brahmana dveshi. In the earlier times, he was ever keenly engaged in yagjna karmaas, but having become a kaala peedita and of moha chitta had instructed his followers to keep worshipping him only! Vaasava! In this kind of durbuddhi kaarana, I had since been dejected as indeed one should be always of nirantara taapsya – dharmokta paraakrama. Do you not realize the golden saying viz. ‘Dharmo rakshati rakshitah!’

Indra reacted stating: ‘Devi Lakshmi! could devatas-manushyas-and even any Being in the universe ever resist you.’ She replied: ‘indeed deva-gandharva-asura rakshasaas too would have to yield to me.’ Indra then made a request to Devi Lakshmi: Which indeed be to the means of my ability to retain you! She replied: ‘the best way to retain me be to what vedaas had taught us of ‘chatur bhaagaas’. Indra replied that he would no doubt put in all out efforts as of ‘shaareerika bala and maanasika shakti ’ but she should not ever leave him. Indeed Mother Prithvi who be bearing the brunt of sampurna bhutaas be one such ingredient and hopefully Devi Lakshmi could do so. Then Lakshmi asked Indra to name another bhaaga of the Veda. Indra then stated: ‘Lakshmi! in the manushya loka, jala pravaahaas be constituting another primacy as per Vedas and may I suggest the second essential ingredient.’ Then the Devi consented the second Veda Paada.

Then Shakra continued stating that Agni be the third essential vedic constituent being of indispensable entity for ‘Veda-Yagjna-and sampurna devataapratishtha’. Then Devi Lakshmi had conceded the third paada too. Shakra then emphasized that Brahmana bhaktaas are ever noted as satyavaadi shreshtha purushaas and could the fourth ‘veda paada’ approved. Then Lakshmi stated: Indra! Now the fourth ‘paada’ too be approved as in the form of satpurusha pratishthita. Then Indra annotated: Devi!Since what had thus been set up as ‘chatushpaada sthapana’ as the pre-requisite for your reappearance in the lokas under by supervision , then as per your consent be a successful Reality. Then as Lakshmi had made the parityaga of Daitya Raja Bali the latter remarked: So far, Surya Deva was glittering with his tejas and heat in the purva disha but now in the dakshina-pashchima-and uttara dishaas too. When Surya was only at the madhyaahna kaala, and not at the ‘astaachala pradesha’, then surely there would be devaasura sangraama and most confidently I should be able to overcome Devataas. Maha Lakshmi further asserted: Shatakrataa! As Surya Deva be reaching theBrahma Loka, that be the madhyahnakaala and I should be then at sampurna loka taapa kaala and then would be coinciding with Devaasura Sangrama and of Amrita saadhana when I should be victorios any way [ as of Mohini Swarupa].Then Shakra reminded Devi Lakshmi that Brahma wished that Bali be spared and not to be killed and hence be spared from vijraayudha. He had further suggested to Bali to depart as per his volition as Suryadeva too would not attack him too as dakshanaayana be commencing for now.’

Compiled and Edited by VDN Rao

Indra as per Purana- Itihaasas

Temple Purohit

64 Forms of Lord Shiva

Panchanana Aspects and Forms of Lord Shiva

Shiva Tandava Stotram – Origin Story and Benefits

20 Most Important Quotes from Bhagavad Gita

Harnessing the Spiritual Power: Chanting the Mahamrityunjaya Mantra 108 Times

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Indra as per Purana- Itihaasas

Temple Purohit

64 Forms of Lord Shiva

Panchanana Aspects and Forms of Lord Shiva

Shiva Tandava Stotram – Origin Story and Benefits

20 Most Important Quotes from Bhagavad Gita

Harnessing the Spiritual Power: Chanting the Mahamrityunjaya Mantra 108 Times

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