Devalok ← All gods
Also calledShakraMaghavanVritrahanPurandaraShatakratu

At a glance

TraditionVedic
WeaponThe vajra

the thunderbolt, made for him by the craftsman Tvashtri

DrinkSoma

which he drains before every battle

Who Indra is

Indra is the hero of the Rigveda. About a quarter of its hymns are his, some two hundred and fifty of them, more than any other god receives. When the Vedic poets wanted to praise strength, they praised him.

He is a warrior and a king. He carries the vajra, the thunderbolt, which the divine craftsman Tvashtri made for him. Before a fight he drinks Soma, the pressed juice the poets offered to the gods, and he drinks great quantities of it. Then he goes out and does what nobody else can do.

His greatest deed is told again and again. A dragon named Vritra lay coiled on the mountain, holding back all the waters of the world. Indra struck him down, and the rivers ran free to the sea. For this the hymns call him Vritrahan, the slayer of Vritra. They credit him with much else besides. He propped up the sky and made the earth firm, and with his friends he broke open a cave of stolen cattle.

The poets tell him plainly what they want from him, which is cattle, sons, victory and rain. One hymn admits that some people doubted him. "They ask, where is he? They even say he does not exist." The poet answers with a list of his deeds and a refrain, "He, O men, is Indra."

His birth was as violent as his life. A strange and difficult hymn says he refused to be born in the ordinary way, was hidden away by his mother, and grew up alone.

He who killed the dragon and set the seven rivers flowing: he, O men, is Indra.

From the Vedas to the Puranas

What became of Indra

Indra is still Indra in the Puranas. He keeps his name, his thunderbolt and his throne. What he loses is his place at the top.

In the Rigveda no one stands above him. He is the king of everything that moves and everything that does not, and the other gods depend on his strength. The Vishnu of those hymns is his friend and helper, the one Indra calls to his side before the great fight. Rudra is a figure at the edge.

The change begins in the Upanishads. In the Kena Upanishad the gods win a victory and take the credit, and a mysterious spirit appears that none of them can identify. Fire cannot burn a straw in front of it, and Wind cannot lift it. Indra approaches, and the spirit vanishes. A goddess has to tell him that it was Brahman, the power behind all the gods, and that the victory was never theirs. In another Upanishad Indra spends a hundred and one years as a student before he understands what the self is. The warrior has become a pupil.

In the epics his great deed is no longer simply a triumph. The Mahabharata tells of the killing of Vritra more than once, and in its tellings Indra needs a weapon made from a sage's bones, or the hidden help of Vishnu, and afterwards he runs away and hides, weighed down by guilt. For a time another king sits on his throne.

In the Puranas he is the king of heaven, with a court, a white elephant and a thousand worries. He fears that any great ascetic may take his seat, and he sends dancers to distract them. His best-known Puranic story is one in which he is beaten: he floods the village of Vrindavan in a jealous rage, and the boy Krishna shelters everyone under a mountain held up on one hand for seven days, until Indra comes down and bows.

So the god who had a quarter of the Rigveda has hardly a temple of his own today. He is honoured as the guardian of the east and the lord of rain, and the stories keep him as a warning about pride. The victories that were once his belong, in the Puranas, to Vishnu, Shiva and the Goddess.

See how the Vedic gods became the Puranic ones →

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