In these inscriptions Mitra, Varuna, Indra and Nasatya are mentioned as deities of the Iranian kings of Mitani at the beginning of the 14th century - all of them names with which we are familiar from the Indian pantheon.
VARUNA, in early Hindu mythology, the greatest, with Indra, of the gods of the Rig Veda.
As contrasted with Indra the war god, Varuna is the lord of the natural laws, the upholder of the physical and moral order of the universe.
Unlike Indra, Varuna has no myths related of him.
On entering *The fact that the Mitannians venerated Varuna, Indra, and the Asvins is important as showing that Iranian and Indian Aryans had not yet separated as late as 1400 B.C.
The Aryan folkreligion was polytheistic. Worship was paid to popular divinities, such as the war-god and dragon-slayer Indra, to natural forces and elements such as fire, but the Aryans also believed in the ruling of moral powers and of an eternal law in nature (v.
Indra and Naonhaitya.
AGNI, the Hindu God of Fire, second only to Indra in the power and importance attributed to him in Vedic mythology.
In the Rig-Veda there is one Apsaras, wife of Gandharva; in the later scriptures there are many Apsaras who act as the handmaidens of Indra and dance before his throne.
They are the companions of Indra, and associated with him in the wielding of thunderbolts, sometimes as his equals, sometimes as his servants.
As they all bear Aryan names, and in some of their treaties appear Aryan deities (Indra, Varuna, Mithra, &c.), it is clear that Mesopotamia had now a further new element in its population, bearing apparently the name Kharri.
He is celebrated as a dual divinity with Indra, Agni, Pushan or Rudra, in other books.
The plant's true home is heaven, and soma is drunk by gods as well as men, and it is under its influence that Indra is related to have created the universe and fixed the earth and sky in their place.
The first soma is supposed to have been stolen from its guardian demon by an eagle, this soma-bringing eagle of Indra being comparable with the nectar-bringing eagle of Zeus, and with the eagle which, as a metamorphosis of Odin, carried off the mead.
Indra, the rain-god, slew with a thunderbolt AM or Vitra, who kept back the waters (Oldham, 32 sqq.); the thunder-god of the Iroquois killed the subterranean serpent which fed on human flesh (Hartland iii.
In the Rigveda he is represented as the god of prayer, aiding Indra in his conquest of the cloud-demon, and at times appears to be identified with Agni, god of fire.
Indra, their chief, is virtually a kind of superior raja, residing in svarga, and as such is on visiting terms with earthly kings, driving about in mid-air with his charioteer Matali.
As might happen to any earth-lord, Indra is actually defeated in battle by the son of the demon-king of Lanka (Ceylon), and kept there a prisoner till ransomed by Brahma and the gods conferring immortality on his conqueror.
Wish-milker), already appearing in the Atharvaveda, and in epic times assigned to Indra, or identified with Surabhi," the fragrant,"the sacred cow of the sage Vasishtha.
Varuna or Indra was for the time being the only god within the worshipper's view; and to this mode of thought he gave the name Henotheism.'
164.46, " Men call him Indra, Mitra, Varuna, Agni...
INDRA, in early Hindu mythology, god of the clear sky and greatest of the Vedic deities.
But Indra was more than a great god in the ancient Vedic pantheon.
Indra is the child of Dyaus, the Heaven.
A great number of godsAsura, Mithras, the Dragon-slayer Verethraghna (the Indra of the Indians), the Water-shoot Apam napat (the lightning), &c.date from this era.
Trita, generally replaced by Indra, Iran.
After Indra, Agni and Soma, they are the most prominent divinities in the Rig-Veda, and have more than fifty entire hymns addressed to them.
Heitsi Eibib was born in a mysterious way from a cow, as Indra in the Black Yaj;'r-Veda entered; nto and was born from the womb of a being who also bore a cow.
It does not appear they identify Unkulunkulu, as a rule, with " the lord of heaven," who, like Indra, causes the thunder.
The myths of Qat's adventures, however, are very crude, though not so wild as some of the Scandinavian myths about Odin and Loki, while they are less immoral than the adventures of Indra and Zeus.
So far the peculiar mark of the wilder American tribe legends is the bestial character of the divine beings, which is also illustrated in Australia and Africa, while the bestial clothing, feathers or fur, drops but slowly off Indra, Zeus and the Egyptian Ammon, and the Scandinavian Odin.
Ra, the sun, fought the big serpent Apap, as Indra fought Vrittra.
Thus Indra is mainly concerned with thunder and other atmospheric phenomena; but Vayu is the wind, the Maruts are wind-gods, Agni is fire or the god of fire, and so connected with lightning.
Powerful as Indra is in the celestial world, Mitra and Varuna preside over night and day.
Some gods, particularly Indra, are said to have won divine rank by " austere fervour " and asceticism, which is one of the processes that makes gods out of mortals even now in India. ?
The chief foes of Indra are Vrittra and Ahi, serpents which swallow up the waters, precisely as frogs do in Australian and Californian and Andaman myths.
Though hostile to Asuras, Indra was once entangled in an intrigue with a woman of that race, according to the Atharva-Veda (Muir, S.
Turning to separate gods, Indra first claims attention, for stories of Heaven and Earth are better studied under the heading of myths of the origin of things.
Indra has this zoomorphic feature in common with Heitsi Eibib, the Namaqua god, 10 that his mother, or one of his mothers, was a cow (R.
Indra is also referred to as a ram in the Veda, and in one myth this ram could fly, like the Greek ram of the fleece of gold.
On one occasion Indra got at the soma by assuming the shape of a quail.
I) Indra is said to " have been guilty of that most hideous crime, the killing of a Brahmana."'2 Once, though uninvited, Indra drank some soma that had been prepared for another being.
The soma disagreed with Indra; part of it which was not drunk up became Vrittra the serpent, Indra's ' Hibbert Lectures, p. 230.
Indra cut him in two, and made the moon out of half of his body.
In the fight with Vrittra, Indra lost his energy, which fell to the earth and produced plants and shrubs.
The civilized mind soon wearies of this stuff, and perhaps enough has been said to prove that, in the traditions of Vedic devotees, Indra was not a god without an irrational element in his myth.
Our argument is, that all these legends about Indra, of which only a sample is given, have no necessary connexion with the worship of a pure nature-god as a nature-god would now be constructed by men.
The origin of things is a problem which has everywhere ' Indra was a hawk when, " being well-winged, he carried to men the food tasted by the gods " (R.
In Hindu mythology the Maruts, Indra, Agni and Vishnu wage war with the serpent Ahi to deliver the celestial cows or spouses, the waters held captive in the caverns of the clouds.
I may be either the driftwood in the stream, or Indra in the sky looking down on it.