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Hindu God Indra king of Heavens : “Purana’s Fornicator or Important Rig Vedic God”

“Let there be no compulsion in Religion: truth stands out clear from error: whoever rejects evil and believes in Allah (one God) has grasped the most trustworthy hand hold, that never breaks. and Allah hears, and knows all things.”
(Qur’an, Al-Baqarah 2:256)

Its important to each and every person to understand the basic scriptures of their Religion or faith  in light of truth, Scientific Facts and Modern Scientific Discoveries because our Faith and belief completely depend upon these scripture. also its matter of  our Salvation.

Almighty Allah had made Mandatory to every Muslim give to the true message [Holy scripture Quran which was sent to his Slave and Prophet Muhammad Pbuh] of Islam to each and every person around the world.

One God ,One Human Race, So Almighty God has not given rights to any Individual or group who ever may be to  destroy his beautiful creation of  human race in name of  religion, caste, tribes etc. So every one of us should condemn and fight together all kinds of terrorism and extremism. Let’s join our hands to gather and spread message of peace.

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[This Story  taken from Rig Veda]

Indra is invoked alone in about one-fourth of the hymns of the [Rig Veda]RV., far more than are addressed to any other deity; for he is the favourite national god of the Vedic people. He is more anthropomorphic on the physical side, and more invested with mythological imagery, than any other member of the pantheon. He is primarily a god of the thunderstorm who vanquishes the demons of drought or darkness, and sets free the waters or wing the light. He is secondarily the god of battle who aids the victorious Aryan in overcoming his Aboriginal foes.

His physical features, such as body and head, are often referred to after he has drunk Soma he agitates his jaws and his beard; and his belly is many times mentioned in connexion with his great powers of drinking Soma. Being tawny (hári) in colour, he is also tawny-haired and tawny-bearded. His arms are especially often referred to because they wield the thunderbolt (vájra), which, mythologically representing the lightning stroke, is his exclusive weapon. This bolt was fashioned for him by Tvastr, being made of iron (ayasá), golden, tawny, sharp, many-pointed, sometimes spoken of as a stone or rock. Several epithets, compounds or derivatives of vájra, such as vájra-bahu bearing the bolt in his arm and vajrín wielder of the bolt are almost without exception applied to him. Sometimes he is described as armed with bow and arrows; he also carries a hook (ankusá).

Having a golden car, drawn by two tawny steeds (hári), he is a car-fighter (rathesthá). Both his car and his steeds were fashioned by the Rbhus, the divine artificers.

As Indra is more addicted to Soma than any of the other gods, the common epithet ‘Soma-drinker’ (Somapá) is characteristic of him. This beverage stimulates him to carry out his warlike deeds; thus for the slaughter of Vrtra he is said to have drunk three lakes of Soma. One whole hymn (x. 119) is a monologue in which Indra, intoxicated with Soma, boasts of his greatness and his might.

Indra is often spoken of as having been born, and two whole hymns deal with the subject of his birth. His father, the same as Agni’s, appears to be Dyaus; but the inference from other passages is that he is Tvastr, the artificer among the gods. Agni is called Indra’s twin brother, and Pusan (vi. 54) is also his brother. His wife, who is often mentioned, is Indrani. Indra is associated with various other deities. The Maruts, (i. 85) are his chief allies, who constantly help him in his conflicts. Hence the epithet Marútvant accompanied by the Maruts is characteristic of him. Agni is the god most often conjoined with him as a dual divinity. Indra is also often coupled with Varuna (vii. 86) and Vayu, god of Wind, less often with Soma (viii. 48), Brhaspati (iv. 50), Pusan, and Visnu.

Indra is of vast size; thus it is said that he would be equal to the earth even if it were ten times as large as it is. His greatness and power are constantly dwelt on: neither gods nor men have attained to the limit of his might; and no one like him is known among the gods. Thus various epithets such as sákrá and sácivant mighty, sácipáti lord of might, satákratu having a hundred powers, are characteristic of him.

The essential myth forming the basis of his nature is described with extreme frequency and much variation. Exhilarated by Soma and generally escorted by the Maruts, he attacks the chief demon of drought, usually called Vrtra, but often also the serpent (áhi). Heaven and Earth tremble when the mighty combat takes place. With his bolt be shatters Vrtra who encompasses the waters, hence receiving the exclusive epithet apsu-jit, conquering in the waters. The result of the conflict, which is regarded as being constantly renewed, is that he pierces the mountain and sets free the waters pent up like imprisoned cows. The physical elements in the conflict are nearly always the bolt, the mountain, waters or rivers, while lightning, thunder, cloud, rain are seldom directly named. The waters are often terrestrial, but also often aerial and celestial. The clouds are the mountains (párvata, girí), on which the demons lie or dwell, or from which Indra caste them down, or which he cleaves to release the waters. Or the cloud is a rock (ádri) which encompasses the cows (as the waters are sometimes called), and from which he releases them. Clouds, as containing the waters, figure as cows also; they further appear under the names of udder (údhar), spring (útsa), cask (kávandha), pail (kósa). The clouds, moreover, appear as the fortresses (púras) of the aerial demons, being described as moving, autumnal, made of iron or stone, and as 90, 99, or 100 in number. Indra. shatters them and is characteristically called the ‘fort-destroyer’ (parbhíd). But the chief and specific epithet of Indra is ‘Vrtra-slayer’ (Vrtra-hán), owing to the essential importance, in the myth, of the fight with the demon. In this fight the Maruts are his regular allies, but Agni, Soma, and Visnu also often assist him. Indra also engages in conflict with numerous minor demons; sometimes he is described as destroying demons in general, the Raksases or the Asuras.

With the release of the waters is connected the winning of light, sun, and dawn. Thus Indra is invoked to slay Vrtra and to win the light. When he had slain Vrtra, releasing the waters for man, he placed the sun visibly in the heavens. The sun shone forth when Indra blew the serpent from the air. There is here often no reference to the Vrtra fight. Indra is then simply said to find the light; he gained the sun or found it in the darkness, and made a path for it. He produces the dawn as well as the sun; he opens the darkness with the dawn and the sun. The cows. mentioned along with the sun and dawn, or with the sun alone, as found, released, or won by Indra, are here probably the morning beams, which are elsewhere compared with cattle coming out of their dark stalls. Thus when the dawns went to meet Indra, he became the lord of the cows; when be overcame Vrtra he made visible the cows of the nights. There seems to be a confusion between the restoration of the sun after the darkness of the thunderstorm, and the recovery of the sun from the darkness of night at dawn. The latter feature is probably an extension of the former. Indra’s connexion with the thunderstorm is in a few passages divested of mythological imagery, as when he is said to have created the lightnings of heaven and to have directed the action of the waters downwards. With the Vrtra-fight, with the winning of the cows and of the sun, is also connected the gaining of Soma. Thus when Indra drove the serpent from the air, there shone forth fires, the sun. and Soma; he won Soma at the same time as the cows.

Great cosmic actions are often attributed to Indra. He settled the quaking mountains and plains. He stretches out heaven and earth like a hide; he holds asunder heaven and earth as two wheels are kept apart by the axle; he made the non-existent into the existent in a moment. Sometimes the separation and support of heaven and earth are described as a result of Indra’s victory over a demon who held them together.

As the destroyer of demons in combat, Indra is constantly invoked by warriors. As the great god of battle he is more frequently called upon than any other deity to help the Aryans in their conflicts with earthly enemies. He protects the Aryan colour and subjects the black skin. He dispersed 50,000 of the black race. He subjected the Dasyus to the Aryan, and gave land to the Aryan.

More generally Indra is praised as the protector, helper, and friend of his worshippers. He is described as bestowing on them wealth, which is considered the result of victories. His liberality is so characteristic that the frequent attribute maghávan bountiful is almost exclusively his.

Besides the central myth of the Vrtra-fight, several minor stories are connected with Indra. In various passages he is described as shattering the car of Usas, goddess of Dawn (iv. 51); this trait is probably based on the notion of Indra’s bringing the sun when kept back by the delaying dawn. He is also said to have stopped the steeds of the Sun, apparently by causing the latter to lose a wheel of his car. Indra is further associated with the myth of the winning of Soma; for it is to him that the eagle brings the draught of immortality from the highest heaven. Another myth in the capture by Indra, with the help of Sarama, of the cows confined in a cave by demons called Panis.

Various stories which, though mixed with mythological elements, probably have an historical basis, are told of Indra’s having fought in aid of individual protégés, such as king Sudas, against terrestrial foes.

The attributes of Indra are chiefly those of physical superiority and rule over the physical world. He is energetic and violent in action, an irresistible fighter, an inexhaustible lavisher of the highest goods on mankind, but at the same time sensual and immoral in various ways, such as excess in eating and drinking, and cruelty in killing his own father Tvastr. He forms a marked contrast to Varuna, the other great universal monarch of the RV., who wields passive and peaceful sway, who uniformly applies the laws of nature, who upholds moral order, and whose character displays lofty ethical features.

The name of Indra is pre-Indian; for it occurs in the Avesta as that of a demon; the term verethraghna (=Vrtrahán) is also found there as the designation of the God of Victory, though unconnected with Indra. Thus it seems likely that there was already in the Indo-Iranian period a god resembling the Vrtra-slaying Indra of the RV. The etymology of the word is doubtful, but its radical portion ind may be connected with that in índ-u drop.

[This Story taken from Ramayana]

Sage Gautama lived with his wife Ahalya, spending his days in peace and holy meditation. One day during the sage’s absence from the ashrama, Indra, filled with unholy desire for the beautiful Ahalya, entered it disguised as Gautama and approached the lady with urgent solicitation. She was not deceived by the impersonation, but vain of her beauty and proud that it had won her the love of the lord of the celestials, she lost her judgment and yielded to his desire. When the sin had been sinned, realising its heinousness and the fierce spiritual energy of her betrayed husband, she warned Indra of his terrible peril and begged him to be gone in the instant. Indra was fleeing in guilty panic; but unfortunately for him he almost bumped into the rishi who was just returning from his ablutions, clad in wet garments and radiating spiritual lustre. Pretence was hopeless before that all- seeing wisdom and Indra bowed in abject supplication, and threw himself on the mercy of the rishi. The sage looked at him with wrath and loathing and cursed him: ‘Lustful beast as you are, dead to all truth and righteousness, may your manhood fall away from you.’ Indra at once became an eunuch and went back to the Devas in ignominious shame.

 

Indra had a daughter named Jayanti.[ Story from Matsya Purana]

Having failed in his attempt to kill the demons, Indra reasoned that he ought to try and disturb Shukracharya’s meditation.  He therefore sent Jayanti to the place  where Shukracharya was praying.  Her instructions were to try and distract the sage. Jayanti served Shukracharya faithfully throughout the appointed period of a thousand years.  When the vrata was over, Shiva appeared before Shukracharva and taught him the art of mritasanjivani. It was then that Shukracharya noticed Jayanti.  Who are you? he asked.  And why have you been serving me thus?  I am exceedingly pleased with what you have done.  Tell me what I can do for you. If you wish to grant me a boon, marry me and live as my husband for ten years, replied Jayanti. Shukracharya was lured away by Jayanti.

 

Indra was bent upon  the destruction of the demons and he now hit upon a plan.  He asked Brihaspati to adopt Shukracharya’s form and go to the demons. The demons were expecting their guru backafter the thousand years were over and took Brihaspati to be Shukracharya.  They honoured him and served him faithfully. When the ten years with Jayanti were over, Shukracharya returned and discovered Brihaspati among the demons.  Who is this upstart?’ he demanded to know.  Give him up and seek refuge with me.  I am the real Shukracharya. Not at all, replied Brihaspati.  I am the real Shukracharya. The demons were very upset and confused.  Brihaspati and Shukracharya were as alike as two peas in a pod; there was no way of telling the apart.  They finally reasoned that the person who had been living with them for the last ten years must be their real guru.  They therefore accepted Brihaspati and chased Shukracharya away.

Shukracharya cursed the demons that they were bound to be destroyed.  As soon as Shukracharya cursed the demons, Brihaspati adopted his own form. The demons realized that they had been tricked, but the harm had been done.

 

The Maruts  [ Story from Matsya Purana]

Although the gods and the demons were cousins, they did not like each other and fought amongst themselves all the time.  Many daityas were killed by Vishnu and the other gods.

Diti was disturbed to see her children suffer thus. She resolved that she would meditate so as to obtain a son who would be so powerful that he would kill Indra, the king of the gods.  There was a tirtha (place of pigrimage) named Syamantapanchaka on the banks of the sacred river Sarasvati.  Diti went there and started to pray to the sage Kashyapa.  She lived on roots and fruits and meditated for a hundred years.

These prayers pleased Kashyapa.  Ask for a boon, he said.

Please grant me a son who will kill indra, replied Diti.

 

It shall be as you wish, said Kashyapa.  But there are some conditions.  You will have to live in this hermitage for a hundred years more.  Throughout these hundred years you will  bear the baby in your womb.  But there are certain conditions of cleanliness that you must obeserved.  You must not eat in the evening, nor must you sleep under a tree at night.  Excercise is not permitted in any form.  Do not sleep with your hair unbraided, or without having had a bath.  If you can observed these rules for a hundred years, you will have the son you wish for.

Kashyapa went away and Diti began to observe the rites that the sage had prescribed.  But Indra had got to know what was afoot and he was naturally in no mood to permit the birth of a son who would be the cause of his own destruction.  He hung around Diti’s hermitage, pretending to serve his aunt.  He brought her firewood and fruit and served her in other ways.  But in reality, he was merely waiting for an opportunity.  He was waiting for the moment when Diti would fail to observed the norms of cleaniness that had been laid down for her.

Ninety-nine years and three hundred and sixty-two days passed.  That is, only three days were left for the period of one hundred years to be over.  (In some other Puranas,it is stated that ninety years had passed uneventfully.)

Diti was tired on one particular occasion.  Since the period of her ordeal was soon to end, she had also become somewhat careless.  She fell asleep without washing her hair.  What was worse, she went to sleep without having braided her hair.  This was an act of gross uncleanliness.

Indra seized his chance.  Since Diti had committed an unclean act, her defences had been lowered.  Indra entered Diti’s womb in a trice.  Indra has a wonderful weapon named vajra.  (This is sometimes with a club.)  With the vajra, Indra sliced the baby in Diti’s womb into seven parts.  These parts started to cry.

Ma ruda, said Indra. Don’t cry.

But the parts continued to cry.  Indra therefore chopped up each of the parts into seven more sections, so that there were forty-nine parts in all.

Since Diti had failed to observe the prescribed rites, these forty-nine sections were no longer a threat to Indra.  When they were born, they came to be known as the maruts from the words Indra had used in addressing them.  They were elevated to the status of gods and became Indra’s friends and constant companions.

According to Vedas Indra is invoked alone in about one-fourth of the hymns of the RV., far more than are addressed to any other deity; for he is the favourite national god of the Vedic people. He is more anthropomorphic on the physical side, and more invested with mythological imagery, than any other member of the pantheon. He is primarily a god of the thunderstorm who vanquishes the demons of drought or darkness, and sets free the waters or wing the light. He is secondarily the god of battle who aids the victorious Aryan in overcoming his aboriginal foes.

According to Mastya Purana, Shiva Purana, Ramayana et c, Indra the King of Heaven and all gods is a Adultery, Fornicator, Dirty Conspirator and Even Dirty Father. [Following are the important achievements of Indra King of Heaven and All gods]

Indra enter womb of his  own Aunt Diti  and use his vajra to chap her son into forty nine pieces.

Indra used his own flesh and blood his daughter jayanti in the most heinous way to cheat Shukracharya in order to destroy demons.

Indra the king of heaven and gods, filled with unholy desire for the beautiful Ahalya, entered in disguised as Gautama and approached the lady with urgent solicitation. She lost her judgment and yielded to his desire. Later he got cursed by sage Gautama and lost his manhood.

Important event took place in different Puranas according to Hindu Mythology.

• According to Mahabharata Five pandavas bet their own wife Panchali or Draupadi  in order to gamble.
• According to Matsya Purana Brahma myself  married his daughter  Shatarupa or Saraswathi   forcefully, forget to create partner for his son  Svayambhuva  Manu, then his son married to his own mother Shatarupa .
• According to Matsya Purana  Surya or sun born from a womens womb,
• According to Matsya Purana God Chandra or moon married to 27 star who ever the daughter of Sage Kashyapa and Aditi
• According to Ramayana Rama left his pregnant wife in forest just because some Citizen from his kingdom gossip about  Purity or character of his pregnant wife Sita, even though he know very well that she was pure and protected by god Agni. what happened if some another demon like Ravana abducted his wife and really destroyed her character.
• If Rama had really cared about his wife Sita, then he had killed ravana instead of playing drama of her abduction, when god Agni informed him two days before the abduction his wife Sita.
• According to Mahabharata Sri Krishna become a Play boy and married or just flirted with 16000 women’s.

This Clearly Proves that Puranas, Avatars and Vedas are not Divine Revelation of any God, They are just hand work of human or Sages who Glory their Character in their stories  and same character which earlier glorfy in one story later humiliated in other story. The Best Example King Indra who was glorified in Rig Veda  and Humiliated in All Purana as Adultery, Fornicator, Dirty Father, Dirty Conspirator.

Whereas the Word of Almighty God will not change or Alter, Even it is revealed for Thousand times in different Person in different books unless it was corrupted by human Because Almighty God is Perfect, His Creation is Perfect, His revelation is perfect.

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INTELLIGENT DESIGN—IN OTHER WORDS, CREATION, In Order to Create,God Has No Need to Plan

It’s important to properly understand the word “design.” If God has created a flawless design that does not mean that He first conceived a plan and then followed it. Allah, the Lord of the Earth and the heavens, needs no “designs” in order to bring anything into existence. God is exalted above all such deficiencies. Both His planning and His creation take place at the same instant.

Whenever God wills a thing to come about, it is enough for Him just to say, “Be!”  As we are told in the verses of the Qur’an:

His command when He desires a thing is just to say to it, “Be!” and it is. (In Holy Quran Surah Ya Sin: Verses 82)

[God is] the Originator of the heavens and Earth. When He decides on something, He just says to it, “Be!” and it is. (In Holy Quran, Surat Al-Baqara: Verses 117)

MIRACLE OF HUMAN BABY CREATION [ Special Edition]

[Quran's Open Challenge to Medical Science]

 

About the Author

[My prayers and my rites, my living and my dying are for Allah alone the Creator & Sustainer of Heaven and Earth]

Nasir Pasha.

 

♫ ART NATURAL (I) ♫

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