Indra slaying vrtra - the meaning of the story

[Guest guest]

Thank you kenji for placing he story of Indra and vrtra in a proper

perspective.

 

Here is another explanation...

 

Within the Vedas is an important story relating to Indra and Vrtra.

In later Hinduism Indra is little more than a Deity of the rains or

storms. While Indra and his thunderbolt can be associated with

storms, in Vedic times Indra was considered the God of gods. While

this may have little relevance to the western reader, Indra can be

brought into light for the western mind. Indra is our true essence

or being. Some might use the term soul, or the power of the soul.

 

Vrtra is often referred to as the adversary of Indra. Vrtra is also

referred to as the dragon or serpent, which holds back the waters.

These waters are released when Indra slays Vrtra. Again this can

have little relevance to the western reader, however Vrtra can be

easily brought into light for the western mind. To understand Vrtra

one must first look to the root that forms the word: Vr.

 

Vr literally means, "to cover". Vr is also a name for Indra. In the

Vedic system, Vrtra is a shadow of Indra; and some consider him the

brother of Indra. So does this literally mean that Indra has slain

his brother? Is this an earlier version of the Cain and Able story

recorded in the Bible? Most likely it is not. Vrtra is a reflection

of Indra. This reflection covers and obscures our view of the true

reality of nature. Just as a mountain can be reflected in a lake,

the lake cannot be the mountain but only a reflection of it, a

reflection (within the lake) that is easily disturbed. So what is

this reflection that appears so pure and perfect?

 

This reflection would be called Vrtra, and Vrtra is a reference to

the ego. More correctly it is the concealing power of Vrtra. This

power of Vrtra is referred to as "Avarana Shakti". Avarana Shakti

can literally mean "the power to hinder in time and space." Vrtra is

the root power of the ego, and has the power to hinder our spiritual

growth in the field of time and space, but not the power to hinder

our true power or essence (Indra). It would be correct to call it

the root power of the ego. Vrtra later appears in Hindu philosophy

as avidya (ignorance). It would also be correct to say that Vrtra is

the power of maya in the world.

 

References to Indra slaying the serpent and releasing the waters is

a teaching of spiritual realization. The cover of avidya (ignorance)

being removed opening us to awareness of our true nature. This is

the journey of humankind. Each individual consciously or

unconsciously is traveling this path. This was clearly understood by

the great rshi's of the Vedic period. Their great gift to future

generations was recorded in the Vedas and has been preserved for

over 8500 years. While some scholars could argue that Indras slaying

of the serpent can also be a reference to awakening the kundalini

energy. This should not be seen as a conflict with the underlining

essence of Indra and Vrtra. It is more of an extension or other

aspect of the universal truth presented with Indra and Vrtra. It

would also be correct to say that Vrtra is the kundalini in a

dormant (tamasic) state. Vrtra is the inertia that keeps the

kundalini from rising up the sushumna.

 

(snip)

 

Of course in the Rg Veda 1.10.5 gives insight into how to increase

our Indra or ego defeating energy. It says in the first line:

 

 

Uktham indraya shamsyam.

 

Offer praise to Indra [with] hymns [mantra].

 

There are numerous riks (hymns) to Indra; these are best learned

from a qualified Vedic yoga teacher.

 

to read the entire article

 

http://www.yoga-age.com/articles/lightonvrtra.html - 19k - Cached

 

'Rig Veda,' II, 12, 1-5 13)

 

Indra - to thee ! we bow!

 

 

1. The chief wise god who as soon as born

surpassed the gods in power;

Before whose vehemence the two worlds trembled by reason

of the greatness of valour: he, O men, is, Indra

 

2. Who made firm the quaking earth,

who set at rest the agitated mountains;

Who measures out the air more widely,

who supported the heaven: he, O men, is Indra.

 

3. Who having slain the serpent released the seven streams,

who drove out the cows by the unclosing of Vala,

Who between two rocks has produced fire,

victor in battles: he, O men, is Indra.

 

4. By whom all things here have been made unstable,

who has made subject the Dasa color4 and has made it

disappear;

Who, like a sinning gambler the stake,

has taken the possessions of the foe: he, O men, is Indra.

 

5. The terrible one of whom they ask 'where is he,'

of whom they also say 'he is not':

He diminishes the possessions of the foe like the stakes of

gamblers. Believe in him: he, O men, is Indra. . . .

 

13. Even heaven and Earth bow down before him;

before his vehemence even the mountains are afraid.

Who is known as the Soma-drinker, holding the bolt in his arm,

who holds the bold in his hand: he, O men, is Indra.

 

 

 

Translated by A.A. Macdonell, in his A Vedic Reader for Students

(Oxford: Clarendon Press, 1917), pp45-54

 

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Ashwin, the young one, is taking a nap ; so, here we are still

waiting to continue our journey to the world of Dolphins and other

creatures of the sea!

[Guest guest]

--- adi_shakthi16 <adi_shakthi16 wrote:

>To

> understand Vrtra

> one must first look to the root that forms the word:

> Vr.

>

> Vr literally means, "to cover". Vr is also a name

> for Indra. In the

> Vedic system, Vrtra is a shadow of Indra; and some

> consider him the

> brother of Indra.

 

Namaste again,

This shows the importance of being able to follow

through the Sanskrit to the verbal root as Panini and

Yaska would teach us.

In Western theology the word 'hell' is based

etymologically in the meaning of 'covering'.

 

We walk in our own shadow; our delusions eclipse the

sun but the sun remains unaffected.

 

The article you gave us is mostly David Frawley. For

the Western trained person he is worth a look.

 

Thanks for helping us along

 

ken Knight

 

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‘From this Supreme Self are all these, indeed, breathed forth.’