Part I, pp. 369, 373. (_Sacred Books of the East_, vol. xii.)
The popular Thunder god of the Vedic period bears a close resemblance to the hard-drinking, kindly, and impulsive Thor, the Teutonic god of few words and mighty deeds, the constant “friend of man” and the inveterate enemy of demons. In the hymns Indra is pictured as a burly man, with “handsome, prominent nose”, “good lips”, and “comely chin”; he is “long-necked, big-bellied, strongly armed”, and has a weakness for ornaments. He is much addicted to drinking “sweet, intoxicating Soma”; he “fills his stomach”; he quaffs “thirty bowls” at a single draught ere he hastens to combat against “hostile air demons”. Sometimes he is placed in a difficulty when two tribes of his worshippers are in conflict: both cry to him for victory, but—
The god giveth victory unto him Who with generous heart pours out The draught he thirsts for— Nor feels regret in giving; Indra joins with him upon the battlefield.
_Rigveda_, iv, 24. 2-6.
The Aryans, who were as notorious cattle lifters as the Gauls and the Scottish Highlanders, were wont to invoke the god ere they set out on a raid, chanting with loud voices:
Indra, whose riches are boundless, O grant us Thousands of beautiful cows and horses: Destroy, thou mighty one, all who despise us, Visit with death all those who would harm us, and Indra, whose riches are boundless, O grant us, Thousands of beautiful cows and horses.
_Wilson's translation._
In other hymns the Thor-like character of Indra, the war god, is naively depicted. A sceptic is supposed to say: “Many men declare that there is no Indra. Who ever saw him? Why should we adore him?”
The god makes answer: “O singer, I _am_: behold me! I am here now, and I am greater than any living being. I delight in the performance of holy rites. I am also the Destroyer; I can hurl creation to ruin.” _Rigveda_, viii, 89.
I never knew a man to speak so to me, When all his enemies are safely conquered; Yea, when they see how fierce the battle rages, They even promise me a pair of bullocks.
When I am absent in far distant places, Then all with open hands their gifts would bring me ... Lo! I will make the wealthy niggard needy, Seize by the foot and on the hard rock dash him.
_Rigveda_, x, 27.
The lord of both the worlds hates all the haughty, He cares for those who feel themselves but human.
_Rigveda_, vi, 47.[63]
[63] Arrowsmith's translation.
These verses recall: “Silence, thou evil one,” roared Thor, “or else with my hammer shall I strike thy head off and end thy life.”
Then did Loke answer humbly: “Silent indeed I shall be now, O Thor, for I know full well thou wilt strike.”[64]
[64] _Teutonic Myth and Legend_, p. 173.
The human qualities of Indra are illustrated in epic narrative. Arjuna, the Indian Achilles, is his son, and pays a visit to the brilliant Celestial city on the summit of Mount Meru, where flowers are ever blooming, and pretty nymphs dance to pleasure battle-slain warriors.
Arjuna saluted his divine sire. “And Indra thereupon embraced him with his round and plump arms. And taking his hand, Shakra (Indra) made him sit on a portion of his own seat.... And the lord of the Celestials—that slayer of hostile heroes—smelt the head of Arjuna, bending in humility, and even took him upon his lap.... Moved by affection, the slayer of Vritra touched that beautiful face with his own perfumed hands. And the wielder of the thunderbolt, patting and rubbing gently again and again with his own hands, which bore the marks of the thunderbolt, the handsome and large arms of Arjuna, which resembled a couple of golden columns and were hard in consequence of drawing the bowstring and shooting arrows, began to console him. And the slayer of Vritra ... eyeing his son of curling locks smilingly and with eyes expanded with delight, seemed scarcely to be gratified. The more he gazed, the more he liked to gaze on. And seated on one seat, the father and son enhanced the beauty of the assembly, like the sun and moon beautifying the firmament together.”[65]
[65] _Vana Parva_ section of _Mahăbhărata_, sect. xliii, Roy's translation.
Indra was attended in his heaven by vague spirits, called Vasus, who appear to have acted as his counsellors. When Bhishma, a hero of the great Bhărata war, was slain in battle, he was given a place among the Vasus. The Thunder god's queen is a shadowy personality, and is called Indrani.
Indra was attended by a dog, as befitted a deity of primitive huntsmen. After the early Aryan period, he showed less favour for his bays and chariot, and seated himself upon a great white elephant, “the handsome and ever victorious”, named Airavata; it “was furnished with four tusks” and “resembled the mountain of Kailasa with its summits”.