In the historical Vedic religion, Indra is a storm god who is king of the devas. He is also a god of order, and he slew Vritra with his weapon the Vajra (thunderbolt). As the Vedic religion developed into Hinduism, Indra's importance declined.
According to the Puranas, Indra is not the god's name but a title whose holder changes every manvantara.
In Buddhism, Indra is usually called Śakra, and he is a deva king like in the Vedas. He is subservient to the Buddha, and worships him.[1] The term Indra's Net or Indrajāla is used to describe the pantheistic interconnection of all things.[2] Śakra rules over a celestial realm known as Trāyastriṃśa, one of the six realms of desire.
Origin: India - The Hindu god of rain and thunderstorms. He is known as a war god who wields a thunderbolt known as Vajra. He rides the white elephant Airavata and defeated Vritra, who was causing a drought. He was later embraced by Buddhism and became Sakra, the leader of the four Devas.
なお、仏教においては、『ゾウチョウテン』ら四天王を束ねる帝釈天ともされる。Translation: The thunderbolt god from the ancient Indian scriptures, the Rig Vega. He rides a two-headed golden chariot or elephant, accompanied by "Maruts," the gods of storms and rain. He is said to have loved the sacred wine Soma and went around exterminating those who harmed people with his vajra, a vajra hammer. He was also called "Vritrahan" after the poisonous dragon he slew at that time. In the ancient Indian epic Ramayana, he appears as a sky god and lends his power to the hero Rama, an offshoot of Vishnu. The arrow shot by this power was called "Indra's arrow" and was said to have defeated the army of "Ravana," the king of Rakshasa, who was his adversary. In Buddhism, he is also known as Taishakuten, the leader of the Four Heavenly Kings, including Zouchouten.
↑"In Sanskrit, Indra is an abbreviation for ŚAKRO DEVĀNĀM INDRAH (“ŚAKRA , the king of the gods”). Indra is the Vedic king of the gods of the atmosphere or sky, who eventually becomes the chief of all divinities in Indian popular religion. Indra is incorporated into the Buddhist pantheon as a guardian of the DHARMA and the king of the DEVA realm. Indra is always depicted in Indian Buddhist iconography as subservient to the Buddha: he worships the Buddha, holds an umbrella over him to shield him from the sun, or carries his alms bowl for him. Indra presides over the heaven of the thirty-three divinities ( TRĀYASTRIMŚA ), the second of the six heavenly realms that exist within the sensuous realm (KĀMADHĀTU ), located on the summit of MOUNT SUMERU .In the middle of this heaven is found Indra’s royal city, Sudarśana, at the center of which is his royal palace, Vaijayanta." The Princeton Dictionary of Buddhism (2014), Donald S. Lopez and Robert E. Buswell. Published by Princeton University Press. English. Page 372. ISBN-13: 978-0-691-15786-3.
↑"In Sanskrit, “Indra’s net”; a metaphor used widely in the HUAYAN ZONG of East Asian Buddhism to describe the multivalent web of interconnections in which all beings are enmeshed. As depicted in the A VATAM SAKASŪTRA , the central scripture of the Huayan school, above the palace of INDRA , the king of the gods, is spread an infinitely vast, bejeweled net. At each of the infinite numbers of knots in the net is tied a jewel that itself has an infinite number of facets. A person looking at any single one of the jewels on this net would thus see reflected in its infinite facets not only everything in the cosmos but also an infinite number of other jewels, themselves also reflecting everything in the cosmos; thus, every jewel in this vast net is simultaneously reflecting, and being reflected by, an infinite number of other jewels. This metaphor of infinite, mutually reflecting jewels is employed to help convey how all things in existence are defined by their interconnection with all
other things, but without losing their own independent identity in the process. The metaphor of Indra’s net thus offers a profound vision of the universe, in which all things are mutually interrelated to all other things, in simultaneous mutual identity and mutual intercausality." The Princeton Dictionary of Buddhism (2014), Donald S. Lopez and Robert E. Buswell. Published by Princeton University Press. English. Page 372. ISBN-13: 978-0-691-15786-3.
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