Sexual Desires Of Indra
1. Indra Transgression Against Rambha
📚Brahma Viavarta Purana Krishna Janma Khanda 14.45-51📚
now I am going to narrate the story of Rambha to you, Rambha was born in the land of Bharata as daughter of Sucandara..the king Sucandara gave away his daughter in marriage to Janamejaya along with several riches… The king enjoyed her company at several places. Once the king started and Asvamedha sacrifice. At that point of time Indra stole away the sacrificial horse and concealed himself in the royal palaces. Thinking that the Sacrificial horse would be quite beautiful she went to the stable alone playfully. On reaching the horse, Indra appeared on the scene and forcibly. enjoyed her company. He had sex with her in spite of her objecting to it. After the performance, Indra was fainted and he lost the senses about the day or night. The beautiful ladies coming in touch with Indra ended her life and Indra getting terrified from the king went back to the heaven.” (source)
📚Devi Bhagavatham Purana 9.40.13-25📚
Nârâyana said :- In ancient days, Indra the Lord of the three worlds, intoxicated with wine and becoming lustful and shameless, began to enjoy Rambhâ in a lonely grove. After having enjoyed her, he became attracted to her; his mind being wholly drawn to her, he remained there in that forest, his mind becoming very passionate.” (source)
2. Indra Transgression Against Ahalya
📚Padma Purana 1.54.1-5📚
(I have) told (you) about Adrohaka’s greatness, unbearable to the people. Having resisted (the temptation of cohabiting with) a woman occupying the same bed, he conquered everything. He made convenient (i.e. easy) what was difficult to be accomplished by the wise, and by the celibate sages, and which was difficult for gods, demons and men. Which man, but Adrohaka, is capable of conquering the sexual desire, which is naturally difficult (to overcome)? 0 brahmana, he (i.e. Adrohaka) aloneis a man who has conquered everything. Suresa (i.e. Indra) had vaginal marks (on his body) because of having outraged Ahalyã only. Then again, due to the favour of Goddess (Indraks1), he, became well-known as Sahasraksa (one having a thousand eyes). This is known in the entire mobile and immobile world.” (source)
📚Shiva Purana 5.4.18📚
Indra, the lord of the gods, became fascinated by Gautama’s wife. That vicious one committed sin and so was cursed by the sage.” (source)
📚Mahabharat 12.343📚
In consequence of his licentious assault on Ahalya, Indra was cursed by Gautama, her husband, through which Indra got a green beard on his face. Through that curse of Kausika Indra lost, also, his own testicles, which loss was afterwards (through the kindness of the other deities) made up by the substitution of the testicles of a ram.” (source)
3. Indra Transgression Against Brihaspati’s Brother Wife
📚Skanda Purana 2.7.23.9-20📚
He went to the hermitage of (Brhaspati’s brother) Utathya. There he saw his wife who was pregnant and hence could walk only very slowly. She was well adorned with a girdle tied to her tremulous hips. The sweet jingling sound of the bangles surpassed that of the inebriated bees and cuckoos. She had beautiful garments of various colours. The beautiful lad was sweet-voiced with beautiful smiles. Her pair of breasts resembled a pair of very fine pitchers. Her eyes were like blue lilies. When she laughed her face resembled a lotus. She appeared very charming with her pale cheeks resembling the interior of a Ketaki flower-bunch. On account of weariness she took deep breaths. Her eyes indicated her pitiable plight. She lay somewhere near the entrance to the hut. She was asleep on her bed. On seeing her, Indra became enamoured and raped her though she was pregnant? The foetus in the womb became miserable and feared that it might fall it out. Hence, it closed the vaginal passage by means of its foot. Thereupon, the seminal fluid of the enemy of Bali became scattered on the ground. Therefore Lord Indra became furious with the foetus. With the edge of the eyes turned red like copper, he furiously cursed him: “O wicked one, become blind at the very birth, since you have insulted me by closing the vaginal passage.” Thereafter, the son named Dirghatapas was born. (Defective Text) Jalata (?) was born from the seminal fluid that was scattered (on the ground) by the foot. Afterwards Indra was afraid of the curse of the sage and he went away. All the religious students laughed on seeing Indra running. Thereupon he became ashamed and went to a splendid cave of Meru. Remaining concealed there, he performed a great and fierce penance.” (source)
4. Gautama Curse on Indra for Transgression Against His Wife
📚Valmiki Ramayana 1.48.25b-29📚
On seeing the sage the lord of gods Indra is scared and became dreary-faced. Then the well-behaved Gautama furiously spoke these words on seeing the ill-behaved Thousand-eyed Indra who is donning the guise of a saint. ‘Oh, dirty-minded Indra, taking hold of my form you have effectuated this unacceptable deed, whereby you shall become infecund.’ Thus, Gautama cursed Indra. When that great-souled sage Gautama spoke that way with rancour, the testicles of the cursed Thousand-eyed Indra fell down onto ground at that very moment. On cursing Indra thus the sage cursed even his wife saying, ‘you shall tarry here for many thousands of years to come without food and consuming air alone, and unseen by all beings you shall live on in this hermitage while contritely recumbent in dust.” (source)
📚Brahmanda Purana 2.27.23📚
Formerly, the penis of Indra along with his scrotum, O sages conversant with Virtue, was made to fall down on the earth by the infuriated sage Gautama.” (source)
📚Brahma Purana Gautami Mahatmya 16.59📚
Sin has been committed by you due to your passion for the vagina. Hence become a person with a thousand vaginas in your body”. He said to Ahalya also in anger, “Be a dry river”.” (source)
5. Indra’s Restoration
📚Valmiki Ramayana 1.49.3-7📚
By Gautama’s anger I am rendered testicle-less and his wife Ahalya is also rejected by the sage, and thus by his releasing a severe curse his propriety for ascesis is dwindled, therefore his ascesis is pre-empted by me. ‘Therefore, oh, all gods with the assemblages of sages and caarana-s, it will be apt of you to make me virile again, as I have acted for the benefit of gods.’ Thus Indra spoke to all gods. On hearing the words of the officiator for Hundred-Vedic-rituals, namely Indra, all of the gods and other assemblages of celestials, together with the groups of Marut-gods came to the godly manes keeping the Fire-god in van, and appealed. ‘This ram is with testicles and Indra is indeed rendered testicle-less. Taking the testicles of this ram they may be given to Indra quickly.‘ Thus Fire-god started his appeal to manes. ‘This ram that is being offered to you shall now be gelded to give its testes to Indra, and though this ram is deprived of its organ it will be complete and it endows complete satisfaction to you. To those humans who hereafter offer testes-less rams in sacrifices for the purpose of your gratification, you shall truly offer them plentiful and unmitigated benefits.’ Thus Agni, the Fire-god spoke to manes.” (source)
6. Indra (in the form of wind) blew up the garments of the bathing girls
📚Matsya Purana 27.3-5📚
Accepting the request of the Devas, the Maghavan, along with them, set out on his mission and, in the way, he came across a group of women in the forest. He saw those damsels bathing and enjoying themselves, as they do in they do in the pleasure-garden of Kuvera. Then Indra, in the form of a gust of wind, blew away and mixed up their garments. At that, all the maidens, hastily coming out of water, dressed themselves with the clothes as they found them.”” (source)
7. Indra entered a horse in order to have intercourse with the Queen
📚Harivamsa Purana 3.5.11-25📚
A few days after Janamejaya duly undertook the celebration of a horse sacrifice accompanied with profuse presents. Having controlled herself according to the rites laid down in the scripture the worshipful lady Vapusthuma Kashya, went to the horse slain at Janamejaya’s sacrifice, and sat down near it. Desiring for that perfectly beautiful lady Vasava entered into the body of the slain horse and knew her. Beholding that change Janamejaya said to the sacrificing priest, “This horse has not been slain: kill him at once.” Coming to know of that endeavour of Indra’s the wise priest communicated it to the royal saint Janamejaya and imprecated a curse on Indra.” (source)
About This Article
The topic of Indra’s desires appears in several mythological texts, often raising ethical and philosophical concerns. Rather than celebrating these accounts, this article focuses on:
- How ancient storytellers portrayed authority and moral weakness
- Why Indra’s character is frequently criticized in scriptures
- The contrast between divine status and flawed behavior
- Interpretations by historians, theologians, and cultural critics
This discussion is intended for readers interested in mythology analysis, religious criticism, and symbolic storytelling, not devotional worship.
- Indra mythology analysis
- Indra character criticism
- Hindu mythology controversial stories
- Indra flaws in scriptures
- Mythological interpretation of Indra
- Ancient Hindu texts criticism
- Indra moral contradictions
- Symbolism of Indra in Vedas and Puranas
- Hindu gods character analysis
- Mythology and power abuse themes
Frequently Asked Questions (FAQ)
1. Why is Indra often portrayed negatively in mythological texts?
Many ancient texts depict Indra as powerful yet insecure. Scholars believe this contrast was intentional, showing that authority without discipline leads to moral failure.
2. Does this article promote or defend Indra’s actions?
No. The article takes a critical and analytical approach, highlighting why these stories are controversial and how they have been questioned across generations.
3. Are these stories meant to be taken literally?
Most historians and religious scholars agree that such narratives are symbolic, reflecting human weaknesses, political power struggles, and social commentary rather than literal events.
4. Why do Hindu scriptures include flawed gods?
Ancient storytelling often used flawed divine figures to teach consequences, warn against arrogance, and explore ethical complexity. These stories were not always meant to idealize behavior.
5. Is criticizing mythological figures disrespectful?
Critical examination is a recognized part of academic study and cultural discourse. Questioning narratives does not equate to disrespect but encourages deeper understanding.
Disclaimer
This article explores mythological references and literary interpretations connected with Indra, a prominent deity in ancient Hindu texts. The purpose of this content is academic discussion, cultural critique, and narrative analysis, not promotion or endorsement of any behavior described in old scriptures or folklore, The stories referenced originate from ancient sources written in a different historical and moral context. Readers should understand that mythological characters are symbolic and often used to represent power, ego, temptation, or social hierarchy rather than real-life ideals, This article does not present a complete summary, nor does it aim to glorify or normalize controversial themes. Instead, it examines how such narratives have been questioned, debated, and criticized over time by scholars and modern reader