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theory.[5] What was Indra may be seen by comparing a few citations such as might easily be amplified from every book in the Rig Veda.
According to the varying fancies of the poets, Indra is armed with stones, clubs, arrows, or the thunderbolt (made for him by the artificer, Tvashtar), of brass or of gold, with many edges and points. Upon a golden chariot he rides to battle, driving two or many red or yellow steeds; he is like the sun in brilliancy, and like the dawn in beauty; he is multiform, and cannot really be described; his divine name is secret; in appearance he is vigorous, huge; he is wise and true and kind; all treasures are his, and he is a wealthholder, vast as four seas; neither his greatness nor his generosity can be comprehended; mightiest of gods is he, filling the universe; the heavens rest upon his head; earth cannot hold him; earth and heaven tremble at his breath; he is king of all; the mountains are to him as valleys; he goes forth a bull, raging, and rushes through the air, whirling up the dust; he breaks open the rain-containing clouds, and lets the rain pour down; as the Açvins restore the light, so he restores the rain; he is (like) fire born in three places; as the giver of rain which feeds, he creates the plants; he restores or begets Sun and Dawn (after the storm has passed);[6] he creates in the same way) all things, even heaven and earth; he is associated with Vishnu and P[=u]shan (the sungods), with the Açvins, with the Maruts (storm-gods) as his especial followers, and with the artisan Ribhus. With Varuna he is an Aditya, but he is also associated with another group of gods, the Vasus (x. 66. 3), as Vasupati, or 'lord of the Vasus.' He goes with many forms (vi. 47. 18). [7]
The luminous character[8] of Indra, which has caused him to be identified with lightgods, can be understood only when one remembers that in India the rainy season is ushered in by such displays of lightning that the heavens are often illuminated in every direction at once; and not with a succession of flashes, but with contemporaneous ubiquitous sheets of light, so that it appears as if on all sides of the sky there was one lining of united dazzling flame. When it is said that Indra 'placed light in light,' one is not to understand, with Bergaigne, that Indra is identical with the sun, but that in day (light) Indra puts lightning (x. 54. 6; Bergaigne ii. p. 187).