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marks in the body of Indra 24. In his illustrations work. Thulasid膩s also gives the story of Indras relation with Ahalya as an example of demoralization of values虏. In short the Ahalya episode of Indra is one of the widely spread legends in Indian tradition. Even today this legend inspires the writers to write poems and stories. K. Ramesan Nair, the famous poet write a malayalam poem viz. Sucindram. He pictures beautifully the story of Indra and Ahalya in that poem. Transformation of Indra myth from vedic literature to Pur膩峁嘺s Ahalya episode is one of the best example for the metamorphosis of Indra myth. In Vedic literature he is the chief god, as in Rg-veda over a quarter of hymn are addressed to him. He transformed into mere a king in epic-puranic literature, who seeks help from other gods like Vi峁�nu, 艢iva, etc. etc. to protect his kingdom. Actually Indra myth has two phases. - puranic (1) Supreme Lord in vedas (2) a retired soldier in epic literature 2. In Ahalya episode one can clearly identify both of them. In vedic literature Indra's relation with Ahalya is not considered as a sin. There is not even a hint of it. The deities are represented symbolically in vedic literature. That is completely forgotten in epics and pur膩n膩s and the episode is considered as an actual event. Actually vedic Indra is the one of the manifestation of the Sun. His solar character is clear in Rv in passages like: He (the sun) indeed is Indra (SBIV 5 94 IV). He is called Arkavat (having the sun) in MS.II: 2:9. His vedic epithet. Sahasraksa refers to the thousand rays of sun. When commentating 146