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Indra as the Absolute Self. (膧tman). Though it repeats the
etymological explanation of Indra given in the Br膩hma峁嘺s yet it is
preceded by a vortices statement of philosophical idealism that there
is naught else than self called in the Aitareyopani峁�ad as Indra.
In the Kausitaki Upani峁�ad a story is related where the worthy
pupil is Pratardana of K膩艣i and the teacher of Indra. It says that the
son of Divod膩sa, went to the beautiful mansion of Indra. Indra asked
him to choose a boon but Pratardana insistently requested Indra to
bestow upon him a boom of his choice. Then Indra whose form is truth
said to him, "verily know me; this I thank the best for man, that he
should know me. I slew the three headed son of Tva峁�t峁�. I gave to the
wolves the devotees, the Aru峁嘺mukhas, violating many a treaty
I slew the hosts of prahtada. I slew the sons of Puloman in the sky and
K膩lakanjas on the earth, and not one hair of my head was harmed.
Who know me, by no deed so ever is his future bliss harmed, not by
theft, not by Br膩hma峁嘺's murder, not by a mother's murder, nor by
father's, if he wishes to commit sin, departs the bloom from his face.
The idea of this story is that the knowledge of the identity of the
individual and the Supreme Soul obliterates all types of sins. Here,
Indra is identified with Supreme Soul.61
The Upanisad repeats the words of 膧ra峁噛aka that as long as
Indra knows this soul, so long the Asuras overcome him. When he
knew it then having conquered and slain the Asuras, he attained
61. Kau峁�itaki Upanisad. 3.1.