The Story of Indra and Virochana: Prajapati’s Teachings
The Story of Indra and Virochana: Prajapati’s Teachings offers a profound lesson in Vedantic self-realization. Through their quest to understand the true nature of the Self or Atman, these kings learn timeless teachings from Prajāpati, revealing the essence of Brahma Vidya.
The Divine Proclamation in the Celestial Assembly:
Long ago, in the celestial realms where gods and demons coexisted in their pursuit of power and knowledge, a great event occurred. In a solemn gathering attended by both devas (gods) and asuras (demons), Prajāpati made a momentous proclamation. From his radiant seat in the divine assembly hall, he declared a truth so profound that it stirred every heart present:
Mantra 1 — Chandogya Upanishad 8.7.1
“The Self (Ātman) is free from sin, old age, death, sorrow, hunger, and thirst. It is the one that desires what is to be desired, and resolves upon what is to be resolved. This is the Self that one should seek to perceive. This is the Self one should seek to know. He who finds and understands this Self obtains all worlds and fulfills all desires.”
This divine declaration set the stage for a noble quest. The promise of attaining all worlds and all desires by realizing the Self was too powerful to ignore.
Quest for the Self: What Prompted the Gods and Demons to Seek Prajāpati?
Mantra 2 — Chandogya Upanishad 8.7.2
Both the devas and the asuras heard about Prajāpati’s proclamation. Filled with curiosity and longing, they said among themselves, “Let us seek out this Self, by knowing which we shall obtain all worlds and all our desires.”
Thus, two chosen emissaries set out independently on this sacred journey: Indra, king of the gods, and Virochana, ruler of the asuras. Without revealing their intentions to one another, they both approached Prajāpati with humility, each carrying fuel in hand—a traditional symbol of readiness to serve and learn.
To understand the profound nature of the Self, it helps to explore the Mandukya Upanishad and its explanation of the sacred syllable Om, which reveals the four states of consciousness. You can read my detailed post on the Mandukya Upanishad and the nature of Om here.
Thus we begin now the The Story of Indra and Virochana: Prajapati’s Teachings
The Spiritual Journeys of Indra and Virochana
Indra and Virochana undertook long periods of austerity and study to receive Prajāpati’s teachings. Indra, the king of gods, remained dedicated and humble, learning about the Self through the waking, dreaming, and deep sleep states, finally grasping the eternal Atman that transcends all.
Meanwhile, Virochana, leader of the demons, misunderstood the knowledge, focusing only on external rituals and appearances, showing the difference between true knowledge (vidya) and ignorance (avidya).
For a detailed exploration of this story and the progressive states of consciousness, read my post on the Chandogya Upanishad Part 8c.
He who knows the Self attains all worlds and all desires.” — Chandogya Upanishad 8.7.1
The First Phase: 32 Years of Silence and Service
Prajāpati, seeing their eagerness, did not grant immediate teachings. Instead, he made them live a life of disciplined austerity and celibacy (brahmacharya) for thirty-two years in his abode. Only then did he impart the first lesson:
“The Self is that which is seen in the eye—the image in the mirror, in water. That is the Self, the immortal, the fearless. This is what you must meditate upon.”
Indra and Virochana both took this teaching. They saw the reflection and thought:
“Ah! This body, this face—that is the Self!”
The Turning Point: Virochana Leaves, Indra Reflects
Virochana the Demon King: A Misunderstood Seeker of Truth. Satisfied with this superficial interpretation, Virochana returned to his people. He preached:
“The body is the Self. Therefore, indulge it, adorn it, nourish it well.”
This became the doctrine of the asuras—materialism and body worship.
The Diverging Paths: Why Indra Returned and Virochana Didn’t
But Indra hesitated. Doubts crept in:
“How can this body, subject to decay, hunger, thirst, pain, and death—how can this be the eternal Self?”
He returned to Prajāpati, seeking a deeper understanding.
Second Phase: Another 32 Years
Prajāpati instructed Indra again. After another 32 years of austerity and brahmacharya, he taught:
“That which moves in dreams—that is the Self, beyond bodily limitations.”
Indra reflected and again found contradiction.
“But in dreams, one sees even what is not there—illusions, fear, sorrow. How can that be the fearless, immortal Self?”
Back he went.
Third Phase: Yet Another 32 Years
This time, Indra stayed for 32 more years of intense tapas. Prajāpati revealed:
“That which is in deep sleep—blissful, untouched by desires—that is the Self.”
Indra pondered:
“In deep sleep, there is no awareness. One knows nothing. If I am the Self, should I not be conscious, aware?”
Yet again, he returned, persistent.
Final Phase: 5 Years of Highest Teaching
After five additional years, totaling 101 years of austerity and sincere inquiry, Prajāpati revealed the ultimate truth to Indra:
“The Self is neither the body, nor the dream-self, nor the sleeper. The Self is the witness—pure Consciousness, the Seer behind all seeing, the Knower behind all knowing. It is the Atman, untouched, immortal, ever-luminous.”
Indra realized this highest knowledge.
He understood: “I am not this body. I am not the dreamer. I am not even the unconscious sleeper. I am the eternal witness—Brahman.”
The Legacy of Indra’s Quest
Even today, the sages proclaim:
“Indra, so powerful, so radiant, ruler of the heavens—yet he lived a life of unbroken austerity for one hundred and one years for the sake of this sacred knowledge—Ātma Vidyā, the knowledge of the Self.”
His story is a beacon: that no matter how mighty we may be, true realization demands humility, effort, discrimination, and unshakable perseverance.
✤ Link to Mandukya Wisdom ✤
The realization Indra attained is perfectly echoed in the Mandukya Upanishad.
Mantra 2 declares:
“Ayam Ātmā Brahma” – This Self is Brahman.
This is one of the four Mahāvākyas from the Vedas. It unveils the profound truth that the innermost Self is not different from the infinite Brahman—the Reality behind the universe.
Four Aspects (Catuṣpāda) of the Self:
-
Vaiśvānara – Waking state (Gross body)
-
Taijasa – Dreaming state (Subtle body)
-
Prājña – Deep sleep (Causal body)
-
Turiya – The Fourth: the Witness, ever-free, beyond all states.
Readers are encouraged to explore this further in the detailed post on the Mandukya Upanishad on this blog, especially focusing on the 2nd mantra.
Conclusion: The Flame of Self-Knowledge
From the story of Indra and Virochana, we learn a profound Vedantic truth: while both the gods and the demons sought Self-knowledge, only those with purity, sincerity, and inner discipline could grasp the real essence of the Self. Indra, the seeker of truth, advanced toward Self-realization under Prajāpati’s guidance. Virochana, on the other hand, misunderstood the teaching and propagated a false identity rooted in the body. This tale beautifully contrasts the acceptance levels of divine and demonic minds toward spiritual teachings—and reveals that true Self-realization requires more than intellect; it demands humility, devotion, and experiential insight into the Atman.
The Story of Indra and Virochana teaches us that Indra’s long journey teaches us that real knowledge is not instant. It requires intense inquiry, deep reflection, and inner purification. The Self is not a concept to grasp, but a truth to be realized.
Those who seek with sincerity, like Indra, will surely find the eternal flame within—the Ātman, the very essence of existence.
“To know the Self is to be free. This is the secret Prajāpati guarded for the worthy alone.” — Advaita Vedanta tradition
Wonderful post! Knowledgeable 🙂👌🏻