Indra, with the epithet of à Âakra ( ; ), is the ruler of the TrÃÂyastriá¹Âà Âa Heaven according to Buddhist cosmology. The name à Âakra ("powerful") as an epithet of Indra is found in several verses of the Rigveda. Indra is also referred to by the title "à Âakra, Lord of the Devas" (Sanskrit: ; Pali: ).
In East Asian cultural traditions, Indra à Âakra is known as () or () in Chinese, as () in Japanese, as () in Korean, and as () or () in Vietnamese. In Chinese Buddhism, Indra à Âakra is sometimes identified with the Taoist Jade Emperor ( , often simplified to ); both share a birthday on the ninth day of the first lunar month of the Chinese calendar (usually in February).
The TrÃÂyastriá¹Âà Âa heaven in which Indra à Âakra rules is located on the top of Mount Meru, imagined to be the polar center of the physical world, around which the Sun and Moon revolve. TrÃÂyastriá¹Âà Âa is the highest of the heavens in direct contact with humankind. Like all deities, Indra à Âakra is long-lived but mortal. When one à Âakra dies, his place is taken by another deity who becomes the new à Âakra. Several stories about Indra à Âakra are found in the Jataka tales, as well as several suttas.
Indra à Âakra is married to SujÃÂ, daughter of the chief of the asuras, Vemacitrin (PÃÂli Vepacitti). Despite this relationship, a state of war generally exists between the thirty-three gods and the asuras, which Indra à Âakra manages to resolve with minimal violence and no loss of life.
Indra à Âakra is often depicted in literature as a being who consults the Buddha on matters of morality. Together with BrahmÃÂ, he is considered a dharmapala, a protector of Buddhism.
"Ã Âakra" is a Sanskrit word meaning "mighty" or "powerful" and is used as an epithet of Indra in hymn 5.34 of the Rigveda. The related PÃÂli lexeme "Sakka" seems to have been the standard name of the king of heaven in Buddhist tradition.
à Âakra is known by several names in Buddhist texts. Some of these include:
Sakka's mythology and character is expounded upon in the Pali Canon, particularly in the Sakka Saá¹Âyutta of the Saá¹Âyutta NikÃÂya.
Sakka plays a significant role in several of the JÃÂtaka tales.
The commentator Buddhaghoá¹£a has identified Sakka as being identical to VajrapÃÂá¹Âi. Thus, Sakka is identified as a Bodhisattva.
In the MahÃÂparinibbÃÂna Sutta (DN 16), Sakka speaks the following verse, which has become standard in Buddhist funeral rites:
In the Book of Equanimity, Ã Âakra plays a central role in the fourth koan.
In the MahÃÂparinirvÃÂá¹Âa Sà «tra, à Âakra utters a stanza in response to the Buddha's death as a recognition of the Four Noble Truths. It is identical to the Pali formula found in the corresponding sutta.:
He is also recognized as one of the Twenty-Four Guardian Devas in Chinese Buddhist tradition.
In Southeast Asia's Theravada communities, Ã Âakra is depicted with blue or black skin, alongside a mount, Airavata, a three-headed elephant.
à Âakra is equated with Haneullim in Korean folk religion. According to the Memorabilia of the Three Kingdoms, it is believed that à Âakra is Hwanung's father.
In Chinese Buddhism, some equate him with the Jade Emperor.
In Mongolian Buddhism, Qormusta Tengri is syncretized with à Âakra, and is believed to be involved with the creation of fire.
The ceremonial name of Bangkok alludes to à Âakra:
This name is composed of both PÃÂli and Sanskrit, prefaced with the only one Thai word, Krung, which means 'capital'. It can thus be written as: "Krung-dÃÂvamahÃÂnagara amararatanakosindra mahindrÃÂyudhyàmahÃÂtilakabhava navaratanarÃÂjadhÃÂnë purëramya uttamarÃÂjanivÃÂsana mahÃÂsthÃÂna amaravimÃÂna avatÃÂrasthitya shakrasdattiya vishnukarmaprasiddhi."
à Âakra makes several appearances in popular culture, including: