Paulamī, wife of Indra, is generally known as Indrāṇi. In the age of Ṛgveda (Rigveda), Indra was the major god to worshipped. From this conception, Indraṇī Śachī was also worshipped as an epitome of good fortune. In several mantra(s) of Ṛgveda, Indrāṇī had been invited to yajña (yajna), along with Varuṇāṇī (Varunani), wife of Varuṇa, and Agnāyī, wife of Agni. In Ṛgveda, there have been several mentions of Indrāṇī as a goddess bestowing swasti and maṅgala (relief and blessedness). In one mantra of the tenth Maṇḍala (Mandala) of Ṛgveda Indrāṇī had been hailed as the embodiment of Saubhāgya itself.
indrāṇīmāsu nāriṣu subhagāmahamaśravam.
In the ancient Brāhmaṇa text like Śatapatha Brāhmaṇa (Satapatha Brahmana), the name of Indrāṇī had been mentioned, saying that her coronet is decked with expensive jewels of various colours, since she is the dearest wife of Indra–
indrāṇī ha va indrasya priyā patnī tasyā uṣṇīṣo viśvarūpatamaḥ.
In the post-Vedic age of Mahākāvya (Mahakavya), the worship of goddess Indrāṇī can also be found. In the description of Harivaṃśa Purāṇa (Harivamsa Purana), before Kṛṣṇa (Krishna) took Rukmiṇī (Rukmini) away, it is found that Rukmiṇī, the princess of Bidharbha, has come to the temple of of their family goddess to seek her blessings before her Svayamvara (the custom, where the bride herself chooses her groom). According to Harivaṃśapurāṇa, this goddess is Indrāṇī.
dīpyamānena vapuṣā valena mahatā vṛtā.
However, in the description of Bhāgavatapurāṇa, which is more popular, it is said that the temple where Rukmiṇī went to seek blessings, was that of goddess Bhavāṇī. However, in the edition of Bhāgavatapurāṇa edited by Kṛṣṇaśankara Śāstrī, there are some extrra śloka, where it is said that the shrine where Rukmiṇī went, was that of Indrāṇī. Here temple was located near the temple of Indra. Indra and Indrāṇī were the family deities of the Bidarbha royal household.
upakaṇṭhe sureśasya paulamyāśca niketanam
tau bidarbhaprasūtānaṃ nṛpaṇāṃ kuladevate
tadantikamupāgamya śacīṃ surapatipriyāṃ
cirarārādhitapādāvjāṃ sā praṇamya viniryayau.
One of the major goddesses of the Vedic age, Indrāṇī came to be worship in the post-Vedic period as a manifestation of Śakti. In the Devīmāhātmya (Devimahatmya; Glory of the Goddess)-section of Mārkaṇḍeyapurāṇa (Markandeyapurana), the name of Indrāṇī or Aindrī is found as one of the manifestations of Goddess Śaktī.
In Matsyapurāṇa, there is a description of the image of goddess Indrāṇī. It is said that the image of Indrāṇī would be established at the left side of the image of Indra. There would be a lotus in her hand. She also rides the elephant, like Indra, and her attributes are also similar to that of Indra. She is thousand-eyed, like Indra, and she holds in her four hands vajra, śūla, a lotus and a gadā (mace). Her complexion is like heated gold, and she is decked with several ornaments–
indrāṇīmindrasadṛśīṃ vajraśūla gadādharām
gajāsanagatāṃ devīṃ locanairvahubhirvṛtām
[See Indra – 1]