the brahma, or holy spirit, was embodied[1]; and this is explained clearly in a priestly tale (TS. II. V. 2, 1 ff.; cf. ŚB. I. i. 3, 4, vi. 3, 8), according to which Indra from jealousy killed Tvashṭā's son Viśvarūpa, who was chaplain of the gods, and thus he incurred the guilt of brahma-hatyā. Then Tvashṭā held a sōma-sacrifice; Indra, being excluded from it, broke up the ceremony and himself drank the sōma. The sōma that was left over Tvashṭā cast into one of the sacred fires and produced thereby from it the giant Vṛitra, by whom the whole universe, including Agni and Sōma, was enveloped (cf. the later version in Mahābhārata, V. viii. f.). By slaying him Indra again became guilty of brahma-hatyā; and some Ṛigvēdic poets hint that it was the consciousness of this sin which made him flee away after the deed was done.
These bits of saga prove, as effectually as is possible in a case like this, that Indra was originally a warrior-king or chieftain who was deified, perhaps by the priestly tribe of the Aṅgirasas, who claim in some of the hymns to have aided him in his fight with Vṛitra, and that he thus rose to the first rank in the pantheon, gathering round himself a great cycle of heroic legend based upon those traditions, and only secondarily and by artificial invention becoming associated with the control of the rain and the daylight.
- ↑ Cf. Sāyaṇa on RV. I. xciii. 5.
