Vedic Mythology c8.8

c8.8

Thus both the singular (2, 12¹⁰, &c.) and (mostly of *dasyu*) the plural (1, 101⁵) are frequently used to designate foes vanquished by Indra, sometimes beside the name of Vṛtra (6, 23², &c.). Hence Indra is sometimes called *dasyuhan*, 'Dasyu-slayer' (1, 100¹², &c.) and the combat is several times referred to as *dasyuhatya* (1, 51⁵. ⁶, &c.). In favour of individual protégés Indra 'sent to sleep' (i. e. slew) 30 000 Dāsas (4, 30²¹), bound a thousand Dasyus (2, 13⁹), or won cowstalls from the Dasyus for Dadhyañc (and) Mātariśvan (10, 48²). When Indra's aid is invoked against both Ārya and Dāsa foes (10, 38³, &c.) or when he is spoken of as discriminating between Āryas and Dasyus or Dāsas (1, 51⁸; 10, 86¹⁹), terrestrial foes are undoubtedly meant. This is probably also the case when Indra fights against the Dasyus in favour of the Āryas (6, 18³. 25²). Owing to the Dāsas being so frequently taken captive by the conquering Aryans, the word *dāsa* comes to be used two or three times in the RV. (7, 86⁷; Vāl. 8³) in the sense of 'servant', 'slave', its ordinary meaning in post-Vedic Sanskrit¹⁶. On the other hand, the Dasyus who endeavouring to scale heaven are cast down by Indra (8, 14¹⁴ cp. 2, 12¹²), the Dasyu whom he burnt down from heaven (1, 33⁷), whom he vanquished from birth (1, 51⁶; 8, 66¹⁻³), or against whom he aids the gods (10, 54¹), must be demons. This is also the case, when Indra attacks the Dasyu, scattering the mist and darkness (10, 73⁵), or wins the sun and the waters after slaying the Dasyus (1, 100¹⁸), and when the gods and the Dasyus are contrasted as foes (3, 29⁹). A demon must be meant by the Dāsa who is the husband of the waters (1, 32¹¹; 5, 30⁵; 8, 85¹⁸), which by his victory Indra makes the wives of a noble husband (10, 43⁸). The seven forts of the Dāsas, which, like those of Vṛtra (1, 174²), are called autumnal (6, 20¹⁰ cp. 7, 103⁹), are doubtless atmospheric.