"Anointed with this great anointment Indra won all victories, found all the worlds, attained the superiority, pre-eminence, and supremacy over all the gods, and having won the overlordship, the paramount rule, the self rule, the sovereignty, the supreme authority, the kingship, the great kingship, the suzerainty in this world, self-existing, self-ruling, immortal, in yonder world of heaven, having attained all desires he became immortal."[10] Thus we see that amidst the maze of obscure legends about Indra there are three points which stand out with perfect clearness. They are, firstly, that Indra was a usurper; secondly, that the older gods fought hard but vainly to keep him from supreme divinity, and that in his struggle he killed his father; and thirdly, that he was identified with the warrior class, as opposed to the priestly order, or Brahmans. This antagonism to the Brahmans is brought out very clearly in some versions of the tales of his exploits. More than once the poets of the Ṛig-vēda hint that his slaying of Vṛitra involved some guilt, the guilt of _brahma-hatyā_, or slaughter of a being in whom the _brahma_, or holy spirit, was embodied[11]; 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. [Footnote 7: I follow in the interpretation of this hymn E. Sieg, _Die Sagenstoffe des Ṛgveda_, i. p. 76 ff. Cf. on the subject _Ved. Stud._, i. p. 211, ii. pp. 42-54. Charpentier, _Die Suparṇasage_, takes a somewhat different view of RV. IV. xxvi.-xxvii., which, however, does not convince me; I rather suspect that RV. IV. xxvi. 1 and 4, with their mention of Manu, to whom the sōma was brought, are echoes of an ancient and true tradition that Indra was once a mortal.] [Footnote 8: The other legend in MS. II. i. 12, that Aditi bound the unborn Indra with an iron fetter, with which he was born, and of which he was able to rid himself by means of a sacrifice, is probably later.] [Footnote 9: E.g. AB. VII. xxxi., VIII. xii. Cf. BA. Up. I. iv. 11-13.] [Footnote 10: AB. VIII. xiv. (Keith's translation).] [Footnote 11: Cf. Sāyaṇa on RV. I. xciii. 5.]