Upinder Singh states that the "Rig Veda" is familiar with slavery, referring to enslavement in course of war or as a result of debt. She states that the use of "dasa" (Sanskrit: दास) and "dasi" in later times were used as terms for male and female slaves. In contrast, Suvira Jaiswal states that "dasa" tribes were integrated in the lineage system of Vedic traditions, wherein "dasi putras" could rise to the status of priests, warriors and chiefs as shown by the examples of Kaksivant Ausija, Balbutha, Taruksa, Divodasa and others. Some scholars contest the earlier interpretations of the term "dasa" as "slave", with or without "racial distinctions". According to Indologists Stephanie W. Jamison and Joel P. Brereton, known for their recent translation of the "Rigveda", the "dasa" and "dasyu" are human and non-human beings who are enemies of Arya. These according to the "Rigveda", state Jamison and Brereton, are destroyed by the Vedic deity Indra. The interpretation of ""dasas" as slaves" in the Vedic era is contradicted by hymns such as 2.12 and 8.46 that describe "wealthy dasas" who charitably give away their wealth. Similarly, state Jamison and Brereton, the "racial distinctions" are not justified by the evidence. According to the Indologist Thomas Trautmann, the relationship between the Arya and Dasa appears only in two verses of the "Rigveda", is vague and unexpected since the "Dasa" were "in some ways more economically advanced" than the Arya according to the textual evidence.