122 Journal of the Asiatic Society of Bengai. [April, 1909. 
38. fae al al quad |s at cfeatea: | 
faa qaqa adara uf eqaawzat... 4 
The evil dream that weaves a necklace of gold coins or a gar- 
land, O daughter of heaven, all that evil dream and sin make 
over to Aptya Trita..... 15. 
39. aeqia aque cd waquaes | 
faara a feara teat quasi gerawart...r¢ 
To him whose food that is—whose work that is—and who is 
sitting near his share—to Tita and to Dvita, O Dawn, remove 
that evil dream and sin—16. 
Remarks :—-In this rit the most important question is who 
is Dvita? In the whole of the Rigveda the name occurs in two 
places only, and this is one of them. From its use here all we 
can infer is— rs 
1° He is associated with Trita and lives with him at a 
great distance. 
2° Towards the end of the Rigvedic period the Risis while 
asking the gods for the removal of all sorts of evils from them 
pave that these might be transferred to the place of Dvita or 
rita. . 
From what will be stated below Dvita may be identified 
with Nirriti the goddess of Death. But such identification is 
not possible. For Dvita is a god whereas Nirriti is a goddess. 
Can Dvita be Yama? The present rik does not enable us to 
answer this question. — 
he only other place in the Rigveda where the name Dvita 
occurs is rik V, 18-2. 
feala aaaree Gey eae awa | 
eg a un Saeatar fan war) wy) ws] 2 
Remarks :—-There are two difficulties in connection with 
this rik. One as regards the construction of the sentence and 
another as to the meaning of the word wwate@ | The word 
therefore may be explained as the carrier of the injured, des- 
pres or dead. In this sense Dvita and Yama become iden- 
ical. 
The rik may be rendered thus :— 
To Dvita who carries the dead, by the greatness of his own 
