37. Reference to Babylon in the Rigveda. 
By A. C. Sen, M.A., M.R.A.C. 
In my paper on ‘‘ Visnu’’ I haveshown that the irivikramana 
--striding three times—of Visnu, as mentioned in the Rigveda, 
and Yima’s taking forward three steps—¢hri-gaya—as described 
in the Avesta (Vendidad-Fargard II), both represent the same 
historical incident, namely, the immigration of the ancestors of 
the Parsis and of the Hindus from their old home in the north 
to the land of the Sapta Sindhus. I have also pointed out that 
the Vedic Yama and Visnw are the same character. Accord- 
ing to the Avesta, Yama was a great Iranian King who had 
flourished under his beneficent administration. But latterly he 
2g: wHaala wa GaTa HAS ASUS 
zrafa ganas aft frat aaerd oTfetaig I 
VeuRgie 
Who for the sake of the gods (i.e. to be with the gods) 
chose death ; who chose not deathlessness for the sake of men 
(7.e. to stay with men). é 
Risi Brihaspati founded the institute of sacrifice; Yama 
gave his dear body as an offering. x. 13. 4. 
_ Some time after, I came across a curious story told of 
Visnu in the Catapatha Brahmana whic : 
semblance to the account of the death of Yama, as given in the 
amyad Yast, that it should be regarded as simply another 
version of it. It says that Visnu by the performance of great 
sacrifices became the most excellent of gods. But after a time 
he lost self-control and became arrogant. The gods grew envi- 
ous of him and wanted to kill him but they did not dare to do 
