Vol. V, No. 10.] Reference to Babylon in the Rigveda. 415 
[N.S.] 
Sayana is right in saying that in riks iv. 19. 9 and iv. 30. 16 
the word refers to a particular woman—a maiden—a chaste 
lady; but he has not tried to identify her. Through the clue 
we have found in connection with the word a#t, however, it 
will be possible for us to say who she was. If our interpreta- 
tion of this word be true then the #q¥4: ga in rik iv. 19. 9 is 
the word wy in rik iv. 19. 9 is therefore likely to be the same 
as in iv. 19. 7, 7.c., a young river regarded as a maiden. More- 
over the whole hymn is on the exploits of Indra with regard to 
rivers. But does this make any sense—a young river maiden 
being the mother of Yama? It does if we remember that 
Yama’s mother—the wife of the great Vivasvan—ane@ ATM. ..AeT 
srat faaeat,.. (x. 17. 1) was called avg (from € to flow), @ river. 
She was so called because her husband Vivasvain had a good 
knowledge of rivers, which led to our Aryan forefathers coming 
to India and settling on the banks of the Indus: 
aa sat ate faqnetacgaat azatfa ATA I 
21 Rhe 8 
They (=the sages=fast: of the first line) going in the 
tight direction settled on the banks of the Sindhus. Gandharva 
ame Vivasvan) knew the names of the waters (=rivers). 
x. . 4. 
_ It appears that Saranyt has also been called Sindhu. Her 
twin sons the Agvins have been called Sindhu-Matara—the 
twins having Sindhu for their mother. [Agvins are brothers 
of Yama and sons of Saranyt x.. 17. 2.] 
has also been called q¥y river maiden. Her son W4¥4 J 18 
Yama. e 
From the facts (1) that in rik x. 17.1 Y: ama’s mother—-the 
wife of mighty Vivasvin—has been said to have died or disap- 
peared while being married and not ajter marriage—ane ATat 
Wa earat agit srar faaeat aa; (2) that in Hymn x. % 
we have an instance of an Apsara living with a kin till a 
Son is born unto them and then going away to live freely like a 
