"Pra_g_âpati, assuming the form of a tortoise (Kûrma), brought forth all creatures. In so far as he brought them forth, he made them (akarot), and because he made them he was (called) tortoise (Kûrma). A tortoise is (called) Kâ_s_yapa, and therefore all creatures are called Kâ_s_yapa, tortoise-like. He who was this tortoise (Kûrma) was really Âditya (the sun)."
One other allusion to something like a deluge,[144] important chiefly on account of the name of Manu occurring in it, has been pointed out in the Kâ_th_aka (XI. 2), where this short sentence occurs: "The waters cleaned this, Manu alone remained."
All this shows that ideas of a deluge, that is, of a submersion of the earth by water and of its rescue through divine aid, were not altogether unknown in the early traditions of India, while in later times they were embodied in several of the Avâtaras of Vish_n_u.
When we examine the numerous accounts of a deluge among different nations in almost every part of the world, we can easily perceive that they do not refer to one single historical event, but to a natural phenomenon repeated every year, namely, the deluge or flood of the rainy season or the winter.[145]
This is nowhere clearer than in Babylon. Sir Henry Rawlinson was the first to point out that the twelve cantos of the poem of Izdubar or Nimrod refer to the twelve months of the year and the twelve representative signs of the Zodiac. Dr. Haupt afterward pointed out that Êabânî, the wise bull-man in the second canto, corresponds to the second month, Ijjar, April-May, represented in the Zodiac by the bull; that the union between Êabânî and Nimrod in the third canto corresponds to the third month, Sivan, May-June, represented in the Zodiac by the twins; that the sickness of Nimrod in the seventh canto corresponds to the seventh month, Tishri, September-October, when the sun begins to wane; and that the flood in the eleventh canto corresponds to the eleventh month, Shaba_t_u, dedicated to the storm-god Rimmôn,[146] represented in the Zodiac by the waterman.[147]
If that is so, we have surely a right to claim the same natural origin for the story of the Deluge in India which we are bound to admit in other countries. And even if it could be proved that in the form in which these legends have reached us in India they show traces of foreign influences,[148] the fact would still remain that such influences have been perceived in comparatively modern treatises only, and not in the ancient hymns of the Rig-Veda.