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These mantras are mentioned in the Rgveda as a part of Suryadevi’s marriage ceremony.

These mantras are mentioned in the Rgveda as a part of Suryadevi’s marriage ceremony.

According to Vedas, when a girl marries a boy , he is considered as the 4^th husband as Soma is the first, Vishvavasu gandharva is the second and Agni is the 3^rd. Only after the above mentioned 3 people enjoy the girl, then the human husband enjoys her. And during the ceremony the bridegroom is supposed to chant this mantra. So the question arises:<blockquote>"'''''Are Soma, Gandharva and Agni historical figures,  with reference to a girl marrying the 4th person?'''''"</blockquote>Based on the premise of modern self-styled Indologists who neither  understand or know our philosophy but interested in chronological listing of events and conversations, for such people this esoteric understanding makes every Hindu girl a woman of loose character.  When the priest make the  the bridegroom chant the mantras, instead becoming angry hearing such mantras, the bridegroom follows in repeating the mantras.  Does it make any sense?   At every marriage, this mantra is supposed to be chanted. Notably, the mantra has great spiritual significance beyond realities.  

According to Vedas, when a girl marries a boy , he is considered as the 4^th husband as Soma is the first, Vishvavasu gandharva is the second and Agni is the 3^rd. Only after the above mentioned 3 people enjoy the girl, then the human husband enjoys her. And during the ceremony the bridegroom is supposed to chant this mantra. So the question arises:<blockquote>"'''''Are Soma, Gandharva and Agni historical figures,  with reference to a girl marrying the 4th person?'''''"</blockquote>Based on the premise of modern self-styled Indologists who neither  understand or know our philosophy but interested in chronological listing of events and conversations, for such people this esoteric understanding makes every Hindu girl a woman of loose character.  When the priest make the  the bridegroom chant the mantras, instead becoming angry hearing such mantras, the bridegroom follows in repeating the mantras.  Does it make any sense?   At every marriage, this mantra is supposed to be chanted. Notably, the mantra has great adhyatmik significance beyond realities.  

'''''The mantra signifies that post marriage, the woman is not the man’s exclusive property, and he is forewarned that he cannot ill-treat her in any way. It also indicates that Soma, gandharva, agni are the natural masters on the daivi platform and no human being can chase them away.'''''

'''''The mantra signifies that post marriage, the woman is not the man’s exclusive property, and he is forewarned that he cannot ill-treat her in any way. It also indicates that Soma, gandharva, agni are the natural masters on the daivi platform and no human being can chase them away.'''''

The mantra states that it is only through the performance of real yoga that a man experience the presence of the devatas. (Also for a girl to come '''to the platform of different stages of youth,''' the devathas are very much a part and men should remember this).  

The mantra states that it is only through the performance of real yoga that a man experience the presence of the devatas. (Also for a girl to come '''to the platform of different stages of youth,''' the devathas are very much a part and men should remember this).  

It is only when we see the discussion between Yama and Yami from a spiritual perspective that it makes sense. In general we have discussed how  Yama is known as '''dispenser  of reaction''' to one’s '''sinful''' and pious activities and accordingly he would send the living entities to different planetary systems. Showing his '''power to discipline. -''' But it was depicted that in a larger perspective, Yamaraja, plays the role of '''sarvantharayami,''' the inner dweller paramatma.  Now We will deal with the relationship between Yama and the pitris (ancestors).

It is only when we see the discussion between Yama and Yami from a adhyatmik perspective that it makes sense. In general we have discussed how  Yama is known as '''dispenser  of reaction''' to one’s '''sinful''' and pious activities and accordingly he would send the living entities to different planetary systems. Showing his '''power to discipline. -''' But it was depicted that in a larger perspective, Yamaraja, plays the role of '''sarvantharayami,''' the inner dweller paramatma.  Now We will deal with the relationship between Yama and the pitris (ancestors).

#It is discussed that Yamaloka: is not just a ''hellish planet''''',''' there is much more to it, there is description of the different kinds of  planets in Vedas'''.''' In Rik Samhita (mandal 18, sukta 14) an example can be quoted. From the previous mantra from Rik samhita :

#It is discussed that Yamaloka: is not just a ''hellish planet''''',''' there is much more to it, there is description of the different kinds of  planets in Vedas'''.''' In Rik Samhita (mandal 18, sukta 14) an example can be quoted. From the previous mantra from Rik samhita :