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Line 64: − “''Oh Urvasi, you are like my mother Kunti!''+ − “You referred to me as mother? But so many people in your own family have come to me! ('''Ye putra naptaravo va)''' …They came to heavenly planets by performing tapasya and engaged in sensualities with me. Therefore, you should be pleased to see me and also i am your follower. Like Yami, Urvashi requested Arjuna to please her, but Arjuna like Yama was stable and refused to get seduced by her. Notably, Urvashi was not like Yami from the Rigveda, she was furious with Arjuna and cursed him to be a apumsaka/napunsaka '''(impotent)'''. + Line 92:
Line 92: − + − “Oh human beings, please worship Yamaraj by offering havishya (oblations) because those who live a life of dharma or pious activities, such great souls according to their activities are sent to different planets, after death. But they have to go through Yama, i.e., the land of Yamaraj and Yama is the master of all the pitrs (ancestors). What do we understand from this? After death, before going to any other planet, every living entity has to take permission from Yamaraj. In fact, Yamaraj also decides the lifespan of the living entities and the the results of one’s activities. In this regard, Yama is impartial. All the '''planetary systems''' are based upon the '''karmataryatam or the differences in action'''s. In every body, '''there is a person''' who doesn’t die after the body is destroyed. '''This is the divine consciousness as explained''' in the Vedas. '''The living entity or the atma''' is called in the Rik Samhita and other Vedic literature as: '''asu, jyothi, jiva, atman, ajobhaga'''. This proves the existence of the '''atma (), परलोक || paraloka''' (other planets) punarjanma (rebirth). Those who deny their existence by claming that there is no such proof are incorrect as this is validated by our Shastras.+ − +
Yama Yami Samvada (यम यमि सम्वादः) (view source)
Revision as of 00:20, 22 September 2017
, 00:20, 22 September 2017Text replacement - "“" to ""
=== The Summary of the Suktas ===
=== The Summary of the Suktas ===
Yami tells Yama,<blockquote>"“''this island is vast and secluded and here I want to make love with you, you who are my friend. Let the सृष्टिकर्ता || Srishtikarta (Creator), the Lord of the universe give us the best offspring from our union.''"</blockquote>Yama responds,<blockquote>"“''Hey Yami you are सहोदरी || '''sahodari (sister)''' and i am सहोदर || '''sahodara (brother),''' born of the same womb. As I am your brother I cannot engage in pleasurable union with you and cannot create a child with you. As the children of the Srishti Karta are from the land of light and enlightenment, the union between a brother and sister is not permitted by the Devatas.''"</blockquote>Yami tries to persuade Yama with these words, <blockquote>"“''Hey Yama, you are wrong because whatever I am saying that is what the Devatas expect from me. The only one king and supreme master of the cosmos Prajapati had such a relationship, therefore like him you should also be large hearted. Like Prajapati who had become husband of his daughter and provided all sensual pleasure to her, similarly you also enter into my body.''"</blockquote>Hearing this, Yama explains <blockquote>"“''Hey Yami, this is not correct what you say has happened in the past, that should not be done. I have always spoken the truth. How can you engage me in the activity which is उनृत || '''unruta''' (falsity). '''The person''' who is standing in the space or sky and is the holder of the भूमि || bhumi (earth), he is गन्धर्व रूपी || '''gandharv rupi (having the form of Gandharva)''' Aditya (Sun god) and our mother Saranyu devi, they are our father and mother. We are born from high family therefore there can not be any other relationship between you and me other than brother and sister.''"</blockquote>Yami continued <blockquote>"“''that our father Prajapati. who is the Creator, inspirer, progenitor and worthy of reverence( addressing her father), when we were born in our mother’s womb, it was already decided by daiva that we will become husband and wife. Who has the power to stop it? Just like '''Dyava''' and Prithvi’s (Earth) have known this relationship. And even if you consider this relationship as forbidden, but we are in secluded place! Who will see our union and who will expose it? Therefore, let us unite. This is the first day of our union. Even if you think that the devatas will know about our relationship, you have the power to keep Mitra and Varuna in their divine place. You also have the power to punish human beings and send them into planets that can make them miserable. So why are you hesitant and why do you have so many reservations in fulfilling my desire. Let there be a natural inclination for you, Yamaraja, to sleep with me and I’ll offer my entire body completely to you. Like the wheels of the chariot l;et us together engage in the dharma, artha, kama and become husband and wife.''"</blockquote>When Yamaraja heard this, this horrific temptation, he told <blockquote>"“''Hey Yami, devatas and their associates are always watching us and our actions. Hey sinful lady, why are you tormenting me, if you so desire, go and engage with someone else and live the life of husband and wife, just like the wheel and chariot. In this way, Yamaraj exhibits his ethical character. He prays to the Devatas, “Oh devatas ! let me be true to my name. When people perform yajnas, they invite me whether it is day or night time, let that grace continue. Let Surya, who is always with opened eyes, protect me. Let '''Dvyava''' and Prithvi, who are like day and night, let them please me. How is it that my sister who is sinful '''i'''s asking such for such relationship? Let her wish not be fulfilled.''"</blockquote>Praying internally, Yama spoke to Yami: <blockquote>"“''hey Yami, a brother and sister have to maintain the relationship given by daiva and get married to someone outside that blood. Only by the power of time, proper dharma will continue to flourish. As you mentioned, while in the past there are those who have gone against the natural order of life’s principle, but this can never become dharma, this is adharma. We must come from adharma to dharma, this is the process of Kaala (Time). Therefore हे सुभागे || '''he Subhage''' (auspicious one) please accept somebody else as your husband and let him take rest on your shoulders.''"</blockquote>(Many commentators have explained that the brother and sister will plan to act against the natural system, which will happen in the age of '''Kali.''' But Yamaraj being determined not to commit such activities.
Yami tells Yama,<blockquote>"''this island is vast and secluded and here I want to make love with you, you who are my friend. Let the सृष्टिकर्ता || Srishtikarta (Creator), the Lord of the universe give us the best offspring from our union.''"</blockquote>Yama responds,<blockquote>"''Hey Yami you are सहोदरी || '''sahodari (sister)''' and i am सहोदर || '''sahodara (brother),''' born of the same womb. As I am your brother I cannot engage in pleasurable union with you and cannot create a child with you. As the children of the Srishti Karta are from the land of light and enlightenment, the union between a brother and sister is not permitted by the Devatas.''"</blockquote>Yami tries to persuade Yama with these words, <blockquote>"''Hey Yama, you are wrong because whatever I am saying that is what the Devatas expect from me. The only one king and supreme master of the cosmos Prajapati had such a relationship, therefore like him you should also be large hearted. Like Prajapati who had become husband of his daughter and provided all sensual pleasure to her, similarly you also enter into my body.''"</blockquote>Hearing this, Yama explains <blockquote>"''Hey Yami, this is not correct what you say has happened in the past, that should not be done. I have always spoken the truth. How can you engage me in the activity which is उनृत || '''unruta''' (falsity). '''The person''' who is standing in the space or sky and is the holder of the भूमि || bhumi (earth), he is गन्धर्व रूपी || '''gandharv rupi (having the form of Gandharva)''' Aditya (Sun god) and our mother Saranyu devi, they are our father and mother. We are born from high family therefore there can not be any other relationship between you and me other than brother and sister.''"</blockquote>Yami continued <blockquote>"''that our father Prajapati. who is the Creator, inspirer, progenitor and worthy of reverence( addressing her father), when we were born in our mother’s womb, it was already decided by daiva that we will become husband and wife. Who has the power to stop it? Just like '''Dyava''' and Prithvi’s (Earth) have known this relationship. And even if you consider this relationship as forbidden, but we are in secluded place! Who will see our union and who will expose it? Therefore, let us unite. This is the first day of our union. Even if you think that the devatas will know about our relationship, you have the power to keep Mitra and Varuna in their divine place. You also have the power to punish human beings and send them into planets that can make them miserable. So why are you hesitant and why do you have so many reservations in fulfilling my desire. Let there be a natural inclination for you, Yamaraja, to sleep with me and I’ll offer my entire body completely to you. Like the wheels of the chariot l;et us together engage in the dharma, artha, kama and become husband and wife.''"</blockquote>When Yamaraja heard this, this horrific temptation, he told <blockquote>"''Hey Yami, devatas and their associates are always watching us and our actions. Hey sinful lady, why are you tormenting me, if you so desire, go and engage with someone else and live the life of husband and wife, just like the wheel and chariot. In this way, Yamaraj exhibits his ethical character. He prays to the Devatas, Oh devatas ! let me be true to my name. When people perform yajnas, they invite me whether it is day or night time, let that grace continue. Let Surya, who is always with opened eyes, protect me. Let '''Dvyava''' and Prithvi, who are like day and night, let them please me. How is it that my sister who is sinful '''i'''s asking such for such relationship? Let her wish not be fulfilled.''"</blockquote>Praying internally, Yama spoke to Yami: <blockquote>"''hey Yami, a brother and sister have to maintain the relationship given by daiva and get married to someone outside that blood. Only by the power of time, proper dharma will continue to flourish. As you mentioned, while in the past there are those who have gone against the natural order of life’s principle, but this can never become dharma, this is adharma. We must come from adharma to dharma, this is the process of Kaala (Time). Therefore हे सुभागे || '''he Subhage''' (auspicious one) please accept somebody else as your husband and let him take rest on your shoulders.''"</blockquote>(Many commentators have explained that the brother and sister will plan to act against the natural system, which will happen in the age of '''Kali.''' But Yamaraj being determined not to commit such activities.
But Yami refutes this by saying: <blockquote>"“''My dear brother when you are there why I should take shelter of someone else like an orphan? What kind of brother are you, who can’t fulfil the desires of a sister? If my misery is not your misery, how can I be your sister? I am tormented by lust and therefore, please satisfy my desires. Let this body be united with your body and let us become free from this torment.''"</blockquote>This made Yamaraja very angry and he reprimands Yami: <blockquote>"“''This will never happen! How can I do this? How can I be sinful? You are ''सुभागे ||'' '''Subhage''' (auspicious)! Please go to someone else and unite with him, I can be nothing to you but your brother.''"</blockquote>When Yami realises that her attempts to woo Yama have failed, she tries to condemn her brother <blockquote>"“''Hey Yama, I know you are not powerful, not potent. How can I understand your heart? How can I tolerate to see another woman embracing you? Just like rope and horses are connected with each other or the creepers embracing the trees. How can I see someone else embracing you. How will I tolerate?''"</blockquote>Yama laughed inwardly and tells her: <blockquote>"“''Hey Yami, just as a creeper embraces a tree or the rope connected to horses, let that kind of relationship come to you from someone else. May you like each other and let there be love in your mind for him. My greatest happiness would be to see you have that kind of auspicious relation with him''"</blockquote>Thus though Yami tries hard in convincing her but she was not successful in the argument.
But Yami refutes this by saying: <blockquote>"''My dear brother when you are there why I should take shelter of someone else like an orphan? What kind of brother are you, who can’t fulfil the desires of a sister? If my misery is not your misery, how can I be your sister? I am tormented by lust and therefore, please satisfy my desires. Let this body be united with your body and let us become free from this torment.''"</blockquote>This made Yamaraja very angry and he reprimands Yami: <blockquote>"''This will never happen! How can I do this? How can I be sinful? You are ''सुभागे ||'' '''Subhage''' (auspicious)! Please go to someone else and unite with him, I can be nothing to you but your brother.''"</blockquote>When Yami realises that her attempts to woo Yama have failed, she tries to condemn her brother <blockquote>"''Hey Yama, I know you are not powerful, not potent. How can I understand your heart? How can I tolerate to see another woman embracing you? Just like rope and horses are connected with each other or the creepers embracing the trees. How can I see someone else embracing you. How will I tolerate?''"</blockquote>Yama laughed inwardly and tells her: <blockquote>"''Hey Yami, just as a creeper embraces a tree or the rope connected to horses, let that kind of relationship come to you from someone else. May you like each other and let there be love in your mind for him. My greatest happiness would be to see you have that kind of auspicious relation with him''"</blockquote>Thus though Yami tries hard in convincing her but she was not successful in the argument.
== Explanation of Sukta (verses) ==
== Explanation of Sukta (verses) ==
Meaning:
Meaning:
''Oh Urvasi, you are like my mother Kunti!''
Urvasi can be compared to Yami as in her desire for Arjuna and she becomes shameless and angry. She berated Arjuna,
Urvasi can be compared to Yami as in her desire for Arjuna and she becomes shameless and angry. She berated Arjuna,
You referred to me as mother? But so many people in your own family have come to me! ('''Ye putra naptaravo va)''' …They came to heavenly planets by performing tapasya and engaged in sensualities with me. Therefore, you should be pleased to see me and also i am your follower. Like Yami, Urvashi requested Arjuna to please her, but Arjuna like Yama was stable and refused to get seduced by her. Notably, Urvashi was not like Yami from the Rigveda, she was furious with Arjuna and cursed him to be a apumsaka/napunsaka '''(impotent)'''.
Urvasi’s words that many of Arjuna’s ancestors had engaged in sensual activities when they ascended to the heavenly planets has symbolic meaning and the evil designs of the Indologists is clear when they deliberately misinterpret this as sanction to engage sexually with one’s mother. This is not alluded to anywhere in the Mahabharatha or in our Shastras. Here it is indicating that Urvasi is not necessarily the historic figure of this world and therefore those who are trying to find the mundane history in the epic, need to learn and understand this principle very clearly. Therefore many people-- Mr Vaidya they faltered by this wrong understanding and caused great harm to the Indian epic and if we accept all such foolish arguments, accept everything, the symbolic meaning of Vedas as simply a factual mundane reality-- how much it can cause great misunderstanding?
Urvasi’s words that many of Arjuna’s ancestors had engaged in sensual activities when they ascended to the heavenly planets has symbolic meaning and the evil designs of the Indologists is clear when they deliberately misinterpret this as sanction to engage sexually with one’s mother. This is not alluded to anywhere in the Mahabharatha or in our Shastras. Here it is indicating that Urvasi is not necessarily the historic figure of this world and therefore those who are trying to find the mundane history in the epic, need to learn and understand this principle very clearly. Therefore many people-- Mr Vaidya they faltered by this wrong understanding and caused great harm to the Indian epic and if we accept all such foolish arguments, accept everything, the symbolic meaning of Vedas as simply a factual mundane reality-- how much it can cause great misunderstanding?
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 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 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 :
Oh human beings, please worship Yamaraj by offering havishya (oblations) because those who live a life of dharma or pious activities, such great souls according to their activities are sent to different planets, after death. But they have to go through Yama, i.e., the land of Yamaraj and Yama is the master of all the pitrs (ancestors). What do we understand from this? After death, before going to any other planet, every living entity has to take permission from Yamaraj. In fact, Yamaraj also decides the lifespan of the living entities and the the results of one’s activities. In this regard, Yama is impartial. All the '''planetary systems''' are based upon the '''karmataryatam or the differences in action'''s. In every body, '''there is a person''' who doesn’t die after the body is destroyed. '''This is the divine consciousness as explained''' in the Vedas. '''The living entity or the atma''' is called in the Rik Samhita and other Vedic literature as: '''asu, jyothi, jiva, atman, ajobhaga'''. This proves the existence of the '''atma (), परलोक || paraloka''' (other planets) punarjanma (rebirth). Those who deny their existence by claming that there is no such proof are incorrect as this is validated by our Shastras.
== Debunking the Lies of Western Indologist. ==
== Debunking the Lies of Western Indologist. ==
The western Indologists for their dubious narrative of the Vedas, have interpreted the relationship between Yama & Yami wrongly. Gaiswald (The religion of Rig veda, page 373) claims that Yama is चन्द्र || Chandra (moon) and Yami is Ushas (dawn). This preposterous understanding as well as the story he quotes to prove his point is ludicrous it is like asking a question, “what are similarities between a village song of lithuania and a divine praise in the vedas. To this one may say it is like the same similarities between a Muslim priest and Krishna’s divine descent, in other words there cannot be any similarities'''.''' There are others like Hilley brant have commented made unreasonable and foolish comments on vedas.
The western Indologists for their dubious narrative of the Vedas, have interpreted the relationship between Yama & Yami wrongly. Gaiswald (The religion of Rig veda, page 373) claims that Yama is चन्द्र || Chandra (moon) and Yami is Ushas (dawn). This preposterous understanding as well as the story he quotes to prove his point is ludicrous it is like asking a question, what are similarities between a village song of lithuania and a divine praise in the vedas. To this one may say it is like the same similarities between a Muslim priest and Krishna’s divine descent, in other words there cannot be any similarities'''.''' There are others like Hilley brant have commented made unreasonable and foolish comments on vedas.
The devious agenda of western Indologists is seen in the translation of the suktas. How does he misinterpret the Yama Yami discussion? A foolish person will see that a sister wishes to have union with a brother, as she is unable to control her kaama (desire). And therefore she persuades her brother in lusty activities. . Anthropologists and psychologists in their practices are accustomed to such behavior as such instances appear in their works of literature or history. A self-styled Indologist of the missionaries of Christianity projects the story of Yama and Yami in a denigrating way to drag our devatas to this low level. He explains that Yama and Yami are the original personalities of human existence and using Christian theology compares them to Adam and Eve. He say that this discussions are shameless between the two. He claims these discussions questions their ethical stability.. This is pure fiction as nowhere the Vedas say that Yama and Yami were the original persons during creation (The Religion of the Rik veda, page 324) ). There is no reference of Yama and Yami being the original personalities of creation. Especially, what is the relationship between the original person of Christianity, and the in-charge of ancestors, Yamaraja. In fact the vedic suktas makes it very clear that Yama and Yami did not unite. Yami symbolizes bhoga shakti (power) and Yama symbolizes power to restrain). Claiming that Yama and Yami were the original human beings as Christianity claims that Adam and Eve were is akin to saying that some children were born to a barren women. These fictitious claims clearly reveals the evil motives of the Western Indologists who misinterpreted our Shastras. not only to denigrate it but also most daringly borrowed and digested our itihasa and attribute it to Christianity, The most brilliant example of their devious Indology plan is the Aryan Invasion theory and the creation of the Dravidian Sect. Apart from giving respectability to the created modern religion, Christianity it also helped them to claim ownership of our Shastras. Further, the fake manufacturing of history based on the Christian worldview apart from propagating their religion as superior to the ‘pagan’ natives was also to gain control over the economic, territorial, philosophical resources and most importantly our social capital.
The devious agenda of western Indologists is seen in the translation of the suktas. How does he misinterpret the Yama Yami discussion? A foolish person will see that a sister wishes to have union with a brother, as she is unable to control her kaama (desire). And therefore she persuades her brother in lusty activities. . Anthropologists and psychologists in their practices are accustomed to such behavior as such instances appear in their works of literature or history. A self-styled Indologist of the missionaries of Christianity projects the story of Yama and Yami in a denigrating way to drag our devatas to this low level. He explains that Yama and Yami are the original personalities of human existence and using Christian theology compares them to Adam and Eve. He say that this discussions are shameless between the two. He claims these discussions questions their ethical stability.. This is pure fiction as nowhere the Vedas say that Yama and Yami were the original persons during creation (The Religion of the Rik veda, page 324) ). There is no reference of Yama and Yami being the original personalities of creation. Especially, what is the relationship between the original person of Christianity, and the in-charge of ancestors, Yamaraja. In fact the vedic suktas makes it very clear that Yama and Yami did not unite. Yami symbolizes bhoga shakti (power) and Yama symbolizes power to restrain). Claiming that Yama and Yami were the original human beings as Christianity claims that Adam and Eve were is akin to saying that some children were born to a barren women. These fictitious claims clearly reveals the evil motives of the Western Indologists who misinterpreted our Shastras. not only to denigrate it but also most daringly borrowed and digested our itihasa and attribute it to Christianity, The most brilliant example of their devious Indology plan is the Aryan Invasion theory and the creation of the Dravidian Sect. Apart from giving respectability to the created modern religion, Christianity it also helped them to claim ownership of our Shastras. Further, the fake manufacturing of history based on the Christian worldview apart from propagating their religion as superior to the ‘pagan’ natives was also to gain control over the economic, territorial, philosophical resources and most importantly our social capital.