Changes

== Lineage ==

== Lineage ==

Vivasvan married Samjna, the daughter of Visvakarma. The first child born to Vivasvan by Samjna was Vaivasvata Manu. The Surya (Solar) dynasty begins from this Vaivasvata Manu. Samjna again gave birth to two children Yama and Yami. Then finding it difficult to bear the fierce brightness of the Surya, Samjna in her place installed Chaya otherwise called Savarna, and went to the house of her father. Visvakarma did not like this action on the part of his daughter. So Samjna took the form of a mare and went to the pastures of North Kuru. Surya thought Chaya to be his wife Samjna. She gave birth to two sons and a daughter. The sons were named Savarni and Sani and the daughter was named Tapati. When he saw her in the form of a mare (अश्व) he also assumed the form of a horse and through their union, the Ashwini devatas were born. Yaska explains this in his Nirukta (12.10).  

Vivasvan married Samjna, the daughter of Visvakarma. The first child born to Vivasvan by Samjna was Vaivasvata Manu. The Surya (Solar) dynasty begins from this Vaivasvata Manu. Samjna again gave birth to two children Yama and Yami. Then finding it difficult to bear the fierce brightness of the Surya, Samjna in her place installed Chaya otherwise called Savarna, and went to the house of her father. Visvakarma did not like this action on the part of his daughter. So Samjna took the form of a mare and went to the pastures of North Kuru. Surya thought Chaya to be his wife Samjna. She gave birth to two sons and a daughter. The sons were named Savarni and Sani and the daughter was named Tapati. When he saw her in the form of a mare (अश्व) he also assumed the form of a horse and through their union, the Ashwini devatas were born. Yaska explains this in his Nirukta (12.10). <ref>Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass.</ref>

==The Essence of Yama Yami’s Discussion==

==The Essence of Yama and Yami’s Samvada==

Surya is the representation of काल || kala (time factor), which moves very fast. Kala and speed are compared to Tvashthra and Sharanyu  and their progeny is Yama, He represents one principle of time that is of destruction.  Is it not easy to understand?  Kala is generating force, it is maintaining force and also destructive force.  Kala is also nourishing  Surya who is the represents all aspect time, also act as nourishing power which is represented in Ashwini Kumaras, who give long life and healthy life.  This is also very significant about kala or yama.  In this way kala has been depicted as pleasing, his benefits to us, and these characters are reflected in Ashwini Kumaras. Similarly, Yama and Yami represents another aspect of Kala, which is brutal and destructive.  This is meaning is established here.  Now one can discuss the deeper meaning of discussion between Yama and Yami.    

Yama represents one of the principles of [[Kala (कालः)|Kala]] (time) - that of destruction. Kala is a generative, maintaining and destructive force. Kala is nourishing in the form of Surya (he represents all aspect time) and Ashwini Kumaras, who give long life and healthy life. Dr. K. S. Narayanacharya gives the following explanation and the embedded esoteric meaning of this sukta.<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:​Sahitya Prakashana​.</ref>

===Summary of the Sukta===

===Summary of the Sukta===

Yami tells Yama, "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."

Yami tells Yama, "this island is vast and secluded and here I want to unite in love with you, you who are my friend. Let the Srishtikarta (Creator), the give us the best offspring from our union".

Yama responds, "Hey Yami you are सहोदरी (sahodari or sister) and I am सहोदर (sahodara or 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 Srishtikarta are from the land of light and enlightenment, the union between a brother and sister is not permitted by the Devatas."

Yama responds, "Hey Yami you are सहोदरी (sahodari or sister) and I am सहोदर (sahodara or 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. The union between a brother and sister is not permitted by the Devatas."

Yami tries to persuade Yama with these words, "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."  

Yami tries to persuade Yama with these words, "Hey Yama, you are wrong because as I am saying that which the Devatas expect from me. Prajapati had such a relationship, therefore you should act like him. Prajapati became the husband of his daughter and provided all sensual pleasure to her, similarly you also engage in sensual activities with me."  

Hearing this, Yama explains  

Hearing this, Yama explains  

"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."

"Hey Yami, this is not correct. What you say has happened in the past should not be done now. I have always spoken the truth. How can you engage me in the activity which is Anruta (उनृत || falsity). We are born in a high family therefore there cannot be any relationship other than brother and sister."

Yami continued <blockquote>य॒मस्य॑ मा य॒म्यं१ काम॒ आग॑न्त्समा॒ने योनौ॑ सह॒शेय्या॑य । जा॒येव॒ पत्ये॑ त॒न्वं॑ रिरिच्यां॒ वि चि॑द्वृहेव॒ रथ्ये॑व च॒क्रा ॥७॥ (Rig. Veda. 10.10.7) </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 devatas 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 lokas 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, Yama, to sleep with me and I’ll offer my entire body completely to you. Like the wheels of the chariot let us together engage in the dharma, artha, kama and become husband and wife."

Praying internally, Yama further spoke to Yami:   <blockquote>आ घा॒ ता ग॑च्छा॒नुत्त॑रा यु॒गानि॒ यत्र॑ जा॒मय॑: कृ॒णव॒न्नजा॑मि ।

उप॑ बर्बृहि वृष॒भाय॑ बा॒हुम॒न्यमि॑च्छस्व सुभगे॒ पतिं॒ मत् ॥१०॥ (Rig. Veda. 10.10.10)</blockquote>"O Yami, a brother and sister have to maintain the relationship given by devatas and get married to someone outside their families. As you mentioned, in the past there are those who have gone against Rta the natural order of life’s principle, and performed such unethical act but this in the future generations it can never become dharma. Therefore, please accept somebody else as your husband and let him take rest on your shoulders."

 

अ॒न्येन॒ मदा॑हनो याहि॒ तूयं॒ तेन॒ वि वृ॑ह॒ रथ्ये॑व च॒क्रा ॥८॥ (Rig. Veda. 10.10.8)</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, engage with someone else and live the life of husband and wife, just like the wheel and chariot.

 

 

"O Yami, a brother and sister have to maintain the relationship given by devatas 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, please accept somebody else as your husband and let him take rest on your shoulders."

But Yami refutes this by saying:  

But Yami refutes this by saying:  

"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."

"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."

This made Yamaraja very angry and he reprimands Yami:  

This made Yamaraja very angry and he reprimands Yami: <blockquote>न वा उ॑ ते त॒न्वा॑ त॒न्वं१ सं प॑पृच्यां पा॒पमा॑हु॒र्यः स्वसा॑रं नि॒गच्छा॑त् ।

"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."

अ॒न्येन॒ मत्प्र॒मुद॑: कल्पयस्व॒ न ते॒ भ्राता॑ सुभगे वष्ट्ये॒तत् ॥१२॥ (Rig. Veda. 10.10.12)</blockquote>"This will never happen! It is a sinful act. O Subhage (auspicious)!  Please go to someone else and unite with him, I can be nothing to you but your brother."

When Yami realizes that her attempts to woo Yama have failed, she tries to condemn her brother

He categorically states that she must choose a right person and have the mortal pleasures and that he will not participate in such adharmik acts. It is evident from this samvada that during the times of Rigveda, marriage between family members was not recommended.

"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?"

When Yami realizes that her attempts to woo Yama have failed, she tries to condemn her brother saying that he is not powerful, and not potent. But Yama remains firm in his Dharma and says.  

"Hey Yami, just as a creeper embraces a tree or the rope is intimately connected to horses, seek that relationship 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"

 

"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"

Thus though Yami tries hard in convincing her but she was not successful in the argument.

Thus though Yami tries hard in convincing her but she was not successful in the argument.

==Explanation of Sukta==

===Explanation of Sukta===

Yama is personification of dharma. He controls Kama (temptation and desire) and bhoga (enjoyment) by discipline, he controls (sayamana) therefore he is called Yama (यम to control). Yami is the exact opposite of Yama, she represents the Bhoga Shakti '''(the enjoying spirit)'''. Therefore Yama and Yami are an inherent part of our existence as opposite pairs (dharma and adharma).

Yama is personification of dharma. He controls Kama (temptation and desire) and bhoga (enjoyment) by discipline, he controls (sayamana) therefore he is called Yama (यम to control). Yami is the exact opposite of Yama, she represents the Bhoga Shakti (the enjoying spirit). Therefore Yama and Yami are an inherent part of our existence as opposite pairs (dharma and adharma).

#Samyama and Bhoga (Discipline and Recklessness)

#Samyama and Bhoga (Discipline and Recklessness)

Yama and Yami represent the oppositional principle of dharma and adharma and are engaged in a constant battle within us, but ultimately it is Yama who is victorious. But Yami doesn’t give up easily and continues to tempt Yama to engage in activities that are not conducive to dharma.

Yama and Yami represent the oppositional principle of dharma and adharma and are engaged in a constant battle within us, but ultimately it is Yama who is victorious. But Yami doesn’t give up easily and continues to tempt Yama to engage in activities that are not conducive to dharma.

Why do they appear as twins?   The 2 children are dharma and adharma Shakti'''.''' Both are existing within the human system, and in the Creation of Paramatma, they exist at the same time.   One of the Vaishvadeva mantra is; अधर्म अस्वाह (adharma asvaha) just like the day and the night exist, there is adharma and dharma. It is only because of opposition from adharma that dharma can shine. It is only because Yami tempts and pushes Yama into a difficult situation that Yama’s यमत्व '''yamathva''' (his self control) is established.

'''Why do they appear as twins?'''  

What is the meaning of Yami inviting Yama for sensual activity? This is explained as adharma trying to seduce dharma to become अधार्मिक (adharmik).

The twins are personified dharmik and adharmik powers'''.''' Such duality exists within the human system, and in they co-exist at the same time. Just like the day and the night, there is adharma and dharma. It is only because of opposition from adharma that dharma can shine. It is only because Yami tempts and pushes Yama into a difficult situation that Yama’s यमत्व yamathva (his self control) is established.  

If one wants to see this dialogue from Yami’s perspective, it is seen as the will of the shrishtikartha (Creator). Yami wants to and destroy dharma and see the entire world to be adharmic. As per Yama’s perspective, this is not the desire of devatas and Yami should engage with someone else. That means, there are many people who serve the cause of adharma. Let her unite with those who are willing to become adharmic. But Yami remains persistent, as she believes that if she can tempt   Yama, then she emerges supreme. This is the voice of adharma. Yama accepts Yami as his sister which means that Dharma accepts the existence of adharma and believes that Adharma is also born from same womb. Therefore Dharma accepts the same origin of adharma but does not accept the idea of losing dharma’s  identity.    

'''What is the meaning of Yami inviting Yama for sensual activity?'''

In the description of Yami’s seduction where she alludes that they are in the midst of the ocean which is completely secluded, the allegory is of the living entity who is in samsara (materialistic world) that is likened to the vast secluded ocean and is constantly confronted by Adharma. Humans can only understand the conflict between dharma and adharma when he or she is in secluded place.  

This is explained as adharma trying to seduce dharma to become अधार्मिक (adharmik).

It also reveals that when a man sits for '''yogabhyasa''' or yoga, it is only after performing यम || y'''am'''a () and नियम || '''niyam'''a '''(),''' then he can move on the higher steps of yoga like;  asana jaya, pranayama, pratyahra, tarka, dharana and samadhi.   But in the very first step if Yama is engaged by adharma in wrong path, then to achieve future steps becomes impossible for Yama. Then adharma becomes  victorious and it leads to destruction of the self.  Yamaraja condemns such people, this has been in the previous chapter.  

If one wants to see this dialogue from Yami’s perspective, it is seen as the will of the shrishtikartha (Creator). Yami wants to and destroy dharma and see the entire world to be adharmic. As per Yama’s perspective, this is not the desire of devatas and Yami should engage with someone else. That means, there are many people who serve the cause of adharma. Let her unite with those who are willing to become adharmic. But Yami remains persistent, as she believes she can tempt  Yama. This is the voice of adharma. Yama accepts Yami as his sister which means that Dharma accepts the existence of adharma and believes that Adharma is also born from same source. Therefore Dharma accepts the same origin of adharma but does not accept the idea of losing dharma’s  identity.    

Therefore the discussion of Yama/Yami has the connotation of the ill effects and right effects of performing ashtanga yoga.

In the description of Yami’s seduction where she alludes that they are in the midst of the ocean which is completely secluded, the allegory is of the living entity who is in samsara (materialistic world) that is likened to the vast secluded ocean and is constantly confronted by Adharma.  

Dharma has got legacy. Therefore Yamaraj remembering this legacy or parampara and answers Yami. But Yami who represents  adharma also tries to create legacy. But it’s not possible. In Yami’s terms there are many impacting meanings:

It also reveals that when a man sits for yogabhyasa or yoga, it is only after performing यम || yama and नियम || niyama, then he can move on the higher steps of yoga like; asana jaya, pranayama, pratyahra, tarka, dharana and samadhi. But in the very first step if Yama is engaged by adharma in wrong path, then to achieve future steps becomes impossible for Yama. Then adharma becomes  victorious and it leads to destruction of the self. Therefore the discussion of Yama/Yami has the connotation of the ill effects and shows the right way to perform ashtanga yoga.

1. To try to make wrong actions as right actions. When Yama doesn’t accept it, Yami says, our interaction will remain secret and no one will know and understand. These words of Yami show how deceptive energy she is.

 

1. Attempt to make wrong actions appear as right actions. When Yama doesn’t accept it, Yami says, our interaction will remain secret and no one will know and understand. She explains the use of a secluded place to keep her actions hidden but fails to recognize that the consequences of such an action will not be hidden from the world (in the form of children).

2. When Yama answers her question, Yami chastises him as being impotent and valor less. She exhibits her destructive qualities.

2. When Yama answers her question, Yami chastises him as being impotent and valor less. She exhibits her destructive qualities.

3. When Yama is still not budging, she cries and claims that she is mistreated. Therefore when Yama speaks very strongly against Yami, who is adharmi, in such discussions, harsh words are not bad qualities, rather good qualities. There are many such episodes in the vedas and itihasas about establishing Yama-dharma.

3. When Yama is still not yielding, she cries and claims that she is mistreated. Yama speaks very affirmatively against Yami, and harsh words in such instances is required to drive the point home.  

 

 

 

Based on the similar principles there is a discussion between Arjuna and Urvasi in Mahabharat (Vanaparva: Chapter 46). Urvasi approaches Arjuna saying:

 

 

 

Arjuna closes his ears at such blasphemy and replies

 

 

 

 

 

 

 

Urvasi’s words that many of Arjuna’s ancestors had engaged in sensual activities when they ascended to the svarga loka 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).  

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 lokas. 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).

There are other such episodes in the vedas and itihasas about establishing dharma. Arjuna and Urvasi samvada in Mahabharata (Vanaparva: Chapter 46) is an example of such social dharma. Urvasi approaches Arjuna saying that she desired to be with him in. Arjuna aghast at such blasphemy and replies saying ''O Urvasi, you are like my mother Kunti!''

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

Urvasi can be compared to Yami in her desire for Arjuna and she becomes shameless, angry and berates him. Urvasi’s words that many of Arjuna’s ancestors had engaged in sensual activities when they ascended to the svarga loka 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.  

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 lokas, 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 loka, 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 '''lokas''' 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 lokas) punarjanma (rebirth). Those who deny their existence by claming that there is no such proof are incorrect as this is validated by our Shastras.

It is only when we see the discussion between Yama and Yami from an 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 lokas. He shows his '''power to discipline.'''

==Discussion==

==Discussion==