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

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

Surya is the representation of ||'''kala ('''time factor''')''', which moves very fast. Kala and speed are compared to Tvashthra and Sharanyu  and their progeny is Yama, He represents one prinicple 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.  Similalry 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.    

Surya is the representation of ||'''kala ('''time factor''')''', which moves very fast. Kala and speed are compared to Tvashthra and Sharanyu  and their progeny is Yama, He represents one prinicple 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.    

'''Part 8'''

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 Srishtikarta (Creator), the Lord of the universe give us the best offspring from our union.''”</blockquote>Yama responds,<blockquote>''“Hey Yami you are '''sahodari  (sister )''' and i am  '''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 ('''unruta''')  falsity.   '''The person'''  who is standing   in the space or sky and is the holder of the bhumi (earth), he is  '''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>''“HeyYami, 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 '''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 '''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.

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 ||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.

 

 

 

 

 

“''this island is vast and secluded and here I want to make love with you, you who are my friend. Let the Srishtikarta (Creator), the Lord of the universe give us the best offspring from our union.''”

 

 

''“Hey Yami you are '''sahodari  (sister )''' and i am  '''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.''

 

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.

 

 

 

 

Praying internally, Yama spoke to Yami: “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 '''he Subhage''',( auspicious one)  please accept somebody else as your husband and let him take rest on your shoulders.  

 

(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: 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 will never happen! How can I do this? How can I be sinful? You are '''Subhage'''!( auspcious)  Please go to someone else and unite with him, I can be nothing to you but your brother.”

 

When Yami realises that her attempts to woo Yama have failed, she tries to condemn her brother “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?

 

Yama laughed inwardly and tells her: “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.  

== Explanation of Sukta (verses) ==

== Explanation of Sukta (verses) ==

So, what is the meaning of this above Sukta?

''So, what is the meaning of this above Sukta?''

This is strange but many factors do come here. Yama is personification of dharma. He controls Kama (temptation and desire) and bhoga(enjoyment) by discipline,  he controls(sayamana) therefore he is called yama( 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 dharma () and adharma ().

This is strange but many factors do come here. Yama is personification of dharma. He controls Kama (temptation and desire) and bhoga(enjoyment) by discipline,  he controls(sayamana) therefore he is called yama( 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 dharma () and adharma ().

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?

As an example, below quoted are several mantras that fortunately have been overlooked by

As an example, below quoted are several mantras that fortunately have been overlooked by Christian missionaries and their fellow partners, their fellow conspirators.  In the Ekagni Kanda (1^st prapataka, 3^rd anuvaka),

 

Christian missionaries and their fellow partners, their fellow conspirators.  In the Ekagni Kanda (1^st prapataka, 3^rd anuvaka),

''||Somaha ; pratamo ; vivadhe ; gandharvo ; vivadha ; uttaraha;''

''||Somaha ; pratamo ; vivadhe ; gandharvo ; vivadha ; uttaraha;''

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 enjoys the girl, then the human husband enjoys her. And during the ceremony the bridegroom is supposed to chant this mantra. So the question arises:

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.

 

Are Soma, Gandharva and Agni historical figures,  with reference to a girl marrying the 4th person?

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 loose charactered woman.  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.  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 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 (), paraloka''' (other planets) punarjanma (rebirth). Those who deny their existence by claming that there is no such proof are incorrect as this is validated b 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 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 (), 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. ==