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Yama and Yami Samvada (Samskrit: यम यमि संवादः) is one of the most important samvada suktas of modern day relevance discussed in Rigveda. In Mandala 10, the sukta 10 is a dialogue that occurs between the twin brother and sister where the question of marriage within family members is addressed. It has been widely discussed with various interpretations available in recent centuries. [[Yama Deva (यमदेवः)|Yama]] and Yami are the twin children of Vivasvana ([[Surya (सूर्यः)|Surya]]) and hence they happen to be brother (Yama) and sister (Yami).  

Yama and Yami Samvada (Samskrit: यम यमि संवादः) is one of the most important samvada suktas of modern day relevance discussed in Rigveda. In Mandala 10, the sukta 10 is a dialogue that occurs between the twin brother and sister where the question of marriage within family members is addressed. Consanguineous marriage between members of the same family has been abandoned in most parts of the world as it is proved to be hazardous for future generations. Hereditary diseases are often found in children from such marriages. [[Yama Deva (यमदेवः)|Yama]] and Yami are the twin children of Vivasvana ([[Surya (सूर्यः)|Surya]]) and hence they happen to be brother (Yama) and sister (Yami).

This is a socially important sukta and an attempt is made to bring in a few traditional perspectives regarding marriage rules in ancient India.  

This sukta has been widely discussed with various interpretations available in recent centuries. This is a socially important sukta and an attempt is made to bring in a few traditional perspectives regarding marriage rules in ancient India.  

==परिचय ॥ Introduction==

==परिचय ॥ Introduction==

#What is the significance of the discussion between Yama and Yami?

#What is the significance of the discussion between Yama and Yami?

If this dialogue is not seen with greater understanding it will only create misconceptions. One meaning of Yama is जोडी (Jodi meaning together)'''.''' That means either it is couples' or siblings'. This sukta describes Yama and Yami as brother and sister respectively. In the Rigveda, we do not see the Yama having the aspects of Kaala (time), Dikpalaka, or the role of taking away life at the end of the lifespan of a being. Here we see his role in dharmapalana in a social context.

If this dialogue is not analyzed with greater understanding creates misconceptions according to Dr. K. S. Narayanacharya. One meaning of Yama is जोडी (Jodi meaning together)'''.''' That means either it is couples' or siblings'. This sukta describes Yama and Yami as brother and sister respectively. In the Rigveda, we do not see the Yama having the aspects of Kaala (time), Dikpalaka, or the role of taking away life at the end of the lifespan of a being. Here we see his role in dharmapalana in a social context.

As per social norms, marriage or a physical relationship between members of the same family, a brother and sister, are considered unacceptable.  

As per social norms, marriage or a physical relationship between members of the same family, a brother and sister, are considered unacceptable.  

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 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."

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. 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."

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 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."  

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,  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."

When Yamaraja heard this, this horrific temptation, he told

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."

"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."

 

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.  

Praying internally, Yama spoke to Yami:   

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 हे सुभागे || '''he Subhage''' (auspicious one) please accept somebody else as your husband and let him take rest on your shoulders."

"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:  

"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."

"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."

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

When Yami realizes 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?"

"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?"

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.    

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.    

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 ()''' 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.  One can understand that Yama understood the essence of Asthanga yoga, with its import, this is corroborated in the previous chapter.  For Yama, the island in the ocean is the place for doing his yoga sadhana.  

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.  

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.  

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.  

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.

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.

==Debunking the Lies of Western Indologist.==

==Discussion==

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.  

Some scholars feel 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.