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Line 1: − {{ToBeEdited}}{{NeedCitation}}+ + − + − + + + − + − Yama is described as the Trushtha’s daughter Sharanyu devi’s son. Vivasvanta is his father. + − Yaska explains that Sharanyu devi - Sharanyu Sharanat, the root word, Sra means one who is always moving ahead or always running. Sharanyu devi’s first children were born through Surya dev. After that she disappeared and placed another devata women of the same Varna, Savarna doing act of procreation. She became Chaya and became famous'''.''' Through Chaya Manu was born. When सूर्य देव || Surya dev (Sun god) realized that Chhaya was not Sharanyu he started looking for her. When he saw her as a अश्व || ashwa (horse) he also assumed the form of a horse and through their union, the Ashwini devatas were born. Yasya explains this in his Nirukta (12.10). Many do misunderstand twins to be Ashwini kumaras. + + − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − ===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 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, Yamaraja, 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.''"</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. − ==Explanation of Sukta (verses)==+ − ''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 यम || 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 ().+ + − + − + − + − + − + − + − +
Yama Yami Samvada (यम यमि सम्वादः) (view source)
Revision as of 18:39, 2 February 2022
, 18:39, 2 February 2022editing and adding content
{{NeedCitation}}
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).
==परिचय || Introduction==
This is a socially important sukta and an attempt is made to bring in a few traditional perspectives regarding marriage rules in ancient India.
To understand the deeper concepts of Yamraja one needs to hear the discussion between Yama and Yami (Rig Veda. 10.10.4).
==परिचय ॥ Introduction==
To understand the dharmik concepts of Yama one needs to understand the discussion between Yama and Yami (Rig Veda. 10.10).
#Who is Yama and Yami?
#Who is Yama and Yami?
#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 depth it will only create misconceptions. One meaning of Yama is जोडी || Jodi (together)'''.''' That means either it is couples or siblings. This sukta describes Yama and Yami as brother and sister In ruk Samhita (10.10.4 and 10.17.1)
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.
As per social norms, marriage or a physical relationship between members of the same family, a brother and sister, are considered unacceptable.
== 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).
==The Essence of Yama Yami’s Discussion==
==The Essence of Yama Yami’s Discussion==
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 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.
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.
===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."
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."
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."
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 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 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."
When Yamaraja heard this, this horrific temptation, he told
"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."
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."
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 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
"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==
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).
#Sayyam and bhog (Discipline and recklessness)
#Samyama and Bhoga (Discipline and Recklessness)
#Punya and paap (piety and sin)
#Punya and Paapa (loosely translated as piety and sin)
#Urdhva gati and adho gati ( going higher/or degrading
#Urdhva gati and adho gati (going higher and degradation)
#Svarga and naraka (heaven and hell)
#Svarga and naraka (loosely translated as heaven and hell)
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 यमथ्व || '''yamathva (his position of yama )''' is established. Therefore such suktar spring forth in the scriptures.
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.
What is the meaning of Yami inviting Yama for sensual activity? This is explained as adharma trying to seduce dharma to become अधार्मिक || '''adharmic ()'''.
What is the meaning of Yami inviting Yama for sensual activity? This is explained as adharma trying to seduce dharma to become अधार्मिक (adharmik).
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 daiva or the lord 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 ()''' 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.