Difference between revisions of "Yama"
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[[File:Yama's Court and Hell.jpg|thumb|250px|Yama's Court and [[Hell]]. The Blue figure is [[Yama]] with his [[consort]] {{Wiki|Yami}} and {{Wiki|Chitragupta}}.<br/> A 17th-century painting from the Government Museum in {{Wiki|Chennai}}.]] | [[File:Yama's Court and Hell.jpg|thumb|250px|Yama's Court and [[Hell]]. The Blue figure is [[Yama]] with his [[consort]] {{Wiki|Yami}} and {{Wiki|Chitragupta}}.<br/> A 17th-century painting from the Government Museum in {{Wiki|Chennai}}.]] | ||
− | In [[Hinduism]], [[Yama]] ([[Sanskrit]]: {{SanskritBig|[[यम]]}}) or [[Yamarāja]] ({{SanskritBig|[[यमराज]]}}) is the [[god of death]], belonging to an early stratum of {{Wiki|Vedic mythology}}. In the [[Vedas]], [[Yama]] is said to have been the first {{Wiki|mortal}} who [[died]]. By [[virtue]] of precedence, he became the [[ruler]] of the departed. There is a one-of-a-kind [[temple]] in Srivanchiyam, {{Wiki|Tamil}} Nadu, [[India]], dedicated to [[Yama]]. | + | |
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+ | In [[Hinduism]], [[Yama]] ([[Sanskrit]]: {{SanskritBig|[[यम]]}}) or [[Yamarāja]] ({{SanskritBig|[[यमराज]]}}) is the [[god of death]], belonging to an early stratum of {{Wiki|Vedic mythology}}. In the [[Vedas]], [[Yama]] is said to have been the first {{Wiki|mortal}} who [[died]]. By [[virtue]] of precedence, he became the [[ruler]] of the departed. There is a one-of-a-kind [[temple]] in Srivanchiyam, {{Wiki|Tamil}} [[Nadu]], [[India]], dedicated to [[Yama]]. | ||
Mentioned by the [[Buddha]] in the [[Pali canon]], [[Yama]] subsequently entered [[Buddhist]], {{Wiki|Chinese}}, [[Tibetan]], [[Korean]], and [[Japanese]] [[mythology]] as a [[wrathful]] [[god]] under various transliterations. | Mentioned by the [[Buddha]] in the [[Pali canon]], [[Yama]] subsequently entered [[Buddhist]], {{Wiki|Chinese}}, [[Tibetan]], [[Korean]], and [[Japanese]] [[mythology]] as a [[wrathful]] [[god]] under various transliterations. | ||
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==[[Hinduism]]== | ==[[Hinduism]]== | ||
− | [[File:Yama tibet.jpg|thumb|250px|Yama from [[Tibet | + | |
+ | [[File:Yama tibet.jpg|thumb|250px|Yama from [[Tibet]] | ||
In [[Hinduism]], [[Yama]] is the [[lokapala]] ("Guardian of the [[Directions]]") of the [[south]]. Three hymns (10, 14, and 35) in the 10th [[book]] of the {{Wiki|Rig Veda}} are addressed to him. He has two {{Wiki|dogs}} with four [[eyes]] and wide nostrils guarding the road to his abode (cf. hellhound). They are said to wander about among [[people]] as his messengers. | In [[Hinduism]], [[Yama]] is the [[lokapala]] ("Guardian of the [[Directions]]") of the [[south]]. Three hymns (10, 14, and 35) in the 10th [[book]] of the {{Wiki|Rig Veda}} are addressed to him. He has two {{Wiki|dogs}} with four [[eyes]] and wide nostrils guarding the road to his abode (cf. hellhound). They are said to wander about among [[people]] as his messengers. | ||
He was sometimes the son of [[Surya]], the [[sun god]] & [[Usha]], and sometimes the son of {{Wiki|Vivasvat}} & {{Wiki|Saranya}}. In [[Sanskrit]], [[Yama's]] [[name]] can be interpreted to mean "twin", and in some [[myths]], he is paired with a twin sister [[Yami]] or {{Wiki|Yamuna}}. In these [[myths]], they are the first pair of [[humans]] in the [[world]]. | He was sometimes the son of [[Surya]], the [[sun god]] & [[Usha]], and sometimes the son of {{Wiki|Vivasvat}} & {{Wiki|Saranya}}. In [[Sanskrit]], [[Yama's]] [[name]] can be interpreted to mean "twin", and in some [[myths]], he is paired with a twin sister [[Yami]] or {{Wiki|Yamuna}}. In these [[myths]], they are the first pair of [[humans]] in the [[world]]. | ||
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In the {{Wiki|Puranas}}, [[Yama]] although one of the most powerful controllers, is still subordinate to [[Shiva]] and [[Vishnu]] because they are different aspects of the overruling [[Brahman]]. A story of [[Yama's]] subordination to [[Shiva]] is well-illustrated in the case of [[Markandeya]], where [[Shiva]] as [[Kalantaka]] ("[[Ender of Death]]") stops [[Yama]] and rescues his [[devotee]] [[Markandeya]] from his clutches. | In the {{Wiki|Puranas}}, [[Yama]] although one of the most powerful controllers, is still subordinate to [[Shiva]] and [[Vishnu]] because they are different aspects of the overruling [[Brahman]]. A story of [[Yama's]] subordination to [[Shiva]] is well-illustrated in the case of [[Markandeya]], where [[Shiva]] as [[Kalantaka]] ("[[Ender of Death]]") stops [[Yama]] and rescues his [[devotee]] [[Markandeya]] from his clutches. | ||
− | The {{Wiki|vedic}} legend relates the story of how [[Shiva]] protected [[Markandeya]] from the clutches of [[death]], personified as [[Yama]]. [[Mrikandu]] [[rishi]] and his wife [[Marudmati]] worshipped [[Shiva]] and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short [[life]] on [[earth]] or a child of low [[intelligence]] but with a long [[life]]. [[Mrikandu]] [[rishi]] chose the former, and was blessed with [[Markandeya]], an exemplary son, destined to [[die]] at the age of 16. As per his [[destiny]], the messengers of [[Yama]] came to take away [[Markandeya's]] [[soul]], but failed to approach him as he ceaselessly repeated [[Wikipedia:Shiva|Shiva's]] [[name]]. [[Yama]] came himself to take [[Markandeya's]] [[soul]] and told [[Markandeya]] to stop his {{Wiki|worship}} and come with him as per his [[fate]]. [[Markandeya]] refused, warning [[Yama]] that he was committing an offence against [[Shiva]]. [[Yama]], however, proclaimed that not even [[Shiva]] could stop him. The [[wrathful]] [[Yama]] assumed a fearsome [[form]] and threw his noose to capture [[Markandeya]], who embraced the [[linga]]. When the noose touched the [[linga]], [[Shiva]] emerged from it | + | The {{Wiki|vedic}} legend relates the story of how [[Shiva]] protected [[Markandeya]] from the clutches of [[death]], personified as [[Yama]]. [[Mrikandu]] [[rishi]] and his wife [[Marudmati]] worshipped [[Shiva]] and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short [[life]] on [[earth]] or a child of low [[intelligence]] but with a long [[life]]. [[Mrikandu]] [[rishi]] chose the former, and |
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+ | was blessed with [[Markandeya]], an exemplary son, destined to [[die]] at the age of 16. As per his [[destiny]], the messengers of [[Yama]] came to take away [[Markandeya's]] [[soul]], but failed to approach him as he ceaselessly repeated [[Wikipedia:Shiva|Shiva's]] [[name]]. [[Yama]] came himself to take | ||
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+ | [[Markandeya's]] [[soul]] and told [[Markandeya]] to stop his {{Wiki|worship}} and come with him as per his [[fate]]. [[Markandeya]] refused, warning [[Yama]] that he was committing an offence against [[Shiva]]. [[Yama]], however, proclaimed that not even [[Shiva]] could stop him. The [[wrathful]] [[Yama]] assumed a fearsome [[form]] and threw his noose to capture [[Markandeya]], who embraced the [[linga]]. When the noose touched the [[linga]], [[Shiva]] emerged from it | ||
− | In the four-armed [[form]], one of the right hands holding a [[Trishula]] should be raised pointing to [[Yama]] or sometimes even piercing his torso or neck, while other right hand should hold in a [[parashu]] or be in [[varada mudra]] ([[boon-giving gesture]]). The left hands should be held in [[vismaya mudra]] (hand gesture of astonishment) and [[suchi mudra]] (needle gesture). In the eight-armed [[form]], the right arms hold a [[trishula]], [[parashu]], [[vajra]] and [[khadga]] ([[sword]]). The left arms hold a [[khetaka]] ([[shield]]), [[pasha]] ([[noose]]) and in [[vismaya]] and such [[mudras]]. Sometimes, he may even hold a [[kapala]] or [[amriga]] ({{Wiki|antelope}}), as [[Rudra]]. | + | and struck [[Yama]] with his [[Trishula]] and kicked his {{Wiki|chest}}, {{Wiki|killing}} the [[lord of death]]. [[Sages]], [[gods]] and other [[beings]] appeared to praise [[Shiva]], who blessed [[Markandeya]] to remain a youth of 16 for seven [[kalpas]] ([[aeons]]). As no one remained in the [[world]] to make [[beings]] [[die]], the [[earth]] became burdened by [[evil]] [[beings]]. The [[earth]], the [[gods]], and [[Markandeya]] invoked [[Shiva]] to revive [[Yama]]. |
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+ | Once again, [[Shiva]] touched [[Yama]] with his foot, bringing him back to [[life]]. A sequel from [[Markandeya]] {{Wiki|purana}} narrates how [[Shiva]] resurrected [[Yama]] on the request of the [[gods]]. [[Yama]] worships [[Shiva]] to atone for his [[sin]]. The [[Kashi Vishwanath]] [[shrine]] narrates how | ||
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+ | [[Yama]] promises never to {{Wiki|touch}} [[Wikipedia:Shiva|Shiva's]] {{Wiki|devotees}}. It is only [[Shiva]] who has [[absolute]] authority on his {{Wiki|devotees}}. | ||
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+ | In the four-armed [[form]], one of the right hands holding a [[Trishula]] should be raised pointing to [[Yama]] or sometimes even piercing his torso or neck, while other right hand should hold in a [[parashu]] or be in [[varada mudra]] ([[boon-giving gesture]]). The left hands should be held in [[vismaya mudra]] | ||
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+ | ([[hand gesture]] of astonishment) and [[suchi mudra]] (needle gesture). In the eight-armed [[form]], the right arms hold a [[trishula]], [[parashu]], [[vajra]] and [[khadga]] ([[sword]]). The left arms hold a [[khetaka]] ([[shield]]), [[pasha]] ([[noose]]) and in [[vismaya]] and such [[mudras]]. Sometimes, he may even hold a [[kapala]] or [[amriga]] ({{Wiki|antelope}}), as [[Rudra]]. | ||
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+ | [[Yama]] is often depicted as [[bowing]] to [[Shiva]] with folded hands and holding a noose in between them. He is depicted trembling with {{Wiki|fear}}, with {{Wiki|legs}} wide apart suggesting that he is trying to steady himself after being kicked by [[Shiva]]. Another configuration portrays him {{Wiki|lying}} fainted on the ground after being kicked by [[Shiva]]. [[Shiva]] may be depicted as [[standing]] or [[dancing]] on the fallen [[Yama]]. [[Yama]] is sometimes mistaken as an [[apasmara]] (a {{Wiki|dwarf}}) in this configuration and the image as that of [[Shiva]] as [[Nataraja]], the [[Lord]] of [[Dance]] who is depicted trampling the [[apasmara]]. | ||
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[[File:Raja Ravi Varma, Markandeya.jpg|thumb|250px]] | [[File:Raja Ravi Varma, Markandeya.jpg|thumb|250px]] | ||
Another story found in the [[Bhagavata Purana]] shows [[Yama's]] subordination to [[Vishnu]]. The man [[Ajamila]] had committed many [[evil]] acts during his [[life]] such as [[stealing]], [[abandoning]] his wife and children, and marrying a {{Wiki|prostitute}}. | Another story found in the [[Bhagavata Purana]] shows [[Yama's]] subordination to [[Vishnu]]. The man [[Ajamila]] had committed many [[evil]] acts during his [[life]] such as [[stealing]], [[abandoning]] his wife and children, and marrying a {{Wiki|prostitute}}. | ||
− | Moment of his [[death]] he involuntarily chanted the [[name]] of [[Narayana]] (another [[Sanskrit]] [[name]] for [[Vishnu]]) and achieved [[moksha]], saved from the messengers of [[Yama]]. Although [[Ajamila]] had actually been [[thinking]] the [[name]] of his youngest son, [[Narayana's]] [[name]] has powerful effects, and thus [[Ajamila]] was released from his great [[sins]]. | + | [[Moment]] of his [[death]] he involuntarily chanted the [[name]] of [[Narayana]] (another [[Sanskrit]] [[name]] for [[Vishnu]]) and achieved [[moksha]], saved from the messengers of [[Yama]]. Although [[Ajamila]] had actually been [[thinking]] the [[name]] of his youngest son, [[Narayana's]] [[name]] has powerful effects, and thus [[Ajamila]] was released from his great [[sins]]. |
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+ | In [[art]], [[Yama]] is depicted with blue {{Wiki|skin}} and [[red]] [[clothes]] and rides a [[water]] {{Wiki|buffalo}}. He holds a loop of rope in his left hand with which he pulls the [[soul]] from the corpse. His {{Wiki|Greek}} counterpart is {{Wiki|Hades}} and Thanatos. His [[Egyptian]] counterpart is {{Wiki|Osiris}}. | ||
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==[[Yama's]] abode== | ==[[Yama's]] abode== | ||
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===[[Naraka]] ([[Hindu]])=== | ===[[Naraka]] ([[Hindu]])=== | ||
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[[File:The Court of Yama, God of Death, circa 1800.jpg|thumb|250px|The Court of Yama, God of Death, circa 1800]] | [[File:The Court of Yama, God of Death, circa 1800.jpg|thumb|250px|The Court of Yama, God of Death, circa 1800]] | ||
[[Naraka]] in [[Hinduism]] is similar to the {{Wiki|Christian}} [[Hell]], but serves only as a temporary [[purgatory]] where the [[soul]] is [[purified]] of [[sin]] by its [[suffering]]. In [[Hindu]] [[mythology]], [[Naraka]] holds many [[hells]], and [[Yama]] directs departed [[souls]] to the appropriate one. Even elevated [[Mukti-yogyas]] and [[Nitya-samsarins]] can [[experience]] [[Naraka]] for expiation of [[sins]]. | [[Naraka]] in [[Hinduism]] is similar to the {{Wiki|Christian}} [[Hell]], but serves only as a temporary [[purgatory]] where the [[soul]] is [[purified]] of [[sin]] by its [[suffering]]. In [[Hindu]] [[mythology]], [[Naraka]] holds many [[hells]], and [[Yama]] directs departed [[souls]] to the appropriate one. Even elevated [[Mukti-yogyas]] and [[Nitya-samsarins]] can [[experience]] [[Naraka]] for expiation of [[sins]]. | ||
Although [[Yama]] is the [[lord]] of [[Naraka]], he may also direct the [[soul]] to a [[Swarga]] ([[heaven]]) or return it to [[Bhoomi]] ([[earth]]). As [[good and bad]] [[deeds]] are not considered to cancel each other out, the same [[soul]] may spend [[time]] in both a [[hell]] and a [[heaven]]. The seven Swargas are: [[Bhuvas]], [[Swas]] (governed by [[Indra]]), [[Tharus]], [[Thaarus]], [[Savithaa]], [[Prapithaa]], [[Maha]] (governed by [[Brahma]]). | Although [[Yama]] is the [[lord]] of [[Naraka]], he may also direct the [[soul]] to a [[Swarga]] ([[heaven]]) or return it to [[Bhoomi]] ([[earth]]). As [[good and bad]] [[deeds]] are not considered to cancel each other out, the same [[soul]] may spend [[time]] in both a [[hell]] and a [[heaven]]. The seven Swargas are: [[Bhuvas]], [[Swas]] (governed by [[Indra]]), [[Tharus]], [[Thaarus]], [[Savithaa]], [[Prapithaa]], [[Maha]] (governed by [[Brahma]]). | ||
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===[[Naraka]] ({{Wiki|Sikhism}})=== | ===[[Naraka]] ({{Wiki|Sikhism}})=== | ||
− | The [[idea]] of [[Naraka]] in {{Wiki|Sikhism}} is like the [[idea]] of [[Hell]]. One's [[soul]], however, is confined to 8.4 million [[life]] cycles before taking [[birth]] as a [[human]], the point of [[human]] [[life]] being one where one attains {{Wiki|salvation}}, the {{Wiki|salvation}} being [[sach khand]]. The [[idea]] of [[khand]] comes in multiple levels of such [[heavens]], the [[highest]] being merging with [[God]] as one. The [[idea]] of [[Hell]] is like it comes in multiple levels, and [[hell]] itself can [[manifest]] within [[human]] [[life]] itself. The {{Wiki|Sikh}} [[idea]] of [[hell]] is where one is apart from [[naama]] and [[gurus]] [[charana]] ([[God's]] [[lotus]] feet (abode)). Without [[naama]] one is damned. [[Naama]] is believed to be a direct [[deliverance]] from [[God]] to [[humanity]] in the [[form]] of [[Guru Nanak]]. A {{Wiki|Sikh}} is hence required to take the [[Amrit]] ({{Wiki|holy}} nectar/water) from [[gurubani]], [[panj pyare]] ([[khanda da pahul]]) to come closer to [[naama]]. A true {{Wiki|Sikh}} of the [[Gurus]] has the [[Guru]] himself [[manifest]] and take that [[person]] into [[sach khand]]. | + | |
+ | The [[idea]] of [[Naraka]] in {{Wiki|Sikhism}} is like the [[idea]] of [[Hell]]. One's [[soul]], however, is confined to 8.4 million [[life]] cycles before taking [[birth]] as a [[human]], the point of [[human]] [[life]] being one where one attains {{Wiki|salvation}}, the {{Wiki|salvation}} being [[sach khand]]. The [[idea]] of [[khand]] comes in multiple levels of such [[heavens]], the [[highest]] being merging with [[God]] as one. The [[idea]] of [[Hell]] is like it | ||
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+ | comes in multiple levels, and [[hell]] itself can [[manifest]] within [[human]] [[life]] itself. The {{Wiki|Sikh}} [[idea]] of [[hell]] is where one is apart from [[naama]] and [[gurus]] [[charana]] ([[God's]] [[lotus]] feet (abode)). Without [[naama]] one is damned. [[Naama]] is believed to be a direct | ||
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+ | [[deliverance]] from [[God]] to [[humanity]] in the [[form]] of [[Guru Nanak]]. A {{Wiki|Sikh}} is hence required to take the [[Amrit]] ({{Wiki|holy}} nectar/water) from [[gurubani]], [[panj pyare]] ([[khanda da pahul]]) to come closer to [[naama]]. A true {{Wiki|Sikh}} of the [[Gurus]] has the [[Guru]] himself [[manifest]] and take that [[person]] into [[sach khand]]. | ||
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===[[Naraka]] ([[Buddhist]])=== | ===[[Naraka]] ([[Buddhist]])=== | ||
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[[File:Yama Nat.jpg|thumb|250px|Yama Nat in [[Wikipedia:Burma|Burmese]] [[representation]].]] | [[File:Yama Nat.jpg|thumb|250px|Yama Nat in [[Wikipedia:Burma|Burmese]] [[representation]].]] | ||
− | [[Naraka]] is usually translated into English as "[[hell]]" or "[[purgatory]]". A [[Naraka]] differs from the [[hells]] of {{Wiki|western religions}} in two respects. First, [[beings]] are not sent to [[Naraka]] as the result of a [[divine]] [[judgment]] and {{Wiki|punishment}}; second, the length of a being's stay in a [[Naraka]] is not [[eternal]], though it is usually very long. Instead, a being is born into a [[Naraka]] as a direct result of his or her previous [[karma]] ([[actions]] of [[body]], [[speech]] and [[mind]]), and resides there for a finite length of [[time]] until his [[karma]] has exhausted its cumulate effect. | + | [[Naraka]] is usually translated into English as "[[hell]]" or "[[purgatory]]". A [[Naraka]] differs from the [[hells]] of {{Wiki|western religions}} in two |
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+ | respects. First, [[beings]] are not sent to [[Naraka]] as the result of a [[divine]] [[judgment]] and {{Wiki|punishment}}; second, the length of a being's stay in a [[Naraka]] is not [[eternal]], though it is usually very long. Instead, a being is born into a [[Naraka]] as a direct result of his or her previous [[karma]] ([[actions]] of [[body]], [[speech]] and [[mind]]), and resides there for a finite length of [[time]] until his [[karma]] has exhausted its cumulate effect. | ||
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===[[Diyu]] ({{Wiki|Chinese}} [[mythology]]) and [[Meido]] and [[Jigoku]] ([[Japanese]] [[mythology]])=== | ===[[Diyu]] ({{Wiki|Chinese}} [[mythology]]) and [[Meido]] and [[Jigoku]] ([[Japanese]] [[mythology]])=== | ||
− | [[Wikipedia:Mandarin Chinese|Mandarin]] [[Diyu]], [[Japanese]] [[Jigoku]], literally "[[earth prison]]", is the [[realm]] of the [[dead]] or "[[hell]]" in {{Wiki|Chinese}} [[mythology]] and [[Japanese]] [[mythology]]. It is based upon the [[Buddhist]] {{Wiki|concept}} of [[Naraka]] combined with local [[afterlife]] [[beliefs]]. Incorporating [[ideas]] from {{Wiki|Taoism}} and [[Buddhism]] as well as [[traditional]] [[religion]] in [[China]], [[Di Yu]] is a kind of [[purgatory]] place which serves not only to punish but also to renew [[spirits]] ready for their next [[incarnation]]. This is interchangeable with the {{Wiki|concept}} of [[Naraka]]. | + | |
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+ | [[Wikipedia:Mandarin Chinese|Mandarin]] [[Diyu]], [[Japanese]] [[Jigoku]], literally "[[earth prison]]", is the [[realm]] of the [[dead]] or "[[hell]]" in {{Wiki|Chinese}} [[mythology]] and [[Japanese]] [[mythology]]. It is based upon the [[Buddhist]] {{Wiki|concept}} of [[Naraka]] combined with local | ||
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+ | [[afterlife]] [[beliefs]]. Incorporating [[ideas]] from {{Wiki|Taoism}} and [[Buddhism]] as well as [[traditional]] [[religion]] in [[China]], [[Di Yu]] is a kind of [[purgatory]] place which serves not only to punish but also to renew [[spirits]] ready for their next [[incarnation]]. This is interchangeable with the {{Wiki|concept}} of [[Naraka]]. | ||
In [[Japanese]] [[mythology]] [[Enma-O]] or [[Enma Dai-O]] judges [[souls]] in [[Meido]], the {{Wiki|kingdom}} of the waiting [[dead]]. Those deemed too horrible are sent to [[Jigoku]], a land more comparable to the {{Wiki|Christian}} [[hell]]. It is a land of [[eternal]] toil and {{Wiki|punishment}}. Those of middle note remain in [[meido]] for a period awaiting [[reincarnation]]. Others, of high note, become honored {{Wiki|ancestors}}, watching over their descendants. | In [[Japanese]] [[mythology]] [[Enma-O]] or [[Enma Dai-O]] judges [[souls]] in [[Meido]], the {{Wiki|kingdom}} of the waiting [[dead]]. Those deemed too horrible are sent to [[Jigoku]], a land more comparable to the {{Wiki|Christian}} [[hell]]. It is a land of [[eternal]] toil and {{Wiki|punishment}}. Those of middle note remain in [[meido]] for a period awaiting [[reincarnation]]. Others, of high note, become honored {{Wiki|ancestors}}, watching over their descendants. | ||
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==Related [[Wikipedia:concept|concepts]]== | ==Related [[Wikipedia:concept|concepts]]== | ||
− | ===[[Yama]] and Ymir=== | + | ===[[Yama]] and [[Ymir]]=== |
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+ | In a disputable {{Wiki|etymology}}, W. Meid (1992) has linked the names [[Yama]] (reconstructed in {{Wiki|Proto-Indo-European}} as *[[yemos]]) and the [[name]] of the primeval {{Wiki|Norse}} frost giant [[Ymir]], which can be reconstructed in {{Wiki|Proto-Germanic}} as *umijaz or *jumijaz, in the [[latter]] case possibly deriving from PIE *ym̥yos, from the [[root]] yem "twin". In his [[myth]], however, [[Ymir]] is not a twin, and only shares with [[Yama]] the {{Wiki|characteristics}} of being primeval and {{Wiki|mortal}}. However, [[Ymir]] is a {{Wiki|hermaphrodite}} and engenders the race of giants. | ||
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===[[Yama]] in {{Wiki|Iranian mythology}}=== | ===[[Yama]] in {{Wiki|Iranian mythology}}=== | ||
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− | ===[[Yama]] in Javanese=== | + | A parallel [[character]] in {{Wiki|Iranian mythology}} and {{Wiki|Zoroastrianism}} is known as [[Yima]] Xšaēta, who appears in the [[Avesta]]. The pronunciation "[[Yima]]" is peculiar to the [[Avestan]] {{Wiki|dialect}}; in most {{Wiki|Iranian}} {{Wiki|dialects}}, [[including]] Old {{Wiki|Persian}}, the |
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+ | [[name]] would have been "[[Yama]]". In the [[Avesta]], the {{Wiki|emphasis}} is on [[Yima's]] [[character]] as one of the first {{Wiki|mortals}} and as a great [[king]] of men. Over [[time]], *[[Yamaxšaita]] was [[transformed]] into [[Jamšēd]] or [[Jamshid]], celebrated as the greatest of the early shahs of the [[world]]. Both [[Yamas]] in {{Wiki|Zoroastrian}} and [[Hindu]] [[myth]] guard [[hell]] with the help of two four-eyed {{Wiki|dogs}}. | ||
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+ | ===[[Yama]] in [[Javanese]]=== | ||
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+ | There is [[Yamadipati]] in [[Javanese]] {{Wiki|culture}}, especially in [[wayang]]. The [[word]] [[adipati]] means [[ruler]] or commander. When [[Hinduism]] first came to {{Wiki|Java}}, [[Yama]] was still the same as [[Yama]] in [[Hindu]] [[myth]]. Later, as {{Wiki|Islam}} replaced [[Hinduism]] as the majority [[religion]] of {{Wiki|Java}}, [[Yama]] was demystified by [[Walisanga]], who ruled at that [[time]]. So, in [[Javanese]], [[Yama]] became a new [[character]]. He is the son of [[Sanghyang Ismaya]] and [[Dewi Sanggani]]. In the [[Wayang]] legend, [[Yamadipati]] [[married]] [[Dewi Mumpuni]]. Unfortunately, [[Dewi Mumpuni]] fell in [[love]] with [[Nagatatmala]], son of [[Hyang Anantaboga]], who {{Wiki|rules}} the [[earth]]. [[Dewi Mumpuni]] eventually left [[Yamadipati]], however. | ||
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{{W}} | {{W}} | ||
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*In the ''[[Bardo Tödrol Chenmo]]'' teachings, [[Yama]] presides over the [[judgment]] of the [[dead]]. | *In the ''[[Bardo Tödrol Chenmo]]'' teachings, [[Yama]] presides over the [[judgment]] of the [[dead]]. | ||
*He is also considered to be a [[Dharma protector]] (especially in the [[Gelugpa]] school), named [[Dharmaraja]], who has outer, inner and secret [[manifestations]]. | *He is also considered to be a [[Dharma protector]] (especially in the [[Gelugpa]] school), named [[Dharmaraja]], who has outer, inner and secret [[manifestations]]. | ||
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{{RigpaWiki}} | {{RigpaWiki}} | ||
{{NewSourceBreak}} | {{NewSourceBreak}} | ||
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[[閻魔]] (Skt, [[Pali]]; Jpn [[Emma]]) | [[閻魔]] (Skt, [[Pali]]; Jpn [[Emma]]) | ||
− | Also known as [[King Yama]]. The [[Vedas]] describe [[Yama]] as the first man to enter the [[world of the dead]] and who became the [[king]] there. That [[world]] was considered a [[paradise]] and the [[king]] not a punisher of sinners. Later [[Brahmanic]] [[mythology]] regarded him as one of the guardians (Skt [[lokapala]] ) of the [[four cardinal directions]], the {{Wiki|regent}} of the [[south]] dwelling in a [[heaven]] above the [[world]]. Finally [[Yama]] became known as the just [[judge]] ([[dharma-raja]]) of the {{Wiki|underworld}} who confronts the [[dead]] with a record of their [[actions]] while alive and determines their retributions. Though [[Buddhism]] originally had no such [[belief]] in [[judgment]], [[Yama]] was incorporated into [[Buddhist mythology]] in [[China]], [[Tibet]], and [[Japan]] as the [[lord]] of the {{Wiki|underworld}}. In [[China]], under [[Wikipedia:Taoism|Taoist]] influence, [[Yama]] became one of the [[ten kings]] of [[purgatory]] and ruled the fifth court, which the [[dead]] are said to reach on the thirty-fifth day after [[death]]. This image of [[Yama]] was introduced to [[Japan]], but [[Japanese]] {{Wiki|folk}} [[belief]] came to regard [[Yama]] both as the [[judge of the dead]] and as their [[guardian deity]]. In {{Wiki|Chinese}} and [[Japanese Buddhism]], [[Yama]] is regarded as the [[king of hell]] who judges and determines the rewards and punishments of the [[dead]]. | + | |
+ | Also known as [[King Yama]]. The [[Vedas]] describe [[Yama]] as the first man to enter the [[world of the dead]] and who became the [[king]] there. That [[world]] was considered a [[paradise]] and the [[king]] not a punisher of sinners. Later [[Brahmanic]] [[mythology]] regarded him as one of the guardians (Skt [[lokapala]] ) of the [[four cardinal directions]], the {{Wiki|regent}} of the [[south]] dwelling in a [[heaven]] above the [[world]]. Finally [[Yama]] became | ||
+ | |||
+ | known as the just [[judge]] ([[dharma-raja]]) of the {{Wiki|underworld}} who confronts the [[dead]] with a record of their [[actions]] while alive and determines their retributions. Though [[Buddhism]] originally had no such [[belief]] in [[judgment]], [[Yama]] was incorporated into [[Buddhist mythology]] in [[China]], [[Tibet]], and [[Japan]] as the [[lord]] of the {{Wiki|underworld}}. In [[China]], under [[Wikipedia:Taoism|Taoist]] influence, [[Yama]] became one | ||
+ | |||
+ | of the [[ten kings]] of [[purgatory]] and ruled the fifth court, which the [[dead]] are said to reach on the thirty-fifth day after [[death]]. This image of [[Yama]] was introduced to [[Japan]], but [[Japanese]] {{Wiki|folk}} [[belief]] came to regard [[Yama]] both as the [[judge of the dead]] and as their [[guardian deity]]. In {{Wiki|Chinese}} and [[Japanese Buddhism]], [[Yama]] is regarded as the [[king of hell]] who judges and determines the rewards and punishments of the [[dead]]. | ||
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+ | |||
{{R}} | {{R}} | ||
[http://www.sgilibrary.org/search_dict.php?id=2685 sgilibrary.org] | [http://www.sgilibrary.org/search_dict.php?id=2685 sgilibrary.org] | ||
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The [[God]] of [[Death]]. (See, e.g., DhA.iii.337; [[Yamassa santikam]] = [[Maranasantikam]]). | The [[God]] of [[Death]]. (See, e.g., DhA.iii.337; [[Yamassa santikam]] = [[Maranasantikam]]). | ||
+ | |||
When [[beings]] [[die]] they are led before him to be judged according to their [[deeds]]. [[Birth]], [[old age]], {{Wiki|illness}}, {{Wiki|punishment}} for [[Crime]] and [[Death]], are regarded as his messengers, sent among men as a warning to abstain from ill and do good. [[Yama]] questions [[beings]] brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the [[nirayapālas]] take them away to the different [[hells]] (M.iii.179ff). | When [[beings]] [[die]] they are led before him to be judged according to their [[deeds]]. [[Birth]], [[old age]], {{Wiki|illness}}, {{Wiki|punishment}} for [[Crime]] and [[Death]], are regarded as his messengers, sent among men as a warning to abstain from ill and do good. [[Yama]] questions [[beings]] brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the [[nirayapālas]] take them away to the different [[hells]] (M.iii.179ff). | ||
− | In the [[Mahā]][[Samaya]] [[Sutta]] (D.ii.259) mention is made of two [[Yamas]] ([[duve Yamā]]), which the Commentary explains (DA.ii.690) by "[[dve Yamakadevatā]]" (the twins, whom {{Wiki|Rhys Davids}} calls the Castor and Pollux of {{Wiki|Indian Mythology}}, in Dial.ii.290, n.1). | + | |
+ | In the [[Mahā]][[Samaya]] [[Sutta]] (D.ii.259) mention is made of two [[Yamas]] ([[duve Yamā]]), which the Commentary explains (DA.ii.690) by "[[dve Yamakadevatā]]" (the twins, whom {{Wiki|Rhys Davids}} calls the Castor and [[Pollux]] of {{Wiki|Indian Mythology}}, in Dial.ii.290, n.1). | ||
Elsewhere (AA.i.374; MA.ii.953) [[Buddhaghosa]] speaks of four [[Yamas]] (im c' esa eko va hoti, catusu pana dvāresu cattāro janā honti) at the four gates (of the [[Nirayas]]?). He says that [[Yama]] is a [[Vemānikapetarājā]], who sometimes enjoys all the [[pleasures]] of [[Heaven]], in a [[celestial]] mansion, surrounded by [[kapparukkhas]], and at other times [[experiences]] the {{Wiki|fruits}} of his [[Kamma]]. He is a good [[king]]. | Elsewhere (AA.i.374; MA.ii.953) [[Buddhaghosa]] speaks of four [[Yamas]] (im c' esa eko va hoti, catusu pana dvāresu cattāro janā honti) at the four gates (of the [[Nirayas]]?). He says that [[Yama]] is a [[Vemānikapetarājā]], who sometimes enjoys all the [[pleasures]] of [[Heaven]], in a [[celestial]] mansion, surrounded by [[kapparukkhas]], and at other times [[experiences]] the {{Wiki|fruits}} of his [[Kamma]]. He is a good [[king]]. | ||
− | |||
− | [[Yama]] is sometimes mentioned** with [[Indra]], {{Wiki|Varuna}}, [[Soma]], [[Pajāpati]], etc., as a [[God]] to whom sacrifices are [[offered]]. There is a [[tradition]] (A.i.142) that once [[Yama]] longed to be born as a [[human being]] and to sit at the feet of a [[Tathāgata]]. | + | In the [[Jātakas]]* the [[Nirayas]] are particularly mentioned as [[Yama's]] abode ([[Yamakkhaya]], [[Yamanivesana]], [[YamasāDana]], etc.); but, more generally, all [[Samsāra]] is considered as [[subject]] to [[Yama's]] {{Wiki|rule}}, and escape from [[Samsāra]] means escape from [[Yama's]] influence, [[Yama]] being the [[God of Death]]. It is evidently in this [[sense]] that [[Yama]] is called [[Vesāyi]] (q.v.) (J.ii.317, 318). |
+ | |||
+ | [[Yama]] is sometimes mentioned** with [[Indra]], {{Wiki|Varuna}}, [[Soma]], [[Pajāpati]], etc., as a [[God]] to whom [[sacrifices]] are [[offered]]. There is a [[tradition]] (A.i.142) that once [[Yama]] longed to be born as a [[human being]] and to sit at the feet of a [[Tathāgata]]. | ||
[[Yama's]] [[Nayanāyudha]] is mentioned (SNA.i.225) among the most {{Wiki|destructive}} of [[Weapons]]. | [[Yama's]] [[Nayanāyudha]] is mentioned (SNA.i.225) among the most {{Wiki|destructive}} of [[Weapons]]. | ||
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{{R}} | {{R}} | ||
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------ | ------ | ||
− | Damjan Choial (tib), Yamaharadja (mon). the [[ruler]] of the [[hell]]. Together with his sister Yam | + | Damjan Choial (tib), Yamaharadja (mon). the [[ruler]] of the [[hell]]. Together with his sister [[Yam]] |
------- | ------- | ||
One of the higher [[Kamadhatu]] [[Devas]]. | One of the higher [[Kamadhatu]] [[Devas]]. | ||
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--------- | --------- | ||
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When [[beings]] [[die]] they are led before him to be judged according to their [[deeds]]. [[Birth]], [[old age]], {{Wiki|illness}}, {{Wiki|punishment}} for [[crime]] and [[death]], are regarded as his messengers, sent among men as a warning to abstain from ill and do good. [[Yama]] questions [[beings]] brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the nirayapalas take them away to the different [[hells]] (M.iii.179ff). | When [[beings]] [[die]] they are led before him to be judged according to their [[deeds]]. [[Birth]], [[old age]], {{Wiki|illness}}, {{Wiki|punishment}} for [[crime]] and [[death]], are regarded as his messengers, sent among men as a warning to abstain from ill and do good. [[Yama]] questions [[beings]] brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the nirayapalas take them away to the different [[hells]] (M.iii.179ff). | ||
− | In the [[Mahasamaya Sutta]] (D.ii.259) mention is made of two [[Yamas]] (duve [[Yama]]), which the Commentary explains (DA.ii.690) by dve Yamakadevata (the twins, whom {{Wiki|Rhys Davids}} calls the Castor and Pollux of {{Wiki|Indian Mythology}}, in Dial.ii.290, n.1). Elsewhere (AA.i.374; MA.ii.953) [[Buddhaghosa]] speaks of four [[Yamas]] (im c esa eko va hoti, catusu pana dvaresu cattaro [[jana]] honti) at the four gates (of the [[Nirayas]]?). He says that [[Yama]] is a Vemanikapetaraja, who sometimes enjoys all the [[pleasures]] of [[heaven]], in a [[celestial]] mansion, surrounded by [[kapparukkhas]], and at other times [[experiences]] the {{Wiki|fruits}} of his [[kamma]]. He is a good [[king]]. | + | In the [[Mahasamaya Sutta]] (D.ii.259) mention is made of two [[Yamas]] (duve [[Yama]]), which the Commentary explains (DA.ii.690) by dve Yamakadevata (the twins, whom {{Wiki|Rhys Davids}} calls the Castor and [[Pollux]] of {{Wiki|Indian Mythology}}, in Dial.ii.290, n.1). Elsewhere (AA.i.374; MA.ii.953) |
+ | |||
+ | [[Buddhaghosa]] speaks of four [[Yamas]] (im c esa eko va hoti, catusu pana dvaresu cattaro [[jana]] honti) at the four gates (of the [[Nirayas]]?). He says that [[Yama]] is a Vemanikapetaraja, who sometimes enjoys all the [[pleasures]] of [[heaven]], in a [[celestial]] mansion, surrounded by [[kapparukkhas]], and at other times [[experiences]] the {{Wiki|fruits}} of his [[kamma]]. He is a good [[king]]. | ||
+ | |||
+ | In the [[Jatakas]]* the [[Nirayas]] are particularly mentioned as [[Yamas]] abode ([[Yamakkhaya]], [[Yamanivesana]], Yamasadana, etc.); but, more generally, all [[Samsara]] is considered as [[subject]] to [[Yamas]] {{Wiki|rule}}, and [[escape from samsara]] means escape from [[Yamas]] influence, [[Yama]] being the [[god]] | ||
+ | |||
+ | of [[Death]]. It is evidently in this [[sense]] that [[Yama]] is called Vesayi (q.v.) (J.ii.317, 318). [[Yama]] is sometimes mentioned** with [[Indra]], {{Wiki|Varuna}}, [[Soma]], [[Pajapati]], etc., as a [[god]] to whom [[sacrifices]] are [[offered]]. There is a [[tradition]] (A.i.142) that once [[Yama]] longed to be born as a [[human being]] and to sit at the feet of a [[Tathagata]]. | ||
− | |||
[[Yamas]] Nayanayudha is mentioned (SNA.i.225) among the most {{Wiki|destructive}} of [[weapons]]. | [[Yamas]] Nayanayudha is mentioned (SNA.i.225) among the most {{Wiki|destructive}} of [[weapons]]. | ||
* E.g., J.ii.318; iv.273; v.268, 274, 304. The Vetarani is mentioned as forming the boundary of [[Yamas]] {{Wiki|kingdom}} (i.21; J.ii.317; iii.472; but see ii.318). At J.iv.405, [[Yamas]] abode is called Ussadaniraya. DhA.i.334 explains [[Yamaloka]] by Catubbidham apayalokam. Cp. PvA.33 (Yamaloko ti petaloko); ibid., 107 (Yamavisayam = Petalokam). | * E.g., J.ii.318; iv.273; v.268, 274, 304. The Vetarani is mentioned as forming the boundary of [[Yamas]] {{Wiki|kingdom}} (i.21; J.ii.317; iii.472; but see ii.318). At J.iv.405, [[Yamas]] abode is called Ussadaniraya. DhA.i.334 explains [[Yamaloka]] by Catubbidham apayalokam. Cp. PvA.33 (Yamaloko ti petaloko); ibid., 107 (Yamavisayam = Petalokam). | ||
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** E.g., J.vi.201; D.i.244; at Mil.37 the list includes [[Kuvera]], [[Suyama]] and [[Santusita]]; cp. Mtu i.265; iii.68, 77; 77, 307. | ** E.g., J.vi.201; D.i.244; at Mil.37 the list includes [[Kuvera]], [[Suyama]] and [[Santusita]]; cp. Mtu i.265; iii.68, 77; 77, 307. | ||
-- or -- | -- or -- | ||
+ | |||
1. [[Yama]]. A class of [[Devas]], mentioned in lists of [[devas]] between those of [[Tavatimsa]] and those of [[Tusita]] (E.g., Vin.i.12, A.i.228; iii.287; M.ii.194; iii.100, etc.). Two hundred years of [[human]] [[life]] are but one day to the [[Yama deva]], and two thousand Years, composed of such days, [[form]] their [[life]] period (A.i.213; iv.253). [[Sirima]], sister of [[Jivaka]], was born after [[death]] in the [[Yama]] [[world]] and became the wife of [[Suyama]], [[king]] of | 1. [[Yama]]. A class of [[Devas]], mentioned in lists of [[devas]] between those of [[Tavatimsa]] and those of [[Tusita]] (E.g., Vin.i.12, A.i.228; iii.287; M.ii.194; iii.100, etc.). Two hundred years of [[human]] [[life]] are but one day to the [[Yama deva]], and two thousand Years, composed of such days, [[form]] their [[life]] period (A.i.213; iv.253). [[Sirima]], sister of [[Jivaka]], was born after [[death]] in the [[Yama]] [[world]] and became the wife of [[Suyama]], [[king]] of | ||
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The [[king]] of the 21 [[hells]]. It is believed that [[Yama]], [[Lord of Justice]], puts [[human beings]] after [[death]] for appropriate {{Wiki|punishment}} like in boiling oil. | The [[king]] of the 21 [[hells]]. It is believed that [[Yama]], [[Lord of Justice]], puts [[human beings]] after [[death]] for appropriate {{Wiki|punishment}} like in boiling oil. | ||
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In [[Yoga]] philoshopy, there are five or [[ethical]] standards called the [[Five Yama's]]. They act as [[moral]] guidelines. | In [[Yoga]] philoshopy, there are five or [[ethical]] standards called the [[Five Yama's]]. They act as [[moral]] guidelines. | ||
− | The [[five yama's]] are: | + | The [[five |
+ | yama's]] are: | ||
+ | |||
# [[Non-violence]] | # [[Non-violence]] | ||
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----- | ----- | ||
− | Perhaps other than [[Indra]], no other {{Wiki|Vedic}} [[character]] has undergone so large a [[transformation]] by the [[time]] of the {{Wiki|Puranas}}. In the {{Wiki|Rig Veda}}, he is the son of Saranyu (daughter of Tvashta, the artisan [[God]]) and Vivasvant (associated with the {{Wiki|sun}}). | + | |
+ | Perhaps other than [[Indra]], no other {{Wiki|Vedic}} [[character]] has undergone so large a [[transformation]] by the [[time]] of the {{Wiki|Puranas}}. In the {{Wiki|Rig Veda}}, he is the son of [[Saranyu]] (daughter of Tvashta, the artisan [[God]]) and Vivasvant (associated with the {{Wiki|sun}}). | ||
In other places in the {{Wiki|Rig Veda}}, [[Yama]] is the first man, sort of an Adam. His twin sister [[Wikipedia:Yamuna in Hinduism|Yami]] calls him "the only {{Wiki|mortal}}" in her {{Wiki|dialogue}} [R.V.10.10], where she incites him to commit [[incest]] with her. He is righteous and rejects her sinful advances. He states, "The [[Gods]] are always watching our [[actions]] and shall punish the sinful". | In other places in the {{Wiki|Rig Veda}}, [[Yama]] is the first man, sort of an Adam. His twin sister [[Wikipedia:Yamuna in Hinduism|Yami]] calls him "the only {{Wiki|mortal}}" in her {{Wiki|dialogue}} [R.V.10.10], where she incites him to commit [[incest]] with her. He is righteous and rejects her sinful advances. He states, "The [[Gods]] are always watching our [[actions]] and shall punish the sinful". | ||
− | By the [[time]] of the {{Wiki|Puranas}}, [[Yama]] is said to be the son of [[Surya]] and Sangya (who is the daughter of [[Vishwakarma]]), and is the brother of the {{Wiki|planet}} {{Wiki|Shani}}. He is one of the [[eight guardians]] of [[directions]], responsible for [[south]]. He is the [[lord]] of the [[dead]], and all {{Wiki|mortals}} go to his court to be judged. His scribe {{Wiki|Chitragupta}}, keeps a record of all the [[deeds]] of men. [[Yama]] sentences the [[soul]] to either [[heaven]] or [[hell]] based on the [[balance]] of [[Karma]]. In his role as the [[judge]], [[Yama]] is also referred to as [[Dharmaraja]], the [[lord of justice]]. His [[knowledge]] of the [[scriptures]] is immense and and he is the [[Wikipedia:Absolute (philosophy)|ultimate]] arbiter of [[truth]] and falsehood. | + | |
+ | By the [[time]] of the {{Wiki|Puranas}}, [[Yama]] is said to be the son of [[Surya]] and [[Sangya]] (who is the daughter of [[Vishwakarma]]), and is the brother of the {{Wiki|planet}} {{Wiki|Shani}}. He is one of the [[eight guardians]] of [[directions]], responsible for [[south]]. He is the [[lord]] of the [[dead]], and all {{Wiki|mortals}} go to his court to be judged. His scribe {{Wiki|Chitragupta}}, keeps a record of all the [[deeds]] of men. [[Yama]] sentences the [[soul]] | ||
+ | |||
+ | to either [[heaven]] or [[hell]] based on the [[balance]] of [[Karma]]. In his role as the [[judge]], [[Yama]] is also referred to as [[Dharmaraja]], the [[lord of justice]]. His [[knowledge]] of the [[scriptures]] is immense and and he is the [[Wikipedia:Absolute (philosophy)|ultimate]] arbiter of [[truth]] and falsehood. | ||
-------- | -------- | ||
[[Moral]] {{Wiki|restraint}}; something one should not do. Comparable to the {{Wiki|western}} [[idea]] of [[sin]]. | [[Moral]] {{Wiki|restraint}}; something one should not do. Comparable to the {{Wiki|western}} [[idea]] of [[sin]]. | ||
+ | |||
-- or -- | -- or -- | ||
[[Yama]] ({{SanskritBig|[[यम]]}}): [[Yama]], also known as [[Yamarāja]] ({{SanskritBig|[[यमराज]]}}) is the [[lord of death]], first recorded in the [[Vedas]]. [[God]] of [[dharma]], whose son was [[Yudhishthira]]. It is he whose questions [[Yudhishthira]] answered correctly whereupon his [[dead]] brothers were brought back to [[life]] on the banks of the enchanted pool. | [[Yama]] ({{SanskritBig|[[यम]]}}): [[Yama]], also known as [[Yamarāja]] ({{SanskritBig|[[यमराज]]}}) is the [[lord of death]], first recorded in the [[Vedas]]. [[God]] of [[dharma]], whose son was [[Yudhishthira]]. It is he whose questions [[Yudhishthira]] answered correctly whereupon his [[dead]] brothers were brought back to [[life]] on the banks of the enchanted pool. | ||
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{{R}} | {{R}} | ||
[http://www.wisdomlib.org/definition/yama/index.html wisdomlib.org] | [http://www.wisdomlib.org/definition/yama/index.html wisdomlib.org] | ||
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{{PaliTerminology}} | {{PaliTerminology}} | ||
[[Category:Yama]] | [[Category:Yama]] |
Revision as of 08:43, 19 November 2020
In Hinduism, Yama (Sanskrit: यम) or Yamarāja (यमराज) is the god of death, belonging to an early stratum of Vedic mythology. In the Vedas, Yama is said to have been the first mortal who died. By virtue of precedence, he became the ruler of the departed. There is a one-of-a-kind temple in Srivanchiyam, Tamil Nadu, India, dedicated to Yama.
Mentioned by the Buddha in the Pali canon, Yama subsequently entered Buddhist, Chinese, Tibetan, Korean, and Japanese mythology as a wrathful god under various transliterations.
Hinduism
[[File:Yama tibet.jpg|thumb|250px|Yama from Tibet In Hinduism, Yama is the lokapala ("Guardian of the Directions") of the south. Three hymns (10, 14, and 35) in the 10th book of the Rig Veda are addressed to him. He has two dogs with four eyes and wide nostrils guarding the road to his abode (cf. hellhound). They are said to wander about among people as his messengers.
He was sometimes the son of Surya, the sun god & Usha, and sometimes the son of Vivasvat & Saranya. In Sanskrit, Yama's name can be interpreted to mean "twin", and in some myths, he is paired with a twin sister Yami or Yamuna. In these myths, they are the first pair of humans in the world.
In the Puranas, Yama although one of the most powerful controllers, is still subordinate to Shiva and Vishnu because they are different aspects of the overruling Brahman. A story of Yama's subordination to Shiva is well-illustrated in the case of Markandeya, where Shiva as Kalantaka ("Ender of Death") stops Yama and rescues his devotee Markandeya from his clutches.
The vedic legend relates the story of how Shiva protected Markandeya from the clutches of death, personified as Yama. Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and
was blessed with Markandeya, an exemplary son, destined to die at the age of 16. As per his destiny, the messengers of Yama came to take away Markandeya's soul, but failed to approach him as he ceaselessly repeated Shiva's name. Yama came himself to take
Markandeya's soul and told Markandeya to stop his worship and come with him as per his fate. Markandeya refused, warning Yama that he was committing an offence against Shiva. Yama, however, proclaimed that not even Shiva could stop him. The wrathful Yama assumed a fearsome form and threw his noose to capture Markandeya, who embraced the linga. When the noose touched the linga, Shiva emerged from it
and struck Yama with his Trishula and kicked his chest, killing the lord of death. Sages, gods and other beings appeared to praise Shiva, who blessed Markandeya to remain a youth of 16 for seven kalpas (aeons). As no one remained in the world to make beings die, the earth became burdened by evil beings. The earth, the gods, and Markandeya invoked Shiva to revive Yama.
Once again, Shiva touched Yama with his foot, bringing him back to life. A sequel from Markandeya purana narrates how Shiva resurrected Yama on the request of the gods. Yama worships Shiva to atone for his sin. The Kashi Vishwanath shrine narrates how
Yama promises never to touch Shiva's devotees. It is only Shiva who has absolute authority on his devotees.
In the four-armed form, one of the right hands holding a Trishula should be raised pointing to Yama or sometimes even piercing his torso or neck, while other right hand should hold in a parashu or be in varada mudra (boon-giving gesture). The left hands should be held in vismaya mudra
(hand gesture of astonishment) and suchi mudra (needle gesture). In the eight-armed form, the right arms hold a trishula, parashu, vajra and khadga (sword). The left arms hold a khetaka (shield), pasha (noose) and in vismaya and such mudras. Sometimes, he may even hold a kapala or amriga (antelope), as Rudra.
Yama is often depicted as bowing to Shiva with folded hands and holding a noose in between them. He is depicted trembling with fear, with legs wide apart suggesting that he is trying to steady himself after being kicked by Shiva. Another configuration portrays him lying fainted on the ground after being kicked by Shiva. Shiva may be depicted as standing or dancing on the fallen Yama. Yama is sometimes mistaken as an apasmara (a dwarf) in this configuration and the image as that of Shiva as Nataraja, the Lord of Dance who is depicted trampling the apasmara.
Another story found in the Bhagavata Purana shows Yama's subordination to Vishnu. The man Ajamila had committed many evil acts during his life such as stealing, abandoning his wife and children, and marrying a prostitute.
Moment of his death he involuntarily chanted the name of Narayana (another Sanskrit name for Vishnu) and achieved moksha, saved from the messengers of Yama. Although Ajamila had actually been thinking the name of his youngest son, Narayana's name has powerful effects, and thus Ajamila was released from his great sins.
In art, Yama is depicted with blue skin and red clothes and rides a water buffalo. He holds a loop of rope in his left hand with which he pulls the soul from the corpse. His Greek counterpart is Hades and Thanatos. His Egyptian counterpart is Osiris.
Yama's abode
Naraka (Hindu)
Naraka in Hinduism is similar to the Christian Hell, but serves only as a temporary purgatory where the soul is purified of sin by its suffering. In Hindu mythology, Naraka holds many hells, and Yama directs departed souls to the appropriate one. Even elevated Mukti-yogyas and Nitya-samsarins can experience Naraka for expiation of sins.
Although Yama is the lord of Naraka, he may also direct the soul to a Swarga (heaven) or return it to Bhoomi (earth). As good and bad deeds are not considered to cancel each other out, the same soul may spend time in both a hell and a heaven. The seven Swargas are: Bhuvas, Swas (governed by Indra), Tharus, Thaarus, Savithaa, Prapithaa, Maha (governed by Brahma).
Naraka (Sikhism)
The idea of Naraka in Sikhism is like the idea of Hell. One's soul, however, is confined to 8.4 million life cycles before taking birth as a human, the point of human life being one where one attains salvation, the salvation being sach khand. The idea of khand comes in multiple levels of such heavens, the highest being merging with God as one. The idea of Hell is like it
comes in multiple levels, and hell itself can manifest within human life itself. The Sikh idea of hell is where one is apart from naama and gurus charana (God's lotus feet (abode)). Without naama one is damned. Naama is believed to be a direct
deliverance from God to humanity in the form of Guru Nanak. A Sikh is hence required to take the Amrit (holy nectar/water) from gurubani, panj pyare (khanda da pahul) to come closer to naama. A true Sikh of the Gurus has the Guru himself manifest and take that person into sach khand.
Naraka (Buddhist)
[[File:Yama Nat.jpg|thumb|250px|Yama Nat in Burmese representation.]] Naraka is usually translated into English as "hell" or "purgatory". A Naraka differs from the hells of western religions in two
respects. First, beings are not sent to Naraka as the result of a divine judgment and punishment; second, the length of a being's stay in a Naraka is not eternal, though it is usually very long. Instead, a being is born into a Naraka as a direct result of his or her previous karma (actions of body, speech and mind), and resides there for a finite length of time until his karma has exhausted its cumulate effect.
Diyu (Chinese mythology) and Meido and Jigoku (Japanese mythology)
Mandarin Diyu, Japanese Jigoku, literally "earth prison", is the realm of the dead or "hell" in Chinese mythology and Japanese mythology. It is based upon the Buddhist concept of Naraka combined with local
afterlife beliefs. Incorporating ideas from Taoism and Buddhism as well as traditional religion in China, Di Yu is a kind of purgatory place which serves not only to punish but also to renew spirits ready for their next incarnation. This is interchangeable with the concept of Naraka.
In Japanese mythology Enma-O or Enma Dai-O judges souls in Meido, the kingdom of the waiting dead. Those deemed too horrible are sent to Jigoku, a land more comparable to the Christian hell. It is a land of eternal toil and punishment. Those of middle note remain in meido for a period awaiting reincarnation. Others, of high note, become honored ancestors, watching over their descendants.
Related concepts
Yama and Ymir
In a disputable etymology, W. Meid (1992) has linked the names Yama (reconstructed in Proto-Indo-European as *yemos) and the name of the primeval Norse frost giant Ymir, which can be reconstructed in Proto-Germanic as *umijaz or *jumijaz, in the latter case possibly deriving from PIE *ym̥yos, from the root yem "twin". In his myth, however, Ymir is not a twin, and only shares with Yama the characteristics of being primeval and mortal. However, Ymir is a hermaphrodite and engenders the race of giants.
Yama in Iranian mythology
A parallel character in Iranian mythology and Zoroastrianism is known as Yima Xšaēta, who appears in the Avesta. The pronunciation "Yima" is peculiar to the Avestan dialect; in most Iranian dialects, including Old Persian, the
name would have been "Yama". In the Avesta, the emphasis is on Yima's character as one of the first mortals and as a great king of men. Over time, *Yamaxšaita was transformed into Jamšēd or Jamshid, celebrated as the greatest of the early shahs of the world. Both Yamas in Zoroastrian and Hindu myth guard hell with the help of two four-eyed dogs.
Yama in Javanese
There is Yamadipati in Javanese culture, especially in wayang. The word adipati means ruler or commander. When Hinduism first came to Java, Yama was still the same as Yama in Hindu myth. Later, as Islam replaced Hinduism as the majority religion of Java, Yama was demystified by Walisanga, who ruled at that time. So, in Javanese, Yama became a new character. He is the son of Sanghyang Ismaya and Dewi Sanggani. In the Wayang legend, Yamadipati married Dewi Mumpuni. Unfortunately, Dewi Mumpuni fell in love with Nagatatmala, son of Hyang Anantaboga, who rules the earth. Dewi Mumpuni eventually left Yamadipati, however.
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Yama (Skt. Yama) or Yamaraja (Skt. Yamarāja; Wyl. gshin rje, chos rgyal), the 'Lord of Death'.
- King of the hell realms.
- In the Bardo Tödrol Chenmo teachings, Yama presides over the judgment of the dead.
- He is also considered to be a Dharma protector (especially in the Gelugpa school), named Dharmaraja, who has outer, inner and secret manifestations.
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Also known as King Yama. The Vedas describe Yama as the first man to enter the world of the dead and who became the king there. That world was considered a paradise and the king not a punisher of sinners. Later Brahmanic mythology regarded him as one of the guardians (Skt lokapala ) of the four cardinal directions, the regent of the south dwelling in a heaven above the world. Finally Yama became
known as the just judge (dharma-raja) of the underworld who confronts the dead with a record of their actions while alive and determines their retributions. Though Buddhism originally had no such belief in judgment, Yama was incorporated into Buddhist mythology in China, Tibet, and Japan as the lord of the underworld. In China, under Taoist influence, Yama became one
of the ten kings of purgatory and ruled the fifth court, which the dead are said to reach on the thirty-fifth day after death. This image of Yama was introduced to Japan, but Japanese folk belief came to regard Yama both as the judge of the dead and as their guardian deity. In Chinese and Japanese Buddhism, Yama is regarded as the king of hell who judges and determines the rewards and punishments of the dead.
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The God of Death. (See, e.g., DhA.iii.337; Yamassa santikam = Maranasantikam).
When beings die they are led before him to be judged according to their deeds. Birth, old age, illness, punishment for Crime and Death, are regarded as his messengers, sent among men as a warning to abstain from ill and do good. Yama questions beings brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the nirayapālas take them away to the different hells (M.iii.179ff).
In the MahāSamaya Sutta (D.ii.259) mention is made of two Yamas (duve Yamā), which the Commentary explains (DA.ii.690) by "dve Yamakadevatā" (the twins, whom Rhys Davids calls the Castor and Pollux of Indian Mythology, in Dial.ii.290, n.1).
Elsewhere (AA.i.374; MA.ii.953) Buddhaghosa speaks of four Yamas (im c' esa eko va hoti, catusu pana dvāresu cattāro janā honti) at the four gates (of the Nirayas?). He says that Yama is a Vemānikapetarājā, who sometimes enjoys all the pleasures of Heaven, in a celestial mansion, surrounded by kapparukkhas, and at other times experiences the fruits of his Kamma. He is a good king.
In the Jātakas* the Nirayas are particularly mentioned as Yama's abode (Yamakkhaya, Yamanivesana, YamasāDana, etc.); but, more generally, all Samsāra is considered as subject to Yama's rule, and escape from Samsāra means escape from Yama's influence, Yama being the God of Death. It is evidently in this sense that Yama is called Vesāyi (q.v.) (J.ii.317, 318).
Yama is sometimes mentioned** with Indra, Varuna, Soma, Pajāpati, etc., as a God to whom sacrifices are offered. There is a tradition (A.i.142) that once Yama longed to be born as a human being and to sit at the feet of a Tathāgata.
Yama's Nayanāyudha is mentioned (SNA.i.225) among the most destructive of Weapons.
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In the Vedas, the god of the dead.
Damjan Choial (tib), Yamaharadja (mon). the ruler of the hell. Together with his sister Yam
One of the higher Kamadhatu Devas.
The frightening figure holding the wheel is Yama, the Lord of Death or Monster of Impermanence. He has three eyes and wears a crown of skulls.
Yama symbolises the impermanence of everything. The beings he holds are trapped in eternal suffering by their ignorance of the nature of the universe. Buddhism teaches that death is not the end and is not to be feared.
The god of death. (See, e.g., DhA.iii.337; Yamassa santikam = Maranasantikam).
When beings die they are led before him to be judged according to their deeds. Birth, old age, illness, punishment for crime and death, are regarded as his messengers, sent among men as a warning to abstain from ill and do good. Yama questions beings brought before him as to whether they have seen these messengers and profited by them. If the answer is in the negative, the nirayapalas take them away to the different hells (M.iii.179ff).
In the Mahasamaya Sutta (D.ii.259) mention is made of two Yamas (duve Yama), which the Commentary explains (DA.ii.690) by dve Yamakadevata (the twins, whom Rhys Davids calls the Castor and Pollux of Indian Mythology, in Dial.ii.290, n.1). Elsewhere (AA.i.374; MA.ii.953)
Buddhaghosa speaks of four Yamas (im c esa eko va hoti, catusu pana dvaresu cattaro jana honti) at the four gates (of the Nirayas?). He says that Yama is a Vemanikapetaraja, who sometimes enjoys all the pleasures of heaven, in a celestial mansion, surrounded by kapparukkhas, and at other times experiences the fruits of his kamma. He is a good king.
In the Jatakas* the Nirayas are particularly mentioned as Yamas abode (Yamakkhaya, Yamanivesana, Yamasadana, etc.); but, more generally, all Samsara is considered as subject to Yamas rule, and escape from samsara means escape from Yamas influence, Yama being the god
of Death. It is evidently in this sense that Yama is called Vesayi (q.v.) (J.ii.317, 318). Yama is sometimes mentioned** with Indra, Varuna, Soma, Pajapati, etc., as a god to whom sacrifices are offered. There is a tradition (A.i.142) that once Yama longed to be born as a human being and to sit at the feet of a Tathagata.
Yamas Nayanayudha is mentioned (SNA.i.225) among the most destructive of weapons.
- E.g., J.ii.318; iv.273; v.268, 274, 304. The Vetarani is mentioned as forming the boundary of Yamas kingdom (i.21; J.ii.317; iii.472; but see ii.318). At J.iv.405, Yamas abode is called Ussadaniraya. DhA.i.334 explains Yamaloka by Catubbidham apayalokam. Cp. PvA.33 (Yamaloko ti petaloko); ibid., 107 (Yamavisayam = Petalokam).
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1. Yama. A class of Devas, mentioned in lists of devas between those of Tavatimsa and those of Tusita (E.g., Vin.i.12, A.i.228; iii.287; M.ii.194; iii.100, etc.). Two hundred years of human life are but one day to the Yama deva, and two thousand Years, composed of such days, form their life period (A.i.213; iv.253). Sirima, sister of Jivaka, was born after death in the Yama world and became the wife of Suyama, king of
Yamabhavana. From there she visited the Buddha with five hundred others. SNA i.244f.; see also VvA.246 for an upasaka born in the Yama world.
The king of the 21 hells. It is believed that Yama, Lord of Justice, puts human beings after death for appropriate punishment like in boiling oil.
Moral Disciplines; First step of the Ashtanga;
In Yoga philoshopy, there are five or ethical standards called the Five Yama's. They act as moral guidelines.
The [[five
yama's]] are:
- Non-violence
- Non-lying
- Non-stealing
- Non-sensuality
- Non-greed
Perhaps other than Indra, no other Vedic character has undergone so large a transformation by the time of the Puranas. In the Rig Veda, he is the son of Saranyu (daughter of Tvashta, the artisan God) and Vivasvant (associated with the sun).
In other places in the Rig Veda, Yama is the first man, sort of an Adam. His twin sister Yami calls him "the only mortal" in her dialogue [R.V.10.10], where she incites him to commit incest with her. He is righteous and rejects her sinful advances. He states, "The Gods are always watching our actions and shall punish the sinful".
By the time of the Puranas, Yama is said to be the son of Surya and Sangya (who is the daughter of Vishwakarma), and is the brother of the planet Shani. He is one of the eight guardians of directions, responsible for south. He is the lord of the dead, and all mortals go to his court to be judged. His scribe Chitragupta, keeps a record of all the deeds of men. Yama sentences the soul
to either heaven or hell based on the balance of Karma. In his role as the judge, Yama is also referred to as Dharmaraja, the lord of justice. His knowledge of the scriptures is immense and and he is the ultimate arbiter of truth and falsehood.
Moral restraint; something one should not do. Comparable to the western idea of sin.
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Yama (यम): Yama, also known as Yamarāja (यमराज) is the lord of death, first recorded in the Vedas. God of dharma, whose son was Yudhishthira. It is he whose questions Yudhishthira answered correctly whereupon his dead brothers were brought back to life on the banks of the enchanted pool.