Yama (Hinduism)

In Hinduism, Yama (Sanskrit: यम:) - also referred to as Yamaraja - is a Rigvedic deity. He is the lord of death and justice, being responsible for the dispensation of law and punishment of sinners in his abode, Yamaloka. He is accompanied by Chitragupta.[4]

This article is about the deity Yama in the Hindu tradition. For the deity in the Buddhist tradition see Yama (East Asia). For the deity Yama in other religious traditions or the deity overall generally, see Yama. For other uses, see Yama (disambiguation).

Yama
God of Death and Justice
Yamaraj on his mount, buffalo
Devanagriयम
AffiliationLokapala, Dharmaraj, Deva, Shiva gana
AbodeNaraka/Yamaloka
MantraOm Surya puthraya Vidhmahe MahaKalaya Dheemahi Thanno Yama Prachodayath (Om, Let me meditate on the son of Sun God, Oh, great Lord of time, give me higher intellect, And let God of death illuminate my mind)[1]
WeaponDanda, Noose and Mace
MountBuffalo/water buffalo
Personal information
ParentsSurya and Sandhya
SiblingsShani, Yami, Ashvins, Tapati, Bhadra, Manu, Sugriva, Karna
ConsortUrmila, Dhumorna or Syamala [2]
ChildrenKatila, Shobhavati, Yamakumara,
Yudhishthira (spiritual son)[3]

Characteristics
Yama, the god of death in Hindu mythology. An exhibit at the National Museum in New Delhi, India.
  • In Vedic tradition, Yama was considered to be the first mortal who died and espied the way to the celestial abodes; thus, as a result, he became the ruler of the departed.[5] His role, characteristics, and abode have been expanded in texts such as the Upanishads and Puranas.
  • His name means 'twin' (Yama has a twin sister, Yami), 'moral rule or duty' (i.e. dharma), 'self-control', 'forbearance', and 'cessation'.[6]
  • One of the Lokapāla - Guardians of the Directions - representing the south cardinal direction.
  • Depicted as riding a water-buffalo and holding a danda (meaning 'stick', also referring to Vedic punishment) as a weapon.
  • Skin colour is often depicted as blue, but also sometimes as red.
  • Often related to Kāla ("time") since all must die in due course (Krishna and Shiva are considered to be the personifications of time).
  • Analogous to Hades (also known as Pluto, another meaning of 'Yama'), the Greek god of the underworld.

Mantra

Yama's original Sanskrit mantra in the Devanagari, in the English transliteration, and in an English translation:

ॐ सूर्यपुत्राय विद्महे महाकालय धीमहि तन्नो यम: प्रचोदयात

Om Surya puthraya Vidhmahe Maha Kalaya Dheemahi Thanno Yamaha Prachodayath

Om, Let me meditate on the son of the Sun God, Oh, great Lord of time, give me higher intellect, And let the God of death illuminate my mind.

Literature

Vedas (Rig Veda)

In the Rig Veda, Yama is the son of Vivasvan (the sun god, son of Kashyapa) and of Saranya (the dusk goddess, daughter of Tvastar) and has a twin sister named Yami.[7] He helped humankind find a place to dwell, and gave every individual the power to tread any path in life which he or she so chooses.[8]

Yama is mentioned roughly fifty times in the Rig Veda, almost exclusively in the first and (far more frequently) in the tenth book.[9] Four hymns (10.10, 10.14, 10.135, and 10.154) are directly addressed to or about Yama. From the Griffith / Keith / Fergus translation[10]:

1. Honour the King with thine oblations, Yama, Vivasvat's son, who gathers men together, | who travelled to the lofty heights above us, who searches out and shows the path to many, | 2. Yama first found for us a place to dwell in: this pasture never can be taken from | us. | Men born on earth tread their own paths that lead them whither our ancient Fathers have departed.

— Book 10, Hymn 14, Verses 1-2

6. When the funeral gift was placed, straightaway the point of flame appeared. | A depth extended in the front: a passage out was made behind. || 7. Here is the seat where Yama dwells, that which is called the Home of Gods: Here minstrels blow the flute for him here he is glorified with songs.

— Book 10, Hymn 135, Verses 6-7

4. Yea, the first followers of the Law, Law's pure and holy strengtheners, | The Fathers, Yama! Fervour-moved, even to those let him depart. || 5. Skilled in a thousand ways and means, the sages who protect the Sun, | the Rishis, Yama! Fervour-Moved, - even to those let him depart.

— Book 10, Hymn 154, Verses 4-5

Hymn 10.10 consists of prayer by Yama's sister, Yami, to him.[11] Agni, the god of fire, has close relations with Yama.[12] In hymn 10.21, Agni is said to be the envoy of Vivasvat (Yama's father) and a well-loved friend (kāmya) of Yama himself:

5. Skilled in all lore is Agni, he whom erst Arthavan brought to life. | He was Vivasta's envoy, at your glad carouse - the well-loved friend of Yama, Thou art waxing great.

— Book 10, Hymn 21, Verse 5

Hymn 10.52, asks who Yama's priest is:

3. Who is the priest? Is he the priest of Yama? On whom is thrust this God-appointed honour?... || 4. The Gods have made me bearer of oblations, who slipped away and passed through many troubles. | Wise Agni shall ordain for us the worship, whether five-wayed, threefold, or seven-threaded.

— Book 10, Hymn 52, Verses 3-4

Hymn 1.164 states Agni, Yama, and Mātariśvan are the names of One being, along with other forms of the divine:

46. They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman. | To what is One, sages give many a title they call it Agni, Yama, Matarisvan.

— Book 1, Hymn 164, Verse 46

Upanishads

In the Katha Upanishad, Yama is portrayed as a teacher to the Brahmin boy Nachiketa. Having granted three boons to Nachiketa, their conversation evolves to a discussion of the nature of being, knowledge, the Atman (i.e. the soul, self) and moksha (liberation).[13] From the translation by Brahmrishi Vishvatma Bawra[14]:

Yama says: I know the knowledge that leads to heaven. I will explain it to you so that you will understand it. O Nachiketas, remember this knowledge is the way to the endless world; the support of all worlds; and abides in subtle form within the intellects of the wise.

— Chapter 1, Section 1, Verse 14

Mahabharata
A depiction of Yama and Savitri from the Vana Parva,.

In the epic Mahabharata, Yama is the father of Yudhishthira (also known as Dharmaraja), the oldest brother of the five Pandavas. Yama most notably appears in person in the Yaksha Prashna and the Vana Parva, and is mentioned in the Bhagavad Gita.

Yaksha Prashna

In the Yaksha Prashna, Yama appears as a yaksha (nature spirit) in the form of a Crane to question Yudhishthira and test his righteousness. Impressed by Yudhishthira's strict adherence to dharma and his answers to the riddles posed, Yama revealed himself as his father, blessed him, and brought his younger Pandava brothers back to life. From the Yaksha Prashna article linked:

The Yaksha [Yama] asked, "What enemy is invincible? What constitutes an incurable disease? What sort of man is noble and what sort is ignoble"? And Yudhishthira responded, "Anger is the invincible enemy. Covetousness constitutes a disease that is incurable. He is noble who desires the well-being of all creatures, and he is ignoble who is without mercy".

Vana Parva

In the Vana Parva, when Yudhishthira asks the sage Markandeya whether there has ever been a woman whose devotion matched Draupadi’s, the sage replied by relating the story of Savitri and Satyavan. After Savitri's husband Satyavan died, Yama arrived to carry away his soul. However, Yama was so impressed with Savitri's purity and dedication to dharma and to her husband, he was convinced to instead bring Satyavan back to life.

Tirtha-Yatra Parva
Varaha lifts the earth.

In the Tirtha-yatra Parva (Book 3, Varna Parva, CXLII), Lomasa tells Yudhishthira 'in days of yore, there was (once) a terrible time in the Satya Yuga when the eternal and primeval Deity [Krishna] assumed the duties of Yama. And, O thou that never fallest off, when the God of gods began to perform the functions of Yama, there died not a creature while the births were as usual.'

This led to an increase in the population and the Earth sinking down 'for a hundred yojanas. And suffering pain in all her limbs.' The earth sought the protection of Narayana, who incarnated as a boar (Varaha) and lifted her back up.[15]

Udyoga Parva

In the Udyoga Parva, it is stated that the wife of Yama is called Urmila.[16]

Bhagavad Gita

In the Bhagavad Gita, part of the Mahabharata, Krishna states[17]:

Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuja. Of departed ancestors I am Aryama and among the dispensers of law I am Yama, lord of death.

— Chapter 10, Verse 29

Puranas

Yama and his abode are frequently mentioned in the Puranas.

Bhagavata Puruna / Srimad Bhagavatam
Third and Fourth Canto
Vidura attempts to convince King Dhritarashtra to reconcile with the Pandavas.

In the third and fourth cantos of the Srimad Bhagavatam, Yama was incarnated as a shudra called Vidura due to being cursed by a sage for being too harsh in his punishments. From the A. C. Bhaktivedanta Swami Prabhupada / Bhaktivedanta Book Trust (BBT) translation[18]:

As long as Vidura played the part of a śūdra, being cursed by Maṇḍūka Muni [also known as Māṇḍavya Muni], Aryamā officiated at the post of Yamarāja to punish those who committed sinful acts.

— Canto 1, Chapter 13, Verse 15

Vidura, a devotee of Krishna, is the main protagonist in the third canto. In this canto, after being thrown out of his home by King Dhritarashtra (his older half-brother) for admonishing the Kaurava's ignoble behaviour towards the Pandavas, Vidura went on a pilgrimage where he met other devotees of Krishna such as Uddhava and the sage Maitreya, the latter of whom revealed Vidura's true origin to him:

I know that you are now Vidura due to the cursing of Māṇḍavya Muni and that formerly you were King Yamarāja, the great controller of living entities after their death. You were begotten by the son of Satyavatī, Vyāsadeva, in the kept wife of his brother.

— Canto 3, Chapter 5, Verse 20

Krishna also states Yama punishes sinners, as relayed to Vidura (again, an incarnation of Yama) by Maitreya during their conversation about the origin and creation of the multiverse:

The brahmanas, the cows and the defenceless creatures are My [Krishna's] own body. Those whose faculty of judgement has been impaired by their own sin look upon those as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamaraja, the superintendent of sinful persons.

— Canto 3, Chapter 16, Verse 10

A detailed account of the punishment of a sinner upon their death is also provided, beginning with their seizure and journey to Yamaloka (i.e. Hell):

As a criminal is arrested for punishment by the constables of the state, a personal engaged in criminal sense gratification is similarly arrested by the Yamadutas, who bind him by the neck with a strong rope and cover his subtle body so that he may undergo severe punishment. While carried by the constables of Yamaraja, he is overwhelmed and trembles in their hands. While passing on the road [to Yamaloka] he is bitten by dogs, and he can remember the sinful activities of his life. He is thus terribly distressed.

— Canto 3, Chapter 30, Verses 20-21
Sixth Canto

In the sixth canto, Yama (not as Vidura nor with Aryama in the post; see third and fourth canto) instructs his messengers, the Yamadutas, when questioned about who has supreme authority in the universe since there are so many gods and demigods:

Yamarāja said: My dear servants, you have accepted me as the Supreme, but factually I am not. Above me, and above all the other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahmā, Viṣṇu and Śiva, who are in charge of the creation, maintenance and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in its nose.

— Canto 6, Chapter 3, Verse 12[19]
Tenth Canto

In the tenth canto, Krishna and Balarama travel to Yama's abode to bring back the dead son of their Guru, Sandipani Muni:

Lord Janārdana took the conchshell that had grown around the demon’s body and went back to the chariot. Then He proceeded to Saṁyamanī, the beloved capital of Yamarāja, the lord of death. Upon arriving there with Lord Balarāma, He loudly blew His conchshell, and Yamarāja, who keeps the conditioned souls in check, came as soon as he heard the resounding vibration. Yamarāja elaborately worshiped the two Lords with great devotion, and then he addressed Lord Kṛṣṇa, who lives in everyone’s heart: “O Supreme Lord Viṣṇu, what shall I do for You and Lord Balarāma, who are playing the part of ordinary humans?”

The Supreme Personality of Godhead said: Suffering the bondage of his past activity, My spiritual master’s son was brought here to you. O great King, obey My command and bring this boy to Me without delay.

Yamarāja said, “So be it,” and brought forth the guru’s son. Then those two most exalted Yadus presented the boy to Their spiritual master and said to him, “Please select another boon.”

— Canto 10, Chapter 45, Verses 42-46[20]

Brahma Purana

In the Brahma Purana, Yama is the lord of justice and is associated with Dharma. Mentions include:[21]

  • Chapter 2.29-30: Yama has a daughter called Sunitha and a grandson called Vena, who turned his back on dharma
  • Chapter 20: The various hells of Yama are described along with their concomitant sins
  • Chapter 30.64-68: Yama chastises his mother for cursing him (to his father)
  • Chapter 35.11: Yama is destroyed by Shiva after coming to claim the soul of Markandeya (and at the behest of the Gods is revived afterwards)
  • Chapter 48.4: Krishna describes himself as Brahma, Vishnu, Shiva, Indra, and Yama ('I am Yama who restrains the universe.')
  • Chapter 105: Descriptions of the 'terrible servants of Yama' are given
  • Chapter 126.42.50: Descriptions of the agony of death for sinners including being caught by Yama with His noose, and the tortures suffered in His abode
  • Chapter 24 (book 4): Yama is killed in battle by Karttikeya; on Shiva's orders, Yama is revived by Nandin

Riding on his terrible buffalo, the god of Death Yama hastened to that place. He was holding his sceptre (rod of chastisement). His physical body was yellow in colour. In prowess he was comparable to none. He was unparalled in brilliance, strength and power of demanding obedience. His limbs were well developed and he wore garlands.

— Brahma Purana, Chapter 30.9-12[22]

Garuda Purana

In the Garuda Purana, Yama and his realm where sinners are punished are detailed extensively, including in the twelfth chapter called 'The Realm of Yama'.

Matsya Purana

In the Matsya Purana, In addition to his battles against the asuras, Yama is mentioned extensively:[23][24]

  • Chapter XI: Yama as boy is cursed
  • Chapter XLIX: Yama fights Janamejaya in Hell and after being captured, gives him knowledge of emanicipation
  • Chapter XCIII: Yama is declared to be of Saturn
  • Chapter CII: Synonyms of Yama are given (Dharmaraja, Mrityo, Antaka, Vaivaswata, Kala, Sarvabhutaksaya, Audumbara, Dadhna, Nila, Paramesthi, Vrikodara, Chitra, and Chitragupta)[25]
  • Chapter CCXLVIII: Yama - like others - is controlled by Vishnu
  • Chapter CCLIII: Yama is 13th of the 32 Devas

Vishnu Purana

In the Vishnu Purana, Yama is the son of sun-god Surya (Vivasvan named in the Vedas also means 'sun') and Sandhya (Saranya named in the Vedas is another name), the daughter of Vishvakarma (Tvastar named in the Vedas emerged from the navel of Vishvakarma).[26]

Iconography

In art, some Sanskrit sources say that he should be of dark color, resembling the rain-cloud, with two arms, fire-colored eyes and sharp side-tusks. He is depicted with red or black clothes, and seated either on a throne or a he-buffalo.[27] A different iconographic form described in the Viṣṇudharmottara depicts him with four arms and wearing golden yellow garments.[28] He holds a noose (pāśa) of rope in one hand. He is also depicted holding a danda which is a Sanskrit word for "stick".

Worship

Although Yama is worshiped as part of daily prayer rituals as one of the Guardians of the Directions, there are few temples dedicated to the worship of Yama. All known temples and shrines are located in India.

In addition to his depiction in movie and television adaptations of scriptures such as in the television series Krishna (based on the Srimad Bhagavatam), Yama has also been depicted in road safety campaigns in India, particularly to warn against the dangers of riding motorcycles without helmets.[29] Dharma Raja has been depicted as a character in "The Star-Touched Queen" and "A Crown of Wishes" by Roshani Chokshi.

gollark: You can maybe be *practically* non-political, if you just somehow avoid letting politics affect your purchasing decisions.
gollark: Hmm, okay then. As in, a big dropoff right after that happened, or just a general decline around the same time?
gollark: You seem to think that laws drive social attitude change. I think it's somewhat the other way round.
gollark: You should say it that way initially then. It's clearer.
gollark: I mean, "the enemy is the self" seems like "do the opposite of what's good for you" read literally, thus bad.

See also


Notes
  1. "Gāyatri Mantras of Several Gods". Hindupedia.
  2. https://hinduism.stackexchange.com/questions/8303/what-is-the-name-of-yamrajs-wife-why-yamraj-is-considered-to-be-a-demi-god-or
  3. Tales of Yudhishthira. Amar Chitra Katha Private limited. ISBN 8184820054.
  4. https://detechter.com/lord-chitragupta-who-helps-lord-yamaraj-to-maintain-karmic-accounts/
  5. Arthur Anthony Macdonell. Vedic Mythology. Motilal Banarsidass. p. 172.
  6. "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org. Retrieved 2019-10-17.
  7. Rao 1914, vol. 2, p. 525
  8. The Rig Veda/Mandala 10/Hymn 14 Ralph Griffith (Translator), see also hymns 10.135-10.136
  9. Macdonell 1898, p. 171
  10. Fergus, Jon William (2017-01-10). The Vedas: The Samhitas of the Rig, Yajur (White and Black), Sama, and Atharva Vedas. CreateSpace Independent Publishing Platform. ISBN 9781541294714.
  11. Macdonell 1898, p. 171
  12. Macdonell 1898, p. 171
  13. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 269-273
  14. Bawra, Brahmrishi Vishvatma; Milcetich, William F. (2009-06-05). The Eternal Soul: Commentary on the Katha Upanishad. CreateSpace Independent Publishing Platform. ISBN 9781448607174.
  15. M.N.Dutt. Mahabharata. pp. 206-208.
  16. "The Mahabharata, Book 5: Udyoga Parva: Bhagwat Yana Parva: Section CXVII". www.sacred-texts.com. Retrieved 2019-11-03.
  17. Prabhupada, His Divine Grace A. C. Bhaktivedanta Swami (1993). Bhagavad-gita As It Is. The Bhaktivedanta Book Trust. ISBN 9789171495341.
  18. Prabhupada, His Divine Grace A. C. Bhaktivedanta Swami (1972-12-31). Srimad-Bhagavatam, Third Canto: The Status Quo. The Bhaktivedanta Book Trust. ISBN 9789171496362.
  19. "ŚB 6.3.12". vedabase.io. Retrieved 2019-10-30.
  20. "CHAPTER FORTY-FIVE". vedabase.io. Retrieved 2019-10-30.
  21. Motilal Banarsidass (1955-01-01). Brahma Purana - Parts I - IV.
  22. Motilal Banarsidass (1955-01-01). Brahma Purana - Parts I - IV. pp. 190.
  23. Basu, B. D. (1916). The Matsya Puranam.
  24. Hindu Puran (1917). The Matsya Puranam Pt. 2.
  25. Basu, B. D. (1916). The Matsya Puranam. pp. 281.
  26. Wilson, Horace Hayman (1864). The Vishnu Purana. Trübner.
  27. Rao 1914, vol. 2, p. 526
  28. Rao 1914, vol. 2, p. 526
  29. "Bengaluru Traffic Police deploys 'Yamaraja' on streets to warn people about violations, spread road safety awareness". Firstpost. Retrieved 2019-10-16.

References
  • Apte, Vaman Shivram (1965). The Practical Sanskrit-English Dictionary (Fourth Revised and Enlarged 1975 ed.). Motilal Banarsidass. ISBN 81-208-0567-4.
  • Arya, Ravi Prakash; Joshi, K. L. (2001). Ṛgveda Saṁhita: Sanskrit Text, English translation according to H. H. Wilson and Bhāṣya of Sāyaṇācārya (4 volumes, Second Revised ed.). Parimal Publications. ISBN 81-7110-138-7.
  • Chidbhavananda, Swami (1997). Siva Sahasranama Stotram (Third ed.). Sri Ramakrishna Tapovanam.
  • Fergus, Jon William (2017). The Vedas: The Samhitas of the Rig, Yajur (White and Black), Sama, and Atharva Vedas. CreateSpace Independent Publishing Platform.
  • Macdonell, A. A. (1898). Vedic Mythology (Reprint Delhi 1974 ed.). Motilal Banarsidass Publishers Private Ltd. ISBN 81-208-1113-5.
  • Prabhupada, His Divine Grace A. C. Bhaktivedanta Swami (1993). Bhagavad-gita As It Is. The Bhaktivedanta Book Trust. ISBN 9789171495341.
  • Prabhupada, His Divine Grace A. C. Bhaktivedanta Swami (1972-12-31). Srimad-Bhagavatam, Third Canto: The Status Quo. The Bhaktivedanta Book Trust. ISBN 9789171496362
  • Rao, T. A. Gopnatha (1914). Elements of Hindu Iconography (2 volumes, 1999 reprint ed.). D. K. Publishers. ISBN 81-7536-169-7.
  • Wilson, Horace Hayman (1864). The Vishnu Purana. Trübner.
  • Wood, Ernest and Subrahmanyam (2008). The Garuda Purana. BiblioBazaar, LLC. ISBN 1-4375-3213-6

Further reading
  • Meid, W. 1992. Die Germanische Religion im Zeugnis der Sprache. In Beck et al., Germanische Religionsgeschichte – Quellen und Quellenprobleme, pp. 486–507. New York, de Gruyter.
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