Yama, the god of death, and Yami, a river goddess,

are depicted on some Indus seals and tablets

My latest research shows that Yama and Yima are pictured on more Indus

stamps and tablets than I ever thought.

It can not be otherwise: Yama is the first of men, the first mortal who died, and

because he is the ancestor of human kind, he is the father of us all.

And his sister and wife Yami is our divine mother.

H1970A

To get straight to the point, I believe that the two tigers on this tablet represent

Yama, the god of death, and Yami, a river goddess. ('Yama' means 'twin', so he

and Yami are born together, and although they have a totally different nature,

they look alike.)

I also believe that the naked female in between them is their mother Saraṇyū.

The womb on top symbolizes childbirth in the first place and indicates that

Saraṇyū lets her two children be born.

This womb is also the symbol of Bharani. The name of this nakshatra can be

translated into ‘She who Bears’, and that is what Saraṇyū literally does: she

bears her two children, who are shaped like tigers.

Besides that, Yama happens to be the deity of this nakshatra. (See below.)

A similar scene is depicted on the next imprint of an Assyrian cylinder seal:

Nakshatra’s are 28 Hindu stars or star clusters:

‘Nakshatra (Sanskrit: नक्षत्र, IAST: Nakṣatra) is the term for lunar mansion in Hindu

astrology. A nakshatra is one of 28 (sometimes also 27) sectors along the ecliptic.

Their names are related to the most prominent asterisms in the respective sectors.’ https://en.wikipedia.org/wiki/Nakshatra

In the middle of this imprint a man and a woman make love and at the same time

a winged goddess brings two children to them. As a result the woman gets

pregnant and about nine months later she may give birth to a twin.

So, the winged goddess may bring ‘life’ to the couple below like Ningublaga

brings life to the people:

1-4. ‘The lord, a furious angry storm against the enemy, ……, strong ……, my lord

who brings life to the people, whose own father ……, a great storm, a mighty raring

……, has …… -- the lord whose manliness is impressively strong, ……!’ Name poem: an adab to Ningublaga for Iddin-Dagan (Iddin-Dagan C)

The Electronic Text Corpus of Sumerian Literature

About this Assyrian cylinder seal from the Louvre :

A. 932. Towards two erect lions, whose front legs are opposed in pairs, advance, in profile on the left,

four similar characters: they are dressed in a shawl adorned with a horizontal band. Between the legs of

the lions, stem of inverted plant. Below, forming like a second register, two killed gazelles are extended. Subject arranged between two

horizontal lines.

Burnt earth.-29 x 15mm.-Inv. : N 8391 [3348] (Acquired before 1848).

Plate 97, fig. 22. Described by Longpérier, Notice of Assyrian Antiquities, 1st ed.

(1849), No. 47b; 3eédit. (1854), nO464.

To compare with the plants of the tablets of Kerkouk, pl. 117 Published: Catalogue des cylindres Orientaux cachets et Pierres Graves du Mus ֹe du Louvre ֹ

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Once again: on this seal Saraṇyū bears two tigers and brings them to earth to

let them be born just like Ashur does in the next imprint:

The Metropolitan Museum of Art, New York, NY, U.S.A.

On this Iran cylinder seal (Achaemenid Period, 5th-4th century B.C.) Ashur

brings two lions down to earth.

o Top right: a lion pictured upside down indicates that Assur brings one of

the lions to the father when he begets his child in Leo.

o Bottom right: a ram, also pictured upside down, indicates that Assur

brings the other lion to the mother when she gives birth to her child in

Aries.

Being begotten in Leo this child was ‘born to be a lion’, just like Šulgi in one of

his poems (Šulgi X):

‘King, eloquent and good-looking, mighty hero, born to be a lion, young wild bull

standing firm in its vigour.’ The Electronic Text Corpus of Sumerian Literature

Saraṇyū bears Yami and Yami in Aries

On the left of this imprint Saraṇyū, bearing two tigers, perfectly expresses the

name ‘Bharani’ which can be translated into ‘She who Bears’.

Bharani is a star in Aries, and Aries on his turn is represented by the ram

standing beneath Saraṇyū.

And thus, the ram as well as Saraṇyū bearing her tigers refer to Bharani.

’Bharani’ can be roughly translated into either ‘Bearing’ or ‘She who Bears’.

Range: 13°20’ — 26°40’ Aries

Symbol: elephant, yoni (female sexual organ), boat

Deity: Yama (the lord of death), Kali

Mode of Functioning: Balanced

Cast: Mleccha (outcast)

Gender: Female

Humor (Ayur Vedic Constitution): Pitta (fiery)

Direction: east, south-east and south

Guna (Essence): Rajas

Tattwa (Element): Earth

Gana (Type): Manusha (human)

Orientation: Downward

Disposition: Fierce or Severe

Ruling Planet: Venus

Sounds: Lee, Lu, Lay, Lo

Primary Motivation: Artha

Enemy: Anuradha Published: en.Vedicencyclopedia.org/wiki/Nakshatra

According to this list elephants and a wombs (yonis) also symbolize Bharani.

They are depicted on the next tablet.

About the seal:

Impression of an Indus-style cylinder seal of unknown Near Eastern origin. Copyrighted photo by M. Chuzeville for the Departement des antiquites orientales, Musee duLouvre.

H95-2486

The womb (yoni) on top and the elephant below are symbols of Bharani, (the

womb also indicates that the naked goddess gives birth to her two children).

And because the name of this nakshatra (She who Bears) is expressed by this

goddess bearing two tigers all figures depicted on this tablet refer to Bharani.

https://en.allmetsat.com/climate/pakistan-afghanistan.php?code=42099

At that time the sun passed through Bharani in February and March and in

these two months two important events took place:

o On this diagram we see that the temperature starts to rise in

February/March until it reaches its deadly peak in June.

o And because of the melting of the snow in the mountains, the water in the

rivers starts to rise in March.

‘The principal rivers of the Indus River system are snow-fed. Their flow varies greatly

at different times of the year: the discharge is at a minimum during the winter months

(December to February), there is a rise of water in spring and early summer (March

to June), and floods occur in the rainy season (July to September).’ https://www.britannica.com/place/Indus-River

According to the myth Saraṇyū, the goddess of the storm and the clouds, is the

mother of Yama and Yami and on the tablet she is indicated by this elephant.

‘Saraṇyū is the female form of the adjective saraṇyú, meaning ‘quick, fleet, nimble’,

used for rivers and wind in the Rigveda (compare also Sarayu). Saranyu has been

described as ‘the swift-speeding storm cloud’ https://en.wikipedia.org/wiki/Saranyu

Nowadays an Elephant is the mount of Indra, but in the Indus Valley Civilization

it represented all storm deities.

And thus, the above elephant symbolized Bharani and it also represented

Saraṇyū, the goddess of the storm and the clouds.

http://en.allmetsat.com/climate/pakistan-afghanistan.php?code=41624

In the middle of Pakistan

On this diagram we see that heavy rains start falling in February, so it is

understandable that the inhabitants of the Indus valley believed that the rain

caused the rise of the rivers.

So, all in all,

o The nakshatra Bharani was symbolized by a womb, an elephant and a

goddess bearing two tigers.

o It was a star in Aries, which was represented by a ram in one of the above

imprints.

o At that time the sun passed this nakshatra in February/March.

o In these two months the storm/cloud goddess Saraṇyū gave birth to Yami

and her brother Yama, who was the deity of Bharani.

o With the birth of the river goddess the water in the rivers began to rise.

o And with the birth of the god of death the hot spring had begun.

H180A

In March Yama and Yami also celebrate a Sacred Marriage.

On this tablet, the two tigers seem to argue: the developments do not go

smoothly, as we read in Rig Veda hymn number 10-10: Yami seeks Yama’s

sexual attentions but Yama declines at first:

Rig Veda Hymn 10-10 called: ‘Yama Yami’.

1. ‘Fain would I win my friend to kindly friendship. So may the Sage, come through the air's

wide ocean,

Remembering the earth and days to follow, obtain a son, the issue of his father.

2 Thy friend loves not the friendship which considers her who is near in kindred as stranger.

Sons of the mighty Asura, the Heroes, supporters of the heavens, see far around them.

3 Yea, this the Immortals seek of thee with longing, progeny of the sole existing mortal.

Then let thy soul and mine be knit together, and as a loving husband take thy consort.

4 Shall we do now what we ne'er did aforetime? we who spake righteously now talk impurely?

Gandharva in the floods, the Dame of Waters-such is our bond, such our most lofty kinship.

5 Even in the womb God Tvastar, Vivifier, shaping all forms, Creator, made us consorts.

None violates his holy ordinances: that we are his the heavens and earth acknowledge.

6 Who knows that earliest day whereof thou speakest? Who hatb beheld it? Who can here

declare it?

Great is the Law of Varuna and Mitra. What, wanton! wilt thou say to men to tempt them?

7 I, Yami, am possessed by love of Yama, that I may rest on the same couch beside him.

I as a wife would yield me to my husband. Like car-wheels let us speed to meet each other.

8 They stand not still, they never close their eyelids, those sentinels of Gods who wander

round us.

Not me-go quickly, wanton, with another, and hasten like a chariot wheel to meet him.

9 May Surya's eye with days and nights endow him, and ever may his light spread out before

him.

In heaven and earth the kindred Pair commingle. On Yam! be the unbrotherly act of Yama.

10 Sure there will come succeeding times when brothers and sisters will do acts unmeet for

kinsfolk.

Not me, O fair one, -seek another husband, and make thine arm a pillow for thy consort.

11 Is he a brother when no lord is left her? Is she a sister when Destruction cometh?

Forced by my love these many words I utter. Come near, and hold me in thy close embraces.

12 I will not fold mine arms about thy body: they call it sin when one comes near his sister.

Not me, -prepare thy pleasures with another: thy brother seeks not this from thee, O fair one.

13 Alas! thou art indeed a weakling, Yama we find in thee no trace of heart or spirit.

As round the tree the woodbine clings, another will cling albout thee girt as with a girdle.

14 Embrace another, Yami; let another, even as the woodbine rings the tree, enfold thee.

Win thou his heart and let him win thy fancy, and he shall form with thee a blest alliance.

H180A

Nevertheless Yama and Yami marry and on the right Yami gives birth to her

child. This child looks like a crocodile which symbolizes that he is born when

the sun passes through the constellation Makara (Capriorn).

All river goddesses gave birth to their children in November/December. One of

them, Sarasvati, is even called: ‘Best Mother’, and she is asked to give progeny:

Rig Veda Hymn 2-41 called: ‘Various Deities’.

16 ‘Best Mother, best of Rivers, best of Goddesses, Sarasvati, We are, as 'twere, of no

repute and dear Mother, give thou us renown.

17 In thee, Sarasvati, divine, all generations have their stay.

Be, glad with Sunahotra's sons: O Goddess grant us progeny.

In addition, the rivers flooded their banks from July to September. When they

withdrew in October, these banks were fertilized.

‘The principal rivers of the Indus River system are snow-fed. Their flow varies greatly

at different times of the year: the discharge is at a minimum during the winter months

(December to February), there is a rise of water in spring and early summer (March

to June), and floods occur in the rainy season (July to September).’ https://www.britannica.com/place/Indus-River

This was the time to sow the winter vegetables:

‘The best sowing time of winter vegetables is September, October and they will

produce till Feb, March. Winter Vegetable includes: Cabbage, Cauliflower, Broccoli,

Carrot, Potato, Onion, Lettuce leaf, Radish, Turnip, Peas, Spinach, Fenugreek, Beets,

Mustard, Coriander, Mint & Garlic’. http://www.agribusiness.com.pk/vegetables-growing-calendar-in-pakistan/

Because rivers fertilized the banks they gave wealth in kine (crops):

Rig Veda Hymn 5-52 called: ‘Maruts’.

17 ‘The mighty ones, the seven times seven, have singly given me hundred gifts.

I have obtained on Yamuna famed wealth in kine and wealth in steeds.’

And thus, Sarasvati is asked to give food as well as progeny:

Rig Veda Hymn 7-96 called: ‘Sarasvati’.

6 May we enjoy Sarasvan's breast, all-beautiful, that swells with streams,

May we gain food and progeny.

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On this tablet Yami is in a yogi position, which indicates that she stays in the

nakshatra Sravana. The name of this nakshatra can be translated as: ‘listening’.

23; 20 Sravana (listening)

Range: 10°00' — 23°20' Capricorn

Symbol: ear, trident, row of three uneven footsteps

Deity: Vishnu, Saraswati

Mode of Functioning: Passive

Cast: Mleccha

Gender: Male

Body parts: ears, genitals

Humor (Ayur Vedic Constitution): Kapha

Direction: south, northwest

Guna (Essence): Rajas

Tattwa (Element): air

Gana (Type): Godly

Orientation: Upward

Disposition: Moveable

Ruling Planet: Moon

Sounds: Ju, Je, Jo, Gha

Animal symbol: monkey

Primary Motivation: Artha Published: en.Vedicencyclopedia.org/wiki/Nakshatra

Md 013

Again, on this tablet Yami is in a yoga position that indicates that she is wise

when she stays in Sravana.

The river goddess Sarasvati is the deity of this nakshatra. She is called 'The

goddess of knowledge', and her wisdom may be similar to that of the Sumerian

grain goddess Nissaba, who was the chief scribe of An, the record-keeper of

Enlil, and the wise sage of the gods:

Rig Veda Hymn 1-35 called: ‘Savitar’.

‘Aruru (mother goddess) of the Land, ...... from the clay, calming, lavishing fine oil on

the foreign lands, engendered in wisdom by the Great Mountain (Enlil) ! Good

woman, chief scribe of An, record-keeper of Enlil, wise sage of the gods!’

She possesses exceeding wisdom, and always consults a tablet of lapis lazuli

when she gives advice to all lands. She applies the measure to heaven and

places the measuring-rope on the earth:

The temple hymns: c.4.80.1.

‘Sanctuary established for ……! To the true woman who possesses exceeding

wisdom, soothing …… and opening the mouth, always consulting a tablet of lapis

lazuli, giving advice to all lands, the true woman, the holy potash plant, born of the

stylus reed, applies the measure to heaven and places the measuring-rope on the

earth -- to Nisaba be praise!’

She also demarcates boundaries and marks borders:

Enki and the world order: c.1.1.3.

‘My illustrious sister, holy Nisaba, is to get the measuring-reed. The lapis-lazuli

measuring tape is to hang over her arm. She is to proclaim all the great powers. She

is to demarcate boundaries and mark borders. .’

She is the wise one, the book-keeper, the oracle:

A praise poem of Enlil-bāni (Enlil-bāni A): c.2.5.8.1.

‘Nisaba, Lady Nanibgal, the matriarch, the mother-in-law of Enlil, the lady …… who

creates (?) life ……, the book-keeper ……, the wise one, the holy woman ……, ……

the oracle, has placed his (?) name on the tablet of life.’

After Sarasvati and the other river goddesses had fertilized the fields, these

fields had to be measured and seed had to been sown at the right time. And thus

the wisdom of the river goddesses may have been very functional in the first

place, just like the wisdom of Nisaba.

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It may be clear that according to me one of the tigers represents Yama.

But the connection of Yama with any distinct natural phenomenon seems to be

obscure:

‘Although Yama’s connection with any distinct natural phenomenon is obscure, some

scholars attempted to establish him to be a personification of natural phenomenon.

Some think he was a form of Agni, the Sun, the parting day or the setting Sun and thus

god of the dead. According to Hillebrandt Yama is the personification of the Moon, on

which dying is typical, and thus the mortal child of the Sun and closely connected with

the Manes# Yama’s establishment as the chief of the souls of the departed finds its

affinity in the cognate religious treatises of the day., This would naturally follow from

his being the mythical first father of mankind and the first of those that died.’ The Origin Of Myths And Legends In The Early Brahmanas. Shodhganga

Nevertheless, in the next pages I show you that tigers usually represent sun

gods.

https://plus.google.com/photos/109878381697929222636/albums/5246955274277578849?banner=pwa&authkey=CPauifi74ubREg

Epigraphica Sarasvati Slideshow 7/8

Nowadays a tiger is the vehicle of the goddesses Durga, Parvati and Kali and of

Lord Ayyappa. Yet, I believe that in the Ancient Indus Culture this animal

represented sun gods like Vishnu, Surya and Vivavan, just like lions represented

the sun goddess Sekhmet in Egypt, as well as the sun god Nergal in

Mesopotamia.

Sekhmet from the temple of Mut at Luxor, granite, 1403–1365 B.C.,

National Museum, Copenhagen

This is the head of Sekhmet, an Egypt solar deity. She is a warrior goddess as

well as goddess of healing. She is depicted as a lioness, and she bears the

Uraeus, which associates her with the solar disk:

‘In Egyptian mythology, Sekhmet is a warrior goddess as well as goddess of healing.

She is depicted as a lioness, the fiercest hunter known to the Egyptians.

Sekhmet is also a solar deity, sometimes called the daughter of Ra and often

associated with the goddesses Hathor and Bastet. She bears the Uraeus, which

associates her with Wadjet and royalty, and the solar disk.’ https://en.wikipedia.org/wiki/Sekhmet

Hittite bas-relief from Carchemish: image of Nergal.

http://enenuru.proboards.com/thread/329/nergal#ixzz5dW3gyaqW

And here is the Mesopotamian god Nergal, who seems to represent the sun of

noontime and of the summer solstice that brings destruction, high summer being

the dead season in the Mesopotamian annual cycle:

‘Nergal seems to be in part a solar deity, sometimes identified with Shamash, but only

representative of a certain phase of the sun. Portrayed in hymns and myths as a god of

war and pestilence, Nergal seems to represent the sun of noontime and of the summer

solstice that brings destruction, high summer being the dead season in the

Mesopotamian annual cycle. He has also been called ‘the king of sunset’.

Standard iconography pictured him as a lion:

‘Standard iconography pictured Nergal as a lion, and boundary-stone monuments

symbolise him with a mace surmounted by the head of a lion.. https://en.wikipedia.org/wiki/Nergal

https://simple.wikipedia.org/wiki/Narasimha

And here is Narasimha, (Lit. man-lion), an avatar of Vishnu.

As a man-lion he killed the demon Hiranyakashipu:

‘Narasimha (lit. man-lion) is an avatar of the Hindu god Vishnu, one who incarnates

in the form of part lion and part man to destroy evil and end religious persecution and

calamity on Earth, thereby restoring Dharma.

Narasimha iconography shows him with a human torso and lower body, with a lion

face and claws, typically with a demon Hiranyakashipu in his lap whom he is in the

process of killing.’ https://en.wikipedia.org/wiki/Narasimha

So, once the deadly Hindu sun god was shaped like a lion(-man) too.

‘The Hindu scriptures tell this story about Narashimha. There was a demon (a daitya)

named Hiranyakashipu. He was against all gods. But, his son named Prahlad used to

worship the gods, especially Vishnu. Hiranyakashipu was not happy at his son and

wanted to burn him to death. Hiranyakashipu also wanted to kill everyone who

worshipped the gods and make everyone worship him instead. Vishnu became

Narasimha, and protected Prahlad and other people who worshipped the gods by

stopping Hiranyakashipu. Brahma had granted Hiranyakashipu a boon that kept him

safe so that he could not be killed by a human, animal or deva. He also could not be

killed in the day or night, or inside or outside of his palace. This made

Hiranyakashipu believe that no one could kill him. When he wanted to kill his son for

worshiping Vishnu, Vishnu came to earth incarnated as a half-man, half-lion creature

(neither human nor animal). This way Vishnu killed Hiranyakashipu in the twilight

(neither day, nor night) and on the porch of the palace (neither inside, nor outside),

without disrupting the boon given to him by Brahma.’ https://en.wikipedia.org/wiki/Narasimha

M-1168 a

But on this seal Vishnu may be depicted like a ‘running’ tiger carrying horns on

his head. This mythical animal may express that the sun god is a wild beast as

well as a widely-striding Bull:

Rig Veda hymn 1-154 called: ‘Vishnu’

1. ‘I will declare the mighty deeds of Vishnu, of him who measured out the earthly

regions,

Who propped the highest place of congregation, thrice setting down his footstep,

widely striding.

2 For this his mighty deed is Vishnu lauded, like some wild beast, dread, prowling,

mountain-roaming;

He within whose three wide-extended paces all living creatures have their habitation.

3 Let the hymn lift itself as strength to Vishnu, the Bull far-striding, dwelling on the

mountains,

Him who alone with triple step hath measured this common dwelling-place, long, far

extended.

4 Him whose three places that are filled with sweetness, imperishable, joy as it may

list them,

Who verily alone upholds the threefold, the earth, the heaven, and all living creatures.

5 May I attain to that his well-loved mansion where men devoted to the Gods are

happy.

For there springs, close akin to the Wide-Strider, the well of meath in Vishnu's highest

footstep.

6 Fain would we go unto your dwelling-places where there are many-horned and

nimble oxen,

For mightily, there, shineth down upon us the widely-striding Bull's sublimest

mansion.’

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And on this seal three tigers are ‘united’. Their three fore feet form a pictogram

symbolizing the three footsteps of Vishnu. They are mentioned in the above hymn

in which Vishnu is called ‘some wild beast,’ ‘thrice setting down his footstep:’

‘Who propped the highest place of congregation, thrice setting down his footstep,

widely striding.

For this his mighty deed is Visnu lauded, like some wild beast, dread, prowling,

mountain roaming; He within whose three wide-extended paces all living creatures

have their habitation.’

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Vishnu as a dwarf

Vishnu as a giant

And on the right side of this seal there is a small tiger on the horizon. This small

tiger depicts the sun like a dwarf, who rises early in the morning.

The big tiger next to it depicts the sun like a giant, standing high at noon.

These are some reasons why I believe that tigers on Indus seals and tablets

represent the sun god Vishnu.

M0308AC

I think that Yama is a sun god too. First of all, he is depicted like a tiger and

secondly, in Hymn 1-35 he is equal to Savitar, another sun god.

Rig Veda Hymn 1-35 called: ‘Savitar’.

6 ‘Three heavens there are; two Savitar's, adjacent: in Yama's world is one, the home

of heroes,’

Besides that, I believe that Yama is the sun god of spring, because reading Rig

Veda Hymn 10-135 we notice three things:

o He may have laid together on a ship,

o He may have made the chariot roll away.

o And he dwells in the Home of Gods:

Rig Veda Hymn 10-135 called: ‘Yama’.

1. In the Tree clothed with goodly leaves where Yama drinketh with the Gods,

The Father, Master of the house, tendeth with love our ancient Sires.

2 I looked reluctantly on him who cherishes those men of old,

On him who treads that evil path, and then I yearned for this again.

3 Thou mountest, though thou dost not see, O Child, the new and wheel-less

car

Which thou hast fashioned mentally, one poled but turning every way.

4 The car which thou hast made to roll hitherward from the Sages, Child!

This hath the Saman followed close, hence, laid together on a ship.

5 Who was the father of the child? Who made the chariot roll away?

Who will this day declare to us how the funeral gift was made?

6 When the funeral gift was placed, straightway 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.

‘Ship’ (or boat) is a symbol of the nakshatra Bharani:

Bharani

Range: 13°20’ — 26°40’ Aries

Symbol: elephant, yoni (female sexual organ), boat

Deity: Yama (the lord of death), Kali Published: en.Vedicencyclopedia.org/wiki/Nakshatra

And ‘chariot’ and ‘the Home of Gods’ (or temple) are the symbols of Rohini:

4; 9 Rohini

Lord: Chandra (Moon)

Symbol: Cart or chariot, temple, banyan tree

Deity : Brahma or Prajapati, the Creator

Indian zodiac: 10° - 23°20' Vrishabha Published: en.Vedicencyclopedia.org/wiki/Nakshatra

Further, Yama is riding a water-buffalo, which indicates Taurus:

In Puranas, Yama is described as having four arms, protruding fangs, and a

complexion of storm clouds with a wrathful expression; surrounded by a garland of

flames; dressed in red, yellow, or blue garments; holding a noose and a mace or

sword; and riding a water-buffalo. https://en.wikipedia.org/wiki/Yama

And his two dogs are Canus Major and Canus Minor:

Rig Veda Hymn 10-14 called: ‘Yama’.

11 ‘And those two dogs of thine, Yama, the watchers, four-eyed, who look on men and

guard the pathway, -‘

At last, in Hymn 10-14 he seems to be equal to the Fathers:

Rig Veda Hymn 10-14 called: ‘Yama’.

8 ‘Meet Yama, meet the Fathers, meet the merit of free or ordered acts, in highest

heaven.

Leave sin and evil, seek anew thy dwelling, and bright with glory wear another body.’

And ‘The Fathers’ are the deities of Maghā, a nakshatra in Leo:

10; 15 Maghā (which means: ‘grand’ or ‘noble’)

Regulus

Lord: Ketu (south lunar node)

Symbol : Royal Throne

Deity : Pitrs, 'The Fathers', family ancestors Published: en.Vedicencyclopedia.org/wiki/Nakshatra

This means that the sun god Yama goes through spring constellations and

nakshatras: Bharani (in Aries), Rohini (in Taurus), Taurus, Canis Major and

Canis Minor (Gemini) and Maghā (in Leo).

H95-2486

When Yama is the sun god then it is understandable that Shiva kills him, as

shown on this tablet.

Here Yama has the shape of a bull, because he is killed when the sun passes

through Taurus.

At that time this happened in March, which means that this killing indicated the

Spring Equinox.

The mythical reason for this killing is given in the next story:

‘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 righteous 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.

Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he

continued his worship of Shiva in his aniconic form of Shivalingam. The messengers of Yama,

the god of death were unable to take away his life because of his great devotion and continual

worship of Shiva. Yama then came in person to take away Markandeya's life, and sprung

his noose around the young sage's neck. By accident or fate the noose mistakenly landed

around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his

act of aggression. After defeating Yama in battle to the point of death, Shiva then revived

him, under the condition that the devout youth would live forever. For this act, Shiva was

thereafter also known as Kalantaka (‘Ender of Death’).

This event, it is said, took place on the bank of Markanda river in Kurukshetra district.

Ancient Markandeshwar Mahadev Temple was built on the site, which has been re-built as a

magnificent and modern temple in the modern times. According to another opinion, this is

believed to have happened in Thirukkadaiyur, Tamil Nadu.

As sourced from Sati Purana, a secret portion of Markandeya Purana, Goddess Parvati also

gave him a boon to write a text on veera charitra (Fighting character) on her, the text is

famously known as Durga Saptashati, a valuable portion in Markandeya Purana. The place is

known as Yamkeshwar.’ https://en.wikipedia.org/wiki/Markandeya

The powerful ascetic Shiva defends his devotee Markandeya from Yama, the god of death, First printed by Ravi Varma Press in 1910

https://commons.wikimedia.org/wiki/File:Raja_Ravi_Varma,_Markandeya.jpg

Here is a ‘modern’ picture of this event: Shiva emerged in all his fury attacking

Yama for his act of aggression. After defeating Yama in battle to the point of

death, Shiva then revived him, under the condition that the devout youth would

live forever.

All in all, the seals and tablets indicate that:

o In Bharani (She who Bears), symbolized by a womb, an elephant and a

goddess bearing two tigers, the storm/cloud goddess Saraṇyū gives birth

to Yama, the god of death, and Yami, a river goddess.

o With the birth of the god of death the hot spring begins.

o And with the birth of the river goddess the water in the rivers begin to

rise.

o During the Spring Equinox Yama is killed by Shiva.

o Yama and Yami marry and nine months later Yami gives birth to a child.

o In autumn Yami leaves the fertilized banks behind.

o Now she has to be wise, because the fields has to be measured and the

seed has to be sown at the right time.

Tom van Bakel

Sint Pancras

Netherlands

E-mail: tom.vanbakel@xs4all.nl

Hymns and quotations from: ‘The Hymns of the Rigveda, Translated by Ralph T. H.

Griffith, 2nd edition, Kotagiri (Nilgiri) 1896.’