Indian Myth and Legend. Donald Alexander MackenzieЧитать онлайн книгу.

      Yima, the Iranian ruler of Paradise, is also identical with Mitra (Mithra), whose cult “obtained from 200-400 A.D. a world-wide diffusion in the Roman Empire, and came nearer to monotheism than the cult of any other god in paganism”.103

      Professor Moulton wonders if the Yama myth “owed anything to Babylon?” It is possible that the worshippers of Agni represented early Iranian beliefs, and that the worshippers of Mitra, Varuna, and the twins (Yama and Yima and the twin Aswins) were influenced by Babylonian mythology as a result of contact, and that these opposing sects were rivals in India in early Vedic times.

      In one of the hymns104 Yami is the wooer of her brother Yama. She declares that they were at the beginning intended by the gods to be husband and wife, but Yama replies:

      In the Vedic “land of the fathers”, the shining Paradise, the two kings Varuna and Yama sit below a tree. Yama, a form of Mitra, plays on a flute and drinks Soma with the Celestials, because Soma gives immortality. He gathers his people to him as a shepherd gathers his flock: indeed he is called the “Noble Shepherd”. He gives to the faithful the draught of Soma; apparently unbelievers were destroyed or committed to a hell called Put. Yama's messengers were the pigeon and the owl; he had also two brindled watch-dogs, each with four eyes. The dead who had faithfully fulfilled religious ordinances were addressed:

      Yama judged men as Dharma-rajah, “King of righteousness”; he was Pitripati, “lord of the fathers”; Samavurti, “the impartial judge”; Kritana, “the finisher”; Antaka, “he who ends life”; Samana, “the leveller”, &c.

      In post-Vedic times he presided over a complicated system of Hells; he was Dandadhara, “the wielder of the rod or mace”. He had a noose with which to bind souls; he carried out the decrees of the gods, taking possession of souls at their appointed time.

      In one of the Brahmanas death, or the soul which Death claims as his own, is “the man in the eye”. The reflection of a face in the pupil of the eye was regarded with great awe by the early folk; it was the spirit looking forth. We read, “Now that man in yonder orb (of the sun) and that man in the right eye truly are no other than Death; his feet have stuck fast in the heart, and having pulled them out, he comes forth; and when he comes forth then that man dies; whence they say of him who has passed away, ‘he has been cut off’ (life or life-string has been severed)”.106

      Yama might consent to prolong the life of one whose days had run out, on condition that another individual gave up part of his own life in compensation; he might even agree to restore a soul which he had bound to carry away, in response to the appeal of a mortal who had attained to great piety. The Vedic character of Yama survives sometimes in Epic narrative even after cremation had become general. The following two touching and beautiful stories, preserved in Mahabharata, are probably very ancient Aryan folk tales which were cherished by the people and retold by the poets, who attached to them later religious beliefs and practices.

      Once upon a time Menaka, the beautiful Apsara (celestial fairy), who is without shame or pity, left beside a hermitage her new-born babe, the daughter of the King of Gandharvas (celestial elves). A pious Rishi, named Sthula-kesha, found the child and reared her. She was called Pramadarva, and grew to be the most beautiful and most pious of all young women. Ruru, the great grandson of Bhrigu, looked upon her with eyes of love, and at the request of his sire, Pramati, the virgin was betrothed to the young Brahman.

      It chanced that Pramadarva was playing with her companions a few days before the morning fixed for the nuptials. As her time had come, she trod upon a serpent, and the death-compelling reptile bit her, whereupon she fell down in a swoon and expired. She became more beautiful in death than she had been in life.

      Brahmans assembled round the body of Pramadarva and sorrowed greatly. Ruru stole away alone and went to a solitary place in the forest where he wept aloud. “Alas!” he cried, “the fair one, whom I love more dearly than ever, lieth dead upon the bare ground. If I have performed penances and attained to great ascetic merit, let the power which I have achieved restore my beloved to life again.”

      Suddenly there appeared before Ruru an emissary from the Celestial regions, who spake and said: “Thy prayer is of no avail, O Ruru. That one whose days have been numbered can never get back her own life again. Thou shouldst not therefore abandon thine heart to grief. But the gods have decreed a means whereby thou canst receive back thy beloved.”

      Said Ruru: “Tell me how I can comply with the will of the Celestials, O messenger, so that I may be delivered from my grief.”

      The messenger said: “If thou wilt resign half of thine own life to this maiden, Pramadvara, she will rise up again.”

      Said Ruru: “I will resign half of my own life so that my beloved may be restored unto me.”

      Then the king of the Gandharvas and the Celestial emissary stood before Dharma-rajah (Yama) and said: “If it be thy will, O Mighty One, let Pramadarva rise up endowed with a part of Ruru's life.”

      Said the Judge of the Dead: “So be it.”

      When Dharma-rajah had spoken thus, the serpent-bitten maiden rose from the ground, and Ruru, whose life was curtailed for her sake, obtained the sweetest wife upon earth. The happy pair spent their days deeply devoted to each other, awaiting the call of Yama at the appointed time.107

      There was once a fair princess in the country of Madra, and her name was Savitri. Be it told how she obtained the exalted merit of chaste women by winning a great boon from Yama.

      Savitri was the gift of the goddess Gayatri,108 wife of Brahma, the self-created, who had heard the prayers and received the offerings of Aswapati, the childless king of Madra, when he practised austere penances so that he might have issue. The maiden grew to be beautiful and shapely like to a Celestial; her eyes had burning splendour, and were fair as lotus leaves; she resembled a golden image; she had exceeding sweetness and grace.

      It came to pass that Savitri looked with eyes of love upon a youth named Satyavan “the Truthful”. Although Satyavan dwelt in a hermitage, he was of royal birth. His father was a virtuous king, named Dyumatsena, who became blind, and was then deprived of his kingdom by an old enemy dwelling nigh to him. The dethroned monarch retired to the forest with his faithful wife and his only son, who in time grew up to be a comely youth.

      When Savitri confessed her love to her sire, the great sage Narada, who sat beside him, spoke and said: “Alas! the princess hath done wrong in choosing for her husband this royal youth Satyavan. He is comely and courageous, he is truthful and magnanimous and forgiving, he is modest and patient and without malice; honour is seated upon his forehead; he is possessed of every virtue. But he hath one defect, and no other. He is endued with short life; within a year from this day he must die, for so hath it been decreed; within a year Yama, god of the dead, will come for him.”

      Said the king unto