Өлім, Әділет және Төңкеріс құдайы Яма

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Yama (Devanagari: यम) is the Hindu deity of death, dharma, the south direction, and the underworld. Belonging to an early stratum of Rigvedic Hindu deities, Yama is said to have been the first mortal who died in the Vedas. By virtue of precedence, he became the ruler of the departed. Mentioned in the Pāli Canon of Theravada Buddhism, Yama subsequently entered Buddhist mythology in East Asia, Southeast Asia and Sri Lanka as a Dharmapala. He is also recognized in Sikhism as an angel.

Yama is the Hindu god of Death and Justice, and is responsible for the dispensation of law and punishment of sinners in his abode, Naraka. Yama is also one of the oldest deities in the pantheon and some of his earliest appearances are found in the Rigveda. From there, he has remained a significant deity, appearing in some of the most important texts of Hinduism which include the Ramayana, the Mahabharata and the Puranas. Yama is also one of the Lokapalas (guardians of the directions), appointed as the protector of the southern direction. Yama is described as having four arms, protruding fangs, and complexion of storm clouds with a wrathful expression; surrounded by a garland of flames; dressed in red, yellow, or blue garments; riding a water buffalo and holding a sword, noose and a mace to capture the souls of those who have sinned. Legends describe him as the twin of Yamuna, a river goddess associated with life, and the son of the Sun god Surya and Saranyu. Other than Yamuna, he also has many siblings, such as the Ashvins, Shani, Shraddhadeva Manu, Revanta and Tapati. Some of his major appearances include in the tales of the Pandavas, Savitri Satyavan and the sage Markandeya. His assistant is Chitragupta, another deity associated with death.

In Buddhism, Yama is a dharmapala, a wrathful god or the Enlightened Protector of Buddhism that is considered worldly, said to judge the dead and preside over the Narakas ("Hell" or "Purgatory") and the cycle of rebirth. In the Jātakas the Narakas are mentioned as Yama's abode (referred to in Pali as Yamakkhaya, Yamanivesana, Yamasādana, etc.). It is also noted that all of Samsāra is subject to Yama's rule, and escape from samsāra means escape from Yama's influence. The Vetaranī River is said to form the boundary of Yama's kingdom. Elsewhere, it is referred to as consisting of Ussadaniraya (Pali; Sanskrit: Ussadanaraka), the four woeful planes, or the preta realm. The Buddhist Yama has, however, developed different myths and different functions from the Hindu deity. In Pali Canon Buddhist myths, Yama takes those who have mistreated elders, holy spirits, or their parents when they die. Contrary though, in the Majjhima Nikaya commentary by Buddhagosa, Yama is a vimānapeta – a preta with occasional suffering. In other parts of Buddhism, Yama's main duty is to watch over purgatorial aspects of Hell (the underworld), and has no relation to rebirth. His sole purpose is to maintain the relationships between spirits that pass through the ten courts, similar to Yama's representation in several Chinese religions. He has also spread widely and is known in every country where Buddhism is practiced, including China, Korea, Vietnam, Japan, Bhutan, Mongolia, Nepal, Thailand, Sri Lanka, Cambodia, Myanmar and Laos.

In Chinese Buddhism, Yama is regarded as one of the Twenty Devas (二十諸天 Èrshí Zhūtiān) or the Twenty Four Devas (二十四諸天 Èrshísì zhūtiān), a group of protective dharmapalas consisting of devas adopted from Hinduism and Taoism. His statue is usually enshrined in the Mahavira halls of Chinese Buddhist temples along with the statues of the other devas. In Chinese texts, Yama only holds transitional places in Hell where he oversaw the deceased before he, and the Generals of Five Paths, were assigned a course of rebirth. Yama was later placed as a King in the Fifth Court when texts led to the fruition of the underworld that marked the beginnings of systemizations. In Japanese mythology, Enma O(閻魔王) or Enma Dai O (閻魔大王:, Great King Enma) 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. In the Buddhism of the Far East, Yama is one of the twelve Devas, as guardian deities, who are found in or around Buddhist shrines (Jūni ten, 十二天). In Japan, he has been called "Enma Ten". He joins these other eleven Devas of Buddhism, found in Japan and other parts of southeast Asia: Indra (Taishaku ten), Agni (Ka ten), Yama (Emma ten), Nirrti (Rasetsu ten), Vayu (Fu ten), Ishana (Ishana ten), Kubera (Tamon ten), Varuna (Sui ten) Brahma (Bon ten), Prithvi (Chi ten), Surya (Nit ten), Chandra (Gat ten).

There is a door god Yamadipati in Javanese culture, preserved 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.

In the Zend Avesta of Zoroastrianism, a parallel character is called "Yima". 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. It has also been suggested by I. M. Steblin Kamensky that the cult of Yima was adopted by the Finno Ugrians. According to this theory, in Finnish Yama became the god cult Jumula and Joma in Komi. According to this hypothesis, from this cult, the Hungarians also borrowed the word vara which became vár 'fortress' and város 'town'. (ibid)

Yama is also an important deity worshipped by the Kalasha and formerly by the Nuristani peoples, indicating his prominence in ancient Hinduism. There is a Chitral district by the Chitral river in the Swat (Suvastu) region in the north western Indian subcontinent. The languages spoken amongst others are Chitrali and Kalash. To note is the fact that even in the remaining currently practised form of ancient Hinduism in the region, certain deities were revered either in one community/tribe or other. Only one was universally revered as the Creator that is the ancient Hindu god Yamarâja called Imr'o in Kâmviri. The ancient region had historical and cultural links to the nearby regions of Gilgit Baltistan, Kashmir and Nuristan.