The guess, that Brama and his wife Saraswadi may be Abraham and Sarah, has more letters in its favour than are usually to be found in such guesses.—Niecamp, p. i, c. 10. § 2.
The true cause why there is no idol of Brama (except the head, which is his share in the Trimourter,) is probably to be found in the conquest of his sect. A different reason, however, is implied in the Veeda: “Of Him, it says, whose glory is so great there is no image:—He is the incomprehensible Being which illumines all, delights all, whence all proceeded;—that by which they live when born, and that to which all must return.”—Moor’s Hindu Pantheon, p. 4.
Yamen.—XXII. p. 99.
Yama was a child of the Sun, and thence named Vaivaswata; another of his titles was Dhermaraja, or King of Justice; and a third Pitripeti, or Lord of the Patriarchs: but he is chiefly distinguished as Judge of departed souls; for the Hindus believe, that, when a soul leaves its body, it immediately repairs to Yamapur, or the city of Yama, where it receives a just sentence from him, and thence either ascends to Swerga, or the first Heaven; or is driven down to Narac, the region of serpents; or assumes on earth the form of some animal, unless its offence had been such, that it ought to be condemned to a vegetable, or even to a mineral prison.—Sir W. Jones.
There is a story concerning Yamen which will remind the reader, in its purport, of the fable of Love and Death.
“A famous penitent, Morrugandumagarexi by name, had, during a long series of years, served the gods with uncommon and most exemplary piety. This very virtuous man having no children, was extremely desirous of having one, and therefore daily besought the god Xiven (or Seeva) to grant him one. At length the god heard his desire, but, before he indulged it him, he asked him, whether he would have several children, who should be long-lived and wicked, or one virtuous and prudent, who should die in his sixteenth year? The penitent chose the latter: his wife conceived, and was happily delivered of the promised son, whom they named Marcandem. The boy, like his father, zealously devoted himself to the worship of Xiven; but as soon as he had attained his sixteenth year, the officers of Yhamen, god of death, were sent on the earth, to remove him from thence.
“Young Marcandem being informed on what errand they were come, told them, with a resolute air, that he was resolved not to die, and that they might go back, if they pleased. They returned to their master, and told him the whole affair. Yhamen immediately mounted his great buffle, and set out. Being come, he told the youth that he acted very rashly in refusing to leave the world, and it was unjust in him, for Xiven had promised him a life only of sixteen years, and the term was expired. But this reason did not satisfy Marcandem, who persisted in his resolution not to die; and, fearing lest the god of death should attempt to take him away by force, he ran to his oratory, and taking the Lingam, clasped it to his breast. Mean time Yhamen came down from his buffle, threw a rope about the youth’s neck, and held him fast therewith, as also the Lingam, which Marcandem grasped with all his strength, and was going to drag them both into hell, when Xiven issued out of the Lingam, drove back the king of the dead, and gave him so furious a blow, that he killed him on the spot.
“The god of death being thus slain, mankind multiplied so that the earth was no longer able to contain them. The gods represented this to Xiven, and he, at their entreaty, restored Yhamen to life, and to all the power he had before enjoyed. Yhamen immediately dispatched a herald to all parts of the world, to summon all the old men. The herald got drunk before he set out, and, without staying till the fumes of the wine were dispelled, mounted an elephant, and rode up and down the world, pursuant to his commission; and, instead of publishing this order, he declared, that it was the will and pleasure of Yamen, that, from this day forward, all the leaves, fruits, and flowers, whether ripe or green, should fall to the ground. This proclamation was no sooner issued than men began to yield to death: But before Yhamen was killed, only the old were deprived of life, and now people of all ages are summoned indiscriminately.”—Picart.
Two forms inseparable in unity,
Hath Yamen.—XXIII. p. 120.
The Dharma-Raja, or king of justice, has two countenances; one is mild and full of benevolence; those alone who abound with virtue see it. He holds a court of justice, where are many assistants, among whom are many just and pious kings: Chitragupta acts as chief secretary. These holy men determine what is dharma and adharma, just and unjust. His (Dharma-Raja’s) servant is called Carmala: he brings the righteous on celestial cars, which go of themselves, whenever holy men are to be brought in, according to the directions of the Dharma-Raja, who is the sovereign of the Pitris. This is called his divine countenance, and the righteous alone do see it. His other countenance, or form, is called Yama; this the wicked alone can see: It has large teeth and a monstrous body, Yama is the lord of Patala; there he orders some to be beaten, some to be cut to pieces, some to be devoured by monsters, &c. His servant is called Cashmala, who, with ropes round their necks, drags the wicked over rugged paths, and throws them headlong into hell. He is unmerciful, and hard is his heart: every body trembles at the sight of him.—Wilford. Asiatic Researches.