Yama & Yami of Tibetan Buddhism. Yama holds the dhanda (baton) and fasi (noose) while mounted on a water buffalo.

Introduction

References to Jam (Yama) are one of the most numerous in Sri Guru Granth Sahib Ji (SGGS Ji). Jam, in one form or another is mentioned by all the Gurus and many of the Bhagats. Jam is referred to by various names including Yam, Jamraj, Dharamraj and Dharamrai, to name a few. Jam is thought of as a king (raja, rai) who rules over dharam (or dharma). He is also associated with death and often accompanied by Chitrgupt (or Chitr and Gupt) and the Jamdoots. With the help of his assistants, Jamraj is charged with the duty of capturing and bringing the souls of the departed to his court where he passes judgement on them and based on his verdict doles out the punishment or reward. The punishment is generally believed to be rebirth into a harder life (or lower life form) and the reward can be rebirth into an easier life (or higher life form) including birth into a heaven. In the proceeding sections we will look at the origins of Jamraj and his assistants and then analyze his role in Gurbani.

Yama in the Rig Veda

Jamraj’s origins lie in prehistory. In literature, he first emerges in the Rig Veda, arguably the oldest religious scriptures surviving today. So ancient is Jam that he is even found in the Zoroastrian scriptures, pointing to the likelihood that Jam is one of the original mythological characters of the Arya (Aryan) people even before they split off into Persian and Indian groups.





In the Rig Veda, Jam is known by his Sanskrit name Yama (from which Jam derives). It can be seen that in Vedic times Yama had a prominent role in the afterlife and was looked at as a king. Yama is seen as a guide for dead souls, and is given prayers and sacrifices so that he will help the souls reach their rightful place in the afterlife. The name Yama is so old that its original meaning is unclear. Some believe it may derive from the word for twin, alluding to him and his twin sister (and sometimes lover) Yami (the river-goddess Yamuna/Jamuna) who, in some traditions, were the first mortal people. The meaning of death for Yama probably followed later from Yama’s role in the transition to after-life. According to tradition, he acquired this role after being the first man to die and thus having to be the first to tread the paths that lead to the afterlife. Although the hymns in the Rig Veda referring to Yama generally praise Yama as a helpful guide and caretaker, there is also mention of his fiercer aspects: the two, four-eyed dogs of Yama who can see in all four directions.













The Sarameyas and Jamdoots



Yama with his two dogs, the S arameyas

Yama’s dogs act as both guard dogs and hunting dogs. They guard Yama’s pathways but also chase the souls who enter the paths, presumably to encourage the m to reach their destination. The dogs, called Sarameya (sons of Sarama – the female dog of the Indra) also “look upon men” and “tread among the people”, perhaps to hunt for dead souls who cannot escape their gaze. In some parts of India, it appears that the Sarameyas became the Yamadutas (or Jamdoots) who, like the Sarameyas, roam among the people and collect dead souls to be summoned before Yama. Also like the Sarameyas, the Jamdoots often appear terrifying and vicious when hunting for souls. However, it is believed that the Jamdoots assume less terrifying forms to those who have lived according to dharam.





Dharamraj and Chitr-Gupt

In India, Jam became the King of Dead and as King also attained the right to judge souls on how well they abided by their dharam (righteousness, duty, morality) and thus bec a me the King of Dharam (Dharamraja). It is said that after Jamraj was given the se responsibilities , he complained to Brahma that he would not be able to keep track of all the deeds and misdeeds of living beings. In response, Brahma,created Chitrgupt (or Chitragupta) who would assi st Jamraj by keeping records everyone 's karma . The name Chitrgupt can be broken down into two parts: chit (consciousness) and gupt (secret or unconscious). This implies that Chitrgupt records not only conscious deeds but also private ones such as harboring hatred or jealousy towards others. Chitrgupt is thought to keep track of all this and at the time of judgement to pass this information to Jamraj. Jamraj then reviews the record and decides on the punishment or reward for the soul. If good deeds and intentions outweighed the bad ones, the soul would go on to a better life, perhaps in a heaven. If the bad deeds outweighed the good ones, the soul would go to a worse life, perhaps a hell. Although most Hindus consider Chitrgupt to be one being, the Sikhs generally consider Chitr and Gupt to be two separate beings.





Lord Chitragupta holding record in right hand and pen in left hand





Analysis of Gurbani

As mentioned earlier, references to Jamraj, Jamdoots and Chitrgupt in Gurbani are incredibly numerous. One could write a book (or several) interpreting the Bani related to this subject. So, to keep things simple we will just analyze a sample of the Gurbani that refers to Jamraj. Before proceeding, I want to add a disclaimer: this analysis is bound my own intellect and understanding. I do not and could not claim it to be complete, perfect or the only interpretation.





Jam ( ਜਮ) first makes an appearance in Japji Sahib in the 13th Pauri ( 2nd ਮੰਨੈ Pauri):





Sri Guru Granth Sahib Ji, P. 3



ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ Believing, your face will never be struck.

ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥ Believing, you will not go with Jam.

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Such is the Immaculate Naam.

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੩॥ Those who come to believe know it in their minds. ||13||

The ਮੰਨੈ Pauris are talking about the experience of a true believer of Waheguru (Naam), or a person whose belief is without any doubt. In these lines, Guru Nanak Dev Ji is saying, that a true believer, at the time of their death, will not be led away to face Jamraj. A true believer skips the entire process of receiving Jam’s judgement as they have risen above this. The true believer has already completed their mission in the Universe; they have realized Waheguru. Their karma is cleared and there is no more coming and going for them. The role of Jamraj in their destiny is negated. Guru Arjun Dev Ji expands on this:





Sri Guru Granth Sahib Ji, P. 103



ਸੁਣਿ ਸਾਜਨ ਮੇਰੇ ਮੀਤ ਪਿਆਰੇ ॥ Listen, O my beloved friends and companions:

ਸਾਧਸੰਗਿ ਖਿਨ ਮਾਹਿ ਉਧਾਰੇ ॥ In the Saadh Sangat you are saved in an instant.



ਕਿਲਵਿਖ ਕਾਟਿ ਹੋਆ ਮਨੁ ਨਿਰਮਲੁ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣਾ ਜੀਉ ॥੩॥ Your sins are cut; your mind becomes spotless. Your comings and goings have ceased, Jio! ||3||





Since those who have met Waheguru have nothing to fear from Jamraj then they also have nothing to fear from his messengers: the Jamdoots. In Sri Raag, Guru Nanak Dev Ji says:





Sri Guru Granth Sahib Ji, P. 55



ਸਤਿਗੁਰ ਅਗੈ ਅਰਦਾਸਿ ਕਰਿ ਸਾਜਨੁ ਦੇਇ ਮਿਲਾਇ ॥ Pray to the Satguru, that He may unite you with the Handsome Friend.

ਸਾਜਨਿ ਮਿਲਿਐ ਸੁਖੁ ਪਾਇਆ ਜਮਦੂਤ ਮੁਏ ਬਿਖੁ ਖਾਇ ॥ Meeting the Handsome One, attain peace; the Jamdoot takes poison and dies.

ਨਾਵੈ ਅੰਦਰਿ ਹਉ ਵਸਾਂ ਨਾਉ ਵਸੈ ਮਨਿ ਆਇ ॥੫॥ I dwell within the Naam; the Naam has come to dwell within my mind. ||5||





The past actions of those who have taken sanctuary in the Naam are no longer relevant and so what business do they have with Chitr and Gupt, the all-knowing record keepers? Guru Ram Das, in Dhanasree says:





Sri Guru Granth Sahib Ji, P. 668



ਹਰਿ ਕੇ ਸੇਵਕ ਸੇ ਹਰਿ ਪਿਆਰੇ ਜਿਨ ਜਪਿਓ ਹਰਿ ਬਚਨਾਕੀ ॥ Har's servants are the beloved of Har; those that recite the Har-Words (Divine words).

ਲੇਖਾ ਚਿਤ੍ਰ ਗੁਪਤਿ ਜੋ ਲਿਖਿਆ ਸਭ ਛੂਟੀ ਜਮ ਕੀ ਬਾਕੀ ॥੨॥ They are completely freed from the record written by Chitr and Gupt, and the account kept by Jam. ||2||





Jamraj, his assistants and his processes are under the power of Waheguru. Like us they are servants and devotees of Waheguru. In Japji Sahib, Guru Nanak says:





Sri Guru Granth Sahib Ji, P. 6





ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥ The wind, water and fire sing to you; the King of Dharam sings at Your Door.

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥ Chitr and Gupt who go on writing; writing writing, Dharam who judges, sings.





Conclusion:

In Hindu mythology, Jamraj is the Devta (Deva) of Death who judges people's accumulated karma and doles out the appropriate punishment or reward. To help Jamraj in this task he has been given assistants. The record-keepers, Chitr and Gupt who themselves are thought to be Devtas keep a record of all your deeds and misdeeds. At the time of a person’s death, the Jamdoots are dispatched to capture the soul and carry it to the court of Jamraj. Once at his court, Jamraj consults the records of Chitr-Gupt and then delivers his verdict. A negative verdict leads to punishment by way of a harder life; more separated from the Divine. A positive verdict leads to a better life with a greater chance of uniting with the Supreme Soul, Paramatma. As such, Jamraj is the gatekeeper of the cycle of Sansar (Samsara).





Whether a Sikh believes that Jamraj, Jamdoots and Chitr-Gupt are actual beings or whether one believes they are symbolic of the processes of death, it is clear that they are subservient to the Great Guru, Waheguru. Since they hold no power over Waheguru, they also hold no power over the servant who unites with the One. For such a true believer there is no fear of the noose (fasi) and baton (dhanda) of Jamraj or of his assistants, the Jamdoots. The record of Chitr-Gupt is no longer valid and the judgement of Jamraj no longer meaningful. They have become one with ੴ.

Shabad Kirtan:

ਰਾਮੁ ਸਿਮਰੁ ਪਛੁਤਾਹਿਗਾ - Ram Simar Pachutahiga

Raag, Maroo, Bhagat Kabir Ji, SGGS Ji, P. 1106











