The mountain of Light

In the Atash Nyaa-ish, we have a reference to a Mountain of Light : “Rae-van-tahey Garo-ish” whose divine snows (Zao-thro-byo[1]) melt  & collect in a Lake addressed as : “Chaechistahey- Varoish”; the receptacle of knowledge. 

 This “Mountain of Light” is also referred to in the Avan Yasht  as the Hukar/hukairya mountain  which feeds  into Vouru-Kashem (Root:kash): meaning wide shored, sea like lake.  

This ancient & paradoxical association of fire with water has been scientifically confirmed by the discovery that the greater the amount of ice crystals in a cloud, greater is its ability to discharge lightening.  Similarly Ice crystal concentrations have also been known to reflect sunlight during sunrise to form a pilar of light.

This imagery of “mountain of light” was also reflected in ancient temples having a pillar type structure, called Minar located outside the temple premises where lamps were lit.

A “minar” is a structure erected outside ancient temples, where lamps are lighted on important days of worship. The word Minar (minaret) although appropriated by islam, along with other places of worship, actually means a place for fire and light (Noor), or a "luminous place.

The term "Noor" also, meaning the Light of knowledge, of liberation from doubt is of Avestic origin.

  

Ys31.7: Taa Mazda, Man-yu Uk-sho,
Ye -aa Noor-em chit Ahura Haa-mo



Minar, therefore, refers to a tall tower-like column built in a shrine, where a fire was lit, or hanging lantern placed, to guide passersby at night time.  

Minaret (65m) of Jam-Afghanistan.

 Dr. Zaki Mohammad Hassan, the renowned Egyptian professor, says that appropriated Iranian minarets, were not used for Azan because of their height and the muezzin used to call people to prayers by standing on the roof of mosques.  The construction of a minaret with images sculpted onto its walls, showing a distinct Zarathushti lineage,  had been common in the ancient Persian lands. 


Examples abound.:

 A square-based tower was built in front of the Great Darius's tomb in Naqsh –Rustam  which is as old as the tomb itself. Professor Luis Vanderberg of Brussels University deems it to be a fire alter. This structure has been built on a three step square-shaped platform resembling some minarets of the very first Islamic eras.



Noorabad tower: Situated on the mountain slopes on western Noorabad in Fars Province. The staircase in the center of this tower with appropriate meanders led to the top. There was a luminous fire in a stone brazier on the top.

Firooz Abad Fire Tower: In the ruins of Firooz Abad which belongs to the beginning of the Sassanids (224-651) era, there is a huge tall Tetrahedron made of stone and plaster which is one of the structures of the Firooz Abad Fire Temple complex. The staircase of this Tetrahedron was built outside the tower and was used to climb the twenty-six meter high tower to light the fire. 


                               
The large sanctuary of Surkh Kotal in Afghanistan consists of five terraces, built one above the other. A broad stair-case leads to the sanctuary which lies on the top-most terrace. The main room contains one cella (ca. 11 x 11 m) in the middle of which there is a square platform of stone with three steps and one pillar-base on each side. 

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[1] Zao-thra-byo means divine waters; those that just like rivers fertilizing the valleys they go through, divinely fertilize & purify the individuals who partake of them.
Surprisingly we find that Jesus Christ uses this word "Zao" "Zao Waters". in John 7:38 to describe these waters coming from the "innermost being" which translates to 'universal womb'. The Greek New Testament defines it in almost verbatim Zarathushti terms as: To live, to breathe, be among the living (not lifeless, not dead) ; to enjoy real & true life and worthy of the name; to be active, blessed, endless in the kingdom of God; to live an active life of  character, to be fresh, strong, efficient. It further identifies this term as: living water, having vital power in itself and exerting the same upon the soul

.

Mantra: The invocation that inspires.

Derived from the root word 'man' (मन -pronounced as in bun), that unique capability 'to think, to reason and  “thraa” meaning crucible/concentration of; Mantra literally means 'instrument of thought'; that which when properly intoned, with faith, stimulates the mind to reason and inspire onward to an action plan.
The logic being that prayer, without follow up action is of no consequence and benefits no one.


 Mantras are hymns, which through their intrinsic quality of stimulation of the intellect and reasoning faculties, benefit those who chant them with devotion and understanding. They form the original constituents of the Gathas.


The Gathas, composed by our Saviour Zarathushtra, are called “Sraa-vee”, just as the Vedas are called, Shru-ti, a word, meaning "divinely revealed/inspired Scripture". They have a rhythmic meter , invoking the infinite, a sacred hymn uniquely aligned with the forces of nature. Derived from the root “Sr”, meaning to hear, to be mentally stimulated, cognate terms include “Sra-osh” meaning Divine Guidance.


The ancient Kavas (Philosopher Kings) of Indo_Iranian times, developed a language of external sounds, based on rhythmic variation, perfectly harmonious in its structure and evolution. This language had a common element: its Roots, the elemental basis of word formation. It is these root words, uniquely aligned sound syllables, which form the basis of Mantras, the devotional category of which are called Stoat.


The Kavas correlated scientific knowledge with sound & composed Mantras, which were at once, masterpieces of knowledge, capable of stimulating the intellect, yet simple enough for the message to be memorized and grasped , at different levels depending on the intelligence (and devotion) of the hearer. The Mantra thus becomes the vehicle to experience inner light (Aathraa-आथ्र ).
By entomology,   Ava-sthaa = os-tha = lip; clearly indicating the mantras were meant to be exclusively recited. Just as the term Osta is used even today to refer to a priest, so too in the Vedas the word “Ava-yuj” is a priest


According to NASA researcher, Rick Briggs [AI Magazine (Artificial Intelligence) of spring 1985].
 
“Among the accomplishments of the grammarians can be reckoned a method for paraphrasing (Vedic) Sanskrit in a manner that is identical not only in essence but in form with current work in Artificial Intelligence.”


The word (Mantra ) so heard radiated powerful intellect and intuitive stimulation when properly recited by the devotee, through knowledge, understanding and faith. Little wonder therefore that our creator Ahura Mazda is addressed as Khwatr (later Khurshid), the stimulator of intellect. 

Khwatr is none other than the Vedic Savitr, the intellect stimulator, to whom the Gayatri Mantra is dedicated. Vedic “Saa” = Avestic “Kh” or “Khw”.

According to James Newton Powell[1] (University of California, Santa Barbara, USA)

“Modern metaphysicians are rediscovering the fantastic powers released through spoken words. By certain arrangements of words, such as in Mantras, a tremendous vibratory force could be set upon in the invisible mode, which profoundly affects physical and metaphysical substance in the body of man.”

While outwardly based on the language of the masses (Avesta/Vedic Sanskrit), these “Manthric” compositions used single sound syllables based on root words placed in specific meter (sequence) . Thus we have the Ahuna-vaiti Gatha composed on the basis of 7 + 9 sound syllables (notes).  


Modern Science validates that the human mind is capable of memorizing and being influenced if sounds are in a 7 +/- 2 sequences.


Mantras have a rhythmical meter, invoking the infinite, a sacred hymn, radiating an aura of light (color) and sound, uniquely aligned with the forces of nature, inducing and stimulating the mind to positive actions.


Owing to their specific sound syllable and resulting vibration , these incantations could not be conveyed by the printed texts lest the message got corrupted. They could be transmitted only between the two minds - of the Guru (Teacher) and the Sishya (Student) in a way similar to the way Mobeds of today are taught the scriptures.
Little wonder then that our Gathas & Vedic hymns, composed in a very specific meter, were passed on by teachers to pupils through an oral transmutation only, for thousands of years. They were not written down; in fact this was prohibited .


As per Dr A A Macdonell : “The hymns were composed almost exclusively by a hereditary priesthood”, later addressed as Ud-gaate or chanting priest & Hotr (our Zotr/Zoata) or reciting (preacher) priest.


It is this oral transmutation of our Gathas & Yasnas that have not only preserved their concepts, undiluted, over thousands of years, changes of languages and geography but also, saved it from destruction at the hands of Islamic zealots.

Atar-sh, the purifying medium of communication to the Creator Ahura Mazda

In the Gathas, the inner flame of spiritual intelligence (Ush-trem), that directs our senses; brought forth from the Earth of our material nature is called Athra. 

This conscious and forceful spark is the immortal guest in our mortality[1], a divinely pure (Spenta) priest (Rt-ush) and worker, the mediator between earth and heaven. It carries our devotional invocations as an offering to Ahura Mazda and brings back in return, their mind illuminating message of light (of knowledge) of the mechanics behind the achievement of the joy/prosperity/success  in life.

This spiritual flame is mimicked at the physical/earthly level by the concecrated Atash of the temple. Just like the holy fire of the Atash Behram is continuously fed (Boi); man is enjoined to consistently (like a ritual) feed the athraa of his soul with deeds of righteousness.

Atar-sh  is identified as the priest : Zotr/Hotr (of Ys33.6), and the inner flame Rtvij(Rtu + vij ) which guides our actions along the path of Asha (Truth and Justice).

Asha/Rta being the regulator of nature, such as the unvarying course of the Sun,  planets and seasons etc., on a material level, this is represented by the 5 times a day ritual of  the  Atash being ceremoniously being fed (Boi) in the Atash-Behraam/Atash Adaryan/Atash Kadeh

This holy consecrated fire, “Atar-sh” is referred to in Atash Niyaish as “puthra” , meaning that which purifies all creations and that purifying medium of communication with Ahura Mazda.  

This term “Pu-thra” is derived from the root “Pu” meaning to purify; and thraa = intersection, focal point, convergence, concentration of.  Cognate terms include pa-vitra and pa-vana

  

Athra, therefore, can be said to purify Ahura Mazda’s creations, and is the path/medium of communication, between man and Ahura Mazda. He is therefore mankinds’ intorculator to Divinity. He is the medium by which we get to interact or communion  (Daresma/Darshana) with Ahura Mazda.

Just as in telecommunications, our words and images are converted (purified) into digital electronic signals in order to be transmitted, so too, Atash, takes our devotional thoughts and words, purifies (converts) them into messages that reach Ahura Mazda.

As such Atarsh is our communicating tool to Ahura Mazda.

From the Atar-sh Neyash:

Athro Ahurahe Mazdao puthraa,

Aathraa the purifying messenger (communicator) to thee O Ahura Mazda

Tava Atarsh Puthra Ahurahe Mazdao,

Thy Purifying, communing  Fire, O Ahura Mazda,

Athro Ahurahe Mazdao Puthraa,

Aathraa the purifying messenger (communicator) to Ahura Mazda

Khvarenangho Savangho Mazda-dhatahe

That Royal, radiant, Purifying force instituted by Mazda.

Airyanaam khvareno Mazda dhatanam,

The ethical radiance of the Aryans, whose actions exemplify Mazdas’ Postulates

Kavaheyaa-cha  khvarenangho Mazda-dhatahe,

That knowledgeable radiance of the Great wise Kavas (Philosopher-Kings), who follow Mazdas’ postulates

Athro Ahurahe Mazdao Puthraa,

Aathraa thee purifying messenger (communicator) to Ahura Mazda

A consonance is found in the Vedas[2] which describes Agni as characteristically a messenger (Data'/dutá) appointed by gods and by men to be an 'oblation-bearer'; taking the offerings of men to the gods and bringing the gods to the sacrifice. He is also a divine bird; the eagle of the sky, and he takes possession of the wood just as a bird perches on a tree. Wood is his food (Prize), melted butter or ghee, and Hoama (Soma) his beverage. The Vedics nourished him three times a day as opposed to 5 times by Zarathushtis.

In the Avesta, Wood (Aesmo and Baresmo), Ghee/butter (Gao) and hoama[3] (Havano) are offered. 

This can be seen from the declaration in the Atarsh Neyash:
“Aesmo Zasto, Baresmo Zasto, Gao zasto, Havano Zasto”.

Daityo Aesme Buyaoo                              

I invoke that righteous Law, propelling (running) the Universe as fuel for clarity of thought & illumination of the mind

Daityo Baodhi Buyao,                     

That like a sweet perfume stimulates Soul Consciousness,

Daityo Pithwi Buyao,                               

Like  butter, (quick ignition) energizes the soul

Daityo Upa-sayane Buyao,                

Like (slow burning) wood, fuels sustenance/persistence

Prenaa-yush hare-thraa Buyao        

  Blazing high, like the divine majestic mountain (Mt. Hare-thraa)

                                                                         

Dahmayush Hare-thraa Buyaoo,                 

 Vanquishing evil, in our homes & growing in  purity

Atarsh puthra Ahurahe Mazdao            

Atash, thou purifying communication medium to  Ahura Mazda.

One may note that no animal sacrifices are offered. True sacrifice comes from the self and not from torturing an animal. 

This outer sacrifice reflects an inner sacrifice of Aeshma (the negative emotions/mentalities of: envy, greed, malice, anger, sloth, and ego) to the flame of cosmic consciousness, with "Gao" or Ghee (butter made from cow milk) being the highest form representing self sacrifice.

  

Symbolising the clear Light of Knowledge, the word “Gau” (meaning Cow, following the Avestic imagery of combining spiritual and material aspects) here, applies to a product of the Cow, namely clarified butter. The term “pithwi” used in Atash neyash, meaning to fatten/butter, supports this contention. As  Yasna 32.8 comes out very strongly against animal sacrifices, there is no scope of this term Gao having any other meaning.   Gau also refers to mother earth and the moon, which according to our ancients was once part of the earth. Its spiritual meaning therefore represents the highest sacrifice: self-sacrifice.

According to David Frawley, The term “Ghr-ta”, for clarified Ghee, the symbol of clear light, is cognate with the Greek word “Christos” the anointed one. 

Hoama[4], means truth, prosperity, light. “Concealed in the growths of earth, in the divine waters of existence (Zao-thro-byo: the divine waters) ; even here in our physical being,  this  immortalizing ambrosia  has to be pressed out and offered to the Almighty”. The squeezing of the juices out of the Ephedra stems therefore mimics the requirement of regular, conscientious(Sev[5]-ishta) effort to conquer physical limitations.

David Frawley[6] further states that, “Euchrist, the Christian Greek for the holy sacrament is derived from  Vedic Su-haritas. Thus when Christ says at the last communion that “this is my body”, the actual Greek term for body being “Soma”, (Avestic Hoama) the vedic God of Immortal wine & nectar. Frawley therefore considers the last communion into be the Christian modification of the soma sacrifice, & the medieval search for the holy grail, reflecting the search for the ancient soma challis, the vessel in which the immortal soma was held & from which it could be partaken of, to achieve immortality.”

  Without Atash, the sacrificial flame (of selflessness) cannot burn on the altar of the soul.  Athra therefore represents Power-Kshathra (Will), a Force of the Great Wise Dispenser, Mazda: perceptive power through knowledge (education, not instruction) …that ability, from experience, to successfully handle all of life’s situations.

Atash is said to burn and dispel evil and hence the famous “Fire Test” for proof of Pure intentions of the devotee (agni parikshaa).

Yasna 51.9:

The reward which thou bestow on both the true and the false,

Through thy blazing fire (athra) O Mazda, that discriminating test that lays bare their inner souls,

That the untruthful will end up frustrated and the truthful shall reap blessings of Light.

From the Atarsh Neyash:

Ksh-nao-thraa Ahura-he Maz-daao, Naamase-te Atar-sh Maz-daao Ahura-he hu-dhaao Maz-ishta Yaz-ata.

I invoke thy Strength and Power, O Ahura Mazda. I invoke thy enlightening light (Atarsh) for guidance; that entity ordained by Thee, worthy of the highest invocation.

Owing to the force required to kindle Agni, we find him, in the Vedas being often called 'son of strength' (sáhasah sunúh).

This is the genesis of Atar-sh being also addressed as “Son of Ahura Mazda”.

and the term Pu-thraa also taking on the complementary meaning of “Son”.

One may note, however, that the Avesta term for son is “Hanu”; as opposed to the vedic “Sanu”; and the name of the Ramayana hero “Hanu-man” (Son of Man/Creation of Man) harks back to a time when avestan and vedic terms were used interchangeably.

This complementary terms of “messenger” to Ahura Mazda and “son of” Ahura Mazda are found co-existing in the definition of Jesus as “Son of God” in Christianity and the thesis that no one can reach God except through his Son. In the Middle East, Jesus is often referred to as Isa/Isu, which happens to be an avestic term for the gifting/obstacle overcoming attribute of Ahura Mazda.

                                          

Atash, the Pu-thra (purifying communicator) to Ahura Mazda, after all is referred to in Atash Neyash as Kshathro Nafedro (the reservoir of power and knowledge, of Ahura Mazda), who acts as spiritual Counselor to humans (Nairyo-Sanghahe).

Yasna 46.8: Zarathushtras' prayer for overcoming life’s Agni pariskshas:

Yey  Va  Moee  yaao  Gae-thaa-o  dajde  a-ae-anghe

Whoever, with malicious orientation, plans evil actions, to harm me in this world

Noit  aah-yaa  maa  aathr-ish shyothanaish  fro-syaat

Let not the bellowing  flame of  their wrathful actions, affect me.

Paityo-get   taa   aah-mai  jaso-it  Dvae-shangha

Let it, instead,  invigorate me and recoil on this coven of the hateful. 

Tanvem  aa yaa  im  Hu-jyotish  paayat 

Always heeding the Call for Protection from  the enlightened faithful

Noit  du-jyotish  kachit  Mazda dvae-shangha

But, Never affording protection or perception of enlightened judgment to the antagonistic evil grouping.

Word Break-up:

Yey (whoever)

 Va (carry)

 Moee (me)

 yaao (that)

 Gae-thaa-o (universe that flows/living world)

 dajde (oriented)

 a-ae-n-ghe (malicious intent)

Noit (not)

aah-yaa (their)

 maa (bellow)

aathr-ish (flame-- of wrath)

shyothanaish (actions)

fro-syaat (touch/affect, burn)

Paityo-get (invigorate, instead)

 taa (it)

aah-mai (us/them)

 jaso-it (recoil/exhaust)

 Dvae-shangha (coven of the hateful un-enlightened)

Tanvem (my body/myself)

 aa(far)

 yaa (which)

 im (this)

 Hu-jyotish (Hu= call, Jyotish=enlightened, pure soul)

paayat (protect)

Noit (not/never)

 du-jyotish (dark, deceitful soul)

 kachit (in a Perceptive way)

 Mazda (enlightened judgment)

 dvae-shangha (evil grouping)

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[1] Yasna 17.11 and, centuries later, the Bundahishn, aver that everything has a metaphoric fire in it – men, animals, trees, plants, the clouds and the world itself. 

[2] The Avesta-Vedic commonality of the fire ritual is well known. Less known is the purification ritual of the nine-nights (Barashnom i Nau-shab) which is identical to the Indian (Bhagwad Geeta) ritual of the same name (Nava-ratri) which does homage to Mata or mother earth (our Aara-maiti). 

[3] According to researchers the Hoama/Soma priests can be described accurately as "Millers & Smiths". Ephedra shrubs, on being burnt, produce a reducing atmosphere (better than regular wood charcoal), suitable for smelting metals such as gold & copper from their ores (which was what Balkh was famous for). I believe this is the genesis of our temples using silver strands of wire instead of bound stems of an actual creeper plant in the Bareshma ceremonies.

[4]  http://www.heritageinstitute.com/zoroastrianism/haoma/index.htm

[5]  The term   Sev-ishta  in the Gathas and its cognate Sav-angha  seen in the Havan Geh invocation, both referring to Hoama, and its liturgy involving squeezing  the juice out of its stems are derived from the root ‘Sav/Sev”,  meaning that which enables one to be in communion with the lord, that which binds (through love),  that which is contrived (method/procedure). This is mysticism, Holy Communion. It is in these different senses that the word has been used in the Gathas, and on the physical plane of wearing & tying our kusti. Cognate words such as Ut-sav (festivity), Aa-sav (elixir) or Sav-n (pressing of soma/homa leaves for juice) all of which are associated with delight and ecstasy.

[6] Gods, Sages and Kings, Vedic Secrets of ancient Civilization. David Frawley.

Without Atash, the Pure (Spenta) sacrificial flame (of selflessness) cannot burn on the altar of the soul.  Athra therefore represents pure intentioned, willful  use of  Power (Kshathra), through knowledge (education, not instruction) …that ability, from experience, to successfully handle all of life’s situations.

The Birth Date of Zarathushtra

According to tradition, & Greek sources, Zarathushtra was born to the family of Haetat-aspa ( his great grand father) of the Spitaman section of the priestly Athrawan tribe around 7100BC in the town of Rae (Raya), along the banks of the river Veh-daiti, (one of the 6 tributaries of the now dried River Harah-vaiti/Vedic: Saras-wati) north east of Drangiana ( Zarangiana) , a mountainous territory around Lake Hamun and the Helmand river in Seistan (Iran-Afghanistan).
In the Vendidad, Raya is listed between the Helmand river and Caxra (assumed to be modern Carx near Ghazna in southeast Afghanistan) and is therefore different from Median Raga and modern Ray.

In the Gathas, Zarathushtra refers to himself as a Zaotar (Vedic: hotr) in Ys33.6, a sacrificing (Yasna) invoker (priest), and a manthran, a mantra-composer. He refers to his societal (varna) grouping, the Aathra-van (vedic: atharvan), priests using fire as a medium of communication with the almighty. This is also the term from which the word “aa-thra” that energetic fire that is fuel for spiritual self. He refers to the holy, divine force as Spenta (Note the root word "Sp" for pure/white, cognate with “Spitamaan” a sub group of the Athravaans). Tradition records that Zarathushtra was preparing for a hoama (Vedic: soma ) sacrifice when he received his first inspiration.


Spencer gives details from Malcom's "History of Ancient Persia" and states that for 2598 years some four dynasties ruled over Persia from Yama Vivanghao (Yama Vaivaswat in Sanskrit) in whose time the Deluge commenced (end of the ice age), i.e., in 9844 B.C. The rule of these four dynasties ended therefore in approximately 7200 B.C. By this time, Kai Vishtaspa became ruler of Persia. Sage Kaksivan (RV 1-122-13) speaks of one Istasva who is identified with Vishtaspa by E.S.Bharucha (quoted by Hodivala). This king is supposed to have ruled for 120 years, and so his period can be fixed in the vicinity of 7100B.C. Zarathustra was a contemporary of King Vishtaspa, and therefore his date can be worked out to be around 7100BC . 
On the basis of astronomical observations at the time, Spencer determines Zarathustra's date to be around 7052 B.C., coinciding with the dates determined above.


Greek Philosophers attest to an almost same time frame. Herodotus dates him at 6450BC, Eudoxus at 6347BC, Xanthus at 6486BC; while Arsitotle, Hermodorus & Hermippus placed Zarathushtra at 6194BC.


Traditionally, Zarathushtra has been considered a master mathematician & astronomer. He is said to have calculated the rare coincidence of sunrise in Sistan (considered at that time as the center of the known world-from Japan to Ireland),  with its longitudinal equinox in 7037BC & called it Nav-roz, or New Year.


The Gathas are replete with references to metals & chariots; a fact confirmed by the Vedas which identify their enemies (the Ahura followers) as living in fortified cities & possessing metallic implements. Yet western scholarships till recently has had an obsession in terming Zarathushtras' time as nomadic.


Modern archeological advances validate this ancient date & I encourage everyone to get hold of the book "When Zarathushtra Spoke" by Mary Settegast; which methodically & scientifically blows away the theory of the so  called nomadic era of Zarathushtras' time.




The Varsagira battle (referred to in hymn I.100 of the Rig Veda) is identified by many Zarathushti scholars as a civil war between the Iranians and Indian (Bharatas) sections of the Indo-Iranian tribes, at the time of Zarathushtra. The hymn (in I.100.17) names five persons as being the main protagonists in the battle:
In the Rigveda, Istasva (Vistaspa) is mentioned as an antognistic in verse I.122.13, roughly translated by Sayana as follows: “What can Istava, Istarasmi, or any other princes do against those who enjoy the protection of Mitra and Varuna. Note the reverence to the common divinities.
a. The leader of the Varsagiras is Rjrasva. He is identified by most scholars with the Arej-ataspa or Arj-aspa the Turanian, who is referred to in the Avesta as the main enemy of Vistapa and his brothers (Aban Yasht.5.109, 113; and Gosh Yasht, .9.30). Later Iranian tradition (as in the Shahname) goes so far as to hold Zarathustra himself to have been killed by Arjaspa.
b. Sahadeva is one of the four companions of Rjrasva in the battle. He is correctly identified by S.K. Hodiwala , with the Hushdiv remembered in the Shahname (Chapter 462) as one of the main enemies of Vistaspa in the battle, who led Arjaspa’s troops from the rear. Although not mentioned in the Avesta, Hushdiv is a natural development of Hazadaeva, which would be the exact Avestan equivalent of the Vedic name Sahadeva.
c. The other three companions of Rjrasva in the battle are AmbarIsa, Bhayamana and Suradhas.
In the “Cama Memorial Volume, E.” Sheheriarji quotes RV I.100.17 to identify the other persons mentioned in the said Rigvedic verse by showing that the names of certain persons known to be connected with Arjaspa in the Avesta bear the same meanings as the names of the persons in the said verse. Thus he says that AmbarIsa is identical with Bidarfsha (= Av. Vidarafshnik) brother of ArjAspa, since both the names mean ‘one with beautiful garments’. Similarly, Bhayamana = Vandaremaini, father of Arjaspa, both meaning ‘the fearless one’; also Suradhas = Humayaka, brother of Arjaspa, as both the words mean ‘one with much wealth’




Hodiwala correctly identifies Humayaka, Arjaspa’s comrade in the Avesta (Aban Yasht, Yt.5.113) with Somaka, the son of Sahadeva (IV.15.7-10).
There is a strong likelihood that the Suradhas of I.100.17 is the same as the Somaka of IV.15.7-10.
This War also appears to have set the Avestics living in the Sapta-Sindhu homeland towards the North, and West directions . This date is in wonderful agreement with Greek sources about the times of Zarathushtra.
The main priestly enemies of the Zarathushtra & his followers are the Angras (Vedic Angirases) who are condemned throughout the Avesta right down from the Gathas of Zarathushtra. The Angarisas are that section of the Atharwaan tribe that split from the Ahura tradition & took up worship of multiple Devas (Deified Man, elevated to Godly heights). They were the composers of the early portions of the Rig Veda. The Gathas & Avesta refer to the Angirases (from which the term Angra mainyu- the evil mentality is derived), as enemy priests & their two branches, the Usiks (Vedic Usijs/Ausijas) mentioned in Ys 44.20 and Gaotemas (Gautamas), both of whom originated in and dominated the early Period of the Rig Veda compositions. The Angarisas are mentioned by Zarathushtra himself in the Gathas ( Ys48.10 ) & designated as karapan (a derogatory word used in reference to enemy priests who are extremely ritual oriented to the extent of being blind & deaf to righteous intelligent resoning & judgment) & in whose hymns alone we find references to the conflict of the Vedics with the Zarathushti.


Modern Science (read Western) is only recently coming to terms with  the latest archaeological thinking and developments in the Neolithic Middle East.
The following is extracted from a letter written by Mary Settegast, author of When Zarathustra Spoke

"Incidentally, archaeologists today agree that the term "Neolithic," coined in the early 20th century, can no longer be usefully applied to anything other than a time period - roughly 8500 BC (with the beginning of agriculture in the Middle East) until c. 5500 BC (with the onset of copper tools). Even then the term is problematic (e.g.,
many areas of the world did not become agricultural until much later), and "Neolithic" is no longer considered an appropriate term for describing levels of human development.

Although some scholars do accept Professor Gimbutas's theory of matriarchal societies in the complex known as "Old Europe," others do not - and especially not with regard to earlier sites in lands further east. A close study of the settlement at Catalhoyuk (c.7200-6200 BC) in Turkey, and/or a close reading of my chapter on what
the former excavator of this site called a "city of shrines," should put to rest any attempted generalization of all Neolithic-age people as "primitive."

The presence of intricately carved male figures of apparent high rank at Catalhoyuk also argues against an easy designation of that community as a matriarchal one. Moreover, an image of what appears to be a wooden platform was discovered in one of the many wall paintings at Catalhoyuk, which, combined with the frequent representations of birds of prey at the site, suggests that some form of exposure of the dead may have been among the burial practices there.
As for the use of the word "corn" in the Avesta , I was told by a British professor that the early English translators of the Persian books, as well as British writers like Frazer, used the English word "corn" to mean any kind of grain. As I do not speak or read Avestan,I would greatly appreciate being corrected in this regard. I find it
hard to imagine that early Zoroastrians in any epoch were cultivating what we now think of as corn, but I could certainly be wrong."

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