Appendix I

The History of Berosus and its Unique Features

In his searching inquiries into the age of Zarathushtra Dr. Geiger refers to a fragment from the history of Berosus, in doing which that illustrious savant gives the following extract ("Eastern Iranians" by Geiger-Sanjana, Vol. II, pp. 184/85):

"From Xisuthros and from the Deluge and until the Mareans (Medians) took Babylonia, Polyhistor counts on the whole 86 kings, and makes mention of everyone by name from the works of Beroasus, and the years of all these kings he comprises in a period of 33,991 years".^[1]

The above extract from the history of Berosus is highly interesting on account of its three unique features, viz,

1. that it begins from Xisuthros,
2. that it begins from the Deluge, and
3. that it comprises in a period of 33,091 years, and its relation with the paradisiacal Airyana Prophet-kings ruled for 27,000 years (on an average), and which was the cradle of the Aryan race, but which has been buried under snow since some 12,000 years on account of which its geography has been unknown to scholars.

We shall consider the above three features; taking No. (2) Deluge first, and then No. (1) Xisuthros.

 

(1) The Deluge

Ilm-i-Khshnoom teaches that at the end of 81,000 years of a Zarvane Daregho Khadat, the temperature at the North Pole rises by one or two degrees above freezing point, whereby the snow there breaks up into glaciers and begins to move down on all sides. It may be noted that prior to the coming on of the Deluge, our earthy globe which at present rotates and revolves in its path with an incline to the right of 23.5 degrees, assumes vertical position, which enables the waters to glide down evenly on all sides. This goes on for three days and nights, within which the whole of the known material world is submerged under the waters of the Deluge, drowning all human, animal and vegetable life. However, before the Deluge actually comes over, a Saviour named Soshyos, (Astavat Ereta; Yt. 13; 128) who in rank is next only to the Holy Zarathushtra and styled as his "son," carries to safety the excellent pairs of all genuses, "Varena" (Ysn. 49; 3) of mankind, and animal and plant life. The human pairs thus saved from the waters of the Deluge are known as "Maabadian". The indestructible height of safety where they were removed is called Mt. Alborz in Thrishva (Yt. 13,3), the holy onethird of the earthy globe buried since long under the snow at the North Pole.

 

(2) Xisuthros Can Be Read As I-Esu (So) Suos (I.E. I-e-Su Sosyos)

It is stated above that Sosyos led the "choicest creations" to Mt. Alborz in Thrishva. This Sosyos is referred to by Berosus as Xisuthros which is the corrupt form of Pahlavi I-e-(su) Sosyos. Xisuthros on the face of it looks strange, but when we have in mind the idea that Sosyos was asexual and passionless soul, i.e., Ie- Su, we can decipher X-I-SU TH-R-OS as follows by the Pahlavi mode of reading:

1. X is pronounced as Z, as in Xerxes, Xylophone:
2. in Pahlavi 'Ch' and 'Z' equate with].
3. Pahlavi J (resembling the sign of comma) can also be read as (consonant) Y;
4. Thus X equates with Z, Z with J, and J with Y. So X is equal to Y. Hence XI equates with YI, plus SU becomes YISU. In the name of Jesus Christ J becomes Y or I. So Jesus is passionless birth, I'su, one who is born asexual. So Xisu is I-e-Su.
5. Now about - THROS. TH in Avesta is read as 'S' in Pahlavi. Thus Avesta Threet is Sreet in Pahlavi and Asrat in Persian, in which 'S' is represented by the fourth Arabic alphabet "Se", pronounced as 'th' in the English word 'thing' so TH is equal to S.
6. then comes 'R', which when written with a certain flourish to the left can be read as (consonant) Y. So THR is equal to SY, and SY plus as is SYOS. So the whole name reads YISUSYOS or YISOSYOS. The actual name must be YI (SU) SOSYOS, of which the duplicate SU is evidently dropped for euphony, just as in Avesta there is the rule of "dropping of syllables, as shown in Kanga's "Avesta Grammar". Thus the sublime status of Sosyos is indicated by the prefix I-e-Su.

Soshyos has been allegorically spoken of as a 'son', because a dutiful son is one obedient to his father and carries on the business or work left incomplete by the latter. Just as worldly people beget physical children, so a saintly holy person can with the aid of his Asha, i.e. purity of body_ mind and soul and the power of his aura produce another potentiality, which possesses a subtle human form called Gena (Ysn. 38:1), Daena or "Kerdar" (Hadokht Nask 2,9). This "Gena" or "Kerdar" has no physical body, but in other respects it is a highly active living being, and carries out the work and dictates of its holy procreator.

Such Gena or Kerdar possesses immense spiritual potentialities, and is represented metaphorically as a chaste wife implicitly obedient to her holy lord who procreates her. The so-called three wives, three sons and three daughters of Zarathushtra were of this nature. The three powers (Kerdars) which the holy Prophet used himself were allegorically called "wives", the other three powers through whom he (prophet) will fulfill some great Divine missions in distant ages are styled 'sons', because a dutiful son carries on or completes the work of the father, while the three powers which Zarathushtra used for bestowing upon others are called 'daughters', as a daughter is given away in marriage to a bridegroom.

So Pouruchisti is allegorically, wedded to Hakim Jamasp (Ysn. 53,3); Chisti means Knowledge in perfection, of all the seven ages viz., past of all dead past, past, present, immediate present, future, distant future and Ghaiban, futurity lost in dim future; in fine, knowledge from Eternity of the past to Infinity of the future. The above nine powers are represented in the Prophet's picture in the form of a stick with nine knots called 'Nav Gareh', which can also be read in Pahlavi as "Naw-Gena", nine (invisible) bodies. Such a Son is Soshyas called in Avesta Astavat-Ereta (Yt. 13,128).

Likewise in black magic also an evil-Kerdar is produced by the evil magical powers which (Kerdar) is obedient to its witchcraft master and carries out the destructive or harmful type of work entrusted to it.

 

(3) The Period of "33,091" Years and its Relation with "Airyana Vaeja", the Birthplace of Zarathushtra and the Home of Ancient Aryans

We now come to the third feature of the history of Berosus of the "86 kings" whose years he comprises in a period of "33,091" years. Before proceeding with this topic it may be pointed out that Dr. Geiger, on his failure to justify the date 6,000 B.C. given by the early Greek writers, observes:

"Dr. Rapp has justly remarked that the accounts which place the age of Zaroaster about 6,000 years back, are of little importance, since it is incredible that at that time chronicles could have been available, which safely followed up the history of the past five or six thousand years".

(Geiger-Sanjana "Eastern Iranians", Vol. II, p. 178).

And yet on pp. 184-85 (ibid.) the same eminent savant quotes the following:

".............. .Polyhistor counts on the whole 86 kings and makes mention of everyone by name from the works of Berosus, and the years of all these kings he comprises in a period of 33,091 years".

Thus it will be seen from the above that the latter quotation contradicts Dr. Geiger's own observation in the former, and proves that those distant ages were highly civilized so that chronicles were available to Berosus, 'which safely followed up the history' not only of the past 5000 or 6000 years before Christ, but even of the immensely longer period of 33,091 years.

This long period of 33,091 years shows that Berosus had chronicles of '86' kings including not only those that ruled on the known material world, but also of their predecessors who ruled in Airyana Vaeja (Yt. 1,21) situated in the Arctic region and buried under mountain-deep snow towards the North Pale. In Vandidad; 2,22 we find the falling of this snow foretold to king Jamshid by Ahura Mazda as follows:

"O fair Yima, son of Vivanghat, Upon the material world the evil winters are about to fall, that shall bring the fierce deadly frost............. .shall make snow-flakes fall thick even as aredvi deep on the highest tops of mountains."

(S.B.E. Vol. IV).

 

The Holy Airyana Vaeja

Airyana Vaeja means the land bearing (invisible) noble seeds engendering blissfulness and is situated in the Arctic region called in Avesta "Thrishva" (literally one-third) (Yt. 13,3), the holy onethird section of the earthly globe, which has been buried under deep snow according to Nature's' curriculum dealt with further on. This being not known in philology, Thrishva is rendered as 'threethirds' (of the earth), and in footnote 2 it is conjecturally stated:

"A division of the earth different from and older than the division into seven Karshvares; of Yasna XI,,7(21); this division was derived by analogy from the tapartite division of the universe (earth, atmosphere and heaven)."

This Thrishva being holy is stated in the above paragraph to have been canopied by the shining heaven shapen by Mithra, Rashnu and Spenta Armaiti; while the wicked material world is overcovered by ("Apakhter", the region of Darkness (Vd. 19,1). In, Thrishva is the holy land Airyana Vaeja, where Zarathushtra was born, and which was the cradle of the Aryan race.

Regarding the above footnote by Prof. Darmesteter it may be clarified that Karshavare or Keshvar technically means country or residing place of saintly souls, and not of worldly sinful people. Thrishva, otherwise called 'Khanirath Bami' is buried under snow since some 10,000 years and opens up when the known material world is submerged by the waters of the Deluge. The other six Karshvares are not divisions of the earth, but are the fiery orbs situated in the far super-ethereal heights of the Space through which saintly souls proceed to the planetary world. Reference to Yasna Xl, 7 in the above quotation is explained further on.

 

Airyana Vaeja, The Birth-place of Zarathushtra

In this Airyana Vaeja is the holy mountain called 'Haraiti Barez' (Yt. 19,1) or Mt. Alborz. On the top plateau at the highest altitude (Bala) of the mountain (Zbarahe) in Airyana Vaeja was the 'Vara' on which was situated the prophet's father Pourushaspa's mansion where Zarathushtra was born (Yd. 19;4 & 11; Bd. 20;6 and 24;3). Here on this plateau flowed from the far heights of the planetary world Asha-Chithra and Vohu-Chithra, the vibrationary currents bearing 'seeds' of holiness and goodness. This flowing of such sublime vibrationary currents is allegorically depicted as the river 'Drejya'. On the slopes of the sides of the above Haraiti Barez, there are several plateaus, on each of which, in those distant ages, there were sublime Markaz, residential places called Vara, such as Demavand. Paid-Daz, Bahmandaz, Pamar, Siraz, Firdaus etc. built by different illustrious kings of the Poriyo-tkaesha class. On its first plateau called Pamar was king Jamshid's Vara, which was subterranean (Bd. 32.2). Vara is a talismanically protected area either subterranean or on the surface of the earth so sanctified that Satan cannot find entry there and desecrate it.

Airyana Vaeja Called Khanirath Bami, The Seventh Keshvar In Mihir Yasht; 15 and other places Airyana Vaeja situated Thrishva is referred to as "Khanirath Bami", the golden or shining shore whence Maapadians saved from the Deluge and their descendants who followed the Ten Commandments of the Creator gain emancipation during the average period of 27,000 years the Thrishva is not submerged under snow. Thus the Thrishva and the known material world are populated alternately, that is, while the Thrishva is populated for the above period of 27,000 years, our material world is uninhabited and while the latter is: again inhabited and runs its course for one Zarvane- Daregho-Khadat of 81,000 years, the Thrishva remains uninhabited, being buried under snow.

Khanirath Bami lit., the Golden Shore, is the seventh and the only terrestrial Keshvar on the earthly globe, around which in six different directions (viz., NW, the lowest; NE; W; E; SW; and BE, the topmost) are the six Keshvars, which are invisible semiluminous orbs situated in the far off super-ethereal heights beyond the visible sky. In other words, this Thrishva, that is, the Khanirath Bami is in: the centre (Bd., 11,1)_ and hence referred to in Yasna; 11,7 as "Mademe Thrishve", the central third. The six superethereal Keshvars are geo-centric in their positions, ranged spirally. Their general aspect may be likened to a six-armed expanded umbrella of a parachute, the outer ends of the six arms representing the six Keshvars, and the Khanirath Bami or the pendant earthly globe as the parachutist.

A Keshvar is called in Avesta "Karshvare" (circular) country (Yt. 10,15), and described there as "Gava-shayana, Gavashitimcha", literally, the centres and residing places of the kine, who belong to the 'live and help others live' principle in Nature. The sanctified souls that reside in the above six Keshvars have been referred to metaphorically as 'gava', kine, because those holy souls possess the blissful characteristics in common with the kine. This Gava here signifies not the quadruped kine, but the emancipated holy souls who have gained deliverance from the physical body. These souls who, have advanced from our wicked material world have first to cross the paradisiacal top sub-region called "Var-i-Jam-Kard" of the Chavat Bridge, whence they rise higher up till they reach the felicitous region of "Dadare Gehan' remembered at the end of every Yasht and Nyaesh prayer. The devotee thrice repeats the Pazand words "Manana avayad shudan" meaning 'I must get there', that is, to Dadare Gehan, which is the portal region to the super-ethereal lowest Keshvar "Vouru Bareshti" (ibid.).

Thus it will be understood from what is stated above that Khanirath Bami is the Keshvar for the Maabadians and their descendants during the transitional period of about 27,000 years, more or less, between two Zarvane Daregho Khadats of 81,000 years each.

 

Prophet-Kings of Airyana Vaeja

"Dabistan" by Mohsin Fanj (Shea-Troyers' translation from Persian, Vol. I; p.22 seq.) makes mention of four dynasties that ruled in Airyana Vaeja during the above said period of some 27,000 years, viz., Maabadaan, Jiyan_ Shaean and Yasanian, and gives an idea of the paradisiacal existence and the prophet-kings that ruled there:

"The first dynasty was known as Maabadian. Next came Abad Azad, who withdrew from temporal power and wa1ked in the path of devotion and seclusion. It is recorded, that in their time, the realm was highly cultivated; treasures were abundant; lofy palaces, ornamented with paintings and exciting admiration; colonnades attracting the heart; the Mobeds celebrated, profoundly learned, worshippers of God, undefiled, equally eminent in good words and deeds..."

"Tradition informs us, that when these auspicious prophets and their successors beheld evil to prevail amongst mankind, they invariably withdrew from among them - as they could not endure to behold or hear wickedness; and sin had no admission to their breasts. This prince was exceeding wise, intelligent, holy and celebrated; the apostle of the age and being in every respect worthy of supreme power was therefore called Yasan or the meritorious and justly exalted."

"The only true Ruler of the world transmitted a celestial volume to Kaiomors, and also selected for the prophetic office among his illustrious descendants, Siyamuk, Hushang, Tahmuras, Jamshid, Faridun, Minucheher, Kaikhusro, Zarathusht, Azar Sasan, the first, and Azar Sasan the fifth enjoining them to walk in conformity with the doctrines of Mahabad and Kaiomors, and so on."

"During their existence the world was arrayed in beauty:

• Kaiomors,
• Siyamuk,
• Hushang named the Peshdadian,
• Tehmurasp surnamed the Enslaver of Demons, and Jamshid, through celestial revelations,
• Divine assistance,
• the instruction of Almighty God unerring prudence, and just views, having followed in all things what we have recorded concerning Mahabad and his illustrious children,
• introduced the rules of Divine worship,
• the knowledge of God,
• virtuous deeds,
• purity of conduct,
• modes of diet,
• clothing,
• the rites of marriage,
• the observance of continence, with all kinds of science,
• letters,
• books,
• professions,
• solemn festivals,
• banquets,
• wind and stringed musical instruments,
• cities,
• gardens,
• palaces,
• ornaments,
• arms,
• gradations of office,
• the distinctions of the two sexes with respect to exposure and privacy,
• the diffusion of equity,
• justice and all that was praiseworthy."

The following is the sum of the Sipasian creed; from the commencement of the Mahabad's empire to the end of Yazdagird's reign, the great majority, nay all the individuals of this chosen race, with the exception of Zohak were models of equity, characterized by justice and piety, perfect in words and deeds. In this holy family some were Prophets, all were saints righteous and God-fearing persons, with realms and armies maintained in the highest order.

They also acknowledge the apostles and princes prior to Gilshah, from Mahabad to Yasan Ajam, as so eminently pious, that in no degree whatever did wickedness enter into their conversation or actions, nor did they at any time deviate from the "Payman-i- Farhang" or "Excellent Covenant" which is the code of Mahabad, nor omit the performance, of any duty; . . ."

 

Major Portion of 33,091 years Spent on Airyana Vaeja, The Cradle of the Aryan race

It is said some 13,000 years have elapsed since the Deluge though according to Khshnoomic mathematical calculations, that period is over 14,500 years. The history of Berosus covers 33,091 years, and is said to have ended at the time the Medians conqured Babylonia. In a schedule prepared by Rawlinson quoted by learned Mr. P. B. Desai in his "History of the Kings of Iran", Vol. I (p.350), the date of that conquest was B.C. 2458, that is, (2458 plus 1958 of A.D. =) 4,416 yrs. from the present time. Deducting this period from the above 14,500 we get 10,084 years, or roundly 10,000 years, which represent the period of the history of kings who ruled on the known material world after it was re-populated.

So deducting these 10,000 from the above 33,000 years, we get 23,000 years round about, which represent the period of the rule in Airyana Vaeja, which was then populated being cleared of the blockade by the melting of snow which had caused the Deluge according to Nature's Pian. During this period of 23,000 years, our known two-thirds of the material world was under the effect of the Deluge, and hence all life was extinct there. According to Khshnoom_ the average period of life on Airyana Vaeja, which constitutes the transitional period between one Zarvane-daregho- Khadat and another, comes to 27,000 years as shown further on.

After these 27,000 years on an average, though the Aryan population had mostly moved down to the plains from the heights of Mt. Alborz (Airyana Vaeja) in Thrishva, still for some 9,000 years there was communication between the two sections of the earthly globe, viz., Thrishva and the known material world.

 

Comparison Between Iranian and Vedic Aeons

We shall now see how the above said average period of 27,000 years is arrived at with the help of the calculations of a Vedic Kali Yuga.

1 Zarvane daregho khadat	= 81,000 years
4 Zarvane daregho khadat	= 1 Mahin Charkha
1 Mahin Charkha (4 X 81,000)	= 324,000 years,
1 Kali Yuga	= 432,000 years.

Before proceeding further we shall see how 4,32,000 years have been arrived at for a Kali Yuga according to the Vedic mode of calculations.

 

Vedic Mode of Calculations of Yugas According to "Gita Rahasya"

(For verification of the above period of 27,000 years and the mode of calculations of the periods of Vedic Yuga, including the 4,32,000 years of a Kali Yuga, the reader is referred to the work entitled "Gita Rahasya" (Vol. I, pp. 263/64) by the great Sanskrit scholar Mr. Bal Gangadbar Tilak, translated by the learned Mr. B. S. Sukthanker).

"What period of time lapses between the creation of the Universe and its destruction or merging is nowhere mentioned in the Samkhya Karika. Yet, I think that the computation of time mentioned in the Manu Samhita (1.66-73). Bhagvad Gita ('.17), or the Mahabharata (San. 231) must have been accepted by the Samkhya philosophers.

Our Uttarayana, that is, the period when the Sun seems to travel towards the North is the day of the gods, and our Daksinayana, when the Sun seems to travel towards the South, is the night of the gods; because_ there are statements not only in the Smrtis, but also in astronomical treatises that the gods live on the Meru mountain, that is to say, on the North Pole (Surya Siddhanta, 1.13; 12,35,67).

Therefore, the period made up of the Uttarayana and the Daksinayana, which is one year according to our calculations, is only one day and one night of the gods and three hundred and sixty of our years are three hundred and sixty days and nights or one year of the gods.

We have four Yugas called Krta, Treta, Dvapara and Kali. The period of the Yugas are counted as four thousand years for the Krta, three thousand years for the Treta; two thousand years for the Dvapara and one thousand years for the Kali. But one Yuga does not start immediately after the close of the previous one, and there are intermediate years which are conjunctional.

On either side of the Krta Yuga, there are four hundred years; on either side of the Treta, three hundred; on either side of the Dvapara, two hundred; and on either side of the Kali there are one hundred. In all, these transitional periods of the four Yugas amount to two thousand years. Now, are these twelve thousand years of human beings or of the Gods? If these are considered to be human years, then as more than five thousand years have elapsed since the commencement of the Kali Yuga not only is the Kali Yuga of a thousand human years over, but the following Krta Yuga is also over, and we must believe that we are now in the Treta Yuga.

In order to get over this difficulty, it has been stated in the Puranas that these twelve thousand years are of the gods. Twelve thousand years of the gods mean 360 X 12,000 =43,20,000, that is, forty-three 1akhs and twenty thousand years.

 

Transitional Periods Included in Kali Yuga, Excluded from Mahin Charkha

For our present purposes we are concerned only with the Kali Yuga. As stated in the above quotation a Kali Yuga is counted as 1000 years, and on either side of each Kali Yuga there are 100 years. Thus we have 100 plus 1000 plus 100 = 1200. These 1200 have been stated to be god years, and one god year is equal to 360 human years. Hence one Kali Yuga is equal to 1200 X 360 = 4,32,000 years, which are inclusive of the transitional periods.

With regard to the ancient Iranian system one Zarvane daregho-khadat comprises 81,000 years. So 4 Zarvane-dareghas are equal to (4 X 81,000 =} 3,24,000 years, which, as will be readily understood, are exclusive of the 4 transitional periods. So (4,32,000 minus 3,24,000 =) 1,08,000 years is the total of the 4 transitional periods. Hence 108,000 divided by 4 is equal to 27,000 years.

Thus the difference between the Vedic Kali Yuga and the Iranian Mahin Charkha is that the 4 transitional periods (= 1,08,000 years) are included in the former, and excluded from the latter (Mahin Charkha).

 

Influence of Four Main Planets on Four Respective Zarvane Dareghas

The period of life on the Thrishva constitutes the transitional period between one Zarvane Daregha and another. As said above this transitional period extends for an average of 27,000 years, which means that it is not uniform, the variation depending on one or other of the four main planets, viz. Sun. Jupiter, Saturn and Mars each exercising its varied respective influence on each Zarvane Daregha and the respective transitional period that follows.

These four planets are designated as main on account of the four higher grade fire-energies functioning in each, viz.,

1. in Sun,- Adar Burzin Meher,
2. in Jupiter, Adar Froba,
3. in Saturn, Adar Khordad, and
4. in Mars, Adar Goshasp.

With regard to the nature of the 'predominant influence' of the above four planets,

Sun displays 'Sovereignty, Power',
Jupiter displays 'Justice',
Saturn displays 'Servility', and
Mars displays 'Martial Force'.

Again, each group of four Zarvane Dareghas makes one Mahin Charkha, huge Time cycle, which is also collectively governed by one or other of the above four main planets. On the termination of one Mahin Charkha, there follows a very huge transitional period, on the expiry of which the next Mahin Charkha begins.

The current Zarvane Daregha is said to be the fourth in the present Mahin Charkha. Consequently, there is over-lording influence of the fourth main planet Mars over it (Zarvane Daregha).

 

Numerological Significances of Iranian Vedic Aeons on Spiritual Advancement

We now come to the numerological significances of the Time cycles, and their preordained effect on the spiritual progress of the souls, in keeping with the implementation of the Grand Plan Divine of Ahunavar (Ysn. 19), the Will or Edict of AHU, the Unnameable, Light of all lights.

Table (A)

1 Kali Yuga	= 1 X 432,000	= 432,000 years
1 Dvapara Yuga	= 2 X 432,000	= 864,000 years
1 Treta Yuga	= 3 X 432,000	= 1,296,000 years
1 Satya Yuga	= 4 X 432,000	= 17,28,000 years

Table (B)

1 X 16	= 16 Zarvane Dareghas	= 3 Kali Yugas
2 X 16	= 32 Zarvane Dareghas	= 3 Dvapara Yugas
3 X 16	= 48 Zarvane Dareghas	= 3 Treta Yugas
4 X 16	= 64 Zarvane Dareghas	= 3 Satya Yugas

Table (A) shows the four grades of Vedic Yuga, and their respective periods.

Table (B) shows the relation of Zarvane Daregha in multiples of 16 to the respective four grades of Yugas, the numerological significances of which are given below.

Thus 16 Zarvana Dareghas are equal to 3 Kali Yugas. Numerologically 16 = 1 plus 6 =7, which stands for propensity to sensuous pleasures. So in these 16 aeons of 81,000 years each, the numeral 7 displays its potentiality, in which souls give vent to their lust and deviate from the godly path, and fall in the vicious circle of birth and death again and again, which is called in Avesta "Thwasha Khadata" (Yd. XIX. 13), meaning automatic shuttling between this earth and sky (Thwakhsh) for the purification of the soul (ibid. XIX, 12) through dire sufferings in this material world referred to as 'molten iron' (Ayangha Khshusta; Ysn; 51,9) poured over the body.

32 Zaryane Dareghas are equal to 3 Dvapara Yugas, 32 = 3 plus 2 = 5. So in the aeons of these 32 Zarvane Dareghas of 81,000 years each, humanity will gain control over five senses, and all religions will attain the "Golden Mean" of Good and Evil.

48 Zarvane Dareghas are equal to 3 Treta Yugas. 48 = 4 plus 8 = 12, and 12 = 1 plus 2 = 3, which indicates the third (and the last) Manifestation of the Grand Plan Divine embodied in Ahunavar (Ysn. 19) in which Ahuradata (Yt. 10,67), the deified Law of the Unfoldment of Spirit fromMatter will be accelerated. 64 Zarvane Dareghas are equal to 3 Satya Yugas.

64 = 6 plus 4 = 10, which indicates advancement to the sublime Yazadic state of spiritual perfection. So in the aeons of these 64 Zarvane Dareghas of 81,000 years each, the entire mass of souls will be fit for and march into Garo-Nmana, the blissful Abode of Songs, and differentiation of religions will be extinct.

 

Great Importance of the Fragment from the History of Berosus

The fragment from the history of Berosus is very important because when interpreted in the light of Khshnoom, it takes us right up to the distant antiquity of (33,000 plus nearly 2000 of Christian era=) 35,000 years when World Deluge actually took place. Thus the History of Berosus furnishes clues, however brief or meagre and scrappy, to the snow-blockaded holy land of Airyana Vaeja etc. For this we are deeply grateful to that Master Chronicler (Berosus) since were it not for his evidence of '33,091' years, it would have been absolutely incredible for modern scholars to believe the Khshnoom story of 81,000 and 27,000 years referred to above, when they cannot believe 6000 years B.C. reported by earliest Greek writers, for the Date of Zarathushtra.

Footnotes and references:

[1]:

"The italicized words are not those of Berosus. They are given in Klammer as additions of the translator."