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CONFLUENCE OF OPPOSITES of good mind (Vohu Manah), though not found in the Vedas, seems to have belonged to the moral vocabulary of the ancient Indians, since one of these Vedic prieste
is called vagumanas, 'he who possesses good mind.' Varunas' association with the night has also its corres. pondence in Parsi-ism. "When Ahura Mazda who has put on his cloth, made by the
spirits and adorned with stars, is there with Mitbra and Rashnu and the holy Armaiti who bas neither end nor
beginning" (Yt xiii. 3; see ERE. ix. 568). As the overseer of the world of strife, Varuna may be likened to the moon who is the lord of the night. In the Assyro-Babylonian Pantheon the moon-god, we are told (ERE. vol. ix. 569) enjoyed a considerably high position. In Zoroastrianism, too, the moon is said to be the abode of the Amesha Spentas (archangels); "it is repeatedly called the ratu, 'master,' 'patron,' of Asha, justice ” (ERE. vol, ix. 568, quoting Yt. vii. 3).
With reference to the idea of creation also, the esotericism of the Zoroastrian thought is apparent at every stage. According to L. H. Mills in the SBE. (vol. xxxi. p. 26), “It is undeniably 'abstract,' very, and just in proportion as it
lacks colour and myth are its depths visible." The fact, however, is that it is both mythical and abstract, no part of it, not even the calculations about millenniums, ages, dynasties and years, being intended to be read historically. It may be that we are not able today to unravel the mystery of each and every character
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