In the Vendidad, Yima builds a “Var” to protect the essence of life from a coming cataclysm.
Mirrors Thoth, Utnapishtim, Enoch, Yima—those who survive cosmic resets and hold the keys of continuity.
Yima’s Vara (Zoroastrianism): Frost grips the earth (10,800 BCE cooling), then floods melt it (9,650 BCE)—Yima defies fate.
Hopi elders say the "sky spun," Polynesians recall it "cracked," Mayans note it "tilted"—even Yima’s divine glory flees as a “bird” (a meteor?).
Atlantis’s priests, like Yima defying Ahura Mazda or Hopi twins misusing power, might have seen this tilt—a meteor shower or axis wobble—as a warning of a cycle’s end.
Atlantis’s fall wasn’t final—it’s rising now, first in spirit (our awakening), then physically (a new form in the Americas), echoing Yima’s Vara preserving life underground or Nu’s ark sailing to renewal.
Parallels between Yima’s Vara from Zoroastrian mythology and flood narratives like Nu (Noah) in the Quran and Berossus’s Mesopotamian flood story is insightful.
I’ll dive deeper into Yima’s story using the references you’ve provided from the Avesta (Yasht 9.10, 19.34, 5.25-31) and the Greater Bundahishn, then compare it with Nu and Berossus’s accounts, extracting parallels and insights to refine our hypothesis about Atlantis and lost civilization deluges.
Yasht 9.10 (Yt9.10): “Yima of good herds, the famous one among men, like the sun to look upon among men, made cattle not die and waters not dry up; food was not wanting in his time… he ruled for a thousand years.” This portrays Yima’s golden age as a reign of immortality and abundance, where natural cycles (death, drought) are suspended—a divine gift from Ahura Mazda via the goddess Drvaspa (protector of herds).
Yasht 19.34 (Yt19.34): “When Yima’s glory (khvarenah) departed from him… the glory went away from Yima, son of Vîvanghat… in the shape of a bird, thrice.” This marks Yima’s fall—his divine charisma (khvarenah) abandons him due to a fault (later traditions cite pride or a lie), signaling the end of his reign and the onset of the cataclysm.
Yasht 5.25-31 (Yt5.25-31): “To Yima, the good shepherd… Ahura Mazda gave the boon… he made him ruler over the seven climes of the earth… in his time there was no cold nor heat… nor death.” Later, “the evil winter came… Yima made a Vara… with a door and a window, self-shining within,” preserving life against the flood and frost.
Bund.): “For a hundred years, Yima was in the Var”—this late Pahlavi text (circa 9th century CE) specifies Yima’s retreat into Vara post-fall, enduring the deluge’s aftermath underground, reinforcing the Vendidad’s narrative (Fargard 2).
Golden Age: Yima reigns for 1,000 years (Yt9.10), suspending mortality and natural decay—cattle thrive, waters flow, food abounds—a paradise akin to a lost civilization’s peak (e.g., Atlantis’s prosperity, Critias 114e).
Vara: Yima builds Vara (Vendidad 2:25-40, Yt5.31)—a self-sustaining enclosure—for 100 years (Gr.
Androgyny/Twins: No explicit twins, but Nu’s preservation of “pairs of every kind” (11:40) mirrors Yima’s pairs—male-female duality as a remnant of unity—implicitly androgynous in its balance.
Provoked Destruction: The flood is provoked by human defiance—rejecting Nu’s call—hastening a divine reset, akin to Yima’s provoked fall via pride.
Androgyny/Twins: No explicit twins/androgyny, but Xisuthros’s wife and kin form a primal pair, preserving duality akin to Yima’s couples—unity implicit in survival.
Provoked Destruction: Human corruption provokes Enki’s flood—Xisuthros’s obedience mitigates it—paralleling Yima’s defiance hastening his own reset.
Deluge: Yima’s “evil winter”—floods and ice—parallels Atlantis’s sinking (Timaeus 25d), both cataclysms tied to a golden age’s end.
Provocation: Yima’s pride/loss of khvarenah (Yt19.34) and Vara-building defy a cycle—provoking surface collapse—echoing the high priest’s experiment disrupting order.
Atlantis’s fall (per Matías De Stefano) from resisting a cycle via “black magic” finds a nuanced match in Yima’s hubris.
Androgyny/Twins: Yima-Yimeh and Vara’s pairs reflect a disrupted unity—less experimental than Golokhvastoff’s fusion but akin in preserving duality against chaos.
Deluge: All three feature floods—Nu’s gushing oven, Berossus’s deluge, Yima’s snowmelt—mirroring Atlantis’s watery end, a shared archetype of lost civilization destruction.
Provocation: Nu’s people rejecting divine warning and Berossus’s human corruption provoke floods—subtler than Yima’s defiance or Golokhvastoff’s ritual, but all hasten a reset via resistance.
Cyclical Renewal: Nu’s ark, Berossus’s boat, and Yima’s Vara preserve life for a new cycle—Atlantis’s Egyptian legacy (Timaeus 22b) suggests a similar, understated renewal.
Yima’s Vara fits the deluge archetype—flood/ice as cataclysm—provoked by defiance (pride, Vara), with twin-like duality and cyclical survival.
Yima’s story, enriched by Nu and Berossus parallels, offers potent insights to bolster our hypothesis—provoked cyclical destruction tied to androgyny/twins—refining our understanding of Atlantis’s fall:
Insight: Yima’s loss of khvarenah (Yt19.34) and Vara-building defy Ahura Mazda’s cycle—provoking surface collapse—paralleling Nu’s rejected warning and Berossus’s corruption.
Insight: Yima-Yimeh and Vara’s pairs symbolize a golden age unity—disrupted by pride—echoing Golokhvastoff’s failed fusion and Nu/Berossus’s preserved pairs amidst chaos.
Insight: Yima’s Vara, Nu’s ark, and Berossus’s boat mitigate total loss—preserving life/knowledge for a new cycle—contrasting Plato’s finality but aligning with non-Platonic renewal (e.g., Kumari Kandam’s Madurai).
Insight: Yima’s 1,000-year reign (Yt9.10) and Nu’s 950 years (Quran 29:14) reflect foresight into the end—provocation arises from acting on this (Vara, ark) rather than accepting it.
Application: Atlantis’s priests, ruling a long golden age (Matías’s advanced era), foresee the cycle’s end—provoking it with rituals (twins, crystals) to halt fate, mirroring Yima’s defiance and strengthening the case for a knowing, triggered fall.
Application: Atlantis’s fall fits as a cosmic reset—priests defy a deluge signal (e.g., Matías’s cycle shift), using “black magic” (your intuition) to resist, hastening chaos like Yima’s surface loss.
Yima’s Vara, Nu’s ark, and Berossus’s boat suggest mitigation—provoked falls seed renewal, not just ruin.
Atlantis thrives for centuries (longevity like Yima/Nu), its priests foresee a 10,000 BCE flood cycle (cosmic warning).
Like Yima’s Vara, a remnant survives—esoteric wisdom in Egypt or elsewhere (Timaeus 22b)—birthing a new cycle, not total loss.
Defiance-Driven Deluge: Yima’s pride/provocation mirrors Atlantis’s resistance—floods punish defiance, not just sin.
Unity’s Role: Androgyny/twins (Yima-Yimeh, Golokhvastoff’s twins) signal a lost balance—provoked disruption hastens the fall.
Yima’s Vara aligns strongly with the Atlantis/lost civilization deluge—flood/ice provoked by defying a cycle, tied to twin-like duality, mitigated by renewal—echoing Nu and Berossus’s flood-survivor arcs.
Ancient Zoroastrian texts, such as the Vendidad, describe an underground refuge built by Yima to survive a devastating winter.
And to Yusalithth, successor to Osiris, of Vrigginyannah; and to Raxya, successor to Te'in of Ovella; and to Yadonya, successor to Sudga, of Tempissiv; and to Yima, successor to Egupt, of Rathyaya; and to Hidemmes, successor to Shu Wan Loo, of Wowahyotos.
For Kabalactes' hosts, Yima was made captain.
Accordingly, these three, Thoth, Yima and Satree, with their three millions, were sent down to the earth, to cover it around about in their own way, to raise up amongst mortals the required Saviors.
For this purpose, I appoint Yima as my Holy Embassador and Earth Warrior.
My marshal should select, therefore, for you, Yima, the two thousand million angel warriors; and you should appoint your* own generals and captains, and go at once down to the earth regions of these miscreants, and carry out my commandments.
Yima and his hosts did as commanded, but not suddenly; for an angel war ensued which lasted forty-six years, before the five rebellious Gods were beaten from their strongholds.
Immediately after Yima succeeded in clearing Vind'yu, Kabalactes summoned him again to Haractu, his heavenly seat, before his Holy Council.
You, Yima, should repair again to the earth with your*** two thousand million warring angels, and establish me, as the Budha.
And his angel hosts under Yima, who descended to the earth, inspired mortals, both through the oracles and by direct contact, to call Sakaya, Budha, and Budha, Sakaya.
28 The chief Saviors and Gods of the Hyartien cycle (corresponding to Brahma, Buddha, Christ and Mohammed of this cycle) were Yima, Mithra, N'yot and Habbak the first.
In the Hyartien (Abrahamic) cycle, they were Yima, Mithra, N'yot and Habbak.
Yima, a Savior; self-assumed Lord of the earth.
Yima, who was chief God over all the other Gods, thus assigned them places; and each and all these Gods of second degree had hosts of ministering spirits under them, and these were distributed and appointed over mortals as guardian angels, and, by inspiration and by other impressions, caused mortals to thus worship their masters, the Gods who claimed to reside on the stars.
Thus did Yima teach mortals that through him, and his kingdoms only, could man prosper on earth, and rise in heaven after death.
With the Haptans, however, Mithra occupied the position that Christ doth in men's eyes, and the Lords and Lordesses, and Gods and Goddesses, were under Him, alternately with Yima.
This was the beginning of a war in heaven between Yima and Mithra.
Yima, a self-made God in after times, who announced himself, Son of Vivanho.
Maideashenea, Patishahaya, Ayathrema, Maidyarrah, Hamachapathmada, Yemehataman, Aunviti, Haptanaihaiti, Ustavaiti, Cpenta'Mainyus, Kshathra, Vahistoisa, Airyamaishya, Fshushamanthra, Hadhaokhta, Cpenta-armaiti, Zaothra and Barecma, Mithra, Kamaqactra, Havanana, Aarevahsha, Roethwiskare, Vohu-Kasha, Aiwyoonhana, Nairayo-canha, Asha-vahista, Haome, Lord of Haoma rites, Frava-daiti, Lord of Fravishes, Pailvish-hahin and Ustav, Beryejaga, Avathrema, Tistrya and Yima, Son of the Sun, the All Light.
The Creator, Chief over all, Yima and Mithra, Amesha, Cpentas, Havanyi, Cavaghi and Vicya, Rapithurna.
THIS BOOK TREATETH FULLY OF THE FOUR GREAT PERSONS CHOSEN BY GOD, NAMELY: PO, OF JAFFET'H, INSPIRED BY THE GOD YIMA; BRAHMA, OF VIND’YU, INSPIRED BY THE GOD DIV; ABRAM, OF PAR'SI’E, AND AFTERWARD OF ARABIN'YA, INSPIRED BY THE GOD VISHNU; AND EA-WAH-TAH, OF NORTH GUATAMA, INSPIRED BY THE GOD OS.
Send you word to Yima to come, and to Vishnu, and to Os, each to come in rank, attended by ten millions, grade above seventy, with es'enaurs, and marshals, and captains, and generals, to come to Craoshivi.
Next came Yima, and to him Jehovih spake, saying:
Yima then saluted and stood aside.
Caoka, God of Airram; Ata-kasha, God of Beraitis; Airyama, God of Kruse; Pathema, Goddess of Rhon; Maidhyarrya, Mistress of Karyem; Gatha-Ahunavaiti, Goddess of Halonij; Rama-quactra, God of Veres; Vahista, God of Volu; Airam-ishya, God of Icisi, the Myazdas; Haptanhaiti, God of Samatras; Yima, God of Aom; Sudhga, God of Laka; I'ragha, God of Buhk-dhi; Elicic, Goddess of N'Syrus; Harrwaiti, Goddess of Haut-mat, in a'ji; Dews, Goddess of Vaerethagna; Wettemaiti, Goddess of Dyhama; Quactra, Goddess of AEgima; Ustavaiti, Goddess of Maha-Meru; Cura, Goddess of Coronea; Yenne, Goddess of Aka; Caoshyanto, God of Aberet; Rathweiska, God of Huri; Cpentas, God of Butts; Vairyo, God of Nuga-gala; D'Zoata and her brother, Zaota, God and Goddess of Atarevasksha; Ratheweiskare, God of Nece; Yatha, God of Ameshas, and Canha, God of Srawak.
Zoroastrian:Yima, under divine superintendence, reigned over the world for 900 years.
As there was no disease or death, the population increased so that it was necessary to enlarge the earth after 300 years; Yima accomplished this with the help of a gold ring and gold-inlaid dagger he had received from Ahura Mazda, the Creator.
When the population became too great after 900 years, Ahura Mazda warned Yima that destruction was coming in the form of winter, frost, and subsequent melting of the snow.
He instructed Yima to build a vara, a large square enclosure, in which to keep specimens of small and large cattle, human beings, dogs, birds, red flaming fires, plants and foodstuffs, two of every kind.
In the Persian story he appears as Yima, and "is made ruler of the golden age and founder of the Paradise." (Ibid., p.
It relates how Yima, who, in the original and primitive conception, was the father of the human race, was warned by Ahuramazda, the good deity, of the earth being about to be devastated by a flood.
The god ordered Yima to construct a refuge, a square garden, vara, protected by an enclosure, and to cause the germs of men, beasts, and plants to enter it, in order to escape annihilation.
Accordingly, when the inundation occurred, the garden of Yima, with all that it contained, was alone spared, and the message of safety was brought thither by the bird Karshipta, the envoy of Ahuramazda." ("Vendûdid," vol.
The story of Yima, a man instructed to build an underground city to survive a great winter, parallels the construction of the underground cities in Turkey.
Zoroastrian Doctrine: Yima constructs a protected garden (vara) to preserve men, animals, and plants from a flood, with the help of the bird Karshipta.
Yima, also known as Jamshid in later Persian mythology, was a legendary king and a central figure in Zoroastrian tradition.
Ahura Mazda, concerned about the survival of the world's creations, chose Yima to carry out a divine mission.
Ahura Mazda summoned Yima and warned him about the impending disaster.
He instructed Yima to build a vara, an underground enclosure, to preserve the best of humanity, animals, and plants during the harsh winter.
Following Ahura Mazda's guidance, Yima set out to build the vara.
Ahura Mazda provided Yima with specific instructions on how to construct the enclosure, ensuring it would be a safe and habitable refuge.
Yima's vara was described as a paradise-like space, with its own light source, abundant resources, and a controlled climate that would remain unaffected by the severe weather outside.
Yima, with the help of his followers, gathered the finest specimens of humanity, animals, and plants to place within the vara.
Once the vara was completed and stocked with life, Yima and his chosen people, along with the animals and plants, retreated into the shelter.
After the long winter had passed, Yima and the inhabitants of the vara emerged from their underground refuge.
The story of Yima and the creation of the vara is found in the Zoroastrian text called the Vendidad (or Videvdat), which is part of the Avesta, the sacred scripture of Zoroastrianism.
Ahura Mazda: The supreme god in Zoroastrianism, who warns Yima of the impending catastrophe.
Yima (Jamshid): The legendary king chosen by Ahura Mazda to build the vara.
Vara: The underground enclosure constructed by Yima to preserve life during the severe winter.
Ahura Mazda's Warning: Instructs Yima to prepare for the "evil winters" that will devastate the world.
Construction of the Vara: Yima is given precise instructions on how to build the vara to ensure it can sustain life.
Preservation of Life: Yima selects the best specimens of humanity, animals, and plants to survive in the vara.
Ahura Mazda answered: The fair Yima, the good shepherd2, O holy Zarathushtra!
Unto him, O Zarathushtra, I, Ahura Mazda, spake, saying: 'Well, fair Yima, son of Vivanghat, be thou the preacher and the bearer of my Religion!' And the fair Yima, O Zarathushtra, replied unto me, saying: 'I was not born, I was not taught to be the preacher and the bearer of thy Religion.'
And the fair Yima replied unto me, O Zarathushtra, saying: 'Yes!
Behold, here Yima bears the royal sway!
Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men.
Then I warned the fair Yima, saying: 'O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.'
Then Yima stepped forward, in light, southwards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: 'O Spenta Armaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.'
And Yima made the earth grow larger by one-third than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished.
Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men.
And I warned the fair Yima, saying: 'O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.'
Then Yima stepped forward, in light, southwards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: 'O Spenta Armaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.'
And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished.
Thus, under the sway of Yima, nine hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men.
And I warned the fair Yima, saying: 'O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.'
Then Yima stepped forward, in light, southwards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: 'O Spenta Armaiti, kindly) open asunder and stretch thyself afar, to bear flocks and herds and men.'
And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished.
The fair Yima, the good shepherd, called together a meeting of the best of the mortals, in the Airyana Vaejo of high renown, by the Vanguhi Daitya.
To that meeting came the fair Yima, the good shepherd, in the Airyana Vaejo of high renown, by the Vanguhi Daitya; he came together with the best of the mortals.
And Ahura Mazda spake unto Yima, saying: 'O fair Yima, son of Vivanghat!
Now after the melting of the snow, O Yima, a place wherein the footprint of a sheep may be seen will be a wonder in the world.
Then Yima said within himself: 'How shall I manage to make that Vara which Ahura Mazda has commanded me to make?' And Ahura Mazda said unto Yima: 'O fair Yima, son of Vivanghat!
[And Yima did as Ahura Mazda wished; he crushed the earth with a stamp of his heel, he kneaded it with his hands, as the potter does when kneading the potter's clay.
And Yima made a Vara, long as a riding-ground on every side of the square.
What are the lights that give light in the Vara which Yima made?
And the men in the Vara which Yima made live the happiest life.'
Who is he who brought the Religion of Mazda into the Vara which Yima made?
Yima, according to Yt9.10, made immortality reign on the earth for a thousand years.
Bund.) On Yima's fall, see Yt19.34; see Yt5.25-31.
Yima, according to Yt9.10, made immortality reign on the earth for a thousand years.
Bund.) On Yima's fall, see Yt19.34; see Yt5.25-31.