> [[saeedipour]]. "Love, Desire, and Theological Issues in Indo-Iranian: Myths: A Comparative Introduction". *International Journal of Scientific and Research Publications*, Volume 2, Issue 6, June 2012. [academia](https://www.academia.edu/8304401/Love-Desire-and-Theological-Issues-in-Indo-Iranian-Myth-A-Comparative-Introduction), [pdf](http://www.ijsrp.org/research-paper-jun2012/ijsrp-June-2012-56.pdf), [pdf](a/a-saeedipour2012b.pdf) Index Terms- mythic drama, love, sin, tradition. Yama, Yami, Mashya, Mashyana, metaphorical setting, ethical issue ## Abstract In the world of myths anything can happen illogically, or sometime logically. In the tragedy of Prometheus Bound written by Aeschylus, the Greek Prometheus there can steal fire from heavenly gods and give it to the earthly mortal creatures. Tiresias the blind soothsayer, descended from Oudaeus, in the Sophocles' tragedy of Oedipus the King, can predict the future fate of Thebes happening to the people there. Cerci the whore, in the Homer's, can bewitch the bravest and the most powerful Greek heroes. One set of potential human couple Mashya and Mashyana grows like a set of plants out of forty years of processing being under the air, the sun, and the soil. They are metamorphosed and clutched together. There is apparently no specific limit or any fixed and distinguished laws or regulations. Nonetheless, myths have their own logic, seeds, and cluster. The personification of things and forces, of phenomena, as well as abstractions are widely and repeatedly allowed and the composers have freedom and poetic license to manipulate and manufacture their imaginatively made- narratives. Myths have got their own logic, initiation, making process structural mythemes and those of subjectivists' features space- timelessness and settingless danglings.