ZARATHUSHTRA
Inception
of both the Religions :
Both
Zoroastrianism and Vedic Aryans have similar origins, pay homage
to the same spiritual seers, venerate the same gods and even have
the same verses throughout the early scriptures. Mazdaen scholars
Zubin Mehta and Gulshan Majeed had noted a similarity of Kashmiri
customs with Zoroastrian ones. In the modern era, some Mazdaen
clerics had visited Kashmir, who include Azar Kaiwan and his dozen
disciples, and Mobad Zulfiqar Ardastani Sasani who compiled the
Dabistan-e Mazahib.
Zarathustra
was definitely a Kashmiri Brahman from India as he was an Atharvan,
who called himself a zaotar, manthran and datta. He was referred
to as an erishi and ratu. He also wore the sacred thread and dressed
like a traditional Kashmiri Pandit, compiled Gathas containing
Vedic verses, worshiped Varun (Ahura Mazda) and venerated other
holy Vedic Asurs. He lived as an ascetic in a cave for some time
and also had other traits similar to that of an Indian Brahman,
not to mention other customs similar to those of Kashmiri Aryans.
Linguistically, not only were some verses he wrote direct excerpts
from the Veds but the closest languages to his own, Avestan, are
Sanskrit and Kashmiri. Both, the Vedic geography of Yam's domain
and the Mazdaen geography of Yim's domain correspond to an area
in central Kashmir. The geographical description of Zarathustra's
birthplace in the Mazdaen scriptures match Kashmir's Diti (Daitya)
and Indus (Veh) rivers and Urni Jabbar (Jabr) Mountain within
Baramulla district. In addition, the descriptions of neighboring
regions adjacent to Airyanem Vaeja, such as Ataro-Patakan, Kohistan,
Kangdez and Panjistan match those of places surrounding Kashmir.
Apart from these places in Mazdaen scriptures being in conformity
with places in and around Kashmir, the birthplace of Tonpa Shenrab
is also adjacent to Zarathustra's. (That makes sense because the
religions of the 2 saints are similar in their concepts dualism,
cimeration, and customs such as wearing of white turbans for sages.)
Ancient scholars, such as Clement of Alexandria and Ammianus Marcellinus,
connecting Zarathustra to Brahmans can definitely be seen, and
even in modern times Godfrey Higgins had called him "Zerdusht
the Brahmin."
It
is definitely not hard to imagine Brahmans in an Afghan king's
court as there have been throughout history, and even during Zarathustra's
time he converted at least 2 other Brahmans of the court, Changragach
and Byas. Zarathustra also mentions having dealt with the Angiras,
and Nodha.
Similarities
:
Zoroastrianism originated in India :
Although
some western depictions falsely show him as European-looking with
brown hair and eyes, and white skin, the Bahram Yasht declares
Athravans are black-haired
Zarathustra's name :
"Avesta Y.XIX. named a hierarchy of five leaders, the supreme
being called Zarathustrotema." - Duncan K. Malloch.
Just
as the pseudonyms Gautam Buddh, Vardhman Mahavir, and Guru Nanak
are reflective of the sages' names and titles, so too is the case
of Zarathustra Spitama. 'Zarathustra' is a name that relates his
devotion to Ahura Mazda.
"There
are the master of the house, the lord of the borough, the lord
of the town, the lord of the province, and the Zarathustra (the
high-priest) as the fifth".
- Avesta Yasna 19.18.50
Zarathustra'
as a class of 'ustras' is alluded to in the Atharv Ved.
"Three
are the names the ustra bears, Golden is one of them, he said.
Glory and power, these are two. He with black tufts of hair shall
strike".
- Atharv Ved 132.13-16
The
ustras referred to in this passage are definitely humans because
elsewhere too Atharvans with black hair (i.e., implying theur
youth) are praised. In Mazdaen scriptures too, Athravans with
black hair are praised.
"O
Zarathushtra! let not that spell be shown to any one, except by
the father to his son, or by the brother to his brother from the
same womb, or by the Athravan to his pupil in black hair, devoted
to the good law, who, devoted to the good law, holy and brave,
stills all the Drujes".
- Khorda Avesta 2.4.10
There
was "the Armenian Zoroaster, grandson of Zostrianus"
("Zostriani nepos"), who was the Pamphylian friend of
Cyrus the Great. There was also a "Zoroaster" of Babylon
whom Pythagoras had written of meeting. Further, the Changragach-Nameh
and the Zarathusht-Nameh were written by Zarathusht Behrairi Pazdu,
while Zaratusht Bahram was an important Mobed. Thus, this explains
that the 'Zoroaster' written about after 6th century BCE wasn't
always necessarily Zarathustra Spitama, and we can also cancel
obscure regions as his supposed birthplace.
Zarathustra's
surname 'Spitama' comes from his ancestor Spiti. This name traces
its roots to the Spiti Valley of Himachal Pradesh, just south
to Kashmir. This is also supported by the fact that Zarathustra
had taken solitude at age 15 to Mt. Ushidaran which the Greater
Bundahishn identifies as Mt. Kaf. Today is a village in the Spiti
Valley of Himachal Pradesh named Kaf.
'Spitama'
itself has the Vedic Sanskrit attribute of containing 'tama',
like the gotra patronyms of Gautama, Asvattama, Padmottama, Ratnottama,
and Dirghtama(s), as well as the titles of hiranya-vasi-mat-tama,
rathi-tama, ratna-dha-tama, and sasvat-tama.
Background
of Rishis :
According to the Rig Ved, Vashishth Rishi was the son of Mitra-Varun
by Urvashi. Aitareya Brahman mentions this of Brhaspati, and Gopath
Brahman to that of Atharvan.
Athravans
of India :
"These were probably at first identical with the Vedic Atharvans
(fire-priests), as indeed Zoroastrianism is merely an advanced
stage of Brahmanism." - Chambers' Encyclopedia
Bahram
Yasht declares Athravans are black-haired.
Zarathustra was of the Athravan (Atharvan) priestly caste. The
Avesta declares that Zarathustra was an Athravan.
Hail to us! for he is born, the Athravan Spitama Zarathustra.
Zarathustra will offer us sacrifices with libations and bundles
of baresma with libations and bundles of baresma and there will
be the good Law of the worshipers of Mazda come and spread through
all the seven Karshvares of the earth.
- Avesta 24.94
The
Atharvans are associated with fire symbolizing it to be as sacred
to them as it was to the later Athravans. Bharadvaj says to Agni
that Atharvan has churned Agni out from the lotus, from the head
of everything. Vitahavya also says that the Atharvans have brought
Agni from the "dark-ones" (i.e., nights.)
Angras
are Angirasas :
Further, Zarathustra in his Gathas alludes to "old revelations",
and praises the Saoshyants (fire-priests), and even exhorts his
party of attendees to praise the Angras. Aryan scriptures know
the Angirasas (descendants of Rishi Angiras) as the composers
of the Atharv Ved, or as the "Atharvangiras" and the
Ved is also known as the Angiras Ved. (Angras are in no way connected
to Angra Mainyu, the opposer of Ahura Mazda whose name means Dark
Spirit.) Hence, those Angras mentioned by Zarathustra are also
Vedic rishis. He is referred to by some rishis in the Rig Ved
as their "father". Angira is a son of Varun, as are
Bhargav and Vashishth. Angirasas are sacerdotal families with
ceremonial practices in the Atharva Ved. Their connection to the
sacred fire is such that the Rig Ved also names Agni as Angiras,
and that the sons of Angiras were born of Agni. In the RV, Angirasas
were called "Sons of Heaven, Heroes of the Asur."
The
fact that Bhargavs are, like their subgroup Angirasas and the
Athravans, also descendants of Vashishth is established in Purans.
Hence, Kava Usan (Shukra Acharya the Bhargav) is venerated and
included as one of the holiest sages in Mazdayasna because he
was also from Vahista (Vashishth).
Sraosha
of the Avesta is Brhasa (Brhaspati) of the Veds who was the son
of Angiras, so Sraosha is also of the category of Angras mentioned
in the Avesta.
Zarathustra
was of Vashishth Gotra :
The Denkard scripture specifically mentions that Zarathustra was
a descendant of the law-giving immortals (Amesha Spentas, to which
the Vahistas belong), as well as of "King Jam" Mazdaen
scriptures mention Vahista (Vashishth) within the Avesta, wherein
he is an Amesha Spenta mentioned as Asha Vahista. In Mazdayasna,
Asha Vahista is a divine lawgiver and guardian of the Asha. Vashishth
is a law-giver sage in many instances within the scriptures and
is even quoted by other rishis, such as Bhrigu and Manu, when
they prescribe societal laws. Asha Vahista is also closely associated
with the sacred fire in several Avestan passages, just as Vashishth
is. Vashishth would have been a popular gotra in Kashmir especially
because a major ashram of his was here, Vangath.
The
Atharvans are descended from Vashishth Rishi. Vashishth's dedication
to Atharvan is demonstrated in the Rig Ved wherein after being
filled with anger, he calms himself by reading the Atharv Mantra.
Vedic scholar Mallinatha writes in his commentary of the Kiratarjunya
that the Sastras declare that the mantras of Atharv Rishi are
preserved by Vashishth. Just as there are several Vashishths within
the community, the Avesta acknowledges that there are several
Vahistas, and refers to them as the "Lords of Asha."
Even in the Vahistoistri Gatha, Francois De Blois notices that
it consists of verses with a variable number of unstressed syllables.
Avestan
as a dialect of Sanskrit :
"Slowly and gradually, it dawned upon them that the language
of the Gatha and Zendavesta has very great kinship with the Sanskrit
language; when the grammar of Panini, Katyayana, and Patanjali
was applied then the Gathas and Zendavesta came to be understood
by the westerners. The lesson from this amazing fact is clear
that once the Iranians of the Gatha and Zendavesta and the Indo-Aryans
of the Veds formed one single race, speaking language akin to
Samskrta." - Yaqub Masih
It
is known that both Vedic Sanskrit and the Zhand Avestan languages
were very close. In fact, some scholars have even stated that
"the Parsi was derived from the language of the Brahmans"
like various Indian dialects. This view point was supported by
"Zend language was at least a dialect of the Sanskrit."
Max Muller, William Jones and Nathaniel Brassey Halhed put forward
this viewpoint.
Erskine
Perry also was in the view that Avestan was a dialect of Sanskrit
and was exported to ancient Persia from India but was never spoken
there and his reasoning for this is that of the seven languages
of ancient Persia mentioned in the Farhang-i-Jehangiri, none of
them is referring Avestan language. Another scholar perpetuating
the viewpoint of Avestan being a Sanskritic/Prakritic dialect
was John Leyden.
"Zend
is a Brahmin language." - J.G. Cochrane
List
of some Sanskrit and Avestan words :
Word |
Sanskrut |
Avestan |
gold
|
hiranya
|
zaranya
|
army
|
séna
|
haena
|
spear
|
rsti
|
arsti
|
sovereignty
|
ksatra |
khshathra
|
lord
|
ásur |
ahura |
sacrifice
|
yajńá
|
yasna
|
sacrificing
priest |
hótar
|
zaotar
|
worship
|
stotra
|
zaothra
|
sacrificing
drink |
sóma
|
haoma
|
member
of religious community |
aryamán
|
airyaman
|
god
|
dev |
dev |
demon |
rákshas
|
rakhshas
|
cosmic
order |
rta
|
arstat/arta |
|
List
of some Sanskrit and Avestan names for gods :
Sanskrut |
Avestan |
Particulars |
Apam
Napat |
Apam
Napat |
Status
within Mazdayasna : Yazata
Function
:
Son
of water, a god |
Aramati
|
Armaiti
|
Status
within Mazdayasna : Amesha
Spenta
Function
:
Archangel
of immortality |
Baga
|
Bagha
|
Status
within Mazdayasna : Yazata
Function
:
A
sun god |
Ila
|
Iza
|
Status
within Mazdayasna : Yazata
Function
:
Goddess
of sacrifice |
Manu
|
Manu(shchihr) |
Status
within Mazdayasna : Ancestor
Function
:
Son
of Vivanhvant |
Marut |
Marut
|
Status
within Mazdayasna : Yazata
Function
:
Cloud
god |
Mitra
|
Mithra
|
Status
within Mazdayasna : Yazata
Function
:
A
sun god |
Nabhanedista |
Nabanazdishta |
Status
within Mazdayasna : Ancestor
Function
:
Name
of Manu |
Narasansa |
Nairyosangha
|
Status
within Mazdayasna : Yazata
Function
:
A
fire god |
Surya
|
Hvara
|
Status
within Mazdayasna : Yazata
Function
:
A
sun god |
Trita
|
Thrita
|
Status
within Mazdayasna : Yazata
Function
:
God
of healing |
Twastra
|
Thworesta
|
Status
within Mazdayasna : Yazata
Function
: Artificer
of the gods |
Usha |
Ushah |
Status
within Mazdayasna : Yazata
Function
: The
Goddess Dawn |
Varun |
Varuna
|
Status
within Mazdayasna : Ahura
Mazda (one of his 101 names)
Function
: The
Wise Lord, creator of all |
Vayu
|
Vayu
|
Status
within Mazdayasna : Yazata
Function
: A
wind god |
Vivasvant
|
Vivanhvant |
Status
within Mazdayasna : Yazata
Function
: A
sun god |
Vritrahan |
Verethragna
|
Status
within Mazdayasna : Yazata
Function
: Slayer
of Verethra
|
Vashishth |
Vahista
|
Status
within Mazdayasna : Amesha
Spenta
Function
: Archangel
and lawgiver to humanity
|
Yam
|
Yima |
Status
within Mazdayasna : King
Function
:
A
pious king of Airyanem Vaeja
|
|
![](162px-Zarathustra_on_Birla_Temple_Pillar.jpg)
Zarathustra
portrayed on a pillar of the Shakt-Vaishnav Birla Mandir, Jaipur,
Rajasthan. Aryanism's pluralistic tradition recognizes the pious
sage as a saint in the list of the world's spiritual gurus
![](640px-Zarathustra_in_Sai_Baba_Temple.jpg)
Zarathustra
portrayed on a mural of the Shree Saibaba Satsang Mandal, Surat,
Gujarat. He is shown next to Jalaram (left) and Vivekanand
Apart
from the gods that are common to both Zoroastrianism and Aryanism,
names of some other Aryan gods are carried by even modern day
Persian speakers. For example, the names 'Shiv' (Charming) and
variations of 'Ram' (Black) are used by Iranic speakers, such
as Persians and Pashtuns. King Ram is also added in names such
as 'Shahram' (King Ram) and 'Vahram'/Bahram' (Virtuous Ram), which
was the other name of Verethragna mentioned in the Bahram Yasht
of the Avesta. The Sassanian kings took the Vahram title, such
"Vahram I" (ab. AD 273-276.) Toponyms as well include
'Ram'/'Raman' in their syntax, such as Ramsar in Iran.
Daeva
does not mean Dev :
"The term daeva as synonym with rakshash and distinct from
dev survives in Kashmir." - Ashvini Agrawal
Whereas
the root of the Avestan word 'daeva' is "dae" meaning
god, of 'dev' it is "div", which means light. Zarathustra
wrote in his Gathas, "daenae paouruyae dae ahura!".
Hence, the word for religion in Avestan is daena.
That
dev carries positive connotations is seen in Gatha 17.4 Yasna
53.4 wherein Ahura Mazda is said to be a "devaav ahuraaha."
As
Airyanem Vaeja is in Kashmiri, the Avestan and Kashmiri vocabulary
are similar. 'Dai' is still used by Kashmiris to refer as god.
Many
Avestan verses are from Veds :
The Rig Ved is believed to have been the oldest scripture in the
world. In it are verses that are identical to ones within the
Zhand Avesta, except the dialect of the Avesta is in Avestan.
Ahura Mazda, whom the Mazdaens worship as the Supreme Lord is
the Avestan equivalent to Vedic Sanskrit's Asur Medhira or Asur
Mada. These terms mean "Wise Lord" and in the Rig Ved
this phrase appears in a few places, in one verse being "ksayannasmabhyamasur".
Zoroastrianism and Aryanism With bending down, oblations, sacrifices,
O Varun, we deprecate thine anger :
Wise Asur, thou King of wide dominion, loosen the bonds of sins
by us committed.
- Rig Ved 24.14
There
are several passages in the Veds (especially the Atharv Ved) and
Avesta that are identical, with the only difference that they
are in the different dialects, Avestan and Vedic Sanskrit.
There
are two sets of Mazdaen scriptures; the Zhand Avesta and the Khorda-Avesta.
The Zhand contains 3 further sets of writings, known as the Gathas
compiled by Zarathustra, and the Vendidad, and Vispered. (Not
surprisingly, Vedic Aryan scriptures also have collections known
as Gathas, such as the Vasant Gatha and Theragatha.) The Khorda
contains short prayers known as Yashts. They are written in a
metre much like the Veds. Normally they contain 15 syllables known
in Sanskrit as Gayatri asuri) like hymns of the Rig Ved, or Ushnih
asuri such as in the Gatha Vohu Khshathrem or of 11 syllables
in the Pankti asuri form, such as in the Ustavaiti Gatha.
Some
scholars also note that there is a connection between Bhargav
Rishi and Zoroastrianism, as the Atharv Ved portion composed by
him is known as Bhargav Upasth and the latter word is the Sanskrit
version of the term 'Avesta'.
"The
Avesta is nearer the Ved than the Ved to its own epic Sanskrit."
- Dr. L. H. Mills
Some
identical verses from Veds and the Avesta :
Scripture |
Particulars |
Rig
Ved (10.87.21) / Zhand Avesta (Gatha 17.4 Yasna
53.4) |
Sanskrut
:
mahaantaa
mitraa varunaa samraajaa devaav asuraaha sakhe
sakhaayaam
ajaro jarimne agne martyaan amartyas tvam nah
Avestan
:
mahaantaa
mitraa varunaa devaav ahuraaha sakhe ya fedroi vidaat
patyaye
caa vaastrevyo at caa khatratave ashaauno ashavavyo
English
:
O
Ahura Mazda, you appear as the father, the ruler,
the friend, the worker and as knowledge.
It
is your immense mercy that has given a mortal the
fortune to stay at your feet. |
Atharv
Ved 7.66 / Zhand Avesta (Prishni, Chapter 8, Gatha
12) |
Sanskrut
:
yadi
antareekshe yadi vaate aasa yadi vriksheshu yadi
bolapashu
yad
ashravan pashava ud-yamaanam tad braahmanam punar
asmaan upaitu
Avestan
:
yadi
antareekshe yadi vaate aasa yadi vriksheshu yadi
bolapashu
yad
ashravan pashava ud-yamaanam tad braahmanam punar
asmaan upaitu
English
:
O
Lord! Whether you be in the sky or in the wind,
in the forest or in the waves.
No
matter where you are, come to us once. All living
beings restlessly await the sound of your footsteps.
|
Rig
Ved / Zhand Avesta (Gatha 17.4, Yasna 29) |
Sanskrut
:
majadaah
sakritva smarishthah
Avestan
:
madaatta
sakhaare marharinto
English
:
Only
that supreme being is worthy of worship.
|
Atharv
Veda / Zhand Avesta (Yasna 31.8) |
Sanskrut
:
vishva
duraksho jinavati
Avestan
:
vispa
drakshu janaiti S
English
:
All
(every) evil spirit is slain. |
Atharv
Veda / Zhand Avesta |
Sanskrut
:
vishva
duraksho nashyati
Avestan
:
vispa
drakshu naashaiti
English
:
All
(every) evil spirit goes away. |
Atharv
Veda / Zhand Avesta |
Sanskrut
:
yadaa
shrinoti etaam vaacaam
Avestan
:
yathaa
hanoti aisham vaacam
English
:
When
he hears these words. |
|
Why
Zarathustra's teachings are called Zhand Avesta :
The Avesta is also known as the Zhand Avesta. Zhand is the Avestan
equivalent of 'Chhand'.
Zoroastrianism and Vedic Aryans O Kshatriya, the verses that were
recited by Atharvan to a conclave of great sages, in days of old,
are known by the name of Chhandas. They are not be regarded as
acquainted with the Chhands who have only read through the Veds,
without having attained to the knowledge of him who is known through
the Veds. The Chhands, O best of men, become the means of obtaining
Brahm (Moksh) independently and without the necessity of anything
foreign.
- Mahabharat Udyog Parv Chapter 43:4
The
word 'Avesta' comes from Sanskrit 'Abhyast', which means Repeated.
Hence, the Avesta (Abhyast) is basically a repetition of Zarathustra's
teachings.
Zarathustra
was born in Kashmir :
![](640px-Airyanem_Vaeja_close-up.jpg)
A
close-up of Airyanem Vaeja and the neighbors in the time of Zarathustra
![](640px-Airyanem_Vaeja_and_Adjacent_Areas.jpg)
Airyanem
Vaeja and its adjacent areas the neighbors in the time of Zarathustra
![](640px-Arezahi_and_Khvaniratha.jpg)
The
continents of Arezahi and Khvaniratha. These are the ethnic realms
that writers of the Bundahishn describe. They saw Airyanem Vaeja
as essentially the cradle-land of their culture (i.e., Iranian
languages) so included it within Pars
![](640px-Continentality_with_Avestan_names.jpg)
These
are the continents that the Indians and Iranians saw dividing
the eastern world island
![](640px-Continentality_with_Sanskrit_names.jpg)
Same
continents with Sanskrit names
![](640px-Zarathustra.jpg)
Zarathustra
is usually shown wearing a dhoti, (Indian-fashioned garment),
unlike the Balkhans to whom he preaches
The birthplace of Zarathustra has been a subject of dispute ever
since the Greek, Latin and later the Muslim writers came to know
of him and his teachings. Cephalion, Eusebius, and Justin believed
it was either in Balkh (Greek: Bactria) or the eastern Iranian
Plateau, while Pliny and Origen thought Media or the western Iranian
Plateau, and Muslim authors like Shahrastani and al-Tuabari believed
it was western Iran. While Zarathustra's place of birth has been
postulated in various places even in modern times, including within
areas not historically included by authors, such as in Tajikistan
and Uzbekistan, a few scholars have believed that he was born
in Kashmir. Shrikant G. Talageri and T. Lloyd Stanley were proponents
of this Kashmiri Airyanem Vaeja viewpoint. Mazdaen scriptures
mention repeatedly that Zarathustra was born in Airyanem Vaeja,
also known as Airyanam Dakhyunam. However, Zarathustra moved from
there to Balkh, where he was given sanctuary by its king and he
had become a royal sage. The Mazdaen scriptures further say that
many other people of Airyanem Vaeja had moved out with the dramatic
climate change whereby snow and cold weather became much more
frequent. Zarathustra was regarded as a pious Godman for the Balkhan
administrators of his time and India was recognized as a center
of spiritual and scientific wisdom. This is why Mazdaean scriptures
show that King Vishtasp's court was already familiar with the
Indian Brahman adviser Changragach who was teacher to minister
Jamasp, even before Zarathustra's arrival to Balkh. The Brahman
Byas was also welcome in King Vishtasp's court and met and had
become a disciple of Zarathustra. King Vishtasp (Greek: Hystaspes)
was the father of King Darius I of the Balkh Kingdom and he had
studied astronomy amongst the Brahmans of India.
There
are similarities noticed by scholars such as Subhash Kak and Zubin
Mehta which are described by them between Mazdaen practices of
Kashmiri Aryans. These include the sacred thread for women (called
aetapan in Kashmiri) and the sacred shirt (sadr.) The festival
of Nuvruz in commemoration of King Yim is known as Navreh in Kashmir
which is celebrated by Kashmiri Aryans. Furthermore, the folklore
of Kashmir too has many tales where devs are antagonists to both
devs and Asurs. As the title Zarathustra has many variations,
such as 'Zartust' and 'Zardost', the Sanskrit equivalent of his
title is 'Haritustra Svitma'. The 'p' in 'Spitama' corresponds
to a 'v' in Sanskrit just as Avestan 'Pourusarpa' is 'Purusharva'
is Sanskrit. Whereas the consonant 's' of many Sanskrit words
becomes 'h' in Avestan, 'Svitama' maintains its letter because
it is followed by a 'v', just as how the 's' in Sanskrit 'ashva'
(horse) becomes 'aspa' (i.e., 'Dhruwaspa' means She who possesses
strong horses, and animals within names were more common, such
as Yuvanashva and Vindhyashva.) As 'Spitama' means white, the
Sanskrit word for the color-based name is 'Svitama'. Svita is
a metaphorical characteristic associated with purity and normally
associated with Brahmans in the Veds. For example, the Rig Ved
describes the Vashishth Rishis as 'svityam' (white), 'svityanco'
(dressed in white) and white-robed. Zarathustra dresses in white
as well Mazdaen priests also dress up in white. The connection
between Vashishth Rishis with Atharvan Rishi is a very close one.
Identification
of Avestan sacred places in Kashmir.
Kashmir itself has taken on various endonyms and exonymns, which
can make pinpointing whether an author is talking about the region.
In this case, the Mazdaen scriptures refer to it as Airyanem Vaeja
and Anu-Varshte. In addition to these, the region has been called
Kashmar, Kashir, Kashrat, Kasherumana, Khache-yul, Kasperia, and
Kipin, Vitastik, and it together with Balawaristan is known as
Hari-varsh, Naishadha-varsh, Uttara-Path, and Dev-Kuru. It has
symbolic and historic association with rishis, and has been known
as Rishivaer/Rishi-wara (Land of Rishis.) Even Persian literature
has mentioned the words Reshi, Reshout, and Rea-Shivat when speaking
about Kashmir. Firdaus (Paradise) is another Persian word that
has been used to describe Kashmir. The word Airyanem within the
phrase Airyanem Vaeja means Of the Aryans. Jain mantras use the
term in the salutations, such as "Namo Airiyanam" in
the Namokar Mantra, and "Om Hreem Namo Airiyanam" as
an astrological mantra for Jupiter.
Why
Airyanem Vaeja is also called Anu-Varshte :
The Avesta mentions 'Anu-varshte daenayai', meaning "religion
of Anu-land." This prayer requests the help of Ardvisura
to help Zarathustra able to convince King Vishtasp to accept the
'religion of Anu-Varshte.' The Anu tribe, also known as Anavas
in many Aryan scriptures, were based in Kashmir. There's even
a village called Ainu Brai after them within Pahalgam tehsil of
Anantanag in Kashmir. That they later annexed nearby lands, including
Balkh in Afghanistan, is evident from scriptures such as that
of Panani's that tells us of Anava settlements.
In
the Anava lineage, 7th in descent from Anu were brothers Usinar
and Titikshu. The territories gained by the Anavas was split by
these brothers wherein Usinar had grasped Kashmir and the Punjab
while Titikshu gained rulership over eastern territories of Ang
(Bihar), Vang (Bengal), Suhma, Pundra, and Kaling (Orissa.)
Because
Kashmir has prehistorically been the Anava stronghold, even during
the Dasarajna War as the Rig Ved mentions, it is acknowledged
as such both in Aryan scriptures (i.e., Atharv Ved) and in the
Mazdaen Avesta.
One
of the reasons why historically Balkh and some other regions of
modern Afghanistan were Indianized (and hence, referred to as
Ariana) is because the Anavas also held areas of Afghanistan under
their suzerainty. In Vrtlikar, Sage Panini (from Afghanistan himself)
mentions that there are 2 Anava settlements of the Usinar called
Ahvajal and Saudarshan. Even scholarly Chinese visitors to ancient
India, Fa Hien and Yuan Chwang describe the story of a certain
King Usinar told at Udyan (modern Swat Valley where people are
mostly ethnically Afghans) that sacrificed his life to save that
of a dove's.
To
little surprise the Kurma Puran mentions Anava being 1 of the
7 sons (Saptrishis) of Vashishth, meaning that Vashishth had married
within the royal family. Within the same Manavatar era another
son of Vashishth was Shukra or Kavi Usan (Kava Usan of Mazdaen
scriptures), meaning that Vashishth had likely married multiple
women.
Jabr
Mountain is Urni Jabbar Mountain :
![](640px-Urni_Jabbar_and_Raihan_Bag.jpg)
Zarathustra's
birthplace Urni Jabbar (Avesta's Jabr Mountain) and his city of
residence Raihan Bag (Avesta's Rai)
Zarathustra was said to have been born in the village of Raji
by the Darej River near the Jabr Mountain. In Vendidad 1.16 where
the city of Ragha is referred to the Pahlevi commentators add
that it is in Ataro-Patakan. In Kashmir, there is a village of
similar name, Renji in Sopore district. There are other villages
and towns bearing 'Rai' in their names. These are Raipura, Raika
Gura, Raika Labanah, Raika Mahuva, Rainawari, and Rai'than. Kashmir
bears the villages Raj Pora Thandakasi Dareja is also mentioned
to be where Zarathustra's father lived hence, Zarathustra lived
there too. Today in Kashmir there are the 2 rivers Darga Burzil
and Darga Rattu that merge to form the larger Astore River.
Amui
(Amar) is Amartnath in Kashmir :
The sorcerer (Zandak), who is full of death, founded a city of
Amui (Amar), and Zardusht, descendant of Spitama, was of that
place.
- Satroiha-i Airan 59
This
verse is saying that Zarathustra was of this place, meaning he
likely spent a significant portion of his life there. This is
also the opinion Carl Bezold and Louis Herbert Gray.
Amarnath
pilgrimage is Anantanag district, bordering Baramulla district,
where Zarathustra was born.
Rai
is Raihan Bag in Kashmir :
Zarathustra was of that place (Rai.)
- Vendidad
This
village is very close to the Urni Jabbar mountain, it is in Khag
tehsil in the Badgam district.
Daitya
River is the Jhelum :
![](Rivulets_of_Jhelum.jpg)
Arapath
(Diti) rises in Hairbal Ki Galli and flows southward until it
merges with Bring, which in turn merges with Lower Jhelum near
Danter village
Scriptures mention the original homeland of the religion and of
Zarathustra, but due to placename changes, the exact location
has been hard to pinpoint. Daityas are also mentioned (as are
Danavs) in ancient Mazdaen texts as good beings. It is believed
that the homeland of the Aryans is located by the Daitya River
as said in this Avesta quote, "Airyanem Vaejo vanghuydo daityayo",
which Darmesteter translates as "the Airyana Vaejo, by the
good (vanghuhi) river Daitya." In later scriptures, the river
is known as 'Veh Daiti' wherein the Veh refers to the Daiti being
its tributary. Veh in the Bundahishn is mentioned as the Indus
River. Bundahishn mentions that Veh is also called Mehra by Indians,
and surely enough Mehra is a town along the Indus. Veyhind (Udabhandapur,
modern Hund) is also a town reflecting Indus' Veh-name. Further,
Vahik was the name of a kingdom around the Indus and its meaning
is Land of the River. (Here was Arattdesh or Panchanad.) Kashmir
has a river named Diti which is said to have been an incarnation
of Diti, mother of the Daityas. The connection between the Diti
River of Mazdaen scriptures and the patriarch Diti of Aryan scriptures
has been observed by James Hewitt. Daityas have been mentioned
in Aryan Epics as staunch Asurs. This river is also popularly
called as Chandravati, Arapath or Harshapath. The Arapath Valley
begins where the Arapath (Diti) stream stems out of Jhelum. Because
the Diti becomes the Jhelum at their stem, the Mazdaen scriptures
just call the entire Jhelum as Daitya River. They also refer to
it as the Veh Daiti because the Jhelum itself merges into the
Indus, which the Bundahishn calls 'Veh'. (The entire Jhelum is
certainly known by many names in India.) Just as the Bundahishn
calls the Daitya "the chief of all streams", scholars
note the Jhelum has more streams than any other Indus tributary.
Zarathustra
used to bathe in the Dareja affluent of the Daitya. In the same
way, Aryans are encouraged to bathe in it among rivers of Kashmir.
After that on the 14th of the dark-half of the month, one should
take bath, before sun-rise, in the cool water of the Vitasta or
the Visoka or the Candravati or the Harsapatha or the Trikoti
or the Sindhu or the holy Kanakavahini or any other holy river
or the water-reservoirs and the lakes.
- Nilamat Puran, verses 501-503
King
Vishtasp used to perform sacrifices along the Dareja. In the same
way, Aryans are encouraged to perform execute the Rajasuya ceremony
along the Diti.
By bathing in Harshapath, one is honoured in the world of Sakra
and by bathing in Candravati one gets the merit of (giving) ten
cows.
Holy is the river Harshapath and so also is Candravati. The wise
say that there accrues (the merit of the performance of) Rajasuya
at the confluence of these two.
- Nilamat Puran, verse 1349-1350
Dareja
is an affluent of Daitya River :
![](502px-Kashmir_Valley.png)
The
(Dareja) Lower Jhelum River coming out of Wulur Lake
The Dareja is the lower Jhelum from which stretches from Hairbal
Ki Galli to Muzaffarabad to join the other part of the Jhelum
that stretches Mangla Reservoir to Muzaffarabad. Today this stream
is known as the Lower Jhelum.
For the occurrence of the seventh questioning, which is Amurdad's,
the spirits of plants have come out with Zaratust to a conference
on the river Dareja's high ground on the bank of the waters of
the Daiti.
- Zadsparam 22.5.12
Of those eighteen principal rivers, distinct from the Arag river
(Amu Darya) and Vêh river (Indus), and the other rivers
which flow out from them, I will mention the more famous: the
Arag river, the Vêh river, the Diglat river (Yarkhun) they
call also again the Vêh river, the Frât river, the
Dâîtîk river (Jhelum), the Dargâm river,
the Zôndak river, the Harôî river (Harirud),
the Marv river, the Hêtûmand river (Helmand), the
Akhôshir river, the Nâvadâ river, the Zîsmand
river, the Khvegand river, the Balkh river (Balkhab), the Mehrvâ
river they call the Hendvâ river (Indus), the Spêd
river, the Rad river which they call also the Koir, the Khvaraê
river which they call also the Mesrgân, the Harhaz river,
the Teremet river, the Khvanaîdis river, the Dâraga
(Jhelum's stream Lower Jhelum) river, the Kâsîk river,
the Sêd ('shining') river Pêdâ-meyan or Katru-meyan
river of Mokarstân.
- Bundahishn, Chapter 20.7
Bundahishn's
Kohistan is Kohistan of Karakoram Range :
![](Subnationalities_of_Kashmir.jpg)
Gurjistan
is 1 of the ethnic regions of Kashmir, and is mentioned in Mazdaen
scriptures as possessing the Daitya River. Here, Gurji is the
predominant language
The Daitik river (Datya) rises in Airan-vej and flows through
Kohistan.
- Bundahishn 20.13
Kohistan
is also referred in the Pazhand transcription of the Bundahishn
as Gurjistan. The Gurjistan that is referred to is the Gurez Valley
in Kashmir. Gurez is acknowledged by V. R. Raghavan as to have
come from 'Gurj' and 'Gurjur'.
Gopat,
also known as Gopistan is another name for Kohistan.
The land of Gopat has a common border with Eran Vez on the banks
of the river Datya.
- Bundahishn 11.A.7
Subdastan
is also a toponym of Kohistan.
The river Datya comes from Eran Vez and goes to Subdastan.
- Bundahishn
Bundahishn's
Panjistan is Panjistan of Punjab :
![](Haro_River.jpg)
Haro
River has 2 streams. Zend is its northern branch
Panjistan is mentioned as possessing the Zend River. The name
in present-day is used to refer to a region of northeastern Punjab
region. Even the language spoken there is called Panjistani.
The
Pahlavi word 'Zend' (referring to a city, not the Zhand Avesta)
is the translation of local 'Jand' within the Punjab. There are
cities and towns throughout the region named Jand. Hence, the
river is called Jand (Zend.)
Zoroastrianism and Aryanism The Zend River passes through the
mountains of Panjistan, and flows away to the Haro River.
- Bundahishn 20.15
Hara
Mountains are Himalayas and the river Aravand is Sarasvati :
Mountains across the northwestern Himalayas contain 'Hara' within
their names, such as Haramukh Mountain and Haramosh Mountain nearby
in Gilgitstan. Hara is the shortened form of the mountain range's
name Hara-Berezaiti.
Hara's
most sacred peaks are known as Us-Hindava (Pahlevi: Usindam) and
the Hukairya (Pahlevi: Hugar.) In the Avesta, Us-Hindava Mountain
(which means Upper Indian Mountain) is also spoken of as Usindam
and Usinda Mountain and it receives water from a "golden
channel" from Mt. Hukairya (Of good deeds).
Hari
is the name for a series of mountains as well as villages that
have "Hara" as their names. Today Hara Parvat is revered
by Aryans as a sacred mountain.
Further,
the Ardvi Sura River that the Avesta writes about, is the Sarasvati
River of the Rig Ved is said to flow from Hara into the Vourukasha
Sea (Indian Ocean.) Sarasvati flowed from Hardikun Glacier (West
Harhwal Bandarpanch Masif) and took its coarse into the Indian
Ocean. To further, that Avestan Ar was in Kashmir is that it mentions
god Sraoesa (Avestan name of Brhaspati) living in the Hukairya
mountains. There is a prasasti dedicated to Sarasvati inscribed
in Madhya Pradesh, which states that Sarasvati lived in heaven
together with Brhaspati.
Also,
the Avesta speaks of the Aravand River, which is another name
for Ardvi Sura, and it is the Avestan translated name of Amaravati
River, Sarasvati's other name.
Mount
Kaf is Mount Meru :
Mt. Kaf is the same mountain that Zarathustra is believed in legends
to have gone into recluse. In Mazdaen sources it is usually called
Ushidarena. In Aryan sources a Kashmiri mountain called Ushirak
(also referred to as 'Darva' and 'Abhisar') is mentioned as a
place where people are sent for solitude. It is also mentioned
in Buddhist texts as Ushiraddhaj and Ushira-giri, and as Ushinar-giri
in the Kathasaritsagar.
Al-Biruni
mentioned that this is the same mountain that Indians call Lokalok.
The
modern K2 mountain is Mt. Meru. It is in the boundary between
the Karakoram and the Himalayas. The Karakoram (Black Mountains)
are also known as Krishnagiri (Black Mountains) in Sanskrit. As
a lot of places around Kashmir and Balawaristan contain 'giri'
or 'gir' within their names.
Scholars
like Charles Hamilton Smith and Samuel Kneeland had identified
that the Kaf mountain or mountains are just north of the Indus
River. The K2 is just north of Indus River.
Mount
Cinvat is Mount Crngvat :
A mountain mentioned in Mazdaen scriptures is Cinvat. In Aryan
texts there is a mountain associated with Meru because the latter's
waters flow through the Crngvat (also known as Tri-Crnga.)
The
meaning of the Sanskrit word 'Crngvat' is summit peak, and 'Crngi'
is used in general for the placenames of peaks of the Himalayas
and of Sringaverpur (modern Allahabad), Srisring, Chirtasring,
and Hiranyasring.
Outer
versus Inner Kashmir :
The Bundahishn divides Kashmir into 3; inner, central, and outer.
Inner it calls "Kashmir-e andaron." Other scholars,
such as Al-Idrisi, Dimashqi, Ibn Khaldun, and Shariyar b. Burzurg,
have noted this distinction as well when writing of the region.
Geographer Al-Mas'udi wrote that Inner Kashmir was founded by
Kai Kaus. Historically in India, Kashmir has been written of as
3; Kamraz (Kramarajya or Kamraj), Yamraz (Yamrajya or Yamraj),
and Maraz (Madvarajya or Maraj.)
Included in the latter are other regions, such as Kangdez, the
country of Saokavastan, the desert of the Arabs, the desert of
Peshanse, the river of Navtagh, Eran-vej, the var made by Yim
and Inner Kashmir.
- Bundahishn
This
passage distinguishes Airyanem Vaeja (Eran-vej) from Yima's var
and Inner Kashmir. That then leaves the question: If this Bundahishn
verse covers all lands from the Arabian Peninsula to Inner Kashmir,
then where is 'Outer Kashmir'? Historically the Kashmir Valley
had been divided into 3 regions; Kamraj (ruled by Kamran), Yamraj
(ruled by Yama or Yima), and Maraj (ruled by Maran.) Because the
passage mentions Eran-vej, the Yama's var, and Inner Kashmir in
that consecutive order it aligns with the sequence of Outer Kashmir
or Kamraj, Central Kashmir or Yima's vat, and Maraj or Inner Kashmir.
Further, Kamraj includes Baramulla district which contains the
Veh, Daitya, and Dareja rivers as well as Mt. Jabr. Hence, the
Bundahishn's author of the excerpt purposely mentioned these regions
in that order.
Kashmir
lies on a plateau surrounded by high inaccessible mountains. The
south and east of the country belong to the Aryans (Indians),
the west to various kings, the Bolar-Shah and the Shugnan-Shah,
and the more remote parts up to the frontiers of Badakhshan to
the Wakhan-Shah. The north and a part of the east belong to the
Turks of the Khota and Tibet. - Al-Biruni.
More
identifiers of Kashmir :
"If India were the original home of Indo-Europeans, it must
also be the birth place of Zarathushtra. If the Zoroastrians had
migrated out of India, they would have carried memories of the
geography they left behind. Avestan literature is not familiar
with the Indus. In fact, it believes Indus and Oxus to be the
same. In contrast, Avesta itself refers to the features in Afghanistan."
- Rajesh Kochhar
Rajesh
Kochhar's statement that Zarathustra would have had to have been
born in India for it to have been the Indo-European homeland holds
true, because the Avesta indeed mentions toponyms of features
in northern India, mainly from Kashmir. The reason why most places
in the Avesta are of Afghanistan is because Zarathustra, who was
not from the Balkh Kingdom and had migrated there as most scholars
agree, had only composed the Gathas of the Avesta, whereas the
rest of it was composed by his converts in Balkh. It is believed
that the time gap between the Gathas and the rest of the Avesta
are centuries. Scholars believe that this can be seen from "the
poor grammatical condition of the language" of the Vendidad
portion of the Avesta. Kochhar also says Mazdaens who migrated
would have to carry the memories of India with them, because the
first Mazdaens were Zarathustra's family including his cousin
Maidhyomaongha, also known as Maidhyoimah or Medhyomah, brother-in-laws
Frashaoshtra and Jamaspa, wife Hvovi, his daughters named Freni,
Thriti and Pourushista, and his three sons which migrated with
him, Zarathustra was the only compiler of the Avesta out of them.
Apart from Zarathustra and his family, the first community of
adherents was founded by King Vishtasp. Interestingly enough,
the king converts after recognizing Zarathustra's holyness, when
the prophet healed his paralyzed horse just like the Sant Kabir
and Sant Namdev brought back a cow to life to earn the faith of
kings. So because Kochhar asserts that India must be the Indo-European
homeland by meeting his criteria, then India is Airyanem Vaeja.
India
in general is overlooked by modern scholars who study the Mazdaen
scriptures. Of importance is Mithra, who is associated with the
Indian Subcontinent. His dominion is geographically described
in the Mihir-Yasht as extending from eastern India and the Hapta
Hindava to western India and from the Steppes of the north to
the Indian Ocean. The Avesta mentions Four Waters, which are four
rivers of paradise. Kashmiri poets have written of "four
rivers of paradise" in their works. The Four Waters of paradise
according to the Avesta are :
1.
The Azi
2. The Agenayo
3. The Dregudaya
4. The Mataras
The
water of these has a trait that they contain honey or honey-sweet
water: "Two crossing canals that joined in a pond and which
symbolized the four rivers of Paradise where milk, honey, wine
and water flow." This same bed of four rivers is the one
referred to in the Rig Ved. The Ved mentions waters filled with
honey-sweet water as the greatest work of nature: "The noblest,
the most wonderful work of this magnificent one (Indra) is that
of having filled the bed of the four rivers with water as sweet
as honey." The river of Kashmir which has four streams is
the Jhelum and its four branches are Arapath (the Diti River),
Vishau, Rimiyara and Lidar. As Airyanem Vaeja is said to have
been the birthplace of the first set of humans, the Kashmiris
too state the human origin story about Kashmir.
"Aryana
Vaeja has been placed in Media by inhabitants of Persia and Media.
But this is only a transfer...which has nothing primitive and
has only originated in consequence of the real site being forgotten."
Zoroastrianism's
scholars have written about the origins of the Mazdaens from India.
Max Muller had said that, "The Zoroastrians were a colony
from northern India." M. Michel Break wrote, "The Zoroastrians
were a colony from Northern India."
Also
identified in the Mazdaen scriptures are people such as Yim (Yam)
and Manushchihr (Manu), who have traditionally been strongly associated
with Kashmir. Manushchihr in the Avestan Yasht is mentioned as
"the holy Manushchihr, the son of Airyu."
Zardasht is said to have planted, under auspicious circumstances,
two cypress-tress, one in Kashmir and the other in Farumad-tus,
and the Majusi (Magi) believe that he brought the cypress from
paradise when he planted it in those places.
- Farhang-i-Jehangiri
Both
the Farhang-i-Jehangiri and the Shahnameh mention that Zarathustra
had planted a cypress tree at a place named Kashmar. This place
in the prior text is named also as Kashmir. The composers of the
Rehbar-i-Din-i-Zarthoshti (Dastur Erachjee Sorabjee Meherji Rana)
and Dabistan (Mohsan Fani), believed this to be the Kashmir in
India. Though the Kashmar/Kashmir in the story is actually a town
in Khorasan, one can see that the etymological derivation of 'Kashmar'
is from the more ancient region of Indian Kashmir. It's quite
possible that the seeds to grow the tree came from Kashmir. Certainly,
cypress tress exist in Kashmir, and the local species is known
as Cupressus cashmeriana.
Zarathustra
learning from and preaching to other Vedic scholars :
Ancient Greek scholars, such as Clement of Alexandria and Ammianus
Marcellinus, had written that Zoroaster had studied with the Brahmans
of India. We know from Mazdaen literature that in his youth, Zarathustra's
preceptor's name is Burzin Kuru(s), and the Kurus were a dynasty
that had then dominated in parts of North India and in Afghanistan.
Kashmir of course, is historically known as a part of Dev-Kuru.
Further, even today there is the Burzahom Neolithic site next
to Baramulla district in Kashmir, and the Draga Burzil stream
in Kashmir, only further showing that the name Burzin has a connection
to Kashmir. Ammianus had written that the Magi derived some of
their most secret doctrines from the "Indian Brachmans"
(i.e., Brahmans.) Arabian writers have given a lot of information
concerning the learning which Zoroaster acquired from the Indian
Brahmans. Ammianus also states in his 23rd Book of History that
Prince Gushtasp (King Vishtast's brother) went deep into the secluded
areas of northern India and having reached a forest for retreat
of the most exalted Brahmans, he learned spiritual knowledge from
the Brahmans there and then returned back to his domain to preach
this newly acquired wisdom to the Magi. Par Thomas Maurice believed
and wrote that Zarathustra had studied with Brahmans in India.
Kashmiri Brahmans are known synonymously as Kashmiri Pandits or
simply as 'Pandits' (Scholars) and Anquetil du Perron believes
that the Mazdaen scripture the Dhup Nihang mentions Mazdaen Pandits.
The 8th century CE scripture refers to three Dasturs called 'Pandits'
whose names were Bio Pandit, Djsul Pandit and Schobul Pandit.
Their names appear in the prayers of that scripture. Interestingly
enough, the word 'Dastur' is used in Kashmiri to mean custom.
Furthermore, Ibn al-Athir too and written that Zarathustra had
been in India at one point.
According
to the Canda's Persian text, the Changragach Nameh, an Indian
Brahman was called to King Gushtasp's palace to discuss with Zarathustra
the Mazdaen religion. The Brahman after his discussion had became
a preacher of the religion and went back to India where he established
followers and temples. Changragacha's name bares similarity to
a placename, 'Chandrabhaga'. Another known Brahman that was a
disciple of Zarathustra was a sage from India named Byas (in the
lineage of Vyas), and likely Naidyaongh Gautam (a sage in the
lineage of Nodhas Gautam.) According to the Bhavisya Puran, the
Magi had first settled on the Chandrabhaga. This account also
coincides with Timur's finding "fire-worshipers" in
Punjab. Further, Aristoboulos, when visiting Taxila, had stated
that the dead were "thrown out to be devoured by vultures."
This practice is still observed in parts of western Tibet. Even
Buddhist scriptures mention the great charnal fields near Simhapura
in Kashmir wherein corpses were fed to wild animals for disposal.
Further, within Taxila had existed a great Jandial fire temple
mentioned by Philostratus. In the 1079 CE century, Sultan Ibrahim
the Ghaznavid had attacked a community of Mazdaens at Dehra (probably
Dehra Dun.) Then from Timur's invasion of India, among his captives
of both Mazdaens and Aryans from Tughlikpur, some were Mazdaens
who offered fierce resistance. In 1504 CE, Bedauni mentioned that
Sultan Sikander destroyed fire-altars.
Relationship
between the Magi and Indian Aryan Priests :
The Magi being Athravans were accepted as Brahmans and they settled
in Punjab first when they were brought by Samba (son of Krishna)
and they spread from there to other parts of the Indian Subcontinent
including Karnatak and Nepal which are also known as the Magacharya
or Maga Brahman today.
Where
nations speak Avestan-like languages today :
As Zarathustra had spoken Avestan, the language likely would have
been spoken in a place where it was popular. Today, Kashmiri (Koshuri)
is closest language to Sanskrit and hence to Avestan that is spoken
by a linguistic group very similar to Rig Vedic Sanskrit. In addition,
languages very close to Sanskrit which are also spoken in regions
adjacent to Kashmir, showing only that the Sanskritic-Avestan
homeland would at least include Kashmir. The neighboring nations
which speak Sanskrit-like languages are the Kalashi, Shina, Gawar
Bati, Dameli, Pashayi, Kohistani, Palula and Nuristani. Just as
in Avestan, 'zarat' means golden and 'ustra' refers not only to
camel but also to wild animals such as cows and sheep in general,
as well as buffalos. 'Ustra' is used a few times in the Atharv
Ved), displaying the point that camels and buffalos were very
familiar and common amongst where the Ved's compilers and where
Zarathustra lived.
Why
Zarathustra left for Balkh :
![](640px-Ancient_Ariana_lands.jpg)
Map
from Aelianus' De natura animalium
"That this Magian language was Zend is surely no forced hypothesis,
since from those Brahmins seated in Bactria, we long after find
Zoroaster bringing the same religious system and employing their
Zend terms for it: a fact which no one can deny." - John
George Cochrane
![](Ancient_Silk_Route.jpg)
Map
of the ancient Silk Route, which connected major cities and peoples
of the ancient world
In ancient time, Indian Brahmans had a great amount of influence
over the kingdoms adjacent to India or ones that extended from
India to other places like Gandhar, Kakeya, and Kamboj. The fact
that Athravans are the chief priests of Mazdaean in Afghanistan
implies that Brahmans were already established in the region before
Zarathustra's arrival there. In the Vedic Era, King Atyarati Janamtapi
conquered Uttara-Kuru, thus bringing more Indian influence to
Central Asia and it shows the level of influence that India had.
In the 3rd century BCE it was Asoka who had it under his dominion,
and in the 8th century CE, it was Kashmiri king Lalitaditya Muktapida
that had suzerainty over it. Balkh was known to have a Brahmans
within the court of its king as well. Historically in India, Brahmans
and other spiritual teachers have sought royal patronage to institutionally
aid their religions such as in preaching beliefs to society and
building temples. They would become rajyagurus (royal teachers)
or rajpurohits (royal sacerdotal priests.) Zarathustra had become
the chief spiritual adviser of the Balkhan court and his family
members who were the first Mazdaens and also had similar positions
within the court. Ancient Greek historian Aelianus in De natura
animalium, also mention that there were "Indian Arianians"
and there is some suggestion that control of Ariana fluctuated
between Indian and Arian Arianians. This infers that Indians in
Ariana had political influences.
"A
Rishi went to another country, to try and get his name famous
there as a Rishi, but he got less celebrated than before (in his
own country.) O Rishi, you left your home without a cause."
- A Kashmiri Proverb
Kashmir
being Land of Rishis was abundant in rishis and it was normal
for a monarch of ancient Balkh and other regions of Afghanistan
to have Brahman teachers or ministers from India. For example,
Nagsen (another Kashmiri) had become the preceptor of the Balkhan
King Menander, while Ashvaghosh and Nagarjun (another Kashmiri)
of Balkhan King Kanishk who after his conversion held the Fourth
Buddhist Council in Kashmir. Buddhayasas was a Kashmiri and had
become the preceptor of Dharmagupt the king of Kashgar in 5th
century CE. Gunvarman was a prince of Kashmir but was missionary
for much of his life and became the royal adviser to the kings
of East China, Java, and Sri Lanka in the 4th century CE. Shakyashri
Badhra, Ratnaver, and Sham Bhatt were Buddhist missionaries to
Tibet and East China. Bilhan was a royal sage of Panchal's King
Madanbhiram in the 9th century CE. Even the Aryan Shahi Dynasty
was established in the 9th century CE by the Turki Shahi Dynasty's
Brahman minister Kallar. King Minar Dhitika was converted to Buddhism
by Sangbhadra. King Seve Salbar of Afghanistan was converted to
Bonpo by Namse Chyitol.g. Kashmir was influential to both Indian
and adjacent regions. In ancient history, Kashmir has been part
of various kingdoms that had included regions of Afghanistan.
Even in the Buddha's time, Gandhar was a Mahajanpad and in many
periods of history, Kashmir was a part of the Gandharn Kingdom.
The
presence of Indian Brahmans in various places, including neighboring
ones, such as Gandhar and Balkh, was recorded in ancient times;
Edict 13 of the 14 'Rock Edicts of King Ashok' reads, "There
is no country, except among the Greeks, where these two groups,
Brahmans and ascetics are not found and there is no country where
people are not devoted to one or another religion..." Along
the ancient Silk Route the Kashmiri gateway is at Kunjerab Pass
and the Balkhan gateways on the pathway are Balkh and Shahrisabz.
Areas
of Afghanistan being under the influence of Indian dynasties made
Balkh a friendly place for Zarathustra to be a Brahman priest
in.
Identification
of other places in India :
Ataro-Patakan of the Avesta is not the Azerbaijan of Caucasus
Ataro-Patakan means Keeper of the Fire, which Sanskrit scriptures
have used as 'Pathak Pitt'. Pathakam is Sanskrit has meant to
be a canton wherein spefically priests live.
Ataro-Patakan
is in Dardistan and Swat. It is known for having the Asnavand
Mountain and the city of Rak from where Zarathustra's mother was
from. In modern Gilgitstan exists the Rakaposh Range where bears
the title Rak. The Avestan Vendidad, it is Rak, whereas in Pahlevi
scriptures it's Rag or Arak.
Arrian,
Strabo, Pliny and Justin had stated that Atropatene in Media was
named after its Satrap Atropatos declared independence after Alexander's
death. He ruled the region under Alexander of Macedon from 328-327
BCE.
Because
the Avesta predates Satrap Atropatos, the region of Atropatene
is not the Avestan Ataro-Patakan (Protector of the Fire.) The
Avestan Ataro-Patakan is in Persian known by 'Adar-bigan'. Hence,
when the kingdom of lower Media took on the name Atropatene, it's
Persian-equivalent name also began being used, and in the predominant
Turkic language there it became known as Azerbaijan.
That
Ataro-Patakan borders Airyanem Vaeja is seen in multiple sources,
including the Bundahishn.
Zarathustra's father was of the region Adarbaijan; his mother
whose name was Dughdo came from the city of Rai.
- Shaharastani
Aredvisur
(Sataves) River is Sutlej :
And Sataves itself is a gulf (var) and side arm of the wide-formed
ocean, for it drives back the impurity and turbidness which come
from the salt sea, when they are continually going into the wide-formed
ocean, with a might high wind, while that which is clear through
purity goes into the Aredvisur sources of the wide-formed ocean.
- Zadsparam 6.16
Sataves'
fluvial properties are also elaborated when Bundahishn and Vendidad
Fargard state that Sataves controls the tides of Vouru-Kasha.
Just
as how the Daiti being a tributary of the Indus is called Veh-Daiti,
so too is the Aredvisur called the Veh-Aredvisur as the Sutlej
is also an Indus tributary.
Gaokern
is Gokarn :
Mazdaean scriptures mention the Gaokern tree of immortality, which
is the same as the Aryan Gokarn.
There
are said to be 2 Gokarn places; A northern and a southern.
The
Varah Puran refers to Gokarn, as a region where the shrine of
Lord Gokarn was installed at the confluence of the Sarasvati and
the Yamuna.
Kangdez
is Gangdise (beside Kashmir) :
![](640px-Map_of_Tibet.jpg)
Detailed
map of Tibet showing the mountainous Gangdise region and Mt. Lionbo
Kangri A.K.A. Kangdez
From the geography of Mazdaen scriptures it is easy to determine
the location of Airyanem Vaeja in Kashmir because the regions around
Airyanem Vaeja are mentioned too. The part of Tibetan Plateau west
of the Indus River and Brahmaputra is even today called Gangdise.
Mazdaen scriptures and the Shahnameh mention Kangdez.
In
the Dadestan-i-Menog-i-Khrad, the location of Kangdez is described
as "Kangdez is entrusted with the eastern quarter, near to
Satavayes on the frontier of Airan-vego." Since Kangdez is
the Gangdise region, this excerpt also supports Kashmir being
Airyanem Vaeja.
Turkish
historian Al-Biruni writes that he cannot locate Kangdez and that
both Yamakoti and Tara are cities there. Yamakoti is also mentioned
in the Srimad Bhagavatam.
It is said that Bhadrasva-varsa extends from the city of Yamakoti
up to the Malyavat Mountain.
- Srimad Bhagavatam
The
prominent mountain associated with this continent is Malyavat
Mountain. It is the modern-day Muztag (7,282m) because the Mahabharat
identifies Meru as being between the Malyavat and Gandhamadan.
Apart
from the Mt. Meru (Mazdaen Hara), Mt. Kailash is also revered
in Mazdayasna as "Kangri". It is the abode of Peshotan
(Chitro-maino), son of King Vishtasp, and Khwarsheed-chihr (Khursheed-chehr),
son of Zarathushtra, who will gather their righteous army there
before the final battle against Ahriman and his creatures, according
to the Bundahishn, Denkard, Zand-i-Wahman Yasn.
Kangdez
means "Fortress of Kang." In Ferdowsi's epic Shahnameh,
Kangdez is named as Gangdez.
Kangdez's
name is related to Kangha mentioned in the Avestan Yasht 5.54,
the Aban (Ardvisur) Yasht. Antar Kanga is part of a list of mountains
in Yasht 19.4. Antar Kang is the chief mountain on which Kangdez
bases its name, and is the largest mountain in the Gangdise, Mt.
Kailash.
Kangdez
is Rasatal :
Just as Vasuki is mentioned as the ruler of Rasatal, the children
of Vaesak are mentioned in the Shahnameh as rulers of Kangdez.
Just as Vasuki is of a serpent tribe, Vaesaks are written of as
worshiping serpents.
To her did Yoista, one of the Fryanas, offer up a sacrifice with
a hundred horses, a thousand oxen, ten thousand lambs on the Pedvaepa
of the Rangha.
- Aban Yasht 20.81
Pedvaepa
river, an affluent of the Ranha is the Pedak-miyan of the Bundahishn.
The Pedak-miyan, which is the river Katru-miyan, is that which
is in Kangdez.
- Bundahishn 20.31
Ranha
is Rasa :
The Avesta mentions Ranha (Sanskrit: ' Rasa', another name for
Rasatal), which is the "sixteenth of the best lands created
by Ahura Mazda." This land is based around the sources of
the Ranha River which is the Rig Vedic Rasa River. This river
is identified with the modern-day Brahmaputra River because the
scriptural traits of the Rasa mentioned align with those of the
Brahmaputra. Rasatala, being populated by many Daityas (i.e.,
Ahuras) would be of significance to Mazdaens and it always appears
on the lists of 7 main abodes of the Asurs. Here a major battle
between Asur and Dev took place, the battle of Hiranyaksa and
Varah. The Markendaya Puran even mentions the Rasalaya as a peoples
in Bharat-varsh as it does the Sarasvats.
Two
Avestan Fragards mention that Ranha is the largest river that
they know. This is true because Ranha (Brahmaputa) is 3,848km
while Veh (Indus) is 3,610km.
Three
affluents of the Ranha are named in the Yashts; Aodhas, Sanak,
and Gaudh. The Brahmaputra passes through Gaud (Bengal) region
and hence, a Ranha tributary would be named Gaudha. This is likely
the Jamuna River.
We sacrifice unto Mithra, the lord of wide pastures, ....sleepless,
and ever awake;
Whose long arms, strong with Mithra-strength, encompass what he
seizes in the easternmost river and what he beats with the westernmost
river ("Aryan"), what is by the Sanaka of the Rangha
and what Is by the boundary of the earth.
- Khorda Avesta 27.104
Frazdanav
is Lake Rakshash Tal :
The Frazdanav contains the word Danav, implying its connection
with the "Danavo" whom are mentioned as villainous.
It is also where King Vishtasp performs spiritual ceremonies.
Danavs in many cases of Indian history were Rakshashs.
This
area was sacred for ceremonies not just for King Vishtasp, but
also Indians since it is in the Indian Subcontinent and because
rishis lived here.
Vaisampayana said,--"Then Maya Danav addressed Arjun, that
foremost of successful warriors, saying,--'I now go with thy leave,
but shall come back soon. On the north of the Kailash peak near
the mountains of Mainak, while the Danavs were engaged in a sacrifice
on the banks of Vindu lake, I gathered a huge quantity of delightful
and variegated vand (a kind of rough materials) composed of jewels
and gems.
- Mahabharat Section 3
Avestan
Mainakha is Vedic Mainak :
As the names are almost identical they are the same mountain.
The Mahabharata claims it was north of Mt. Kailash. It is known
as Mt. Kangrinboqe Feng (6,656m) in Tibet, north of Mt. Kailash
(7,694m.)
Vouru-Kash
is Indian Ocean :
Its other names in Mazdaen scriptures are the Frakhvkard and Varkash.
Both the names Vourukash and Varkash are reflective of the other
name for Indian Ocean city Bharuch, Varukaksh.
Just
as the Indian Ocean in Aryan scriptures is referred to as the
"Sea of Salt" so to the Khorda Avesta calls the Vourukash,
the "deep sea of salt waters."
Practice
of similar customs :
![](Sai_Navjote.jpg)
Sathya
Sai Baba with a Mazdaen priest during a child's Navjot ceremony
(left), and a Mazdaen priest with a child performing the Navjot
ceremony (right)
There are customs that are typically unique to the Mazdaens, but
were practiced in India. Some of the customs within the Mazdaen
community are similar to those of the Aryan Brahmans. For example,
the Navjot and vegetarianism.
Spiritual
initiation :
"The investure with the Kosti, as described in the Yesht
Sade, and alluded to in several places of the Vendidad, appears
to be nothing more than the Kaksha, or girdle of the Aryans, blended
with some notion of the cord, or Upavita." - The Quarterly
Oriental magazine, review and register.
Navjot
which means new birth is the initiation of a Mazdaen and they
are given a sacred thread to wear similar to that of the Yajnopavit
ceremony for many Aryans.
Just
as the Mazdaen ceremony marks a 'new birth', the Aryan one also
does the same. Hence, anyone who receive the Aryan ceremony is
called a 'dwija' (twice-born.)
Vegetarianism
:
![](411px-Gayomard.jpg)
A
medieval painting of Gayomard and living beings, displaying that
humans and animals lived in harmony
I allow the good spirits who reside on this earth in the good
animals to go and roam about free according to their pleasure.
I praise, besides, all that is offered with prayer to promote
the growth of life.
- Yasna 12.3, Gathas, Zhand Avesta
A
large section of Parsis are vegetarian and during weddings/navjyots,
there is always a "Parsi vegetarian" menu. There are
four days in a month where all Mazdaens, even the non-vegetarians
are expected not to eat meat in a practice called parhezi which
means abstinence. They are Bahman, Mohar, Ghosh, and Ram roj.
Meat is also not eaten for three days after a relative passes
away.
Be plant-eaters ('urwar khwarishn', i.e., vegetarian), O you people,
so that you may live long. And stay away from the body of useful
animals. As well, deeply reckon that Ohrmazd the Lord, has for
the sake of benefiting useful animals created many plants.
- High Priest Atrupat-e Emetan (Adarbad, son of Emedan) who officiated
after the Arab invasion states in the 11th century CE, Book 6,
Denkard
Third
century CE Greek biographer, noted in the prologue to his Biography
that the Magi priests of Persia "dress in white, make their
bed on the ground and have vegetables, cheese and coarse bread..."
The
modern Ilm-i Khshnum movement in India advocated vegetarianism
too.
Dr.
Kenneth S. Guthrie believed that Zarathustra promoted vegetarianism.
Usage
of plants in worship :
Both Mazdaens and Aryans use plants in their worship. During group
and individual praying, Mazdaens hold a plant. Also, in the Haoma
ceremony of Mazdaens, they use the ephedra in the ritual.
Venerating
the same persons :
In Mazdayasna, Ahura Mazda is the Supreme Lord and the other supernatural
beings are yazatas. As there are several with a similar name in
both Mazdayasna and Aryans, there are also others whose names
are different but are the same persons, such as Sraoesa, who is
Brhasa of Aryans.
Varun
:
"Ahura Mazda has created asha, purity, or rather the cosmic
order; he has crested the moral and the material world constitution;
he has made the universe; he has made the law; he is, in a word,
creator (datar), sovereign (ahura), omniscient (mazdao), the god
of order (ashavan). He corresponds exactly to Varun, the highest
god of Vedism." - Arthur Lenormant
In
the Rig Ved, though Varun remains a god, his influence lessened
as many gods took the side of Indra as their king and many humans
took him as their chief god.
Many a year I have lived with them; I shall now accept Indra and
abjure the Father Varun, along with his fire and his soma (haoma)
has retreated. The old regime has changed. I shall accept the
new order.
- Rig Ved 10.12.4
The
Vendidad is called in Pahlevi the Zhand-I Jvit Dev Dat. Here the
'Dev Dat' portion of the title refers to the conch of Ahura Mazda.
The Dev Dat is mentioned in Aryan scriptures as the conch of Varun.
There
is a strong connection in Aryan scriptures between Varun and Asurs.
For example, the Mahabharat mentions that he receives homage in
his palace by Asurs. He is also said to live in the sea (any body
of water other than a river) with Nagas, and his residence there
is known as Asurnam Bandhanam. Then according to the Valmiki Ramayan,
Ravan had invaded Rasatal where lived Varun, his sons, Nags, and
Daityas. According to the Srimad Bhagavatam, Hiranyaksh visted
Varun to seek his advice on whether to fight Vishnu or not (in
which Varun advised the Daitya king to do so to earn Vishnu's
grace by being slain by him.) Hiranyaksh there had called Varun
"Adhiraj" (Supreme Lord!) The Mahabharat claims that
Varun governs Rasatal, 1 of the major strongholds of the Asurs.
Hiranyapur, another stronghold (where Prahlad Maharaj governed
from) was also affiliated with him. Further, Varun is the one
of the few gods that have Asurs as administrators. Varun's are
Meghavasas in his assembly, and another named Sunabha.
O Yudhishthir, without anxiety of any kind, wait upon and worship
the illustrious Varun. And, O king, Vali the son of Virochan,
and Narak the subjugator of the whole Earth; Sanghrah and Viprachitti,
and those Danavs called Kalakanj; and Suhanu and Durmukh and Sankh
and Sumans and also Sumati; and Ghatodar, and Mahaparswa, and
Karthan and also Pithara and Viswarup, Swarup and Virup, Mahasiras;
and Dasagriva, Vali, and Meghavasas and Dasavar; Tittiva, and
Vitabhut, and Sanghrad, and Indratpan--these Daityas and Danavs,
all bedecked with ear-rings and floral wreaths and crowns, and
attired in the celestial robes, all blessed with boons and possessed
of great bravery, and enjoying immortality, and all well of conduct
and of excellent vows, wait upon and worship in that mansion the
illustrious Varun, the deity bearing the noose as his weapon.
- Section 9, Mahabharat
While
the Rig Ved directly calls gods out as Asurs, it also indirectly
refers to Varun as an "Asur of heaven" and latter verse
heaven itself is called 'Asur'. Also in a verse in which Asur
is mentioned, it reads, "our father pours down the waters."
Further, the RV says that Agni is born from his (the Asur's) womb.
This is important in showing that Agni is a child of Varun just
as the Holy Fire (Atar) is mentioned as the son of Ahura Mazda
in the Avesta.
Ahura
Mazda's connection to Vahista goes back to Varun's relation to
Vashishth from Aryan scriptures. For example, The Ramayan mentions
that Vashishth was a son of Varun through Urvashi born at Varunlaya
(modern Barnala, Punjab.) He was also said to have turned his
son Vahista into a scholar by simply accompanying him on a boat
trip. Varun had taught what is called "Bhrgu-Varuni Vidya"
to his son Bhrgu of which the essence was "Brahm (God) is
nothing but joy."
The
name 'Zarathustra' means Golden buffalo, which is because the
animals involved in sacrifices to Varun were usually buffaloes.
This is akin to Aryans being named after a vehicle of god, such
as Basava or Nandi, the bull of Shiv. These names reflect devotion
and subordination as servants of gods.
Kavi
Usana :
An Ahura of Mazdayasna is known as an Asur in Aryanism. It is
then no surprise that we also find Sukra Acharya or Kavi Usana,
the Guru of the Asurs, being venerated as one of the most holy
beings. His connection to Varun in Vedic scriptures is that he
is Varun's devotee in many instances as seen in Sahatpath Brahman.
In the Avesta he is known as Us and later in the Bahram Yasht
as Kavi Usa.
This one is known to me here, who alone heard our precepts: Zarathustra,
the Holy, he asks from Us, Mazda, and Asha, assistance for announcing,
I will make him skilful of speech.
- Yasna 29, Zhand Avesta
Kavi
Usa is also called Kava Usan and Ashvarechao, which means full
of radiance just like how his Aryan name Sukra means radiant and
how scriptures like the Yog Vashishth describes him as "radiant
young Sukra", or Ramayan describes "Sukra, radiant as
the sun, departed."
The
Avesta doesn't refer to him as Sukra because that name is reserved
as an epithet for Ahura Mazda, who is invoked as, "athra
sukhra Mazda" (Kavi Usana has many titles.)
Usana
is also given importance because he descends from Angiras. Mahabharat
reads that Kavyas descendants from Kavi. Manu Smriti establishes
a Kavi as a descendant of Angiras. Like how Usana is a regent
constellation in Aryan astrology, he is a star included among
the Great Bear constellation, in the Hapto-iringas of the Avesta.
King
Ram :
Mazdaen scriptures mention a righteous monarch named Ram, whom
it addressed Ram Khshatra. Though it doesn't dive into details
about the yazata, it usually mentions him together with Mithra.
In Aryans, he is known a Raja Ram, a noble king, "Arya that
cared for the equality of all", descendant of Mitra.
Ram, descendant of the sun ("Mitra"), became friends
("mitra") with Sugriva, son of the sun ("Mitra.")
- Ramayan, 15.26
There
is even one passage in the Avesta that mentions Ram together with
Vahista, which is symbolic of the relationship in the Ramayana
that Ram has with his guru Vashishth. It also shows the relationship
between Mithra and yazata Ram.
We sacrifice unto Mithra, the lord of wide pastures; we sacrifice
unto Ram Hvastra.
We sacrifice unto Asha-Vahista and unto Atar, the son of Ahura
Mazda.
- Khorda Avesta 2.7
Sacredness of the sun :
The sun is like fire, a holy symbol of Ahura Mazda. The Avesta
declares :
This Mithra, the lord of the wide pastures, I have created as
worthy of sacrifice, as I, Ahura Mazda, am myself.
- Avesta
Mitra is a god often paired with Varun in Vedic hymns. There are
many Aryans today who worship God Almighty in the form of the
sun and they are known as Sauras. The Maga Brahmans are very closely
associated with the sun-worship in Aryans.
Just
as the Rig Ved declares that the sun is the "Eye of Varun",
the Avesta it also declares that Mitra is the eye of Ahura Mazda.
Prayer
terminology :
Just as Aryans include the word namo in their mantras, such as
'Namo Varunya' or 'Namo Jinanam', Mazdaens too apply the term
in the phrases 'Namo Ahurai Mazdai', 'Namo Zarathushtrahe Spitaamahe',
'Namo Amesha Spenta' and 'Namo Heomae'.
'Nemase-te'
is another term used by Mazdaens which is the equivalent of Sanskritic
Namaste.
'Neueediem'
has the Sanskritic equivalent 'niVedyami', which has been used
in Aryan verses like "Om Owing Saraswatai niVedyami."
Praying
ceremony for departed ancestors :
Both Mazdaens and Aryans offer prayers for their ancestors, and
the procession meant solely for their well-being is known as the
'Dhup Nirang' (Gujarati for ritual of offering of frankincense)
or 'Nirang-e Rawan-e Guzashtagan' (Persian for Ceremony for the
souls of departed ones) amongst Mazdaens and as 'Sraddha' amongst
Aryans.
Corresponding
festivals of Mazdaens and Kashmiri Aryans :
Just as Mazdaens celebrate Ahura Mazda (Varun) and King Jamshed,
so too do Kashmiri Aryans. The Mazdaen calender new year, celebration
Nuvruz, is the same festival as that of the Kashmiri Aryans, Navreh.
During
the festivity of Tararatrih, on the 14th of the dark half of Magha,
King Yam is worshiped. On Varun Panchami, Varun is worshiped.
Varun is worshiped again on the 5th day of the festivity of Yatrotsava,
whereby Aryans are encouraged to visit his 'abodes' or temples.
Celebrating
god Mitra has historically also been a part of Kashmiri culture.
Till the 11th century CE, the Kashmiri Pandits celebrated Mitra
(Mithra) Punim, on the fourteenth or full moon night of the bright
fortnight (Shukla Paksh) of the Aryan autumn month of Ashvin or
Ashwayuja. Similarly, the Mazdaens celebrate Yalda as the birth
of Mithra.
Usage
of fire in ceremonies :
![](640px-Baku_Fire_Temple.jpg)
Ateshgah
of Baku fire temple in Baku, Azerbaijan which was utilized by
Aryan priests from India
![](640px-Jwalamukhi_Fire_Temple.jpg)
Jwalamukhi
fire temple in Dharamshala, Himachal Pradesh
Fire is used in processions of both Mazdaens and Aryans. Their
temples use fire altars for performing the rituals.
Fire altars have been discovered in the Indus Valley city of Kalibangan
in northern Rajasthan state, showing that even the ancient society
then revered fire as sacred.
Fire
Aryan temples also exist in the Himalayas wherein flames are constantly
burning.
3
significant fire-temples :
1. Jawalaji Bhagvati (Khrew, Kashmir)
2. Jwalamukhi (Dharamshala, Himachal Pradesh)
3. Jwala Mai (or Salamebar Dolomebar Gomba or Mebar Lhakang Gomba
in Muktinath, Nepal)
Ceremonies :
"Although sacrifices are reduced to a few rites in the Parsi
religion now-a-days, we may discover, on comparing them with the
sacrificial customs of the Brahmans, a great similarity in the
rites of the two religions." - Martin Haug.
In
addition to the ceremonies of Navjot and praying for ancestors,
there are other similar ones for the Mazdaens and Aryans.
Mazdaen |
Vedic
Aryan |
Entails |
Afrigan
|
Apri
|
The
ceremony is meant to invite persons; during Afrigan
a deceased person or an angel, and during the Apri
a god. |
Darun |
Darsh
Purnam |
During
the Darun, sacred bread is offered, whereas on the
Darsha Purnama the sacrificial cakes are offered.
|
Gahanbar |
Chaturmaas
Ishti |
Gahanbar
involves offering sacrifices 6 times a year, whereas
the Chaturmasya entails sacrifices given 4 times.
|
Yajishn
(Ijashne) |
Jyotishthom |
The
both, the twigs of sacrificial plant ('Hom'/'Soma')
itself are brought to the sacred spot where the procession
occurs and the juice is extracted during the recital
of prayers. The Yajishn (Ijashne) implements a plant
that grows in Iran whereas the Jyotishthoma implements
the Putika. |
|
Mouth
covering of priests :
Mazdaen priests wear the padam over their mouth just as many Jain
monks wear the mohapatti. The purpose of the Mazdaen clad is to
prevent pollution through the products of the mouth when handling
the sacred fire.
Purification
before worship :
Because yazatas (venerable spirits) are pure, to pray to them
it is encouraged that the worshiper be clean, and so devotees
wash their hands and faces.
Aryans,
although they pray in several occasions and environments, normally
they perform puja in the morning after having bathed.
Footwear
removal before entering temples :
Mazdaens are in most temples required to remove their footwear
because the temple is very sacred and because of its sanctity
it is not to be contaminated with either spiritual or material
filth.
Aryan
temples too require the visitor to remove footwear for the same
reason.
Astrology
:
Zarathustra has been written in Mazdaen scriptures of having practiced
the science and the Kitab al-mawalid (also known as the Kitab
Zardusht), an astrological scripture, is attributed to a 'Zardusht'
in the scripture itself, and certain modern scholars believe that
this Zardusht may in fact be the original Zarathustra.
Just
as several Brahman (Aryan) priests of India have historically
practiced astrology, and to this day many still do, the priests
in Zarathustra's time applied the science too. When Zarathustra
was in the womb, his mother had a frightful dream, so she consulted
an astrologer that assured her she had no reason to fear for his
birth and he predicted the baby's glorious future.
Aryan
astrological similarities to that of Mazdaen texts translated
by Theophilus have been noticed by Pengree who believe this was
likely because Aryan Brhadyatra and other works by Varahamihira
were translated into Persian, which were the ones Theophilus had
read.
Sky
burials :
In one period of history, even feeding corpses to vultures as
opposed to either cremating them or burying them was the norm
in parts of the Punjab region. Aristoboulos, when visited Taxila,
had stated that the dead were "thrown out to be devoured
by vultures." This practice is still observed in parts of
western Tibet which is modern-day Avestan Ranha or Vedic Rasatal.
Raghunath
Rai discusses that leaving corpses for birds and beasts was historically
one way that Indians since ancient times had disposed of the dead.
He also leads to the conclusion that this was practiced by Indus
Valley Civilization residents of Mohenjo Daro because skeletons
have been found in public places and within a room.
In
the Mahabharata King Astaka mentions three different kinds of
corpse-disposal; cremation (dahyate), burial (nikhanyate), and
decay (nighrsyate). Vidur then mentions 2 modes; cremation on
a funeral pyre or the body is left for birds to consume. King
Virat of the Matsya Dynasty of Punjab, after he was slaughtered
by the Kauravs had his corpse offered to vultures by Dronacharya.
Even
in South India, decomposition by vultures wasn't unheard of in
certain places. The author of the Manimekalai writes of exposure
of the corpse to be devoured by vultures and jackals as 1 of 5
decomposition methods.
Zarathustra
as a cave mendicant :
Ancient Greek writers Eubulus, Porphry and Dio Chrysostom had
written of Zarathustra's time living in a mountainous cave wherein
he is said to have lived for ten years. The way in which he lived
is of a similar description to that of Brahmans of that time.
This was "Mount Kaf [which is the] mountain Usihdatar,..."
The
Vessantar Jatak gives this description of Brahman ascetics: "looking
like a Brahman with his matted hair and garment of animal skin
with his hook and sacrificial ladle, sleeping on the ground and
reverencing the sacred fire".
Why
Zarathustra wore knotted-hair and a turban :
![](453px-Kashmiri_wear.jpg)
Kashmiri
Pandits in traditional white phiran (tops), shall, and turban
wear sporting a beard. This strikingly resembles Zarathustra's
fashion
The turban is mentioned in the Atharv Ved as an ushnish.
Vashishth
is associated with the turban more than other Vedic sages. In
the village of Vashisht in Himachal Pradesh during the birthday
of Vashishth his statue in the main temple of the village is adorned
with a white dhoti and turban.
In
the Rig Ved and Kathaka Grhya Sutra, Vasis?ha wears a kapardin
or knotted-hair.
Applying
ash to forehead :
Mazdaean many times in their ceremonies apply Rakhya ash from
a ceremonial fire on their foreheads just as Aryans many times
in rituals mark foreheads with tilaks of either ash or paint.
Bull
statues in front of temples :
Some Mazdaean temples have Bahman Ameshaspand winged-bulls at
temple entrances just as many Aryan temples have Nandi (or Vasava)
bulls at entrances.
Depicting
figures as animal-headed :
![](503px-Zurvan.jpg)
Lion-headed
Zurvan from Mithraic Mazdaen temple, similar to a depiction of Narasimha
Like many Aryan icons, in Mazdaen ones too, gods are depicted
as animal-headed sometimes.
Social
classification :
Whether castes in any Mazdaen society, apart from the Brahman
one (Athravan), existed or not is certain. However, we know that
the laborforce of society in Mazdaean scriptures is categorized
like the one that exists in India; Athravan/Sodalen (Priest),
Rathaestar/Ritter (Warrior), and Vastrya-fsuyant/Varazana/Dragu/Driyu
(Agriculturalist.) In fact, Zarathustra's 3 sons were said to
be the heads of these classes ('pistra') — Isatvastra of
the priests, Urvatatnara of the warriors, and Khvarechithra of
the agriculturalists. Eventually, a Huiti (Artisan) class came
to be recognized. Further, Zarathustra is praised as the prototype
of the non-artisan castes.
The
Mahabharat mentions that in Shakdwip (Iranian Plateau and Central
Asia but more specifically, Balkh) there are four castes; "They
are the Mrigs (Brahmans), the Masaks (Kshatriyas), the Manas's
(Vaishyas), and the Mandagas (Shudras.)"
Symbolisms
:
Dualism :
Mazdayasna views the universe as a place of mingling between Asha
(good) and Druj (evil.) Known in Sanskrit as Dvaita, it relates
to how the universe is divided into matter and spirit. Matter
is ignorance and an illusion (Maya) and corrupts souls, while
spirit is holy and true.
Some
modern scholars have compared this dualism in Mazdayasna to the
ideas of Purush and Prakriti wherein the former is spirit and
the latter is matter. S. Taraporewala for example, in the early
20th century had used the terms Purusha and Prakriti to explain
the dualism of good and evil.
Spenta
and Spanda :
While Mazdayasna writes of holy spirits as Spenta Maniyus, the
word 'spenta' itself means energy, and the Sanskrit equivalent
is 'spanda', meaning energy or motion.
In
Kashmiri literature the term Spanda has been used more frequently
than everywhere else, even producing 2 scriptures called the Spanda
Sutras and Spanda-nirnaya.
Four
ages of humanity :
There are 4 ages according to Zoroastrianism, much like Aryanism's
4 yugas, with the first being the most righteous of times in both
religions and then as the ages succeed, they become worse than
the preceding age. Finally in the last age, a godly figure arises
and vanquishes the most evil people of the world. In Zoroastrianism,
the messianic figure is Shaosyant, while in Aryanism it is Kalki.
Ahura
as Buddh :
Ahura Mazda has many names. In the Khordeh Avesta he is given
101 names, including Varun.
Ahum cha daenam cha Baodhas cha.
- Khordeh Avesta
The
translation is that Ahura Mazda declares that he is religion (Mazdayasna)
and Buddh. Buddh is used here because it means that Ahura Mazda
and his religion are perfect, as Buddhhood is the state of perfection.
This
ties into the concept of Moksh, which is the state of perfection
and is what any Buddh (Awaken person) attains upon death.
Interestingly,
Ahura Mazda has also been called Buddh Mazda, specifically in
Afghanistan where Buddhism was a major religion.
Reincarnation
:
Reincarnation is mentioned in Zarathustra's Gathas.
"But
evil-rulers, evil-doers, evil-speakers, those of evil-egos, evil-thinkers,
and followers of falsehood, the souls of all such, because of
the fouling of their original lustre, will return (or go forth
— "paiti yeinti") to the Abode of Falsehood (Drujo
Dgmane) where, in truth, their existence shall be."
- Yasna 49.11
In
the passage above, "will return" refers to impure souls
having to take rebirth because inability to attain heaven due
to their sins. This means, like any Brahman spiritualist, Zarathustra
was propounding Moksh.
Sangelaji
in his Eslam va Mousiqi writes that the Ghollat class of religious
scholars from Iran believed in reincarnation. This means that
the knowledge of reincarnation was passed down to the Ghollats
by the early Mazdaens.
Some
Mazdaen scriptures refer to rebirth as tanasokh. 'Farhangsar'
is from a transmigration from a human body to another human body,
'nangsar' is from human to animal, and 'tangsar' is from human
to plant. Sometimes 'sangsar' is referred to where a soul goes
from a human body to that of a mineral.
The
Magi were reported by Porphyry in 3rd century to be vegetarian because
they believed in reincarnation (i.e., harming an animal leads to
rebirth as a animal.)
Interestingly
enough, an indirect usage of 'rebirth' is applied for the Navjot
(new birth) ceremony.
Symbolic
representation by figures :
Apart from the persons, such as gods and sages, what they represent
in Zoroastrianism is similar in Aryanism. Just as in Aryan scriptures
there are 33 gods (Traytrimsha Devs) that uphold the universe,
so too are there is a group of 33 gods in Zoroastrianism.
And I announce and complete (my Yasna) to all those who are the
thirty and three lords of the ritual order, which, coming the
nearest, are around about Hâvani, and which (as in their
festivals) were inculcated by Ahura Mazda, and were promulgated
by Zarathustra, as the lords of Asha Vahista, who is Righteousness
the Best.
- Yasna 1.10, Zhand Avesta
Dharmachakra
:
![](Anahita.jpg)
Four-armed
Anahita sitting on lion while holding the sun in the form of a
chakra in her right hand. (A 4th century Sassanian Dynasty silver
bowl)
The wheel is a sacred symbol in Zoroastrianism as in Aryanism.
The Avesta speaks of "turning of the wheel", which Max
Muller himself thinks "smacks of Buddhism" as he writes.
Religion
referred to 'Law' :
Both Mazdaens and Aryans refer to religion as 'Law'; 'Daena' for
Mazdaens and 'Dharma' for Aryans.
The
Mazdaens also call Mazdayasna 'Daena Vanghui' (Good Religion)
while Aryans call their's Arya Dharma (Noble Religion.)
Fire
trial :
Taking the "test of fire" is an allegory in both Mazdayasna
and Aryanism for proving one's innocence through penances. According
to the Valmiki Ramayan, Sita had taken an Agni Pariksha to prove
her fidelity to Ram. In the Shahnameh Siyavash had passed through
fire to prove he was truthful.
"It
is added, that he passed twenty years in the desert and the love
of wisdom and justice obliged him to retire from the world to
a mountain where he lived in solitude; but when he came down from
thence there fell a celestial fire upon it, which perpetually
burned; the king of Persia accompanied with the greatest lords
of his court, approached it for the purpose of putting up prayers
to God; that Zoroaster came out from these flames unhurt;..."
Piousness
of fire :
Fire is used in both Mazdaen and Aryan ceremonies as it is believed
to be holy by both the communities. It is invoked and prayers
exist wherein fire itself it adorated even when fit is not physically
not being venerated. Ceremonies that involve fire are of initiation
and sacrifices.
Sacredness
of cows :
Yea we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's
son, and the good waters which are Mazda-made and holy, and the
resplendent sun of the swift horses, and the moon with the seed
of cattle...and we worship the soul of the cow of blessed endowment.
- Gatha Yasna 16.4, Avesta
The
cow is very sacred in Zoroastrianism - the most sacred of all
animals. 'Geush urvan' is a metaphorical term to describe souls
of animals wherein 'geush' by itself just means cow.
"Here
am I, one who has touched the corpse of a man, and who is powerless
in mind, powerless in tongue, powerless in hand. Do make me clean."
If they will not cleanse him, he shall cleanse his body with gomez
and water; thus he shall be clean.
- Fargard VIII.104, Avesta
The
Avesta declares that Gomez (Vedic 'Gomedh') is an important sacrifice,
which involves cow urine. In the 9th chapter of the of the Vendidad
of the Avesta, the purification power of cow urine is dilated
upon. It is declared to be a panacea for all bodily and moral
evils. It is drunk as well as applied externally just like the
Aryans also. Urine of the bull, called "nirang" is brought
to the house of an orthodox Parsi every morning and is applied
to the face, hands and feet like the cow's milk.
Sacredness
of the environment :
Both Mazdaens and Aryans regard the environment as an important
resource like animals which cannot be abused. Yasna Haptanghaiti
declares, "apo at yazamaide" or "We worship the
waters." Mazdaens often offer libations to the rivers just
as they do to the sacred fire, similar to how Aryans do by placing
oil lamps or flowers into a river sometimes during their worship.
Apart
from the Mt. Meru (Mazdaen Hara), Mt. Kailash is also revered
in Mazdayasna as "Kangri". There are also many other
mountains that are considered sacred, and they are mentioned in
the Avesta.
Humans
born from sacrifice of a super being :
According to Mazdaen stories, Gayomard was a great being, upon
whose self-sacrifice were born the first pair of humans and vegetation.
This story is similar to the Rig Vedic lore of self-sacrifice
of the cosmic Puru?a from whose sacrificed body came all the parcels
of the universe.
Immortality
of souls and souls of animals :
Mazdayasna believes that animals have souls and the phrases used
for describing an animal's soul are 'pasu urvan' and 'geush urvan'
(cow soul.) Geush urvan is another phrase for the souls of animals,
because the cow here is used as a metaphor for animals in general
just as in Aryan societies a 'goshala' refers to animal shelters.
Days
of the week relating to gods and planets :
The gods and planets which represent the days of the week are
the same for the Mazdaens and Aryans.
Days |
Particulars |
Monday |
Planet
: Moon
Vedic
Aryan Deity : Som
Mazdaen
deity : --- |
Tuesdays |
Planet
: Mars
Vedic
Aryan Deity : Mangal
Mazdaen
deity : Vrarayna |
Wednesday |
Planet
: Mercury
Vedic
Aryan Deity : Buddh
Mazdaen
deity : Tiriya |
Thursday |
Planet
: Jupiter
Vedic
Aryan Deity : Guru
Mazdaen
deity : Ahura Mazda |
Friday |
Planet
: Venus
Vedic
Aryan Deity : Shukra
Mazdaen
deity : Ardvi Anahita Sura |
Saturday |
Planet
: Saturn
Vedic
Aryan Deity : Shani
Mazdaen
deity : Kayvanu |
Sunday
|
Planet
: Sun
Vedic
Aryan Deity : Surya / Ravi
Mazdaen
deity : Mithra |
|
Scriptural
verses and styles :
As Zarathustra was a Brahman, he was familiar with the Veds and
wrote Vedic verses to be revered. This portion of the Avesta is
known as the Gathas meaning Songs, just as Aryans scriptures are
often either Gathas or Gitas.
The Brahman scriptures refer to 'gathas' and 'abhiyajnagathas'
as the verses of the Veds.
Incarnations
:
An incarnation is known as an avatar. The Avesta reads that there
were ten forms of Verethraghna, whose equivalent Sanskrit name
is 'Vritrahana', which appeared to Zarathustra, similar to the
ten major forms :
Mazdaen |
Vedic
Aryan |
Wind |
Vayu
|
Bull |
Rishabh
(the ascetic whose name means Bull) |
Horse
|
|
Hayagriva
(whose name means Horse-headed) |
|
Camel |
|
Boar
|
Varah
(whose name means Boar) |
Youth
|
Vaman
(the child avatar) |
Raven
|
Garud |
Ram
|
|
Buck
|
|
Man
|
Ram,
Krshna, Parshuram, etc. |
|
In
modern times Mazdaen scholars have inquired more into the idea
of incarnations, and some have written of Zarathustra himself
to have been one of an angel. The Ilm-i Khshnum occult movement
belief was that Zarathustra was an avatar of an Amesha Spenta.
Division
of Earth into seven continents :
These are the continents that the Indians and Iranians saw dividing
the eastern world island.
Same
continents with Sanskrit names.
According to the Avesta the world consists of seven continents
wherein the one in which Zarathustra lived is Khvaniratha with
Mt. Hara at the center just as Aryan scriptures mention Jambudvipa
as the Indian Plateau and some adjacent regions with Mt. Meru
at its center.
The
reason Khvanirath or Rattling Chariot is another name of Jambudwip
is because Jambudwip is said to have been shaped like a chariot.
Zoroastrianism and Aryanism On its (Mt. Sumeru's) outside is the
Iron Wall, which measures 3,602,625 miles.
On its south side is Zambuling [Jambudvip, the continent we live
on, essentially our world]; it has the shape of a chariot. Magadh
is the Middle Country of this Zambuling; it is the place Buddhas
of the Three Times appear.
Note
: Few changes have been done this page from the original
source.
Source
:
http://www.hindupedia.com/en/
Zoroastrianism_and_Hinduism