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Greetings folks !!!
This is going to be a bit lengthy post. Will be done in installments...
Citations are provided where needed.
HINDUISM IS MOTHER of zoroastrian :
By Himanshu Bhatt
Contents
Coins issued by Hindu Kushan Dynasty's kings of ancient Afghanistan. These coins display Mazdaen-worshiped deities, because the Hindu kings were tolerant of social diversity and wanted to promote harmony between them. Even in Dunhang city of the ancient Tarim Basin one can see Zoroastrian and Hindu figures.[1]
Both Zoroastrianism and Hinduism 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[2] had noted a similarity of Kashmiri customs with Zoroastrian ones. In the modern era, some Mazdaen clerics had visited Kashmir, who include Azar Kaiwan[3] and his dozen disciples[4], and Mobad Zulfiqar Ardastani or Sasani[5] who compiled the Dabistan-e Mazahib.
Zarathustra was definitely a Kashmiri Brahman from India as he was an Atharvan[6], who called himself a zaotar[7], manthran[8] and datta.[9] He was referred to as an erishi[10] and ratu[11].[12] He also wore the sacred thread and dressed like a traditional Kashmiri Pandit, compiled Gāthās containing Vedic verses, worshiped Varuna (Ahura Mazda) and venerated other holy Vedic Asuras. He lived as an ascetic in a cave[13]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 Hindus. The geographical description of his 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. 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[14]."
Similarities
Zoroastrianism originated in India
Zarathustra's name
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.
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. Kāf.[17] Today is a village in the Spiti Valley of Himachal Pradesh named Kāf.
Spitama itself has the Vedic Sanskrit attribute of containing 'tama', like the gotra patronyms of Gautama and Girghtama(s), as well as the titles of hiranya-vasi-mat-tama, rathi-tama, ratna-dha-tama, and sasvat-tama.
Background of erishis
According to the Rig Veda, Vasiśṭha Rṣi was the son of Mitra-Varuna by Urvashi. Vayu Purana[18] and Brahmanda Purana[19] mention that Shukra, Bhrgu, and Angirasa were born from the sacrificial fire of Brahma. The Jaiminiya Brahmana[20] and Satapatha Brahmana[21] mention that Bhrgu and Angirasa were born this way. Aitareya Brahmana [22] mentions this of Bṛhaspati, and Gopatha Brahmana[23] to that of Atharvan.
Athravans were Atharvans from India
See also: Veneration of Shukra Acharya in Mazdayasna, Shukra Acharya
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[25].
A mural of Zarathustra in a Tehran temple. Unlike his western depictions, here his skin is depicted dark brown like many Indians.
Zarathustra was of the Athravan (Atharvan) priestly caste. The Avesta declares that Zarathustra was an Athravan.
The Atharvans are as ancient as the Rig Veda. It mentions that Brahmā taught the knowledge of Brahman to his eldest son Atharvan.[27] Further, the Atharvans are associated with fire symbolizing it to be as sacred to them as it was to the later Athravans. Bharadvaja says to Agni that Atharvan has churned Agni out from the lotus, from the head of everything.[28]Vitahavya also says that the Atharvans have brought Agni from the "dark-ones" (i.e., nights.)[29]
Angras are Angirasas
Further, Zarathustra in his Gāthās alludes to "old revelations"[30], and praises the Saoshyants[31] (fire-priests), and even exhorts his party of attendees to praise the Angras[32]. Hindu scriptures know the Angirasas (descendants of Rṣi Angiras) as the composers of the Atharva Veda, or as the "Atharvangirasa" and the Veda is also known as the Angiras Veda. (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 rṣis. He is referred to by some rṣis in the Rig Veda as their "father".[33] Angira is a son of Varuna, as are Bhargava and Vasiśṭha. Angirasas are sacerdotal families with ceremonial practices in the Atharva Veda.[34] Their connection to the sacred fire is such that the Rig Veda also names Agni as Angiras[35], and that the sons of Angiras were born of Agni[36]. In the RV, Angirasas were called "Sons of Heaven, Heroes of the Asura."[37]
The fact that Bhargavas are, like their subgroup Angirasas and the Athravans, also descendants of Vasiśṭha is established in Puranas.[38] Hence, Kava Uṣan (Shukra Acharya the Bhargava) is venerated and included as one of the holiest sages in Mazdayasna because he was also from Vahiśta (Vasiśṭha.)[39]
Sraosha of the Avesta is Bṛhasa (Bṛhaspati) of the Vedas who was the son of Angiras[40], so Sraosha is also of the category of Angras mentioned in the Avesta.
Zarathustra was of Vasiśṭha Gotra
The Denkard scripture specifically mentions that Zarathustra was a descendant of the law-giving immortals (Amesha Spentas, to which the Vahiśtas belong), as well as of "King Jam"[41] Mazdaen scriptures mention Vahiśta (Vasiśṭha) within the Avesta, wherein he is an Amesha Spenta[42] mentioned as Asha Vahiśta. In Mazdayasna, Asha Vahiśta is a divine lawgiver[43] and guardian of the Asha.[44]Vasiśṭha is a law-giver sage in many instances within the scriptures and is even quoted by other rṣis, such as Bhṛgu and Manu, when they prescribe societal laws.[45] Asha Vahiśta is also closely associated with the sacred fire in several Avestan passages[46][47], just as Vasiśṭha is.
The Atharvans are descended from Vasiśṭha Rṣi.[48] Vasiśṭha's dedication to Atharvan is demonstrated in the Rig Veda wherein after being filled with anger, he calms himself by reading the Atharva Mantra.[49]Vedic scholar Mallinatha writes in his commentary of the Kiratarjunya that the Śāstras declare that the mantras of Atharva Rṣi are preserved by Vaśiśṭha.[50] Just as there are several Vaśiśṭhas[51] within the community, the Avesta acknowledges that there are several Vahiśtas,[52] and refers to them as the "Lords of Asha." Even in the Vahistoistri Gāthā,[53] Francois De Blois notices that it consists of verses with a variable number of unstressed syllables.[54]
Avestan as a dialect of Sanskrit
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.[60]
List of some Sanskrit and Avestan words
Zarathustra portrayed on a pillar of the Shakta-Vaishnava Birla Mandir, Jaipur, Rajasthan. Hinduism's pluralistic tradition recognizes the pious sage as a saint in the list of the world's spiritual gurus.
Zarathustra portrayed on a mural of the Shree Saibaba Satsang Mandal, Surat, Gujarat. He is shown next to Jalaram (left) and Vivekananda.
List of some Sanskrit and Avestan names for gods
Apart from the gods that are common to both Zoroastrianism and HINDUISM, names of some other Hindu gods are carried by even modern day Persian speakers. For example, the names 'Śiva' (Charming) and variations of 'Rāma' (Black)[63] are used by Iranic speakers, such as Persians and Pashtuns. King Ram is also added in names such as 'Shahram' (King Rām) and 'Vahram'/Bahram' (Virtuous Rām), 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.)[64] Toponyms as well include 'Ram'/'Raman' in their syntax, such as Ramsar in Iran.
Daēvā does not mean Deva
Whereas the root of the Avestan word 'daēvā' is "daē" meaning god, of 'deva' it is "div", which means light. Zarathustra wrote in his Gāthās, "daēnāe paouruyae dae ahura!"[65] Hence, the word for religion in Avestan is daēnā.[66]
That deva carries positive connotations is seen in Gāthā 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 Vedas
The Rig Veda 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 Asura Medhira or Asura Mada. These terms mean "Wise Lord" and in the Rig Veda this phrase appears in a few places, in one verse being "kṣayannasmabhyamasura".
There are several passages in the Vedas (especially the Atharva Veda) and Avesta that are identical, with the only difference that they are in the different dialects of Avestan and Vedic Sanskrit.
There are two sets of Mazdaen scriptures; the Zhand Avesta[68] and the Khorda-Avesta.[69] The Zhand contains 3 further sets of writings, known as the Gāthās[70] compiled by Zarathustra, and the Vendidad, and Vispered. (Not surprisingly, Hindu scriptures also have collections known as Gāthas, such as the Vasant Gātha and Theragātha.) The Khorda contains short prayers known as Yashts. They are written in a metre much like the Vedas. Normally they contain 15 syllables known in Sanskrit as Gayatri asuri) like hymns of the Rig Veda, or Ushnih asuri such as in the Gāthā Vohu Khshathrem[71] or of 11 syllables in the Pankti asuri form, such as in the Ustavaiti Gātha.
Some scholars also note that there is a connection between Bhargava Rṣi and Zoroastrianism, as the Atharva Veda portion composed by him is known as Bhargava Upastha and the latter word is the Sanskrit version of the term 'Avesta'.[72]
Why Zarathustra's teachings are called Zhand Avesta
The Avesta is also known as the Zhand Avesta. Zhand is the Avestan equivalent of Chhand.
The word Avesta comes from Sanskrit 'Abhyasta', which means Repeated. Hence, the Avesta (Abhyasta) is basically a repetition of Zarathustra's teachings.
Zarathustra was born in Kashmir
Zarathustra is always 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. [74]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[75] and T. Lloyd Stanley[76] were proponents of this Kashmiri Airyanem Vaeja viewpoint. Mazdaen scriptures[77] 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 Vishtaspa's court was already familiar with the Indian Brahman adviser Changragach who was teacher to minister Jamaspa, even before Zarathustra's arrival to Balkh. The Brahman Byas was also welcome in King Vishtaspa's court and met and had become a disciple of Zarathustra. King Vishtaspa (Greek: Hystaspes) was the father of King Darius I of the Balkh Kingdom and he had studied astronomy amongst the Brahmans of India.[78]
There are similarities noticed by scholars such as Subhash Kak and Zubin Mehta which are described by them between Mazdaen practices of Kashmiri Hindus. These include the sacred thread for women (called aetapan in Kashmiri) and the sacred shirt (sadr.) The festival of Nuvruz[79] in commemoration of King Yima is known as Navreh in Kashmir which is celebrated by Kashmiri Hindus. Furthermore, the folklore of Kashmir too has many tales where devas[80] are antagonists to both devas and asuras. 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 'Purusarva' 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 'asva' (horse) becomes 'aspa' (i.e., 'Dhruwaspa' means She who possesses strong horses, and animals within nameswere more common, such as Yuvanasva and Vindhyasva.) 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 Vedas. For example, the Rig Veda[81] describes the Vasiśṭha ṛṣis as 'svityam' (white), 'svityanco' (dressed in white)[82] and white-robed. Zarathustra dresses in white as well Mazdaen priests also dress up in white. The connection between Vasiśṭha ṛṣi with Atharvan Rṣi is a very close one.
Identification of Avestan sacred places in Kashmir
See also: King Yama's Kingdom was in Kashmir, Rig Vedic rivers, India is the homeland of Indo-Europeans
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, Kasherumana, Katche-yul, Kasperia, and Kipin, and it together with Balawaristan is known as Hari-varṣa, Naishadha-varṣa, Uttara-Patha, and Deva-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.[83] 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 daēnāyai'[84], meaning "religion of Anu-land." This prayer requests the help of Ardvisura to help Zarathustra able to convince King Vishtaspa to accept the 'religion of Anu-Varshte.' The Anu tribe, also known as Anavas in many Hindu 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 Usinara and Titikshu. The territories gained by the Anavas was split by these brothers wherein Usinara had grasped Kashmir and the Punjab[85] while Titikshu gained rulership over eastern territories of Anga (Bihar), Vanga (Bengal), Suhma, Pundra, and Kalinga (Orissa.)
Because Kashmir has prehistorically been the Anava stronghold, even during the Dasarajna War as the Rig Veda mentions, it is acknowledged as such both in Hindu scriptures such as the Atharva Veda[86] 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 Vrtlikara[87], Sage Panini (from Afghanistan himself) mentions that there are 2 Anava settlements of the Usinara called Ahvajala and Saudarsana. Even scholarly Chinese visitors to ancient India, Fa Hien and Yuan Chwang describe the story of a certain King Usinara told at Udyana (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 Purana[88] mentions Anava being 1 of the 7 sons (Saprtarṣis) of Vasiśṭha, meaning that Vasiśṭha had married within the royal family. Within the same Manavatara era another son of Vasiśṭha was Shukra, meaning that Vasiśṭha had likely married multiple women.
To be continued....
This is going to be a bit lengthy post. Will be done in installments...
Citations are provided where needed.
HINDUISM IS MOTHER of zoroastrian :
By Himanshu Bhatt
Contents
- 1 Inception of both the Religions
- 2 Similarities
- 2.1 Zoroastrianism originated in India
- 2.1.1 Zarathustra's name
- 2.1.2 Background of erishis
- 2.1.3 Athravans were Atharvans from India
- 2.1.4 Avestan as a dialect of Sanskrit
- 2.1.5 Many Avestan verses are from Vedas
- 2.1.6 Why Zarathustra's teachings are called Zhand Avesta
- 2.1.7 Zarathustra was born in Kashmir
- 2.1.8 Identification of other places in India
- 2.2 Practice of similar customs
- 2.2.1 Spiritual initiation
- 2.2.2 Vegetarianism
- 2.2.3 Usage of plants in worship
- 2.2.4 Venerating the same persons
- 2.2.5 Sacredness of the sun
- 2.2.6 Prayer terminology
- 2.2.7 Praying ceremony for departed ancestors
- 2.2.8 Corresponding festivals of Mazdaens and Kashmiri Hindus
- 2.2.9 Usage of fire in ceremonies
- 2.2.10 Ceremonies
- 2.2.11 Mouth covering of priests
- 2.2.12 Purification before worship
- 2.2.13 Footwear removal before entering temples
- 2.2.14 Astrology
- 2.2.15 Sky burials
- 2.2.16 Zarathustra as a cave mendicant
- 2.2.17 Why Zarathustra wore knotted-hair and a turban
- 2.2.18 Applying ash to forehead
- 2.2.19 Bull statues in front of temples
- 2.2.20 Depicting figures as animal-headed
- 2.2.21 Social classification
- 2.3 Symbolisms
- 2.3.1 Dualism
- 2.3.2 Four ages of humanity
- 2.3.3 Ahura as Buddha
- 2.3.4 Reincarnation
- 2.3.5 Symbolic representation by figures
- 2.3.6 Dharmachakra
- 2.3.7 Religion referred to 'Law'
- 2.3.8 Fire trial
- 2.3.9 Piousness of fire
- 2.3.10 Sacredness of cows
- 2.3.11 Sacredness of the environment
- 2.3.12 Humans born from sacrifice of a super being
- 2.3.13 Immortality of souls and souls of animals
- 2.3.14 Days of the week relating to gods and planets
- 2.3.15 Scriptural verses and styles
- 2.3.16 Incarnations
- 2.3.17 Division of Earth into seven continents
- 2.1 Zoroastrianism originated in India
- 3 See also
- 4 External resources
- 5 References
Both Zoroastrianism and Hinduism 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[2] had noted a similarity of Kashmiri customs with Zoroastrian ones. In the modern era, some Mazdaen clerics had visited Kashmir, who include Azar Kaiwan[3] and his dozen disciples[4], and Mobad Zulfiqar Ardastani or Sasani[5] who compiled the Dabistan-e Mazahib.
Zarathustra was definitely a Kashmiri Brahman from India as he was an Atharvan[6], who called himself a zaotar[7], manthran[8] and datta.[9] He was referred to as an erishi[10] and ratu[11].[12] He also wore the sacred thread and dressed like a traditional Kashmiri Pandit, compiled Gāthās containing Vedic verses, worshiped Varuna (Ahura Mazda) and venerated other holy Vedic Asuras. He lived as an ascetic in a cave[13]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 Hindus. The geographical description of his 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. 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[14]."
Similarities
Zoroastrianism originated in India
Zarathustra's name
Just as the pseudonyms Gautama Buddha, Vardhman Mahavira, 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 [16] |
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.
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. Kāf.[17] Today is a village in the Spiti Valley of Himachal Pradesh named Kāf.
Spitama itself has the Vedic Sanskrit attribute of containing 'tama', like the gotra patronyms of Gautama and Girghtama(s), as well as the titles of hiranya-vasi-mat-tama, rathi-tama, ratna-dha-tama, and sasvat-tama.
Background of erishis
According to the Rig Veda, Vasiśṭha Rṣi was the son of Mitra-Varuna by Urvashi. Vayu Purana[18] and Brahmanda Purana[19] mention that Shukra, Bhrgu, and Angirasa were born from the sacrificial fire of Brahma. The Jaiminiya Brahmana[20] and Satapatha Brahmana[21] mention that Bhrgu and Angirasa were born this way. Aitareya Brahmana [22] mentions this of Bṛhaspati, and Gopatha Brahmana[23] to that of Atharvan.
Athravans were Atharvans from India
See also: Veneration of Shukra Acharya in Mazdayasna, Shukra Acharya
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[26] |
The Atharvans are as ancient as the Rig Veda. It mentions that Brahmā taught the knowledge of Brahman to his eldest son Atharvan.[27] Further, the Atharvans are associated with fire symbolizing it to be as sacred to them as it was to the later Athravans. Bharadvaja says to Agni that Atharvan has churned Agni out from the lotus, from the head of everything.[28]Vitahavya also says that the Atharvans have brought Agni from the "dark-ones" (i.e., nights.)[29]
Angras are Angirasas
Further, Zarathustra in his Gāthās alludes to "old revelations"[30], and praises the Saoshyants[31] (fire-priests), and even exhorts his party of attendees to praise the Angras[32]. Hindu scriptures know the Angirasas (descendants of Rṣi Angiras) as the composers of the Atharva Veda, or as the "Atharvangirasa" and the Veda is also known as the Angiras Veda. (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 rṣis. He is referred to by some rṣis in the Rig Veda as their "father".[33] Angira is a son of Varuna, as are Bhargava and Vasiśṭha. Angirasas are sacerdotal families with ceremonial practices in the Atharva Veda.[34] Their connection to the sacred fire is such that the Rig Veda also names Agni as Angiras[35], and that the sons of Angiras were born of Agni[36]. In the RV, Angirasas were called "Sons of Heaven, Heroes of the Asura."[37]
The fact that Bhargavas are, like their subgroup Angirasas and the Athravans, also descendants of Vasiśṭha is established in Puranas.[38] Hence, Kava Uṣan (Shukra Acharya the Bhargava) is venerated and included as one of the holiest sages in Mazdayasna because he was also from Vahiśta (Vasiśṭha.)[39]
Sraosha of the Avesta is Bṛhasa (Bṛhaspati) of the Vedas who was the son of Angiras[40], so Sraosha is also of the category of Angras mentioned in the Avesta.
Zarathustra was of Vasiśṭha Gotra
The Denkard scripture specifically mentions that Zarathustra was a descendant of the law-giving immortals (Amesha Spentas, to which the Vahiśtas belong), as well as of "King Jam"[41] Mazdaen scriptures mention Vahiśta (Vasiśṭha) within the Avesta, wherein he is an Amesha Spenta[42] mentioned as Asha Vahiśta. In Mazdayasna, Asha Vahiśta is a divine lawgiver[43] and guardian of the Asha.[44]Vasiśṭha is a law-giver sage in many instances within the scriptures and is even quoted by other rṣis, such as Bhṛgu and Manu, when they prescribe societal laws.[45] Asha Vahiśta is also closely associated with the sacred fire in several Avestan passages[46][47], just as Vasiśṭha is.
The Atharvans are descended from Vasiśṭha Rṣi.[48] Vasiśṭha's dedication to Atharvan is demonstrated in the Rig Veda wherein after being filled with anger, he calms himself by reading the Atharva Mantra.[49]Vedic scholar Mallinatha writes in his commentary of the Kiratarjunya that the Śāstras declare that the mantras of Atharva Rṣi are preserved by Vaśiśṭha.[50] Just as there are several Vaśiśṭhas[51] within the community, the Avesta acknowledges that there are several Vahiśtas,[52] and refers to them as the "Lords of Asha." Even in the Vahistoistri Gāthā,[53] Francois De Blois notices that it consists of verses with a variable number of unstressed syllables.[54]
Avestan as a dialect of Sanskrit
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"[56] like various Indian dialects. This view point was supported by "Zend language was at least a dialect of the Sanskrit."[57] Max Muller, William Jones[58] and Nathaniel Brassey Halhed[59] 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.[60]
List of some Sanskrit and Avestan words
| Word | Sanskrit | Avestan |
|---|---|---|
| gold | hiranya | zaranya |
| army | séna | haena |
| spear | rsti | arsti |
| sovereignty | ksatra | khshathra |
| lord | ásura | ahura |
| sacrifice | yajñá | yasna |
| sacrificing priest | hótar | zaotar |
| worship | stotra | zaothra |
| sacrificing drink | sóma | haoma |
| member of religious community | aryamán | airyaman |
| god | deva | deva |
| demon | rákshas | rakhshas[61] |
| cosmic order | rta | arstat/arta |
| Sanskrit | Avestan | Status within Mazdayasna | Function |
|---|---|---|---|
| Apām Napāt | Apam Napat | Yazata | Son of water, a god |
| Aramati | Armaiti | Amesha Spenta | Archangel of immortality |
| Baga | Bagha | Yazata | A sun god |
| Ila | Iza | Yazata | Goddess of sacrifice |
| Manu | Manu(shchihr) | Ancestor | Son of Vivanhvant |
| Marut | Marut | Yazata | Cloud god |
| Mitra | Mithra | Yazata | A sun god |
| Nābhānedista | Nabanazdishta | Ancestor | Name of Manu |
| Narasansa | Nairyosangha | Yazata | A fire god |
| Surya | Hvara | Yazata | A sun god |
| Trita | Thrita | Yazata | God of healing |
| Twastra | Thworesta | Yazata | Artificer of the gods |
| Usha | Ushah | Yazata | The Goddess Dawn |
| Varuna | Varuna | Ahura Mazda (one of his 101 names[62]) | The Wise Lord, creator of all |
| Vayu | Vayu | Yazata | A wind god |
| Vivasvant | Vivanhvant | Yazata | A sun god |
| Vritrahan | Verethragna | Yazata | Slayer of Verethra |
| Vasiśṭha | Vahiśta | Amesha Spenta | Archangel and lawgiver to humanity |
| Yama | Yima | King | A pious king of Airyanem Vaeja |
Apart from the gods that are common to both Zoroastrianism and HINDUISM, names of some other Hindu gods are carried by even modern day Persian speakers. For example, the names 'Śiva' (Charming) and variations of 'Rāma' (Black)[63] are used by Iranic speakers, such as Persians and Pashtuns. King Ram is also added in names such as 'Shahram' (King Rām) and 'Vahram'/Bahram' (Virtuous Rām), 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.)[64] Toponyms as well include 'Ram'/'Raman' in their syntax, such as Ramsar in Iran.
Daēvā does not mean Deva
Whereas the root of the Avestan word 'daēvā' is "daē" meaning god, of 'deva' it is "div", which means light. Zarathustra wrote in his Gāthās, "daēnāe paouruyae dae ahura!"[65] Hence, the word for religion in Avestan is daēnā.[66]
That deva carries positive connotations is seen in Gāthā 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 Vedas
The Rig Veda 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 Asura Medhira or Asura Mada. These terms mean "Wise Lord" and in the Rig Veda this phrase appears in a few places, in one verse being "kṣayannasmabhyamasura".
| | With bending down, oblations, sacrifices, O Varuna, we deprecate thine anger: Wise Asura, thou King of wide dominion, loosen the bonds of sins by us committed.[67] | |
| —Rig Veda 24.14 |
There are several passages in the Vedas (especially the Atharva Veda) and Avesta that are identical, with the only difference that they are in the different dialects of Avestan and Vedic Sanskrit.
There are two sets of Mazdaen scriptures; the Zhand Avesta[68] and the Khorda-Avesta.[69] The Zhand contains 3 further sets of writings, known as the Gāthās[70] compiled by Zarathustra, and the Vendidad, and Vispered. (Not surprisingly, Hindu scriptures also have collections known as Gāthas, such as the Vasant Gātha and Theragātha.) The Khorda contains short prayers known as Yashts. They are written in a metre much like the Vedas. Normally they contain 15 syllables known in Sanskrit as Gayatri asuri) like hymns of the Rig Veda, or Ushnih asuri such as in the Gāthā Vohu Khshathrem[71] or of 11 syllables in the Pankti asuri form, such as in the Ustavaiti Gātha.
Some scholars also note that there is a connection between Bhargava Rṣi and Zoroastrianism, as the Atharva Veda portion composed by him is known as Bhargava Upastha and the latter word is the Sanskrit version of the term 'Avesta'.[72]
Some identical verses from Vedas and the Avesta
| Scripture | Sanskrit | Avestan | English |
|---|---|---|---|
| Rig Veda (10.87.21) / Zhand Avesta (Gāthā 17.4 Yasna 53.4) | mahaantaa mitraa varunaa samraajaa devaav asuraaha sakhe sakhaayaam ajaro jarimne agne martyaan amartyas tvam nah | mahaantaa mitraa varunaa devaav ahuraaha sakhe ya fedroi vidaat patyaye caa vaastrevyo at caa khatratave ashaauno ashavavyo | 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. |
| Atharva Veda 7.66 / Zhand Avesta (Prishni, Chapter 8, Gāthā 12) | yadi antareekshe yadi vaate aasa yadi vriksheshu yadi bolapashu yad ashravan pashava ud-yamaanam tad braahmanam punar asmaan upaitu | yadi antareekshe yadi vaate aasa yadi vriksheshu yadi bolapashu yad ashravan pashava ud-yamaanam tad braahmanam punar asmaan upaitu | 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 Veda / Zhand Avesta (Gāthā 17.4, Yasna 29) | majadaah sakritva smarishthah | madaatta sakhaare marharinto | Only that supreme being is worthy of worship. |
| Atharva Veda / Zhand Avesta (Yasna 31.8) | vishva duraksho jinavati | vispa drakshu janaiti | All (every) evil spirit is slain. |
| Atharva Veda / Zhand Avesta | vishva duraksho nashyati | vispa drakshu naashaiti | All (every) evil spirit goes away. |
| Atharva Veda / Zhand Avesta | yadaa shrinoti etaam vaacaam | yathaa hanoti aisham vaacam | 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.
| | 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 Chhandas who have only read through the Vedas, without having attained to the knowledge of Him who is known through the Vedas. The Chhandas, O best of men, become the means of obtaining Brahm(Moksha) independently and without the necessity of anything foreign. | |
| —Mahabharata Udyoga Parva Chapter 43:4[73] |
The word Avesta comes from Sanskrit 'Abhyasta', which means Repeated. Hence, the Avesta (Abhyasta) is basically a repetition of Zarathustra's teachings.
Zarathustra was born in Kashmir
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. [74]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[75] and T. Lloyd Stanley[76] were proponents of this Kashmiri Airyanem Vaeja viewpoint. Mazdaen scriptures[77] 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 Vishtaspa's court was already familiar with the Indian Brahman adviser Changragach who was teacher to minister Jamaspa, even before Zarathustra's arrival to Balkh. The Brahman Byas was also welcome in King Vishtaspa's court and met and had become a disciple of Zarathustra. King Vishtaspa (Greek: Hystaspes) was the father of King Darius I of the Balkh Kingdom and he had studied astronomy amongst the Brahmans of India.[78]
There are similarities noticed by scholars such as Subhash Kak and Zubin Mehta which are described by them between Mazdaen practices of Kashmiri Hindus. These include the sacred thread for women (called aetapan in Kashmiri) and the sacred shirt (sadr.) The festival of Nuvruz[79] in commemoration of King Yima is known as Navreh in Kashmir which is celebrated by Kashmiri Hindus. Furthermore, the folklore of Kashmir too has many tales where devas[80] are antagonists to both devas and asuras. 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 'Purusarva' 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 'asva' (horse) becomes 'aspa' (i.e., 'Dhruwaspa' means She who possesses strong horses, and animals within nameswere more common, such as Yuvanasva and Vindhyasva.) 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 Vedas. For example, the Rig Veda[81] describes the Vasiśṭha ṛṣis as 'svityam' (white), 'svityanco' (dressed in white)[82] and white-robed. Zarathustra dresses in white as well Mazdaen priests also dress up in white. The connection between Vasiśṭha ṛṣi with Atharvan Rṣi is a very close one.
Identification of Avestan sacred places in Kashmir
See also: King Yama's Kingdom was in Kashmir, Rig Vedic rivers, India is the homeland of Indo-Europeans
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, Kasherumana, Katche-yul, Kasperia, and Kipin, and it together with Balawaristan is known as Hari-varṣa, Naishadha-varṣa, Uttara-Patha, and Deva-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.[83] 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 daēnāyai'[84], meaning "religion of Anu-land." This prayer requests the help of Ardvisura to help Zarathustra able to convince King Vishtaspa to accept the 'religion of Anu-Varshte.' The Anu tribe, also known as Anavas in many Hindu 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 Usinara and Titikshu. The territories gained by the Anavas was split by these brothers wherein Usinara had grasped Kashmir and the Punjab[85] while Titikshu gained rulership over eastern territories of Anga (Bihar), Vanga (Bengal), Suhma, Pundra, and Kalinga (Orissa.)
Because Kashmir has prehistorically been the Anava stronghold, even during the Dasarajna War as the Rig Veda mentions, it is acknowledged as such both in Hindu scriptures such as the Atharva Veda[86] 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 Vrtlikara[87], Sage Panini (from Afghanistan himself) mentions that there are 2 Anava settlements of the Usinara called Ahvajala and Saudarsana. Even scholarly Chinese visitors to ancient India, Fa Hien and Yuan Chwang describe the story of a certain King Usinara told at Udyana (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 Purana[88] mentions Anava being 1 of the 7 sons (Saprtarṣis) of Vasiśṭha, meaning that Vasiśṭha had married within the royal family. Within the same Manavatara era another son of Vasiśṭha was Shukra, meaning that Vasiśṭha had likely married multiple women.
To be continued....
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