Early Vedic Schism-Indo-Iranian Aryan Split

and Rise of Zarathustranism (Zoroastrianism):

By: Bipin Shah

Introduction and Prehistory

Like many mysterious figures of the history, there is not much written about this Indo-Iranian
prophet Zarathustra other than what is described in the Indian text book. Iranian version was
written down by his followers after his death. His date of birth, his life time, his family and his
eminence is hotly debated by scholars and gives us very scant and sketchy information. Like
Buddha and Mahavira, Zarathustra should be considered as first Indo-Iranian reformer or
prophet of Pre-Vedic religion. He therefore belongs to the same category as Buddha and
Mahavira whose reformist teachings were written down long after their death after several
generations from preserved oral (memorized) tradition of teaching.

Greek certainly had very difficult time in pronouncing Indo-Iranian names of past antiquity
and therefore they called him Zoroaster. Avestan text is regarded as ancient text of Iranian
people in the same category as Rig Veda for Indians. Unlike Buddha and Mahavira, there is no
rock carvings attested to this great prophet Zarathustra in the area where he was supposed
to have been originated. The artists have made a reconstructed sketch from the present
priestly class of his followers.

Like Rig Veda to Indians, Avestan text reflects his teachings. The both ancient texts were
composed in the form of hymns that were recited, memorized and transmitted from one
generation to another. Zarathustra’s hymns are called the “Gathas”. The Gathas are a part of
the “Yasna”, a book of the Zarathustra scriptures, the Avesta.

A similar tradition is found in India’s Vedic religions of Hinduism, Jainism and Buddhism. The
oral recital of hymns followed memorializing and passing down all the hymns in totality to
next generation of teachers. The canonical texts for Jainism and Buddhism were written in
after almost one thousand year from their death. Same thing happened in Zarathustranism.

Zarathustra’ followers copied his style and added to the body of verses that were memorized
and passed down through the ages in a written form long after his death. Undoubtedly, one
has to assume that some part of original teaching was reinterpreted, lost or changed the way
scribe understood and interpreted the meaning of archaic languages. One have to assume
that Indo-Iranian Aryans had no writing scripts in earlier ages but had spoken languages. They
were also poetic.

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We know when child grows up, child first learn to speak than learn to write the alphabets of
the language. In a way, child learns spoken words first to communicate with the parent until
he or she goes to school to learn alphabets and language. Even animals and other species
have the method of communication by sound. The human brain more advanced is designed
to do more. Knowing from the world history, all ancient civilization understood spoken world
first before they developed the system of writing. This should be understood in that context
but it is equally true that this tradition of nature poses great difficulty for modern historians.

The comparative analysis suggests that similar reformist thinking existed in Zarathustranism
when compared to Jainism and Buddhism. Their messages to the humanity were the same
and in the manner it was transmitted differed. Jainism was organized with a branch of monks
who had the good memory retention and the major part of their training was the
memorization of these Canonical verses. Jainism labeled this branch of monks as “Vaccan”
group meaning who can recite verses in same tones almost with 100 percent accuracy time
after time when asked to repeat to repeat together they can sing like an orchestra. These
groups of monks were picked based on their sharp retention of memory and they practiced
their recital daily, with the hymns and verses. When they aged, they were obligated to recruit
and train younger monks with similar abilities. This “Vachan” or Recital group should get full
credit for the existence of the present canonical texts. Buddhism and Brahmanism employed
the same traditions. To reinforce and ensure that they had no lapse, they held many councils
and assemblies to reinforce each other memories that lead us to believe that most, if not all
are well preserved. The Recital priests thus became living books and guardians of religious
history. Zarathustra tradition followed the same rules and their priests maintained their
duties faithfully even when subsequent generations lost the meaning of the words they were
still memorizing. Not only did the priests memorize and transmit the verses from a forgotten
language, they did so with correct pronunciation. The Indo-Iranian Aryan’s tradition to keep
the priestly profession hereditary also was an important element of success. The children of
priest participated in all ritual and singing hymns at very early age. The laity also participated
in this process by memorizing selected verses as part of their daily prayers. The followers
today do not understand Pali cannons or Arth-Magadhi language but they dutifully recite the
exact wordings by memorizing the hymns.

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 rd
Modern Portrait of Zarathustra-an artist impression 3 century Portrait of Zarathustra at Dura Europa Syria
It is interesting to note the comparison between Zarathustra and Jaina worshipper. During
the prayer and chanting hymns they covered their mouth with the cloth. They also wore
white dress during the prayer. The reasons given are to preserve the purities of sanctum
sanctorum.

Parsee(Zarathustra Priest) Jaina Priest

Meaning of the name Zarathustra:

There are many hypotheses of the origin of his name and the place he was born and
preached. The right spelling of the name from Avestan literature is "Zarathustra". It is an
archaic form of Old Persian language from Avestan Gathas (Indian-Katha). The teachings of
Zarathustra were spread in the different regions from Baltic area to Anatolia. Zarathustra was

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assigned different names by different group of nationalities who had heard of him or knew
him or followed him. Greek called him Zoroaster in Greek and Indian Parsee calls him
“Zardusht”.

The linguistics translates his name with various interpretations, although not important for
this article but interesting to reveal some clues to his historicity as well as stories of three
Magis travelling to visit baby Jesus. “Golden shining star” was one of the meanings. "Zar" or
“Zara” means "Gold" in Old Persian (The world “Jari” or “Zari” originated in Surat city of
Gujarat derives from this Persian root word that once was heavily populated by the Parsee
community of Iran who settled in the area after brutal conquest by Islamic hordes of Arabs
and Turks. "-Ustra" comes from "ush-(Sanskrit-Usha)" (shining), and "Stra" (means the star).

Alternate explanation given by some linguistic experts derives from middle Persian language
where Avestan “Zara”- “ustra” is generally accepted to derive from an Old Iranian word
“zarat-u tra” as per H. Schmitt. This another interpretation of “zarat-u tra-“translates as
“removing camels or driving camels” (Bailey 1953 pp 40-42.) Under Vedic Sanskrit Avestan
“Zar” is equated as Vedic “har” (meaning camels -Mayrhofer 1977 pp 43-53) so both may
mean camel. Some scholars say, however that "-tu-" in "-tushtra" means "two" and it makes
the name "The golden shining double star", or "The Golden Sirius", as "-tushtra" and
"tishtrya"/"tishtar" can be the same words, and the Sirius is indeed the double star. It can be
understood in context that he was born near ancient Bactria (near BMAC) complex as
specified in the scripture, that was a highway for ancient silk world connecting Mesopotamia
and the camels were used as the main transport. It is possible that during younger age, he
may be involved in managing caravan for the family. At this point, we will skip the different
meaning of the word and concentrate in his deeds.

It may be worthwhile to point out the story of three wiremen from the east that followed the
shining star to witness another prophet’ birth, regarded by Christians as sun of God, baby
Jesus. The association of shining star (probably Sirius) is associated as omens for arrival of
holy person like prophet to purge evils from the wicked world and we find these themes
repeated with varying version in all religions. Magis who were the followers of Zarathustra
consider star Sirius as the place for the abode of God. Three Magis story featured in the Bible
therefore strengthens the first argument. His birth name like Buddha and Mahavir could be
different and unknown to us as it was not written down. See additional discussion at this link
below at WIKI

https://en.wikipedia.org/wiki/Zoroaster

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His date of Birth and chronology:
Zarathustra date of the birth is assumed to be all over the map as proposed by different
scholars and they vary from 1000 BC to 600 BC. The traditional date of 6th Century BC
originated in the period immediately following Alexander the Great’s conquest of the
Achaemenids Empire in 330 BC. The Seleucid kings who gained power following Alexander’s
death instituted an Age of Alexander for purpose of creating a new calendar for Persian
Empire. This reformulation of calendar was rejected by the Zoroastrian priesthood (Magis)
who then attempted to establish the age of Zoroaster for recording purpose and religious
rituals, while maintaining Old Persian calendar. To record the date , they needed to establish
when Zaruashtra had lived which they accomplished by counting back the length of
successive generations (Shahbazi 1977 pp 25-26) until they concluded that Zoroaster must
have lived 258 years before Alexander. This estimate then re-appeared in the ninth to twelfth
century texts of Zarathustrian tradition. Muslim historian Masudi in turn using this date gave
the date of the 6th century BC its legitimacy.

Countering this arguments were 19th century scholars like Bartholomew and Christensen who
raised the question on validity of the traditional date on the ground of linguistics comparison
between Rig Veda and Avesta and their striking similarities. Since oldest Rig Veda due to its
archaic language is dated to 18th through 20th century BC by most experts, Avestan language
could not be too far behind. Since Avestan language of Gathas is attributed to the prophet
himself and proximity is close to the old Vedic Sanskrit of the Rigveda. They arrived at the
date around 1000 BC or higher assuming the oldest version of surviving portions of the Avesta
to be around 1200 BC. K.R. Eduljee wrote in his blog:

“A great body of relevant ancient Iranian records have either been viciously destroyed by Alexander, the Arabs,
Turks and Mongols, or simply lost. The majority of accounts of the time in which Zarathustra lived that have
survived are Greek writings from the fourth century BC to the first century AD. Pliny the Elder (23-79 CE) quotes
Eudoxus of Cnidus (365 BC) and Aristotle ( 350 BC) as placing Zoroaster 6000 years before the death of Plato (347

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BC) or 6365 BC. Pliny also quotes Hermippus (250 BC) as placing Zoroaster 5000 years before the Trojan war
(1200 BC) or around 6200 BC. Diogenes Laertius (230 CE) states that according to Xanthus of Lydia ( 450 BC),
Zoroaster lived 6000 years before the Persian king Xerxes invaded Greece ( 480 BC) or about 6480 BC. Yet
another non-Greek source Lactantius (240-320 CE), a Latin-speaking native of North Africa, states that ancient
King Vishtasp (Hystaspes) reigned long before the founding of Rome (750 BC?). Zoroaster lived during King
Vishtasp's reign. Some authors think the dates placing Zarathustra as having lived 8,200 to 8,500 years ago are
just fantastic and towards the megalithic age when agriculturalist had not settled in urban area. Greek historians
with exception of few did not travel to the foreign land and relied on predecessor’s tales or some traveler’s
th th
imagination. It is most likely that Zaruashtra lived between 6 through 10 century BC.”

The problems with this various dates are based on Greek tales. With exception of few, no
Greeks in large numbers had travelled further than ancient Babylon and Egypt during those
early periods of the history. Therefore the proposed date’s suggested by the scholar’s falls in
the direction of what scholars like to see. Even Herodotus history had third party accounts.
Greek tales are part history and part what they had heard from others but not contemporary
to Zarathustra. Zarathustra lived during King Vishtasp’s rule.

Mary Boyce who wrote extensively on prophet said ” The prophet Zarathustra, from Spitama
family, is known to us primarily from the Gathas, seventeen great hymns which he composed
and which have been faithfully preserved by his community. These are not works of
instruction, but inspired, passionate utterances, many of them addressed directly to God; and
their poetic form is a very ancient one, which has been traced back (through Norse parallels)
to Indo-European times. It seems to have been linked with a mantra tradition, that is, to have
been cultivated by priestly seers who sought to express in lofty words their personal
apprehension of the divine; and it is marked by subtleties of allusion, and great richness and
complexity of style. Such poetry can only have been fully understood by the learned; and
since Zoroaster believed that he had been entrusted by God with a message for all mankind,
he must also have preached again and again in plain words to ordinary people. His teachings
were handed down orally in his community from generation to generation, and were at last
committed to writing under the Sassanians, rulers of the third Iranian empire. The language
then spoken was Middle Persian, also called Pahlavi; and the Pahlavi books provide
invaluable keys for interpreting the magnificent obscurities of the Gathas themselves."

(Source: Zoroastrians, Their religious beliefs and practices, London, by Mary Boyce 1979
publication)

The battle of ten Vedic kings took place around 14th -13th century BC. Varsagriha Battle that
followed took place in north of Afghanistan (upper Kamboja kingdom). “The Yasht's tradition
alludes to the conflicts in the 9th–11th century books of Zoroastrian tradition, where the
conflicts were portrayed as outright battles of the religious schism. So for example the
surviving fragments of a fragmentary text that celebrates the deeds of Vishtasp’s brother and
captain of his forces against Arejat Aspa, chief of the Hyonas. (Yona-Turana). According to
that text (Ayadgar- i- Zareran, 10–11), upon hearing of Vishtasp’s conversion to
Zarathustranism, Arejat Aspa sent messengers to demand that Vishtasp "abandon 'the pure

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Mazda-worshipping religion which he had received from Ohrmazd, and should become once
more 'of the same religion' as himself that was Vedic.”

Zaruashtra was the first reformer of old Indo-Iranian religions for persuading Indo-Iranians
from polytheism to monotheism. Abraham and his religion of Judaism and Islam followed
Zaruashtra’s lead: “There is one God and only one God”, said Zaruashtra. Zarushtraism,
Mazdaism and Magianism, is ancient religious philosophy of Iranians (Persians) that spread to
ancient Babylon, Assyria, Judea and Anatolia. Zoroastrianism became the dominant world
religion during the Persian empires (559 BC to 651 AD), and was thus remain the most
powerful western world’s religion prior to Christianity. It had a major influence on other
religions of the east. His religion is still alive in Iran and with Parsee community of India.

It was once the state religion of the Achaemenids, Parthian, and Sassanian empires of Persia
until Islam destroyed it. Like Jainism and Buddhism, Zoroastrianism was founded in protest of
worshipping of numerous Indo-Iranian deities and series of accompanying rituals.
Zoroastrianism is one of the most earliest monotheistic faith, that believed in a concept of
the one creator cosmic God (Known as Ahura Mazda).

Suggested map of occupied areas of Vedic tribes outside of Modern India 800-1400 BC

When Zarathustra began his teachings, he appealed to the inherent goodness, dignity and
reason within each person and humanity. He asked those who would listen but not follow
him blindly or anyone else. He suggested instead, that every individual seek knowledge,
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understanding and an enlightened mind. He echoed similar teaching of Jainism and Buddhism
or it is fair to say that some of his messages were inducted in Jainism and Buddhism from this
prophet. An enlightened mind would allow a person to make a fundamental choice in the
nature of their spirit: between a bright, positive, constructive, beneficent spirit that seeks
wisdom called “spenta Mainyu”, and a dark, negative, destructive, harmful spirit that wishes
to remain ignorant called “Angra Mainyu”. In Jainism and Buddhism both, “Mainyu” can be
equated to “Karma” or deeds. Zaruashtra further believed that the basic choice in spirit
would lead to a person choosing the path of “Asha” (principled, honest, beneficent, ordered,
lawful living like shining brightness), or “Druj” (unprincipled, dishonest, harmful, chaotic,
unlawful living and living by the lie - deceiving and deluding others). A collective choosing of
the path of “Asha” would lead to a better life for all and a realization of the best existence
possible for all of God’s creation. The good deeds will reignite the “Mainyu Athra” – a
perpetual spiritual fire that would live in human souls, transcending into immortality. Thus
the light (Asha) and Fire (Agni) of early Aryan religion were kept in his teachings. Buddha also
kept Devas and other Vedic concepts in his teachings while Jainism did not.

King Vishtasp
According to Vedic literature, the word Kavi derives from the IE root word “KU” meaning cry
out. The word “Kavi” in Sanskrit means scholar, intelligent, wise seer, prophet and sage
consistent with seven Vedic Rishis who composed various parts of the Rig Veda. In a way,
they were poets who were inspired by divinities to compose sacred hymns for invoking Gods.
The word “Kavi” is still frequently used in North Indian languages of modern India (Sanskrit
based) that applies to poets who composed the poetries of various types. Avestan scripture
also uses “Kavi” or “kauui” to describe those who composed the hymns. Considered in
Avestan context, King Vishtasp belongs to “Kianian” (“Kavi-Sanskrit) dynasty of ancient Iran.
He was admirer and follower of his contemporary Sage Zaruashtra King Vishtasp was the hero
of the Avesta, the sacred texts of Zoroastrianism, and also mentioned in the Shahnamah,
Iran's national epic.

Vishtasp as referred to in the Gathas, (the oldest texts of Zoroastrianism and composed by y
Zoroaster himself) is a noble poetic king. In these hymns, the Zoroaster speaks of Vishtasp as
his ally (Yasna 46. 14). He was an ally who followed the path of Good thoughts and deeds (Y.
51. 16), and committed to spreading his message (Y. 51. 16, 46. 15, 53. 2). In Yasna 28,
Zoroaster appeals to mighty Ahur Mazda for several blessings, including the power to
vanquish the foes of Vishtasp and himself. The Gathas celebrates and characterizes Vishtasp
as the "patron of Zoroaster and the establisher of the first Zoroastrian community."King
Vishtasp, a Kayanian king of Bakhdhi/Balkh (ancient Bactria) listed in the Zoroastrian
Achemenians kings edicts. Most scholars agree that it was somewhere near BMAC
archeological complex. In my earlier articles on Vedic Aryans, I attempted to outline the trails
and split up points for Vedic Aryans based on available archeological evidence and

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interpretation. It is quite possible that one of his ancestors may have participated in
Mahabharata war on the side of Kuru. See the article at this link.

King Vishtasp in Zarathustrian Garb His Genealogy

https://www.academia.edu/19814780/Hyperborean_Vedic_Aryans_and_new_findings_on_r
elated_Archeology_and_Genetics

The “Kavi” (Poet) Firdausi tells us in his epic of the “Shahnamah” or Book of Kings, that during
an audience with the king Vishtasp, Zarathustra said to Vishtasp: "Look upon the heavens and
the earth. God, Ahura Mazda, created them not with dust and water. Look upon the fire and
behold therein how they were created. If you acknowledge God's work, then acknowledge
God to be your Lord and Creator (Ahur Mazda).” The modern Astros- physicist and scientists
will agree with the above statement as the Sun that gives us the life is still the ball of fire
(Agni).

In the Gathas, Vishtasp is repeatedly (Y. 46. 14, 51. 16, 53. 2) referred to as a “kavi”, which is
etymologically a term for a mantic seer, or poet-priest. “Mantic means the power of
prophesy as exercised by Vedic Rishis and Persian Magis. In the Younger Avesta the term is
also applied to the wise men generally, to include Vishtasp and his ancestors. In tradition
however, the kavis are kings, "evidently because Vishtasp and his forbears, the 'kavis' were
priestly class rulers with the gift of prophecy, of mantic poetry of invoking Gods, was

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considered hereditary consistent with ancient world’s belief. It is stipulated by scholars that
Vishtasp was the last of his line and he had no successors.

Indo- Iranian religious schism and consequential split

The Kurgan, Arkaim, Sintashta and BMAC archeological cultures suggests to us, the Vedic
Aryans were a branch of the Indo-Iranians group from Central Asia; and these Indo-Iranians
were themselves a branch of the Indo-Europeans of South Russia, most probably from Altai
region. The Indo-Europeans were originally the people of central Asian steppe, stretching to
southern Russia. The earliest climate (before 10,000 BC) was thought to be warm as per
environmental historians and “not- icy” as described later in Avestan text or even now. One
branch of these Indo-Europeans, the Celts, Gauls, Medes went west during massive climate
shift (mini Ice age). Indo-Iranians, migrated towards the first south west and then to south
east and settled down in Central Asia in and around Baltic region (Black sea) and then moved
south near BMAC complex. All these Indo European migration took centuries and took place
in stages. The Gauls and Celts did not appear near Alpine region until 800 BC. Hittite and
Mittani established themselves in Turkey around 1800 to 2000 BC. Later, one branch of these
Indo-Iranians due to religious differences migrated southeastwards into the northwestern
parts of India; and thus commenced the story of the Aryans cultures and languages of India.
To add to this clarification, the Proto-Indo-Iranians, from which the Indo-Aryans developed,
are identified with the Sintashta culture (2100–1800 BC), and the Andronovo culture which
flourished in Central Asian steppe around 1800–1400 BC. This area is pretty large and covers
the Aral Sea, present-day Kazakhstan, Uzbekistan and Turkmenistan to Altai region of Russia.
See map above. Some experts believe that the proto-Indo-Iranians (Pre-Sanskrit people) have
left their trail at Bactria-Margiana archeological complex. Russian archeologist Victor
Sarianidi made this discovery. These people carried with them their distinctive religious
beliefs and practices that appeared to be based on astronomy and cosmology. The Indo-
Iranian Aryans split off probably occurred on account of development of religious schism that
developed among priestly class assumed to be around the same time, when the early parts of
Rig Veda were composed or after Atherveda. These Indo-Iranian Aryans were undoubtedly
gifted with poetic skills since they composed the hymns of the Rigveda and Avesta during
their early phase of settlement in central Asia, Afghanistan, Siestan, Baluchistan and North
India. Thereafter, around Achemenians period 800-600 BC, some tribes of Indo-Aryans
started moving towards northeast India, the Ganges doab, leaving Afghanistan, Siestan, Swat
valley and Baluchistan.

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 Indo-European culture and movement through Central Asia

Arkaim-Indo-Iranian Aryan cultural movement in central Asia BMAC complex in Turkmenistan

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 Trademarks of Indo-Iranian Aryans- Horses, Chariots, spooked wheels, arrow heads (Sintashta Excavation)

The Persian (Iranian) - Aryans moved southwestwards towards Raga or Rey near Tehran
crossing Zagreb Mountains. Some of the tribes settled down towards ancient region of
Bactria and around Caspian Sea (Hamadan in Iran and North of Afghanistan), where Avestan
hymns and their canonical texts were developed in later centuries. After the fall of Median
Empire, Susa in western Iran regained its importance since Elamite period. The defeat and
collapse of Neo-Assyrian empires of Babylon by Cyrus the Great also made Susa, the major
hub of the empire.

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 Map of Tehran, Rey (Ragha, Raga) in modern Iran and Caspian (Kashyap) sea

Rig-Veda provides some inferences of this split that also becomes evident in Zoroastrian
YASNA 12 as formulated by Zarathustra himself. Rig Veda refers to hostility between Anus
and Druhyus who along with many tribes were singled out for their mutual religious
hostilities. Shrikant G. Talageri, an independent Indian scholar and author of many books
dealing with complicated Aryan migration issue wrote two books analyzing the evidence
available in the Rigveda titled ‘Rigveda: A Historical Analysis’ and ‘Rigveda and Avesta: The
Final Evidence’ that had the comparative analysis. His independent analysis is fascinating
although, some western scholars will continue to contest and debate his conclusion and
findings. Talageris work and analysis is good analytical stuff and should not be ignored. While
explaining the origin and introduction of Soma, Talageri maintains that “The Bhriggu (one of
the 10 families of Vedic Rishis, associated in the Rigveda with the enemy Anu tribe to the
west, and in the Avesta with the Iranians) are exclusively credited in a variety of ways
(directly and mythically) with the introduction of Soma to the Vedic Aryans.” Soma was
opium like plant. He continues with his additional observation: “Vedic Aryans (the Purus) did
not come from some place in the west bringing Soma with them but Soma was a plant to
which they were introduced by the priests of the Anus who resided to their west (who in turn
must themselves have been introduced to Soma by the priests of the Druhyus who resided to
their north and northwest)”. The supply and control of Soma must have become a
contentious issue between these Aryan tribes as Soma was a must “use” for all religious
ceremonies. The antagonism developed between Angirases and Bhriggu group of priests most
likely added to the cause of the split along with other factors such as “War of the ten kings”
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and war with king Vishtasp thereafter. Vedic side lost Rishi Athravan, the composer of
Atherveda to the other side. In ancient Aryan families, the priesthood was always hereditary.
While Bhriggu and Angirases came back to Vedic sides.

The oldest inscriptions of Aryan group (Old Indic) is found in northern Syria in Hittite/Mittani
records who thought to have initially originated from ancient Media (Hamadan-Caspian sea
area). They split off early from Median group and headed west to Armenia and Anatolia
(Present Turkey). The western group worshipped the same original Rig Vedic Gods. The treaty
with Egyptian Pharaohs records the invocation of the Vedic gods. The religious practices
depicted in the Rigveda and those depicted in the Avesta, the central religious text of
Zoroastrianism, also show similarities in addition to language. Some of the later references to
the Sarasvati in the Rigveda refer to the Ghaggar-Hakra River of North India, while the Afghan
river Haraxvaiti/Harahvati (Iranian) Helmand is equated in Sanskrit as “Saraswati “and may
have been referred in earlier part of Rig Veda. Therefore, some expert regards that as early
Rigvedic river saraswati. The Rigveda does not explicitly refer to an external homeland or to
an Aryan migration but Avesta does. Later Vedic and Puranic texts do affirm the movement
into the Gangetic plains. When this explained in proper context the Aryan goddess Saraswati
moved with the Vedic people as they migrated. It probably started with Oxus River near
Bactria and then Harahvati in Helmand Province of Afghanistan to Saraswati (now Extinct) in
Sindh-Punjab. Along the riverine path of migration, all those rivers were given the same
names. Even today, many small rivers across India carry the names of saraswati. This was the
Indo-Aryan way of taking their prominent names with them.

Mittani group of Aryans as described in Hittite cuneiform were “Kuru” like Kuru-
Achemenians and Kuru of Mahabharata. One of the letters to Egyptian king Pharaoh is shown
below from king “Tushratta”, the word “Tushratta” literally equates to Sanskrit “Dashratha”,
military commander of 10 war chariots.

Map of Middle East 1400-1600 BC

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 One of the 13 letters to Pharaoh from Mittani king who invoked and worshipped all Vedic gods.

The struggle between Angirases and Bhriggu:

As such the number of Vedic Rishi extolled in early Vedic religion were never clearly
enumerated by names. Later Vedic texts enumerated them and called them “Saptarishi” or
seven sages (Sanskrit dvigu meaning "seven sages"). Earlier list of the Seven Rishis is given by
Jaiminya Brahmana 2.218-221, “Agastya, Atri, Bharadwaja, Gautam, Jamadagni, Vashista and
Visvamitra”. Brihadaranyaka Upanisad 2.2.6 gives a slightly different version: “Gautama,
Bharadvaja, Visvamitra, Jamadagni, Vashista, Kashyapa, Atri and Bhriggu.” Here we have
Agastya dropped and Bhriggu included. This list varies and now we have eight not seven
Rishis. The later Gopatha Brahmana 1.2.8 has nine, “Vashista, Visvamitra, Jamadagni,
Gautama, Bharadwaja, Gungu, Agastya, Bhriggu and Kashyapa.” Now we have Agastya and
Bhriggu both included making the number nine. We can have different hypothesis for this
variance but the all of the above lists omits either one of them or both of them and they were
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Bhriggu and Agastya. So, the question comes up why these two Rishis (Manuvantra) are not
making the grades? Yet, one other list mentions different names of Rishis in addition to
Angiras and Bhriggu. They were Marichi, Atri, Pulaha, Kratu, Pulastya, and Vasishtha. Since
Agastya was son of Pulastya, Agastya must have taken his place in later list. Bharadwaja was
a descendant of Angirasas so was considered as member of exclusive “Rishi Group” in later
text. These were part divine group of priest created by God Brahma himself for Indo-Iranian
Aryan people as per their beliefs.

The answer to the question is that there is a reason for the difference in list. In reality, Indo-
Iranian group combined had ten Rishis. Two of them at different times must have switched
sides and therefore they were omitted and later included. Athravan who composed fourth
Veda is not included in any one of the list so he must have stayed with Iranian (Persian)
group. We can conclude then that up to first four Vedas, Indo- Iranian Aryans were either
together as a group with no religious schism and had brotherly relations.

Angiras or “Angiras” is a one of ten Indo-Iranian Aryan Rishis (or sages) who, along with sage
Athravan were credited for composing most of the fourth Veda called “Atharvaveda”. They
were mentioned in the other three Vedas.

Under Indo-Iranian mythology, Prajapati were created by Brahama, cosmic creator. Brahma
needed helpers who can monitor his creation and be held responsible. Therefore he created
ten Prajapatis that included some of the Rishis. Prajapatis were ruler of the people. They
were; “Marichi, Atri, Angirasa, Pulaha, Pulasthya, Krathu, Vasishtha, Prachethasa, Bhriggu,
Narada.” So, the list varies even for ten. We can conclude that the variation of the list
depended on Indo- Iranian Aryan’s state of relationship at different time in the history.

We are partly dealing with cosmology and creation of universe, Vedic astrologer may have
used Ursa Minor and Ursa Major as the cosmic abode of Rishi. Generally it is called “Little
bear” and “Big bear’. Below are maharishis connected with schism and split among Indo-
Iranian Aryans

Rishi Angiras Rishi Bhriggu Rishi Athravan Fire priest’s creation

16
 Counts of Rishis in sky (Cosmology) 7 vs. 9

Disregarding cosmology basis for the moments, the schism of Polytheism and monotheism
that developed during Zaruashtra’s time probably had something to do with the variation of
names in the different list of Rishi. Angiras and Bhriggu changed their Views as well as Sides
more than one times and therefore Vedic scriptures accounts for seven to nine as shown
above, while Avestan picking up two or three for short period of time while keeping one
Athravan to their side. Thus Omitted in the above Vedic cosmology map. How exactly this
happened is not clearly expressed or understood but inferences can be drawn here from both
the scriptures, different lists of Rishis and variation of the names. Bhriggu and Angirasas both
initially dropped out of Vedic umbrella and then reemerged as part of later Vedic scripture.
The scribes do not explain these various differences or attempt to reconcile them.

2. The Angirases and Bhriggu may have probably belonged to remote antiquity when Indo-
Iranian people were living together, somewhere in central Asia. “Voice of Dharma”, an on line
publication that features the book by Shrikant Talageris “Rigveda-A historical analysis”
provides interesting details and an independent perspective of possible reason and point of
separation for Indo-Iranian Aryans. Mr. Talageris have shown in-depth analysis but some
western scholars refused to accept that as a possibility due to some unknown preconceived

17
complexes or ideas. Angirases and the Bhriggu were two contemporary Rishis of the earlier
Vedic history. Other Vedic Rishis entered into Vedic history later period through either
hereditary rights or individual merits. It is interesting to note that both Angirases and Bhriggu
are also mentioned in Iranian and Greek texts besides Rig Veda. As a matter of fact, the port
of Khambhat (Bharoach) was named after Bhriggu as “Bhriggu-Kachha”. When Zarathustra
mentions “Angra Mainyu”, is he referring to Rishi Angirases and Rishi Bhriggu who was
known for his bad temper and walked back to Indian side? The names of these two priestly
families as found in the Iranian and Greek texts had the same role ascribes as in the Rigveda.
The Iranian “Angra” and Greek “Angelos” are names of celestial beings that confirm the Lord
Brahma’s proclamation that Rishis were celestial creation with great power. (Angra Mainyu
described in Iranian Gatha as bad one) and the Iranian “Athravan” and Greek “Phleguai” are
names for fire (Agni)-priests. In the Rigveda, Agni is sometimes referred to as Angiras or as a
descendant of sage Angiras (RV 1.1). In the Rigveda, Indra drives out cows from where they
had been imprisoned by either a demon (Vala) or multiple demons (Panis) and gifts them to
the Angirasas (RV 3.31, 10.108). Mandala 6 of the Rigveda is attributed to a family of
Angirasas. The main priestly enemies of the Zarathustra & his followers are the Angras
(Vedic Angirases) who are condemned throughout the Avesta right down from the Gathas of
Zarathustra. The Angirasas were that section of the Athravan tribe that split from the Ahura
tradition & took up worship of multiple Devas (Deified Men, elevated to Godly heights). Ao,
we can conclude that Angirases and Athravan were related to each others. They were the
composers of the early portions of the Rig Veda and Atherveda. The Gathas & Avesta refer to
the Angirases (from which the term Angra Mainyu- the evil mentality may have been
derived), as enemy priests & their two branches, the Usiks (Vedic Usijs/Ausijas) mentioned in
Ys 44.20 and Gaotemas (Gautama), both of whom originated in and dominated the early
Period of the Rig Veda compositions. The Angirasas are mentioned by Zarathustra himself in
the Gathas ( Ys48.10 ) & designated as karapan (a derogatory word used in reference to
enemy priests who are extremely ritual oriented to the extent of being blind & deaf to
righteous intelligent reasoning & judgment) & in whose hymns alone we find references to
the conflict between Vedantists and Zarathushits. Thus Avestan equivalent of Sanskrit
Gautama appears to be Gaotemas and not Gomta.

Bhriggu was one of the premier Sage and the first compiler of predictive astrology, and also
the author of Bhriggu Samhita, an astrological (Jyotish) construct of earlier history. As per
Skanda Purana, Bhriggu migrated to Bhriggukutchha, (Khambatt) on the banks of Narmada
River in Gujarat after leaving the Iranian group. The Polytheist religious theology as practiced
by Pre-Vedic Aryans bound to confront the unavoidable question that among the priests that
out of many Gods, who is the supreme God? The existence of schism is embodied in this old
Aryan legendary tale:

“Many great sages had gathered at the bank of river Sarasvati (Which saraswati? River Oxus
of central Asia?) to participate in Maha “yagna” (Yojna-Iranian) that was convened. Maharishi
Bhriggu was preeminent Rishi at that time in the history and was present along with others.
All the great Rishis and sages could not decide that out of the Trinity of Gods, Lords Vishnu,
18
Brahma and Shiva, who is pre-eminent and to whom should they offer Pradhanta (Master) of
that yagna. With the consent of all the great sages there, it was decided that Maharishi
Bhriggu will test and decide who the most pre-eminent God was. Bhriggu undertook this
risky mission of testing God. On reaching “Brahmalok” (heaven or abode of Brahma) Bhriggu
displayed utter disrespect to Lord Brahma for sole purpose of this test. Lord Brahma got
angry and wanted to punish Bhriggu but Goddess and consort of Brahma, Saraswati
intervened to spare Bhriggu from angry wrath of Brahma. Seeing this outrage of Lord Brahma
towards him, Maharishi Bhriggu cursed Lord Brahma back that no one will worship Brahma in
Kaliyuga. Bhriggu was famous for his anger along with his courage”

As we are all enjoying Kaliyuga, It appears that Bhriggu’s curse is still sticking to Brahma. The
people of India worship many other gods except Brahma. Vishnu and Shiva gained wide
recognition at the expense of Brahama perhaps because of this curse. However, this
legendary account had clear implication on Indo-Iranian religious schism and split that
intensified after the spread of Zoroasterism and a war at Varsagriha (See below the story).

The splitting difference was selecting Polytheism over monotheism. Bhriggu may have
compromised with other Rishis or changed his mind and opted out of excluding Brahma
(creator of universe) in preference of Trinity (just limiting to three). The other great sages
probably followed Bhriggu and remained followers of Brahma (except Athravan group). As a
compromise, the secularist Bhriggu may have developed the concept of Trinity that made
Brahama the creator devoid of the responsibilities of preserver (Vishnu) and destroyer
(Shiva). However, in Hinduism, all these gods seem to coordinate their actions rather well.
This religious schism drove Athravan branch to walk over to the Iranian side of religious
tradition leaving Vedic religion permanently. Bhriggu appeared to be rehabilitated on Vedic
side as Shrikant Talageri and other evidences attest. Koenraad Elst raises the same question
in a different way: “Now we all know the Avesta is the scripture of Zoroastrianism and
Zoroaster or Zarathustra is their Prophet. The Avesta in its Gathas and Vendidad has striking
references to Rigvedic people. But how come these people got related to the Vedic people in
India?” The answer is obvious they were one and the same people at one time in the history
and followed Vedic religions.

3. Further analysis of Rigveda reveals that the selection of supreme deity created religious
schism and an antagonist relationship developed among Rishis. Bhriggu families of Rishis
staged a comeback and reappeared in Vedic world during later Rigvedic phases. Bhriggu line
of Rishi’s assertiveness during later phases of Veda appears to rehabilitate them into the
Vedic mainstream. Zarathustra picks up on this early schism and declares that Ahur Mazda is
the supreme Lord of the creation. The exact evolution of this Aryan schism is not clearly
documented through historical texts and what this author has attempted to do is to provide
the logical explanation from various sources that how such a split could have originated and
developed resulting in the split. This prehistoric schism that split the Pre-Vedic branch of
indo-Iranian during the middle Ages of Rig Vedic phase can be attributed to these early Rishis
of Veda.
19
 As we have seen through the history of Indo Aryans and epic tales that schisms and religious
divide were common cultural elements of Indo-Iranian Aryans. The later sect divisions in
Jainism and Buddhism provides striking examples of the repeat scenario when power
Hungary and egotistical priests split the religious sects. Christianity, Islam, Judaism fell into
the same traps. In many instances, the differences were teacher centric, even though the
worshipping standards and major canonical texts essentially remain unchanged. So, schism
was not theologically driven or substantively different but were priest driven. Jews worships
the same God irrespective of their sect. Jesus is still savior in the Christianity, irrespective of
what congregation one becomes member. The prophet of Islam is same for all sects of Islam
and same thing goes for Jaina Tirthankaras and Budhhas.

4. in Zoroasterism, Devas became evils while in Vedic religion Devas were good elements.
Conversely, Ahur Mazda of Zoroasterism became the good God of creation while Brahama
remained a good God of creation in Vedas while “Ahura”–(Vedic Asura) became the bad
element for Vedic people. The religious characters in a theology become exactly opposite.
Vedic religion maintained their Polytheism while Zoroasterism adopted monotheism as far as
the concept of cosmic creation and supreme God of the universe was concerned.

The concept of Trinity as explained earlier was specifically Indo-Vedic phenomenon. Early
Vedic creator of the universe was Brahma. After migrating to India where integration of
multi-ethnic aborigine’s Gods and religions to Vedic mainstream became a necessity for
governances. This also became a necessity for safety, survival, social integration and resulting
economic prosperity of Vedic Aryans in a foreign land. The Indo-Iranian Aryan schism had
Athravan-Bhriggu dimension as well as environmental necessities. Each clan chooses where
to reside and settle down and integrates with the people living there from nomadic
existence. This explains the evolution of various Indian languages over time. Bhriggu was
once called guru of Asura (term used for Iranian Aryan).

Varsagriha- The Battle among Indo-Iranians:

Another element to this schism was the battle of the “Varsagriha” (referred in the hymn
I.100) and it is identified by many Zoroastrian scholars as a battle between the Iranians and
Indians during the life time of Zarathustra. The hymn (in I.100.17) names five persons as
being the main protagonists in the battle. King Vishtasp’ conversion and defection to
Zoroasterism became the cause of this battle. The Underlying animosity already resulted
from the “the battle of ten kings (Dashradnya Yuddha)”, (See Rig Veda bool-1, 100.17-21).

The leader of the Varsagriha battle was Rijarasvia, who is identified by most scholars with
Arejat aspa or Arjaspa, who was a chief of the tribe of Hyaona, dwelling in Turan, bordering
region of Bactria. (Referred to in hymn I.100 of the Rig Veda) Arejat aspa fought many wars
with king Vishtasp and killed many of his family members. He became a sworn enemy of
Vishtasp after Vishtasp adoption to Zoroasterism. Avestan scripture confirms Arejat aspa
being the main antagonist of king Vishtasp and his brothers. (Aban YaSt, Yt.5.109, 113; and
20
GOs YaSt, Yt.9.30). Later Iranian tradition (Shahnamah) goes so far as to hold Zarathustra
himself responsible for the schism and informs us that Zarathustra was also killed by Arejat
aspa. Sahadeva was one of the four companions of Rijarasvia (Arejat aspa) who joined in the
battle. “Hushdiv” in Avesta equates to Sahadeva in Sanskrit, as mentioned in the Shahnamah
(Chapter 462). Sahadeva also wanted to settle the score with “Kavi dynasty when Vishtasp’s
ancestor took wrong during the battle of ten Vedic kings. Shadeva led the troops from the
rear and believed to the relative of Vedic king Sudasa who emerged victorious in “ten king
battle”. We have already discussed “H” and “S” switch between Avesta and Rigveda. This is
why Indians are being referred as “Hindu” meaning those living on other side of Sindhu River.

As a corroboration of the above conflict, Rigveda mentions the individual named “Istasva”
(Vishtasp- Iranian) in a verse RV-I.122.13, roughly translated by Sayana as follows: “What can
Istava, Istarasmi, or any other princes can do against those who enjoy the protection of Indra,
Mitra and Varuna? The other three companions of Rajrasva in the battle were AmbarIsa,
Bhayamnna and Sahadeva on Indian side. It is important to recognize that the translation
done by western scholars of the names can be off but the theme was very clear. Vedic kings
will not allow the religious deviation in prehistoric period. The bitterness created by the
battle and schism overflows into Avestan hymns as shown in Yashna-12.

This battle took place near north of Afghanistan and closer to ancient kingdom of Bactria.
Mahabharata had roughly described this area as “Param Kamboja” and the names Arejat
aspa clearly suggest that Kamboj were one of the earlier Vedic tribe and the word “Jat” and
aspa(Asva-Sanskrit means horse) should gives us a clue that these earlier Vedic tribes of
Steppe were horse and chariot riders as described in the scriptures. Jat tribe of India indeed
came from central Asia and is premier warrior clan present in Sikh and Rajput communities of
modern India. They possess single distinction of brave hearts of India against external
aggression. When we think of ancient India we do not allow our imagination to go Outside of
the modern boundary of India but Vedic religion was far extended to Central Asia. The
skewed geography created by the loss of territory created by various invasions and migration
along with follies of the ruler of Independent India created the opening for hostile elements
to distort the geography of ancient history. The studies of this historical battles demonstrate
widening of the rift and religious divide between Indo-Iranian Aryans.

Battle of 10 kings
21
Koenraad Elst, a Vedic historian presented an interesting analysis of how Varsagriha battle
came about. The War of Ten Kings or “Dashradnya Yuddha” is well documented in Rigvedic
history and Vedic king Sudasa emerged as victor. Sudasa defeated his enemies and won over
much of the land of the Sapta-Sindhu region (?) and expanded his kingdom. As I interpret his
comment, the associated event that followed was Varsagriha battle that took place and
schism of the early Vedic religion was widened that gave birth to Zoroastrianism.

As a guiding reference, Rig Veda shows very little concern regarding Ikshvaku clan, in spite of
the fact that it was the most important and longest surviving dynasty among Indo-Aryans.
Rigveda mentions it once because of the assistance given by Ikshvaku kings to Puru dynasty
of kings. Rig Vedic “Trksis” was a branch of Ikshvaku clans. The word Ikshvaku appears once
under hymn Sun (X.60.4), since they were sun worshipper. The branch of Ikshvaku- Trksis
appears on two occasions (VIII.22.7). So, their connection to Rig Vedic main tribes was loose
and may be connected by matrimonial relationship. India’s two epic literatures: Ramayana
and Mahabharata also reflect this dispersion. Ramayana is Ikshvaku clan’s Epic tale devoid of
featuring any other Vedic tribes as if other clans did not exist, particularly Purus or Bharatas.
Mahabharata is a predominantly a tale of Purus clan. Both may belong to different time
zones of the history. I cited this difference in my previous article posted on Academia, when I
stated that Ramayana is more popular in Tamil speaking area while Mahabharata is more
popular in North during a discussion showing Elamite and Tamil connection. Some of the
Avestan hymns reflect the bitterness of Zarathustra. Vishtasp became Zarathustra’s royal
patron and is credited with the installation of the first ever-burning of fire called the “Burzin
Meher”.

Athravan and Magi Priests:

Atash Gah in Mumbai is the fire worshipping place for Parsee community of India who
followed Zoroasterism. Vedic Rishi Athravan became the Rishi of Iranian Aryans. The order of
Athravan was later assumed by the Magi (English word magic derives from Magi). Other
names like Magoi or Avestan “Maga” and “Moghu” and in Old Persian the term “Magush”
was used.

22
 Fire Temple in India Fire temple in Baku, Azerbaijan

Atash (Fire) Ahur Mazda-Relief from Persepolis Fire temple in Yazd (Iran)

Strabo recalls “Magi” as “Pyraethi or fire-keepers. He goes on to state, they make

incantations (hymns) for about an hour, holding before the fire their bundle of rods and
wearing round their heads high turbans of felt, which reach down their cheeks far enough to
cover their lips.”

Herodotus is more accurate and agrees with above statement by saying “The magi were one
of six Median groups - a tribe that specialized in hereditary priestly duties and who assumed
the duties of the Athravan.” He does not indicate or probably know that Athravan was one of
the Vedic Rishi who composed the fourth Veda -Atharvaveda. Besides the role Magis played
in ceremonies and rituals they expanded their role in to the astronomy, health healing, (just
like physicians) and social problem solvers (like legal judges).

23
K. E. Eduljee wrote: “Zarathustra is sometimes referred to as an Athravan in Zoroastrian
religious texts. In any event, Zarathustra used fire as the central symbol of his teachings, and
the Athravan and Magi became Zoroastrian priests. In doing so they became bearers and
keepers of the Zoroastrian spiritual flame as well. They immersed themselves in the quest for
wisdom grounded in goodness.”

With expansion of Achemenians Empire, Zoroasterism with Magi priests spread beyond
Persian border to Anatolia and later to Roman Empire. Magis were very popular with their
skills and knowledge. Their knowledge in the fields of philosophy, astronomy, history,
geography, plants, medicine and the interpretation of dreams far exceeded what the west
knew. Their ability to heal the sick became legendary throughout the known world of Middle
East. Much of they knew also derived from Indian Ayurveda. The mutually beneficial cultural
and knowledge exchanged continued throughout the ancient history. The tropical countries
always breed variety of plants with various medicinal values and Indian subcontinent lying
near Isthmus provided ideal breeding ground for variety of plant species to grow and some of
them provide the natural medical cure for sickness. The reason for this assumption itself lies
in Atharvaveda composed by Rishi Athravan.

As one scholar summarized correctly about Atherveda:”The Atharvaveda is sometimes called

the "Veda of magical formulas", (an epithet not accepted by all scholars). The Samhita layer
of the text likely represents a developing knowledge from 2nd millennium BC, resulting in the
tradition of Magico-religious rites to address superstitious anxiety, spells to remove maladies
believed to be caused by demons, and use of the herbs- and nature-derived potions as
medicine.” It can be safely assumed that Atharvaveda was a starting point to develop
Ayurveda that is now in practice in India.”

As we know today, many pharmaceutical companies have their botanist in the field of
Amazon jungle to find the natural plant based cures for many difficult and incurable diseases.
There are medicines on the shelves today in pharmacy that is extracted from naturally grown
plants. The sciences of genetics have further intensified these efforts.

Atharva-Veda:
Book -1 as translated by Maurice Bloomfield is full of hymns to cure illnesses caused by
demons that appear like encyclopedia of medicines with mantra. The book one is entirely
devoted to “CHARMS TO CURE DISEASES AND POSSESSION BY DEMONS OF DISEASE
(BHAISHAGYKNI).”

This is where Magis of Persia got their popularities and acceptance more likely they
developed this further. The hymns are classified under following categories and they become
more like Mantras. Here are few examples.

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V, 22. Charm against takman (fever) and related diseases.
VI, 20. Charm against takman (fever).
I, 25. Charm against takman (fever).
V, 4. Prayer to the kushtha-plant to destroy takman (fever).
XIX, 39. Prayer to the kushtha-plant to destroy takman (fever), and other ailments.
I, 12. Prayer to lightning, conceived as the cause of fever, headache, and cough.
I, 22. Charm against jaundice and related diseases.
VI, 14. Charm against the disease balâsa.
VI, 105. Charm against cough.
I, 2. Charm against excessive discharges from the body.
II, 3. Charm against excessive discharges from the body, undertaken with spring-water.
VI, 44. Charm against excessive discharges from the body.
I, 3. Charm against constipation and retention of urine.
VI, 90. Charm against internal pain (colic), due to the missiles of Rudra.
I, 10. Charm against dropsy.
VI, 80. An oblation to the sun, conceived as one of the two heavenly dogs, as a cure for
paralysis.
II, 8. Charm against kshetriya, a hereditary disease.

This is just the partial list of the medical conditions to be cured by mantra and hymns. While
chanting mantra in front of fire (Agni) many deities were invoked including Surya (Sun) and
Agni (Fire). Somehow, Soma the sacred but intoxicated brew played an important role in the
cure of the patient. We all feel better under the influence of pleasure deriving chemical
agents like opium, alcohol and other similar chemical agents.

Zoroasterism redefined certain principles of Atharvaveda and turned into monotheism of

Ahur Mazda while curative instruments of mantra were kept intact by Magi priests. After
Zaruashtra’s death, Magi priest temporarily abandoned monotheism and reverted back to
Atharvaveda tradition until the rise of Achemenians who embraced monotheism of
Zarathustra, particularly Darius-1, who pushed it harder than Cyrus the great.

Manichaeism
Manichaeism that arose from Zoroasterism became a major religion during Sassanian period.
The religion was founded by the Iranian prophet Mani, Manichaeus or Manes; (216–276 AD).
Manichaeism taught an elaborate dualistic cosmology describing the struggle between a
good, spiritual world of light, and an evil, material world of darkness. Through an ongoing
process which takes place in human history, light is gradually removed from the world of
matter and returned to the world of light whence it came. Partly his belief was refinement of
Zoroasterism while incorporating local Gnostic tradition of Middle East. Manichaeism became
very successful and spread far through the Aramaic-Syriac speaking regions including
Nazarene tradition of Judaism. Manichaean churches and scriptures existed as far east as

25
China and as far west as the Roman Empire during Sassanian period. Some experts believe
that once it became a rival religion to the Christianity to replace Greco-Roman paganism.
Some Historians also recorded that Mani declared himself to be an "apostle of Jesus Christ".
Manichaean tradition is also recorded to have claimed that Mani was the reincarnation of
different religious figures. (Like Buddha, Krishna, Zoroaster, and Jesus). During 15th century
AD, this tradition faded and merged with other religious traditions. This is considered an
offshoot of Zoroasterism or refinement of previous religion.

A passage from Avestan scripture highlights the ancient rivalry and animosity caused by early
Vedic schism that is given in Yasna-12.

YASNA 12 - The Zoroastrian Creed. (Translated by Joseph Peterson)

These are the hymns assumed to have been composed by Zarathustra himself for his
followers and recanted by his Athravan priests.

1. I curse the Daevas. (Deva like Indra and others). I declare myself a Mazda-worshipper, a
supporter of Zarathustra, hostile to the Daevas, fond of Ahura's teaching, a praiser of the
Amesha Spentas, and a worshipper of the Amesha Spentas. I ascribe all good to Ahura
Mazda, 'and all the best,' Asha-endowed, splendid, (x)warena-endowed, whose is the cow,
whose is Asha, whose is the light, 'may whose blissful areas be filled with light'.

2. I choose the good Spenta Armaiti for myself; let her be mine. I renounce the theft and
robbery of the cow, and the damaging and plundering of the Mazdayasni settlements.

3. I want freedom of movement and freedom of dwelling for those with homesteads, to those
who dwell upon this earth with their cattle. With reverence for Asha, and (offerings) offered
up, I vow this: I shall never more damage or plunder the Mazdayasni settlements, even if I
have to risk life and limb.

4. I reject the authority of the Daevas, the wicked, no-good, lawless, evil-knowing, the most
druj-like of beings, the foulest of beings, the most damaging of beings. I reject the Daevas and
their comrades, I reject the demons (yatu) and their comrades; I reject any who harm beings.
I reject them with my thoughts, words, and deeds. I reject them publicly. Even as I reject the
head (authorities), so too do I reject the hostile followers of the druj.

5. As Ahura Mazda taught Zarathustra at all discussions, at all meetings, at which Mazda and
Zarathustra conversed;

6. As Ahura Mazda taught Zarathustra at all discussions, at all meetings, at which Mazda and
Zarathustra conversed -- even as Zarathustra rejected the authority of the Daevas, so I also
26
reject, as Mazda-worshipper and supporter of Zarathustra, the authority of the Daevas, even
as he, the Asha-endowed Zarathustra, has rejected them.

7. As the belief of the waters, the belief of the plants, the belief of the well-made (Original)
Cow; as the belief of Ahura Mazda who created the cow and the Asha-endowed Man; as the
belief of Zarathustra, the belief of Kavi Vishtasp, the belief of both Frashaostra and
Jamaspa;(Jamshed) as the belief of each of the Saoshyants (saviors) -- fulfilling destiny and
Asha-endowed --so I am a Mazda-worshipper of this belief and teaching.

8. I profess myself a Mazda-worshipper, a Zoroastrian, having vowed it and professed it. I

pledge myself to the well-thought thought, I pledge myself to the well-spoken word, I pledge
myself to the well-done action.

9. I pledge myself to the Mazdayasni religion, which causes the attack to be put off and
weapons put down; [which upholds Khaetvadatha], Asha-endowed; which of all religions that
exist or shall be, is the greatest, the best, and the most beautiful: Ahuric, Zoroastrian. I
ascribe all good to Ahura Mazda. This is the creed of the Mazdayasni religion.

Summarizing these basic Avestan teaching:

1. "Happiness comes to those who bring happiness to others."

2. "Happiness and peace comes to those who give to others - without expectation of any
reward any kind."

3. "Action speaks louder than words”.

4. "With an open mind, seek and listen to all the highest ideals. Consider the most
enlightened thoughts. Then choose your path, person by person, one that suits you to bring
the results."

When Mahavira, Buddha and other religious reformers rebelled against the established
Brahmanism of India, they probably were inspired by the teachings of Zaruashtra. To avoid
outright hostilities and war, they may have chosen atheism over monotheism to avoid the
wrath of Brahmanism. Atheism is not a disbelief in the existence of Gods or a denial of the
existence of Gods but it certainly is lack of belief in Gods, simply saying that I don’t know if
God exist or not, while monotheism is the confirmation of existence of one God.

Religious Renaissance against Vedic religion and comparative analysis

of other reformists:

27
Although Zaruashtra’ exact date remain uncertain, but he is most likely to be first prophet of
Indo- Iranians Aryans after the split. He most likely lived before Mahavira and Buddha.
During 6th century AD, Vedic religion saw further schisms with the births of Jainism,
Ajivikasism and Buddhism with many other varieties that became extinct soon after their rise
except Jainism and Buddhism. Even Ajivikas merged with Shivaite and Digambara Jainism
during 1000 AD.

Jainism was the oldest pre-Vedic tradition of India but Mahavira (24th Tirthankara) came from
Vedic culture and he like Buddha realized the endless rituals was not the answer to the
salvation of Saul. A comparative analysis shows that there were many similarities of Ideas
and teachings among Buddhism, Jainism and Zarushtraism. In a nutshell, Jainism teaches the
way to liberation and bliss is to live a life of harmlessness and renunciation of all material and
physical attachments. The aim of Jain life is to achieve liberation of the soul. Jainism arose
from ancient Shramanic tradition of India that dates back to Indus Valley civilization. Jainism
is basically atheists’ religion. Buddhism is similarly atheists’ religion and believes in the
teachings of Buddha who is “awakened, divine and enlightened teacher” who had shared his
wisdom and knowledge to his followers to help them free of their suffering through the
elimination of ignorance and craving. Buddha preached four noble truths and with perfect
understanding, one can achieve the salvation (Moksha, Liberation). Both Jainism and
Buddhism believed that their methods would free each Saul the obligation of rebirth and
provide safe landing in the heaven in the company of divine spirit enjoying eternal bliss. In
practicality, the theology of how to achieve ultimate goal differed by all these religions, but
the conducts necessary during the life on the earth to accomplish their objectives remain
nearly same. Below is comparative analysis provided when compared against each other and
Zarathustranism.

It is also important to note that the sky burial practice was observed by all these ancient
religions. Zarathustra’s followers and Tibetan Buddhism still observes that belief. Jainism
abandoned that practice during beginning of Common Era on the premise that dead and
devoured bodies left to carrion birds on the hill top invites killing of other “Jivas”, like small
insects, bacteria life form etc. Jainism regards this practice as a part of violence. Hinduism
and Jainism and some sects of Buddhism switched to cremation. The ancient belief that
unless the flash is removed from the body, the Saul cannot ascend to heaven is not now
accepted. We know that Buddha himself went through sky burial ritual as per the records, his
bone were stored in stupa and later during Asoka’s time the bones were distributed as
Buddha’s relic. Jainism does not speak about the details of Mahavira’s death and what
mortuary method was used. See in reference section, my article on sky burial practice.
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 Jainism Zarathustranism

To serve God, by good deeds

towards others. To acquire and
cultivate divine attributes,
To gain liberation and be released from
Goal of particularly “good mind and
cycle of rebirths, adopt a path of non-
religion righteousness; to elevate them in
violence towards all living beings.
harmony with God and to listen
to God’s guiding voice within
them.
No rituals, Five vows of Truth, Non- Fire is used in Zoroastrian
violence, Non-stealing, Non-attachment, worship as a ritual. Very similar
control over desires and senses. Greater to Vedic ritual of fire but
Practices
emphasis on non-violence and truth. Also adherence to monotheism vs.
follow 3 jewels of Right Perception, Right Vedic Polytheism. Zoroastrians
Knowledge and Right Conduct also pray 5 times a day.
Place of Bactria (BMAC) complex near
India.
origin Turkmenistan or Azerbaijan
Rishabhdev- 1st Tirthankar of unknown
era perhaps mythical, Further revived and Zarathustra (Haechataspa
Founder organized by Mahavir- 24th and final Spitama) or Zoroaster (Greek) or
Tirthankar of this era-contemporary to Zardusht (Parsi)
Buddha and dated to 6th century BC
Human suffering is caused by
Human suffering is due to negative effects choosing evil or good and human
Human
of bad karma and excessive attachment to have the ability to make choice
Nature
material aspects of world. by worshipping Ahur Mazda
tradition.
Belief of Jainism does not believe in a Creator God, One God Ahur Mazda (Asura
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 God it is aesthesis religion. Mazda-Sanskrit).
To become a Jina or conquerors
Literal
(liberated soul) by following the teachings Follower of Zoroasterism.
Meaning
of 24 Tirthankaras (ford-makers/teachers)
Permitted, there are several
Use of
drawings regarding Prophet
statues and Common.
Zoroaster and symbolic images of
pictures
God (Ahura Mazda).
Followers Jains. Zoroastrians-Parsee of India.
Religious scriptures called sutta and
Agamas. Many other canonical texts.
Scriptures The Zend Avesta.

Goal is to unshackle the soul from

bondages of karma which results in misery
due to many rebirths and deaths. Once
Means of soul is freed from these bondages, it
Salvation achieves Nirvana and becomes perfect
soul free from all attachments, in an
eternal blissful state
Good thoughts, good words, and
good deeds to accomplish blissful
state. One cosmic God for
creation who battles evil Gods

Clergy Monks, nuns. Priests.

Same -Equal to men

Status of
Women can become nuns.
women

Very ancient, perhaps going back to 1000 B.C. to 600 B.C. Like Jesus
Time of Harrapan age. Exact date is undetermined and many mythical gods,
origin but stipulated. Last Tirthankara was born Zarathustra was born with a
in 599 B.C. and lived 74 years. virgin like Jesus.

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 Buddhism Jainism

Place of Temple, sthanak or cave

Buddhist monasteries, temples, shrines.
worship dwelling

Place of
Greater India of ancient period Greater India of ancient period.
origin

Five vows of Truth, Non-violence,

Practices of the Threefold Training:
Practices Virtue, Concentration, and Wisdom,
a.k.a the Noble Eightfold Path.
Non-stealing, Non-attachment,
control over desires and senses.
Greater emphasis on non-violence
and truth. Also follow 3 jewels of
Right Perception, Right
Knowledge and Right Conduct

Rishabhdev- 1st Tirthankar of

unknown era of the Harrapan age.
Gautama Buddha (born as Prince
Founder Revived by Vardhamana Mahavir-
Siddhartha)
24th and final Tirthankar of this
era 599 BC.

Use of Common Common.

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statues and
pictures

The Buddhist Sangha composed of

Bhikshus (male monks) and bikkhuni Jain Monks (Sadhu), nuns (Sadhvi)
Clergy
(female monks). The Sangha is divided in to Shakhas and sects.
supported by lay Buddhists.

To gain liberation and be released

To attain enlightenment and be released
Goal of from cycle of rebirths, adopt a
from the cycle of rebirth and death, thus
religion path of non-violence towards all
attaining Nirvana.
living beings.

If nirvana isn't attained during life, the

aggregates will be renewed into a
completely different entity.
Life after
Furthermore, if certain qualities are
death
subdued, like perception, one's karma
can cause any type of aggregation, like
rocks, stars, or plants.
Until liberation is achieved, circle
of rebirths and deaths continue
due to Karma via incarnations in
any life form on earth, as also
heavenly and hellish life forms.

To become a Jina (liberated soul)

Buddhists are those who follow the
Literal by following the teachings of 24
teachings of the Buddha in order to
Meaning Tirthankaras (ford-
become like the Buddha.
makers/teachers)

The idea of an omniscient, omnipotent,

omnipresent creator is rejected by
Buddhists. The Buddha himself refuted Jainism does not believe in a
Belief of God
the theistic argument that the universe Creator God.
was created by a self-conscious,
personal God.

No distinctions between men and

Status of
women. Women are equal to men, and Women can become nuns.
women
men are equal to women in the Sangha.

Principle This life is suffering, and the only way to Respect all living things. Attain

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 escape from this suffering is to dispel
one's cravings and ignorance by realizing
the Four Noble Truths and practicing the
Eightfold Path.
liberation by avoiding and
shedding of bad karma which is
the cause of rebirths and all
sufferings. Five vows and three
jewels.

View of the The highest teacher and the founder of Buddha is considered as
Buddha Buddhism, the all-transcending sage. contemporary of Mahavir

Ignorance, as all sentient beings. In the

Human suffering is due to
Buddhist texts, it is seen that when
Human negative effects of bad karma and
Gautama, after his awakening, was
Nature excessive attachment to material
asked whether he was a normal human
aspects of world.
being, he replied, "No".

Very ancient. One of the oldest

religions as origin of 1st
Time of 2,500 years ago, circa 563 B.C.E. (Before
Tirthankar is too ancient and
origin Common Era)
obscure. Mahavir (24th
Tirthankar) born in 599 B.C.E.

Goal is to unshackle the soul from

bondages of karma which results
in misery due to many rebirths
Means of and deaths. Once soul is freed
Following the Noble Eightfold Path.
Salvation from these bondages, it achieves
Nirvana and becomes perfect soul
free from all attachments, in an
eternal blissful state

Tripitaka - a vast canon composed of 3

Religious scriptures called
sections: the Discourses, the Discipline
Scriptures Agamas. Many other canonical
and the Commentaries, and some early
texts.
scriptures, such as the Gandhara texts.

It is not a religious duty to marry. Monks Marriage is a social convention

Marriage and nuns do not marry and are celibate. and not linked to religion. But
Advice in the Discourses on how to followers must strictly follow

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 maintain a happy and harmonious monogamy. Monks, though have
marriage. renounced material world, hence
strictly follows celibacy.

Followers Buddhists Jains.

Dalai Lamas are tulkus of the Gelug

Authority of school of Tibetan Buddhism. They are
N/A.
Dalai Lama cultural figures and are independent of
the doctrinal basis of Buddhism.

Numerous deities known as

Tirthankaras. But Jains do not
worship them in literal sense of
Concept of Gods are seen as higher life forms, still
idol worship to ask favors. Rather,
Deity bound in Samsara.
these Tirthankaras are venerated
as ideal Men and teachers whose
teachings should be followed.

Jainism is a way of life, adhere to

Goal of teachings of Tirthankaras, respect
To eliminate mental suffering.
Philosophy all life forms and end goal is to
achieve Nirvana.

Ancient texts were written in

various languages, predominantly
Original
Magadhi-prakrit or Pali in Arth-Magadhi, language
Language(s)
prevalent at time of Mahavir and
Buddha.

Population 300-350 million, worldwide spread 50-60 million confined to india.

Can atheists
partake in
Yes. Yes
this religion's
practices?

Used as meditation objects, and revered Used often.

Use of
as they reflect the qualities of the
34
 Statues Buddha.

Since the word Dharma means doctrine,

View of other
law, way, teaching, or discipline, other Comradeship with other Dharmic
Dharmic
religions methods are not accepted as an religions.
religions
alternative.

Views on Belief in pluralism and respect

Being a practical philosophy, Buddhism
Other other religious view points and try
is neutral against other religions.
Religions to accommodate them.

The conch, endless knot, fish, lotus,

Symbols parasol, vase, dharma chakra (Wheel of Swastika.
Dharma), and victory banner.

References:
1. Zoroastrians: Their Religious Beliefs and Practices and A History of Zoroastrianism: The
Early Period, By Mary Boyce, Psychology press, available on Google prints form.

2. Avesta: The Religious Books of the Parsees, Volume1- 3, by Arthur Henry Bleeck, E book
free on Google play

3. Rig Veda: Ralph T.H. Griffith, English Translator, http://www.sacred-

texts.com/hin/rigveda/

4. Hymns of the Atharva-Veda, translated by Maurice Bloomfield, Sacred Books of the East,
Vol. 42, http://www.sacred-texts.com/hin/sbe42/index.htm

5. The Zend Avesta, Part I, II, Sacred Books of the East, translated by James Darmesteter,
http://www.sacred-texts.com/zor/sbe04/index.htm

6. The Teachings of Zoroaster, by S.A. Kapadia, http://www.sacred-

texts.com/zor/toz/index.htm

7. Zoroasterism, http://vyoman-wwwzblogcom.blogspot.com/2009_11_01_archive.html

8. YASNA 12 - The Zoroastrian Creed, http://www.avesta.org/yasna/y12j.htm

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9. Avesta-Zoroastrian archives, http://www.avesta.org/avesta.html

10. Zarathustra, Zoroaster by K. E. Eduljee,

http://www.heritageinstitute.com/zoroastrianism/zarathushtra/index.htm#age

11. Buddhism and Roman World

https://en.wikipedia.org/wiki/Buddhism_and_the_Roman_world

12. Indo-Aryan migration theory, https://en.wikipedia.org/wiki/Indo-

Aryan_migration_theory

13. Das Rajna, Battle of ten kings http://www.sanskritimagazine.com/indian-

religions/hinduism/dasarajna-battle-ten-kings-rig-veda/

14. Vishtasp, https://en.wikipedia.org/wiki/Vishtaspa

15. The Zoroastrian Doctrine of Salvation in the Roman World: “A Study of the Oracles of
Hystaspes" by John R Hinnels, Man and His Salvation, Manchester: Manchester UP, pp. 125–
148.

16. "Goštāsp", Encyclopedia Iranica, vol. 11, by Shabazi, A. Shapur (2003), University of
California Press.

17. Shahnameh: The Persian Book of Kings, By Abolqasem Ferdowsi, Google & BN books
available on line with English translation.

18. Vishtasp’s battle, Pahlavi Texts, By Edward William West, chapter, 9-15-Varshgriha

19 Angiras (sage) https://en.wikipedia.org/wiki/Angiras_%28sage%29

20. Inhabitants of the Worlds Mahanirvana Tantra, translated by Arthur Avalon, (Sir John
Woodruffs, London, England.

21. Hindu Mythology, by W.J. Wilkins, New Delhi: D.K. Print world (P) Limited. pp. 369–70.
ISBN 81-246-0234-4

22. Bhriggu and Bhriggu Samhita https://en.wikipedia.org/wiki/Bhrigu, and

https://en.wikipedia.org/wiki/Bhrigu_Samhita

23. http://www.academia.edu/3575775/Sacred_Numerology_and_Axial_Thoughts_of_Ancient_India

24. https://www.academia.edu/3758692/Sky_Burial_Practice_of_Ancients-
From_Anatolia_to_China_west_to_east_

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