SIMILARITIES BETWEEN BHAGAVAD GITA AND PARSI’S ZEND AVESTA (Post No.10,667)

Research Article WRITTEN BY LONDON SWAMINATHAN

Post No. 10,667

Date uploaded in London – –    17 FEBRUARY   2022         

Contact – swami_48@yahoo.com

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Bhagavad Gita in one of Hindu’s most important scriptures. Hindus believe that Vyasa was Krishna’s contemporary, and Vyasa was the one who divided Vedas into four. So Krishna’s Bhagavad Gita is at least 5000 years old. Though the age of Zarathushtra and the Zend Avesta (Parsi religion) are debatable, they are at least 2600 years old. May be older than Buddha and Mahavir.

Scholars like Martin Haugh who have studied both Parsi (Zoroastrian)  and Hindu scriptures thoroughly believe that some of the parts in the Zend Avesta (Vedas of Parsis) may be older than or earlier than Spitama Zarathushtra (Zoroaster in Greek writings) . Zoroastra  is at least 2600 years old.

The basic teachings of Zoroastra are Good Thought, Good Word and Good Deed. This is called Tri Karana Suddhi in Sanskrit in Hinduism.

HUMATA= SU MATHI IN SANSKRIT (H=S)

HUKHTA= SU UKTA IN SANSKRIT

HVRASHTA = SU VARISHTA IN SANSKRIT

VOHU MANO or  BAHMAN = GOOD MIND

“Your good thoughts, good words and good deeds alone will be your intercessors. Nothing more will be wanted. They alone will serve you as a safe pilot to the harbour of Heaven, as a safe guide to the gates of paradise.”
— Zoroaster

  1. mazdayasnō ahmi mazdayasnō zarathushtrish ….. āstuye humatem manō, āstuye hūkhtem vachō, āstuye hvarshtem shyaothnem, āstuye daēnām vanghuhīm māzdayasnīm fraspāyaokhedhrām, nidhāsnaithishem. (Mazdayasnō Ahmi – The Zoroastrian Confession of Faith= Yasna XII. 8,9~)

I am a worshipper of God (Mazda), I am a Zoroastrian worshipper of God … I praise good thoughts (humata), I praise good words (hūkhta), I praise good deeds (hvarshta). I praise the good Mazdayasni religion which allays dissensions and quarrels, and which brings about kinship or brotherhood.

This is in Zend Avesta, Bhagavad Gita, Valmiki Ramayana, Manu Smrti,  Kalidasa’s Raghu Vmasa and Buddha’s Dhammapada, just to mention a few books.

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17th Chapter of Bhagavad Gita explains the three principles in detail:-

DEED

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam
brahmacharyam ahinsā cha śhārīraṁ tapa uchyate

BG 17.14: When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.


WORD

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yat
svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate

17-5 Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.

satyaṁ brūyāt priyaṁ brūyān na brūyāt satyam apriyam
priyaṁ cha nānṛitaṁ brūyād eṣha dharmaḥ sanātanaḥ
(Manu Smṛiti 4.138)[v4]

“Speak the truth in such a way that it is pleasing to others. Do not speak the truth in a manner injurious to others. Never speak untruth, though it may be pleasant. This is the eternal path of morality and dharma.”

THOUGHT

मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ
bhāva-sanśhuddhir ity etat tapo mānasam uchyate

BG 17.16: Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.

THREE FOLD AUSTERITY- Thought, Word, Deed

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |
अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||

śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate

BG 17.17: When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness.

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Kalidasa’s  Raghu Vamsa

Most famous poet of India Kalidasa also mentioned the Trikarana Suddhi in his Raghuvamsa.

कायेन वाचा मनसा शश्वद्यत्संभृतं वासवधैर्यलोपि|
आपाद्यते न व्ययमन्तरायैः कच्चिन्महर्षेस्त्रिविधं तपस्तत्॥ ५-५

5. kaayena= by bodily rigour – in upavaasa aadi vrata-s; vaacaa= by speech – by Veda paThana paaTheNa etc; manasaa api= gaayatrii japa aadiinaam api= by regular meditations, even by; vaasava dhairya lopi= indra’s, courage, denigrator; yat= which [tapaH= ascesis is there, that ]; shashvat sa.mbhR^ita.m= always, accumulated; maharSheH= of that great sage; tri vidha.m= three, kinds – of penances; tat tapaH= that, ascesis; antaraayaiH= by impediments; vyayam na apaadyate= wastage, not, getting; kaccit= I hope! – asks a question mixed with hope, the expected answer being ‘yes’ or ‘no’ according to the form of question and is translated by ‘I hope that etc…’

“The threefold ascesis of that great sage which has long been accumulated by him by the exercise of his body, speech and mind i.e., by way of bodily rigour, speech function in reciting Veda-s, and by mental contemplation on meditations respectively, and which triad of pertinacity disturbs even the firmness of Indra, does not suffer waste by any kind of impediment – I hope… [5-5]

In another place also, Kalidasa mentioned it.

वाङ्मनःकर्मभिः पत्यौ व्यभिचारो यथा न मे।
तथा विश्वंभरे देवि मामन्तर्धातुमर्हसि॥ १५-८१

15-81. vAk manaH karmabhiH= by speech, mind and action; patyau me vyabhicAraH na yathA= reg. husband, to me, infidelity, if it is not there; tathA= in such case – if I were to be clean; hè vishva.nbhare= oh, mother earth; devi= oh, bhUdevi; mAm antardhAtum arhasi= me, to secrete, apt of you.

“If there has been no violation of duty on my part towards my husband either by Speech or Thought or Action, then, oh, Mother Earth, pray, be good enough to secrete me in thy womb… [15-81]

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This is also in the Uttara Kanda of Ramayana(97- 14/15.

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MANU SMRTI

Manu in his Manava Dharma Saastra also says,

MANU 12-9

शरीरजैः कर्मदोषैर्याति स्थावरतां नरः ।
वाचिकैः पक्षिमृगतां मानसैरन्त्यजातिताम् ॥ ९ ॥

śarīrajaiḥ karmadoṣairyāti sthāvaratāṃ naraḥ |
vācikaiḥ pakṣimṛgatāṃ mānasairantyajātitām || 9 ||

Through sinful acts due to the Body, man becomes inanimate; through those of Speech, a bird or a beast; and through those of Mind, he is born in the lowest caste.—(12-9)

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BRAHMINS SAY IT EVERY DAY

Brahmins in Hindu community say these three every day at the end of their thrice a day parayer in the Morning, Midd day and Evening:

Kayena vacha manasa indriyair va Budhyath manava va

Prakrute swabhavath karomi yadyat sakalam parasmai, narayanayeti samarppayami

Rough translation runs like this-

Whatever I do by (with my) body, word, mind or intellect or natural impulses- all these I surrender to the supreme god Narayana (Narayana= one who resides in water)

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In Buddha’s Dhammapada

Dhammapada is the Veda for the Buddhists. All that is in the Dhammapada is considered Buddha’s words.

In the last chapter of Dhammapada , Buddha praises Brahmins sky high; but like Manu Smrti he also defines the Brahminhood. Buddha says

He who hurts not with his THOUGHTS or WORDS or DEEDS who keeps these THREE under control – him I call a BRAHMIN- verse 391

Earlier in another verse Buddha says,

There are men steady and wise whose BODY, WORDS and MIND are self controlled. They are the men of supreme self-control- verse 234

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The principle of Avatars is both in Zend Avesta and Bhagavad Gita (Please read my article KALKI  AVATAR IN PARSI LITERATURE)

SAMBHAVAAMI YUGE YUGE

LORD KRISHNA says IN BHAGAVAD GITA,

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || 4-7||

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham

4.7: Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.

We can see this in Parsi scripture too. In GATHA USHTAVAITI, were see

I replied to him: Firstly, I am Zarathushtra. I will show myself as a destroyer to the wicked, as well as to be a comforter for the righteous man As long as I can praise and glorify you O Mazda! I shall enlighten and awaken all that aspire to property.(8)

Xxxx subham xxxxx

tags-  Good Word, Good thought, Good Deed, Zoroaster, Parsi, Bhagavad Gita, Manu, Kalidasa, Buddha, 

MYSTERIOUS BRIDGE TO CROSS AFTER DEATH IN HINDU AND PARSI RELIGION (Post.10,665)

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,665

Date uploaded in London – –    16 FEBRUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

MYSTERIOUS BRIDGE TO CROSS AFTER DEATH IN HINDU AND PARSI RELIGION

SAMSARA SAGAR (Kural 10)  is the word used in Tamil Veda Tirukkural and Sanskrit Bhagavad Gita (4-36)

In the Bhagavad Gita it is the sea of sins which one can cross by the boat of wisdom (4-36)

Tamil poet Tiru Valluvar says,

“None but those who have meditated constantly on the feet of god can cross the ocean of births by swimming” –Tirukkura 10

Tamil words Neenthuvar ‘will cross by swimming’ Neenthaar ‘will be unable to swim to cross are used by Valluvar. This Sea of Births and Deaths is used in umpteen verses by Alvars, Nayanmars, Paripatal poet of Sangam literature. Most of us imagined it as a sea. This is only a symbolic way of saying. Since South India is surrounded by the sea on three sides it will be easy to make it understandable by using water and boat. But if it is a land locked country or a vast country where sea is several hundred miles away, poets may not use sea to cross but a bridge to cross. This is what happened in Ancient Iran (Persia or Paraseekam) and India.

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CINVAT BRIDGE

The Cinvat Bridge (Bridge of the Gathers) also spelt Chinvad Bridge is the bridge to paradise. All good people will be allowed to cross over this bridge (Gatha Ushtavaiti in Zend Avesta) to reach paradise. It is in Parsi book .

Earth and heaven are separated by a space, empty except for the wind. In order to go from the earth to heaven one must pass through this intermediate space. Only the soul is capable of such an act, so that except for special cases like that of Arda Viraf,  it must take place after death. The old Hindu views are very similar.

The path by which one can cross over this empty space is the bridge (in the Rig Veda and Atharvana Veda the space is mentioned as sea in Sanskrit, probably both looked blue in colour). The wind may help or harm anyone according to their good and bad actions. If someone is neither very bad nor very good will remain in the windy area and suffer. Good souls go to heaven and bad souls go to hell.

Primitive people used other symbolism- one can cross the chasm or a stream with a rope. Old Teutons imagined a rain bow by which they can climb and cross. Earlier scholars explained that the Cinvad Bridge is the Rainbow.

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IN HINDU SCRIPTURES

In the Rig Veda, the bridge occurs only once (9-41) as a figure of speech but not as a path into the other life. But we find this idea in the Yajur Veda -Kathaka Samhita 28-4,

“By means of the mid-day (soma) pressing the gods entered into the world of heaven. Their steps and ladder were the Daksinas. If one offers Daksinas (fees), one crosses a bridge and enters into the world of heaven. One has as many breaths in that world as one gives breath (Prana dhana rite?) here. On that account much must be given here. therefore they praise what is generously given here as better bridge for him who crosses over (read Tirtvaa and Tirate instead of Kirtvaa nd Kirate)

Compare Maitrayani Samhita (4-8-3)

The mid-day pressing is the world of heaven if  Daksinas were given by mid day pressing.   You must give much in order to ascend into the world of heaven; indeed you must make abridge for yourself with your gifts in order to attain the world of heaven.

(It may mean Dhana on earth, i.e. doing charity, will make it easier to go to heaven; Dhaana= Dontions)

And compare also Taittiriya Samhita 6-5-3-3,

Verily the sacrifice makes himself a ladder and bridge to attain the world of heaven.

Another reference is also worth noting. Satapatha Braahmana 14-7-2-27 (Brhad Aranyaka Upanishad 4-4-24),

This one (the Atman) is the bridge, which holds the worlds apart, so that they cannot be confused.

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MAGIC BRIDGE !!!

 A similar passage is in the Chandogya Upanishad 8-4-1 where in addition  to a statement  as above, it goes on to say,

Neither day nor night can cross the bridge, nor death nor suffering , neither good nor evil deeds. All evils turn back from there; for this Brahman world as banished all evil. Therefore if a blind man goes over the bridge, he receives his sight, if a wounded man , he is healed, if a sick person , he is cured. Therefore if the night crosses the bridge , it is turned to day; for this Brahman world is ever luminous.

In Kathopanishad -2 we read

We care solicitously for Naciketas fire, the bridge of the sacrificers to the eternal highest Brahman, the saving shore for those, who wish to cross.

In Svetasvatara Upanishad 6-9

God himself is called the highest bridge to immortality (also Mundakopanishad 2-2-5)

The Cinvat Bridge  in later literature is translated as Bridge of Separator. It is assumed God is the separator, who as a judge of the pious and the wicked discriminates between hem and sets them apart.

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YOUR ANCESTORS COME AND GREET YOU!

Another interesting similarity is about the spirits of ancestors come to greet you when you die.

When the soul arrives in the world beyond, the other souls come to meet and greet. Zarathustra himself says so, only with reference to perdition (Y.49-11). The same thing is told later with reference to paradise( Had.N.Yast) and we are reminded of the benign words with which Ahura Mazda protects the new arrival.

Strangely similar is the report in Kausitaki Upanishad 1-3 of what Brahman says upon the arrival of a deceased person in that other world:

“Run to meet him for through my glory he has attained to the ageless stream, truly he shall not grow old”.

According to Zarathushtra, the souls go to meet the liar arriving in hell with bad food (Y 49-11; comp. Y 53-6 and 31-20) . This again is supplemented by the Hadokht Nask with the report that in the paradise heavenly food and drink are brought to the virtuous.

We can compare this with Kausitaki Upanishad,1-4

Five hundred Apsaras go to meet him, , one hundred with fruits in their hands, one hundred with wreaths, one hundred with raiment, one hundred with fragrant powder in their hands.

According to Rig Veda 10-154-1

Ghee , among other things is eaten in heaven which corresponds to the ‘raoghna -zaramaya’, the spring butter.

In the same way we can compare with the sweet scent which blows from the Southern quarters to the soul of the pious on the third morning after death (Had N.2-18)- ie. shortly before his arrival in the world beyond– the agreeable and beneficent winds which according to Atharva Veda 18-2-21 the fathers and Yama waft toward the deceased.

(South is the direction of the departed souls in Sanskrit and Tamil books).

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TWO DOGS OF YAMA

In the Zoroastrian scriptures we see Daena appearing as a damsel (V.19-10) who looks like Apsaras in the Cinvat Bridge with two dogs. We have the two dogs (with four eyes) in the Vedas.

There are other interesting comparisons:-

In both Hindu  and Parsi religions , body parts are compared in similar way :

Eye- Sun;

Blood and Semen – Water

Dog’s Sense of Smell – go to Water Source

Another parallelism ,

Rain water = semen

Kausitaki Upanishad says,

The moon lets the soul which cannot answer its questions satisfactorily, turn to rain and fall upon the earth from which animals are born.it coincides with the Iranian. According to Chandogya Upanishad 5-10-6 rice and barley , herbs and trees, sesame and beans originate in this way.

In the Zoroastrian Bundahis 9-2,

Amerodad , the arch angel , as the vegetation was his own, pounded the plants small, and mixed them up with water which Tistar seized and Tistar made that water rain down upon the whole earth. Plants grew up from them. Birds mix them with water and Tistar seize them and rain them down. This cycle goes on

Source book –

DR MODI MEMORIAL VOLUME, BOMBAY, 1930, with my inputs

Tags- Bridge to heaven, Cinvat , Cinvad, bridge, Parsi, Hindu, Upanishad, Zend Avesta

Soma Yaga in India and Iran- part 2 (Post.10,658)

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,658

Date uploaded in London – –    14 FEBRUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

Soma Yaga in India and Iran- part 2

This is the second part of Soma Yaga in India and Iran .

The Barsom or the bundle of twigs which is indispensable at the time of reciting Ijashne, is to be traced to one of the sacrificial rites at the great Soma. It was erroneously identified with the Barhis or sacred Kusha grass. Brahmins used to spread the sacred grass and invoke deities. Martin Haug thinks that it may be some unknown custom in the Soma sacrifice.

(Barsom or Baresma is a bundle of twigs. Parsi priests do the rites by holding them in their hands. Hindu priests also carry bundle of ficus tree (asvatta) twigs, but they don’t hold it in their hands. They place it in the fire one by one with ghee accompanied by mantras).

At the time of soma libation called Savana, which is to be performed three times on the same day , the three Sama Veda priests, the Udgata, ,the Prastota and the Pratiharta require a certain number of wooden sticks to be placed in a certain order when chanting the Samans. They use for this purpose the Udumbara tree, and call them Kusha, which is generally given to the sacred grass.

In the Agnishtoma 15 such sticks are required at the morning libation.17 at noon and 21 in the evening.

In other sacrifices such as Aptoryama, even a much large number of such sticks is required. The three singers then sing successively, one by one, in a very solemn manner the FIVE parts into which every Saman or verse adapted for singing is divided at certain sacrifices, while putting some of the sticks into a proper order. This ceremony is most essential, and unless observed and properly performed, all the effects of the Samans is lost.

The five parts of Saman mentioned above is called Pacha bhaktika. Performing of Saman chants is believed to take the sacrificer to the heaven. Most important of these is called Rathantaram (Carriage).

At the same time another peculiar custom is to be observed, which may be traced in the Yasna also. As soon as the singers chanted their verses , one of the Hotas must repeat a series of mantras from the Rigveda in order to praise and extoll the Saman. This ceremony is called Shastram.

This can be compared to a chanting in the Parsi religion.

At the end of the different Has of the Yasna, especially its Gatha portion, verses of the three hymns are often invoked as divine beings.

In Yas 19-6 we have seen that it is considered very meritorious to worship the Ahura Vairya formula after having repeated.

With regard to the division of the Samans into FIVE parts, it may be remarked that the Ahuna-vairya formula which is as important for the Parsi s as the Rathantaram Saman was for the Vedic Hindus, was also divided into FIVE parts.

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APRI Ceremony

In the Afringan ceremony of the Parsis there may be discovered a trace of Vedic ‘Apri’ ceremony, which is preparatory to the killing and offering of the sacrificial goats. The name is the same; Apri in Sanskrit, Afri in the Avesta, which initially means to invite; with which invitation the name of the being or beings, in whose honour the ceremony being performed, must always be mentioned. The Parsis mention the name of a deceased person or of an angel. The Vedic Hindus insert the names of different deities who are expected to come and enjoy the meal prepared for them. These solemn invitations being accompanied with a blessing, the Parsis understand by this ceremony a benediction . There are 11 Apri invocations.

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Darsa Purnamasa

The new moon and full moon sacrifices known as Darsa purnama Ishti seems to correspond with the Darun ceremony of the Parsis, both are very simple; the Hindus use chiefly the Purodasha or sacrificial cakes, the Parsis the sacred bread Darun, which corresponds to the Purodasha.

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The Chaturmasya Ishti

Chaturmasya Ishti is offered every four months or two seasons, corresponds to the Gahanbar ceremony of the Parsis. They celebrate it six times a year. Sacrificing animals was essential for these ceremonies among the Parsis until recent times; so it is with the Hindus also.

But as to animal sacrifice there is a great difference between the Hindus and the Zoroastrians / Parsis. Hindus must throw some parts of the sacrificed animal, such as the vapaa- peritoneum- , into the fire; while the Parsis simply consecrate the flesh and eat it as a solemn meal. They don’t throw it into the fire.

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Go Mutra or Cow urine ceremony

The great purification ceremony by means of cow’s urine is practised by the Parsis until this day . Hindus also do it. Pancha gavyam- five products of the most sacred animal cow — is used by the Hindus. One of the five products is cow’s urine.

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Kushti or Sacred thread ceremony

Hindus and Parsis wear sacred thread. Parsis call it KUSTI, aiwya aonhanem in the Zend Avesta. (Probably a corrupted form of Yajnopaveetham in Sanskrit).

As long as this ceremony has not been performed, one is no real member of the Parsi or Hindu community. The time for performing it lasts from 7 years to 16; the Parsis are invested with it in their seventh year.

(Manu Smrti gives different ages for sacred thread for Brahmana, Kshatriya and Vaisya communities).

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Funeral ceremony

About the funeral rites, some similarities may be pointed out. After the death of a man, Hindus as well as Parsis must pray to raise the soul of the deceased up to heaven, which is the third day ceremony for the Parsis . On the tenth day after the death, Parsis perform certain ceremony and the Hindus do Kaka sparsha ceremony, that is they expose a ball of rice to be taken by a crow.

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Meru mountain

As to cosmological opinions the Hindus divide the whole world into seven dvipas, the Parsis into seven Keshvars- karshvare in the Avesta- regions. Both acknowledge a central mountain, which is called Meru by the Hindus and Albright by the Parsis . Haro barezaiti in the Avesta.

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My comments

Six seasons are seen only in India, where as only four seasons are clearly marked in the Western countries, particularly colder countries. Since Hindus migrated to Iran from India they retained the six seasons. So they have nothing to do with any other areas in the world.

Kusti ceremony is also seen only in Iran and India. So they are the original inhabitants of India. This sacred thread ceremony is not seen anywhere in the world. So Hindu migration from India is confirmed.

Soma juice usage and fire worship are seen only among Hindus and the Parsis in the world. Not even a trace of it is seen anywhere else.

Full moon, new moon fire worship is mentioned in the Vedas and the Parsi religion only. This also confirms that it originated in India and spread out side.

Funeral rites, marriage rites and wearing pure white clothes during the ceremonies also proved it Hindu based. Cotton clothes and white silk are used from time immemorial by the Hindus.

Milk, Cotton, paddy and seasame seeds used in Hindu ceremonies also proved hinduswere original inhabitants of India. These plants are tropical.

Above all these things, Vedic Sanskrit and Vedic customs are seen only in Iran and India. They are more fully developed in India than in Iran for over 2000 years. Vedic Sanskrit also was well developed with grammar and etymology and pronunciation guides, which is completely absent in Iran.

I will give the list of Vedic Sanskrit and Avestan language words separately.

Gatha for song and Manas for mind are seen in the oldest part of the Zend Avesta. Manas, Mind, Manam are seen in English and ancient Tamil literature. These words also proved Hindus migrated to Iran. Because words like manas, gatha were used in a vast geographical area in Indian subcontinent even before 2300 years. So the base was India and not Iran, certainly not colder areas of Asia or Europe.

I have found Gatha verses like the Bhagavad Gita and Rigveda and Atharvana Veda in the oldest part of the Zend Avesta.

–subham—

tags-  Kusti, Parsi, Apri, Soma, Saman, Barsom, Kusha, Go Mutra

Hindu Gods in Zend Avesta-4 (Post No.10,647)

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,647

Date uploaded in London – –    10 FEBRUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

Hindu Gods in Zend Avesta-4

What is Zend Avesta?

Zend Avesta – sacred scriptures of Zoroastrianism, today practised by the Parsees. They comprise the Avesta , liturgical books for the priests, the Gathas, the discourses and revelations of Zoroaster and the Zend, commentary upon them

—Hutchinson Encyclopedia.

ZEND is Chandas (poetry, prosody)  GATHA is song  and these words are used in Sanskrit and other Indian languages from the days of Rigveda until this day.

Avestan is an ancient language, used only in the Zend Avesta. The book has many Sanskrit words.

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Nabhanethista

Nabhanethista is the son of Manu, the hero of the Flood Story. Hindu scriptures say that Nethishta was the son of Manu and his son was Naabhaaga.

This Nabhanethista is seen in both the Zend Avesta and the Rig Veda, the oldest book in the world.

Nabaa-nazdistais in Yasna 26-6/7 (of Zend Avesta)

His name is found both in the Rig Veda and the Yajur Veda and later Brahmana literature.

Naabaanedishta Maanava- RV 10-59, RV 10-61-62

Nabhanedishtha: Taittiriya Samhita: 3-9-1-4; Aitareya Brahmana 5-14-1-2

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A.Kalyanaraman in his book Aryatarangini says,

“Nabah = Biblical Noah, Nedishta means literally next or nearest to Manu. Nabanethishta is Manu’s son according to Hindu scriptures. Sumerian story says that Naphistim is said to be descendant of Shamash (Sun) who was the first creation God.

Zoroastrian Avesta contains the same name Naba Nezdishtim, as that of an ancient prophet of the Asuras, who defied the Deva worshipers.

Mr. Kalyanaraman argues that the story of Floods has travelled to Sumer through commercial contacts and it was later used in the Bible.

B=V change is seen in all Asian languages (particularly in Bengal). B=V change is seen in 2000 year old Sangam Tamil literature and earlier Persian literature. If we apply the B=V change to Biblical story of Floods, then we come to the name Nabha/Nova (noVa is naBa)

So Manu and Nabhanethishta story travelled all the way to Middle East from the Rig Veda. Rig Veda is considered older than all religious books in the world.

Mr Kalyanaraman in his book ‘Arya Tarangini’ adds more details:-

The Avesta copies almost exactly the Manu legend. The Ahura Mazda asks Yima to build a ‘vara’ or enclosure with the following words, “Thou shall bring the seeds of men and women,  the best on earth; also the seed of ever kind of cattle etc. two of every kind to be kept inexhaustible there”

The Manu legend records that Manu had a son called Nabha Nedhistim whom his father overlooked in the division of his properties, probably because of some reprehensible heterodoxy in the offspring. Nedhistim then took refuge with the family of Angirases, who solaced him with the gift of many cows, specially as a tribute to his poetic gifts.

Bhrugu and Angirases are connected with Fire Worship and associated with the magical rites in the Atharvana Veda. We have lot of similarities between the Zoroastrianism and Atharvana Veda ( it will be shown in another article).

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Sumerian Connection

In the Epic of Gilgamesh we come across Ut Naphistim who is none else but Nabha Nedistim

Utnapishtim or Utanapishtim is a character in ancient Mesopotamian mythology. He is tasked by the god Enki to create a giant ship to be called Preserver of Life in preparation of a giant flood that would wipe out all life. The character appears in the Epic of Gilgamesh.

Thus, the Story of Flood and Story of Manu’s son Nabha Nedistim confirmed the Hindu- Parsee connection. Even the Sumerian stories called him an ancestor of Gilgamesh. So it must be dated before 2500 BCE.

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From my year 2015 article (Mystery of Rig Veda -Part 8)

Manava is the surname for all those born in the clan of Manu;following names are found in the Rig Veda:

Saaryaata Maanava RV 10-92

Cakshu Maanava 9-52, 9-106-4

Naabaanedishta Maanava- 10-59, 10-61-62

Manu AApasa – 9-5, 9-106-7

Manu Vaivasvata – 8-5, 8-27-31

Manu Samvrana 9-49, 9-101-10

Manyu Tapasa – 10-67, 10-83,84

Manyu Vaisstha 9-29, 9-97-10

Maanya Maitravaruna – 8-67

It looks like  naming children after older ancestors was very common in those days. That is why we find many Manu names in one and the same family)

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Girls Name Pilu, Piloo

Pilu, Piloo, Piilu, Peelu —  is a popular Girl’s name. It is from the Atharva Veda.

Piilu is the name in Atharva Veda of a tree (Carrya arborea or Salvadora persica) on the fruits of which doves fed.

Piilumati is the intermediate heaven lying between the Udnvati (watery) and the Pra-dyauh (farthest heaven). It presumably means rich in Pilu.

In short , Pilu or Peelu is fruit.

1935 Ananda Vikatan Tamil dictionary also gives the meaning as a ‘Tree, Flower’ (pool in Hindi is also fower)

In Vedic literature we come across Pippalatan, Son of Vedic Rishi Dirgtamas. It will be Mr Ficus Religiosa in English, that is Mr Peepal or Peepul Tree.

In Indian languages, relatives use shortened nick names in families.

In Tamil , all names finish with U in homes.

Rama is Ramu

Soma is Somu

Subrhmanyan is Subbu

Meena is Meenu

Veena is Veenu

Shyamala or Chamundi is Shamu

In the same way Peepal is Peelu or Piplu

In short something to do with a tree or its fruit.

Pippal is fruit which became Apple in English (Extension of meaning in Linguistics)

What is it to do with Parsis?

We see Piloo among Parsis.

But in Persian language, they change Ph into F.

Parasika is Fars; Feroze is Pilu (F=P; R=L)

Feroze Gandhi- Husband of Prime Minister Indira Gandhi

Pirojsha – Industrialist

So Persian names with Fe is Pe.

We come across names with Fer….. Peel…..around the world.

Pilu is used even in Nordic language (Greenland) .

According to Wisdom library it has 23 meanings

Pilu, Pīlu: 23 definitions

Pīlu (पीलु) is a name mentioned in the Mahābhārata (cf. VIII.30.24) and represents one of the many proper names used for people and places.

Shaktism (Shakta philosophy)

Pīlu (पीलु) is the name of a tree found in maṇidvīpa (Śakti’s abode), according to the Devī-bhāgavata-purāṇa 12.10. Accordingly, these trees always bear flowers, fruits and new leaves, and the sweet fragrance of their scent is spread across all the quarters in this place. The trees (e.g. Pīlu) attract bees and birds of various species and rivers are seen flowing through their forests carrying many juicy liquids. Maṇidvīpa is defined as the home of Devī, built according to her will. It is compared with Sarvaloka, as it is superior to all other lokas.

Ayurveda (science of life)

Pilu [पीलू] in the Rajasthani language is the name of a plant identified with Salvadora oleoides Decne. from the Salvadoraceae (Salvadora) family. For the possible medicinal usage of pilu, you can check this page for potential sources and references, although be aware that any some or none of the side-effects may not be mentioned here, wether they be harmful or beneficial to health.

Pīlu (पीलु) refers to “Salvadora persica” and represents a type of fruit-bearing plant, according to the Mahābhārata Anuśāsanaparva 53.19 , and is commonly found in literature dealing with the topics of dietetics and culinary art, also known as Pākaśāstra or Pākakalā.—

Pīlu (पीलु) refers to the medicinal plant known as “Salvadora persica Linn. var. wightiana Verdc.” and is dealt with in the 15th-century Yogasārasaṅgraha (Yogasara-saṅgraha) by Vāsudeva: an unpublished Keralite work representing an Ayurvedic compendium of medicinal recipes. The Yogasārasaṃgraha [mentioning pīlu] deals with entire recipes in the route of administration, and thus deals with the knowledge of pharmacy (bhaiṣajya-kalpanā) which is a branch of pharmacology (dravyaguṇa).

Pīlu (पीलु) is the name in the Atharvaveda of a tree (Careya arborea or Salvadora persica) on the fruit of which doves fed.

India history and geography

[«previous (P) next»] — Pilu in India history glossary

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary

Pīlu.—(IE 8-3), Indian form of Arabic-Persian fīl, an ele- phant. Note: pīlu is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

Languages of India and abroad

Marathi-English dictionary

[«previous (P) next»] — Pilu in Marathi glossary

Source: DDSA: The Molesworth Marathi and English Dictionary

piḷū (पिळू).—f R (Or pēḷū) A rude twist or roll with the hand of cocoanut-fibres or cotton.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

piḷū (पिळू).—f A rude twist or roll with the hand of cocoanut-fibres or cotton.

Sanskrit dictionary

[«previous (P) next»] — Pilu in Sanskrit glossary

Source: DDSA: The practical Sanskrit-English dictionary

Pilu (पिलु).—See पीलु (pīlu).

Derivable forms: piluḥ (पिलुः).

— OR —

Pīlu (पीलु).—[pīl-u]

1) An arrow.

2) An atom; प्रत्यक्षं न पुनाति नापहरते पापानि पीलुच्छटा (pratyakṣaṃ na punāti nāpaharate pāpāni pīlucchaṭā) Viś. Guṇa.552.

3) An insect.

4) An elephant.

5) The stem of the palm.

6) A flower.

7) A group of palm trees; Mb.7.178.24.

8) A kind of tree.

9) A heap of bones.

1) The central part of the hand.

lu n. The fruit of the Pīlu tree.

Derivable forms: pīluḥ (पीलुः).

Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary

Pīlu (पीलु).—name of a piśāca: (Ārya-)Mañjuśrīmūlakalpa 18.5; piśāco pīlu-nāmataḥ (Ārya-)Mañjuśrīmūlakalpa 611.19 (verse).

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Pīlu (पीलु).—m.

(-luḥ) 1. The name of a tree, applied in some places to the Careya arborea, and in others to the Salvadora persica; it is very commonly assigned also to all exotic, and unknown trees. 2. An elephant. 3. An arrow. 4. A flower. 5. The blossom of the Saccharum sara. 6. An atom. 7. An insect. 8. The metacarpus, the central part of the hand. 9. The stem of the palm tree. E. pīl to stop, aff. u; also with kan added, pīluka.

Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary

Pilu (पिलु).—pīlu, m. A certain tree; cf. pailava.

(From Wisdom Library)

Xxxx Subham xxxxx

Tags- Pilu, Piloo, Nabha, Nova, Nedhishta, Manu, Son, Veda, Parsi,Hindu gods, Zend Avesta 

Hindu gods in Zend Avesta- Part 2 (Post.10,642)

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,642

Date uploaded in London – –    8 FEBRUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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We have already seen Indra, Aryaman, Vayu, Vritragna, Bhaga, Aramati, Narasamsha,Trita and 33 gods. We will see more angels in this second part.

There are common legends in both the Vedas and the Zend Avesta. But the difference is Hindus attributed them to the gods whereas Iranians or Parsis attributed them to the angels and the heroes.

Yima kshaeta (Jamshed) and Yama Raja

The names and the epithets are same. Yima is identical with Yama and khshaeta means king, same as Raja/ king. The family name of both is also the same. Vivahao or son of Vivanghvat in the Zend Avesta. Here’ in the Vedas he is the son Vivasvan.

In Zend Avesta, Yima gathers round him men and animals in flocks, and fills the earth with them; and after the evils of winter had come over his territories, he leads a select number of beings of the good creation to a secluded spot, where they enjoy uninterrupted happiness

According to the hymns of the Rigveda , Yama, the king, the gatherer of the people, has descried a path for many, which leads from the depths to the heights. He first found out a resting place from which nobody can turn out the occupants; on the way the forefathers have gone, the sons will follow them. – Rigveda 10-14-1/2

Yama is here described as the progenitor of the mankind; as the first mortal man, he experienced death. He gathered round him all his descendants. This happy ruler of the blessed in paradise has been transformed, in the modern Hindu mythology, into the fearful god of death.

In the legends of Iranians ,Yima was the king of golden age and the happy ruler of the Iranian tribes

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Trita, Thrita, Thraetaona ( Fredun) and Trita, Traitana.

He who is one of the Sama family, from which the great hero Rustam sprang, is in the Zend Avesta. He is the first physician, the curer of the diseases created by Ahriman; an idea which we find attached to Trita in the Vedas. He is said, in the Atharva Veda, 6-113-1, to extinguish illness in men, as the gods have extinguished it in him; he must sleep for the gods,19-56-4.

He grants a long life (Taittriya Samhita, Krishna Yajur Veda).

Any evil thing is to be sent to him to be appeased RV 8-47-13

This is hinted in the Zend Avesta by the surname Sama, which means ‘appeaser’

In the Chatur vida Upayas ,we have Sama, dhana, beda, Danda.

He is further said to have been once thrown into a well, whence Brihadpati rescued him- RV1-105-17.

Hindus called him a Rishi and ascribed to him several hymns in the Rigveda Eg. 1-105

But there are some hymns which show him with godly virtues.

He drinks Soma, like Indra, for obtaining strength to kill demon Vritra RV.1-187-1

He cleaves with his metal club the rocky cave where the cows are concealed 1-52-5

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Thraetaona (Fredun)

Thraetaona is easily recognised in the Vedic Traitana, who is said to have severed the head of a giant from his shoulders RV 1-158-3

His father is called Athwyo, which corresponds exactly with the frequent surname of Trita in the Vedas,viz., Aptya. Trita and Tritana seem to have confounded together in the Vedas , whereas originally they were quite distinct from one another.

Trita was the name of a celebrated physician, and Traitana that of a conqueror of a giant or a tyrant; the first belonged to the family of the Samas, the later to the Aptyas. In the Zend Avesta, the original form of the legend is better preserved.

It is in the Homa Yasht 7.

There is more interesting comparison between the Kavi, Kavya in the Zend Avesta and the Usanas Kavi in the Bhagavad Gita and the Rigveda. We will look at it in the third part.

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My comments

Martin Haug thinks about only one Trita. But there may be more than one Trita and Traitana. If one does similar feats then we call him with the same name of the original performer

Tamil word in Avesta!!

In 2000 year old Sangam Tamil literature the word eema = Yima is used for all funeral ceremonies. It is interesting to compare it with Yima in Avesta. Eema is closer to Avesta than Yama in the Rigveda.

To be continued……………………………….

tags- Tamil word,eema, Trita Aptya, Yima, Yama, Parsi

Hindu Gods in Zend Avesta (Parsi Scripture)- Part 1; Post No.10,639

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,639

Date uploaded in London – –    7 FEBRUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

Zend Avesta is the religious scripture of Zoroastrian or Parsi (Paresee) religion. It is in Avestan language, sister language of Sanskrit. It was spoken in ancient Iran (Persia, Parasika)

Indra is praised in the Vedas as supreme god. But in the Avesta he is listed as a Deva. In their dictionary Deva is a derogatory term, that is a demon. This type of schism existed in all the religions. I showed it yesterday in my comments how the schism split all known religions, both Semitic and Oriental . Anti Indra remarks are in Vend.19.43.

Indra is second to Angro-mainyush (Ahriman) the arch fiend who is sometimes designated ‘Devaanaam Deva’, ‘Demon of Demons’ in Avesta. In Sanskrit it meant God of Gods, quite opposite.

The third Hindu deity they hated was Saurva Daevo. We know one of the names of Shiva is Sharva in the Yajur Veda. So it may be shiva.

Another reference is about Vedic Twins Nasatyas/ Asvins. They are referred to as Naonhaithya daevo. They are also demons in Parsee religion.

But there are some names who are praised in both Vedas and the Avesta.

MITRA

They are called Yazatas or angels in the Zend Avesta. The most noticeable is Mithra, the Sanskrit form being Mitra. In the Vedic hymns he is always paired with Varuna, who is identified with the Greek god Uranos/ Uranus. In the Vedas we rarely see him alone. But there is one hymn, which Hindu Brahmins recite every day in their Sandhyavandana prayers,

Mitrasya……. Mitro janan yataathi prajanan………RV 3-59

Mitra alone is invoked in it,

“Mitra calls men to their work . Mitra is preserving earth and heaven; Mitra looks upon the nations always without shutting his eyes. To Mitra bring the offering with ghee.

“O Mitra that man who troubles himself to keep your order/ rule, O son of eternity (Aditi) shall have abundance. He, protected by you, shall neither be slain nor defeated; no distress befalls him, neither from near nor from far.”

In comparing these verses with the extracts given above from the Mihir Yasht, one may easily be convinced of the complete identity of the Vedic Mitra and the Persian Mithra .

Mihir Ysht in Zend Avesta has similar meaning. FromIndia it spread to Iran, Greece and Rome. In Rome it became a secret cult and degerated.

Mihir is used as boy’s name in many cultures and the meaning is MITRA of Vedas (Sun, Friend).

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Aryaman

Another Vedic deity Aryaman, who is generally associated with Mitra and Varuna, RV.1-136-2, is at-once recognised in the angel Airyaman of the Zend Avesta.

Aryaman in both scriptures has double meaning,

  1. A friend, associate; in the Gathas it chiefly means a client
  2. The name of a deity or spirit who seems particularly to preside over marriages , on which occasions he is invoked both by the Hindus and the Parsis. He seems to be either another name of the sun , like Mitra, Savitri, Pushan etc. Or his constant associate and representative

In the Bhagavad Gita 10-29 he is mentioned as the head of the Pitaras, manes or ancestral spirits.

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Bhaga

Bhaga, a Vedic deity, belonging to the same class as Mitra and Aryaman is also seen in the Zend Avesta. But the word is not used as a name of a deity but in the general sense of God, Destiny.

The word is used in Slavonic languages as god. Russian, polish use “bog” for god.

Russian Bog= Hindu Sanskrit Bhaga

Vedic god Bhaga was believed to be a deity, presiding over the fortune and destiny of men. Rigveda 7-41-2 says

“Let us invoke the victor in the morning, the strong Bhaga, son of Aditi ( imperishable, eternity) , who disposes all things. The poor and the sick, as well as the king pray to him , full of trust saying give us our portion

Bhaaga is a portion, used even by Tamils. Eg. bhaagap pirivinai, dividing property

Bhagavan is god who has six attributes in Hindu literature.

The adjective bhaga- bhakta, ordained by fate is found both in the Vedas and the Zend Avesta.

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Aramati

Aramati, a female spirit in the Vedas, meaning devotion, obedience

R V 7-1-6; 7-34-21

Meaning earth in R V 10-92-4/5 is identical with the archangel Armaiti in Zend Avesta. It has both meanings in the Avesta.

In the Vedas it is found rarely. She is called a virgin who comes with butter offerings in the morning and evening to Agni. She is a celestial woman brought by Agni

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Narashansa

It is an epithet of several Vedic gods, such as Agni, Pushan, Brahnaspatoi. It is identical with Nairyosanha, the name of the angel in the Zend Avesta. , who serves Asura Mazda as a messenger. The meaning of the word is ‘one praised by men’ .

Vedic Agni has this epithet. He is the Messenger of Gods.

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Vayu

The Vedic god Vayu, is who first drinks Soma at the morning sacrifice. He is supposed to be roaming everywhere. Vayu is the only Vedic god found in the Zend Avesta without any change. He is seen in Gathas Yas.liii-6

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Vritra Killer

Vritra ha, killer of Vritra a demon, one of the most frequent epithets of Indra in the Vedic books, is to be recognised in the angel Verethraghna ( see Behram Yasht.

Trita is another deity in Vedas who has this epithet

This Trita is identical to Thraeotana in the Iranian legends

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Significance of No. 33

I have already written an article and posted here. it is both the Vedas and the Zend Avesta. 8 Vasus, 11 Rudras and 12 Adityas are in all Vedic scriptures. But the last two in the 33 differ.

In Aitareya Brahmana the last two are Prajapati and Vashatkara.

In the Satapata Brahmana they are Dhyava Prithvi, heaven and earth.

In another passage of the same work says Indra and Prajapati

In the Ramayana the last two are Ashvin twins .

In the Atharva Veda 10-7,13, 22,27 thirty three gods are said to be the limbs of Prajapati

In the Zend Avesta, the 33 are Ratus or chiefs instituted by Mazda for maintaining the best truths.

Source Book – The Parsis by Martin Haug (with my inputs)

To be continued………………………….

Tags-  Hindu Gods, in Zend Avesta, Parsee, Parsi, Religion, Zoroastrian

LORD VISHNU WILL MASSACRE FOREIGNERS WITH LASER SWORD IN KALKI AVATAR (Post No.10,611)

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,611

Date uploaded in London – –    30 JANUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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ALL religious scriptures talk about future Prophets. But the most famous of all the future Prophets is KALKI AVATAR OF LORD VISHNU.

Lord Krishna’s oft quoted verse in Bhagavad Gita 4-8 says,

परित्राणाय साधूनां विनाशाय  दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || 8||

paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām
dharma-sansthāpanārthāya sambhavāmi yuge yuge

BG 4.8: To protect the righteous, to annihilate the wicked, and to re-establish the principles of dharma I appear on this earth, age after age.

Not only Hindus but also people who follow Parsi religion believe in future Prophets.

Bhagavata Purana gives a list of 22 Avatars of Vishnu and the last two are Buddha and Kalki.

Great Sanskrit poet Jayadeva of tenth century in his Gita Govinda says,

“O Keshava, at the destruction of the multitude of the Mlechas, you will wield the dreadful sword, which is like a COMET.

O Hari, lord of the world, may you be successful having got the body of Kalki.”

In Zoroastrian religion we come across SOSIOSHA as the future prophet (See Fravardin Yt 129)

Garuda purana also says it.

Jayadeva used the Sanskrit words

Dhumaketumiva ‘comet like sword’.

Now we see such sword fights in the imaginary Star War episodes. It looks like Lord Vishnu will also use modern weaponry like Laser swords. Probably you may not need Nuclear bombs or Hydrogen Bombs. With laser light you may be able to destabilise foreign military power.

Dhumaketu is Comet in Sanskrit. We may take it some sword like it. Lord Kalki is shown riding White Horse in Puranic descriptions.

My opinion is ‘Asva’ is wrongly translated from the days of Rig Veda. Asva is ‘fas’t and not horse. Even today we use the term Horse Power, where we do not see any horse.

So Kalki will use some Supersonic Jets painted white or shining bright.

About the Zoroastrian SOSIOSHA, it may be ‘Swayam Ojas’ or Svaroshisa as in Svarosisha Manu.

References to future Avatars…….

 the Pairika Khnãthaiti * for whose destruction Sosiosha will be born out of the water Kaçoya from the Eastern country [ from the eastern countries ) .

KALKI AVATAR(Skt.) “Avatar of the White Horse” who will be the last Manvantaric incarnation Vishnu according to the brahmins; Maitreya Buddha, according to Northern Buddhists; Sosiosha, the last hero and Savior of the Zoroastrians, according to the Parsis; and ” Righteous and True“on a white horse.

xxx

Old Articles in this blog:–

Date of Kalki Avatar! | Tamil and Vedas

https://tamilandvedas.com › 2015/03/20 › date-of-kalki…

20 Mar 2015 — We all know that Lord Vishnu will reincarnate himself as Kalki Avatar at the end of Kali Yuga for “Paritraaya Saadhunaam and Vinaasaaya sa …

Kalki Avatar and Holy Ganges in old English Poetry (Post No …

http://swamiindology.blogspot.com › 2021/03 › kalki-a…

30 Mar 2021 — tamilandvedas.com, swamiindology.blogspot.com. if u want the article in word format, please write to us. HINDU INFLUENCE ON ENGLISH POETS.

மிலேச்சர்களை அழிக்கும் கல்கி அவதாரம் எப்போது?; post 1736;21-3-2015

 –subham—

tags- Kalki avatar, Avesta, Sosiosha, Parsi,

Parsi Miracle in the Court of Akbar (Post No.10,597)

WRITTEN BY LONDON SWAMINATHAN

Post No. 10,597

Date uploaded in London – –    25 JANUARY   2022         

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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tamilandvedas.com, swamiindology.blogspot.com

Parsi Miracle in the Court of Akbar

Parsis are proud of Dastur Meherji Rana (1536-1591) who expounded the Zoroastrian religion at the court of Akbar, and invested the emperor with the two great symbols of the faith, the Sudra and the Kushti. Dastur Meherji Rana participated in the religious debates held at Fatehpur Sikri. He also installed the sacred fire with due Zoroastrian rites. The fire was placed in charge of Shaikh Abul Fazal, the court historian, who was commanded never to let it go out.

Akbar held Dastur Meherji Rana in great respect and awarded him 200 bighas of land as a subsistence allowance, which, after his death, increased by one half in favour of his son Kaikobad.

According to Parsi tradition  Dastur Meherji Rana  performed a miracle at Akbar’s court which impressed all present. The story goes that a Hindu priest who claimed magical powers and who called himself Jagatguru, spiritual instructor of people, sent up into the sky a large metal disc which shone like a second sun. He challenged those present at the court to bring the platter down. The Maulvis and Ulemas were not successful, but they heard that a Zoroastrian priest at Navsari in Gujarat, who was ready to take up the challenge. He was sent for. On arrival, Dastur Meherji Rana lit the sacred fire in the midst of the assembly , and started to recite certain prayer from the Avesta. The platter fell clattering to the ground.

Tansen, the famous singer who came to the Mughal court around 1562, commemorated the event by composing a beautiful Khyal, Hindustani ballad. In it the Dastur is described as the long bearded Parsi, Mehriar, whose prayers were recited in front of the sacred fire fed with sandal wood and incense, and were found acceptable to god . Tansen concludes his Khyal by telling Akbar that Dastur Meherji Rana is ‘Flower of Paradise’ . The poem is still extant.

There is also a beautiful Mogul miniature depicting Dastur Meherji Rana , seated wearing the flowing white robes of a Parsi priest and with a red Fenton (round hat) on his head.

Source book -THE PARSIS , Piloo Nanavutty, 1977

–subham—

Tags- Parsi ,Miracle,  Akbar,

Significance of Number 24 in Two Religions (Post No.3834)

Written by London swaminathan

 

Date: 20 APRIL 2017

 

Time uploaded in London:- 20-34

 

Post No. 3834

 

Pictures are taken from various sources; thanks.

 

contact; swami_48@yahoo.com 

 

“Many striking similarities have been pointed out by various scholars between Hinduism and Zoroastrianism. It is trite to observe that the sisterhood of Veda and Zend Avesta stands already established; and the present-day Parsi and Hindu manners exhibit an incontestable affinity on the occasions of birth, marriage and death, which are the chief performances held holy and dear as ceremonials among the two sister communities”, says S S Mehta in an article published in 1930, in Dr Modi Memorial Volume.

 

Following is a summary of his article:

“The third stanza of the 30th Yasna and also the fourth give us a clue to suppose that the age of the Brahmanic literature in India corresponds to the age of Zoroaster.

“Now the two primal spirits who revealed themselves in vision as Twins, are what is Better and what is Bad in thought, word and action. And between these two, the wise ones chose aright; the foolish not so.

 

And when these twain spirits came together in the beginning, they established Life and Not-Life, and at the last worst existence shall be to the liars, but the Best Thought to him that follows the Right (asaone)”

 

The two primal spirits correspond to the Purussha and Parkruthi of the Sankhya philosophy. Prakruti is dull-dead i.e Not Life and Purusha is Life. Good and evil were co-eternal in the past, or they arose together in the beginning

 

Ancient Iranians presented sacrifice to the moon, the stars, the winds and the mother elements – the symbols or rather embodiments of Good- of Life. He brought out the Number 24 as also did the follower of  the Samkhya philosophy out of the Two Primal Spirits, from which these became naturally evolved.

 

After the Indo-Iranian split, Semitic culture predominated Iran; and still earlier Western Aryans developed cultural traits that differed greatly from the Eastern Aryans. The Parsi lays stress upon the worship of one God Ahura (Asura) Varuna of the Vedas; manifested in two forms the so called Twin Spirits – Purusha and Prakruti; or Brahma and Maya; whose life- interplay brings out all manifested forms. These manifested forms of the objective world are guided by the great Law of Action and Re-action i.e. the great Law of Karma; and the same is based upon the religious scriptures that propounds the various aspects of Duty, or in other words, service not to humanity alone but to the universe. These constitute the essence of Hinduism as well as Zoroastrianism.

 

Zoroastrianism has many common points with Hinduism. Some critics brand both equally as having favoured the idea of pluralistic godhead.  Edward ( of Encyclopaedia of Religion and Ethics) favours the idea of progressive monotheism which is naturally based on the notion of evolution from a state of savageness to one of civilization. In a sense, moreover, plurality may be regarded as inseparable from Divinity.

24 Gods in Zoroastrianism

 

Zoroastrianism gives the precise number of gods as four and twenty. Well known Sankhya philosophy has promulgated the idea of Divinity as based upon 24 Tattvas. They are Prakruti (Nature) from which are produced the following 23 i.e. the intellect, the consciousness, the five subtle elements, the five grosser elements, the five senses of perception, the five organs of action and mind; thus, the whole total reaches 24.

 

The number 24 is identified with the constellation and stars that are regarded as symbols of Divinity. Prof. Cumont takes these gods to be the 24 stars outside the zodiac- 12 in the northern and 12 in the southern hemispheres. Zimmern tries to take the 24 constellations that revolve around the polar star as the 24 Spiritual Kings of the Book of Revelation.

 

The very word Ahura Mazda in the singular number denotes the One Omniscient God and in the plural form it signifies the sense of 24 most glorious Siddhas – as will be evident from Yasna 28-9, which says,

“With these bounties, O Ahura, may we never provoke your wrath, O Mazda and Right and Best Thought  … Ye are they that are mightiest to advance desires and Dominion of Blessings.

 

24 In The Bible

Now in the Christian Bible God is described by John as one seated on the throne from which proceed thunder and lightnings and which is surrounded by four and twenty seats, on which sit the 24 Elders, all robed in white and wearing crowns of gold. The same idea occurs also in the Jain philosophy – the idea of the One in the 24 and 24 in the one.

 

( My comments: There were 24 Jain Tirtankaras; there are 24 syllables in the Gayatri Metre and Mantra- the most sacred mantra found in all the Hindu Vedas).

 

Please read my article posted yesterday: India- Iran Vedic Connection( Post No.3831)

 

–subham–