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


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.



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


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).


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.


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)


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 


WRITTEN by London Swaminathan 


Date: 16 April 2018


Time uploaded in London –  15-51 (British Summer Time)


Post No. 4921


Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.






GAYATRI Mantra/hymn is the most powerful mantra in the Rig Veda and it is found in other Vedas as well. It is a great wonder that mantra which reverberated on the banks of River Sarasvati and later Sindhu (Indus) and Ganges is still chanted by millions in India. While Brahmins only were chanting in those days and in recent years, great saints like Chinmayananda and Sathya Sai baba made it popular among other communities as well.


The meaning of the Mantra is

Let us meditate on that excellent glory of the divine vivifying Sun (light) and May He enlighten us.

There are lot of Mantras/hymns on Ushas (the dawn):

Immortal Ushas, please by praise

What mortal may enjoy they days!

Who, mighty one, can reach thy place!

Rig Veda 1-30-20


The parallelism of thought is very remarkable, between the general Vedic concept of Ushas with the lines of blind poet Milton.


Compare the following lines on Ushas (Dawn)


English poet, though blind, sings about light in the following lines:


“Hail, holy light, offspring of Heaven first born,

Or of the eternal, co-eternal beam

May I express thee unblamed? since God is light,

And never but unapproached light

Dwelt from eternity, dwell thou in me,

Bright effluence of bright essence increate

Or hear’st thou rather, pure ethereal stream,

Whose fountain who shall tell? Before the sun

Before the heavens thou wert, and at the voice

Of God, as with a mantle, didst invest

The rising world of waters dark and deep

Won from the void and formless infinite.

Paradise Lost, Book 3


The Rig Veda says

Fair as a bride embellished by her mother thou showest forth thy form that all may see it

Blessed art thou, O dawn. Shine yet more widely. No other Dawns have reached what thou attainest.


Rich in cattle, horses, and all goodly treasurers, in constant operation with the sunbeams,


The Dawns depart and come again assuming their wonted forms that promise happy fortune.

Obedient to the reins of Law Eternal give us each thought that more and more shall bless us.

Sine thou on us today, Dawn, swift to listen. With us be riches and with chiefs who worship.

RV 1-123


Upanishads say,

To the illumined soul the Self is all. For Him, who sees everywhere oneness, how can there be delusion or grief?

–Isha Upanishad 7

The whole world is illumined by His ilight.

–Sveteshvatara Upanishad 6-14


Milton also said God is Light (see above)





Written by London Swaminathan


Date: 21 October 2017


Time uploaded in London- 18-53



Post No. 4323

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.



Rig Veda is the oldest religious book; and that is the oldest anthology. It is full of mystery and history. It shows a civilised society with very high values. The Vedic seers praised hospitality and charity. They made it one of the six tasks for Brahmins; they can accept donation but they must also give. Tamil literature also praised hospitality and charity. Tamils consider Tirukkural, the didactic book with 1330 couplets, as the Tamil Veda. It is authored by Tiruvalluvar, the greatest of the Tamil poets. Though Rig Veda and Tamil Veda are thousands of years apart, the values remained same throughout the vast land, then the world’s largest country.


The Vedic and Tamil poets were dead against the misers. They went even to the extent of preaching violence against the stingy fellows. The poets of the Rig Veda and Tamil Veda advocates arm twisting and jaw breaking tactics to extract money from the parsimonious and penurious lot.

Rig Veda says,

When will Indra trample, like a weed; the man who hath no gifts for him? RV 1-84-8

“Slay the niggards”- says another Vedic seer 1-184-2

“Wealth comes not to the niggard, unpleasant man” – RV 7-32-21


There are hundreds of places where the hospitality and charity are praised and penny-pinching, cheese-paring, ungenerous lot condemned.


Break the jaw; Crush him like Sugarcane: Valluvar

Tamil poet Tiruvaluvar never hesitated to advocate violence against the mean-minded, close fisted, Scrooge like fellows; he says in a Tirukkural couplet,

“At a mere word the good melt; but the mean, like the sugarcane, yield only under pressure” – 1078

Another translation of the same couplet: “Good men of virtue give charity at the mere call for help, but ignoble ones, will give only when crushed like sugarcane”.

Another couplet runs like this:

“The mean will not even shake off what sticks to their hands to any but those who would break their jaws with their clenched fists”- 1077

Another translation of the same couplet: Except to those who twist their hands and break their jaws, mean characters, will not even shake their food-moistened fingers.


S M Diaz in his Tirukkural commentary says “The well-known description of a bad miser in Tamil Nadu is that he will not even shake the hand with which he ate his food lest some starving crow should pick it up and eat. The idea is that the very fact that somebody will benefit from any action of theirs is repugnant to them. In this Kural/couplet, Valluvar has combined it, with certain other adverse qualifications of the miser, that he will part with that he has only to those, who are capable of twisting his hands and breaking his jaws. That is the only language, which he will understand”.

Tolkappiam and Bhagavad Gita

Oldest Tamil book Tolkappiam also says that those who don’t give will be shunned and those who give would be praised (Sutra 1036)


In the Bhagavad Gita, Lord Krishna says those who cook for themselves, verily eat sin (B.G.3-13)


Manu also says the same: “The person who cooks only for himself eats nothing but sin, for the food left over from sacrifice is the food intended for good men”- Manu 3-118


2000 years ago, Tamil poet Ilamperu Vazuthi (Purananuru verse 182) said that Tamils wouldn’t eat alone even if they get Indra’s Amrta (ambrosia from the Indraloka); Giving and sharing was in their blood.