The Zarathushti Escape to safety in Bharat (India).
Few are aware that the 100,000 Zarathushti souls remaining are the descendants of one of the greatest and longest lasting empires known to mankind; an empire that extended from what is today western Pakistan to Eastern Turkey and included all CIS nations.
Once, a nation of teeming millions who referred to their land as "IRAN" (IR= heavenly land; and AN= breath) which literally means, in Avestic, the land whose air itself would make one spiritually pure. A nation aligned to a philosophy of Truth, Justice and Equality of all mankind.
A nation that prized the characteristics of courtesy, humility, courage, gentleness, purity, compassion, protection of the weak, liberality, selflessness, and receptiveness to knowledge; and addressed such individuals as "Arya". This term of Avestic-Vedic origin; is derived from Ar= active-energetic and Yan/Yana = divinity.
This was the empire that produced Kurush the Great (known as Cyrus the Great by the Greeks) the emperor who codified the Zarathushti philosophy of equality of all mankind;
The unfortunate and violent demise of the Persian empire, in 642 AD, at the hands of an intolerant, conformist and blind submission demanding ideology, signaled an end to the era of free thought, expression and an all-inclusiveness of unity amidst diversity, a characteristic Aryan way of life.
The military defeat of this empire called IRAN the empire that had outlasted the Greek empire and at times, won over the Roman empire, signaled a new degenerate type of warfare, where honor was substituted for deceit and magnanimity was substituted for cruelty. No more were civilians off limits during the wars between kings; but were targeted with vigor and venom by an enemy intent on obliterating all evidence of their very existence. This Jihad, or elimination of anyone who does not submit continues today.
Jamsheed Choksy, in his book: Conflict and Cooperation-Columbia University Press, 1997; demolishes the politically appropriate LIE promoted by IRI (Islamic Republic of Iran) and the motley crew of their cohorts, that islam was accepted wholeheartedly and peacefully. He documents that population records indicate that after the Arab victory over the Persian empire in the 7th century, conversion to islam took place over the course of several centuries.
Richard Bulliet of Columbia University confirms that at the time the Abbasids (750 A.D), roughly a century after the fall of the Sasanian empire, only 8 percent of Iran‟s city dwellers were Moslem.
Conversions through persecution, confiscation of property, kidnapping of females, enslaving family members and periodic massacres inverted the above figures with 80% of the iranian population by the end of the 10th century, claiming to be moslem, and Zoroastrians relegated to rural areas.
When, around 1850, Maneckji Limji Hataria was sent to access the terrible conditions of Zarathushtis in Iran, less than 7,000 could be enumerated.
Details of this planned genocide stretching centuries (Early Islamic History-Prelude to the Arab Invasion of Iran-Shahr
) can be read at:
http://www.heritageinstitute.com/zoroastrianism/history/islamichistory1.htm
So effective was this genocide (See: http://www.historyofjihad.org/persia.html) that there is no recorded date of when a band of Parsis decided to flee to safety in India. It is simply assumed from secondary data that this escape by the skin of their teeth was sometime between the 8th and 9th century.
One should keep in mind that the fallen Persian empire extended from what is today Iraq to Afghanistan and included all of the CIS countries. The first Parsi group came from Sanjan, near modern Merv (Turkmenistan) and the rest followed from various corners of the empire.
The KISSE-I-SANJAN compiled several centuries after the arrival of the Parsis, from the oral heritage of various groups of Zarathushtis who arrived and received shelter in Gujarat, India is the only surviving record of this.
Originally assumed to be the story of just the group that came from Sanjan in the neighbourhood of Merv (central Asia), recent research (KISSE-I-SANJAN by Byramsha D. Nasikwala ; published by B.N. BHATHENA, 100, Nagdevi Street, Bombay, 3) indicates that the discrepancy in the dates and lack of supporting local documents indicate:
A) Multiple emigrations from multiple sites in the erstwhile Zarathushti Persian empire.
B) Shelter being given by Koli-Konkan based coastal kingdoms which historically did not document their activities. Interestingly the Konkani language (western coast of India, from Gujarat to Karnataka) was always oral and has only fairly recently been put to paper with a Marathi and/or Carnatic script.
Note the term भारत:"Bharat" (for India) of Vedic origin (Bha + Rath), which is Avestic for Ba + Rath or the Chariot of Divinity.
Cognate terms alluding to divinity are Ba-ga (in Goa) and Bagh-dad, (in Iraq).
The term "Rath" meaning chariot, is also cognate in the name Zarathushtra.
The cosmopolitan nature of the Persian empire is supported by the documented arrival of Hindus and other minorities in the same time frame from Persian controlled lands (the Black Sea to Afghanistan).
In the extracts quoted in the above book there is ample evidence to show that when, in 700 AD the refugee bands of Parsi immigrants landed in Kathiawad-Saurashtra in Gujarat, there was a substantial Persian presence in place including Parsi independent principalities and Colonies even after the fall of the Sassanian Empire.
“There was a good number of Zoroastrians inhabitants’ upto A. C. 1185 in Sindh in the City of Uchh situated on the River Indus, one of whom had been to Seistan and brought with him a copy of the Avesta-Pahlavi Vendidad which was copied about 1248 in Broach. We do not know what became of these Zoroastrian citizens of Uchh after 1185. But we learn from history that the city of Uchh and the surrounding country were invaded several times from A.C. 1205-1257 and that the people were plundered and tyrannized over. In A.C. 1223, the Zoroastrians of Uchh, leaving that city had come down to Gujarat. Thus the old Zoroastrian population of Sindh and Punjab came to an end."
"Hajaj, the Governor of Irak, sent his Commander Mohammad Imam-ud-Din Kasim in 712 to Sindh, in which the City of Uchh is situated, and conquered it. From this time, also Sindh was under the rule of the Mahomedan Caliphs. Nevertheless as we learn from the above account the Zoroastrians continued to live there."
"Thus, we see, that there are evidences, historical and documentary, showing that the Zoroastrians, even after being deprived of their Empire, could and actually did live under the rule of Mahomedans for centuries in Irak, Fars, Adarbaijan, Tabristan, Kohat, Sogd, and Khwarezam; upto the beginning of the 16th century of the Christian era in Khorasan and Eastern Persia; and upto the 13th century in Sindh.
As per The Oriental Geography of Ebn Haukal, an Arabian Traveller of the Tenth Century; (and translated by Sir Ousley Kt. L.L.D., pp.146-147).
The Country of Sind and part of Hind. "Some parts (of Hind and Sind) belong to Guebres (Persian 'Gebran'), and a greater portion of this country to (Persian "Kaferan') Kafars (Infidels) and Idolaters (Persian "Bot-Parastan").
The above extract clearly shows that some parts of Hind and Sind belonged to Guebres (Zoroastrians) in the Tenth century. It is therefore quite indisputable that in 1000 A. D., the Iranians had their independent States and Colonies in Hind and Sind, and that a good number of Zoroastrians lived in 1000 A. D. in some parts of Hind and Sind.
"In Ousley's Oriental Geography of Ebn Haukal (A. D. 902-906) it is stated that some part of Hind and Sind belonged to the Guebres. Elliot says "the word 'Guebre' meant a Non-Mussalman generally and a Zoroastrian particularly. "Another known writer Masudi (A. D. 916) states that in his time there were many Fire-Temples in Sind and India." (Misar-bin-Mohalhil, Elliot's History of India,, 1-97, Bom. Gaz., IX, part 11, 185).
Mr. Shapurji K. Hodiwala in his famous book "The Parsis of Ancient India"(page 33) writes:-
"We shall see hereafter that according to the Arab traveller Misar bin Mukhalihal there were Fire Temples in Cheul in A. D. 950 which date is given as A. D. 942 in Bom. Gaz. Part I, pp. 216-217."
"According to Cunningham's Ancient Geography, page 319, there was a Pahlav (Pahelvi-Parsi) King by name Krashna ruling over Elapur and Somnath in 720 A. D." ("Iranshah" Addenda pages 684 (a) to (c) by Mr. S. K. Hodiwala).
We observe from the above passage that even after the landing of the Parsis in 697 A. D., a Parsi King by name Krashna was ruling over Elapur and Somnath in 720 A. D."
For reciters of the Farvardin Yasht, this name is a known Zarathushti personage who is invoked.
The above extract confirms quite clearly that there were settlements of the Zoroastrians in Hind and Sind. The existence of many Fire temples in India and Sind in 916 A. D. also proves that there were settlements of the Parsis in India, as the Parsi immigrants in this country could not be expected to build a large number of Fire-Temples in India and Sind between the dates of their landing (i.e., 697 A. D. and 916 A. D.) From the Parsi chronological records we find that till the year 916 A. D. we had established only one Fire-Temple named "Iranshah" (in 721 A. D.) while the other fire temples seem to have been built by them after the year 1765 A. D. I think we have been able to prove this much from the above extracts that there was a Zoroastrian population in Hind and Sind and that they had a large number of fire temples in this country prior to the landing date detailed in the Kisse-Sanjan.
Mr. G.K. Nariman, a great Sanskrit and Avesta Scholar, in his 'Notes' on the "Parsis of Ancient India" at page xv writes "Since then I have looked into the cognate Bhavishya Purana and although portions of the present texts of Bhavishya Purana are palpable interpolations, the light it throws on the tribe or tribes, whose customs so forcibly remind us of our own, represents practices of a tolerable antiquity. It admits of little doubt that there were settlements in India of the Parsis before the conquest of Persia by Islam".
It may be noted that Bhavishya Puranas were not completed before the middle of the 7th Century and none of the Puranas before 400 A. D. and M r. G.K. Nariman has therefore very ably pointed out that even from the Hindu Shastras that there were Settlements of the Parsis in India before the Iranians were defeated by the Arabs. It is therefore quite evident that the Parsi emigrants from Iran when they landed in Gujarat and Kathiawad must have received help and support from their co-religionists who had settled in several parts of Hind and Sindh during the Sassanian rule.
It is therefore quite possible that following the advent of Islam in India, the large Parsi population of Sindh and Punjab, must have been decimated by attrition and the remaining who could save themselves, gradually shifted themselves to the relative safety of Gujarat and a good number of the present-day Parsis must certainly be the descendants of the old block settled in Sindh, Punjab, Kathiawad and other places in India such as the Konkan coast. This would also explain the resurgent population, in spite of documented extermination campaigns by the Drujic (pathologically evil, devoid of conscience entities akin to mayhem promoting diseases) forces of intolerance.
It may be interesting to note that the epitaph “Bava” applied to Parsis in India has roots in Punjab and not in Gujarat. The surname “Gagrat” has no meaning unless we take it to mean a person coming from Gagret district in Himachal Pradesh, Dhalla and Madon from Punjab, Mogul from Central Asia, and the surname “Mangusi” after which the Delhi Dharamshalla is named is the “Mangeshi”, in coastal Goa.
The Persian work Dabistan-e Mazahib authored by Mohsin Fani in the middle of 17th century, refers to the presence of the people of Zarathushti and Jewish faiths in Kashmir in olden days. Not surprisingly we find there is a village in Kashmir by the name of "Bomai" celebrated for its natural flames emitting from the ground.
One only needs to drive along the coast from Gujarat to Goa, to come across towns named Vashi (near Mumbai), Raya, Perne, Bagaa in Goa), Mahad, Daji, Nipani etc. Avestic words/terms mentioned in our Gathas.
Of-course everyone is aware that a vegetarian parsi is one who eats fish; something that only Saraswat Brahmans do,(see note below) indicating close relationship at some historical point in the Kashmir-Punjab area.
Punjabis celebrate their new year in Spring, like us; and more uniquely celebrate marriage after midnight. Old Parsis are aware that till a few years back, orthodox Zarathushtis would have their marriage repeated in “Ushanin Geh”-----after midnight; and as per scriptures, the 1st Geh.
The Navroz is similarly an important celebration for Kashmiri Pandits . In Kashmir, Shias are surprisingly also known to be observing this feast. The haft seen tradition is called "thal bharo" or 'filling the platter' with handful of rice, pen, ink-pot, flowers, milk, sugar, and the new Saptrishi calendar. The practice of a member of the family taking the platter in his hands early in the morning and showing it to every member of the house is precisely what the Zoroastrians in Tajikistan and Iran have been doing.
Emigration to India was not restricted only to Zarathushtis as the following indicate a cosmopolitan escape from the onslaught of the Druj.
1. Bhargav Brahmins: Settled around Bharuch (former Bhrugu-Kutch) and Surat. Descendants of Bhrigu Rishi Identified in the Vedas as a champion of the Ahuras/Asuras), came from Punjab. Genetically related to Uzbeks, and Ukrainians, they probably sailed down through the Indus river at some unknown date.
2. Saraswat Brahmins: Settled around coastal Konkan Ratnagiri and Karnataka. Came from Kashmir-Punjab (from the banks of the Saraswati river). Avoid meat but eat fish.
3. Konkanasth Brahmins/Chitpavans: landed shipwrecked, off the Konkan coast in 700AD, around Chiplun (Konkan Maharashtra) in almost identical circumstances as the Parsis. Due to inability to converse with locals, recited Sanskrit Shlokas instead. Were accepted as long lost cousins by local brahmans. Like Parsis, had no titular religious head till centuries later. Rising to fame on basis of their legendary honesty, becoming accountants to the Maratha empire and kept a lighted fire in their house continuously. They worship the deity Parshu-ram , the son of Jamad-agni. Recently through genetic study they have located their origin to the shores of the Black Sea.
4. Bhojak Brahmins: or Shrimali or Maga Brahmins: Settled around Kathiawar or Kutch (in Gujarat state). Descendants of Iranian Magi priests. They came from the land of Sakas or "Shakadvipa." History somewhat similar to Chitpavans.
5. The Udaipur Royal clan:
"According to one account a large body of Persians landed in Western Indian early in 7th Century, and from one of their leaders whom Wilford believed to have been a son of Khosru Paarviz the family of Udaipur is said to have sprung" (see Bombay Gazetteer, XIII P.248).
History therefore records a significant number of exiles landed on the shores of Saurashtra around 700 AD, from Persia, in approximately the same time frame when we arrived in Diu. This indicates a significant Hindu (or Vedic influenced) population in Persia prior to the Islamic onslaught Their presence, along with that of Zorastrians have been recorded by Moslem invaders themselves as Gabars and Kafirs.
