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Zarathushtra and his Contemporaries in the Rigveda (With the Date of Zarathushtra, and the Zarathushtrian Calendar)

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Zarathushtra and his Contemporaries in the Rigveda (With the Date of Zarathushtra, and the Zarathushtrian Calendar)

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Specifications

	Publisher: Gyan Publishing House, New Delhi
	Author Shapuraji Kavasji Hodivala
	Language: English
	Pages: 174
	Cover: HARDCOVER
	9x6 inch
	Weight 390 gm
	Edition: 2024
	ISBN: 9789362082923
	HBW692

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Book Description

About the Book In this extensive study, Shapurji Kavasji Hodivala presents pioneering research on Zarathustra and his peers in the Rigveda, challenging conventional interpretations. Hodivala examines linguistic and historical evidence to support a common Aryan ancestry between Vedic and Iranian communities, shedding light on their religious divergence. He identifies the Dasyus in the Rigveda as adherents of Zarathustra and proposes a bold reassessment of Zarathustra's chronology, correlating it with astronomical data. Additionally, Hodivala scrutinizes the controversies surrounding the Zarathustrian calendar, fostering scholarly discourse and advocating for its reform. This seminal work revolutionizes our comprehension of ancient Indo-Iranian history and religious development.

About the Author Shapurji Kavasji Hodivala (1870-1931) was a prominent scholar of Avestan and Zoroastrian studies. Trained under Sir Ramkrishna Gopal Bhandarkar, he later served as private secretary to Kavasji Jalbhoy Seth. Despite his administrative duties, Hodivala pursued scholarly interests, publishing extensively in English and Gujarati. He delivered lectures at the K. R. Cama Oriental Institute, later publishing them as "Indo-Iranian Religion" in 1928. Notable works include "Zarathushtra and his Contemporaries in the Rigveda" (1913) and "Cuneiform Inscriptions Transcribed into Sanskrit and Avesta" (1931).

Preface It was at first my intention to publish, in the form of a book, my Papers on "Zarathustra," "His Contemporaries in the Rigveda," and "The Date of Zarathushtra," which I had read before the Society for the Promotion of Researches into the Zoroastrian Religion and the Gatha Society of Bombay in several of their meetings. Subsequently I made up my mind to include also my Paper on the "Zarathustrian Calendar, which I had read before the said Research Society in Gujarati. It has been truly said that "the Veda is a book of seven seals." This remark applies with equal force to the sister of the Vedic language, namely, the Avesta. Prof. Max Muller rightly observes that "the language of the New Testament is child's play compared to the Vedic Sanskrit and Avestic Zand." Some years' careful study of the Rigveda and the Hindu Scriptures on the one hand and of the Avesta and the allied literatures on the other, brought forth prominently before the mind of the present writer certain conclusions, which have not been so far touched by other writers, and which have been summarised as briefly as possible in the following pages. There is not the shadow of a doubt that in the distant past the Vedic and the Iranian people were living together as one nation known as the Aryans. Prof. Max-Muller in his Science of Mythology (p. 160) says: "We may go a step further and prove from such equations as Sanskrit dáta vasunám, Zend data vohunam and Greek doter taon, 'giver of good gifts' applied to the Devas, that such whole phrases even had been formed by the Aryans in their undivided state and had been preserved as historical heirlooms from generation to generation...... If some critics look incredulous at such equations as vasunám and eaon, I am afraid, we can-not help their unbelief. Here, also, if people wish to live, they must learn." In another place the same writer says: "We know, that there was a time, when the Aryas of India and Persia were not yet separated, and we have historical remains of that period in what the Veda and Avesta share in common, whether in language, in religion, ceremonial or mythology. In that period the old name of God, Asura, must have been the recognised name for Gods, (Ahura-Asura, being the principal element in the name of the supreme deity Ahuro-mazdão), while Deva was not used at all as a name of God or Gods." "Then again, before that Indo-Iranian period there was that equally real period, which preceded the Aryan Separation, and which has its history in the annals of words, common to the two great divisions of that family the Southern and the Northern." Then came the Indo-Iranian Separation, which was the result of religious schism. The Vedic and the Avestic people, who were once bro-thers, became enemies. The latter called the former Devas and Drujas, while the former on their part called the latter Asuras and Dasyus.

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