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Aryaman God in India & Iran

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International Research Journal of Applied and Basic Sciences © 2015 Available online at www.irjabs.com ISSN 2251-838X / Vol, 9 (3): 407-412 Science Explorer Publications Aryaman god in India & Iran Alireza Bazhdan1, Mohsen Abolqasemi 2 1. Ph.D Student, Science & Research Branch, Islamic Azad University (IAU) 2. Associate Professor in Culture and Ancient languages ABSTRACT: The god of Airyaman is one of the ancient Hindo-Iranian gods.so first of all I study that in ancient Indian texts(Sanskerit) to know their vision and explanation of this god . He is often mentioned with Mithra and Vruna in the Veda and he is one of the light gods.,after that I study the ancient Iranian texts (Avesta) to evaluate the different and similar sides of these texts. Because a prayer is dedicated to this god in Avesta that is reading in proper cases as marriage ceremonies, so it is necessary that this pray invest. Curing the ills is one of the property of this god in Avesta and in Pahlavi texts of Sasanian period this name is seen too that curing the ills is dedicated to him. This god with his Avestan adjective uses as Airyaman Ishu in Manichean texts(the third century of Christian) that create the main core of Mani Anglion. He is one of the gods who saved his name all of the times and however his adjectives are become paler than before but he is sensible in all the texts. The remedy god is used as Aryaman by Ferdosi, Khaqani and many of other poets and writers but it means friends not remedy. Key words: Aryaman,god,Zartosht,Avesta,Veda. INTRODUCTION In the mythology of all nations coming across the names that through of time with changes in culture, religion and the state under the conditions change. For example Garshasp the Iranian hero in Avestan texts pales in later periods and his role is bore in Shahnameh by Rostam and he becomes the greatest Iranian hero and all the features and prowess of Garshasp appears in Rostam. Some of these myths just can be viewed in the previous texts because they have been removed by elapsing. Airyaman is one of the Indo-Iranian gods that his name have come in ancient Indian (Sanskrit) and Iranian (Avestan) texts. The Indo-Iranian texts descriptions of this god show their common and distinct features. A prayer is allocated to this god in the Avestan texts and this prayer of 54 Yasn have been set at the end of Gathas. Setting this prayer at the end of Gathas isnot accidental because the Ahunavar prayer as the most important Zoroastrian prayer at the beginning of Gathas and the Airyaman prayer are located at the end of Gatha. The god is seen in the middle period in the Manichean writings and is used with the same attribute to the Avesta that is Airyaman Išyo and so is used in the next centuries in Khaqaniʼs and Ferdosiʼs poem. Airyaman in Avesta hasnʼt any prominent but one of the longest Zoroastrian prayer with Gatha accent is a prayer to dear Airyaman and this is located in Yasn 54 and is mentioned for healing and the prevention of illness as the longest Mansar in the third Yašt(Boyse 1376,76).This Lower god never associated with one of the phenomena of nature and never found about it any myth. But some of the Indra features are attached him in the later Vedic(Ibid 75). Aryaman in Vedic texts Society as well as the gods of the Indo-European consists of three classes in the trinity community that are matches with three fundamental social positions. The highest authority, sovereignty, is as the two phenomena the kingdom and priesthood authority.After that is located the military and agricultural officials. This trinity is reflected among the Vedic gods collection. Two forms of rule is embodied as Mithra-Vruna in this collection. Other gods beside them as Airyaman and Baga can be found . In second place we find the warrior gods and representatives of the third are more various(Williams 1899,538). Avestan Airyaman is used as Aryaman in Sanskrit and has different meanings: a bosom friend, play- friend, companion, a friend who asks a woman in marriage for another, of an Aditya (who is commonly invoked together with Varuna and Mitra, also with Bhaga, Brihaspati, and others). He is supposed to be the chief of the Manes, Bhag. The milky way is called his pass.The sun, the god of the day …(Ibid 93) Intl. Res. J. Appl. Basic. Sci. Vol., 9 (3), 407-412, 2015 Some of the Vedic gods are introduced as healing For example, imagined that Rudra has a healing force and the life of the worshippers expand to hundred winter with its curative drugs and distance the disease from everything. Surya sweeps the disease from worshippers heart and jaundice from his face. He has a closely relation with Adityas. Savitr distances the disease and approaches to sun and frequently covers the sky with dark and light. Indra, Vruna, Mitra , Rudra and Aryaman Submit his rules(Danielou 1964,102 120). But the Rig Veda introduces the god of peace , healing and friendship as the divider god of happiness(Hinlz 1385,150). Aryaman back to the period of the Indo-European but its primary function is unknown among the Adityas, some know him as the god of rain to help male fertility(Jane 1962,188). Aryaman is considered of Adityas in Veda. Adityas are the name of one group of heavenly gods that according Hindu myth are settled and rule in the highest region of the sky. Their numbers are mentioned from seven to twelve. They are Vruna, Mitra, Aryaman, Bhaga , Daksha, Ansha and savitr(Wilkins 1973,19). Adityas are known equel to Amesha Spanta in Avesta (Renou 1953,13). Airyaman is often mentioned with Mithra and Vruna in the Veda and he is one of the light gods. he is friendly and kind in nature and is related to the peopleʼs life and their marriage and he is the helper of pure and faithful thought and gives valuable rewards to believers( Macdonell 1974,45). The sun god is about a hundred times in Rig Veda but his name is not listed in any ranking alone. His nature isnot clear along with some other deities in Rig Veda as Ameshah and Vivasvant and they are entitled Adityas like Amesha Spenta in Avesta(Pandey 1971,239). he is considered one Aditya In the Rig Veda that rarely praise him alone. Adityas number varies in various texts. The Adityas are the visualization of abstract thoughts. Aryaman and Bhaga are more prominent among them. Their Avestan equivalent are Airyaman and Baga which have a close linkage Ahuras (Boyce 1376,75). the less abstract gods had gathered around Mithra; Aryaman was the recognition of friendship power, when friendship was established as a ritual it was a kind of treaty(Boyce 1381,33). The Vedic Aryaman has a special connection with Mitra and twice appears in compound noun of Mitra- Aryaman. There is the neutral name of Aryaman in The Rig Veda Which apparently means hospitality and friendship feelings towards the guest and comes with a masculine noun that means friend, guest and love in general. Mitra is known as vigilant and guardian of the Treaty and guardian of Love to guest. the guest's care fell in love, and he become Aryamanʼs colleague and fellow Partially.So Aryaman can be considered a jewel of Mitraʼs nature. This name is synonymous with Hashi meaning friends in Gatha. Timme believes that there are three kinds of love in the Hindu tradition:Mitra = Friend of the Treaty, Aryaman = friend of hospitality, Saka = friend of love (Boyce 1376,75). Aryaman and Daksha are set in the second category of celestial gods in Veda.Aryaman defines trait of fairness of the microcosm. As the task of Kshatriya group (warrior) is protecting the class of nobles and developing a social balance between the various sectors of the community, Aryaman as the godhead of this adjective is guarantee for safeguarding of the laws and regulations of society. Aryaman is responsible for regulating marriage treaty, the hospitality, fairness laws and maintaining the traditions and customs of religion (Danielou 1964,116). One of the invitees reception ceremony to the wedding ceremony was reading the prayer. Likewise when somone went to woo had expected to welcome byhappiness or when she went her husband home they read the benediction(Boyce 1376,76). supplication and entreaty do to Aryaman with one of the Adityas which was named Bhaga and seems to be the god of good fortune and happiness in Vedic. Bhaga as Aryaman deals with marriage too and justifies such continuity (Ibid76). It is quoted in the Rig Veda: Someone who wants the heaven have to offer a sacrifice to Aryaman and Aryaman is beyond the sun. Someone who does not offer to Aryaman his wealth is useless (Bhattacharji 1970,220). Aryaman in Avesta Aryaman is used as synonymous with Hashi in the Gathas (Sakhi in Sanskrit meaning generous companion and friend) (Muller 1962,39) the meaning of the word is in relation to the social group,a member of the tribe or the neighborhood hence the larger group of family or village. The purpose is those who one expects hospitality and support when it is necessary on the relationship between familiarity and social impact. The subject of the duties resulting from specific relationship between the guest and host has a very close relationship with the basic ideas of dependence on any treaty or covenant(Boyce 1376,75).
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    AMORDAD – SHEHREVER- MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA TABESTAN 1383 AY 3752 Z VOL. 28, No 2 SUMMER/JUNE 2014 ● SUMMER/JUNE 2014 Tir–Amordad–ShehreverJOUR 1383 AY (Fasli) • Behman–Spendarmad 1383 AY Fravardin 1384 (Shenshai) •N Spendarmad 1383 AY Fravardin–ArdibeheshtAL 1384 AY (Kadimi) Zoroastrians of Central Asia PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Copyright ©2014 Federation of Zoroastrian Associations of North America • • With 'Best Compfiments from rrhe Incorporated fJTustees of the Zoroastrian Charity :Funds of :J{ongl(pnffi Canton & Macao • • PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 28 No 2 June / Summer 2014, Tabestan 1383 AY 3752 Z 92 Zoroastrianism and 90 The Death of Iranian Religions in Yazdegerd III at Merv Ancient Armenia 15 Was Central Asia the Ancient Home of 74 Letters from Sogdian the Aryan Nation & Zoroastrians at the Zoroastrian Religion ? Eastern Crosssroads 02 Editorials 42 Some Reflections on Furniture Of Sogdians And Zoroastrianism in Sogdiana Other Central Asians In 11 FEZANA AGM 2014 - Seattle and Bactria China 13 Zoroastrians of Central 49 Understanding Central 78 Kazakhstan Interfaith Asia Genesis of This Issue Asian Zoroastrianism Activities: Zoroastrian Through Sogdian Art Forms 22 Evidence from Archeology Participation and Art 55 Iranian Themes in the 80 Balkh: The Holy Land Afrasyab Paintings in the 31 Parthian Zoroastrians at Hall of Ambassadors 87 Is There A Zoroastrian Nisa Revival In Present Day 61 The Zoroastrain Bone Tajikistan? 34 "Zoroastrian Traces" In Boxes of Chorasmia and Two Ancient Sites In Sogdiana 98 Treasures of the Silk Road Bactria And Sogdiana: Takhti Sangin And Sarazm 66 Zoroastrian Funerary 102 Personal Profile Beliefs And Practices As Shown On The Tomb 104 Books and Arts Editor in Chief: Dolly Dastoor, editor(@)fezana.org AMORDAD SHEHREVER MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA Technical Assistant: Coomi Gazdar TABESTAN 1383 AY 3752 Z VOL.