HistoriCity: From Mithra to Soma, ancient links that connect Parsis and Hindus

Nowroz, a Farsi (Persian) term translating to ‘new day’, is a vibrant spring festival celebrated across multiple countries

Almost a week has passed since Nowruz or Jamshedi Nowroz, the Parsi new year, that not too many Indians know was celebrated. Possibly fewer may know about the fascinating ancient linkages between Zoroastrianism, Vedic culture and the Indian subcontinent.

The origins of Nowruz, while still debated, likely date back nearly three millennia with its roots intertwined with Zoroastrianism. (HT file photo)

Nowroz, a Farsi (Persian) term translating to ‘new day’, is a vibrant spring festival celebrated across multiple countries that once formed part of the historic Silk Route. India joined Afghanistan, Iran, Iraq, Kazakhstan, and Turkey in commemorating this traditional Persian New Year, which spans an elaborate 13-day period of cultural rituals. The festival marks the vernal equinox, symbolising renewal, hope, and the awakening of nature after the end of winter.

Origins of Nowroz

The origins of Nowruz, while still debated, likely date back nearly three millennia with its roots intertwined with Zoroastrianism, one of the world’s most ancient monotheistic religions. Archaeological and historical evidence suggest that the festival was already a significant celebration during the Achaemenid Empire (550-330 BCE). Ancient texts indicate that it was prominently observed in Persepolis, the empire’s magnificent ceremonial capital.

Legendary narratives surrounding Nowruz’s inception often centre on Jamshid, a mythical Persian king whose heroic tales have been passed down through generations. One captivating legend describes Jamshid’s celestial journey, where he dramatically soared into the sky on a chariot during the first day of spring, creating such a breathtaking spectacle that observers began commemorating this event annually.

Another version of the myth portrays Jamshid in a more profound theological context. According to this tale, a Zoroastrian deity tasked him with confronting his twin brother Ahriman, a symbolic embodiment of darkness, death, and destruction. In an epic battle representing the eternal struggle between good and evil, Jamshid emerged victorious, vanquishing Ahriman and ushering in an era of prosperity and hope for his kingdom.

A Shared Religious Landscape

The ancient landscapes of the Indo-Iranian plateau have long been a crucible of religious and cultural exchanges, stretching across the history of the Indian subcontinent. At the heart of these interconnections lies the remarkable presence of shared divine entities, most notably evident in the Rig Veda’s mentions of Ahuras. These celestial beings represent a critical point of theological intersection between the Avestan (Zoroastrian) and Vedic religious frameworks.

Edward Hale in ‘Asura in Early Vedic Religion’ argued that while the word deva, which means god in Sanskrit and Vedic literature, the Iranian counterpart daeva, mentioned in the Avesta, means demon.

TN Siqueira in ‘Sin and Salvation in the Early Rig Veda’, claimed that excavations at Boghaz-Koi, an ancient site in Turkey where inscriptions dating back to 14th century BCE were discovered, successfully established a linkage between the subcontinent and Iran. Using the Rig Veda as a base of analysis, he found that a valuable bridge lies in the identity between Varuna the chief god of the earlier Rig Veda, and Ahura Mazda (Creator of everything good), the god of the Gathas, or the hymns that form the core of Zoroastrian liturgy.

Historian Rajesh Kochhar as well scholar and author Justice (retd) Rohinton Nariman have argued that there are numerous similarities between the Rig Veda and the Zoroastrian sacred text Avesta. According to Kochhar, “the Rig Vedic and Avestan languages are essentially the same, with very minor differences in grammar. They share a common vocabulary in the fields of mythology, ritual, culture, and religious practices…Zarathushtra introduces some points of departure from the Rig Veda but does not repudiate the joint Indo-Iranian legacy. Deva and Indra become demons in Avesta, but Vrtrahana (slayer of Vrtra) who is identified with Indra in the Rig Veda retains his position in the Avesta as a god in his own right”.

Interestingly, scholars have also suggested botanical linkages between the two the cultures: the Soma plant, celebrated both in the Rig Veda and the Avesta where it is called haoma, later shortened to Hom. Both drinks were offered to the gods.

Another comparable god in the pantheon was Mithra (Iranian) or his Vedic counterpart Mitra. According to Eberhard Sauer in ‘Mithras and Mithraism: The Encyclopedia of Ancient History’, “worshipped in windowless cave-like temples or natural caves, across the Roman Empire by exclusively male congregations, few ancient deities have aroused more curiosity than the sun god Mithras…” According to ancient Indo-Iranian mythology, Mithra was an ancient deity (yazata)– the god of light, whose worship was undertaken from India in the east to Britain in the west. John Hinnells in ‘Studies in Mithraism’ noted that “The god is unique in being worshipped in four distinct religions: Hinduism (as Mitra), in Iranian-Zoroastrianism and Manicheism (as Mithra), and in the Roman Empire (as Mithras).

Sacred Flames

Fire worship emerges as another commonality between the Parsis (Zoroastrians) and Hindus. Both traditions revere fire as a sacred, transformative element with profound spiritual significance. In Zoroastrianism, fire– not worshipped in its element form, but as the eternal presence of Ahura Mazda, symbolises compassion, truth, devotion, and also continuity and change. Similarly, in Vedic rituals, fire (agni) is deified and woven into the fabric of everyday existence, representing purification, transformation, and divine communication.

Shapurji Kasavji Hodivala in ‘Parsis of Ancient India’, however, cautions against drawing any overt conclusion from this shared tradition and implying that Parsis in any way have a Hindu identity. Though both Hindus and Zorastrians mark another harvest festival - Deepavali- called Mehergan in Parsi, both symbolise the triumph of good over evil.

Migration and Adaptation: The Parsi Journey

The religion of Zoroastrianism, propagated by the prophet Zarathushtra in the early centuries before the common era, flourished in Iran until a pivotal moment in 641 CE when, at the Battle of Nihavand, the Sassanian king Yazdegard III was defeated by Arab forces, forcing the Zoroastrian community to seek refuge from religious persecution.

It was around the 9th or 10th century (exact dates are not known) that the Zoroastrian refugees first landed on the western coast of India at Diu, where they established a settlement and remained for approximately two decades. Under the guidance of their priestly leader, they eventually decided to sail to Sanjan, a region in Gujarat. Eventually, they left for Bombay and other areas. In 1920, a memorial column known as the Sanjan Stambh was erected in Sanjan to commemorate the Zoroastrians’ historic arrival in 936 CE, and serves to preserve the memory of their acceptance into Indian society.

There are many myths associated with Sanjan and its Hindu king Jadi Rana who told the refugees that his kingdom was already full like a bowl of milk. The refugees responded by adding a load of sugar to the bowl indicating that accepting them would make his kingdom better, more prosperous. The Rana agreed after setting some conditions such as adoption of Hindu customs and the promise to not bear arms or weapons. Since the new arrivals spoke Farsi or Persian, they came to be called Parsi.

Their community’s connection to north India, Delhi, in particular, crystallised during the reign of Akbar (1542 - 1605), a period noted for religious tolerance and intellectual exchange. The arrival of a spiritual leader–Dastur Meherjirana of Navsari at the unique Conference of all World Religions called by Akbar the Great at his Ibadat Khana in Fatehpur Sikri changed their fortunes and led to greater assimilation into mainland India. At the conference Parsi intellectuals engaged in scholarly discussions alongside Hindu, Jain, Muslim, Charvak, Buddhist and Christian scholars, demonstrating unique interfaith intellectual collaboration.

These threads of shared heritage remind us that communities and broader religious traditions are not monolithic or isolated constructs but dynamic, evolving systems of belief that continuously interact, transform, and influence one another, and ones that we must embrace and learn from.

HistoriCity is a column by author Valay Singh that narrates the story of a city that is in the news, by going back to its documented history, mythology and archaeological digs. The views expressed are personal.