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An Excerpt from the book Mysteries of the Ancient Vedic Empire, by Sri Nandanandana
dasa–Stephen Knapp)
As we look over the various cultures and religions of the world, we may ask if all religious
systems are divine. Though they seem to conflict with each other on various points, still
there are many areas of truth in which they all agree. Or you could say that some of the
same essential truths can be found within each of them. And by a careful comparison, we
can trace the essence of that truth back to what was originally explained in the Vedas, the
oldest of all written texts, and, more importantly, what was the most developed of all cultures
and philosophies.
In this way, we can also trace these essential truths back from one religion to another, and
how the Vedic culture influenced Zoroastrianism, which influenced Judaism, which
influenced Christianity, which influenced Islam. However, each succeeding religion became
more distant from the original spiritual teachings and understanding, until each one thought
that, rather than offering truths and processes to be followed, they promoted the idea that
they were also the only way, superior to all else. When, actually, they were becoming
increasingly narrow in their views, and less able to give people true enlightenment by
showing how to uplift their consciousness to perceive the spiritual dimension, but demanding
merely blind faith to follow it or go to hell, or some other such thing. This strategy hardly
offers any real improvement or social upliftment, other than offering what may be a few
moral principles, but little of any genuine spiritual development. And this is the loss, and
what becomes a complete misdirection of the actual purpose of a spiritual path.
One of the early religions that others are traced back to is Zoroastrianism. But even this can
be traced further back to the Vedic culture and the Rig Veda. To help explain some of this,
we will reference Suhotra Swami’s book Dimensions of Good and Evil, where he describes
what he calls the “Zoroastrian Nexus.”
It starts with a person named Jarutha described in the Rig Veda in less than complimentary
terms, wherein he is against the sage Vasistha. It is also said (RV 7.9.6) that Vasistha had
later killed Jarutha, possibly with Agni, fire. In the Rig Veda (7.13.1) Agni is also called the
demon (asura) slayer.
In the Vedic texts, Jarutha is also called Jarasabdha. The Bhavishya Purana (Chapters 139-
140) describes the history of the Maga Jarasabdha. The word maga refers to a dynasty of
priests whom Jarasabdha was a progenitor, born in the family line of vira aditya, the powerful
Aditya, meaning the sun god. So worship of the sun was important in their line.
Mandala Seven of the Rig Veda talks about Vasistha’s devotion to Varuna. Varuna was a
great god of the rivers and seas, and was also called Asura-maya in the Rig Veda. Asura-
maya means lord of the demons, the non-Vedics, because Varuna had power over the
demonic undersea creatures. (Asura comes from the Sanskrit asun-rati, meaning he who
gives life or rejuvenates, and maya because he measured out the sky. The word asura later
became connected with those who were against the Vedic standards.)
Vasistha was fathered by the demigods Varuna and Mitra. It seems that both Jarutha and
Vasistha were priests of Varuna, but a rivalry broke out between the two. Because of this
rivalry, Jarutha left the Vedic culture and preached something different. He did not accept the
Vedic standards and began to promote a different view, which was not accepted by Varuna.
Due to this disagreement, Varuna cursed Jarutha and rejected him from Brahminical culture.
So Jarutha was expelled from the region of Bharatvarsha, and he went to Persia. There he
was able to propagate his own religion and philosophy.
In the region of Persia, Jarutha became known as Zarathustra, and began what became
known as Zoroastrianism, called after his other name Zoroaster, which is a Greek derivative
from the name Zarathustra. But even historically it is known that his early teachings aroused
great hostility towards him.
In ancient Iran, the hereditary priestly caste was called the Magi. So it appears that the
lineage of Maga Jarasabdha (Jarutha, Zarathustra) began from Varuna, the chief of the solar
deities. In the Zoroastrian Zend Avesta, the name of God is Ahura-mazda, which matches
Varuna’s Vedic title of Asura-maya. So, Zarathustra changed what had been the Vedic view
into a different philosophy. Ahura Mazda, which means Wise Lord, became the name of the
Zoroastrian God.
Furthermore, the Vedic demigods are headed by Brihaspati, whose other name is Angirasa,
from where we get the name of Angra Mainyu in Zoroastrianism, who is depicted as the devil
or Satan. So the Satan of Zoroastrianism is the Vedic spiritual master of the demigods.
In this way, Jarutha took the side of the demons and, though accepting Varuna as the main
god, he promoted the idea that the non-Vedics were superior in their position. Basically, his
philosophy was a rejection of the Vedic view, and he refashioned it in his own way. So there
were still many Vedic aspects that remained. Even the language in the Zend Avesta is very
similar to Sanskrit, and contains much pre-Zoroastrian material that can be related to the Rig
Veda.
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