1. religion and spirituality

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).
In grading of kinship groups in ancient Persia have been seen Aryaman group (Priests group) along with
Xwaētu (army) and Vərəzəna (farmers and ranchers). The Aryaman group is used four times in expressing groups
in Gatha.(Yasn 32,33,33,49)
three kinship groups are mentioned in Gatha that in case of conformity with class divisions Xwaētu likely Adapts to
dəmāna, Vərəzəna to vis and Aryaman to šoiθra. Nyberg knows Aryaman of a religious society or priest.The three
kinship groups are seen in Haptanhāiti too but haxəman "unity and solidarity" is used instead of Aryaman. The
408
Intl. Res. J. Appl. Basic. Sci. Vol., 9 (3), 407-412, 2015
enemies and opponents of these groups are mentioned in Yasn 33-4 that union is placed against Aryaman and
traducer and swearer against nadant. These nouns change in the later Avesta but Āθrauuan may be matched with
Aryaman(Mir Fakhraee 1382,72-73).
Ishya is an adjective for Aryaman and means dear and wished which together form a compound in most
cases. But the word of Aryaman is used to determine the class of religious leaders in Gatha and the other two class
are Warriors and Frmers. In the other parts of the Avesta we often come across this word but not a meaning
senses in Gatha and means an angel. It is concluded from Fargard 22 of Vandidad that the god is the first
physician , remedy and treatment of the pain and illness has been entrusted to him (Pour Davood 1387,154).
Aryaman is a spiritual god and gave the treatment of every pain to creatures . It says :"the creation eat a drug to
eliminate a pain. If I, Ahura Mazda,didnʼt send Aryaman to treatment , that pain would not be better" (Bahar
1376,153).
Probably Aryaman Avestan word is related to Airya- meaning Aryan (Sanskrit Ari- "alien" Ariya-"foreign owned,
sir, master," Āryaka."respectable man, guest) is derived from the Indo-European *al " to the outside " thus the
Avestan word meaning have been alien and then have changed to friend, companion and guest (Hasan Doost
1383,149).
Aryaman Ishu prayer
Aryaman Ishyu prayer is considered of very noble prayers such as Yatha Ahu and Ashem Vahu and is called
in Persian(Zoroastrian) wedding sermon today. Dastur Mehrgan Siyavakhsh is brought about Fargard 22 of
Vandidad in The tradition of Zoroastrian religion: this chapter is about Aryaman angel and he is the marriage god. It
is mentioned that the party and groom client is able to distance numerous diseases of inducing purity and cleaning
education and is provided the welfare of human being by removing them(Mazda Pour 1378,241). It is often
mentioned the honour and effectiveness of the prayer in Avesta. Paragraph 5 in Artavahisht Yasht is quoted:
Aryaman is a prayer that eliminates devil , wizards and fairies and he is the biggest , the most beautiful , the most
powerful , the most effective , the most victorious and the most curative divine word (Manthar) (Pour Davood
1387,154).
Aryaman Ishyu is derived from the first words of Yasn 54 in praising the Aryaman god and it is one of the most
important Zoroastrian prayers. This section is not counted in Gatha but it is considered at the same level with
Gathaic Ahunavar in Vandidad 10-11 and must be read during the Yasna ceremony four times. It is not included in
Gatha in the Avesta present segmentation but the style of the prayer suggests that it can be named at the same
level with Gatha because its rhythm is equal to Yasn53. Klenz recognizes only Ahunavar prayer related to Gatha
and declares the other prayers in a dialect like Gatha. But he declares the Aryaman Ishyu as a Gatha text
too(Geldner 1381,18). The prayer is divided into three parts : "Aryaman" Twenty four words, "Praising purity"
twelve words and " worshiping Ayrymn " twenty one words which are fifty seven words totally and are equal to fifty
seven years of Saoshyant(Fazeli 1383,95). The prayer is placed in Yasn 54 behind the marriage sermon in Yasn
53 which cannot be random. priests and religious men have played an important role in marriage ceremony.
Aryaman represents likely a group of priests and religious men who have participated in the marriage ceremony
and perhaps he has been originally the marriage god of the ancient Aryan religion(Nyberg 1359,271).
Ahunavar prayer apparently is a reflection of Zoroasterʼs pure teachings and in contrast Aryaman Ishyu prayer
represents a critical thinking process as the describtion of the god was ignored by Zarathustra and although two
other prayers are intelligence in terms of verbal it is difficult to determine the position(Dushen Gymn 1375,264).
Aryaman Ishyu prayer is composed perhaps by one of the first disciples of Zoroaster and Zoroastrian tradition
doesnʼt attribute it to the prophet (Boyce 1386,60). This prayer has only two paragraphs and the second paragraph
is in prose. This prayer is a total of 24 words and is divided into two halves of thirty Syllables, the first half
respectively is 7,11 and12 syllables and is read four times during the Yasna ceremony.
This short mentioned prayer of Gatha is addressed to Aryaman that will purify the world with fire at the end of
the world. It is stated »Such that the desired Aryaman would come to help the Zoroastrianʼs men and women and
to help the good thoughts of them; The conscience is competent and worthy to earn good wage, I call a pious
person for this wage that Ahura Mazda will evaluate«. Still the prayer is read in the Zoroastrian daily worship and
in any marriage ceremony (Boyce 1381,60).
Zoroaster left two Manthars or prayers for his followers that as a frame covers the beginning and the end of
Gatha and in result they start and end to the main Staota Yesnya. The first is considered the prominent Yatha Ahu
Vairiya so its repetition can be replaced by any other prayer. The other Manthar is Aryaman Ishyu prayer. They
have been the first Zoroastrian fixed prayers(Boyce 1376,364). It is spoken about the role of Aryaman at the end of
the world in new Avesta that agrees with the context of the Manthar. This is easier than Ahunavar prayer.
409
Intl. Res. J. Appl. Basic. Sci. Vol., 9 (3), 407-412, 2015
Perhaps due to the Manthar is after Yasn 53 (marriage Gatha) and is mentioned to marriage of the prophetʼs
daughter “Prochista “ and Perhaps because Zoroaster was inspired to read this Manthar at that time; the priests
and Dasturan read it in wedding ceremony and lead the new married couple to the shared prosperity (Boyce
1386,174).
Reading Aryaman four times is to increase (Irmani) friendship in the house (Mān) ,Vis,Zand and village. Reading
Avat Mizhdem (Aryaman Ishyu) four times is to cure those who live in Mān,Vis,Zand and village (Mazda Pour
1390,190).
It is concluded based on Ordibehesht Yasht that the Ordibehesht Amesha Spenta and Aryaman god are
perceived two inherent
superiority that psychiatrist and body physician have been symbolically under his
protection and supervision. In other words it was apparently believed that the Ordibehesht Amesha Spenta has the
human soul under his authority and he is the guarantor of his mental health while Aryaman has been considered a
god that the health of the body is guaranteed depend on its ability to supervise and support(Saboori 1390,111).
The fifth paragraph of Ordibehesht Yasht
He (Aryaman Ishyu) perishes All (enemies), Angra Minu, wizards and fairies to him [that] requests Aryaman
Ishyu the largest [utterance] of the utterances, the best of the utterances, the most beautiful of the utterances, the
very most beautiful of the utterances, powerful of the utterances,the most powerful of the utterances, steady of the
utterances, the steadiest of the utterances,victorious of the utterances,the most victorious of the utterances,
curative of the utterances and the most curative of the utterances.
It is mentioned in Fargard twenty-two of Vandidad that Ahura Mazda says Zarathustra that the very fatal evil
brought about 99999 diseases to destroy the God's creation from envy and Ahura Mazda wants the sacred word
to brings them the treatment and in return promises him for a thousand Long humpback ,a thousand fat cattle and
a thousand fat sheep but the sacred word knows the treatment of diseases is not in his ability and refuses it. Then
Ahura Mazda says Naryusang angel that go to the Aryamanʼs house quickly and give him the message of Ahura
Mazda. After Aryaman goes forward to the mountain of growing questions and the thicket of growing questions to
act the message of Ahura Mazda quickly and without hesitation and by doing Bareshnum ceremony may destroy
the diseases seventh paragraph of twentieth Fargard In Vandidad is stated that Ahura Mazda wants to distances
illness, fever, pain and disease. Although Ahura Mazda introduces many of the gods as curative for the question of
Zoroaster that who did the first time keep away disease and death? Ahura Mazda introduces Therit as the first wise
and curative doctor who looked for drugs and treatment methods.
Ahura Mazda wanted Aryaman to come to earth and distance illness and death (Bahar 1376,153).
Evaluating the healing adjective in Avesta is not limited only to Aryaman. In the first and second paragraphs of
Aban Yasht, Anahita is introduced to Zoroaster as a curative god who facilitates the childbirth.In paragraph 43 of
Tishtar Yasht, Tishtar washes all the creatures with spraying water and heals them. In the seventh and eighth
paragraphs of Hormozd Yasht, Ahura Mazda introduces himself the source of knowledge and awareness and
states that he is the doctor of all the people and in the paragraph 14 of Ordibehesht Yasht he is Aryaman Amesha
Spenta that is able to eliminate the most deadly diseases and combat the most deadly diseases.
Pahlavi texts
Aryaman Ishyu is translated to ērmān xwāhišnīh in Pahlavi texts. In the Zand of Vandidad 22 Paragraph 9 the
Avestan adjective of Ishyu meaning wished is used to xwāstār(Bartholomae 1961,199).
In chapter 34 paragraph 38 of Zadspram excerpts, Aryaman god is the creator of healing and curative drugs.
He deals with cosmic healing and seems that he cures the Az (greed) devil and to destroy the leader of the devils
the Ordibehesht Amesha Spenta comes on earth to help Aryaman before the resurrection and calls Hormozd's
creatures to innocence and not killing sheep.
The god comes to help Azar god in the time of the big test in the Day of Resurrection that separates the
sinners from the benefactors with molten metal (Boyce 1376,76) and melts the hidden metals in the mountains
until crossing the molten river all of the creation will be purified(Mazda Pour 1378,242).
Aryaman, the god of love and care, with Azar (fire) will melt all the metals in the mountains and the molten
metals will stream on the earth as a burning river. All of the people must cross the river and purify(Boyce 1381,52)
(Hinlz 1385,206). So that mentioned in Bundahisn chapter 34 (TD1,193;TD2,225) the one who is righteous then it
appears that he sinks in warm milk and the one who is guilty then it appears that he sinks in the molten metal. So
all the people come together by the great love(Mir Fakhraee 1390,458).
410
Intl. Res. J. Appl. Basic. Sci. Vol., 9 (3), 407-412, 2015
Aryaman is the patron of physicians in Dinkard and help to treat them miraculously(Behzadi 1388,442). Aryaman
is a distorted god too in Great Bundahisn that he cures the pains(Pour Davood 1387,154). Aryaman is known a
Minou god related to the art of medicine who gave the creator the treatment of all the pains(Bahar 1376,116).
Aryaman in Manichaean works
It has never been reduced the popularity of Aryaman in Iran, in the third century AC Manichaeism missionaries in
their religious works believed in the divine saviour Jesus and the soul physician was Irman(Aryaman) who was kind
and curative. So they named their Christ Aryaman Ishyu. Manicheans who used the other religions gods to bring
people to their religion simulated Jesus,the main figure in the Mani's Bible,with Aryaman and named him Yišo
Aryāmān. The equation can be formed only for the grounds of faith and belief because both Jesus Christ and
Aryaman have been healer.This linkage have had a real value to Manichaeans because Aryaman have been a
dear godin the period of the Sasanian (Boyce 1376,76).
It is brought about the god in a Manichaean piece in the Middle Persian language: I Mani, sent by Yišo
Aryāmān (Jesus Aryāmān, Jesus friend), to father wish, the god of the true, the one whom I was of him ... All (of
the things) are and all (of the things) were and will be, He stands with the force, Farokhan accept the matter,the
clever men know him, the brave men hide it, the wise men do it better(Mir Fakhraee 1383,79).
Kuyaji have mentioned Aryaman similarities with Arthur (the Indo-European mythology): The existence of the
eastern elements have been proved in the stories of Arthur, but still no one has done research in this area. For
example, Sir John Rees joins the name of Arthur with the name of Aryaman the Indo-Iranian god(Kuyaji 1371,36) .
Kuyaji has pointed to Aryaman communication with Airem the Irish ancestor too.» However, it must be noted that
when Arthur is connected with Aryaman. He is linked to Mehr With an indirect way too because Aryaman is a sun
god and has numerous similarities with Mehr«(Ibid 64,90).
Duchenne Gymn writes that Sogdian Bagha have had Ayrymn duties in relation to the marriage but the Indian
evidences suggest that this task has always been shared between the two gods(Boyce 1376,76).
Zoroastrians believe that in the future when the world should be rebuild, Aryaman plays an important role
because the Saoshyants who are the saviors of mankind pray Aryaman prayer, because the heavenly god will help
them in carrying out the difficult task probably that is the healing of the world from disease and evil and misery.
Also he is Aryaman who will help Azar god in the Day of Resurrection in the time of the great test when sinners are
separated from benefactors by molten metal(Ibid 76). Soroush will utter Aryaman Ishyu prayer in Frashkart and
while reciting the "Angra Minou " will flee into the depths of the earth, demons will be hidden in the depths of the
earth and the dead will rise(Ibid 360). Aryaman guides Saoshyants(Ibid 396).
The word is used later in the form of Irmān (meaning the guest) by some Persian poets such as Ferdowsi
(fourth-fifth century AD), Fakhredin Asʼad Gorgani (fifth century AD), Khaqani Shervani (sixth century AD), Salman
Savogi (eighth century AD) and Mir Damad (eleventh century AD):
Irmānʼs abode of the world isnʼt the place of the heart---- Where is temple and where is the robe of the Godʼs house
See how unworthy son is that for you ---- Irmānʼs abode is the fatherʼs government center
I donʼt break a heart for the city is two-faced ---- to see him the Irmānʼs heart
CONCLUSION
Aryaman is one of the common Indo-Iranian gods with different characteristics devoted to him but his most
attractive features are about the treatment which are frequently mentioned in the Avesta and Pahlavi texts. The
standing place of Aryaman prayer is significant too in Yasn fifty-four because it is used in the end of Gatha.
Ahunavar and Aryaman are two prayers that have surrounded Gatha as a frame. Today this prayer is very
important too and is read in the Zoroastrians wedding ceremony. The god is used as Aryaman Ishu in Manichaean
writings too and is formed the main core of Maniʼs Evangel and it is considered that he is the Prophet Jesus. Still
the god retains its place with some changes in Persian literature too and is used by poetries like Ferdowsi and
Khaqani in the form of Irmān.
REFERENCES
Bahar M.1376. A Research in Iran mythology;Agah publication, Tehran:1376. (In Persion)
Bartholomae C.1961.Altiranisches Wōrter buch;Berlin
Behzadi,Roqaye;Indian Bondahishn; Institute for Humanities and Cultural Studies,Tehran;1388. (In Persion)
Bhattacharji,Sukumari;The Indian Theogony;Combridge,University Press:1970.
Boyce M. 1376. A History of Zoroastrianism; translated by Homayoon Sanʼati Zade, Toos Publication,Tehran: (In Persion)
Boyce M.1381. Zoroastrians, Their Religious Beliefs and Practices; translated by Asgar Bahrami,Qoqnoos,Tehran:1381. (In Persion)
Boyce M.1386.Zoroastrianism: Its Antiquity and Constant Vigour; translated by Abolhasan Tahami,Tehran,Negah Publication:1386.(In Persion)
411
Intl. Res. J. Appl. Basic. Sci. Vol., 9 (3), 407-412, 2015
Danielou,A;Hindu Polytheism;Newyork,Bollingen foundation:1964.
Duchenne Gymn,Zhak; The religion of Ancient Iran; translated by Roya monajem, Fekr Rooz,Tehran:1375. (In Persion)
Fazeli MT.1383.The study of Yasn 22-27;Farvahar,Tehran:1383. (In Persion)
Geldner KF.1381.Avesta:The holy book of Persia;Asatir,Tehran:1381. (In Persion)
Hasan doost M.1383. Persian Etymology; Farhangestan Zaban Farsi, Tehran:1383. (In Persion)
Hinlz JR.1385.Knowing Iran mythology; translated by Bajelan Farrokhi, Asatir, Tehran:1385. (In Persion)
Kuyaji J.1371.The studies in Shahname; edited by jalil Doostkhah, Zende Rood.Isfahan:1371. (In Persion)
Macdonell AA.1974.Vedic Mythology;Newyork, Gordon Press:1974.
Mazda Pour K.1378.(studing Manuscript M1,29)The story of Garshasp, Tahmoores,Jamshid Golshah and other texts;Agah,Tehran:1378. (In
Persion)
Mazda Pour K.1390.Shayest Nashayest,Atext in Middle Persion;; Institute for Humanities and Cultural Studies,Tehran:1390. (In Persion)
Mir Fakhraee M.1382.The study of Haptahaiti;Farvahar,Tehran:1382. (In Persion)
Mir Fakhraee M.1383. Angel of light, Mani and his teachings; Qoqnoos, Tehran:1383. (In Persion)
Mir Fakhraee M.1390.Pahlavi Rivayat; Institute for Humanities and Cultural Studies,Tehran:1390. (In Persion)
Muller MF.1962.The sacred books of the east.translated by:James Darmesteter. India, Banarsidass:1962.
Nyberg HN.1359.The religion of Ancient Iran;An Iranian center to study cultures,Tehran:1359. (In Persion)
Pandey LP.1971.Worship in ancient India;Delhi, Motilal Banarsidass
Pourdavood E. 1387. Khorde Avesta ;Book World,Tehran: (In Persion)
Renou L. 1953.Religions of Ancient India;London,Athlone press
Saboori N. 1390. Medicine narrative in the third book of Denkard; the Great Islamic Encyclopedia center,Tehran: (In Persion)
Walter Addison J.1962.The Healing gods of ancient civilizations; Newyork, university books:1962.
Wilkins WJ. 1973.Hindu Mythology;London,Curzon Press
Williams MA.1899. Sanskrit-English Dictionary;Oxford
412