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He also stressed that their women observed strict purity laws.In short, the settlement in India was written in the stars, their safe arrival was due to divine aid, and they were not asked to forsake any significant aspects of their religion; indeed Zoroastrianism shared much in common with that of the Hindus. “At last a wise dastur, who was also an astrologer, read the stars and said: 'The time Fate had allotted us in this place is now coming to an end, we must go at once to India.’” They sailed to Diu in western India, where they settled for nineteen years: “[t]hen a priest-astrologer, after reading the stars, said to them: 'Our destiny lies elsewhere, we must leave Diu and seek another place of refuge.’” But a storm came while they were at sea, endangering their lives, so they prayed “O Almighty God! “Their prayers were heard; the victorious fire of Bahrām abated the storm,” so they arrived safely in India (, tr., pp. There they sought permission to settle from the local ruler, Jadi Rana. After a hundred years they moved on to Hormuz, but still remained under threat of oppression. Come to our aid” and they vowed to consecrate a Bahrām fire if they arrived safely in India.
The Parsi migrants were not therefore venturing into unknown territory, but to a region with which Iranians had long traded.
Oral tradition relates that Jadi Rana felt apprehensive about granting sanctuary to people of such warrior-like appearance, but the priests convinced the king that they would be 'like sugar in a full cup of milk, adding sweetness but not causing it to overflow’ (a variant relates the placing of a gold ring in the cup of milk; see Axelrod). They emphasized the points where their religion was consistent with Hindu tradition, but some details do not reflect Hindu practice; for example, there was no reason why weddings should be held at night.
Tradition states that the Parsi affirmations of their religion were delivered in sixteen statements (Skt. It has, therefore, been plausibly argued (Eduljee, 1995, pp.
The is the tradition that has become the focus of communal and consequently academic attention and should be viewed, as convincingly demonstrated by Susan Stiles Maneck (pp. 277-88), not primarily as a historical source but as an example of a particular genre of Persian poetic literature (it is composed in Persian couplets), with theological and apocalyptic overtones that owe much to Islamic convention, especially in the opening doxology, the praise to God “the Giver, the Merciful, the Just … An extensive collection of such notes is in Seervai and Patel (see also Mirza, pp. There are indications of Iranian Zoroastrians in India about whose history we know little.
In the 19th century some western academics and Parsis were excited by what were first thought to be long lost ancient Zoroastrian mystical texts, the relates that it was the product of one Dastur Āḏar Kayvān (see ĀẔAR KAYVĀN) and some of his followers.