Volume 02 Issue 11-2022
44
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
11
Pages:
44
-48
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article focuses on the history of early religions. The earliest written sources on the history of Central Asia and
Ancient India describe the history and similarities between the creation of the Avesto and the Rig Veda. Avesta and
Rigveda give a scientific understanding of the archaeological culture of the Aryans.
KEYWORDS
Avesto, Rigveda, Ahura Mazda, Aryanam Vaejo, Turan, Turkestan, Mavaraunnahr, Transoxiana, Iran, India.
INTRODUCTION
A very large number of peoples of Asia and Europe,
including the peoples of Central Asia and India, were
called Aryans in ancient times. The oldest written
source on the history of the peoples of Central Asia,
"Avesta", has the following information about the
Aryans: "I, Ahura Mazda, first created Aryanam Vaejo,
a land on the Daitya river, as the first abode for people
[1]. According to our understanding, Aryanam Vaejo is
the historical is the oldest geographical term for our
region, i.e. like Turan, Turkestan, Movarunnahr,
Transoxiana, Central Asia, Central Asia[2].
THE MAIN RESULTS AND FINDINGS
- According to the ancient Indian source
"Rigveda", the Aryans were divided into two in the 15th
century BC. According to it, those who stayed in the
land of the Persians, in the latitudes of Central Asia and
Research Article
COMMONWEALTH OF AVESTA AND RIGVEDA
Submission Date:
November 01, 2022,
Accepted Date:
November 05, 2022,
Published Date:
November 18, 2022
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume02Issue11-07
G. Sh. Shaydullaeva
Department Of Source Studies, Historiography And Archival Studies National University Of Uzbekistan Named
After Mirzo Ulugbek, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 02 Issue 11-2022
45
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
11
Pages:
44
-48
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
in the territory of India were called Aryans, and those
who went west (to Europe) were called Javanese[3].
According to the researches of Elena Kuzmina, who
conducted scientific research on the Aryan problem,
the homeland of the Aryans and the way of their
spread to Asia and Europe is as follows: the first
homeland of the Aryans mentioned in the "Avesta",
where there is a ten-month winter, was Siberia - Altai -
Kazakhstan - the Lower Amudarya regions, then
Central Asia - Spread to Europe through Iran - India
–
Caucasus[4].
According to a number of researchers (S.P. Tolstov,
V.M. Masson, I.M. Dyakonov), the language of the
Aryan community may have been formed in Central
Asia, because it is possible that the peasants and
herdsmen spoke the same language there.
Issues related to the appearance and distribution of
Aryans in Central Asia are mainly solved on the basis of
archaeological sources. There are no written sources
for these periods. However, there is information about
them in the religious works of the Aryans, including the
Rigveda and the Avesta. The oldest parts of the
Rigveda from the end of the 2nd millennium BC and the
Ghat part of the Avesta, formed in the first quarter of
the 1st millennium BC, are very similar in terms of
language. Although the hymns sung about the gods in
the Rigveda and the Gathas are different, they are
characterized by common worldviews. The matching
of mythological elements, the same names of gods and
heroes, and the similarity of the customs of worshiping
the gods show that the creators of these works were
peoples close to each other, that they had the same
worldview and mythological concepts before being
divided into Indo-Aryans and Indo-Iranians, lived in the
same area, and confirms that they spoke languages
close to each other.
According to the Rigveda and the Avesta, the
Indo-Ironians were nomadic, had no temples and did
not even know the pottery wheel. The composition of
the nomadic herding population scattered in the
Eurasian region is more consistent with these data.
Elena Kuzmina, who compared archeological sources
with the material culture of the Indo-Eron community
mentioned in written sources, concluded that the
Andronovo culture is the culture that corresponds to
the written sources among the cultures spread in the
Bronze Age[5].
The spread of the Andronovo culture, that is, the
Indo-Iranian peoples, to Central Asia and through it to
Afghanistan, Iran and India is considered an ethnic
migration process. Elena Kuzmina does not deny that
the Indo-Iranians acted as a small group and
sometimes assimilated with the local population.
According to his research, the Indo-Iranians marched
to the south in stages. Based on archaeological data,
he divides this migration process into three. The first
stage includes the regions of the island where the
Volume 02 Issue 11-2022
46
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
11
Pages:
44
-48
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
Tozabogyob culture is spread, monuments belonging
to the Zamonbobo culture series in the Zarafshan
oasis. In the second stage, it shows the penetration of
the Andronovo people into the areas where the
farming culture is spread and the process of
assimilation with them. The third and main stage is
characterized by the entry of the Yaz I culture into the
Central Asian region, and according to new
chronological sources, this process corresponds to the
15th century BC.
The issue of the distribution of Andronovo people
to the territory of South Uzbekistan is highlighted on
the basis of material sources, on the example of the
Jarkutan and Bustan monuments[6]. This process is
characteristic of all regions of Oxus civilization. From
this it can be concluded that the settlers penetrated all
the lands of Bactria and Margiana and the process of
ethnic mixing took place, a community typical of the
Hindoarys was formed.
Let's continue this topic and focus on
anthropological sources. The Zarafshan oasis is a place
where two cultures, the Oxus civilization and the
Andronovo culture, have come into contact with each
other. The anthropological sources studied in these
regions also confirm this, the skeletons of the studied
graves are characterized by Europeanness and size[7].
If we conclude on the basis of archeological
sources, the contacts between settled and nomadic
cultures were two-way. Previously, the Dashtli-Sopolli
culture, which lived in the southern countries, moved
to the north, and as a result of this movement,
settlements and "quasi-cities" of nomads such as
Arkaim and Sintashta were formed, then the opposite
process began and was described in the "Avesta" and
"Rigveda" from Central Asia to the Indian Ocean. Indo-
Eronians and Indo-Aryans were formed.
In our opinion, it is wrong to consider the Rigveda
as older than the Avesta texts. In fact, linguistic and
religious innovations can be found in both. It should
also be noted that it is also wrong to interpret the text
of the Avesta as a reformed form of the Rigveda.
Almost all the texts of the Avesta that have come down
to us were used in rituals and were preserved in this
way.
Some texts of the New Avesta represent a dialogue
between Zarathustra and the supreme god Ahura
Mazda, where the god answers many of Zarathushtra's
questions, these texts constitute the open word of
Ahura Mazda. Zarathushtra and Ahura Mazda appear
in the texts of the Old Avesta, particularly in the sacred
songs of the Gathas, which are interpreted as
compositions of Zarathustra, but whose historicity is
denied by some scholars. In any case, in the Gaths
Zarathushtra is a hymn-singer, author, (Skjorvø, 2003)
intimate interlocutor and sacrificer of Ahura Mazda
and other divine figures, including the "creator of the
cow" and certain divine beings - primarily a
ṣ
̌
a (truth or
Volume 02 Issue 11-2022
47
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
11
Pages:
44
-48
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
order) and vohu manah ( appears as a propagator of
abstract symbols such as a good idea). The first (a
ṣ
̌
a) is
etymologically and semantically parallel to
ṛ
tá in the
Vedas, and both are closely related to fire, but
ṛ
tá is not
a personality factor of the Rigveda.
The contrast between asha and druj (false, druh in
the Vedas) is very important to the Ghats, reflected in
the contrast between truthers (a
ṣ
̌ā̌
uuan) and liars
(dr
ǝ
guua
ṇ
t), as well as between gods and devas, the
devas being different from their Vedic counterparts
(devas).
Compared to the Rigveda, the Gathas "describe the
relationship between man and God as direct, direct and
reciprocal." Later, in the texts of the New Avesta, the
image of Zoroaster was further perfected and became
a unique model and symbol for humanity. He turns
from the image of a living being into the image of a
hero who leads the world to the future
(eschatological) renewal.
CONCLUSION
Formed around the core of the Old Avesta, the New
Avesta Yasna sections are composed of a variety of
materials that glorify various material and divine
entities, including fire, water, and haoma - the Avestan
counterpart of the Vedic soma.
Haoma is both a deity and materiality at the same time,
but is later mixed with ephedra in ritual practice and is
a liquid prepared by priests mixing ephedra twigs (with
pomegranate twigs, holy water, and goat's milk) and
reciting texts in honor of Haoma and other deities. The
status of Haoma in the Ghats is controversial.
Compared to the Rigveda, the Haomas of the Avesta
are less important for the social order and the
legitimacy of the ruler's authority.
REFERENCES
1.
Авесто: Видевдат. М. Ис
ҳ
о
қ
ов
таржимаси
.
Т
.,
2007.
Б
.10.
2.
Shaydullayeva, G. S. (2021). CERAMIC VESSELS
TYPICAL OF THE OXUS CIVILIZATION FOUND
IN THE INDUS VALLEY. Frontline Social
Sciences and History Journal, 1(07), 36-46.
3.
Законы Ману, Х, глава XLIV, Рамайана I, глава
XLV.
4.
Кузьмина Е.Е. Арии –
путь на юг.
-
М.,
-
СПб.,
2009. 557 с; Кузьмина Е.Е. Откуда пришли
индоарии? М., 1994. –
С. 224.
5.
Кузьмина Е.Е. Арии –
путь на юг.
-
М.,
-
СПб.,
2009. 557 с; Кузьмина Е.Е. Откуда пришли
индоарии? М.: 1994. –
224 с.
6.
Аванесова Н.А. Бустон VI –
некрополь
огнепоклонников
доурбанистической
Бактрии. Самарканд, 2013.
-
640 с.
7.
Алексеев В.П. Антропологические аспекты
индоиранской проблемы // Этноческие
проблемы Центральной Азии в древности.
М., 1981. –
С.101.
Volume 02 Issue 11-2022
48
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
11
Pages:
44
-48
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
8.
Shapulatovna, G. S. (2020). VIEWS ABOUT
TYPES
OF
COMMUNICATIONS
AMONG
CULTURES IN CENTRAL ASIA IN THE BRONZE
AGE. In Наука и современное общество:
актуальные
вопросы,
достижения
и
инновации (pp. 113
-115).
9.
Shaydullayeva, G. S. (2021). CERAMIC VESSELS
TYPICAL OF THE OXUS CIVILIZATION FOUND
IN THE INDUS VALLEY. Frontline Social
Sciences and History Journal, 1(07), 36-46.
10.
Shapulatovna, S. G. (2020). Written and
archaeological sources about the spread of
bactrian lazurite to ancient mesopotamian
cities. Asian Journal of Multidimensional
Research (AJMR), 9(5), 273-280.
