International Journal of Scientific and Research Publications, Volume 2, Issue 5, May 2012

ISSN 2250-3153

The Celestial Trinity of Indo-Iranian Mythology

Abbas Saeedipour
Comparative Study on Indo-Iranian Mythology, Department of Persian
Jamia Millia Islam, New Delhi 110025

I. PROLOGUE

nderstandably, one of the best ways to get a better grasp of

the subject matter of the topic: 'Comparative Study of IndoIranian Mythologies' is to comprehend the grand, weighty,
multidimensional, and acute points and sites of their similitude
and co-relational originalities. In T.S.Eliot's terms, his 'objective
correlative' is good for broader analysis of the Ariyans' feelings
and thoughts that may be signaled through the texts and
archaeological records and evidences, amongst other things.
Indo-Iranian myths and their concerned ancient texts of
reference of the period, before and after their separation, are
some signpost- points that show something to us from which
certain and definite results appear. They are materials for
understanding man better. The certain cores and titles of cultural
phenomena of both branches of Aryan people, Indian and
Iranian, can be chosen to be compared and assessed for finding
out their similar characteristics, theoretical statements, and some
other speculative implications. As we see them closely, and go
through them systematically and measurably, then,
comparatively, fruitful outcome will be acquired. Through their
contexts, contents, structural textuality, and signified
contextuality referring to modern and postmodern considerations
we can access the most reliable data and results.
Another reason for this process is that ancient collections of
both the Rig Veda and the Avesta are voluminous. Therefore, it
is not possible to catch everything at once and fast. A few
examples may be selected in order to show and assess the shared
and common features. It is possible to point to the sites of
similitude from different angles and approaches. It is also
possible to look into them simultaneously from two or more
positions and or theoretical attitudes.

The texts of mythic expositions Indo-Iranians are one set of the

most metaphoric and complex literatures of the ancient world the
world has created. Although the imagery is very concrete and
sensual, the meanings are eventually abstract and metaphysical.
As an example look at the hymn five of mandala lV, Rig Veda,
we read:
Indra is bounteous like a tree with ripens fruits we praise
Indra in the same manner as a lusty man praises a fair maiden. 1
The roles of Indra are in a great deal numerous and great. He can
be compared with that of so called sin forgiving role of Christ.
He is wise, mighty and grantor of wealth who destroys all the
sins of the hosts2 who chant in Yagya the holy ritual. He is
omniscient and everywhere.
III. THE EXTENT OF SIMILITUDE
It can never be coincidence or accidental that two kinds of
texts written or composed by a separated people be so similar to
such an extent: to have such a vast and numerous topics and
subtopics, as well as contents and forms, layout, and streams, of
romantic trends, and linguistic similarities. This matter is so
serious and significant in culture and anthropological studies.
One may call and gather all data and information from recent
archaeological, linguistic, historical, as well as ethnographical
findings of the fields of the research in order to reconstruct more
and more accurate and heavily detailed configuration of such a
complex bodies of common constituents and characteristics.
What would be remarkable is multitude of distinctive data and
knowledge on culture, myth, religion and the discovery of
portions the records of people migrating and setting here and
there in ancient world within and through the concerned fields of
analytical approaches. An example of the parallel pantheons is
common site of Mitra, Varuna, Aryman/ Mithra , Ahura,
Airyman as trinity pantheon of Indo-Iranians
IV. THE CELESTIAL TRINITY OF MITRA - VARUNA, AND

II. THE VEDIC PANTHEON

The Vedic pantheon is to be linked up with the Avestan
pantheon as they have got a common origin and homage as well
as homogenous composer and constructors. They have
celebrating deities, the similar set, processes of creation, and
challenges in treatment of natural forces, behavior, arrangement
of cosmic affairs, and ritualistic sensitivities etc.
The Indian Rig Vedic Pantheon is, perhaps, one of the most
ancient and also complex Pantheons of myths in the world. It is
complex because in various contexts can also be treated in a
very figurative apprehension. Indeed symbolic explanation as
Zimmer has held is another modern treatment. Also the
mythologies of Indo-Iranian, through different critical
approaches, may be explicated.

ARYAMAN

" Mitra, Varuna, Aryaman are free to take us through their

desired path. Let Aryaman convey our wishes to the bounteous
Lord. Guarded by the deities, may we be happy with their gifts in
the form of wealth and noble son."3
"Let Mitra, Varuna, and Aryaman grant riches for us and our
sons. Let all the paths in our lives be smooth and easy to tread. O

Rig Veda IV. 5

Ibid. IV. 8-9
3
RV., 7,64,3
2

www.ijsrp.org

International Journal of Scientific and Research Publications, Volume 2, Issue 5, May 2012
ISSN 2250-3153

God, may you guard us with your holy powers forever and bless
us."4
These three deities (Adityas) in the Vedic pantheon have
significant status among other Adityas most of the times. They
are present in the Yagya ritual in various hymns of the Rig Veda
with other Adityas.
"Mitra, and other gods and Aditi are the leaders of this peaceful
Yagya. They are the wealth gods too."5
Mitra, Varuna are majestic and king of all deities. That is what
in hymns 64, 65, and 66 among others, specially addressed and
introduced, we can see. In hymn 65 we read: " Let both these
powerful and great gods [ Mitra and Varuna ] make our people
prosperous." 6
This triplet is responsible for wealth and health of the mortals
of the earth. They are the givers of light, water, warmth, morality
and order.7
Varuna specially stands for the better life of the mortal on
earth. He cares about right and good of deeds and orderly
practice of the earthly mortals.
Mitra is such a significant mighty deity in the whole IndoIranian Pantheon to be called and requested also in madala eight
hyman 25 again with Varuna, peaceful goddess: Marutas, great
Indra and other gods of Indian pantheon accompanying
Aryaman. Lord Vishnu also is present (Vll.25.12). At the final
mandala of the Rig Veda(X) hyman 132 Mitra and Varuna are
present again together.
It is necessary now to remind that those deities we are talking
about in here are those Indo-Iranian ones that, according to the
evidence, they are called as witnesses for a treaty between Hittite
and Mitanni states. The evidence was discovered in Bogaz koi,
somewhere near the north of Syria.
So, one of the sacred gatherings of these three (Mitra, Varuna,
and Aryaman) deities of Indo-Aryan and Indo-Iranian pantheon
is recorded in the treaty discovered at Bogaz koi. This is what G.
Dumezil (1961) also emphasizes on his "The Three Functions
Theory of Myths.8
In many cases in the Rig Veda we have these three linked up
deities together. "Mitra, Varuna, and Aryaman are free to take us
through their desired path. Let Aryaman convey our wishes to
the bounteous Loard".9
" Let Mitra, Varuna, and Aryaman grant riches for us and our
sons. O gods!may you guard us with your holy powers forever
and bless us."10
"O great leaders Mitra, Varuna, and Aryaman". "At the time of
sunrise, we request you to share your mighty wealth with us. O
holy leaders, you have been born to perform the Yagya, you
enhance the Yagya and guard it from evil and jealous demons." 11
They are so majestic that in Mesopotamian and minor Asian
state-level society were they called for witness (although
originality can be disputed).

Of Mithra in Khorda Avesta is also magnificently emphasized

in Mihr Yast (Yasht 10).
The characteristic of Mitra (Mithra) ,Varuna, and Aryaman
may be understood and illustrated from the Rig Veda as well as
the Avesta texts.
Mithra (in the Avesta) is also a deity of friendship and help, he is
ever awake and sleepless. He is bright and he "wakefully guards
the creation of Mazda." 12
Mithra is helpful to Ahura (in Avesta) as Mitra is great coworker with our deities such as Asura, Surya (deity of sun). In
the Avesta, Yasna l we read " I announce (and) carry out (this)
Yasna for the two, for Ahura and Mithra, the lofty, and the
everlasting, and the Asha sanctified and for all the stars which
are Spenta Mainyu's creatures, " the Airyaman prayer smites
down the strength of all the creatures of Angra Mainyu, of the
Yatus and Pairikas. It is the greatest of spells, the fairest of all
spells, the fearful one amongst spells, the most fearful of all
spells; the firm one amongst spells, the firmest of all spells; the
victorious one among spells, the most victorious of all spells; the
healing one amongst spells, the best-healing of all spells.
Another significant deity who is important is Aryaman both in
the Rig Veda and the Avesta Aryaman. Therefore it is evidential
that two mythologies had had shares before the Vedic period
started.
Mitra, with the Rig Vedic dictation and form, as a masculine
deity of the early Vedic period literally means "friend,
companion, and associate."13 As a masculine deity he is an
Aditya and one of the twelve Suryas, his mother is Adiiti and his
father Kasypa. He is one of the most important staff members of
Indra's Union, who is also "generally evoked with Varuna and
Aryaman". 14 He is, as the Rig Veda's hymns express, the earth
and sky guard. He is one of the six major sovereign principles
and one of the three whole realms in the world. Specifically, as
F.W. Bunce emphasizes, the three are "solidarity, the sacredness
of the world given, and the link of the man."15 Mitra (or Mithra
in the Avesta) is a common deity of Indo-European, especially of
Indo Iranian, as well as of Babylonian and of Zoroastrian
people.
"Unto Mithra, the lord of wide pastures, who has a thousand ears,
ten thousands eyes," 16
"To whom the chiefs of nations offer up sacrifices as they go to
the field" 17
Who first of the heavenly gods reaches the Hara" (mount Alburz
, Whence the sun rises" 18 is Mithra .
It is to be mentioned that one of the longest Yashts of the Khorda
Avesta is the one which is especially ascribed to Mithra. He is
the witness of truth and sees everywhere and looks into the depth

12

Khorda Avesta, Yasht 10. 26.

Maneka Gandhi, The Penguin Dictionary of Hindu Names,
Viking, India, 1992.
14
Ibid
15
Bunce, Fredic W. Hindu Deities, Demi-Gods, Godlings,
Demons and Heroes (3vols) Vol.1 D. K print world (p) Ltd. New
Delhi, 2000, P. 354.
16
Avesta, Yasht x.1
17
Avesta, Yasht x.2
18
Avesta, Yasht x.4
13

RV., 7, 65, 6
RV. Mandal 7., 66, 6
6
RV. Mandal 7., 65, 2
7
RV. Mandal 7., hymans 62-65
8
Encyclopedia Iranica, p98.
9
RV. 7. 64.3.
10
RV. 7 . 61.6.
11
RV. 7.66. 12-3.
5

www.ijsrp.org

International Journal of Scientific and Research Publications, Volume 2, Issue 5, May 2012
ISSN 2250-3153

of things, who is " sleepless and awake " ever and ever and ever
(Y.X. repeatedly).
He is most honoured as in the Rig Veda.Mithra (in the Avesta)
who is invoked, exposed and praised in Mihr Yast (=Yasht 10),
is one of the Indo-Iranian deities of the Indo-Iranian Pantheon.
The only difference here is that his parallel in the Rig Veda is
spelled Mitra and praised, exposed and described with his
various associations in the several hymns of the Holy Scripture.
In the third Mandala, hymn fifty nine, nine verses are addressed
to lord Mitra. 19 In other mandalas like mandala number five,
hymns sixty two to seventy two he is joined with Varuna, and
also Aryaman, whom is always associated with. 20 Also in
mandala seven, hymns sixty one to sixty five, he is a gient deity
associated with Varuna. However he is also addressed with Agni,
and in hymn sixty two verse number six with Aryaman.
Airyaman is the healer deity (the Persian Avesta Yasht lV.54)
but the guard of marriage laws in the Rig Vedic hymns. And in
Hindu culture he is still so.
He is honourable and ideal, powerful and victorious who is
created by Ahura Mazda, and is praised by him for his strength. 21
Therefore, Aryaman, like Mithra, Varun, and like Ahura , is
unavoidably the ancient deity of Indo-Iranian people. He had
existed before they came into the sacred books of the Avesta and
the Rig Veda. And he is, amongst other parallel and similar
figures, one of the significant common myths of the two
separated people of the same origin of India and Iran.The
meaning of the name both in the Rig Veda and the Iranian hymns
in the Avestan scriptures is the same. He is, to Ahura Mazda, a
healing deity having his place of residence in the sky (see
Fargard 22, Vendidad, the Avesta). He is made against Angra
Mainyu, the creator of ninety nine thousands and nine hundred
and ninety nine (99999) diseases. Aryaman, his associate is
residing in an enlightening space (abode) in the sky. He is also
called the deity of the sky22.
He is significant in order to remove illnesses, dirty stains, and
the unclean. He seems to be an agent who is advanced in
functions and duties by handling the Ahura Mazda's struggle
against satanic forces of Angra Mainyu. Aryaman in Rig Veda is
usually linked up with Mitra (Mithra) and Varuna. While in the
Avesta he is independently given a magnificent, well lighted, and
enlightening, home, better to say he is lodging with brilliant
lights .23
His nature essentially is promising. He is kind and concerned,
as it is said previously, he is with marriage affairs and
ceremonies in the Rig Veda while he is the guard and defender of
goodness, pure thoughts, privileged deeds, and clean spirits.
George Dumezil calls him Aryan supporter.
These three holy Adityas(Mithra,Varuna and Aryaman)
perform the holy ritual of Yagya and fulfill wishes of the
worshipers. They have the quantities of absolving and cleansing

their worshippers' sins. They are not only the performers, guards,
observers, controllers, but also providers and makers of holy
rituals. Mortals expect and worship them to listen to them for
being saved and cleansed: " O Adityas,, may you grant enormous
riches, comfortable dwelling to the host who is tired after
expressing the Somras. "( soma juice). " O Adityas, may you
fulfill all our wishes. ", "O Varuna, Mitra, and Aryaman, you are
great .. we seek your blessing." 24 In one of the verses of hymn
fifty six Aditi herself is invoked with her three sons or all sons to
free the worshippers from evil's tricks and chains: " O Aditi and
Adityas"25 .
Evil demons are Mentioned again in the same mandala, hymn
thirty, verse three when all "thirty and three " deities are invoked
in verse two of the similar hymn. In the rituals of yagyas Manu
(the first man) performed the rite of worshipping. 26
Aryaman is the son of Aditi and Kasypa who represents
honour nobility, chivalry, rules, and order of the society. He is
another and the earliest common deity of Indo-Iranian Pantheon.
Aryaman is also introduced as the guard of regulations. He
concerns with the cycling and recycling of the time, calendar and
light. Aryaman is, again, one of those seven or twelve Adityas
who are immortal because their element is the everlasting light. It
is understood that Anyaman, as one Aditya is another name for
the sun.
He is constantly linked up with Mitra (Mithra), Varuna Indra,
and others repeatedly, like most deity and ritual cases. In several
Mandalas and hundreds hymns of the Rig Veda this is repeated.
AS Adityas are sons of Aditi , mother of gods , she is repeatedly
addressed too. Indra, Mitra, Aryaman, Bhaga, Varuna, Daksha,
Ansa, Savitra, Adiya, Dhatri, Vishnu, and Martanda are the
twelve Aditya as whose mother is Aditi in the Ring Vedic and
Hindu mythology (as Amshe Spendas in the Avestan Scriptures).
Aditi herself is immortal, too.27
Aryman, as one of the pillars of the trinity of Aryan
pantheon is enough old and experienced to be associated with
Ahura Maza and at the same time be an aditya whose mother is
all deities' mother. Some scholars even realized him as an elder
twin of Ohrmazd 28 (Ahura Mazda. His counterpart also is
significant in here to be another pillar of the trinity. He is
supremely wise and rational: Varuna, again, being an
enlightening eternally is a celestial Aditya. Being an omniscient
commander of universe, he has been said to be creating three
complex realms (heaven, earth, and the air). In addition to it, he
is well 'all seeing deity' and the inevitable judge and the scale of
the mortals' deeds. He is judge of the dead, too. He is associated
with Yama the judge of dead souls.
As we see in different hymns of the Rig Veda, he is
emphatically said to be a kind deity amongst and through other
sons of Aditi. Apart from Mitra and Aryaman, Indra, Bhaga,
Savitr, Anas, and also Martanda (Vivasvat) and a beautiful
charming and beloved sister Ushas, are his siblings.

19

RigVeda, III. 59. 1-9

Ibid. I. 62-72
21
Dostkhah , Jalil, Vandidad, the Avesta, the Oldest Hymns of
Iranians (2 vols.), Vol. 2 (in Farsi) 10 th print, Tehran, Morvarid
pub. 2007, p. 639, 633).
22
Ibid, Fargard 22., p. 884 (trans. mine).
23
Fargard XXll. 1-25, Vandidad, the Avesta, both in Farsi and in
the English languages.
20

24

RV. Mandal VIII. Hymn 56. 1-10.

Ibid. Verse 10.
26
RV. VIII. 30.2
27
See Fredrick W. Bunce, Maneka Gandhi, and Jan Kappert,
Indian Mytheology, Harper Collins, New Delhi, 1991.
28
Colter, C. R and Turner, patritia, Ancint Deities, FD, London
and Chicago, 2000, p.71.
25

www.ijsrp.org

International Journal of Scientific and Research Publications, Volume 2, Issue 5, May 2012
ISSN 2250-3153

AUTHORS
Abbas Saeedipour, [M.A., Kent, U.K], Scholar and Candidate of
Ph.D in Comparative Study on Indo-Iranian Mythology at Jamia
Millia Islam,[Department of Persian], New Delhi 110025

Email id - [email protected]
,

www.ijsrp.org