Believers of buddhism and iran dating
It has to be studied indirectly on the basis of later documents and by a comparative approach.The language of Iran is closely akin to that of northern India, and, hence, the people of the two lands probably had common ancestors who spoke a common between the Hittite emperor and the king of Mitanni.The list includes Mitra and Varuna, Indra, and the two Nāsatyas.All of these gods also are found in the Vedas but only the first one in the Avesta, except that Indra and Nāñhaithya appear in the Avesta as demons; Varuna may have survived under another name.Important changes, then, must have taken place on the Iranian side, not all of which can be attributed to the prophet.Ahura Mazdā) “and the other gods who exist” or “Ahura Mazdā, the greatest god.” The two historically related facts are evidently parallel: on both sides the rudiments of monotheism are present, though in a more elaborate form with the prophet Zarathustra. Not a single place or person mentioned in them is known from any other source.
Later on the religion spread to the Jeyhoon Sea and greater Khorassan and Balkh and Bukhara and eventually to the Persian empire. What we can gather from Chinese textbooks proves that the propagation of Buddhism in that country 67 years before the birth of Christ was due to the exertions of Parsi missionaries and monks.
Zarathustra was supposed to have instructed Pythagoras in Babylon and to have inspired the Chaldean doctrines of astrology and magic.
It is likely that Zoroastrianism influenced the development of Judaism and the birth of Christianity.
The human struggle has a negative aspect, nonetheless, in that it must strive for purity and avoid defilement by the forces of death, contact with dead matter, etc.
Thus, Zoroastrian ethics, though in itself lofty and rational, has a ritual aspect that is all-pervading.