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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. “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.It is a feasible that these were regarded as the main Parsi settlements at the time (Dhabhar, pp. A is the terrible hardships suffered by Iranian Zoroastrians, who interpreted their suffering as signs of the final assault of evil before a savior would come and the renovation commence.In contrast, the Parsis were beginning to occupy important social positions such as (village leaders and tax officers).After some time the settlers approached the king for permission to build a temple to house their most sacred grade of fire, an Ātaš Bahrām (see ĀTAŠ). The history of that fire, known as Irān-šāh, their “king of Iran” in exile, is central to much subsequent Parsi history.The legend states that “three hundred years more or less” elapsed while the Parsis settled in peace in Sanjān and beyond.

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The oldest manuscript detailing them is dated 1543 (Sanjana, pp. The Panthaks were: (1) Sanjān between the rivers Pardi to Dahanu (nowadays based in Udwada); (2) Navsari between the rivers Pardi to Variav and the River Tapti; (3) Godavra, from Variav to River Narmada near Broach; (4) Pahruc from Ankleshwar to Cambay; and (5) Cambay.

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.

Then the Ghaznavid ruler, Sultan Maḥmud, pledged to add Sanjān to his kingdom.

His army advanced on Sanjān “like a black cloud.” The Parsis stood alongside the Hindus. The sultan’s forces included not only horsemen but elephants “…

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