Parsi were Kshatriya

PARSIS WERE KSHATRIYA SUB SECT AS ALSO MENTIONED IN RIGVEDA ...7.83.1 युवां नरा पश्यमानास आप्यं पराचा गव्यन्तः पर्थुपर्शवो ययुः |

Two Iranian groups especially Parthian (Parthia [pathava]) and Persians ( Parsa) were exclusively mentioned in the Rigvedic verse 7.83.1. These two groups are mentioned side by side in this Rigvedic verse.

They were expelled from Kshatriya fold alongwith Paundhrakas ,Odhras ,Dravidas , Yavanas , Shakas , Paradas , Pahlavas , Kiratas, Chinas , kalimdas , Pulindas , Usinaras , Kolisarpas , Mahishaas , Mekalos , Lapas, Konvasiras, Dorvas , Chauras , Savaras ,Barbaras , Gandharas, Thusharas, Kankaas , Ramattas , Bahlikas , Haras , Hunas , Parasakas due to neglecting of the Vedic rituals of Bharatam and therefore excommunicated from the Kshatriya fold ..... in the north west of Bharatas to settle in the west of Sapta Sindhus .

Akaemenian Inscription at Behistun ( Bistun) . C-522-486 B.C.
Script : Persian Cuneiform.
Language : Old Persian ( Avestic).
Location : This tablet was sculptured at Behistun on the main road from Mesopotamia to Persia to commemorate the victory of King Darius (Darayavahush) the Great (c.529-486 BC).
Column one has 96 lines.

In the below Image , you can see first 15 lines of column one.

Column 1 , lines 1-8
1. \ adam \ Dârayavauš \ xšâyathiya \ vazraka \ xšâyatha \ xšâyathiy
2. ânâm \ xšâyathiya \ Pârsaiy \ xšâyathiya \ dahyûnâm \ Višt
3. âspahyâ \ puça \ Aršâmahyâ napâ \ Haxâmanišiya \ thâtiy \
4. Dârayavauš \ xšâyathiya \ manâ \ pitâ \ Vištâspa \ Vištâspahyâ \ pitâ \ Arš
5. âma \ Aršâmahyâ \ pitâ \ Ariyâramna \ Ariyâramnahyâ \ pitâ\ Cišpiš \ Cišp
6. âiš \ pitâ \ Haxâmaniš \ thâtiy \ Dârayavauš \ xšâthiya \ avahyarâ
7. diy \ vayam \ Haxâmanišiyâ \ thahyâmahy \ hacâ \ paruviyata \ âmâtâ \ ama
8. hy hacâ \ paruviyata \hyâ \amâxam \ taumâ \ xšâyathiyâ \ âha \ th

Translation :

(1) I am Darius [Dâryavuš], the great king, king of kings, the king of Persia [Pârsa], the king of countries, the son of Hystaspes, the grandson of Arsames, the Achaemenid.
(2) King Darius says: My father is Hystaspes [Vištâspa]; the father of Hystaspes was Arsames [Aršâma]; the father of Arsames was Ariaramnes [Ariyâramna]; the father of Ariaramnes was Teispes [Cišpiš]; the father of Teispes was Achaemenes [Haxâmaniš].
(3) King Darius says: That is why we are called Achaemenids; from antiquity we have been noble; from antiquity has our dynasty been royal.
(4) King Darius says: Eight of my dynasty were kings before me; I am the ninth. Nine in succession we have been kings.
(5) King Darius says: By the grace of Ahuramazda am I king; Ahuramazda has granted me the kingdom.
(6) King Darius says: These are the countries which are subject unto me, and by the grace of Ahuramazda I became king of them: Persia [Pârsa], Elam [Ûvja], Babylonia [Bâbiruš], Assyria [Athurâ], Arabia [Arabâya], Egypt [Mudrâya], the countries by the Sea, Lydia [Sparda], the Greeks [Yauna], Media [Mâda], Armenia [Armina], Cappadocia [Katpatuka], Parthia [Parthava], Drangiana [Zraka], Aria [Haraiva], Chorasmia [Uvârazmîy], Bactria [Bâxtriš], Sogdia [Suguda], Gandara [Gadâra], Scythia [Saka] (Ghi-mi-ri or Cimmeria in Babylonian version), Sattagydia [Thataguš], Arachosia [Harauvatiš] and Maka [Maka]; twenty-three lands in all.
(7) King Darius says: These are the countries which are subject to me; by the grace of Ahuramazda they became subject to me; they brought tribute unto me. Whatsoever commands have been laid on them by me, by night or by day, have been performed by them.
(8) King Darius says: Within these lands, whosoever was a friend, him have I surely protected; whosoever was hostile, him have I utterly destroyed. By the grace of Ahuramazda these lands have conformed to my decrees; as it was commanded unto them by me, so was it done.
(9) King Darius says: Ahuramazda has granted unto me this empire. Ahuramazda brought me help, until I gained this empire; by the grace of Ahuramazda do I hold this empire.

Behistun_Inscription

Vedic Religion in Ancient Iran and

The Vedic Religion in Ancient Iran and

Zarathushtra

Subhash Kak
August 5, 2003

Scholars generally agree that before the advent of Zarathushtra, the religion of the Zoroastrian.There was in fact pre-Zoroastranian

The similarities between the pre-Zoroastrian Persian religion and the Vedic religion are too many to give it any other name.

The term Zoroastrian is after the Greek version of the name of the prophetZarathushtra (zarat, like Sanskrit harit, golden; us. t.ra, Sanskrit or Old Persian for camel)estimated to have lived either around the time 1200 BC or perhaps half a millennium laterwho has been variously . A Greek  assigns him to an age 258 years prior to Alexander, that is the 6th century BC.
Zoroastrians call their own religion is Mazdayasna, the

religion of Ahura Mazda (Sanskrit Asura Medh¹a, \Lord of Wisdom"). The Rigveda 8.6.10 has the expression

medh¹am rtasya, \wisdom of truth".

Zarathushtra presented his religion as rival to the religion of the

daevas,that is Daevayasna. Zarathushtra came from Bactria in northeast Iran, near Afghanistan.

The Avesta speaks of several lands that include the Sapta-

Sindhu (Sindhu-Sarasvati region of North and Northwest India). The scripture of the Zoroastrians is the Avesta. It includes the Yasna (Sanskrit Ya-jna) with the G¹ath¹as of Zarathushtra, Videvdat or Vendidad (Vi-daeva-dat,\anti-Daeva"), and Ya·st (hymn), which are hymns for worship. During the Sasanian period the Avesta was translated into Pahlavi and this version is called Zend Avesta.

The Zoroastrians speak of mathra (Skt.mantra) as utterances that accompany meditation. Like the Vedic tripartite division of society, the Zoroas-trians have the classes priests (zaotar), warriors (nar), and pasturers (v¹astar).It has been assumed for some time that the

daevas of the Mazda faith are the same as the Vedic devas and therefore Zarathushtra inverted the deva-asura,dichotomy of the Vedic period. In reality, the situation is more complex and the Vedic and the Zarathushtrian systems are much less different

From Kashmir, which belongs square within the Vedic world, comes crucial evidence regarding a three-way division consisting of devas, asuras, and daevas, that is basic to Vedic thought. These three divisions in the outer realm are the earth, atmosphere,and the sun; in the inner world they are the body, breath (pr¹an. a), and con

sciousness or ¹atman.This tripartite classi¯cation is mirrored in the gunas ofIndian thought:sattva, rajas, and tamas.

Deva or devata (heavens, sattva): power related to understanding

Asura (atmosphere, rajas): power related to activity

Daeva (earth, body, tamas): power related to acquisitiveness

kashmiri folklore has many tales where

daevas are counterpoints to devasand asuras. Sometimes the term r¹aks.asa is used as a synonym for daeva. This term r¹aks.asa occurs very frequently in Sanskrit literature. The word raksas appears in Rigveda,the Aitareya Br¹ahman. a and other texts; it is also considered equivalent to Nirr.ti. The r¹aks.asa form of marriage is the violent,seizure or rape of a girl after the defeat or destruction of her relatives.

follow many practices that are prescribed for Zoroastrians.To read more- Download below-
Vedic Religion in Ancient Iran