USHAO
Volume III
No.10
December 2002 – January 2003
: Mash Dai , Fasal Sal 1371
Let Us
Be Harbinger of Good-Will To
All.
All men and all women are drops of water drawn
from the one and the same sea of life. Let us strengthen the bond of unity
between people and people. Let us love all, as we love ourselves.
All mankind is made of one blood. All are of one human family, united by
the indissoluble bond of common humanity. When hearts are united with
hearts, and souls are united with souls, whole mankind will be one heart and one
soul in thee, the Father of all mankind, as thou dost love all thy
children. Let us live unto thee and let us live for thee and let us live
for all Thine.
Let everyone give himself to everyone else. Let the ideal of cooperative life grow day by day. Let it not stop at community and nations. Help it Ahura Mazda, to grow to the supreme ideal of one common humanity, one universal Brotherhood.
[Abridged from: ‘Homage
Unto Ahura Mazda’ Dastur M.N. Dhalla]
From Life of Jamshed Nusserwanjee
Jamshed was a peacemaker. It was through his
mediation, that Karachi was mostly saved from the recrudescence of lathi
charges and firing by the police, which was so common in other cities of India
and which added to the toll of human life and suffering. This extreme
difficult role, Jamshed was able to play, because of the inward urge to avoid
suffering at any cost by his intercession. It is said, on the All-India
Hartal Day, hartal was observed in Karachi, when shops and markets were
closed. A boy was arrested by the police on suspicion and was taken away
by them. The mob got excited. The police were on the point of firing
at the crowd when Jamshed threw himself between the mob and the firing squad of
the police. He told the police, who were adamant in not giving up the boy, who
was arrested by them, that they should first fire at him. His courage and
heroism saved the whole situation. The police yielded. The crowd
dispersed as soon as the boy was released. [Source: ‘Jamshed Memorial
Volume’]
IN THIS
ISSUE
07 WHAT IS THE BENEFIT OF PRAYERS?
[Excerpt from “Book of Instructions on Zoroastrian Religion” by Tehmurasp R. Sethna]
08 SAOSHYANT [Part One] : Ali A. Jafarey
11 DIN – FAITH [Prayer] : Noshir F. Vajifdar
12 MY TWELVE COMPANIONS {Poem]
: Mehroo M. Patel
RE-INCARNATION OR REBIRTH
Dastur Khurshed
S. Dabu
T
his is the most
controversial doctrine amongst Parsis. Tradition has made it remote, and
an average Parsi would rather remain illogical, than break with tradition.
We must remember that throughout the scriptures there is nothing explicit to
denounce the doctrine of rebirth. At the most there is lack of
emphasis on this point; either because during the earlier Avestan age it was too
well known, and needed no reiteration; or perhaps it was thought preferable to
shift the focus on the present precious life rather than speculate on the
distant future. The life after death, as narrated in Pahalvi times, took a
sudden jump from the Judgment-scene to resurrection; and hence the intervening
series of incarnations were not reviewed in detail. Besides, in Sassanian
times there were other nations in Iran whose philosophy took no notice of the
doctrine, and so perhaps the Iranians fell in line with them and ignored it.
After having emphasized the law of retribution,
one cannot patch several glaring doubts that arise. If there is no
favoritism in the divine justice, and if a strict reckoning of merit is to
prevail, then a number of questions arise, which cannot be dismissed by saying:
“It is all to God’s arbitrary will!” Then the law of action and reaction
would have to be repealed.
Why should the inequalities of health, culture,
wealth and power be prevalent in our lives? If God is just each must start
with equal opportunities, uniform longevity and equal abilities. If a
child suffers terrible pain, where is the cause of this resultant
retribution? Why should one be an idiot, and another a genius, if they did
not deserve this “result” through past conduct? If perfection and
immortality are the goal of life, is it possible to reach it, in only one
life? Who is responsible for interrupted lives?
How does one account for child prodigies? A seven
year old conductor of an orchestra, a great mathematical genius at nine, a
linguist at seven (as in the case of a boy who recited the whole of the Koran or
the Bhagvad Gita from memory, though he had not yet learnt to decipher the
alphabet) or students who display marvelous capacity at schools or colleges at a
very early age? If God’s arithmetic and book-keeping are correct, then
surely there is some “balance brought forward” from previous
account!
God has certain attributes in the Avesta
scriptures: such as “accountant of all living beings”, “supervisor of all
deeds”, “never liable to be deceived”, “an upright judge”, etc. Surely
then there can be no anarchy, no favoritism and no arbitrary punishment!
What ought to be the lot of those who seem to escape retribution here? They are
apparently not punished for their atrocities!
What of hereditary diseases and disabilities? Why
should the child pay for the father’s transgressions? Similarly, why
should the child inherit gifts (artistic skill or healthy body etc.) from
parents? These doubts have to be resolved if we are to rely on Divine
Justice, Zoroastrianism does not depict God as an absolute monarch, taking
pleasure in human suffering and, like a dictator, dispensing largesse without
considering the receiver’s merit or
deserts?
What of those children (not capable of deceit or
intrigue) who are born with an exceptional memory of a past life? They
have identified places where they lived and played, as well as described the
cause of their death! They have recognized their past relations, and
narrated incidents of a previous life, which were investigated and found
true. Such cases have been related in Bharatpur, Rangoon and Delhi, and a
Chief Justice, who examined and interrogated such a child, found that it was not
fabricating untruth. It pointed out toys that it had buried in a field;
and gave the name by which a dog (long since dead) was known, an old lady (its
aunt in the previous life) substantiated as true.
But the truth is patent that Zarathushtra even in his
sacred hymns does mention the law of re-incarnation.
Gatha Spenta Mainyu 3.11 (Ys.49.11)
is explicit, although for a long time, European scholars followed the Pahlavi
version without examining the original Avestan text. Dr. Tarporewala,
Dastur Bode, Principals Sorab Bulsara and B.T. Anklesharia have translated the
stanza differently --- “Those souls who ruled badly, who perpetrated bad deeds,
who spoke evil words, whose minds and conscience werew evil, do return
[paiti-yeinti] on account of their evil record. Verily they used to
dwell in this abode of untruth.” This is how it should be
translated.
Gatha Ahunavaiti 3.10 (Ys 30.10) according to
Sorab Bulsara and others runs thus: “then the support (influence) of Satan gets
smashed; and those that used to be born in order to revel in good praise, will
ultimately unite with the Omniscient God, Vohumano and Asha,in
their fine heavenly abode.” Here in the same stanza we have reference to
frequent re-incarnations [Zazente] as well as the final reunion
[Yozente]. Again in Gatha Ahunavaiti 7.6 (Ys.34.6) a similar
reference is found to the returning of the soul, [Urwadyao satvas ayeni
paiti] meaning “May I return as a soul devoted to thee”.
Gatha Ushtavaiti 4.11 (Ys.46.11) bears indirect
testimony: “Evil people think of ruining the lives of men with their evil
authority. Thereby their souls found their conscience hardened. When
they approach the Chinwad Bridge (the judgment bridge), they would be the
denizens of the abode of delusion.” The fall from the bridge into abode of
falsehood is a figurative style for descent into incarnation (especially when
hell is supposed to be on earth also) and such indirect references are many in
Zarathushtra’s divine
songs. Drujo-Deman (the abode of untruth) is the opposite of
Garo-Deman (the highest paradise, the abode of god and his angles),
Dr.Traporewala thinks that the abode of untruth is our mundane life, owing to
its illusory and transitory values and therefore returning to such abode must
therefore mean re-incarnation.
Gatha Ushtavaiti 4.19 (Ys.46.19) refers to “next
existence” when it says: “Those who truly work for Zarathushtra, in accordance
with the Supreme (Divine) Will, shall reap their reward in next life –
Para-ahum. Reference has already been made to tan-e-pasin the last
existence, there by hinting at several previous lives.
In the litany known as Dhup-nirang there is
a prayer that departed souls of Mazdayasnis (worshipping the Omniscient
God) may return to this good religion, drawn by their past activities; but if
they are not to return then may they pass through the tribunal of angel
Meher, speedily reaching their goal (re-union?)
Afrin-e-Rapithwan has similar references (paras 29 and 30) but with a
change of phraseology. In the Dhup Nirang the term
“akaish-kharethaish” of (Ys. 49.11) has been taken as “evil food”.
Evidently the food refers to our record of activities in one life, which must be
digested and transformed into fresh faculties for the next life. (vide: Atash
Niyash – food cooked at night)
During the grand ritual of Yasna there is a dish
with nine holes. It filters the sacramental Homa extract, and the
contents pass through the dish from one vessel to another repeatedly. In
taking hold of the dish, the priest sends his good wishes to “the souls of the
departed who are now in company of their holy Fravashis”. This is a
symbolic way of suggesting the soul’s passing through a physical body (which has
nine apertures) during its many incarnations.
Gatha Ahunavaiti 2.8 (Ys. 29.8) quotes God’s own
testimony regarding the high status of the soul of Zarathushtra, even prior to
the latter’s birth in order to undertake the great mission—“There is only one
soul known to me, namely Zarathushtra, who has
understood my message; and he now is willing to propound the duties for
righteous causes”. The question naturally arises, when (if not during
previous births) has the soul of Zarathushtra understood
divine teachings. If an adept is the culmination of vast efforts in the
past (and not raised by fluke), surely Zarathushtra had lived on
earth often, before he was to be selected to be a Divine
Messenger.
It is easy to accuse a Parsi believing in the Law
of Rebirth, or of being a Theosophist or a Buddhist. But I discovered this
doctrine (Ys. 49.11), in 1908 many years before I joined the Theosophical
Society; and the Theosophical Society does not enforce this doctrine on members
as an article of faith; so its members are free to doubt its validity.
Buddhism is a comparatively modern religious
message, with an entirely different theology, but granting that other religious
people uphold this doctrine there is no reason why a Parsi should reject it,
simply on the score of its championship by Hindus and Buddhists.
Comparative religion reveals such points of mutual similarities, where all
teachers and prophets are in agreement. If there is a law applicable to the
whole of humanity, surely a Parsi cannot claim any special exemption from it
jurisdiction! Should we presume to be exceptionally perfect and ripe for
re-union at a stage when we know that we are deficient in requisite
qualifications? Why should Parsis be treated differently? And if
such a law does not apply to the Parsis and Christians, then it should not be in
force for Hindus or Buddhists either. In the absence of such a universal
principle, the law of retribution would also be put out of action. Even
Christianity has lost large part of Jesus’ original teachings—gnosis in
logia. It is said that the miracle of “Transfiguration” is a pointer
to the great teacher’s own previous births. So one has to be cautious in
making unreasonable assertions
Having said that “all good thoughts propounded
anywhere and at any time, would deserve our allegiance’, how can we exclude any
true and good idea from the field of Zoroastrianism? It is not a dogma or
mere speculation. These exceptional cases, where memory of past lives has
been brought through, suggest that rebirth is a fact worthy of serious
consideration where human problems are concerned. If eternal verities
constitute all religions, the fact of reincarnation must pertain to all faiths,
especially as Fate decides our ancestral religion, when a soul is sent down
under special influences of a particular divine message. Universal laws cannot
exempt any race from its purview and application.
There are sound reasons why Zoroastrianism did not
harp constantly on this doctrine. Perhaps it was explained at length in
some of the books that are lost or perhaps too well-known a belief universally
held in the time of Zarathushtra to need
emphasis, or perhaps because belief in this law sometimes induces lethargy, with
a tendency to postpone real efforts to a future incarnation. Actually two
lives are not so close upon each other, as some people would imagine, centuries
intervene. Hence it was thought unnecessary to shift attention from the
precious opportunities of the present life to a very remote future.
But taking for granted that Zarathushrta did not propound this tenet (though we have quoted verses from his own divine songs) then a Parsi must submit another sensible hypothesis, which may justify and vindicate divine justice, without abrogating the fundamental law of retribution, and adjustment in which Parsis believe firmly. Until this is not done to the satisfaction of reason, this doctrine would occupy a prominent place as a sound hypothesis, answering all the questions raised by people, who find anomalies and inequalities most repulsive to their senses of justice and equitable government based on law. What is the rational alternative?
[Source “Message of Zarathushtra” by the
author]
HEROINES OF ANCIENT IRAN
The Marchioness of Winchester
Story of
Gurdya
W
e come to an interesting
heroine, strong alike in love for her own country, and for a brother whose
ambitious aims she sought in vain to direct in the path of loyalty to the
Shah. She is Gurdya, the sister of Bahram Chubina, chief captain in the
city of Rai, who revolted against Hurmuzd (Hormisdas IV, A.D. 578-590), the son of Nushirwan and King of Iran, and strove to take possession
of the throne. Bahram was exceedingly fond of Gurdya, of whom he had had charge
ever since she had been left an orphan in her childhood. He had the
highest opinion of her character and intellect, and in consequences, made much
of her.
One day, when he and a few of his chiefs were
engaged in plotting against the King, Gurdya suddenly appeared from behind the
curtain and addressed Bahram sternly:
“Design not evil, brother” she admonished him
“Make not greed the lord over wisdom.”
The chiefs could not but be
impressed by her words and her earnestness; but Bahram strongly resented her
advice, and sat brooding darkly until, with a show of indifference he resumed
the conversation with his confederates, and Gurdya left the scene in tears,
bitterly disappointed in her brother.
Bahram began secretly to prepare for war. He first
addressed a letter to King Hurmuzd, stating that he refused to accept him as
King, and that Khusrau Parwiz should be the ruler. He privately gave
orders for new coins to be issued, bearing the superscription of Khusrau
Parwiz. In this way, he poisoned the mind of Hurmuzd against his own son,
so that the monarch planned to put Parwiz to death. The young Prince,
however, managed to escape from Iran. Soon after this, the King’s own
brothers, who had been imprisoned for some time, sought him out and as an act of
revenge blinded him. Khusrau Parwiz then returned to Iran, as the people
wished to make him King. On beholding his father’s terrible affliction,
his heart was touched, and he instantly forgave him all. The throne duly
passed to him.
The rebellious Bahram now rose against Khusrau,
and the shrewd Gurdya, becoming aware of his designs, once more warned him
against stirring up strife. The King, she pointed out, was young and
hotheaded, and, on that account, was it not better to let well alone? This
time her brother paid heed to her counsels, acknowledging that she spoke
truly. But he told her regretfully that it was now too late to draw back;
hostilities were already in progress.
Khusrau Parwiz1 fled to Rum, where he
enlisted the sympathy of the Emperor, who placed an army at his disposal that he
might succeed in overthrowing Bahram Chubina. With these forces, Khusrau once
more entered Iran. Braham defeated him twice, but the third time he was
victorious, and Braham lay mortally wounded.
When the news was brought to Gurdya, she hastened
to her brother’s side.. In an agony of grief, she knelt down and lifting
her head on to her lap smoothed back the hair from his damp brow, and endeavored
to sooth him. And Bahram drew her face down to his and kissed her again
and again, and spoke many loving words of appreciation of her loyalty and
wisdom. A few moments later he died. And Gurdya turned away, plunged in the
deepest sorrow and despair. She had a silver coffin made for him, and,
wrapping his warrior form in brocade, laid her beloved brother to
rest.
Immediately afterwards a messenger appeared,
bearing a letter to Gurdya from the Khan of Chin (China, or Chinese Turkistan),
asking her hand in marriage. Gurdya sent back a reply, saying that such a
proposal was ill timed; in four months’ time, however, she would consider
it. She then sought her counselors, to whom she reported the circumstance,
laying indignant emphasis on the Khan’s having waited until her brother’s death
before making the offer. She began to unfold a plan by which to escape
from Marv into Iran. Her counselors listened wonderingly, and declared
themselves her slaves. The valiant maiden then went forth to inspect the
troops, selecting from among their number eleven hundred and three score, each
one of whom would readily face ten cavaliers. She next donned her
brother’s suit of armour and, reappearing before her forces delivered an
address, concluding with the words: “All that disapprove, abide ye here!”
One and all shouted: “We are lieges and obey”. Then, like some illustrious
cavalier, Gurdya sprang upon her brother’s charger, and, swift as the wind, led
the host upon its way.
Through the treachery of a few deserters, however,
news of her flight came to the ears of the Khan. He became very angry, and
promptly dispatched an army of six thousand in pursuit of her, under the
leadership of his chief, Tuwurg, He gave particular instructions that no
hostility should be shown unless resistance were offered. Tuwurg, with his
troops, departed and overtook Gurdya and her doughty band within four days. In
her armor, he failed to recognize the fair lady whom he sought, and thereupon
began to make inquiries for Gurdya. She came boldly forward and said she
was Gurdya. Tuwurg was greatly taken aback, but, recovering himself, gave her
the Khan’s message, which ran to the effect that, if she did not consent to
become his wife, she was to be taken prisoner. These imperious words but roused
wondrous spirit in Gurdya. She instantly flung forth a challenge to Tuwurg
and spurring forward her steed slew the chief and a great number of her
army. She then dispatched a messenger to King Khusrau with the information
that she had defeated the army of the Khan of Chin.
Meanwhile, Gustaham (Bistam, Vistakhma), maternal
uncle of Khusrau Parwiz, who had effected the murder of King Hurmuzd and still
staunchly supported the lost cause of Bahram Chubina, began to fear that Khusrau
might put him to death as a traitor. Hearing about Gurdya, he fled to her
for refuge. Then, seeking the general of her army, he entreated him to
plead with her on his behalf, as he desired to wed her. The general went
to Gurdya and said much in praise of Gustaham, dwelling on his devotion to her
brother, which the sagacious warrior knew to be a sure way to her heart.
In due course she was persuaded into marrying him. She could not know that
Gustaham’s chief purpose was to join her forces in the overthrow of King
Khusrau. Shortly afterwards, Gustahm’s fears were realized; he was sized and
assassinated one night, at the King’s instigation. Khusrau then sent
a message to Gurdya, asking her to be his queen. She forthwith
presented herself to him in all her beauty and valor, and the King remembering
the great loyalty with which she had ever served him, fell in love with her
instantly, and married her.
One day, at Khusrau’s request, she gave an
exhibition of her prowess. All were astounded at her bravery. She was at
once appointed overseer of the royal bower.
It happened that about this time the people Rai were much oppressed, owing to the harshness of their ruler. Gurdya went to the King and asked him to grant the city to her command as a fief, because of her special interest in that province. The King immediately fulfilled her desire, when she not only relieved the people from distress, but saved the capital City of Rai.
1.Khusrau Parwiz
(Chosroes II, A.D. 590-628), was contemporary with three Eastern Roman
Emperors: Maurice (A.D. 582-602), Phocas (A.D.602-610), and Heraclius
(A.D. 610-642).
WHAT IS THE BENEFIT OF
PRAYERS?
G
od does not want to be
flattered by our prayers telling Him how powerful and great He is. As stated in
the opening paragraph of Sarosh Yasht Hadokht, “Prayer is best for the
people of the world because a prayer done whole-heartedly creates in the mind of
men a sort of strength which protects them from all bad thoughts and enables
them to overcome all difficulties”. In Gatha Ahunavaiti 1.10 (Ys 28.10) Zarathushtra says: “I
know that devout prayers for righteous ends never remains unanswered by
you”. All our prayers are advices and admonitions for our
self-improvement and a little prayer done earnestly with understanding is more
effective in bringing peace to the mind than saying long prayers with
incorrectly pronounced words and without understanding the
meaning.
The writer of The Dayspring of Youth
suggests: “When you pray, shut out all lower thoughts. Approach God
as you would at the entrance to a holy place. Ask to be given wisdom
according to law. Be strong in purpose and firm in demand. A fervent
prayers crystallizes the mind so that other forms of thought cannot enter.”
Another simple method is to pray in low tone at
the same time feel that you are hearing it in your mind. Pray like this for five
minutes or so. Then read the translations trying to fix it in mind and then
think over what you have prayed. A few minutes practice everyday will
enable one to have peace of mind and oneness with God. Some people have an
idea of asking God to give them health and plenty of money. If people pray
to God for health and disregard the common rules of health how can God help
them? Similarly if people sit idle and ask God for money how can God pour
money over their heads? In the Gathas Zarathushtra teaches us to
be active, and denounce inactivity. Our prayer should be to request God to show
us the right path when we try to work and to help us in our efforts. If we
are sincere God will guide us through our conscience (Saraosha) to do the work
correctly.
[Source: “Book of
Instructions on Zoroastrian Religion” by Tehmurasp R.
Sethna]
SAOSHYANT
Ali A. Jafarey
Part
One
Savior
M
ost of the religions speak
of a person who would come and right the wrong, that he would clear the world of
all its irregularities and turn into an ideal perfect place to live.
Believing this, many people are awaiting the coming of such a person, and some
of them are simply doing nothing constructive because they hold that nothing can
be accomplished without him. Further that, things would grow from bad to
worse and from worse to worst until he comes and provides the panacea. This
person, divine, semi-divine or human being and definitely male, is now generally
called “savior”
Alphabetically: Baha’is have their long awaited
saviors already manifested in Bab (declaration in 1844 C.E.), and Baha’ullah
(1867 C.E.). Budddhists expect periodical comings of Bodhisatatva-s,
particularly the “friendly” Maitreya/Metteya. Christians are waiting for
the return of the Christ for the last 2,000 years. Jews began anticipating
the “Messiah” still earlier. Muslims, particularly the Twelver
Shias, are desperately looking for “Mahadi the rightly guided”, to appear for
over 1,000 years. Finally “Traditionalist” Zoroastrians, who have been
waiting for almost 3,000 years, are well prepared to receive Shah Bahram
Varjavand and the three consecutive Saoshyants to return the
Traditionalists to their previously enjoyed top position. Some believe
that Varjavand has already been born and all he has to do is to come out in
public and set the world right.
The waiting has been so intense for many such
people of every creed that, all along over centuries and millenniums, they have
been believing that the time of arrival is on hand and the appearance
imminent. Time has passed and either no one has appeared or even if
someone has claimed to be the awaited savior, he has been rejected by the
majority and sometime cruelly killed. Some Buddhists believe the Dalai Lama to
be just an embodiment of Buddhisatva while others are looking into the
future. The Jews reject Jusus as Messaiah. Muslims repudiate Bab and
Baha’ullah as the Mahdi. The Zoroastrians have seen three millennium fixed for
the three Saoshyants pass well beyond their established dates without any
miraculous appearance of any of the saviors. The waiting continues as ever
by all of the awaiting believers.
What is the real reason behind the waiting for a
savior? It is the great expectation of the immediate followers of a founder of a
religion. To them, the coming of the founder meant that the world would be
made perfect within the founder’s lifetime or at least immediately after his
departure. But the events have proven otherwise and disappointments
followed. The only way out was to say that there would be a redeemer who
would improve the situation. This hope has helped them to continue to wait
and wait, and not give up “faith” in desperation. And as the wait has rolled on
from age to age, it has gathered moss. The moss has created conditions
that make it harder for any person to claim the position. The coming is to be
preceded by miracles that foretell the coming. Signs, such as famine,
floods, earthquakes, and other “God-sent” or “Devil-delivered” disasters would
strike hard. Since all these disasters and designated signs and miracles
have not yet had the exact date laid down, the waiting for the “savoir”
continues unabated.
Zoroastrianism is the earliest of the awaiting
religions expecting a redeemer. The word is “Saoshyant”, freely
translated as the “savior”. A survey of the Avesta shows that the term was
coined by no other person than Zarathushtra Spitama, the
very founder of the Doctrine. He mentions it six times in his sublime
songs, the Gathas, enough to define the term. The latter Avesta has
mentioned it twenty-eight times and that affords a glimpse of its early
evolution. The Pahlavi writings promise the long awaited and belated three
Saoshyants and describing the signs that would precede the appearance of each of
them. The relevant Persian books add a fourth person, Shah Bahram
Varjavand, King Bahram the Miraculous, to herald the three. That
makes the Traditionalists look for four redeemers, especially
Varjavand
SAOSHYANT
Saoshyant, derived in Avesta from “su – to benefit”, means literally “benefactor”. Although Pahlavi has its “Soshyans” for the eagerly awaited savior, it translates the Gathic and later Avestan “saoshyant” simply as “sud (o) mand – benefactor in singular and plural as the case stands. It is the same
sudmand in
the Persian translation of the Pahlavi text.
SAOSYANTS IN THE GATHAS:
God, this is the same road of good mind You have shown me.
It is the religion of the benefactors
by which good deeds lead only through righteousness to happiness,
the promised reward, Wise one, solely given by You.
[ Gatha Ahunavaiti:7.13 Ys.
34.13]
He who denies the false gods and their men,
just as they deny him, and unlike others,
acknowledges Him in good spirit, is,
through his progressive conscience, the benefactor and master of house,
rather a friend, brother and father, O Wise God.
[Gatha Ushtavaiti: 3.11
Ys.45.11]
When, Wise One, shall those days dawn which will,
for the maintenance of the righteous world,
motivate the wisdom of the benefactors with advanced teachings.
For myself Lord, I choose Your teachings.
[Gatha Ushtavaiti: 4.3
Ys.46.3].
When shall I know, Wise One, that You have power
through righteousness over anyone whose threats are harmful to me?
Let the plan of good mind be truly told to me
so that the benefactor knows how his reward shall be.
[Gatha Spenta-Mainyu: 2..9 Ys.
48.9]
Now, they shall be the benefactors of the lands
who follow the satisfaction of good mind,
and base their actions through righteousness on Your teachings, Wise One.
They indeed have been made to fight fury.
[Gatha Spenta Mainyu: 2.12 Ys.
48,12]
And now, let Kavi Vishtaspa, the Zarathushtrian Spitama and Ferashaoshtra pursue,
with mind, words and deeds, the knowledge for the praise
and for the choice of veneration of the Wise One,
in order to establish in straight paths
the religion which God has granted to the benefactors.
[Gatha Vahista Ishti: 2
Ys.53.2]
The above six stanzas stand apart. Each is a
part of a song. To understand them best as we do, is to read each of them,
then look at the context within the relevant song, and finally within the Gathic
doctrine.
Instance One is the 13th of 15 stanzas
in Song 7, the “Song of Renovation”. Zarathushtra asks for Divine
Enlightenment for the new community to thwart his antagonists who are up against
him in order to safeguard their vested interests. He stands firm on his
principles to continue the mission of defeating the inimical designs, spreading
the Message, rehabilitating the people who lost their rights, and renovating the
world to maintain it as fresh as God wishes. This is the path a
benefactor treads.
Instance Two is the 11th and the last
stanza of Song 10 of “Proclamation”. Zarathushtra makes the
proclamation to an assembly of people from far and near. He cautions them
of the persons attempting to dissuade them back into the old cult. He
makes it clear that the two mentalities, the progressive and the retarding have
nothing in common. The choice of one means abandoning of the other. One helps
progression and the other causes regression. He prays to God for strength
and endurance to spread the Message. And he finishes his proclamation by
stating that those who deny false gods and their followers by actively serving
the progressive movement are truly the benefactors and supporters of
society.
Instance Three is the 3rd of 19 stanzas of Song 11, the Song which presents two parts of Zarathushtra’s life:
(a)The early missionary
days when he suffered persecution at the hands of parrot priests
Karpans and their allies the poet princes
Kavis
(b) The days when he had won over the persons
---the Turanian tribe of Fryanas and later King Vishtaspa and Sages Frashaoshtra
and Jamaspa who spread his message far and wide. People had now gathered
around the benefactor to work zealously and start a completely fresh life
in a fruitful world with a brilliant future.
Instance Four is the 9th of 12 stanzas
of Song 13, the Song of “Victory over Wrong”. Wrong results in wrong ways
and good produces yet more goodness. Wrong must be conquered. This is
achieved by means of righteousness, good mind, and profound wisdom, a wisdom
that promotes one to become godlike. Fury and violence practiced by
fanatical religious and wicked social rulers who indulge in intoxicating rituals
must be abandoned. Spreading health and happiness is a foremost principle
of life. Government must be run only by the truly elected good, wise and
righteous persons. Life on the earth must be led in peace, prosperity and
progress. It is only then that true reward of good life is obtained.
It is only then that the divine domain is established. It is only then
that the admission of the benefactor is rewarded.
Instance Five is the last stanza of the same Song
13. The benefactors of their lands are those who follow good mind
in thinking and righteousness in action. Based on the Divine Doctrine,
they stand firmly opposed to violence.
Instance Six is the 2nd of 9 stanzas of
the last song, the Song of “the Best Wish”, Song 17. A successful Zarathushtra feels that his
wish of spreading the divine message to the entire humanity has come true.
He finds that his early enemies have learned about the beauties of Good
Conscience and have accepted its principles. He appreciates the services
being rendered by his companions and he prepares to retire. He urges them
to continue their good work. The Doctrine of the benefactor is in
full progress
From the above six instances we know that a
benefactor is a person who uses his good mind and precise actions to renovate
the world of human beings by standing firm in one’s conviction, meeting
opposition, repairing wrong, restoring right, promoting society, and updating
life in a free world of radiant happiness. It is a selfless resolute task
of adoration of God, love for humanity, devotion to duty, and one who leads in
service.
Zarathushtra is the foremost
benefactor, others are those who follow the Primal Principles of Life, as
defined in the Sublime Songs.
[To be
continued]
DIN --- FAITH
D
in, a female Yazta,
represents the guardian angel the Daena Mazdayashnis, the Zoroastrian
religion or faith. In the prayer Din-no-Kalmo, it is referred to as
the most exalted religion of Ahura Mazda and revealed by Him to the world
through Prophet Zarathushtra. Faith works
wonders and achieves seemingly impossible. It generates spiritual strength and
goads man to greater and greater effort. Faith has no limits for Ahura Mazda is
omnipotent and our trust in Him and His love can carry us through all
circumstances.
“From this day I will make Your (Mazdayasnian) religion, Ahura Mazda, not an accident in my life, not a mere pass-time. It will be every thing to me. It will be my life. I will live in it and I will work for it. Give me faith Ahura Mazda, to endure whatever You have willed for me. Let nothing shake my faith in righteousness and its ultimate triumph over evil. Let me tread the path blazed by our Prophet Zarathushtra. Let faith in You be a matter of course with me and let it gather strength with each passing day. I have no other desire than to accomplish Your will. Command and I will follow. Take my mind and think through it, take my tongue and speak through it, take my hands and work them as You have willed. I will live for You and with You till the last breath of my earthly life”. [Source: “Teach Me To
Pray—A Second Book of
Prayers for Zoroastrians” – Noshir F.
Vajifdar]
MY TWELVE COMPANIONS
Mehroo M.
Patel
My Twelve Companions
Drifting slowly in the dark scary night
Along the quiet road
Alone. No one walks with me,
no one talks to me.
The stars and moon high above
Look down upon me –the lonely soul.
No more lonely, no more sacred,
My twelve companions are with me-
My two hands and my two feet
They make four.
And my eyes and my two ears
They make eight.
With my nose and my mouth
Now I have ten.
The eleventh and the twelfth companion of mine
Are my courage and faith in
me
They are my AMA and my DAENA-
They walk with me. They guide me.
Without them my other ten buddies are
Mere body parts thrashing
aimlessly.
In my sojourn through life,
My courage and my faith in me
Give me strength to walk to my destiny-
Evasive Perfection – Immortality.
HAURVATAT –
AMERETAT.
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Published for Informal Religious Meetings Trust Fund, Karachi