USHAO
May-June 2003, Mah Khordad,
Fasal Sal 1372 (S) Dai 1372
Vispa-khathra nam ahmi
pouru-khathra nam ahmi,
khathravao nam
ahmi
I am the UNIVERSAL LIGHT by name,
I am the LIGHT ETERNAL by name,
I am the LORD OF LIGHT by
name.
[Ahura-Mazda Yasht: Para
14]
GEMS from JAMSHED
“Haste not. Life is passing by. Do the right whatever betides.”
“All actions of life are experiences and experiences bring wisdom.”
“There is nothing so kingly
as kindness.”
[Jamshed Nusserwanjee]
IN THIS
ISSUE
Faramroz Rustomjee
Naval M. Magol
Michael Buettner
Ervad Ratanshah Rustomji Motafaram
Ali A. Jafarey
Contributed by Virasp Mehta
08 MAN ALONE THINKS AND THOUGHTS MAKE MAN
Dastur M.N. Dhalla
ASHI – THE SPIRIT of RIGHTEOUSNESS
Framroz
Rustomjee
I
t must not be overlooked
that Ashi the Spirit of Righteousness is ever present in a greater or
less degree in the human beings of this world, however, material-minded the
individual may be. But the Urvan of the individual continues to be
steeped in materialism without invoking the aid of its indwelling
Farohar. Hence a great awakening from the Spiritual plane has to
come and it does come in the form of Farohars of the Asho for
whose adoration certain days of the year are definitely set apart. This custom
becomes a communal affair.
The Farohars in the righteous living beings
stir up the Urvans (souls) of the materialists, which becomes enthused
with the new Spiritual Force that is made to enter into them. Such
Spiritual Force is the increase in the power of righteousness that continues to
dwell in the individual. Thus the Urvans (Souls) of the
materialists arise from their slumber and in their activities during the New
Year do not hesitate to invoke the Farohars.
In reverencing the Farohars of the
Asho, we bring our mind to bear upon some of the sterling attributes and
achievements of those Asho, who may have lived in this world and may now
have departed in the Spiritual plane. Such thoughts unhesitatingly
stimulate us to further the cause of righteousness in the world. All this
would help to understand how very important and essential are our ceremonies of
the Farvardegan days.
Having tried to understand something of the Divine
Purpose for which Farohars “come” – avayeinti to this bourne, it
is necessary to terminate this subject by laying stress upon the fact that our
Faravardin Yasht nowhere speaks of the arrival into this bourne of the
Urvans (souls) of the departed.
Zoroastrian scriptures, if correctly understood do not make any reference to the coming back into this physical world of the Urvans of our departed relations. God’s Universe is not confined to this earth alone, and so the Urvans (souls) have immense scope for further and further progress in God’s boundless Universe, in accordance with the working of God’s Immutable Laws that pervade everywhere.
[Source: “FAROHARS” by the
author]
THE ROAD TO PERFECTION
“Loving means to love the unlovable, or it is no virtue at all.
Forgiving means to pardon the unpardonable, or it is no virtue at all.
Faith means believing the unbelievable, or it is no virtue at all.
To hope means hoping when
things are hopeless, or it is no virtue at all.”
[G.K. Chesterton]
TEN PRINCIPALS of ASHO ZARATHUSHTRA SPITAMA
Naval M.
Magol
ASHA: Right, straight and precise thoughts,
words and deeds lead you to happiness.
VOHU MANAH: Perform all actions with wisdom
of good mind.
KHSHATHRA VAIRYA: Choose leadership from those who comply with Asha and Vohu
Manah.
ARMAITI: Develop right attitude of mind of
love, devotion and dedication for Ahura Mazda and His
Creation.
HAURVATAT: Constantly endeavor to progress
toward wholeness and completeness of body, mind and,
spirit.
AMERETAT: Guide the dejected, the depressed
and the forlorn souls toward the path of Ahura Mazda to be
immortal.
SRAOSHA: Listen to the little voice between
Ahura Mazda and your conscience.
DAENA: Elevate your life by elevating your
conscience.
USHTA: Happiness of enlightenment is for
those who illuminate dark minds of others.
SPENTA MAINYU: Bright,
positive and progressive mentality makes heaven on earth for you.
THE FIRE of FAITH
Michael Buettner
Associated
Press
Zoroastrians begin work
on an American temple for their ancient faith.
O
ne of the world’s oldest
religions is establishing a new, American temple for the faith outside the
nation’s capital, the Zoroastrian Center and Darb-e-Mehr. “You will see a
magnificent building that reminds you of old Persian architecture,” said Farhad
Shahryary, assistant secretary of the Temple Committee. “This is a really a
joyful day. There’s been a lot of hard work. This has been a dream for about 20
years”.
Once the state religion of an empire that
stretched throughout much of the ancient world, Zoroastrianism now has only
about 200,000 adherents worldwide (some estimates say the number is
fewer). Up-to 15,000 believers are in the United States. The Darb-e-Mehr,
or fire temple will be home to members of the 24-year old Zoroastrian
Association of Metropolitan Washington, said Jamshid Goshtasbi, the group’s
president. Ground was broken in Vienna, Va, on the fire temple last week (March
29) fire having importance in the faith as symbol of eternal truth and
law.
“It was decided to have something really big, in
the capital of United States, which is basically the capital of the world,”
Goshtasni said. “This will be a national center.”
Zoroastrianism is considered among the oldest
monotheistic religions and is named for its prophet Zarathushtra – in Greek,
Zoroaster. Tradition holds that the faith was founded around 8000 B.C., though
there is wide disagreement among the scholars about the faith’s true historical
origins. Many say it emerged around 1200 B.C or even centuries later. The faith
reached its zenith as the state religion of the Persian Empire, in present day
Iran, until the seventh century A.D., when Islam supplanted it, and Zoroastrian
groups migrated into India in the 10th century, where they were known
today as Parsis.
The Washington-area’s Zoroastrian community is not
the largest in the country, but it has been growing, due in large part to
sectarian and political turmoil in the members’ ancestral nations, notably Iran.
Currently, membership amounts to some 500 families. Goshtasbi said the largest
number of Zoroastrians in America live in California, where there is a large
Iranian population. Like Goshtabi, a professor of electrical engineering at
Howard University, most of them are here because of upheaval elsewhere in the
world. I am from Iran, originally,” he said. “I came here right before the
Islamic revolution in 1978. I came here to finish my education and go back in
four years, and now it’s more than 20 years.
In Iran under its pre-revolutionary ruler, Shah
Reza Pahlavi, nationalism encouraged citizens to take pride in Zoroastrianism as
the country’s historical religion. Zoroastrians were able to attain positions of
considerable prestige in society and government. Among them was Farhang Mehr,
now a professor at Boston University, who served as deputy prime minister of
Iran under Shah Reza Pahlavi. “I hope this center will be a place where we
invite members of other religions. Don’t be afraid, let them come and learn,”
Mehr said.
With their relatively small numbers, two hot
topics in the denomination are traditionalist Zoroastrians’ condemnation of
marriage outside the faith and their refusal to recognize converts. Still,
Zoroastrian numbers are growing in the United States and other Western
countries, so it appears less likely today than just a few decades ago that this
long-established faith will become extinct.
[Source: “Faith & Value” The Wichita Eagle
April 5, 2003]
PRAYERS’ BENEFITS
T
hose who object to prayers
in the public schools fail to recognize the value of such prayers in a
religiously pluralistic society. In such a society the entire major and many of
the minor religions would be in charge of the prayer on different days.
After being exposed to a variety, most students would come to recognize that all
religions are valid. They would recognize that even though the choice of one
religion over another can have great personal, social and cultural meaning, the
choice could have no fundamental religious significance whatsoever. This would
put an end to all religious wars and would undermine the use of religious
propaganda to support secular wars. This would be a great boon to
mankind.
[Gerald Paske – “Readers’
Views: The Wichita Eagle]
ATHRAVAN: ERVAD: MOBED: DASTUR
Ervad Ratansha Rustomjee
Motafaram
Athravan:
The word means ‘one who tends the
fire’. Athravans were the priests of the Eastern Iran in ancient times.
Especially, in the provinces of Balkh and Khorasan they occupied an important
place. They were advanced in righteousness and had knowledge of spiritual
matters. As stated in the Avesta, one of the names of Ahura Mazda is
Athrawa, so also Zarathushtra is known as the
first Athrava. Athravans were of three different grades athravani va
thrayaone, and their gradation was in accordance with their holiness. Today
among the Zoroastrians all the priests are known as
Athravans.
Ervad: The word is derived from Pahlavi
ehrpat, and
Avesta
aethrepaiti,
which means a teacher, an
instructor. In ancient times one who was most advanced in righteousness was
deemed fit for the priestly profession. For three years he had to acquire holy
wisdom under an able teacher. Ervads also acted as teachers in ancient Iran, in
the seminaries. Their pupils were known as Havisht
Today a candidate of the priestly class aspiring
to be a priest has to undergo Navar ordainment, after which he is called Ervad.
For Navar a candidate has to pass through two Barshnums, which are the
highest forms of ablutions. After each Barashnum he has to pass nine
nights in isolation observing strict rules to gain self-control. After the
second Barashnum and the nine nights of separation, the candidate has to
perform ceremonies for four days to qualify for Navar. Thereafter he becomes an
Ervad and can perform minor ceremonies.
Mobed: The word is derived from Pahlavi magupat
and mogupaiti, which means ‘a master Magian’. Magians were the priests in
Western Iran in ancient times. They were the priests of the Medes and the
Persians. Ancient Greeks were anxious to learn the wisdom of the Magians.
Pythogoras, the well-known Greek philosopher (6 B.C.) had traveled in Iran and
had acquired knowledge from Magians. There were grades among them, and the
highest type of the Magians devoted their life to the acquisition of divine
knowledge.
Today, to become a Mobed the candidate has
to undergo Maratb ordainment after undergoing Navar. For Maratab one
Barshnum is required after which nine nights of separation are necessary,
as is the case of Navar Then the candidate has to perform ceremonies
for two days to qualify for Maratab. A Mobed can perform major ceremonies
of the inner circle like Yazashne, Visperad, Vendidad and
Baj.
Dastur: The word is derived from Pahlavi dastabar
meaning ‘one who exercise authority’. There is no Avesta word for Dastur. In
ancient Iran the supreme pontiff of the Zoroastrian church was known as
Zarathushtrotema, and his seat was in the city of Rae in Azerbaijan. In
Sassanian times the high priest was known as Mobedan Mobed or the highest
of Mobeds, and he occupied a very important position in the king’s court. The
Sassanin sovereigns used to seek the advice of Mobedan Mobed on matters of
religious, social and political, and sometimes even in matters of warfare. In
the 9th century A.D. after the fall of Sassanian Empire the religious
head of the Zoroastrians in Iran was known as hudenan peshupay meaning
the leader of the faithful.
Today, among the Zoroastrians, the head priest is
known as Dastur. He exercises over other priests serving under him. A Dastur
should combine in himself the best qualities of head and heart. He is expected
to be holy having innate wisdom and spiritual insight, which are the two
important qualities, expected of a high priest. He must be well acquainted with
his religion. He has to lead others, so he must have completely subdued lust and
greed.
[Source: ‘Elements of
Zoroastrianism’ by the author]
Note: Nowadays,
Dastur’s designation is used loosely. It has become a practice with Parsis to
address all Mobeds as Dasturjis, which is incorrect
WAS ASHO ZARATHUSHTRA A PRIEST?
Ali A.
Jafarey
T
he traditional life story,
as told by the two Pahlavi writings, Dinkard (Book VII) and the Selections of
Zadsparam, and the Persian Zartosht-nameh by the Zoroastrian poet-priest Bahram
Pazdu, do not state that he was from a priestly lineage. On the contrary, his
father took the doubting child Zarathushtra to priests to
have him convinced of the truth of the old Aryan cult, a task in which they
miserably failed. If he were a priest, he would have handled his child himself.
His mother, who when still a maiden, was excommunicated and banished by the
priests for her unorthodox views, sent her son outside to a teacher to learn the
sciences of the day, a statement which may also supply the clue as to where Asho
Zarathushtra developed
his poetic talents, talents which some think could only be developed by a
priestly boy.
The Avesta shows that Zarathushtra’s father raised
horses (Yt23.4; 24.2). The eulogy stating that Zarathushtra is the
“foremost” athravan, warrior, and prospering settler only shows his
complete reformation of the three professions. The famous stanza Ushta
no zatho athrava yo Spitamo
Zarathshtro—Hail to us, for an athravan, Spitama Zarathushtra has been born,
(Yt 13.94) only indicates that the composer of the eulogy was an athravan
who obviously preferred to hail Zarathushtra as the foremost
“reformer” of his particular profession. Had a warrior or an agriculturist poet
composed it, Zarathushtra’s would have
been hailed as the “foremost” warrior or settler. It may be noted that the
second eulogy in Farvardin Yasht calls him ahu, ratu and
paoiryo-tkaesha (lord, leader and foremost-in-doctrine) and uses
several superlatives to praise him and yet does not make an athravan of
him. The solitary use of zaotar in the Gathas (Song 6.6) in which Zarathushtra, who repeatedly
condemns the cultic rituals performed by karapan priests and kavi
princes, calls himself the “straight” invoker who does not indulge in any of
them, proves otherwise that he was not a ritualistic priest by profession and
that he was only an invoker, a true invoker indeed. His Gathas stand the best
testimony to his being non-ritualistic.
Above all, had Zarathushtra been of a
priestly class, he would have definitely mentioned it in his Gathas. He did take
enough care to give his full family name, Spitama Haechataspa on several
occasions. He could have added the term athravan at least once. The three
professions or classes of society--priests, warriors, and the progressive
settlers are absent in the Gathas and other Gathic texts. This does not mean
that they did not exist in his days. The truth is that he did not believe in
them as boundaries dividing human society into three watertight compartments.
The only profession he encouraged was the settlement of people in fields of
agriculture, animal husbandry and crafts. He is the person who coined the term
vastrya-fshuant, “prospering settler”. We have no trace of it in
pre-Zarathushtrian Avestan texts and the Vedas. That is why he is called
Vastar, meaning “settler, or one who rehabilitates” of the
oppressed in the Ahunavar formula, the opening stanza of the Gatha.
DASTURS of SURAT
S
urat, once a great river
port of Gujarat was historically noted for its indolent Nawabs, equally for its
devastating fires and deadly plagues. Before Bombay eclipsed Surat’s importance,
the city was known for its powerful Dasturs. One of them was Dastur Kaus Dastur
Rustam.
After receiving his priestly training he studied
Avesta, Pahlavi and Persian and religious literature under tutorship of a
capable high priest Dastur Rustamji Behramji Sanjana of Bhagarsath group. Dastur
Kaus had a dignified personality that secured him a footing among the rulers of
the day. In 1767 a Nawab ruled Surat and subsequently the English, who appointed
Dastur Kaus as their adviser on religious matters.
In 1800 the Governor of Bombay Mr. Duncan by a
treaty with the Nawab of Surat passed an order, which fixed a monthly honorarium
of Rupees fifty to be paid to Dastur Kaus in return for his loyalty to the
English. Besides this princely sum of those days as honorarium, the Governor
Duncan presented a palanquin to Dastur Kaus, and whenever there was a durbar
either by the Nawab or by the English, he would go there proudly seated in the
palanquin. Such was the pomp of this knowledgeable Dastur who is said to have
delivered many religious sermons in his days.
In 1806 an epidemic of smallpox broke out in South
Gujarat. The Governor Duncan passed an order that everyone should be inoculated
against the scourge. Leading Parsis and Mobeds protested against the order, as
the serum for inoculation was made from cow’s blood. The Governor sought opinion
of various Dasturs, and Dastur Kaus opined that no harm was done to the religion
by using this serum against smallpox.
Sometime after announcing this rational opinion,
Dastur Kaus expired. His fellow Athornans held him in high esteem, and as a mark
of respect to the departed Dastur, some Mobeds shouldered the bier, which
carried the corpse to aval manzil (the final resting place-the Tower of
Silence). This gesture of fidelity on the part of those Mobeds who shouldered
the bier, sparked a controversy and split the Parsi community of Surat. A group
was of the opinion that those Mobeds who shouldered the bier, even after taking
Barashnum (purification ceremony) could not enter the Dare-Mehr to
perform ceremonies. The dispute remained unresolved, and it eventually knocked
the doors of Bombay Parsi Punchayat. A meeting was held at Wadiaji’s Dare Mehr,
where many Dasturs and Akabars of the community expressed their opinions.
Finally by a majority verdict the dispute was resolved that those Mobeds who
shouldered the bier –khand mari could not carry on the profession of
Mobeds. Such were the stringent laws of ritual purity!
[Source: ‘Centenary
Volume of Bagh-e-Parsa Adrain’, Surat: Translated from
Gujarati]
MAN ALONE
THINKS AND THOUGHTS MAKE
MAN
M
arvelous is the power of
thought. Thinking is as natural to man as breathing. Thought has lifted man
above the level of the animal world. It has raised him from the savage to the
civilized state in life. Man’s thought rules the world. The power to think is
man’s most precious right and his proudest privilege.
The thought is the seed of speech and action. When
the seed is sound and strong, it germinates and sprouts and blossoms in the
harvest of fine words and deeds.
Let me think good thoughts and great thoughts and
noble thoughts and gentle thoughts, and let them all build my
character.
Vohu Manah is thy Good Thought, Ahura Mazda. Let
him nurture my mind with his good thoughts. Let good thoughts alone ripen into
words and deeds and let evil thoughts of Aka Manah wither and perish. Let
righteous thoughts and devotional thoughts, be my constant companions. Let my
precious thoughts, concentrated on thee, be my silent daily prayer, Ahura
Mazda.
[Excerpted from ‘Homage Unto
Ahura Mazda’ by Dastur M.N. Dhalla]
Religion of Asho Zarathusht and Influence through The Ages
by
Ervad Jehan Bagli
Foreword by Farhang Mehr Professor Emeritus International Relations Boston University MA, U.S.A.
Published by Informal
Religious Meetings Trust Fund, Karachi
The book is a compilation
of essays and lectures by the author over the past several decades, and they
highlight the changes that the Gathic religion has undergone to evolve the
Zoroastrianism of today, and the Spirituality embedded in the Religion of Asho
Zarthosht
To order a copy: enclose a cheque payable to NAMC and mail to:
Ervad Jehan Bagli, 1569 Wembury Road, Missisauga, Ont, L5J 2L8 Canada
Phone: 905 855 11323, Fax: 905 855 7730, E-mail: jbagli@rogers.com
Price in U.S.A.: USD 8.00 + 4.00 for postage
Price in Canada: CAN $12.00 + 4.00 for postage
[These prices are for N.
America only. Sale proceeds are shared between IRM and
NAMC]
Published for Informal Religious Meetings Trust Fund, Karachi by Virasp Mehta
4235 Saint James Place,
Wichita, KS 67226, U.S.A.E-mail:
viraspm@yahoo.com