USHAO
July-August 2003, Mah
Amardad, Fasal Sal 1372
KatToi razare? Kat vashi? What is Thy guiding rule? What Thy desire?
Kat va stuto? Kat va yasnahya? Regarding how we praise and worship Thee?
Srudyai, Mazda, fra-vaocha; Thy guidance clear, O Mazda, give to us;
Ya vidayat ashis rashnam So that Thy promised blessings come to us
Sisha –nao Asha patho, For keeping Thy Commands, lead us in Paths
Vanheus –khvaeteng
Mananho. Of truth, so that we realize through
Love.
[Ahunavaiti 7.12: Ys. 34.12
– Translation by Irach J.S. Taraporewala]
Gems
from
Jamshed
“Let us be loving and
peaceful. The world’s peace depends upon home peace, and home peace in its turn
depends upon individual patience, tolerance and love. Thus we come back to the
same old truth of the necessity of purity of love.. The purity of love will keep
perfect balance and peace. The idea of possessing any one or anything which does
not belong to us, makes us lose the balance, and in the loss of balance comes
destruction.” [Jamshed
Nusserwanjee]
IN THIS
ISSUE:
02 ZOROASTRIAN
MORALS: Dr. Irach
J.S.Taraporewala
10 THE STORY
of YAZATAS: Ali A. Jafarey
12 ARDA VIRAF
and HIS
REVELATIONS: Cyrus P.
Mehta
15 DASTURAN-DASTUR DARABJI MAHIARJI MEHRJI RANA
of NAVSARI [Life
Sketch]
ZOROASTRIAN MORALS
Dr. Irach J.S.
Taraporewala
F
rom the very first
appearance of man upon earth there has been “religion” in some shape or
other. Man is distinguished from other animals by his possession of the
faculty of thought. So from the very first, man began to think of the
relations between him and everything else that surrounded him. It must have been
obvious to him that he was extremely helpless and small amidst the stupendous
forces of Nature that surrounded him. So in course of time his human
reason led him to postulate some powers outside himself, which were greater and
which he could hardly control. He also perceived clearly the regularity
with which these forces of Nature operated, as in the ordered succession of day
and night and the seasons. And thus he soon deduced that everything
happened in obedience to some definite “law”. When this idea of “law”
arose the next inevitable step was the notion of a “Law-giver”, a “Ruler” and a
“Creator”. The idea of a Creator and the consideration of the relations,
which should subsist between man and his Creator led ultimately to what we term
“religion”. The Creator was, of course, invisible to man’s physical eyes,
but He could be grasped somehow by the mind, and obviously He was endowed with
qualities and faculties, which were the highest and the noblest, which man could
conceive.
Besides Nature man was surrounded also by his
fellow men. His relations with them were determined by what we may call
the “Moral Code”. Even among the most primitive people there must have
been degrees of goodness and virtue. There must have been individuals who
possessed courage, or affection or the spirit of helpfulness, or that of
self-sacrifice in greater measure than the majority of their fellows. Such
would be accepted as Rulers and Teachers. These would soon perceive that
there were also “laws” governing the relations of human beings among
themselves. And they proceeded to formulate these laws and laid down the
moral code for the guidance of man’s conduct to his fellowmen.
Very early also it was clearly perceived that
religion and morality could not exist separately. “As above, so
below”---and so morality should follow the loftiest precepts of religion and
should draw its inspiration from religion. The laws of morality are
ultimately a special application of the Laws of God and of
Nature.
Each nation developed its special set of moral
laws. Still, because the fundamental laws of Nature (or God) are
unchanging, the fundamental laws of morality are very similar in all lands and
among all nations.
The Message of Zarathushtra was given to
the people of Iran several thousand years ago.1 This Message has
brought solace to millions of human hearts during many centuries, and even today
thousands of human beings find comfort in his words.2 Not only that
but the Message of Zarathushtra was a message
for the whole humanity, because he was a World-Teacher and Zarathuhtra’s
religion has been one of the great world-religions. It has a universal
appeal and it contains Truths, which can be accepted by all mankind.
Zarathushtra was among the
earliest of the great teachers of humanity and he has left his mark very deep
upon the religion he taught. Three special features distinguished his
teaching. (i) His teaching is never opposed to human reason, and therefore
it can be accepted universally. (ii) His teaching about sin and evil
appeals primarily to our reason. And (iii) His teaching about the nature
of God, our Creator and Ruler, and about the methods of realizing the Supreme
during our life in the world are also such as could be easily understood by
ordinary human beings. The whole is an entirely practical way of
life and from the very first we have in Zarathushtra’s teachings a
very efficient Moral Code. In fact we would be fully justified in calling
Zoroastrianism “the Religion of the Good Life”
1 In the very beginning of his teaching Zarathushtra gives us what might be called “The Charter of Spiritual Liberty.” He says:
“Hear with your ears the Highest Truths I preach,
And with your clear minds weigh them with care,
Before you choose which of two Paths to tread,
Dividing
man by man, each one for
each.”3
This
sounds refreshingly modern, leaving each human being free to choose his path for
himself. This in itself constitutes the universal appeal of Zarathushtra’s Teaching.
The
“Highest Truths” he teaches are the great Laws of Nature---not understood
physically as in modern science, but spiritually as all Prophets
have done. They tried to understand Nature and Nature’s forces, and
through Nature they reached up to Nature’s God.
A short
time after the passing of Zarathushtra a detailed
declaration of his creed was complied. It is known as Section 12
(Ha) of the Book of Yasna. There we find this universal
Faith described in some detail.
“The
Faith which is of the waters and of the trees and of the bountiful Mother-Earth,
the Faith which is the Lord of Life Himself (who created the Earth and the Holy
Ones), the Faith which is of Zarathushtra, and of
everyone of the Saviors who act truly and righteously, of that Faith and a
follower of that Law am I, a worshipper of the Creator of All. I am a
Mazda-worshipper, a follower of Zarathushtra, a devoted and
ardent believer in that Faith. I solemnly dedicate myself to the
true-conceived thought, I solemnly dedicate myself to the true-spoken word, I
solemnly dedicate myself to the true-performed action. I dedicate myself
solemnly to the excellent Faith of Mazda-worship, which is quarrel removing,
weapon lowering, which teaches self-reliance and holiness. This faith is,
among all that are and among all that shall be, the greatest, the holiest and
the best---this Faith of Ahura and revealed by Zarathushtra. I
attribute all Good unto Ahura Mazda.”4
The
universality and the fundamental morality of the Creed of Zarathushtra are set forth
here in very clear words. The three Commandments of the Zoroastrian Faith
are also given here---true conceived Thought (Hu-mata), true-spoken Word
(Hu-ukhta), and true-performed Action (Hu-varshta). These
three Commandments embody everything that can be included in any moral
code.
2. Zarathushtra’s conception of
sin and evil is the special feature of his message. And it is a point,
which has been misunderstood by most students of Zoroastrianism. It is
his so-called teaching of Dualism, of the Twin
Mainyu.5
These two
Mainyu are two mental states or attitudes of the human mind according as
the person is attracted by things of the Earth or things of the Spirit.
The words of the Prophet Himself are quite clear on this
point.
Now unto eager listeners will I speak
Of the Two Mainyu Mazda did
create;
* * * *
That ye, grown perfect, may attain His
Light. (1)
* * * *
The first created were these Mainyu Twain,
As Twin Co-workers they reveal themselves;
Yet in each thought and word and deed these Two
Are ne’er agreed;---one’s Good, the other’s Bad;
And of these Two the Wise do choose aright,
The Unwise choose not thus ---and go
astray.
(3)
And when together did these Mainyu Twain
Foregather at Creation’s early dawn,
LIFE did One make, the Other made NOT-LIFE;
And thus Creation’s purpose is achieved;
Dark is the Mind that clings unto the False,
But brightly shines the Mind that holds to
Truth. (4)
Of these Twain Mainyu he that is False
Doth ever choose performing evil deeds,
But Righteousness doth choose the Holy One;
He who would clothe himself in Light of Heav’n
He who would satisfy Lord Ahura,
Let him through deeds of Truth choose
Mazda’s Way.
(5)
The False One did not ever choose aright
Because the Arch-Deluder close to them
Approached, as they disputing stood in doubt;
Thus did they choose the Mainyu of Worst Thought,
Misled by him they rushed away to wrath,
And thus did they pollute our mortal
life. (6)
6
The
first point to note in this long quotation is that the Two Mainyu are
creatures of Mazda, the Creator of the Universe. God creates
both Light and Darkness, Good and Evil.7 These two are the
“Twin Co-workers”. They both have equal power over the human being, but
the man is absolutely free to choose either of the two. The wise,
however, choose rightly; the unwise do not and go astray. So what we
call “sin”, or “going astray”, is only a result of spiritual ignorance.
These Two Mainyu create between themselves LIFE and NOT-LIFE. The
essential negative aspect of evil is thus made clear.8 It has
been repeatedly asserted in Zoroastrianism that evil shall be ultimately
defeated and only Truth shall triumph in the end. But we need not
therefore conclude that all evil in life is a mere negation. The
Prophet’s Teaching clearly brings out the fact that as far as human life
upon earth is concerned, evil is something very real and has to be
resisted “with the Inner Spirit’s sword,”9 and all falsehood has to
be given over into the hands of Truth.10 Zarathushtra wants his
people to be ever alert against evil and to work as soldiers of Truth battling
against falsehood. Those who go astray do so because they are deluded by
the Arch-Deluder (the Evil Mainyu, Aka-Mainyu) and they are lured away
by his false promises of happiness upon earth. The duty of a good
soldier of Zarathushtra
is also to point out the Path of Truth to those gone astray. In this he
is “guided by Law Divine or by his human heart.”11 The fight
is essentially the fight against temptation and ignorance. The ultimate
victory of Truth is certain. The final goal of every human being is
becoming perfect and being in constant union with the Supreme. A
“sinner” may for the time being seem to succeed, but a time shall surely come
when all his success turns to dust and ashes and then he begins to understand
the Law of Truth---the Eternal Law of God---and “his mind shall thenceforth
retrace its steps”;12 and he shall walk straight to his goal and
attain Perfection and Immortality.
Understood thus in its true spirit Zarathushtra’s teaching
about the two Mainyu appears to emphasize the essential dualism in Nature,
between Life and Not-Life, between Eternal and Transitory, between Spirit and
Matter. As man overcomes his spiritual ignorance and gains Wisdom he
advances along the Path to
God.
3. The ancient Aryas, the ancestors of the Hindus of India
and of the Zoroastrians of Iran were worshippers of the Powers of
Nature. Each of these Powers had a special circle of worshippers.
Yet above and beyond them all, the ancient singers recognized the one Reality,
their Creator, from whom all these Powers had emanated.13
Thus some idea of a Supreme Being had already emerged at a very early
period. Zarathushtra brought this
idea to the forefront and made it the foundation of his Message. The
Supreme Being has no form and is invisible and intangible to any of our
senses. He can be perceived only with “the inner eye of the Soul.”
All that we know as “good” and “true” and “beautiful” are but varied aspects
of the Supreme Being. He is the Creator and Sustainer both of our body
and our soul. He is the Lord of both Life and Matter. Indeed, Zarathushtra gave Him a
double name---Ahura-Mazda---which means ‘Lord of Life
(and) Creator of Matter.’14 Being formless and intangible He
can only be understood through His varied “Aspects” or “Rays” (as I prefer to
call them). These latter are named by Zarathushtra
Amesha-Spenta (the Holy Immortals). These in later Zoroastrian theology
correspond roughly to the Arch-angels of Judaism and Christianity. And
they are placed at the head of heavenly host. These “Rays” form the
essential basis of the Message of the Prophet of Iran. They are six in
number---(1) Truth, (2) Love, (3) Service of Humanity (4) Faith (or Piety),
(5) Perfection, and (6) Immortality.15 These six
together with Ahura-Mazda Himself constitute the “Supreme Heptad”---the
Seven who act with one accord.16 In order to
understand the Godhead the human being has to realize within himself, fully
and harmoniously, each of these. With their full realization comes
salvation and perfect eternal life. It is also noteworthy that the first
three Holy Immortals represent the Father—Aspect of Ahura-Mazda, while
the other three represent the Mother-Aspect and are feminine in
gender.17
The
first among the Holy Immortals is Asha. The name is hard to
translate accurately. It implies essentially the Eternal Law in
accordance with which the Plan of God works out. This necessarily
connotes Truth and Righteousness.18 Asha is the very
foundation of the Message of Zarathushtra. In the
Divine Songs of Zarathushtra (the
Gathas) the great adversary of Asha is Druj
(Untruth). We are also told that the man who clings to Truth shall
attain the lofty abode of the righteous “radiant and all-glorious”. In
one passage in the later hymns the wish is expressed that “through the best
Asha, through the highest Asha may we get a vision of Thee, may we come near
unto Thee, may we abide in full companionship with Thee.”19
And at the very end of the Book of Yasna we have the statement: “There
is but one Path, the Path of Truth (Asha); all other paths are
no-paths”20 In later theology Asha is the “Guardian Angel” of
humanity. And the sacred Fire, the outward symbol of the Faith, is
also named Asha-Vahista (the best Asha).
Vohu
Mano, the second Holy Immortal, is usually translated “Good Mind”.
But the same implies something far deeper; it should be translated, “Loving
Mind”. The name reminds us of what is taught by all Teachers that “God
is Love”. In the very beginning of his songs Zarathushtra
says:
Fain would I, Mazda-Ahura to You
Reach up through Vohu-Man, devoted
Love.21
And in
later theology Vohu-Mano is the Guardian of all animal
creation.
Vohu-Kshathra (or Kshathra-Vairya) connotes the strength
(the Loving Strength) of the Lord. This represents the true creative
power of God. When a man performs his daily tasks in the name of “the
Lord of Life” without any thought of the self he gets the blessing of
Vohu-Kshathra. In other words the third Holy Immortal implies service
done to humanity out of love. In later theology Kshathra is the Lord of
the Mineral Kingdom.
The
first Holy Immortal of the Mother-Aspect is
Spenta-Armaiti. She represents firm unshaken faith
or piety. In later theology she is the Genius of Mother-Earth. She
seems also to correspond to the idea of the World-Mother.22
She is close-knit with Asha. She is implanted in the hearts of all human
beings by Ahura-Mazda Himself and it is her “still, small voice” that
guides every human being when spiritual difficulties arise. She guides
the man along the Path of Truth “whenever doubts our reason
overwhelm”.23
The
other two Mother-Aspects are Haurvatat (Wholeness or Perfection)
and Ameretat (Immortality). They are regarded as
Twin-Powers, because the one always implies the other. They have been
described in the Gathas as “the Twin Gifts of Love”. In
later theology they rule over the waters and the vegetable
kingdom.
The
Holy Immortals are Aspects or Rays of the Supreme. They all think, speak
and act as one and are in perfect accord with the Supreme Ruler of
all.24 These Seven of the Supreme Heptad might be arranged
diagrammatically as two interlacing triangles making the mystic six-pointed
star, well-known as the Seal of Solomon.
This
wonderful and poetic teaching of the Holy Immortals may be summed up
thus: Every human being must understand the Eternal Law of Truth and
Righteousness. He must realize also the Power of Love. And then he
must translate both these into Acts of Loving Service. All through his
striving he must hold fast to Faith and thus attain the Goal of Perfection and
Immortality.
This teaching of the Holy Immortals may be
taken as the basis of the Teaching of Zarathushtra. Upon
this Teaching as foundation has been raised the whole structure of Zoroastrian
Ethics and Zoroastrian Moral
Code.
Two other
Divine Powers are also mentioned by Zarathushtra in his
Gathas. These are Atar (Fire) and
Sraosha. Atar is mentioned by Zarathushtra as belonging to
Ahura-Mazda and as worthy of reverence. But it is not the physical
element, Fire, which is meant. The Atar of Zarathushtra is clearly the
Inner Divine Spark dwelling within and enlivening each human being.
Atar is just one Spark from the Universal Flame25. This
original idea of the Fire has never been forgotten even in later theological
writings. Because Fire-Temples were erected everywhere by Zoroastrians and
because the Sacred Fire was held in great reverence by them they have been
called “Fire-Worshippers” by non-Zoroastrians. What is actually
worshipped in these temples is not the physical Fire, but the Inner Divine
Spark. Nowhere in any of the sacred Texts is the idea of Divine Spark
entirely absent. Fire is always invoked as the “Son of
Ahura-Mazda.” In the beautiful hymn to Atar we find this
verse.
‘Of all passing by
The hands doth fire observe;
Thus doth He asks:
‘What doth the friend that fareth forth
Bring to the Friend that sits
within?’
The “friend that fareth forth” is the man who goes
out and engages in the every-day activities of life and “the Friend that sits
within” is the Inner Spark, the Son of Ahura Mazda. The idea
underlying this is that all outer activities of man should be dedicated to the
Inner Spiritual Fire within. The last verse of this hymn to Atar
says:
‘Thine Inner Fire, Ahura, to see
We yearn,---He blazes mightily through Truth,
He has Thy strength; our Goal and Hope is He.
He lights the Faithful clearly through life;
But, Mazda, in the hearts of Infidels
He sees the hidden Evil at a
glance.’26
Sraosha is the most important Divine Power
after the Supreme Heptad. In the list of the thirty-three Divine Powers (
Yazatas or “Adorable Ones”) the name of Sraosha stands exactly in the
middle. The name is derived from the root sru to hear, to listen.
The name therefore means listening, and implies the faculty in man of listening
to the “still, small voice within”, the voice of Armaiti. Usually
the noise and turmoil of our worldly life renders us deaf to this inner
voice. It is Sraosha who gives us the power to use this inner
faculty. In the Gathas he is termed the greatest servant of
Ahura-Mazda. He is regarded as a Messenger of God because He
inspires all true seekers after God. Sraosha is the guiding star of all
meek, holy people. And the special function of Sraosha is protecting the
souls of the departed. Hence all funeral ceremonies up to the morning of
the fourth day after passing are performed in the name of
Sraosha.
These are the Divine Powers mentioned in the Songs
of Zarathushtra.
After his passing many of the older Aryan Divinities were re-instated in popular
worship. Of these Mithra is the most important. A remarkable
fact about Mithra is that from the very beginning he was worshipped more as a
great Spiritual Idea than as a physical power, Mithra represents the
Sun. But the physical Sun that lights the earth and gives to all creatures
life and energy is Khurshed who is in one place described as the “most
radiant and glorious body of Ahura-Mazda.”27 Mithra,
however, is the spiritual counterpart of this great Light of God.
Mithra represents Truth, Righteousness and Justice. He is far-seeing and
notes every act of man, and hears every word that is uttered.
He is the embodiment of Truth and as such is the opponent of
Druj (Untruth). More specifically Mithra demands fidelity to the
plighted word and he guards the sanctity of oaths. In Avesta the word
mithra also means “contract” or “pledged word” and being false to one’s
pledge (mithro-druj) is looked upon as one of the mortal sins.
Being the Lord of Justice, Mithra judges the souls of the departed with Sraosha
and Rashnu.
Rashnu means Justice. His Justice is
strict and mathematically precise. All the good and evil thoughts,
words and deeds are weighed in the balance and the destination of the departed
soul is determined from this. A very slight excess on either side
determines the final award. In some rare cases, when the balance is exact
between good and evil, the soul is left hovering between heaven and hell.
This last idea however, was developed in later days.
The justice meted out is governed by the universal
Law of Action and Reaction, what the Hindus call the Law of Karma. In the
Faiths of India the doctrine of Rebirth is also put forward as a sort of
corollary to the Law of Karma. But in Zoroastrianism although the Law of
Karma is clearly laid down, the idea of rebirth is not mentioned explicitly,
except in one place (Yasna 49.11) which speaks of souls coming back to “the
abode of Untruth”, namely to this world of human life. There are several
other passages where rebirth might be understood by implication. The
belief in rebirth certainly seems logical and eminently reasonable.
But it often happens that those who believe in it become slack in their efforts,
because they can always depend on getting another life to make
improvements. Zarathushtra, on the other
hand, teaches all human beings to be continually active and alert in
opposing evil.
As with all faiths, the Message of Zarathushtra in the purest
form is found in its earliest presentation, that is, in the
Gathas, which are the very words of the Founder. The
pristine purity continues during the days of his immediate disciples. But
in later ages, even though the Messenger was venerated, the purity of the
Message was forgotten. Later followers had other, more selfish and more
worldly motives and they clung to the word of the Message as suited their
purpose. There were also influences from outside Iran which molded the
popular beliefs and customs. Thus Zoroastrian Faith in later ages was
clearly different from the earlier Faith of the
Gathas.
Still the lofty and spiritual personality of the
Prophet has left his impress quite clearly through all these later
transformations. The ultimate bases of all ethical and moral concepts of
Zoroastrianism are found in the fundamental aspects of Zarathushtra’s Message,
namely (i) its absolute reasonableness and tolerance of belief, (ii) its
conception of sin and evil, and (iii) its presentation of the nature of the
God-head.
References:
1. The date of the Prophet has been given variously by different people. Pliny, Xanthus, Plato and Plutarch place him in eras varying from 6000 B.C. to 1000 B.C. Some of the modern authors give dates varying from 1200 B.C. to 800 B.C. (See Masani, The Religion of Good Life. p31). It is not the date of the Prophet but his message that is of greater importance.
2.The Zoroastrians of Ancient Iran numbered many millions. Their number today has dwindled down to about 125,000 in the whole world. [ Present Zoroastrian population 175,000 approx.]
3. Yasna 30.2:
4. Yasna 12. 7-9:
5. The word Mainyu is usually translated as “Spirit”. But this rendering does not bring out fully the underlying idea, because “Spirit” would imply some factor or power outside the human being. Whereas Mainyu (from root man--, to think) definitely implies the mental attitude of the human being himself, and residing within him.
6. Yasna 30.1,3,4,5,6.
7. Yasna 44.5 Cf.. also Isaiah, 45.7
8. The true significance of the negative aspect of evil has been very clearly brought out in Goethe’s Faust, Part I. There Mephistopheles introduces himself as “part of that power which still produceth good while ever scheming ill.” Asked to explain this “riddle” Mephistopheles goes to say that he is “the Spirit that evermore denies! Thus all the elements which ye Destruction, Sin, or briefly Evil name as my particular element I claim.”
9. Yasna 31.18
10. Yasna 30.8
11. Yasna 46.5
12 Yasna 30.10
13. Rig-Veda, i. 164.46 says quite clearly, “the Reality is one, the wise by many names call it.”
14. Ahura, from ahu , life, means “Lord of Life”. Mazda is derived from maz, great or vast and da—to create. And so the name means “Creator of the vast (material) universe.
15. Other scholars have taken these names differently. My special point of view has been explained clearly and in some detail in the Introductory essay on “The Holy Word of the Religion of Zarathushtra and the Holy Immortals” in my book on The Divine Songs of Zarathushtra (Bombay 1951), pp.1-16.
16. Yasht 13-.82-.84
17.All through the history of Zoroastrianism man and woman have been treated socially and spiritually as absolutely equal.
18. Righteousness as Jesus meant it in the New Testament.
19. Yasna 60.12
20. Yasna 72.11
21. Yasna 28.2
22. Cf. Jagad-amba in Hindu theology.
23. Yasna 30.9
24. Yasht 13.92. In this passage the name Hvare (Sun) is used instead of Ahura-Mazda; and in Yasna 36.6, the Sun is mentioned as the radiant body of Ahura-Mazda
25. Cf. Mundaka-Upanishad, 2.i.1.
26. This verse is a quotation from Yasna 34.4.
27. Yasna 36.6.
Note: Dr
Irach Jehangir Taraporewala essentially a teacher and research worker was born
on July 22, 1884. Throughout his life he had consciously tried to understand and
impart the message of the Gathas of Zarathushtra. After
obtaining a Tripos in Sanskrit at Cambridge, and a Doctorate at Wurzburg, he
studied Avesta under Professor C. Bartholomae, the greatest Iranist of time.
After returning to India he held teaching positions as a head of number of
educational institutes, notably as Principal of the M. F. Cama Athornan
Institute at Andheri (Bombay) from 1930 till May 1940, when he was appointed as
the first Director of the Deccan College Post-Graduate and Research Institute,
Poona. He retired from this office in 1942 and devoted all his time to
fulfill his life-long ambition of translating the Gathas of Zarathushtra. Firstly
in Gujarati in 1947 and subsequently in English in 1951. It was his ardent wish
to visit Iran and he got that opportunity when he was appointed as Professor of
Sanskrit and Indology at Tehran University. He grasped the opportunity and
flew to Tehran in October 1955. Unfortunately his health gave way, the day he
was to commence his lectures. He was hospitalized, and was flown back to
Bomaby in November 1955. There have been 27 publications to the credit of
Dr. Taraporewala. The essay “Zoroastrian Morals” is the last of the
series of his inspiring scholarship. The essay was originally contributed by the
author to the book “Encyclopedia of Morals” in 1956. In the same year on
15th of January he passed away leaving a legacy of Zoroastrian
literature.
The deeds that I have done in days gone by,
And those that I will do by Love inspired,
May all of them seem worthy in Thy Sight;
They but reflect Thy Glory, as ordained,
As do the Sun and blushing
Dawns, O Lord
[Spenta-Mainyu 4.10 : Yasna
50.10]
THE STORY Of YAZATAS
The Adorable Deities
Ali A.
Jafarey
Introduction:
I
magine a very powerful
king. Powerful and yet quite “powerless” to do all the things by
himself. Therefore, he appoints ministers, advisers, messengers,
ambassadors, commanders, soldiers, and other officials to help him in
administrating his kingdom to his desire. The same holds true about the
supreme god who has a court full of minor gods and goddesses or archangels,
angels, and other helpers. Each of these helpers has been assigned his/her
job. It is with the help of these entities that the supreme god can
maintain his universe and fight his adversaries and rebels.
The Aryans, or strictly the Indo-Iranians had
their male and female divinities, each taking care of his/her
responsibility. They had their supreme male god. They had two terms
for these divinities: ahura/asura, literally meaning “the being, the
essence”, and daeva/deva, meaning ‘the shining” [Please note that the
first term is Iranian and second Indian.] Although a little loose,
ahura (masculine) and ahurani (feminine) were generally
applied to invisible phenomena. Visible gods and goddesses were generally
called daeva/deva (feminine deva/devi) because they were seen by
naked eyes.
Varuna was the supreme
ahura/asura. He controlled the sky and the earth.
Mithra/Mitra was his younger twin and comparatively of less
importance. He supervised the nomadic Aryan tribes and kept them together
during daytime only because Mitra like a few more, was a day deity.
Verethraghna/Vrtrahana was the god of victory.
Harahvati/Sarasvati was the goddess of river. Vayu was the
Daeva of wind. With many more, the pantheon was complete. A
patriarchal court, full of male and female deities.
Zarathushtra
Spitama
Then rose Zarathushtra. He
searched and researched through his good mind (Vohu Manah) until he
realized the real Ahura, “The Being, the Essence” who is Mazda,
“Super-Intellect”. Zarathushtra denounced all
the gods and goddesses because he saw “deception” in the term daeva,
derived from the root div which, in addition of its one meaning “to
shine,” has also a homonym root meaning “to deceive”. They were all
fancied “deceptions”, pure fallacies and nothing
more!
Mazda, all-watching Supreme Intellect, according
to Zarathushtra is the
continuous creator, maintainer and promoter of the universe.. The universe
is governed by certain Mazda-established “Primal Principles of Existence”.
These principles are Spenta Mainyu (progressive creative mentality), Vohu Manah
(good mind), Asha (precision, the proper procedure), Vohu Khshathra (good
settling order), Spenta Aramaiti (progressive serenity), Sraosha (divine
communication), Daena (conscience), Chisti (perception), and a few
more. These Principles lead to Haurvatat (wholeness, progressive
perfection, evolution) and Ameretat (immortality). All these terms
are abstract. This is what we get from the
Gathas, the Divine Songs of Zarathushtra.
Zarathushtra called the
religion he founded as “Good Conscience, Good Vision” (Daena
Vanguhi, Persian Din-e-Behi) because he based it on good mind and
sound wisdom. As the first universal missionary religion, the Good
Religion spread fast among the Iranian people and their
neighbors.
Enter Old
Cultists
The old cult was losing its followers. Their
leaders saw the danger and decided to join it. But old deep-rooted beliefs
would not die for the fear of leaving behind a large pantheon of gods and
goddesses and losing them. Colorful specific rituals in honor of each of them
had provided the priests with large steady income round the year. It had
promoted priesthood into a powerful dictating monopoly. This could not be
obtained by simple invocations and plain rituals to a single deity, and
the pantheon had to be kept at any cost.
So six of the Primal Principles of Existence were
personified to become arch helpers of Ahura-Mazda. They were given a new
compound term Amesha Spenta, meaning “immortal incremental, immortal
progressive,” a name foreign to the Gathas. Many of the old
favorite ahuras, ahuranis,daevas and daevis were brought under the
term---grammatically an adjective, but turned into a noun for this sole
purpose. It was YAZATA, meaning “the venerable, the adorable.” It is also
foreign to the Gathas.
Ahura Mazda Himself became the “Greatest Yazata”,
and others became minor ones created by Him to help Him run His universe.
They were insufficient and He had to seek the help of the Fravashis (female
gender). These female helpers of Ahura Mazda are translated as “Guardian
Spirits” of the good creatures. The winged figure of the
Egyptian/Assyrian/Babylonian Sun God, seen hovering above Achaemenian kings on
bas-reliefs and coins, now symbolized to represent
Fravashi/Fravahar/Frohar. This very masculine bearded Royal
Achaemenian personality, standing within a circle in the body of a headless
flying eagle, now stands for the feminine Fravashi!
Ahura Mazda needed these assistants mostly because
He had a powerful adversary---Anghra Mainyu, generally translated as the
Evil Spirit. He too had a pantheon comprising of certain rejected Indo-Iranian
gods and goddesses plus a number of abstracts personified into daevas and
daevis. In fact, while Ahura Mazda had Anghra Mainyu as His opponent, each
of the Yazatas had his/her combatant to face. This is the clear picture we
get from the Avesta and Pahlavi scriptures, which is outside the Gathic
doctrine. The unique Monotheism of Zarathushtra, as clearly
given in the Gathas and its supplements in the Gathic
dialect, was turned into an attractive Pantheon of one creator but many
maintainers and supervisors, each with feats that make big stories in the
Yashts, pre-Zarthushtrian songs, each in honor of a favorite god or
goddess. New Yashts were composed to venerate certain Gathic
abstracts personified to enlarge the Pantheon. All pre-Zarathushtrian
Yashts were revised to suit the newly institutionalized Zoroastrianism.
This, in short is the story of Yaztas (Persian Izadan) came into
being. They are faithfully venerated and worshipped by the
traditionalists, the followers of the pre-Zarathushtrian, Zarathushtrian, and
post-Zarathushtrian beliefs and traditions. All well blended into the
institutionalized Zoroastrianism; feeling quite happy that other religions viz.
Hinduism, Judaism, Christianity, Islam and Baha’ism have their pantheons too.
ARDA VIRAF and HIS REVELATIONS
Cyrus P. Mehta
I
ranian history records that
in 226 A.D., one Ardashir Papekan overthrew the Parthian ruler Artabanus IV and
established the Sassanian dynasty. With the founding of this dynasty, the
star of Zoroastrianism once again shone brightly in its native land of
Iran. From 256 B.C. to 226 A.D.---known as Greek and Parthian
interlude---Zoroastrianism had been neglected and relegated to a position of no
importance. Though the later day Parthian kings took interest in the
religion and revived it, but it was Ardashir Papekan who became the true
champion of the religion.
He assembled all the learned men and the priests
of his time to deliberate upon and device the best plan for restoring the purity
of the ancient faith. Morals and monotheism are the two important features
of Prophet Zarathushtra’s
teachings Under the pious and learned Arda Viraf a code of morals called
the “Revelations of Arda Viraf” was published for the guidance of the people. It
professes to be description of what he beheld in a vision where he was
transported to the other world and visited the abodes of the deceased who had
inherited heaven and hell according to their acts whilst on this earth.
Whatever beliefs one may hold about life after
death or heaven and hell, the striking feature of the Revelations is the code of
ethics set down by Arda Viraf. From that point of view alone it deserves
to be read and followed.
As ours is a rational and scientific age, people
are reluctant to accept that which cannot be scientifically proved beyond the
limits of our gross senses. Such attitude has its merits to a point.
But events do take place in this world which should not be dismissed as mere
myths or stories because our mental and spiritual faculties are not sufficiently
developed to comprehend them.
The Zoroastrians of the past believed in the
authority of the visit of Arda Viraf to the realms of the spiritual world.
Life after death and the reward and punishment in life hereafter are cardinal
doctrines of the Zoroastrian Faith. One does not have to be good out of
fear of God or punishment. Man’s basic goodness arises out of spirit of
God working within him and love and remembrance of God will carry him much
further on the spiritual path than any amount of intellectual discussion of
philosophical subjects or theology. As such the Revelations of Arda
Viraf is not only an inspirational reading but provides practical guidance for
daily living:
“Listen O Arda Viraf,” said Serosh Izad; without
trouble nothing can be attained, the poor day laborer is worthy of his hire, and
thus those who perform good actions will have their reward in eternal life
according to their several merits. The life of man is of short duration,
and many troubles and anxieties fall to his lot; and a man after fifty years of
prosperity and happiness, may be, by some unforeseen accident, reduced to
sickness and poverty.
“Many are tried by this criterion, and few are
found worthy. To suffer a day of pain, after fifty years of pleasure, is
too much for them, and they complain, in bitterness of spirit, to the Creator of
all good of His injustice and cruelty, without remembering the good they have so
long enjoyed, or calling to mind the eternity of punishment in reserve for the
wicked. Therefore, O Arda Viraf, walk your self in the path of
righteousness, and teach others also to do so. Recollect that your body
will return to dust, but that your soul, if rich in good works, will mount to
immortality and partake of the happiness you have already
witnessed.
“Take care of your body, and more of your soul;
the pains and aches of the body are cured, but who can minister to the diseases
of the soul? When you set out on a journey in the lower world you provide
yourself and take with you money, clothes, provisions, and are prepared against
all the exigencies of the road, but what do you provide yourself with for your
last journey of the soul from the lower to the upper world, and whose friendship
have you to assist you on the way? Hear, O Arda Viraf. and I will
describe to you the provisions requisite for the voyage to eternal
life.
“In the first place, the friend who will assist
you is God, but to attain His friendship you must walk in His ways, and place in
Him the firmest reliance. The provision must be faith and hope, and the
remembrance of your good works. Your body, O Arda Viraf, may
be likened unto a horse, and your soul to its rider, and the provisions
requisite for the support of both are good actions. But, as with a feeble
rider the horse is ill managed, so with a feeble horse the rider is but ill
accommodated, care ought to be taken that both are kept in order; so in a
spiritual sense, the soul and the body must be kept in order by a succession of
good actions. Even in the world the multitude would sneer at a man who
took more care of his horse than of himself, for this reason a man ought to take
more care of his soul than of his body. God, O Arda Viraf, requires only
two things of the souls of men: the first, that they should not sin, the second,
that they should be grateful for the many blessings He is continually bestowing
on them.
“Let the world, O Arda Viraf, be taught not to set
their hearts on the pleasures and vanities of life, as nothing could be carried
with them. You have already seen the rewards given to the good and
deserving, how they have been repaid for all their trouble; the poor and the
rich, the king and the peasant, here receive honors and distinction according to
their good works. You have also seen the condition of the herdsman and
shepherd.
“In youth, and in time of manhood, when blessed
with health and vigor, men suppose that their strength will never fail, that
their riches, their lands, their houses, and their honors will remain for ever;
that their gardens will be always green and their vineyards fruitful; but O Arda
Viraf, teach them not to think so; teach them the danger of such a way of
thinking---all, all will pass away as a dream!
“The flowers will fade, and give lessons unto man
that he is unwilling to profit by, Yea the world itself will pass away,
and nothing will remain except God.
“Therefore, O Arda Viraf. turn your thoughts only
towards Him. Pleasure has its concomitant pain, roses have thorns, and
honors fall into disgrace. It is pleasant to drink wine, but intoxication
brings pain, if not disgrace; if you exceed in eating, this also brings
punishment, and you must have a doctor; even if you drink the purest water in
excess, it engenders dropsy; therefore let the avoidance of excess in everything
be most particularly inculcated---in wine or women, in eating and drinking:
though they bring their own punishment in the world by the diseases they
engender, yet they encourage the most deadly sins, and the soul so indulging
will most assuredly be cut off from heaven. So you see, O Arda Vitraf,
that the indulgence of our passions brings no pleasure of long duration, or
impress any good sentiment on the heart.
“If after praying to God for offspring, and He has
granted your request, into what sea of trouble and anxiety are you
plunged? Your son or a daughter may grow up in vicious habits, and
embitter your days by their undutiful conduct: the one may become a thief, the
other a courtesan, and bring disgrace in your old age. The bee that
produces honey has also a sting.
“The world is composed of lust, avarice and
passions the most ungovernable; if God gives them one thing, even that for which
they most desire, they are not satisfied, but continually craving for more, to a
hundred fold.
“Avarice and ambition deprive them of sleep, and
prevent them from making a laudable exertion to subdue these dreadful passions,
which will plunge them into everlasting misery.
“A king who has conquered all the surrounding
countries sighs because he has no more world to subdue. Kai Kaus, after
having conquered many countries, aspired to be a king in heaven, and was
punished for his presumption by a dreadful fall, which made him sensible of his
folly.
“So you see O Arda Viraf, that content is
the happiest condition of man and the most pleasing to the Creator. And
treasure the advice I have given you; and as you return to the lower world,
inculcate these precepts, and abide by the laws and walk in the way of truth and
holiness, and continue in the worship of the true God.”
Note: The English
translation of the “Arda Viraf Nama” was first published in 1816 by
Captain J.A. Pope. A much better translation prepared from the text of
Dastur Hoshangji Jamaspi of Poona was published in 1872 by the late Dr. Haug
assisted by the late Dr. E.W. West, an eminent Pahlavi scholar. The above
rendering of the Revelations is taken from the book “The Message of
Zoroaster” by A.S.A. Wadia published in
1924.
KNOWLEDGE PROVIDES
CONFIDENCE AND LIGHT.
LIGHT WHICH ENLIGHTENS THE
MIND,
ENRICHES ONE’S SOURCE OF
THOUGHT AND SPIRIT
AND INSPIRES ONE
“TOWARDS THAT BEST
LIGHT”*
[Shahpur D.
Shroff]
*Motto of Bai Virbaiji
Soparivala Parsi High School, Karachi
DASTURAN-DASTUR DARABJI MAHIARJI MEHRJI RANA
of
NAVSARI
[1817-1907]
D
astur Darabji has been
aptly described as “the Pope of the Parsis” by his contemporaries. After a lapse
of three centuries he revived the glorious name of his illustrious forefather
Mehrji Rana, when he ascended the spiritual Gadi as his 13th
successor at the tender age of 16. He had a very good and an attractive
physique, and his strong and handsome features lent considerable dignity and
impressiveness to his general appearance, which was full of luster. He was
brilliant in his conversation and his forceful personality drew towards him a
large circle of friends and admirers from all communities---both young and old,
rich and poor.
The maturity of thought he showed at an early age
was remarkable. He scrupulously observed the best traditions of communal
and public life and was always generous in appreciation of his opponents.
But his life was a crown of thorns.. As the head of the Samast
Bhagarsath Anjuman, his whole life was spent in troubles and worries and in
his staunch fights in maintaining the Anjuman’s and his own prestige, rights and
privileges, in spite of his lean resources and poor purse. Through all
these difficulties, he never lost heart, nor set aside the ideals and
principles, which he had made his own. He always expounded and expressed
his religious views fearlessly.
He was a rare embodiment of simplicity, sincerity,
selflessness, self-respect, religious orthodoxy and spiritual luster.
Pride and pomp, pleasure and glitter of gold dared not enter his
threshold. His dignity was enhanced by his hereditary poverty and the
cheap, plain white cotton pichhodi which outshone the ostentations of
woolen and brocade shawls of other Dasturs. He sacrificed his all and even
incurred debts in fighting the cause of his Anjuman, but at the same time he was
very anxious to see that others’ rights were respected and not encroached
upon.
When the late Seth Nusserwanji R. Tata built the
“Tower of Silence” well known as Tata’s Dokhma, at Navasri in 1878, he
had invited Sir Richard Temple, the then Governor of Bombay on that religious
occasion. An address was then presented to His excellency which was read
by Dastur Darabji, and he made such a strong impression upon Sir
Richard that the latter described him as a “picturesque priest”, and the
Governor being much impressed by his magnetic personality.
As the head of the Main Panthak, he
was well respected by other Pantahks. As the leader of all the
communities of Navsari he was honored by all---Hindus and Muslims alike. The
late Mr. Romesh Chandra Dutt, Diwan of Baroda was pleased to visit him several
times during his sojourns at Navsari and was impressed with the simplicity and
the piety of the High Priest. Mahraja Sir Sayajirao Gaekwad of Borada held
Dasturji in high esteem and had conferred upon him the great honor of
Bbatri-Masal (First Grade). On the felicitous occasion of the coronation
of King Edward VII, he was awarded a Certificate of Merit as “Head of the Parsi
Community”
Dastur Darabji first visited Bombay in 1902 when
an unprecedented ovation and honor were given to him by all sections of the
Parsi community. On his return from Bombay unparallel reception was given
to him at the Navsari station by the Government and the general public, and he
was taken to his residence with all pomp and cavalcade befitting a royal
personage. Never had Navsari seen such a gathering of her citizens and
witnessed so many of the distinguished leaders of various communities, all
anxious to pay honor and respect to one who was by common consent the greatest
of her sons.
Dasturji Saheb had predicted his death and died in 1907 at the age of 90, leaving the Anjuman in grief and chaos. His was a mighty influence on religious, social and civic life of Navsari Parsis. His funeral was most impressive and attended by men representing every class of the cosmopolitan population of Navsari.
[Source: “Parsi Luster on
Indian Soil” by H. D. Darukhanwalla]
“PATET” : Repentance : by Dr. Maneck
B. Pithawalla
Now when the human mind is overcast
And clouds are hung o’er lands and seas of late,
Now when Druj1 moves on triumphant fast
And needy folk put out the Lamp and wait
Upon their swollen lords who vicious walk
The earth in pride and spurn our sacred see,
Our Atash altars2, pilgrims train, and talk
Of soul-less unity, how need we Thee!
O for They heavenly chain in closer bond
To bind this mammon-hunting world! O flesh
Across this smoking earth Thy magic wand
Of Light and Right and Virtue’s worth in cash!
Do Thou descend thy golden ladder, Lord,
And on their heart Pashemanon3
record.
[1.
Demon of Falsehood: 2. Fire-temple: 3. I repent.]
“Religion of Asho Zarthusht and Influence through The Ages”
by Ervad Jehan
Bagli
To order a copy; enclose a
check payable to NAMC and mail to Ervad Jehan Bagli, 1569 Wembury Road,
Missisauga, Ont. L5J 2L8 Canada. Price in U.S.A. US $ 8.00 + 4.00 for postage.
Price in Canada CAN $ 12.00 + 4.00 for postage. [These prices are for N. America
only]
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