The poetic gathas and the will to become godlike


The holy denkart gives a summary of the poetic gathas and the gathic teachings in the chapter dealing with the staót yaßn or the most sacred out of the 21 Avestan books.

It summarizes the gathic prophetic songs as follows: Mankind in his or her journey through space and time WILL overcome the limits of time, bringing timelessness into time; and the powers of the Infinite Spirit/Mind into this finite existence, thereby becoming like GD.

(The holy denkart is the most faithful translation of the original Avestan commentaries of the gathas into middle Iranian or Pahalvi language. Staót yaßn is entirely extant today in the Yasna and Vispered collection of prayers and songs. Within the Staót yaßn were enclosed the poetic gathas of the Ancient Aryan Prophet. The poetic gathas start with Yasna 27.13 and end with Yasna 54.1. The ancient Staót yaßn started with Yasna 14 and ended with Yasna 59 with the corresponding Vispered hymns at the conclusion of various gathic chapters. Hence the profound gathic songs were locked within them.)

The Denkart summary on the poetic gathas goes as follows:

(1) The adorable gathas (yashta gásán) are likewise the first (fratüm) genesis of the ahün-var formula, (ahün-var is the manthra of making, the formula of creation of the worlds; It is placed at Yasna 27.13, prior to the enchanting songs or the gathas.)

They are the seed/essence of all beginnings (taökhmagán taökhmag,)

The computation of the vision/power to see, (Daéná aüshmürishna,)

Within the compass of the enchanting gathas (parvastáríh í gásán;) every sense, meaning (málíg originally touch,) is the basis (bün) for another perception and understanding.

(2) Whereas the word ahü (ahü is the term denoting god, godly power godhood, coming at the onset of the ahün-var formula) is identified with ahyá (one’s own person,) in the beginning of the gatha songs, (Compare ahü with Old Norse “as” Old English “ós,”)

The final word (of the ahün-var formula) vástárem (to vest with power, empower) is identified with vahyö (ever better, more wonderful) at the conclusion of the metrical gathas. (Vástárem comes from the Proto Indo European root wes, “to vest; clothe, protect, empower”)

All in the same manner of observation and reflection (áínínagí;) an extract/selection of profound wisdom (vichídag,) all gathered (hangerdígíh) in the splendid fortune/share of the Mazda Worshipping Religion.

(3) Their rank/position (gáh) is brought into the matrix/treasure mine (mádigán,) of the Vispa-ratü (all the wise counsels) for the discovery/finding (ayáftan ) of the forward intelligence (fra-námishna, Compare with Greek noesis,) exaltation/elevation (stáyishna, literally “stand out, make visible, bring to existence”) adoration/union (yazishna,) invocation and blessing formulas (áfrín, literally mind formulas that evoke the FAVOR of Gd/higher powers) for the foreknowledge (fra-zánagíh, Old Church Slavonic znati, Russian znat, Greek pro-gnosis) of the All-Gifted Giver (dátár;) whereby the great regard/welcome (mahmáníh) of the adorable virtues/powers (yazads) are illuminated and brightened (raöshníníd ud brázíníd) in the worlds of the spirit/mind (maínüg)

(4) All the three are gathered together (pasijag) for the foremost and final purpose, of which one speaks in reference to the staót yasn.

Here the self of one’s own person (ahyá) is identified with godhood or the power to become godlike (ahü.) It is a marvelous journey of empowerment, an odyssey in which the evolving self is vested with ever more virtues and powers (vástárem) and thereby becomes endlessly better and ever more wonderful (vahyö.)

We also read in the Vársht-mánßar commentary of the Haptán or Seven songs in verse 4: What the adorable Gd wants from the creation is “the perfection of self” and what the adorable Gd gives to the creation is that which is ever better and more amazing.

For according to Yasna 33.10, 2nd rhymed verse line; Mazda is all the knowledge, all the powers, all the new and unknown splendors and horizons that have yet to be. (yávß-chá mazdá bavaiñtí)

The poetic gathas start with the “will to become godlike” (ahü vairyö) and end with the “wish of the noble fellowship” (á airyemá) “to multiply, magnify, make even greater and more majestic” the genius and vision of mazda. (maßatá mazdáv)

Mortals have the potential to become Gd and that is the promise of mankind. Immortality is synonymous with unbelievable greatness, goodness, genius and godhood. To know the only Wise Gd means only that we have to embark on a journey of eternal progress and become manifold gods ourselves.

Ardeshir

This entry was posted in Uncategorized. Bookmark the permalink.

One Response to The poetic gathas and the will to become godlike

  1. zaneta garratt says:

    there is powerful and positive information in this amazing article

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s