Authentic Gatha Zoroastrianism

The 6^th day after the Vernal equinox marks the auspicious birthday of the ancient Aryan prophet Zarathûshtrá. According to the Zoroastrian tradition, he was born in the fourth divine millennium, in Airyan vaæj “the original homeland or womb of the Aryans.”

The prophet’s name is a compound of Zarath+ûshtrá. Zarath means “golden, yellow, blonde, fair/light.” The second part of the compound ûshtrá, Indo European *(s)touro- , is the word for “camel.”

Hence, the meaning of the name is something like an “albino or pale camel, (Compare with Persian word for albino “zaal.”) The prophet’s clan is called Spitamá “White.” Such names reflect the pastoral life of the Indo European tribes of the Eurasian steppes of remote antiquity.

In the authentic Zoroastrian tradition, Zarathûshtrá was an invoker/seer/prophet who restored the ancient Aryan religion to its pristine purity by ridding it from the worship of wrathful gods/demons and bloody animal sacrifices. Yet he perpetuated the core ancient beliefs and rituals of the pristine faith.

Holy Denkart accounts that his mother glowed “with a celestial light” during pregnancy; and that he LAUGHED at his birth. The ancient Speñt Nask “sacred, holy or auspicious writings” deal with his conception and birth, his youth, his counsels with the Wise Lord at the age of 30, his wisdom/luminous vision and an ancient commentary on Yasna 43.

Zarathûshtrá calls himself a zaôtá “god-invoker” or “god-man” in Yasná 33.6, 1^st rhymed verse line. He was ordained as a poet-priest, knowledgeable in ritual, the art of poetry, invocation and sacred verse.

Zaôtá or zaôtar comes from a root that means to “invoke, call upon, to pour a libation.” In fact, the word for “god” comes from the very same root and means “worthy of invocation, libation.”

In Yasna 50.6, 1^st rhymed verse line, Zarathûshtrá calls himself mánthrá-baraiti “a bearer of mantra “wise counsel” or “mind/spirit formulas.” The term is equivalent to Persian payaam-bar or “prophet.”

The Prophet’s cousin Maidyö.māŋha “mid-moon” was his first follower (Yt.13.95; Y. 51.19.)

Zarathûshtrá was a prophet of and an advocate of Ašá/arthá of “excellence, virtue, divine arts and goodness.” His religion teaches a vision of mind-power, creativity, industry, purity and great compassion for animals.

He taught about triumph of the will and of becoming godlike through passion, energy and creativity.

Zarathûshtrá was the ancient Aryan Prophet who saw in mortal men the promise of becoming Immortals by remaking the creation in a new splendid light “frašö.”

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Indo European eschatology is hard to come by. The only exceptions are ancient Zoroastrian Iran and Icelandic sagas. The apocalyptic accounts of “Frašökart” and Ragnarök survive only in transmuted battle sagas elsewhere in the Indo European literature and poetry.

In the showdown of god-beings versus demons, mortals and monsters, the world perishes in a cataclysm of fire and molten metal.

In the Avestan prophecies and the Völuspá the end will come in fire and scalding liquid. In both accounts, there will be a horrid cold winter in the earlier stages, a later cleansing by fire and molten metal, and a final new rebirth of the worlds, in a sacred future age of god-beings and Immortals, an age of eternal progress and spring without an end.

The ancient Aryan prophet Zarathûshtrá speaks of a fiery ordeal, a transfiguration by molten metal in Yasna 51.9, 2^nd rhymed verse line and Yasna 30.7, 3^rd rhymed verse line.

This fiery transfiguration will ensue in a miraculous renewal and consummation of the worlds. This marvelous transfiguration is called frašö-kart in the poetic gathas of the ancient Aryan prophet.

(See Yasna 30.9, 1st rhymed verse line, Yasna 34.15, 3rd rhymed verse line, Yasna 46.19, 2nd rhymed verse line, Yasna 50.11, 4th rhymed verse line. In addition the ancient commentaries maintain that Yasna 28.11, 3rd rhymed verse, Yasna 46.3, 1st rhymed verse line and Yasna 48.12, 1st rhymed verse line all allude to future frašö-kart.)

Frašökart has passed into Armenian as hrašakert “marvelous, splendid.”

The Old Avestan frašö/fraša refers to the “life-giving nectar of flowers and sap of trees/plants during springtime.” The term denotes “the power of regeneration, splendid renewal and miraculous vigor to fill with life and energy.”

The second part of the compound frašö-kart refers to “making, bringing forth.”

Beside the Armenian hrašakert “marvelous, splendid,” Vedic prikiš, prikišá seem to be an equivalent. However, there is NO trace of any future eschatology in the Vedas.

In the poetic gathas the eschatological emphasis is on a miraculous transfiguration of a withered nature, on a marvelous rebirth of the myriad of the worlds into an eternal spring, an age of immortals, progress and happy discovery.

It is of course, this aspect of splendid healing power, regeneration and pristine holiness that is the underlying theme of the entire gathic poetry. The most beautiful Zám-yaad Yašt is a direct continuation of and the best and most ancient key in understanding the gathic and Old Avestan Eschatology.

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The twelfth month of the Zoroastrian calendar called esfend in Persian is a particularly auspicious month in the religious Zoroastrian calendar. Persian esfend comes from the Avestan speñtá, “auspicious, splendid, holy, bright.”

Avestan speñtá is related to Lithuanian šventas, Proto-Baltic-Slavic swęntŭs, Old Prussian swentas.

The Ancient Commentaries translate Speñtá as fzünik. Middle Persian fzünik comes from Avestan fshü “prosperous, of good fortune, flourishing.”

The epithet speñtá is applied to speñtá mainyü “the splendid mind energy/force, the sacred power/passion of the spirit.” Speñtá Mainyü is the sacred passion, spirit, mind-power of mazdá and his ahûrás.

The epithet speñtá also comes in connection with speñtá ár-maiti “the auspicious melody/flow of a rightly and harmoniously ordered mind and spirit.”

The 12 month is speñtá “auspicious, sacred,” because it is a month dedicated to the Auspicious Immortals, a month for finding the sacred within, a month for self discovery and lighting the sacred flames.

Rue called esfand in Persian is a sacred plant, a most holy herb in Zoroastrianism, with roots going back to our sacred Indo European past.

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Nauv-rooz is a Persian word and means “new light, new day.” The term Nauv-rooz refers to the first new light of dawn/day after the vernal equinox.

Vernal equinox is mentioned numerous times in the Avesta. The word for vernal equinox in Avestan is “Hamas.path. maiðya and/or hamaß .path. maiðya.”

The Avestan term “hamas.path. maiðya” and/or “hamaß .path. maiðya” refers to the moment when the center/middle position (maiðya ) of the Sun is in the same/equal (hamaß) position/passage/path (Avestan Path) as the Earth’s equator.

The term is specific to the moment when such a passage happens and when the celestial points/paths of intersection are at an equal/same length from each other.

Each Vernal Equinox foretells of the future everlasting spring, the victory of Immortals over the demonic powers and mortals (See Yasna 48.1, 3^rd rhymed verse line.)

The first new light of the equinox signifies the splendid remaking, the fresh, vigorous rebirth of the pristine existence (See Yasna 28.11, 3^rd rhymed verse line.)

This brilliant and lively rising up of Immortal god beings/powers and future god men is called frashö-kart in the poetic gathas.

The auspicious moment of the Vernal Equinox heralds a period of growth when nature is reborn and swells with life-giving saps. The Avestan word frashö originally refers to the reinvigorating nectars of spring and the eternal power of regeneration. Frashö-kart is a brilliant, new make over of the creation, a splendid age of Immortals and god-men.

The oldest tradition is to greet the vernal equinox with painted eggs (the sculptures on the walls of Persepolis show people carrying decorated eggs for Naúvrooz,) with seven sprouting seeds such as wheat or lentil sprouts in dishes, with seven branches from flowering fruit trees in a vase, with seven kind fruits, dried fruits and nuts (walnuts, almonds, pistachio, hazelnut, raisins,….)  with a creamy sweet pudding made from wheat germ known as samanū, with a hearty bread made from seven kinds of grain, with fresh green herbs and cheese, with WINE, with lit candles, incense, mirror, a bowl of fresh rain or spring water collected specially for the occasion (a sprig of thyme or ever green is always placed in the water,) rose water, silver or gold coins and with blooming  hyacinth flower.

Garlic cloves are also used in Naúvrooz decorations. Garlic was so esteemed by the Ancient Iranians for its healing powers and a means of warding off the evil eye and demonic powers. The Achaemenid Persians named one of their months thāi-garchi- “Month/time of garlic.”

As a general custom of Naúvrooz, 10 days before the arrival of the vernal equinox, people begin with cleaning their homes. Every part of the house, furniture, carpet…. is thoroughly cleaned, dusted and washed. This is to welcome the New Year with freshness. The ancient Iranians also believed that the soul of the departed family members visit the homes of their loved ones during this sacred period. Thus, according to the ancient Zoroastrian custom, prayers are offered, candles are lit, bonfires are made, holy water and flower extracts are offered to streams and rivers; all in honor of those loved ones who are no longer with us in this dimension. Also, a sesame nut butter based cake or a flour-based halva made with clarified butter, grain flour, nuts and sugar is traditionally offered in the memory of the departed ones. The belief that the souls of the departed visit their loved ones before the New Year clearly connects Naúvrooz with the All Souls festival.

Another very important Zoroastrian custom associated with Naúvrooz is a period of “pondering, reflection and evaluation” of past year’s thoughts, words and actions. This period of reflection and is called “Pätat/Pætat.” Pætat is accompanied with heartfelt prayers, charity and an honest re-evaluation and rediscovery of ourselves.

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The eve of the last Wednesday of the Persian solar new year is marked by special customs and rituals, most notably jumping over fire.

Bundles are arranged in one, three, five, or seven bundles (always an odd number) spaced a few feet apart.

At sunset or soon after the bundles are set alight, and while the flames flicker in the dusk men, women, and children jump over them, singing. It is believed that this ritual renders them immune for a whole year to maladies and misfortunes that make people pale and thin.

The origin of this festivity certainly goes back to the ancient Zoroastrian religion. However, the festivity has undergone some major Un-Zoroastrian changes over time.

The most sacred day in the Zoroastrian religious calendar is the vernal equinox. Zoroastrians believed like the Celts that in the 10 days before the vernal equinox and especially during the last 5 days to the equinox, the spirit of their ancestors and other sacred spirits visited them here on earth.

In ancient Iran bonfires were kindled on high places such as rooftops and hilltops to honor the departed ancestors. Front doors and streets were lavishly decorated and illuminated (čeráḡánii) by great many oil lamps, candles and mirrors.

The holy rue seed (esfand) and/or frankincense (kondór) were burned to welcome all the saints as well as a necessary precaution against the evil eye and malevolent spirits and devils.

Ancient Iranians recited hymns and sacred verses to the holy fire, danced, had wine and made merry around the bonfires while burning incense into the sacred flames.

Banging spoons against plates or bowls, wearing disguise and going door to door to receive sweets nuts or fruit was and still is another ancient feature of this holiday. A comparison could be made to halloween festivities.

However, the choice of Wednesday as well as the ritual of jumping over fire. meaning originally to insult the holy fire, have originated after the Islamic conquest.

The choice of the last Wednesday of the year is prompted by an Arab superstition that Wednesdays are unlucky (Jāḥeẓ, p. 227).

Jumping over fire and/or bringing the sole of the foot into contact with the fire, or throwing anything but clean, fragrant fuel into the fire is strictly PROHIBITED in the Zoroastrian religion according to the ancient Südgar commentary of Yasna 34.4.

In fact, the Christian converts used to stamp on the fire with their foot as a sign of disrespect and insult for their former Zoroastrian faith; this insult was later copied by moslem invaders in hope that the Iranian people will no longer kindle bonfires in honor of their ancestors and sacred spirits.

However, the fire festivities despite all the added insults survived, thrived and turned into a symbol of ancient Iranian identity and pride among modern Iranian populations.

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Dawn imagery is one the most important aspects of the Old Avestan and gathic poetry. The most important Zoroastrian act of worship called Yasná “intense longing, fervent desire” can only be performed at the early dawn hours. Yasná concludes shortly after dawn at the watch of pounding the sacred plant haômá.

At the Yasná ritual and all Zoroastrian acts of worship, the invoker of god-powers or züt, faces the SOUTH, Latin auster, a root cognate of dawn.

The ûš-bám formula “glorious, brilliant dawn” is the epithet of Yasná 52 a most powerful Old Avestan prayer recited at every dawn by the devout Zoroastrians accompanied with 21 recitals of ahü vairyö formula “the will to become godlike.”

The word ûšá “dawn” from Proto Indo European áusôs (Courtesy of Didier Calin) appears in Yasná 44.5, 4^th rhymed verse line of the poetic gathas.

Also In Vendidad 19.28 we read of ûši ….bámya “glorious, brilliant dawn. However, what is most fascinating is the gathic skillful wordplay on dawn in the Old Avestan verse.

The term ûštá appearing repeatedly in the gathic poetry meaning “radiant happiness,” could be an extended form of ûšá or dawn. Ûštá translated as nádükih “delicate, exquisite,” in ancient commentaries could refer to the “delicate, exquisite” early dawn RADIANCE.

In the gathic imagery the splendor and radiance of each new dawn is linked to ašá/arthá “virtue, godly skill/art to create a new reality” and to the fulfillment of desire/wish, (See the sacred ašem vôhü formula.)

Concerning the etymology of ûštá, it shall be added that Bartholeme derives it from the root vas-, “to wish, desire” and translates ûštá as “fulfillment of desire, wish; a dream coming true.” However, Kant disagrees with Bartholeme and maintains that ûštá comes from the root sukhá meaning “radiance, happiness, prosperity, well-being.”

Our scholar friend, Didier Calin suggests that ûštá could come from the root *aus- meaning “brilliant, apparent, visible.” However, he is not dismissing Bartholeme’s analysis and is tending to agree with him.

In any event, the Vedic term vašat seems to be a cognate of the Avestan ûštá. It is the very word uttered by the invoker hotr priest at the conclusion of the Vedic ritual. Upon hearing the word, adhvaryu priest casts the offered oblations to the fire for the “well being, glory” of the invoked god beings..

The second verse book of the poetic gathas is called ûšta-vaiti or the sacred verses of “wish fulfillment or radiant.happiness.”

Ûši is the word for “intelligence” in the poetic gathas. It appears in the 2^nd rhymed verse line off Yasna 34.7. Also in the form of ûxšyá in the 3^rd rhymed verse line of Yasna 43.15 and in the form of ûšurûyæ in the 1^st rhymed verse line of Yasna 32.16.

However, there is NO etymological connection between it and the word for dawn or ûšá in the Old Avestan. Ûši comes from IE root (h)ous or (h)aus and means “ear, to gather information.” Any similarity is semantic and a matter of sound similarity in poetry (Courtesy of Didier Calin.)

The word for “life force” in the poetic gathas is ûštána literally”lucid, transparent force” which is another possible variant of ûšá or dawn (See for example Yasna 43.16, 3^rd rhymed verse line.)

I like to conclude by the dawn prayer, provided by our scholar friend Didier Calin:

G 5.5bj
uṣ̌ąm srīrąm yazamaide
uṣ̌åηhǝm yazamaide
xṣ̌ōiθnīm rauuat̰.aspąm
framǝn.narąm framǝn.narō.vīrąm
yā xvāθraiiaiti nmāniiāiti
uṣ̌åηhǝm yazamaide
rǝuuīm raṇjat̰.aspąm
yā sanat̰ aoi haptō.karṣ̌uuairīm ząm
auuąm uṣ̌ąm yazamaide

In the seasonal Avestan calendar, February 18 marks the feast day of Speñtá Ármaiti. It is a kind of the Zoroastrian earth and woman day.

Ármaiti is one of the Immortals. In poetic allegory, Ármaiti is the daughter of Mazdá Ahûrá embodying “beautiful manifestation” (See Yasna 45.4, 4^th rhymed verse line.)

Mazdá Ahûrá manifests his creations through Ármaiti. She is endowed with all the vision and manifesting power of the god-force and cannot be deceived (See Yasna 45.4, 2^nd and 4^th rhymed verse lines.)

Ármaiti is composed of 2 parts ár+maiti. Ár means “harmony, melody, to fit perfectly.” Maiti means “meditation, thought, reflection.”

In the Vedas arámaiti is “thought put in correct form in connection with poems, poetry and sacred charms.”

Ármaiti is therefore “melodious flow of thoughts and ideas.” The ancient Avestan commentaries translate Ármaiti as bündak minishnih “original or prime thinking, perfect meditation.”

Her epithet Speñtá means “splendid, auspicious, sacred, bright”(Compare with Lithuanian šventas, Proto-Baltic-Slavic swęntŭs, Old Prussian swentas.)

The physical creation which Ármaiti protects and in which she is immanent, is the bounteous earth and the sacred space (See Yasna 48.6, 1^st rhymed verse line.)

Ármaiti is also manifest in the intuition and fertility of women, who like the good earth bring forth and nourish life. (See Yasna 38.1, 1^st rhymed verse line.)

Down into Islamic times the feast day of Speñtá Ármaiti or Persian Spendārmað was celebrated as a festival for women: As Bīrūnī reports in his Chronology, p. 229 “Isfand-ármað is charged with the care of the good earth and with that of the women.

This day was a favored time for courtship, and on that day “maidens chose husbands for themselves” (see M. R. Unvala in F. Spiegel Memorial Volume, ed. J. J. Modi, Bombay, 1908, p. 206).

Another tradition that is associated with this holiday is writing a sacred formula from the poetic gathas or the Avesta on a pure parchment or paper and affixing the sacred verse to the door of the house. This ritual supposes to protect the sacred space of the home from negative vibrations and adverse energies.

I shall like to conclude by the first and last verses invoking Ármaiti in the poetic gathas. Also, the middle verse is the centerpiece prayer in the formula of faith.

Growing in vigor by the power of melodious thinking, may she come to my calls for embrace (See Yasna 28.3, 3^rd rhymed verse line)

Your splendid melodious thoughts, benevolent and bright we choose; May she be ours (See Yasna 32.2, 3^rd rhymed verse line)

The force of melodious thinking, splendid in insight, speech and manifestation (See Yasna 51.21, 1^st rhymed verse line)

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In Zoroastrianism Yazatás are adorable god powers. Yazatá comes from the root yaz “to honor as holy, adore, worship.”

The Avestan root yaz “to adore, fuse, unite” is the same as Graeco-Aryan root *yag’, Vedic yaj-, Old Persian yad- Greek házesthai “to stand in awe” and hágios “to honor as holy,” (Courtesy of Didier Calin.)

Yazatá therefore means “ god beings that inspire adoration.” We read in the poetic gathas, “wise is mazdá ahûrá as to those (god beings) who have been and are// I shall adore, honor them as holy under their own names, and go to them with love.” (See Yasna 51.22, 2^nd and 3^rd rhymed verse lines.)

In the Achaemenid calendar the 7th month, September-October was called bāga-yāδi literally “the month of adoration of the god powers/beings.”

Also the name of the 9th month, November-December, was called āçi-yāδya literally “the month of adoration, worship, holiness of the fire.” (Benveniste, Narten).

In Zoroastrianism, all thinking powers are gods in becoming, and Yazatás are god beings/powers that are Inspiring Adoration and emulation.

I shall conclude by stating that the name of the city of Yazd in the barren high desert of Central Iran comes from the same Avestan root. The islamic designation of Yazd as daar ol ebaadeh “outpost of worship” is a mere translation of the Avestan root of the name as the holy, adorable or worshipful City.

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YASNA is the name given to the 72 holiest hymns, the foremost god invocations in the Zoroastrian worship.

The word Yasná comes from the root yas/ya and means “intense desire, fervent wish, yearning.” The ancient commentary translates it as xvastan.

Yasná is etymologically related to Tocharian yask, Greek zêlos, Latin zelus “intensity, fervor, burning desire.”

Yásá/Yáßá is the 2^nd word in the poetic gathas; I fervently desire/yearn (for the very prize of ahûrmazd’s own self) through numinous prayers/formulas (See Yasna 28.1.)

The poetic gathas also conclude with “intense longing” in the famous Airyemá Ishyö formula; I yearn for the riches of excellence/virtue, the wished-for *mind power of mazdá ahûrá (See Yasna 54. 4^th rhymed verse line.)

*Masatá/Maßatá is “the mind power to think, conceive, formulate, create.” The ancient commentary plays on a skillful word play here and translates it as “maximize.” Thus the intense longing/burning wish yas of the noble or Aryan fellowship Airyemá Ishyö is to become like mazdá ahûrá through “the powers of mind/spirit” and maximize godhood.

In the Vársht-mánßar commentary of Yasna 33.6, ahûrmazd creates the worlds through yasná “fervent wish, desire, intensity of the spirit.” And at the time of the fresh, new, creation of the worlds, Zarathûshtrá officiates as züt “the invoker of god-powers” at the yasná ceremony that will set in the eternal progress of the worlds.

In Zoroastrianism, thinking powers are gods in making. Yasná is the burning desire to manifest in eternity and infinity. Yasná is the longing and intensity of the spirit to become a god being through the wondrous odyssey of mind power.

The Yasna ceremony reenacts the primeval power of “manifestation, creation through fervent wish/desire.” The preparation of the sacred drink and/or wine of immortality haômá, the holy bread drön, the offering of milk and the evergreen branches barsôman, all remind one of the pagan origins of the Catholic Mass that resembles the Yasna ceremony to a great degree.

Yasna ceremony is performed in the early pre dawn hours. The ritual is only conducted by qualified priests in a designated sacred space of utmost purity.

The names of the eight priests are preserved in Avestan as zaôtar “invoker of god-powers,” hávanán, ásnatar, átrə-vaxš, sraôšā-varəz, ábərət, frabərətar, ráθvîš (Vedic ṛtvíj) knower of rites.

Today the eight priests of the ancient yasna are reduced in number to two (zöt Avestan zaôtar “invoker of god powers” and ráspîg, Avestan ráθvîš “knower of rites.”

The sacred space is oriented on a north/south axis. There is a raised stone seat for the zöt “invoker” at the north end facing south, in front of which is the main stone table, on which are mortar and pestle for the pounding of the höm plant, two holders for the barsôman (evergreen branches), a knife, filter, and various cups for holding spring water (áb) and libations (zöhr); also present are the haômá twigs, a pomegranate, and whole milk.

To the south is the fire-stand with small tables to the west for kindling wood and incense, near which the rāspīg “knower of rites” takes his stand. To the west of the main table is another table for other water vessels. Both priests must be in a state of complete physical and spiritual purity.

The Yasna drön bread is identical to Catholic Eucharist. Parsi priests place clarified butter, representing the gôšodáy (Avestan gaôš.hû-δáv), in the center of the drön and consecrate them together.

The holy unleavened bread is a replacement for the flesh offering and animal sacrifice.

An issue that seems to have been at the center of Zarathustra’s reform of ritual was animal sacrifice, and the violence and cruelty visited upon the innocent animal victim.

The Aryan Prophet saw animal sacrifice as on abominable misdeed that only pleased demonic powers or daævás (See especially Yasna 29; also the sacrifice of the Vyámbûra-daævas, Yt. 14.54-56.)

Zarathustra’s clear opposition to cruelty of animal sacrifice has led some modern scholars to erroneously believe that he forbade haômá or the elixir of immortality (See Yasna 34.11, 1^st rhymed verse line.)

What the ancient seer/prophet abhorred was the blood sacrifice associated with the pressing of haômá nectar. He struck a violent blow at the filth of blood libations and removed them from the preparation of the elixir or wine of immortality (See Yasna 48.10, 2^nd rhymed verse line.)

In conclusion, I like to add that sacred number 72 is the sum total chapters of Yasna. The number 72 equals 3 times 24 or the number of the chapters of vispa-ratö “all the wise counsels or knowers of riddles.”

Yasna invokes the 33 god powers or giver of boons. The performance of 72 Yasnas in each of the 5 holy gatha or song days, amounts to 360 or the number of days in the Zoroastrian religious year.

The daily performance of 72 Yasna in each 360 days amounts to 25920, the number of years it takes for one full cycle of the equinoxes around the axis of the ecliptic. (See Gernot Windfuhr on Yasna ritual)

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Zoroastrianism teaches that the countless spiritual and material worlds are made of the same substance as God. Mazdá Ahûrá creates the infinite worlds from his “own self,” (xweš xwadîh) from his own essence of “mind energy and passionate bright will power,” (See Yasna 34.12, 3^rd rhymed verse line and Yasna 39.5, 3^rd rhymed verse line.)

The concept that the ahûrás “god beings and god powers” descend from Mazdá Ahûrá and consist of the very stuff from which Mazdá is made of, is of utmost importance for Zoroastrian theology and cosmology.

The gathic ahûrás are the later Avestan Immortals and Yazatás “adorable powers.” Per the sacred Avestan lore, Mazdá Ahûrá is the greatest, brightest and best of all Yazatás or adorable powers.

Yazatá comes from the root yaz/yas. The word literally means “zeal, fervor, intense yearning.” The 2^nd word of the poetic gathas is yásá/yáßá “fervent or intense yearning.”

Everything that belongs to Mazdá Ahûrá’s spiritual and material worlds is worthy of “zeal or fervent worship” yaz.

By contrast, anything connected with the agony, narrowness and limitation of mind energy (añgrá mainyü) is unworthy of zeal or fervent worship, (áyesnyæ.)

The material world is therefore good and divine. This per Ugo Bianchi, “pro-cosmic” view of the material creation sets Zoroastrianism markedly apart from many other religions or philosophical systems.

In Zoroastrianism, It is therefore perfectly legitimate to worship any of Ahûrá Mazdá’s spiritual and material creations because ultimately they derive from him and comprise his substance.

One worships Ahûrá Mazdá by fervently worshipping his creations. Because the material world ultimately derives from Ahûrá Mazdá, it is of the utmost importance to keep it pure. Looking after and maintaining the purity of the material creation is the way of worshiping its creator.

Homage paid to the material world was/is one of the most distinctive features of the Mazdá worshiping religion.

Magis or Zoroastrian Priests of the Sassanid Empire demanded of the Zoroastrian apostates who had converted to Christianity, that they should revert to their old faith and prove that they had done so by fervently worshipping the elements specially; “heat of fire, good waters, the victorious sun and the glorious moon.”

Such fervent worship was the ultimate proof of the fervent worship of and intense yearning for Mazdá Ahûrá. But for the Christians such passionate veneration toward nature was to be rejected as pure idolatry. Hence, they first described Zoroastrians as fire worshipers, moon worshipers and sun worshipers.

I like to conclude by the following Avestan hymn of fervent worship to the moon, recited thrice on the nights of full moon.

Courtesy of Didier Calin: Yt 7.3

måηhǝm gaociθrǝm aṣ̌auuanǝm
aṣ̌ahe ratūm yazamaide
tat̰ måηhǝm paiti.vaēnǝm
tat̰ måηhǝm paiti.vīsǝm
raoxṣ̌nǝm måηhǝm aiβi.vaēnǝm
raoxṣ̌nǝm måηhǝm aiβi.vīsǝm

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