Authentic Gatha Zoroastrianism

Pätat, self-examination and the knowledge of good and evil

One of the most beautiful rituals associated with the new years celebrations in Zoroastrianism is the 10 days of pätat. The word pätat is derived the Avestan paiti “to go by, PASS.” (Armenian bozpayit or bazpayit occuring only in the chronicle of Elišē, has the same sense.)

In the ancient Aryan faith of Zoroastrianism, salvation comes from true knowledge. In Mazdyasna, the knowledge of good and evil is the key to immortality and unlocking the great possibilities of destiny.

Going over and weighing our past record in the 10 days before new year, understanding our mistakes, acknowledging our good and bad and learning from our past experience is Pätat.

We are all spirits/mind energies. Some of us are in physical form, some are in a period of renewal and regeneration, and some have ascended and have become guardian angels or fravashis. Guardian angels have realized the pristine formula, the first word or wisdom. (fra-vaóčá, fra-vaxshyá) of their creation. They have fulfilled their mission, learned their lessons and passed to a higher level of consciousness.

A beautiful table with flowers, candles, holy water and fragrant flower extracts is laid in their honor during this holy days.

There are 4 pätat texts that are recited especially during these 10 days before the new years. There are 2 versions of the pätat pashi-máni (pashi-máni literally means “to put before the spirit/mind, ponder,” in later Persian pashi-máni has acquired the meaning of “repent, regret.”)

There is a pätat raváni or pätat vidar-dagán for the departed souls.

There is a pätat Airani, or the Aryan pätat for going over the Aryan responsibilities and duties. And there is a pätat xvad/svad “self examination.”

In Zoroastrianism, it is highly recommended to open up and talk about our fears, insecurities, shortcomings, and evils. But the opening up and confession shall be shared confidentially only with a ratü (wise counsel,) dastür (scholar priest) and/or a genuinely good, luminous person.

Till we truly learn and understand; pain and suffering is inevitable. Pätat is going over our past thoughts, words and actions with genuine knowledge between good and evil and learning from it.

ardeshir

The auspicious feast of khshatrá “dominion,” and the godliness of wealth

August the 21^st is the auspicious feast of khshatrá “dominion, power, abundance of riches and fortune” in the seasonal Avestan Calendar.

Avestan Khshatrá “having dominion over;” Sanskrit ksatra, Greek krasthai “to acquire” is one of the god-powers (ahúrás, æsir) of Ma(n)zdá.

Khshatrá is the key to all the kingdoms, dominion over all the realms, sway/rule, power over seen and unseen worlds.

Yasna 51 of the poetic gathas is named Khshatrem vairím “ideal dominion, the desired rule/power.”

“Khshatrem vairím” has become shahrivar in Persian and shahtivar-gaan is the name of this festival in modern Persian.

Khshatrá is manifest in the material sphere in the form of (precious) metals.

It is customary to give the gift of gold or other coins on this feast and is considered auspicious to count money on the days dedicated to Khshathrá. Also Yasna 51 and Yasna 31 of the poetic gathas are recited for the increase of prosperity and riches.

Unlike many other beliefs, in which poverty is viewed as virtuous and godly, Zoroastrianism sees absolutely nothing virtuous or godly about poverty and/or asceticism (See Yasna 47.4, 3^rd rhymed verse line and the Vársht-mánßar commentary of the same.)

Instead of being considered virtuous and spiritual, poverty is viewed as mindless suffering and a mis-creation of the evil spirit.

Zoroastrianism teaches that mortal man should, become godlike and exercise a powerful and loving dominion/rule over the material world.

To achieve wealth, be enterprising and industrious is what the poetic gathas and Zoroastrianism clearly teach, (See Yasna 47.4, 3^rd and 4^th rhymed verse line and the Vársht-mánßar commentary of the same.)

It shall be noted that Zoroastrianism also MANDATES the giving of aid/charity to the virtuous poor. The OBLIGATION to aid the needy ashavan “virtuous, good, righteous,” and to give to charity is called ashö-dád and is greatly emphasized as part of virtuous, spiritual living.

To give donations, gifts, loans, skills or partnerships to the luminous and good (ashö-dád) that will result in the recipient supporting him or herself is the highest form of religious obligation, which must be performed regardless of financial standing, and must even be performed by the less haves.

To have the keys to all the kingdoms of the worlds (khshathrá) means to be enterprising and share godly good fortune with all life.

Happy shahrivar festival

ardeshir

The ages of this world and the magnificent vision/wisdom of Mazda

We read in the poetic gathas: How are the ages (of this world) moving forward in harmony/unison with You Mazda???

Kathá mazdá zarem čarání hačá Khshmat???

(Yasna 44.17, 2^nd rhymed verse line. )

Zarem is “age, time, to grow old, ripen, maturity.” Čaráni is “performance of work, accomplishing, moving forward.” Hačá is “unison, harmony, kinship.”

Time is a wave from the all-seeing force of wisdom/vision. There is a hidden, sacred power in things bringing about the concealed powers of the Godhead to unleash.

The seer-will works in the guise of destiny and the mortal man grows toward becoming Immortal and godlike. Everything is guided by a magnificent vision/wisdom.

In all there is the secret presence of the most wonderful force. A higher wisdom seeks to triumph the spirit in the darkness of the night.

The soul seeks the eternal in things, the immortal joy.

Changeless law and dull fixity are not the law of spirit/mind. Man’s destiny is to rise to celestial levels.

Mortal man was born with a spirit/mind to conquer all limitations and claim from Time the wondrous visions of the Spirit.

The wondrous vision of the Spirit is to shape humanity into heroes and gods, to discover splendid new worlds or create better ones anew.

The mundane world must transform itself and become the equal of Heaven or the world must be fashioned anew.

Time is the hammer of the gods that crushes and breaks the evil and imperfections in the mortal’s world.

Mortals think in fragments and miss the whole truth. The splendor of the Sun is not a dream because there is night.

Fate is the seer-will of an All Wise force working in Time. Yes, heroes and gods are few. For few can climb high and unleash the powers of the GOD within. But as the poetic gathas say, the triumph of the spirit and the renewal of the worlds will come to pass through Time, and is Not just an illusion/dream (See Yasna 48.1, 2^nd rhymed verse line.)

ardeshir

The above article was inspired by the gathic poetry and sacred verse.

Courtesy of Alex Kopf,

Alex has contributed greatly to our group and made forever a home in our hearts. We wish him always the best.  Here he tells us of his dream. I shall add that the Magi were experts in the interpretation of dreams and the Zoroastrian lore has a rich tradition concerning dream interpretation, http://atlanteangardens.blogspot.com/2014/07/history-of-medes-magi-and-enchanters-of.html

I had a dream in which I felt a deep wish of my heart that the persian people turn their hearts and minds back to their old religion of Zoroastrianism. (The teachings of Zarathustra). During this dream I touched a couple of persians with my fingers and they started to study Zoroastrianism. I had this dream in similar forms a couple of times in the last 4 years.

Commentary 1: I have studied the ancient persian religion of Zoroastrianism for two years and came in contact with a couple of practising Zoroastrians from around the world. They have made a noble impression on me as well as their religion. I even thought for a while of becoming a Zoroastrian myself. However, I realized during my further study of religion, that the Indian religions probably come closer to the truth. Yet, still I am on cordial terms with the Zoroastrians – similar to my friendship with the catholic Austrian nobility. I hope that the persian people with their great ancient culture and tradition, will re-discover their brilliant religion of Zoroastrianism. It will turn out well for them and they shall be a light for many nations again.

Commentary 2: “Not all that have fallen are vanquished; not all that is over is past a king may yet be without crown, but deep roots are not reached by the frost and towers that are strong will fall down From the ashes a fire shall be woken, A light from the shadows shall spring; Renewed shall be blade that was broken, The crownless again shall be king” —J. R. R. Tolkien, The Lord of the Rings

“The Lord of the Rings, however, takes up the Zoroastrian idea and is dominated by the equivalent of Angra Mainyu, a mighty supernatural being who is supernaturally malevolent and exerts all of his vast powers to inflict degradation and suffering on our race and its allies; and that is one of the factors that make the book a story of high emprise and heroism that often rises to the level of epic poetry, and assure it of a place among the great literature of our race.” (Revilo P. Oliver – The Origins of Christianity)

http://prophecydiary.wordpress.com/2014/08/02/vision-2014-07-19/

Conflict, cruelty and affliction plague our world. We turn on the news and most we hear is war, conflict, misery and suffering.

But how can we apply the ancient, pristine wisdom of Aryans, the Zoroastrian faith to our troubled times???

According to the poetic gathas, we are in this material plane to learn and evolve. Yes the bad choices of mortal men bring with them horrendous consequences and much suffering (See Yasna 30.8, 1^st rhymed verse line.) Yet we are not here to suffer doom and gloom, but to learn, evolve and grow.

We are all spirits/minds. Our essence/soul is this learning, evolving mind-energy/spirit on an amazing odyssey of consciousness. (See Yasna 30.3 and Yasna 30.5.)

Our choices and decisions shape our destiny. Our future is not set in stone. Our future is an open script of possibilities and probabilities.

It is our choices that realize the different scenarios of our future and destiny (See Yasna 30.3, 3^rd rhymed verse line and Yasna 30.4. 2^nd rhymed verse line.)

All our arduous paths can turn into an opportunity for evolution into a much brighter state of consciousness (See Yasna 30.11, 2^nd and 3^rd rhymed verse lines.)

Throughout our lifetimes, we have been men and women, rich, poor, weak and strong, of different faiths and races. But our essence has been none of these experiences but brilliant mind-energy. Enmity and warfare arise when we identify not with our core essence as spirits/minds but with our appearances.

But as Zoroastrians and heirs to the ancient Aryan wisdom, how do we know on which side of the conflict is the light and truth???

There are distinct cases of diabolic evil in this world, forces that are the embodiment of the evil/afflicted spirit (See Yasna 51.10, 2^nd rhymed verse line.)

But more often in this world fanciful lies and falsehood are mixed with sublime truths (See Yasna 33.1, 3^rd rhymed verse line.)

The poetic gathas ask vástryát vá áitæ yé vá nöit añg-hat vástryö? Who is the steward of the creation and who is not a caretaker of the creation (See Yasna 31.9, 3^rd rhymed verse line???)

Vástryö comes from a root that means “to clothe, cover, to empower.” The Avestan phrase means to restore powers to the good creation, helping to heal and empower the living world and its inhabitants. Vástryö is about becoming the Gardener of the worlds.

As Zoroastrians we shall identify with the side with more ashá/arthá “excellence, virtue, brilliance.” For ashá/arthá is not the existing state of affairs and how things are, but the art/brilliance of how they could become ever better. For example ashá/arthá is the art/brilliance of making desert bloom.

The stewardship of creation and enterprise shall be our measure of godliness. Many talk of God, goodness and justice but who is a better steward of creation??? Who has more brilliance/virtue in blooming the barren earth and showing enterprise??? Who is kinder to animals and God’s Creation???

We read in the holy Vendidad (ví-daæv-dátö) on the chapter on earth (Avestan zám, Old Prussian zemyá, Russian zemi) and the places whereon earth feels most happy:

2,3. ‘It is the place whereon one of the faithful erects a house with a priest within, with cattle, with a wife, with children, and good herds within; and wherein afterwards the cattle continue to thrive, virtue to thrive, fodder to thrive, the dog to thrive, the wife to thrive, the child to thrive, the fire to thrive, and every blessing of life to thrive.’

4. It is the place where one of the faithful sows most corn, grass, and fruit…….For He who sows corn, sows virtue, excellence and goodness.

The place where the earth feels the sorest grief according to Vendidad is where demons and diabolic forces are worshipped as divine and the place wherein most corpses of dogs and of men lie buried (where death and destruction rules.)

Many claim righteousness, godliness, but Ideologies that thrive on death, destruction, mistreatment of animals, lie deceit, falsification of truth/history, desertification of this good earth and only know sword wielding and violence are demonic, NOT godly and shall never enjoy our sympathy and support.

Let me conclude by these gathic inspired words: Fate is what the spirit/mind chooses. The fate of mortal man is to battle the host of so much darkness, overcome its limitations, march Godward and arrive on the splendid peaks of God, thereby becoming godlike, the genius gardener and guardian of so many wondrous worlds.

ardeshir

Qu’est Asha et quel est le sens de la formule Ashem vohu ?

Si quand un enfant vous raconte un beau rêve, une histoire merveilleuse dans laquelle il ou elle a des pouvoirs merveilleux et toutes les choses sont incroyables, vous lui dites que la vie devrait être ainsi, et qu’elle sera ainsi un jour, vous lui avez parlé d’”asha”.

Quand vous avez ces aspirations et ce désir de n’être pas limité par une capacité, et qu’avec enthousiasme vous souhaitez un monde dans lequel toutes les limitations ordinaires n’existeront plus et que vous pouvez mettre assez de bonne volonté et de force dans vos aspirations, vous avez invoqué “asha”.

Quand dans vos rêves il y a une bonté sans limite, une beauté sans laideur, et une réussite consciente, constante, un miracle perpétuel et magique, cela c’est “asha”.
Quand votre corps ressent ses douleurs, ses limites, et que vous pouvez malgré tout y établir ce rêve lumineux, ce rêve de pouvoirs extraordinaires, de possibilités merveilleuses, vous avez récité le manthra « ashem vohu ».

Vous vous sentez déprimé et subitement une pensée vous vient à l’esprit, qui vous dit : « Bien, maintenant les choses peuvent avoir l’air pas terribles, voire même laides, mais derrière cet ici il y a une beauté magique qui essaye de s’exprimer. », cette magie c’est “asha”.

Asha, ce sont toutes ces possibilités merveilleuses qui VONT se manifester dans la lumière et la joie, asha, c’est l’étonnante et belle vérité d’Ahura Mazda, asha ce sont les véritables possibilités que le monde d’ici bas nomme “fantaisies”. Asha est ce que l’on doit adorer et rapprocher de nous, et nous devons en faire l’objet de nos ambitions et de nos aspirations.

Asha, ce sont les vertus ahuraïques, asha, c’est le divin qui est en nous, et son invocation et sa mélodie est la formule de l’ashem vohu.

Ardeshir (traduit en français par Chams).

Le statut de la femme et l’égalité des sexes dans l’Avesta

L’égalité entre les genres est fermement enracinée dans les enseignements du prophète aryen (Ashu) Zarathushtra, comme cela est rendu évident dans ses poétiques Gathas et dans l’Avesta. Le statut égal des deux sexes a donné à la femme une certaine puissance dans les communautés zoroastriennes à travers les âges.

Le Yasna 27:15 est un des trois manthras les plus importants des poétiques Gathas. Dans son troisième verset rimé des prières sont offertes aux saints femmes et hommes, et l’adoration des saintes/divines femmes qui possèdent armaiti (“le flot de pensées brillantes, de méditation sereine”) en leur tête est offerte aux Propices et Brillants Immortels.

Dans le Yasna 30:2, 2ème verset rimé, les hommes et les femmes héroïques sont appelés à exercer leur pouvoir de décision et à choisir avec sagesse de la même façon que le ferait un mage/sage (avestique vici, à comparer avec le vieil anglais wicca).

L’attribut utilisé pour les hommes et les femmes héroïques dans le Yasna 30:2, 2ème verset, est “narém-narem”. C’est l’épithète utilisé pour les dieux ou les demi-dieux dans le Rig Véda, et il vient de la racine nar, racine proto-indo-européenne *h2nḗr, « puissant, héroïque, courageux ». Parmi les cognats nous avons le grec ancien ἀνήρ ([anɛ:r]), le lituanien nóras “volonté”, le vieil irlandais ner, le gallois nêr, le latin neriōsus “ferme, résolu, puissant”.

Le terme nar/náir, de la même origine, est utilisé à travers les Gathas poétiques pour désigner les héros courageux à la fois masculins et féminins.

Le Yasna 35:6 recommande l’étude et la poursuite de la connaissance pour les hommes et les femmes qui en sont dignes (nā vā nāiri vā). Il est attendu des femmes (ainsi que des hommes) en plus d’être éduqués, de discuter, de délibérer et d’expliquer la sagesse/connaissance de la vérité divine : vaædā haithīm. Le terme haithīm dérive de la racine hath-. Il est lié au sanskrit satyá, au vieil anglais soð, et au vieux saxon soth : “oracle, vision véritable, sagesse divinement inspirée, manthra.”

Ailleurs dans l’Avesta (Hērbedestān:5), le sujet de l’éligibilité à l’éducation pour les études de prêtrise est discuté. Le texte déclare qu’une femme digne (nāirikā-), ou le seigneur/protecteur de la maison (nmānō.paiti-) peut s’engager dans les études de prêtrise. Celui qui est choisi (entre ces deux ndt.) est celui qui a la “plus haute estime pour la vertu, l’excellence” et dont on a le moins besoin pour s’occuper de la maison.

Le Nērangestān, chapitre 22 verset 2 permet à « chaque homme ou femme ou jeune personne qui connaît les manthras sacrés d’officier en tant que zaotar- (c’est-à-dire prêtre chargé de l’invocation) dans les cérémonies. » L’emphase est mise sur le fait que le facteur qualifiant est la maîtrise et la connaissance de la poésie inspirée et non pas le sexe ni l’âge.

En Visperad 3:4, le désir exprès de déléguer une “femme courageuse” est mis en parallèle dans le même verset avec le souhait de déléguer “un homme courageux” (nar-) qui connaît, qui est un sage de la religion pure, est de grande qualité (littéralement “de premier choix”).

Le 3ème verset rimé du Yasna 37:3 loue les anges gardiens/fravashis des hommes et des femmes héroïques : tém ashāunąm fravashīsh narąm-chá nāirinąm-chā.
Également, dans le Yasna 26:7, les anges gardiens ou fravashis des prêtres savants et ceux de leurs étudiants, hommes ou femmes, sont loués : Aæthra-paitinąm aæthryanąm narąm nāirinąm.
Le Yasht 13, versets 139 à 142 fait écho à ce verset. En effet, y sont loués les fravashis de nombreuses femmes vénérables. Dans les versets 143-144 les fravashis des femmes lumineuses et vertueuses, et ceux des hommes lumineux et vertueux de divers pays sont loués.
En Yasna 39:2, les âmes (urunō) des hommes et des femmes vertueux et dignes, où qu’ils soient nés, sont adorées (kudō zātanąmcīt̰ narąmcā nāirinąmcā).
Ainsi, dans le fragment avestique D.3, les deux sexes sont explicitement avertis : « Il n’a rien gagné, celui qui n’a (rien) gagné pour son âme. Elle n’a rien gagné, celle qui n’a (rien) gagné pour son âme. » (nöit̰ cahmi zazva yō nöit̰ urunæ zazva. nöit̰ cahmi zazushi yā nöit̰ urunæ zazushi.)
Yasna, 51:13, 1er verset rimé dénonce la malice des traîtres, hommes et femmes, qui excellent en dissimulation et en falsification.
Dans le Yasna, 53:6, le 1er verset rimé parle du « destin/devenir manifeste des hommes et des femmes courageux contre les hommes et les femmes mauvais » : ithā ī haithyā narö athā jə̄nayö.
Dans l’hymne à l’étoile brillante Tištriya (Yasht 8:59), à la fois l’homme mauvais (mairyö) et la femme mauvaise (jahika) sont bannis de toute participation aux cérémonies.
Dans le Yasna 41:2, une prière est offerte pour qu’un bon dirigeant, héros ou héroïne (nā vā nāirī vā), règne sur les deux existences (xšaætā ubōyō aŋhvō). Nous pouvons en conclure que les femmes sont autant considérées capables de diriger que les hommes, et dans le monde spirituel, et dans le monde matériel.
Yasna 53:8, 3ème verset, on prie, désire du fond du cœur être bien gouverné par les dirigeants : hommes et femmes qui feront cesser tout bain de sang et apporteront paix et bonheur aux villages et aux campements.
En Yasna 38:3 on parle des divinités féminines en rapport avec les eaux donneuses de vie.
Dans le Yasna 38:1 on compare la qualité de la terre à la fertilité des femmes. Le terme utilisé pour femme est genā dans le verset. À comparer avec le grec γυνή (gunè): femme, sanskrit gna: “femme d’un dieu, divinité”, avec le vieux slave zena, vieux prussien genna, gothique gina “femme, épouse”, “femme”, qéns: “reine”, suédois kvinna, tous ces mots venant de l’indo-européen *gʷḗn.
À noter que le mot vieil anglais cwen “reine, dirigeante” vient de cette même racine. Le mot genā est utilisé à nouveau Yasna 46:10, 1er verset, l’homme et femme (qui font ce qui est mieux, qui servent Aša etc.) traverseront le pont vers les autres dimensions (chinvatö pərətüm).
Dans le Yasna 54:1, c’est-à-dire le manthra puissant ā airyemā išyō on peut voir qu’airya-man, ou la noble compagnie est invoquée pour que les souhaits des hommes et des femmes courageux soient exhaucés (nərəbyas-cā nairibyas-cā zarathúshtrahæ.)

En conclusion, j’ajouterai que les lois de pureté sophistiquées sont communes aux deux sexes dans le zoroastrisme (par exemple la disposition qu’il faut prendre avec les cheveux et les ongles coupées, cf. Videvdad 17). Certes les femmes sont sujettes à des régulations de pureté supplémentaires qui concernent surtout leurs fonctions de procréation telles que la menstruation (Videvdad 16:4-7) et l’accouchement (Videvdad 5:48-56).
Notons cependant que les hommes également ont des rites de pureté spécifiques à leur sexe (Videvdad 18:46).
Évidemment, et l’homme, et la femme, ayant reçu leur cérémonie d’initiation, ont le devoir de porter le sudreh et le kushti, vêtement et ceinture sacrés, symboles de leur engagement dans la foi mazdéenne.
Dans la jurisprudence zoroastrienne, les hommes et les femmes héritent des parts égales et les lois d’héritage ne favorisent pas une partie par rapport à une autre à cause de son sexe. De plus ce sont les femmes (les plus proches du décédé) qui sont censées garantir l’héritage jusqu’à ce qu’il soit correctement partagé (cf. Dadestan-i Denig), il est aussi écrit que « si rien n’est indiqué de contraire, la fortune [de l’héritage] va à une femme ou une fille qui est préférée ».
Enfin, il est très intéressant de noter que le Bundahišn (XIVa:1) loue, glorifie presque, le plaisir sexuel féminin.

Ardeshir (traduit et légèrement augmenté par Chams).

The Zoroastrian names of the summer months and their Indo- European legacy

The first month of summer is named after Tíshtar or Tÿshtar. Tíshtar is the Dog Star of the THREE Stars or Sirius, the brightest and most auspicious star in heaven. It has become Tir/Tyr in Persian.

For the ancient Iranians, Sirius was the luckiest of all stars. Yet, for the ancient Greeks, Sirius heralded the hot and dry summer, and bad omen. Anyone suffering its effects was said to be astroboletos or “star-struck”. The season following the star’s appearance came to be known as the Dog Days of summer.

In Sanskrit literature Sirius is known as Mrgavyadha and represents Shiva, the Auspicious One. In Scandinavia, the star has been known as Lokabrenna (“burning done by Loki”, or “Loki’s torch.”)

Sirius is also mentioned in Surah, An-Najm (“The Star”), of the Koran, where it is given the name الشِّعْرَى (transliteration: aš-ši‘rā or ash-shira; the leader). The verse is: “وأنَّهُ هُوَ رَبُّ الشِّعْرَى”, “That He is the Lord of Sirius (the Mighty Star).”

Here is an analysis of Tíshtar by Didier Calin; the DOG-STAR OF THE THREE-STARS ( = Sirius) – IE *Tríhstriyos hstḗr k̑wṓn

(Vedic, Iranian, Greek, Latin, Armenian, Norse, Celtic, Baltic Calin 2012)

○ In. RV 1.161.13c “the Dog (śvânam), the awakener (of the Rbhus)”

// Tiṣyà-: a.o. RV 5.54.13c, RV 10.64.8c, TS 2.2.10.2.1, TB 1.5.1.2.1, 3.1.1.5.5

○ Iranian. Tištriia-: Yt 8.5g,13c,16c,18c,20c,23e,26c,28i,29e,30c,32c,40a,42b,55a,60g, Ny 1.8d, 2.8c tištriiō (> ○ Pers. Teštar)

// Y 16.4f, Yt 8.1i,2a,3cd,4a,5a,6a,8a,10a,35a,36a,37a,39a,41a,43a,44a,45a,48a,49a, 12.27b, 18.5d,7a, Vd 19.37f, Ny 1.8f, 2.8e, S 2.13a tištrīm stārǝm, Yt 8.50c,52c stārǝm yim tištrīm, Y 1.11d, 3.13c, 4.16d, 7.13c, 22.13d, 24.21d, 27.2c, 66.10c, Yt 8.0f, 8.62b, S 1.13a tištriiehe stārō

○ Greek. Κύων (Canis Minor Prokúōn), a.o. Il. 22.26-29 “the star (ἀστέρα) that men call by name the Dog (κύνα) of Orion”

// Σείριος: Op. 417 Σείριος ἀστήρ, Alcman, fr. 1.63 (P.M.G.) σήριον ἄστρον, Aeschylus, Agamemnon 967 σειρίου κυνός

The name of the second month of summer is ameretát “immortality.” Immortality is symbolized by the verdure and growth of the plant life and ancient trees. While ancient trees have their roots deep in the earth, their branches are extended into heavens, connecting heaven and earth, symbolizing the unleashing of a higher, brighter consciousness into the earth plane, thus making this physical life immortal as well.

The name of the third month of summer is taken from Yasna 51 of the poetic gathas “Khshatrá vairya.”

Khshatrá means “dominion, power.” Sanskrit equivalent is Kshatriya” from the root kšī “to rule, govern, have dominion.”

The Ancient Greek kratía from κράτος krátos, “power, rule, is an exact equivalent. CRACY in words such as aristocracy comes from the same root.

The second part Vairya comes from the root vr “Will.” It means expressing will, wish, desire.

Khshatrá vairya is the ideal realm/dominion. Khshatrá vairya is the will to have/possess the wondrous godly-powers.

For the destiny of mortal man as is foretold by the brightest star in heaven, is to become god-like and immortal.

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Ameretát, Immortality, Deathlessness, Indestructibility

July the 25^th was the festival of Ameretát “immortality,” “deathlessness,” “indestructibility.” Ameretát is one of the godly virtues/powers or ahúras of Ma(n)zdá, the God of genius, mind-power, vision, imagination and creativity.

Ameretát is about overcoming our inherent limitations. In Zoroastrianism death, decay, aging, deterioration are NOT unavoidable. In fact, Immortality and deathlessness are divine while death and deterioration are characteristic of evil.

Immortality “Ameretát” is an inevitable consequence of evolution and the odyssey of consciousness. It is the destiny of mortal men to go through the evolutionary process and bring the divine to the mundane existence. Ameretát is the transformation of life on earth to life divine. Ameretát is the unleashing of the unknown powers of spirit/mind, a higher consciousness that will transform and empower physical matter forever.

The 5^th month of the Zoroastrian calendar is dedicated to Immortality, Deathlessness, Indestructibility, “Ameretát.” In the Zoroastrian tradition ancient trees and plants symbolize Immortality.

Life is endless. It just passes through different phases. This eternal cycle of life is best exemplified by the emerging/springing forth of the plant life from the barren or frozen earth.

Hence, in Zoroastrianism Immortality is symbolized by sacred, ancient trees. Since trees are deeply rooted into the earth, yet their branches reach unto the stars, sunlight and the heavens.

Ameretát has become Amórdád in Persian, but it is commonly MISpronounced as mórdád, “mortality,” “death.”

In the poetic gathas Ameretát “Immortality” comes with haúr-vatát “every healing power” and utyüití “eternal youth.” Let us bring the wondrous power of Immortality from the realm of spirit/mind-power into the dominion of the mundane physical. Thereby transforming this earthly life into a life divine.

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In the Avesta and the ancient Aryan, Indo-Iranian MythThritá (the THIRD,) also called Thraætóná/Θraætóná is the first skilled physician/healer. (Yasht 13.131; Vendidad 20.2).

The name comes from thri/Θri meaning “three, the THIRD.” In the Old Norse Grímnismál 46.4 Þriði/thriði is another name of Óðinn. We also read in Gylfaginning 2 “he who is uppermost is called the Third “Þriði/thriði,” (Courtesy of Didier Calin.)

The name has probably something to do with the THREE SUNS –See Indo European *tréyes s(a)uhliyōs / trih sáhwōl (Indic, Latin, Slavonic, Latvian + Greek) (Calin 96-2012.)

Avestan Thritá (the THIRD,) Thraætónáhas become Fereydoun in Persian.

The invention of medicine and the introduction of antidotes are attributed to Thritá/Thraætóná, who was also regarded as the inventor of amulets. He is able to repel the plague and other diseases and bears the epithet paúr-baæšaz, literally, “plenitude, abundance, fullness of healing” (Dādistān ī dænīg, pt. 1, p. 84.)

In the preserved fragment of one Avestan incantation, Thritá/Thraætónáis invoked against evil powers (Avesta, tr. Darmesteter, 3.2; Modi, 1900).

On a Parthian gem (probably an amulet made to serve a medical purpose,) in the Falkiner collection, London; an Iranian hero is depicted subduing a demon; it may very well represent Thritá/Thraætóná fighting a demon of severe illness (Bivar, pp. 518-23).

The popularity of Thritá/Thraætónáas a physician is also reflected in a Manichean Middle Persian incantation associated with other “names of power” (Henning, pp. 39-40).

There are a number of amulets and charms inscribed in Pahlavi, Pazand, and Persian in which Thritá/Thraætóná, the PersianFereydoun is invoked to heal diseases; some of them are still used by the Zoroastrians of Persia and India (Modi, 1894; Kanga, pp. 141-45; Boyce, Stronghold, pp. 63 ff.).

Magical powers are attributed to Thritá/Thraætóná in the Avesta (Yasht 5.61-65.) His famous mace has a bull’s head and his most brilliant feat is his victory over the three-headed, six-eyed Monster Dahāka (Yash. 5.33-35, 15.23-24; Yasna 9.7-8; Vendidad 1.18).

In the mythical style Süd-gar commentary of the poetic gathas on Yasna 51; it is accounted that following Öhrmazd’s command, Thritá/Thraætónárefrained from killing the monster dahák, lest various noxious creatures emerge from the corpse of the monster and infest the world of the living.

Thritá/Thraætóná rather fettered and imprisoned the monster on Mount Damávand (the smoky, cloud-covered mountain.) The monster dahák will remain in the smoky, cloud-covered mountain in fetters/chains until the resurrection or the brilliant renewal end of the worlds “farshö-kart.” (Holy Denkart, ed. Madan, pp. 548, 811)

The monster will then be slain by Garshássp/Garsháßp. (Pahlavi Rivayat, ed. Dhabhar, pp. 146-47).

In the mythical Süd-gar commentary of the same Yasna 51 of the poetic gathas; After Thritá/Thraætóná’s gains victory over the tyrant monster dahák (dahák is associated with Babylon and the land of sorcery or modern Iraq,) Thritá shockingly realizes that people have gotten used to the tyranny of the monster dahák and yearn for the monster’s cruelty.

Thritá/Thraætónáthen battles then the semi-monstrous foreign black people, the Māzandars. Thritá binds them to the hooves (lit., “feet”) and transforms some into stones, and expels the rest forever from the land. (See zangīg; Bundahišn, pp. 108-9; cf. Matīnī)

Like other ancient Aryan/Indo-Iranian heroes, Thraætóná (fereydoun) is identified in Islamic sources with biblical and koranic figures such as Noah, Abraham, and even Nimrod.

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