Authentic Gatha Zoroastrianism

The verses in the poetic gathas that deal with the creation of the worlds are Yasna 31.7, Yasna 31.11, Yasna 45.4 and the 2nd rhymed verse line of Yasna 51.15. I will address Yasna 45.4 in this article.

We read in the Vársht-mánßar commentary of Yasna 45.4 concerning cosmogony or the creation of the universe:

On the subject of the superb/wondrous manner of “self-giving” (khvetü-dás;) a giving/dedication of (Gd’s) own self (khüdásh-dahishnih.)

The words khvetü-dás and khüdásh-dahishnih (self-giving and dedication of one’s own self) refer to the last five words of the 2nd rhymed verse line of the gathic original namely; mazdáv vaædá yé ím dát.

For the self (khva, Old Indo Europen sva) of Ahúrmazd is wisdom, foresight; and Gd’s self dedication is a giving, gift of his own awe-inspiring wisdom vaædá yé ím dát.

The word for superb, wondrous is vahishtem in the gathic original, corresponding to the last word of the 1st rhymed verse line of Yasna 45.4. It comes from the root vah literally “wow, awe inspiring.”

Awe-inspiring discovery, adventure and wisdom is the very essence of Ahúrmazd. The ancient Vársht-mánßar commentary continues as follows:

The judicious precedent (dádistán) for khvetü-dás (giving of own self); and its goodness, beauty and visible appearance in the creation of the creatures and the universe (came from Ahúrmazd.)

The perpetuity, great strength/energy, effective work (karígíh,) and advantage, (südígíh, literally “surge,” Sanskrit svayati, Lithuanian šaunas) of the creation is due to giving of one’s own self and self-dedication, (khüdash-dahishnih khvetü-dás.)

(Middle Iranian patvan.dishnih, farsi peyvasstegih is “perpetuity, continuity of the creatures.”)

First, it (khvetü-dás ) came into practice by the giver of talent, gifts (dádár;) Ahúrmazd, the lord of wisdom and foresight,

As the patron (ptarém) of awe-inspiring spirit/mind, (vohü-man,) since vohü-man is the first, foremost (fratüm) genesis (of Ahúrmazd,)

Mazdá, the Gd of Genius and Vision is the ptarém patron/exemplar of awe-inspiring spirit and mind. And the ideal pattern of the universe is in the luminous mind/vision of the Gd of Genius. (See the first word of 3rd rhymed verse line of the gathic original.)

And from that awe-inspiring spirit/mind came into being/becoming (verezayañtö from verez, Norse wyrd,) the spiritual and material creation, (mainügíg ud stihíg dám) their progress and varied perpetuity.

The becoming, destiny of the worlds is caused, derived from the wondrous power of spirit/mind; Avestan verezayañtö from the root verez, Lithuanian verciu “turning,” German werden “becoming,” Norse rune wyrd; see the the 3rd rhymed verse line of the gathic original, ptarém vang.hé. úsh verezayañtö man.ang.hö.

The ancient commentary continues by comparing the “self-giving” in creation of the worlds and creatures to:

Brightness from light, splendor from brightness, and a new dawn (bám) that comes from splendor;

(Pahlavi barísh, Avestan berez, berej brightness, Pahlavi röshníh, Farsi roshanih, Avestan raöch, light, Pahlavi fíröɣ, Farsi forough, splendor)

The imagery of lights refers to the first word in the 2nd rhymed verse line of the gathic original or ashát. For excellence, virtue is ashá, embodied by brilliance, light, splendor and a new dawn.

For we read in the Vársht-mánßar commentary of Yasna 37.1; all the lights of the earth, all the lights of the auspicious animals, all the lights in the plants and growing things, all the lights in all the prosperity of the worlds is visible/apparent through the excellence of virtue ashá.

Through this transfiguration of light/self-giving comes the progressive expansion (Pahlavi vistardan vistarishn Farsi gostrarishn) and continuity of mortals till the fresh renewal of the universe (Farshö-kart);

Also, through voyage/journey in the spiritual and physical existences, the acceptance of motherly glory by speñtá ár.maiti as the mother of the worlds was the most noble act.

speñtá ár.maiti is the “auspicious flow of thoughts or serene meditation,” the superb workmanship that comes through “calm focus” it refers to the 4th rhymed verse line of the gathic original.

In Conclusion, Ahúrmazd’s self is wisdom, foresight; and he gifted the worlds through “self dedication” of his awe-inspiring, adventurous nature. Ahúrmazd is the patron, exemplar of awe-inspiring spirit; and the becoming/destiny of the worlds is derived from the wondrous powers of the spirit/mind. The auspicious flow of thoughts or serene meditation/focus is the good mother of manifestation.

ardeshir

What does Zoroastrianism say about homosexuality???

The current article is response to the question of a dear friend. Homosexuality is a term for people who have sexual relationships with their own sex. The only sexual activity pertaining to homosexuality that is discussed in length in the Zoroastrian literature is “bare anal intercourse.”

In Zoroastrian jurisprudence NO distinction is made between heterosexual or homosexual “bare anal intercourse.” Both are equally alluded to and quite explicitly condemned. The extremely negative view toward heterosexual or homosexual “raw anal intercourse” has to do with its pollution and the barrenness of the act.

The main function of the anus/rectum is to act as a passageway for feces. But small amounts of feces remain present in the rectum, especially if the feces are not well formed. This in addition to the risk of tearing anal tissue and exposure to blood makes the “bare anal intercourse” a highly polluted act. The act becomes a mortal sin (marg-arzaan,) when semen or substance of life is deposited in the inherently unclean male or female rectum (See Vendidad 8.32.)

In the poetic gathas, Yasna 51.12, 1st rhymed verse line; prophet Zarathushtra strongly condemns a “sorcerer poet” or “vaæpyö.” The term “vaäpyö” is identical to the Vedic “vipra,” an inspired, frenzied poet. The root vip means the “vibration, swinging rhythm, frenzy” of emotions, feelings, poetry. The term is also used for wanton sex.

In later Avestan “vaæpyö” has become a strictly derogatory sexual term. In middle Iranian, it is translated as “koon-marz.” Koon is “anus/rectum” and marz is like French “marquee; bordering upon, entering into, insertion.” The term Koon-marz applies only when the bare skin of penis borders upon, touches and is inserted into anus.

Both in the Südgar gathic commentaries and in the Dādestān ī dēnīg the participants in the act of raw anal intercourse are named among the seven arch evildoers, whose defilement/pollution matches that of the Evil Spirit himself.
The longest discussion of the act and the reason why it is so loathsome is found in the Dādestān ī dēnīg, questions 71-76.

The emphasis is again on inherent pollution and the misplacement/wasting of the semen.
According to Vendidad 1.11, bare anal intercourse was instituted to plague the ninth creation, in the land of the Hyrcanians or wolves (vəhrkāna).

Moreover, Vendidad compares the mis-creation of demons to that of deposit of semen into the anus/rectum and the discharge of pollution.

Accordingly expiation for this sin is good breeding, procreation and faithful adoption of children, so the good creation is multiplied.
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Khratu, kratu as the Self of all in the poetic gathas and the Upanishads

The philosophy of the Upanishads is called Vedanta, “the conclusion, end of the Veda or Wisdom.” Among the Upanishads, the Isha Upanishad shows a spiritual vision very similar to the poetic gathas. It is highly likely that the Isha and some other earlier Upanishads such as Kena, have been influenced by the poetic gathas of the ancient Aryan Prophet Zarathushtra.
The common link between the poetic gathas and the older Upanishads lies in the concept of khratü or Vedic kratú as the Self of all.

Avestan khratü or Vedic kratú is the power of spirit/mind; the triumph of the will power. Khratü is the passion, energy associated with wisdom and vision; the seer-will endowed with the power/force to manifest visions, create, and do work.

khratü comes from the Proto Indo European base kar-/ker “to have power, bring forth, create.” Greek kratos “rule, power,” Greek kratia “have power over, Old English cræft , Dutch kracht, German Kraft, Icelandic kraftur, Old Norse kraptr all come from the same root and mean originally “having power to create, bring forth, manifest.”

I shall add that in Yasna 40.1, in the second rhymed verse line; khratü appears as Khrapaití.”
Hence, Lommel’s translation of khratü as “Geisteskraft” or the power of spirit/mind to create/manifest is a very accurate translation.

In khratü, vision, wisdom and power are one. There is one and only one original principle. This Supreme Principle is the creative power of spirit and vision called khratü.

Thus whatever secures the “creativity or freedom of the spirit” is philosophy or love of wisdom in the poetic gathas and the older Upanishads. The self of all, the self of this universe and other worlds seen and unseen, is the freedom and creativity of the spirit/mind.

Mazdyasna or the love of wisdom is the odyssey of spirit/mind, the journey of the seer-will or khratü to progress through different levels of consciousness, to explore the infinite horizons of creativity, and evolve into ever more perfect types of life and existence.

I would like to conclude by the first occurrence of khratü in the poetic gathas namely Yasna 28.1, 3rd rhymed verse line;

“Through the power (khratüm) of an awe-inspiring spirit/mind to create;
I shall delight the soul of the living universe.”

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The 3rd month and the 6th day in each month of the religious Zoroastrian calendar is dedicated to Haúr.va.tát; “healing, wholeness, every cure.” In Mazdyasna., when the name of the presiding angel of the day and month concur, a joyous holiday is declared. May the 25th was such a joyous holiday dedicated to Haurvatat, Haúr.va.tát; according to the seasonal Avestan calendar reckoning.

Haúr.va.tát has become “khordád” in Persian. Haúr.va.tát comes from the root “har,” Old English and Old Frisian “hal” Old Norse and German “heil” and Greek “holos.” It means originally EACH, EVERY, ENTIRE, ALL, WHOLLY, WITHOUT LIMIT. Haúr.va.tát is EVERY weal, healing and wisdom; the Source of EVERY knowledge and advantage.

In the poetic gathas, haúr.va.tát is of feminine gender; and mentioned in association with ameretát (also feminine; “indestructibility, imperishability, immortality;” Greek ambrosios, ambrosia.)

Haúr.va.tát first appears in Yasna 31.6, 2nd rhymed verse line, in the poetic gathas. The verse reads: mánthrá “guidance/counsel of mind” which is haúr.va.tát and “excellence, virtue” for immortality.

Haúr.va.tát is translated as hamag.rúvishni, “eternal progress, forever advancing” in the ancient commentaries and it is linked to mánthrá, “the counsel, formulas of mind and consciousness.” The ancient commentary adds that it is through the wisdom, counsel of mind (mánthrá) that all come to the self of Ahúr-mazd, the Gd of Wisdom. Most profound is the view that Haurvatat; “wholeness, perfection” is NOT fixed and immoveable, but is “eternal progress and advancement.”

Perfection is not a summit or an end; whatsoever degree of advancement we reach, there is always something better and more advanced; and this eternal progress, odyssey of mind/conscious energy is the very meaning of perfection in Zoroastrianism.
The universe is eternally unrolling itself through Haúr.va.tát. Each perfection is only the beginning of another perfection beyond it; and that in its turn leads to yet another; the progress continues always hamag.rúvishni and never stops from advancing. There is nothing that can be fixed as the immoveable end.

The last occurrence of Haúr.va.tát in the poetic gathas, is in Yasna 51.7, 2nd rhymed verse line. Haúr.va.tát comes here after Indestructibility, Immortality and in alliance/league with “the brightest and the most brilliant spirit of knowledge, sophia” spénishtá ma.in.yü mazdá.

It should be added that in the Maga Brāhmaṇas’ calendrical lists, the day of Hórdád also corresponds to that of Manyuu “spirit/mind” and Anna “food of the immortals.” (See Panaino, 1996, pp. 45, 48-49).

Yasna 51.7 in the poetic gathas; is the verse in which a clear connection between haúr.va.tát and “waters, healing, wisdom” is established. Also, in the beautiful Zoroastrian rituals and ceremonies, haúr.va.tát is represented on the altar by “fresh spring water or pure rainwater” in a bowl.

We also read in the varsht-mánßar commentary of Yasna 46.4, pertaining to the 3rd rhymed verse line about; the dawning of future ages and what progress occurs in those ages; the ones advanced (arvandán,) who are brilliant through learning and realization of wisdom/seer will, thereby the THIRST of ETERNAL YOUTH and PERFECTION is ever increased in them.

A parallel can be drawn here with the Old Norse Mímir (literally “one who remembers, thinks, the wise one”) who was a figure of great knowledge in Norse Mythology who recited secret knowledge and counsel to the gods. Mímis-brunnr (well/spring of Mímir) was a well of much wisdom. The water of the well contained “every knowledge and cure.” So Odin sacrificed his eye in exchange for continuous drinking from the well of wisdom. Odin was said to ride to Mimir’s Well, seeking council for both himself and his followers.

The 4th Avestan hymn or the 4th Yasht is dedicated to Haúr.va.tát, “wisdom and healing powers.” The Yasht enumerates the special importance of number 9 in healing and restoring wholeness. 9 (three threes) represents the culmination of a cycle.
Similarly, Norse mythology puts special emphasis on the number 9, along with the number 27; both numbers also figure into the lunar Germanic calendar. (In the Avesta, the most sacred manthra or yathá ahü vairyö is placed at Yasna 27.13.)

In Norse mythology there are there are 9 worlds, 9 marvelous magic songs, and 9 herbs charm.

Apparently haúr.va.tát and ameretát are also mentioned in the Koran as Harut and Marut (Sura 2.96.) They appear as malik/angels in Babylonia, who have an amazing knowledge of “every science and formula.” They also appear in the Book of Enoch as Arioch and Marioch.

Also, Hárút is a popular Armenian male name. The legend of Arōt kaì Marōt, referred to in John VI Cantacouzenus can be traced back to the same Zoroastrian origins.

ardeshir

Mercy in the poetic gathas

Merež is the word for Mercy in the poetic gathas. It appears in the forms of merež-dátá “giving, outpouring of mercy,” and merež-diká “a pouring forth of forgiveness, mercy, grace.”

Merež comes from the root mer “to gleam, glimmer, sparkle, be bright, shining and pure” (Compare with Sanskrit maricih “ray, beam,” Greek marmarein “to gleam, glimmer” Old English amerian “to purify,” Old Irish e-mer “not clear.”)

Mercy is to get out of the cycle of karma; it is to leave the mechanical round of nature and ascend into a higher plane where we become a participant of a higher providence.

It is an incursion of the higher worlds beyond into our world, an interference with the material mechanism of our plane, as though a lightning flash tears through our ordinary consciousness and pours into it other forces, formulas and sequences. Life movements suddenly become superb, bright, ahüric and brilliantly transformed.

We read in Yasna 33.11, 3rd rhymed verse line; “of every kind of power and kingship in this world and the next when our nature/essence is taught mercy, grace, elegance and virtue.” The ancient commentary uses a word play between middle Iranian word for ámürzishn “mercy, becoming pure, bright” and ámüzishn “learning.” For our nature has never been perfect, it is simply learning, progressing. And through this journey of learning it ascends to evermore higher degrees of elegance, grace and virtuous nature.

In Yasna 51.4, 1st rhymed verse line; talk is of the fortunate leadership and elegance, mercy of the spirits/mind-energies (mainüg) in the supreme heaven of music; for guarding the good creation (See the varsht-mánthar gathic commentary.)
The mercy/grace of higher providence is for all the creation. We receive it according to our “sincere aspiration” and openness (See Yasna 33.11, 3rd rhymed verse line, sraótá möi merež-dátá möi.)

In a speech at the Geneva Presbyterian Church in Potomac, Maryland, Mr. Farhang Mehr stated: it is our duty to advance this world by actively seeking Asha. But the consequences of our actions are fixed, and when we die there is no mercy for any misdeed we have committed.

The latter part of mr. farhang mehr’s statement stands in SHARP CONTRAST to the original text of the poetic gathas of the prophet Zarathushtra. Such views stem only from pseudo intellectual inclining and the cult of mechanical science propagated by mr. ali akbar jafarey under the pretext of the gathas.

Mr mehr is erroneously equating asha or artha with the mechanical laws of nature, while in fact in the gathic original, asha or artha is “excellence, virtue and luminous skill/art to transform and renew.”

In conclusion, I like to state that the poetic gathas unambiguously teach that mistakes can be effaced. The importance of mistakes and misdeeds lie in the extent to which they have served us to make progress. And once the learning/progress has been made, the consequences of past errors disappear through the bright light of mercy and providence’s grace.

ardeshir

Mid-Spring Festival

April 30^th marks the beginning of the “mid-spring” or maiδyö.zarem festival in the Avestan calendar. Maiδyö.zarem literally means “mid-greening,” and refers to the “fresh golden green color of spring vegetation.” The festival lasts five days and ends on May 4^th.

The Avestan epithet of maiδyö.zarem is payan “milk, syrup, nectar;” and it is the appointed time of the year to celebrate “syrups, nectar of flowers and sweet sap of trees”.

(Compare Avestan payan with Lithuanian pienas “milk” Greek pion “fat,cream” Sanskrit payate/ pituh “rich liquid, syrup, sap, milk.”)

Maiδyö.zarem is the first thanksgiving festival of the religious year. In the Avesta, these thanksgiving feasts are called yaar ratö (appointed annual/yearly times for advice, counsel, reckoning, narration.”)

These thanksgiving feasts are called gahan-bar or gaham-bar in farsi, or “gatha/singing banquets.” During these thanksgiving feasts music is played, sacred verse/poems from the gathas of the prophet are recited, and participants enjoy seasonal agricultural produce bár (literally “what earth bears forth”) in a communal spirit.

In addition, gahan-bar banquets are offered as votive offerings to various divine names of GD or angels and holy spirits for securing a wish; OR are offered after the supplicant has received the fulfillment of wish for which he/she offered the gahan-bar in the first place.

The customs, various rituals and ceremonies associated with gahan-bars show striking similarities to shia moslem SOFRA ceremonies.

It appears that the custom of offering sofras to various holy figures among Iranian shias is a modified relic of pre-Islamic Iranian Zoroastrian ceremonies. (sofras are spreads/boards on which food and ceremonial objects are laid as beautiful offerings to holy spirits or saints.)

Beside fruit offerings, nuts, wine and syrup drinks; Āš (a thick soup comparable to French potage) is served during gahan-bar ceremonies. (Āš literally means to eat or delicious edible, Compare German essen, Lithuanian edu.)

An āš derives its name from the main ingredient, such as āš-e omāǰ (fresh granulated wheat flour), āš-e anār (pomegranate), āš-e ǰow (barley), āš-e čoḡondar (beet), āš-e rešta (noodles), āš-e zerešk (barberry), āš-e sabzī (green herbs), Āš-e māš (mung bean), āš-e somāq (sumac), āš-e ḡūra-ye tāza (fresh sour grape), āš-e kašk (whey), āš-e gandom (wheat),  or āš-e nārdāna (dried pomegranate).

Āš is most often served hot; some kinds, such as those made with yogurt, pomegranate, or sour grape juice, are eaten cold, especially in summer. The preparation of āš as votive offerings for gahan-bars along with other foods, drinks and sweets has survived among Iranians to the present.

In conclusion, I like to add that thanksgiving festivals are times to joyously celebrate nature and invoke the spiritual counsels of creation/ratüs. Gahan-bars are continuous RULES for spiritual guidance, generosity, giving, singing, music, and community unity.

ardeshir

The second month of the Avestan calendar is dedicated to ashá/arthá, and the third day of the month of Arda or Arda-vahisht “beautiful Arda,” when day and month names coincide, is the feast of Arda or ashá/arthá on or about April 22. It is a day to visit the shrines of fire and renew the hearth fire at home.

Ashá/arthá “virtue, excellence, superb artfulness,” appears more than any other Auspicious Immortals in the poetic gathas of the prophet. Auspicious Immortals are the thoughts of Ahura Mazda; his superb virtues and aspects of his genius.

Arthá- (Middle Iranian ard-), representing Ashá occurs frequently as an element in Iranian personal names such as Ardeshir or Arda Viraf.

Many Western scholars understood ashá/arthá, Vedic ṛtá– as cosmic order, moral order or “reality.” Yet, in all religions, philosophical systems, etc., the key terms have a special individual meaning that can be determined only by examining all the contexts in which those terms are attested.

The ancient commentaries are very clear that by ashá/arthá “virtue, excellence, ahüric artfulness/skill, right formulation and innovative arrangement” is meant.  ashá/arthá is thus the lord of fire and restoration, (See the hymn to the “beautiful Arda” in the Yasht collection.)

The connection between ashá/arthá and fire goes back to the poetic gathas, (See Yasna 31.3, 1^st rhymed verse line, Yasna 43. 4, 4^th rhymed verse line, Yasna 43.9, 4^th and 5^th rhymed verse lines.)

And by Fire, fire in all its manifestations is meant: from hearth and ritual fires to the sun, moon, stars (See Yasna 44.3, 3^rd rhymed verse line) and the fire of ordeal, prototype of the fiery renewal of the universe, (See Yasna 36.2, 3^rd rhymed verse line and Yasna 47.6, 4^th rhymed verse line.)

Fire is the symbol of perpetual transmutation and renewal. The fiery element is the expression of God; because it transforms a substance into another substance without being a substance itself. ashá/arthá is symbolized by fire because of fire’s transforming power.

It is this superb power to formulate/configure ever better, more artfully, and each time more brilliantly; that is called ashá/arthá in the poetic gathas. Thus we read in Yasna 44.2, 4^th rhymed verse line: of the giving/creation of arthá through the magical power (máyá) of superb spirit/mind.

In both the Rig Veda and poetic gathas; máyá is miraculous knowledge and power to transform. The ancient commentary adds: “Öhrmazd forthwith made the beautiful Ardá (ashá/arthá) the basis of all that is spiritual.”

It is the artfulness and marvelous skill of ashá/arthá that brings about the wondrous rebirth of the universe, and the creation of a new reality, (See Yasna 46.19, 1^st and 2^nd rhymed verse lines.)

The future saviors (saóshyánts-) of this world are those who bring about this new marvelous age with enterprise/actions inspired by ashá/arthá (Yasna 48.12, 1^st and 3^rd rhymed verse lines.)

The ancient commentaries of the poetic gathas and holy denkart through wordplay connect ashá to áish: “eye, ability to see and reshape the future reality,” (Compare to Sanskrit, akshi, Lithuanian akis, Old Norse auga, Gothic augo, German auge; See also Yasna 28.11, 1^st rhymed verse line and Yasna 31.13, 3^rd rhymed verse line.)

This Beautiful Ardá called arthá/ashá in the poetic gathas, is the ART to change the mundane life into life divine. It is the power to create all that the spirit has dreamed. arthá/ashá is the work of art, stamp of our visions on space and time.

ardeshir

Response to the statements of Dr. Khosro Khazai Pardis in a letter dated November 2011, to the Parsis and Iranian Zoroastrians

Dr. Khosro Khazai states in his letter: In this age of darkness, some of us remembered the golden Zarathustra’s words: “to fight the darkness don’t draw your sword, light a candle”. So, we went to find the light able to fight this deep darkness.

The above statement is NOT from prophet Zarathushtra, but actually are the words of Chinese Philosopher Confucius.

There is NO single reference in the poetic gathas or the entire Zoroastrian lore that can trace the above statement to Prophet Zarathushtra. So to start with, let us quote the words of the ancient Aryan Prophet correctly and accurately and not attribute the quote of others to him.

Furthermore, Dr. Khosro Khazai unequivocally states: that the language and meaning of the poetic gathas were lost/forgotten till Western scholars deciphered them in the 18^th century. (Even though for 2000 years you had forgotten its language, you had the wisdom to create a sophisticated writing system to preserve at least the phonetics of these seventeen sacred songs. Finally you brought them with unimaginable sacrifices to the 18^th century where their language was deciphered.)

He further adds that but these Western translations were real “fields of ruin” made in the context of linguistic studies, forgetting often their living spiritual massages. These translations had no soul, no life, no beauty until the likes of Dr. Ali Akbar Jafarey entered the gathic field of studies and in essence revealed their true meaning.

Such statements are nothing short of laughable and a true travesty of justice. Such statements are not only grossly inaccurate but are the products of colonial thinking in disguise.

In fact, the poetic gathas have a very ancient tradition of extensive commentary and exegesis that goes back to the ancient Avestan age, as is evidenced by numerous passages in Yasna and Vispered. (Yasna and Visperd are the most ancient parts of the Avesta.) This ancient tradition of exegesis has faithfully reached us via the ancient commentaries of the poetic gathas, and most importantly in the vast volumes of holy denkart.

Their faithfulness and accuracy can be objectively verified by comparative linguistic and religious studies of other ancient Aryan traditions such as Vedic, Old Norse and Gaelic.

Compare to the vague and rambling translations of Mr. ali akbar jafarey and other mutated translations following his footsteps; the ancient commentaries of the poetic gathas; show extreme depth, accuracy, faithfulness and originality. Above all, the ancient commentaries can be substantiated and are not outright inventions.

The “gatha cult” promoted in a seemingly flattering language by Dr Khazai has first of all NOTHING TO DO with the real poetic gathas, and in all reality is nothing more than a cult of self-worship and mechanical pseudo-science using only gathic terminology and labels with extremely flawed logic.

To say that Zoroastrianism has no historical philosophical tradition, till Westerners first deciphered it in the 18^th century and more importantly till the likes of mr. ali akbar jafarey truly discovered their meaning; defies basic logic, sound reasoning and goes against all the evidence.

Such hollow talk gives license to the likes of mr. alexnader bard to spew the following words on or about January 8, 2010: “We, or rather Western scholars compiled The Gathas, and chose to attrubute these texts to Zarathushtra.”

Any philosophy or school of thought grows only when it has rules and structure. Gatha cultists erroneously advocate; no do’s and don’t’s, dislike of rituals, an anything goes approach and a mechanical worldview based on pseudo-science and faux reasoning.

I should emphasize that the above positions of the gatha cultists have nothing to do with the real poetic gathas and reflect only the ideals of the boomer generation of the 50’s and not the ancient wisdom of the Aryan prophet Zarathushtra.

 Let me conclude by saying: Please read between the lines and do not buy into empty sweet talk, no matter how beautifully worded.

ardeshir    

Gender equality is firmly rooted in the teachings of the Aryan Prophet Zarathushtra, as is evident in his poetic gathas and the Avesta.  The equal status of both sexes has attributed to the powerful status of women within the Zoroastrian community throughout the ages.

Yasna 27.15 is one of the three most prominent manthras of the poetic gathas. In its 3^rd rhymed verse line; prayers are offered to both male and female saints, and the worship of holy/divine females who have ármaiti (“flow of brilliant thoughts, serene meditation”) at their head, is offered to the Auspicious, Bright Immortals.

In Yasna 30.2, 2^nd rhymed verse line, heroic males and females are both asked to exercise their will power and choose wisely like a wizard/sage (Avestan vichi, compare with old English wicca.)

The attribute used for heroic men and women in Yasna 30.2, 2^nd rhymed verse line is narém-narem. It is an epithet of the gods or god-men in the Rig Veda, and comes from the root nar, Proto-Indo-European root nḗr “powerful, heroic, courageous;” Cognates include Ancient Greek ἀνήρ (anēr) Lithuanian nóras “will power” Old Irish ner, Welsh nêr Latin neriōsus “firm, resolute, powerful.”

The term nar/náir, from the same root is used throughout the poetic gathas to designate courageous heroes of both males and females.

Yasna 35.6 commands study and pursuit of knowledge for worthy men and women alike (ná vá náirí vá). Besides being educated, women (as well as men) are expected to discuss, deliberate and expound the wisdom/knowledge of the divine truth (vaædá haithím.)  The term haithím from the root hath, is the same as Sanskrit satyá, Old English soð, Old Saxon soth, “oracle, true vision, divinely inspired wisdom, manthra.”

Elsewhere, in the Avesta in Hērbedestān.5, the topic of who is eligible to receive education for priestly studies is discussed. The text states that either a worthy lady (náiriká–) or the lord/protector of the house (nmánö .paiti-) may go forth for this—the chosen party being the one who has the “highest esteem for virtue, excellence” and is less needed for managing the household.

Nēyrangestān. 22.2 permit “any worthy male or female or young youth who knows the sacred manthras to act as a zaötar-, or invoker priest in the ceremonies. With the emphasis that the qualifying factor is mastery and the knowledge of the inspired poetry and not sex or age.

In Vispered 3.4, the express desire to appoint a “courageous woman” is paralleled in the same verse by the wish to appoint a “courageous man” (nar-) who knows, is wise in the pristine faith, first will/choice, vistö.fraórəiti. –

In Yasna 37.3, 3^rd rhymed verse line; the guardian angel/fravashis of both heroic males and females is lauded (tém asháunám fravashísh narám-chá náirinám-chá.)

Also, in Yasna 26.7, the guardian angels or fravashis of scholar priests and their students, male or female is lauded (aæthra-paitinąm aæthrya-nąm narąm náirinąm.)

This verse is echoed in Yasht. 13, verses 139-42, wherein the fravashis of various venerable women, and verses 143-44 wherein the fravashis of virtuous, luminous women and of virtuous, luminous men in the various lands is praised.

In Yasna 39.2, the souls (urunö) of virtuous, worthy men and women, wherever they may have been born is adored (kudö zátanąm chīt̰ narąm-chá náirinąm chá.)

So too in the Avestan fragment FrD.3, both sexes are explicitly cautioned: “He has not won anything who has not won (anything) for his soul. She has not won anything who has not won (anything) for her soul” (nöit̰ cahmi zazva yö nöit̰ urunæ zazva. nöit̰ cahmi zazushi yá nöit̰ urunæ zazushi.)

In Yasna 51.13, 1^st rhymed verse line; the malice of both the treacherous men and women in distortion is reckoned.

Yasna 53.6, 1^st rhymed verse line is about “the manifest fate/future becoming of courageous men or women verses evil males or females” (ithá í haithyá narö athá jə̄nayö.)

In hymn to the bright star Tištriya (Yasht. 8, 59) both the “evil man” (mairyö) and the “evil woman” (jahika) are banned from partaking of the ceremonials.

In Yasna 41,2, prayer is offered for the reign of a good ruler, heroic male or female (ná vá náirí vá), to reign in both existences” (khshaætá uböyö aŋhvö). Hence, women, as much as men, are considered equally capable of kingship/leadership in both the corporeal and spiritual planes of being.

In Yasna 53.8, 3^rd rhymed verse line, the prayer/heartfelt wish is for the good leadership of male or female rulers who will remove bloodshed, and bring peace and happiness to the villages and settlements.

In Yasna 38.3 talk is of the divine females in relation to life giving waters.

In Yasna 38.1, bounty of the land and fruitfulness of women is compared. The word used for woman is gená in the verse. Compare Avestan gená, with Greek gyné, Sanskrit gná “wife of a god, a goddess;” Old Church Slavonic zena, Old Prussian genna, Gothic qino “a woman, wife;” qéns “a queen, Proto Indo European gwen.

Old English cwen “queen, female ruler” comes from the same exact root. The word gená is used again in Yasna 46.10, 1^st rhymed verse line; where both strong, noble men and women pass the portal/bridge to other dimensions (chinvatö pərətüm.)

In Yasna 54.1, or the powerful á.airyémá ishyö manthra, in its 2^nd rhymed verse line; Airya-man, or the noble fellowship is invoked for the wish fulfillment of the courageous men and women of Zarathushtra” (nərəbyas-chá  náiribyas-chá  zarathúshtrahæ.)

In conclusion, I shall add that the elaborate purity laws are common to both sexes in Zoroastrianism (e.g., the correct disposal of hair- and nail-clippings, see Vendidad. 17.) Yet women are subject to supplementary purity regulations concerning mainly their procreative functions such as menstruation (Vendidad. 16.4-7) and stillbirth (Vendidad 5.48-56.)

It is worth noting, that men too are bound by gender-specific purity rites, (see Vendidad. 18.46.)

Last but not least, in the Zoroastrian jurisprudence men and women inherit equally and inheritance laws do not favor one party over the other because of their gender.

ardeshir

As I stated in my previous articles fravashi is the precursor to the Greek notion of LOGOS or the divine word, speech, reason. The concept of fravashi is original to Zoroastrianism and goes back to the poetic gathas of the Prophet Zarathushtra.

The word fravashi consists of 2 parts; fra+ vashi. “Fra” simply means first, foremost. The second part “vashi,” is derived from “vac,” word, voice, speech, discourse, formula.

fravashí is Ahúrá Mazdá’s pristine word/wisdom in the manifestation of the universe. The term fra-vaxshyá or “pristine word/wisdom” appears in the 2^nd rhymed verse line of Yasna 44.6,2^nd and the 1^st rhymed verse lines of Yasna 45.1, 45.2, 45.3, 45.4, 45.5, 45.6.

By a beautiful word play, vaxshyá or creative word is connected to “vakhsh,” to increase, grow, compare with Old Norse vaxa, German wachsen, “to grow, increase”, Sanskrit. vaksayati “cause to grow,” Greek. auxein “to increase.”

The concept of sacred words/formulas causing growth is demonstrated for example in Yasna 10.5, where we say twice: “vareða-y-angúha mana vaca …..fra-vákhshæ.” Grow, become verdant vareða through my words…

Also “vashi” through poetic word play could be derived from vash, wish, desire or var will, choosing.

Farvaretá appears in Yasna 31.1, 1^st rhymed verse line in the sense of pristine will/foremost desire for a guardian and multiplier of the living, a steward of the creation who is flourishing the world.

Also from the same root we have fraóret or pristine will/foremost desire in Yasna 30.5, 3 rd rhymed verse line, in choosing the Gd of Wisdom and Genius in manifest action/enterprise.

And in Yasna 53.2, 2^nd rhymed verse line where fraóret is the pristine will/foremost desire to unite/yoke with the wondrous powers of the Gd of Wisdom and Genius.

In Yasna 46.4, 2^nd rhymed verse line the term fróretöish is “moving forward, advancing” of the world of the living and the animal creation.

Gathic poetry like the rest of the ancient Aryan poetry abounds with masterful word-play. Prophet Zarathushtra was quiet adept at sound-based word play as an art of reinforcing layers of meaning. The importance of poetic word play in the gathas is greatly emphasized in the holy denkart. Hence, it is of paramount importance to study the poetic gathas in the ORIGINAL and not rely on far-fetched distortions and misrepresentations of the pseudo-science cultists who call themselves erroneously gathic.

ardeshir