Authentic Gatha Zoroastrianism

The first month of the Zoroastrian calendar is named after the “fravashís,” and April 8th is the great celebration day of fravashís in the Avestan  Calendar. April 8th festival is also known as fravardæ-gaan or fardoog in Dari.

The beautiful concept of fravashís is unique and original to Zoroastrianism, and has its roots first and foremost in the poetic gathas of the Prophet Zarathushtra himself.

The word fravashí consists of 2 parts; “fra” meaning “first, foremost” and “vashi,” derived from “vac,” meaning “word, voice, creative speech.”

fravashí is Ahúrá Mazdá’s pristine word/wisdom in the manifestation of the universe. It is the link between the ideal and the world’s evolution and progress toward that ideal. It is the creative word/wisdom/ideal in the creation and manifestation of the worlds. It predates logos and most likely has influenced the idea of logos among the ancient Greeks.

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.

Also, in Yasna 34.12, 2^nd rhymed verse line and Yasna 46.7, 5^th rhymed verse line we have fra-vaóchá in the sense of the “foremost word, saying, wisdom, revelation.”

Furthermore, vaxshyá in the 1^st rhymed verse lines of Yasna 30.1, 46.15, and 51.8 refers to “saying, disclosure of knowledge, wisdom.”

fra-vakhshyá is the first creative speech, expressing the ideal and causing growth and increase. In other words, fravashí is the pristine formula that has taken individual shape in creation and/or manifestation of the worlds.

fravashí is the limitless ideal in us and the universe, the dynamic, infinite possibilities at play, a spark of boundless will-power/energy where everything moves from progress and growth to progress and growth. The hostile/negative forces cannot have even the remotest action upon it.

In our religion this pristine wisdom/word is our Guardian Angel, the eternal light/guide within, that leads us to our pristine purpose and higher ideals.

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According to Yasna and Vispered, the 2 most sacred and ancient parts of the Avesta, the beginning of the New Zoroastrian Year is Vernal equinox, “hamas.path. maiðya” or “hamaß .path. maiðya” in Avestan.

The Avestan term refers specifically to the moment when the center/middle position (maiðya ) of the Sun is in the same/equal (hama) position/passage/path (Avestan Path) as the Earth’s midway line. It is specific to the moment when such a passage happens and when the celestial points/paths of intersection are at an equal/same length (hama) from each other, hence Equinox.

Spring Equinox is the celebration of a splendid new dawn and new light or “nauv-rooz,” the springing up of new hope and new life. It is a union with triumphant spring and powers of new light and growth, a time for flowering plants, fruitful vines, and fertility in man and the universe. It is about the triumph of the bright and auspicious spirit and the wondrous adventures of life.

Spring Equinox is also the start of the astrological year. Zoroastrian or Ancient Iranian New Year has much in common with Ôstara spring celebrations of the ancient Germanic tribes.

Ôstara is the spirit of new light, the glorious rising sun and radiant fresh dawn that brings much joy, happiness, and new bursting life energy. In fact, the concept and meaning behind Ôstara is the same as Avestan úshtá.

The 19th century scholar Jacob Grimm traced the name to a Proto-Indo-European goddess of the dawn Ausṓs, from which descends the common Germanic goddess of new dawn Ôstara, Greek Eós and Vedic úshás.

Also, the original Roman calendar called “Romulus” started with the Spring Equinox. The names of months such Septembris from septem September meaning the 7^th month; Octobris from octo meaning October or the 8^th month; Novembris from novem meaning November or the 9^th month; and Decembris from decem meaning December or the 10^th  are reminders that the year once started with the renewal of Spring.

The beautiful Bonfires before Spring Equinox and other pleasant rituals of the Zoroastrians such as dances of joy and three joyful leaps around the fire, the holy and healing spring water drawn on the first dawn after the Spring Equinox, all have parallels in other ancient Indo-European traditions.

And let us not forget the importance of painted or colored eggs. The sculptures on the walls of Persepolis show people carrying eggs for Nauv-rooz celebrations and gift-giving. For to give the gift of a painted or colored egg, is to give a gift of renewed life. That is why the egg must be whole and colorful.

Similar and even more elaborate rituals exist among the Ukrainians. The pysanka eggs symbolically assure good fortunate life and protection. The word comes from the verb pysaty, “to write.” (Compare pysaty with middle Iranian ni-pyshtan, Farsi ni-vyshtan, “to write down.”)

Spring Equinox is about the re-making of a new world, into wonder and fresh, new adventure and that is why it marks the beginning of the Zoroastrian New Year.

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Haft Seen denotes seven symbolic items beginning with the letter (S), displayed on a “board, flat surface or spread” called Sofra to greet the arrival of Vernal Equinox/Spring and the Ancient Iranian New Year.

The seen items are as follows: 1. sabza, fresh green germinated lentil or wheat sprouts and colored eggs 2. sepand (esfand), incense or seeds of wild rue (burned just after the turn of the equinox or new year); 3. sib, apples and/or naarenj sour oranges, 4. sekae, silver or gold coins; 5. sirr, garlic cloves 6. serkae, vinegar, or wine; and 7. a bowl of samanuu (a sweet paste made entirely from germinated wheat, water and oil.)

Also holy book or sacred poetry, candles, mirror, hyacinth and sweets nuts are part of the Nauvrooz table.

Among the Zoroastrians Nauvrooz is greeted by: colored eggs and fresh green germinated lentil or wheat sprouts, incense/sepand or seeds of wild rue, few branches from a blossoming fruit tree, flowers especially hyacinth for spring, seasonal fruits (apples, sour oranges and quinces,) lórk or seven nuts all mixed with raisins and dried fruits, a bowl of rain or spring water containing an evergreen, pomegranate leaf or sour orange blossoms, mirror, rose water, candles, wine, book of sacred poetry.

Also, whole milk, honey, coins, sugar cones covered in golden green wrappings, hearty bread, fresh herbs and cheese are displayed in addition to samanuu, a sweet paste made entirely from germinated wheat, water and oil.

We know that the Ancient Iranians greeted Nauvrooz with colored eggs, fresh green germinated sprouts from seven kinds of seeds, fragrant herbs, seven branches from blossoming fruit trees, seasonal flowers/hyacinth, wine and a loaf of hearty bread made from seven kinds of grain.

Despite the name, the MODERN haft seen contains many elements that do not start with the letter S or seen. Furthermore, many items on the Haft seen board are identical to the Sofra for wedding ceremonies.

Some have speculated that the original items started with the letter sh or sheen citing as evidence a RECENT poem which asserts that “under the Kayanids the Ancient Iranians used to place on the Nauvrooz table šahd o šir o šarāb o šikkar-e nāb; šamʿ o šamšād o šāya”. That is a purely fabricated explanation ignoring borrowed Arabic names for some items starting with the letter sh.

The other view is that the term haft seen is a corruption of haft sini (seven metal trays) or even haft chini ‘seven china porcelains. This view is also unsubstantiated and offers no historical precedence whatsoever.

However, if one considers the Nauvrooz table as the reflections of the beliefs of the Ancient Iranians and of their beliefs especially with regard to the Ameshá  or Amertá Speñtás (Auspicious Immortals; the wisest, brightest and fairest of all beings) it makes perfect sense.

The Seven Speñtás are the “Bright, Auspicious Immortals, the brilliant thoughts of Ahúrá Ma(n)zdá, aspects of his creativity/mind. Seven is also the symbol of delighted discovery and eternal progress in the Zoroastrian lore.

We read in the Avesta, Vispered 8.1 concerning the Speñtás; “the Bright, Auspicious Immortals” that they are 50, 100, 1000, 10,000 and beyond counting/calculation.

In Zoroastrian lore and tradition the time of vernal equinox is sacred spring time, the time when holy spirits return to earth. Bonfires are lit to welcome the Speñtás, the holy spirits and all that is auspicious with illumination, much joy and bursting life energy.

10 days prior to vernal equinox, is a period of reflection and pondering known as pätat, houses are thoroughly cleaned, lights and bonfires are lit, hearts are cleansed, and a symbolic banquet offering is made to the Seven Bright, Auspicious Speñtás.

The spirit behind the Nauvrooz celebration and banquet is very ancient and meaningful. It is undeniably connected to and inspired by the poetic gathas of the prophet Zarathushtra, a celebration of sacred spring, renewal of the universe and the auspicious spirit of brilliance, regeneration, and eternal progress both in man and the universe.

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Avestan Haómá/Haömá or the Vedic Sómá सोम was a sacred plant among the ancient Aryans and has continued to be sacred among Zoroastrians for its special restorative powers. It has been called the elixir of youth and the wine of eternity.

The root of the word comes from “hú or hü,” Sanskrit sú meaning; “extract, purest essence, nectar.” It is the same as, Old High German saf, german saft, english “sap, liquid extract.” The root word for Haómá is the same as for “hú-mata, hükhta, hvarshta,” or the purest essence in thoughts, words and deeds.

Much speculative nonsense has been written about Haómá but the FACTS are as follow; Haómá is an ephedra plant, almost identical to the Mormon Tea. It is also related to the Chinese plant from which Ma Huang tea is made. The plant is a leafless shrub with jointed stems that can be found in the high arid mountains of the Northern Hemisphere; including the towering, mountains of Afghanistan, Iran, northwestern mountains of the Indian Subcontinent and the high deserts of the southwestern United States. The herb seems to grow best at higher altitudes and prefers rocky, alkaline soil. It needs very little moisture.

In the Avesta, Yasna 9.26 and Yasna 10.4,10,11 confirm that Haömá plant grows close to the summit of lofty mountains of Alborz and present Hindu Kush. Vedic texts also mention that the best soma plants came from Mount Mūjavant, which may be located as in northern Kashmir and in neighboring western Tibet.

The green-yellowish stems of the sacred plant are cut up, pounded then soaked in fresh water for about 20 minutes. The result is a unique herbal tea that is enjoyed with plenty of cream and honey sugar per the Avestan and Vedic accounts.

The local variety of Haömá known as Hoom, growing in the mountains of Yazd, Central Iran, which is used by orthodox Irani Zoroastrians works similarly to Ma Huang but is less strong and has little ephedrine alkaloids. Ma-huang (E. sinica) is a Chinese species of Ephedra which has been used in China for OVER 2,000 years as the principal therapeutic herb for the Chinese.

Some report a mild buzz after drinking copious amounts of Haómá or Hoom, which isn’t surprising, since it contains ephedra. In modest amounts, Haómá or Haömá seems to be a mild stimulant, an excellent substitute for tea and coffee and a very therapeutic herb with a unique taste. The outsized claims associated with it should be taken with a serious grain of salt.

In the Zoroastrian tradition, the role of Haömá or the “Plant of Everlasting Vital Force” is identical to the Greek Nectar, Catholic Communion Wine among other Indo-European sacred drinks. It is prepared during the recital of the most sacred gathic manthras or staót yasn ceremony and is enjoyed at the conclusion of the songs. When Haömá cannot be found it is substituted by consecrated wine.

In the Avesta, Haömá has the entire Yasna 9-11 and Yasht 20 dedicated to it. The sacred plant is also frequently mentioned in the Rigveda. The Sómá or the 9^th Mandala contains 114 hymns praising the plant’s energizing qualities. However, the knowledge and practice of Sómá was lost among later Vedic Aryans while it persisted among Zoroastrians.

But was the seer/Prophet Zarathushtra really opposed to Haómá and banned its use???

Reference to Haömá or its epithet is made in Yasna 32.14, 3^rd rhymed verse line of the poetic gathas. It says: “They strike at cattle/cow, telling the tale of how the “remover of calamity” is ignited to help, avail.”

“Remover of calamity/misfortune” or düraósha, Vedic durósh is the epithet of the medicinal potion haömá. It literally means: the “driver away of harm or misfortune.” The poetic gathas condemn the sacrificial activity of killing animals, and the vicious notion that by killing the poor animal, calamity/harm is averted from the killer.

Vedic accounts do indeed show that Soma was used as part of sacrificial activity by priests. What prophet Zarathushtra condemns is this murderous association and not the medicinal plant itself.

Also in Yasna 48.10 of the poetic gathas, in the second rhymed verse line there might be an allusion to the medicinal tea.

When shall the worthy O Mazdá, become wise to my inspired vision/mind (mánaröish)??? When shall impurity, blemish (muthrem) be wiped out from the Magian fellowship (or this Wine)??? For they are Evil (añgrayá) and blind, who do not protect the creation, such is the fortitude and wisdom of the evil kings of the realm.

The word for blemish, impurity is muthr, Latin macula “spot stain, impurity” also, Latin mucus “slime, snot, filth.”

Most manuscripts including the ancient commentaries read wiping out filth, impurity from mag-ahyá “magian fellowship” but few read mað-ahyá, “wine,” “medicinal potion.” Farsi may (pronounced just like English may) meaning wine comes from the same root.

The Varshtmanßar commentary explains the concoction of the medicinal potion along blood shedding and sacrificial activity by demon-worshippers. It is the filth of animal sacrifice by ritual priests (Karapan) who are blind in spiritual matters that is strongly condemned in the poetic gathas, as the next rhymed verse talks about the equation of evil with not protecting the creation (See the ancient commentary.)

Furthermore as Harry Falk notes that, in the Avestan and Vedic texts, both haoma and soma are said to enhance alertness and awareness, this does NOT coincide with the consciousness altering effects of an entheogen, and that “there is nothing shamanistic or visionary either in early Vedic or in Old Iranian texts”, (Falk, 1989)

At the conclusion of the 1999 Haoma-Soma workshop in Leiden, Jan E. M. Houben writes: “despite strong attempts to do away with ephedra by those who are eager to see *sauma as a hallucinogen, its status as a serious candidate for the Rigvedic Soma and Avestan Haoma still stands” (Houben, 2003).

The whole controversy about Haómá began with Charles Zaehner, a British academic and MI6 intelligence officer. Zaehner strongly argued that all the ancient commentaries and thousands of years of continuous, unbroken Zoroastrian exegesis of the poetic gathas were part of a vast CONSPIRACY of “Institutional Zoroastrianism” designed to undermine and subvert the true message of Zarathushtra.  Zaehner uses the Haómá/Haömá ritual as evidence of his outlandish claim.

Interestingly enough this CONSPIRACY theory of Zaehner found great popularity among many pseudo-intellectuals and is accepted as a FACT by them.

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The honest and objective answer to all the above questions is a STRONG, UNEQUIVOCAL NO. All these highly fabricated claims come ultimately from people like Mr. Ali Akbar Jafarey and Farhang Mehr who are advocating the non-conformist views of the BEAT GENERATION of their youth and other ideals of the 1950’s under the pretense of the gathas of the Prophet Zarathushtra.

It is interesting that these gentlemen talk about “reason and logic” all the time, yet their vague arguments lack any logical, philosophical or historical basis whatsoever.

In Philosophy, any teaching or school of thought which provides only “empty recommendations” and has no mandate or rule to make its teachings efficacious, is called ANARCHY or an anarchical system. (See Emanuel Kant on the subject.)

Absence of any Laws and freedom to choose per one’s own fancy is the very definition of anarchy and cult of self-worship. NO historical, ancient account of Mazdyasna or Zoroastrianism corroborates such absurd speculation about the poetic gathas of the prophet and the subsequent development of Zoroastrian teachings.

Among the Egyptians, Assyrians, and Babylonians the only laws were the edicts of kings, the will of the king was supreme and un-resisted. The same may be said in general of other Oriental monarchies, but NO SO about ANCIENT IRAN. The Persian rulers were bound strictly by the rule of their MANY ZOROASTRIAN LAWS. NO other Empire or nation of the antiquity had such an elaborate codification of laws as the ancient Persians, except the Israelites.

To attribute anarchy and lawlessness to the poetic gathas is highly inaccurate and MOST UNFAIR. True, the poetic gathas of the Prophet Zarathushtra are NOT a legal document like the U.S. constitution NOR a narrative document like Homer’s Odyssey.

Instead gathas are inspired sacred poetry, the visions, fervent prayers, foresight, and wisdom teachings of the seer-prophet. They are poetic songs, passionate prayers to a Gd that is all wisdom, intuitive knowledge and foresight, and invocation of his extraordinary, wondrous thoughts/powers/angels.

In their enchanting poetry is embedded the mandates and rules for the realization of the gathic spiritual vision and the triumph of the spirit. The gathic mandates and rules cannot be understood solely within the Judeo-Christian concept of religious laws, but they are binding, mandatory rules nevertheless.

In ancient days these sacred songs were sung to the accompaniment of enchanting music. Concerning their musical accompaniment is less known today. But preponderance of evidence suggests that the “gaah” system in classical Persian music has its origins/roots in their poetic measure. Their connection to music shows not only their delicate nature, but their exquisite rhythm and ORDER.

They call themselves manthras; mind formulas and wise counsels to unleash the hereto unknown powers of mind/spirit, which would transform mind, body and the entire universe; they are constant union with Ahúrá Mazdá, the GD of Vision, Wisdom and Intuitive Genius.

Gathas teach that this world is made out of the magical essence of Gd, hence they enjoin the strict purity and reverence for a nature/universe that is divine, they teach that animals have a soul and much wisdom, hence they ban any cruelty to animals whatsoever; the focus of the Zoroastrian laws is reverence for creation, purity, animal welfare and unleashing of the powers of mind/spirit. They do not have the biblical obsessions with sexual taboos and if there are sexual restrictions, it is because of their supposed impurity and not their inherent immorality.

All Zoroastrian laws have been developed from gathic concepts and teachings through interpretation, reasoning by analogy and precedent. To say that their rule is non-binding and optional is not only absurd, and has NO precedence in few thousand years of Zoroastrian history but erroneously implies that the Prophet did not really mean what he preached.

To say that Zoroastrianism has no dos and don’ts, is simply insincere rhetoric and not only goes against volumes of reliable and unbiased evidence; but implies that Prophet Zarathushtra was wishy-washy, not earnest or resolute and that he preached hypocrisy; NOTHING IS FURTHER FROM THE TRUTH.

Gathas are about questions and answers, they are thought provoking riddles. They talk about answers to questions, about who are we and where we come from, about the afflictions of the good, the abandonment of the just, about the downtrodden and the oppressed, about the soul and wisdom of animals and their plight and suffering at the hands of men, about the cry of the earth and the living creatures, about combating evil and gloom with all one’s all might, about delighting the spirit of animals and the earth, about the greater allure of deceit and lies than the truth, about unanswered prayers, about refuge found in times of danger and distress, about overcoming doubt, about the best one can be, about virtue and vice, about the battle between good and evil, about life and the living dead, about the two spirits, the bright and auspicious spirit and the broken and gloomy spirit in nature, mortal man and the entire universe, about how ages of this world move in harmony with the seer-will of a higher providence, about the pristine force, the wow-inspiring, passionate mind power, the marvelous and extraordinary power of thoughts, about meditation and power of calm focus, and about the ability of mind/spirit to manifest and realize the ideal, about becoming godlike and a co-worker of the Gd of Genius and Vision, about becoming the gardener of the universe, the guardian and multiplier of cattle, pets, and plants, and all things that grow, about unleashing divinity within, about radiant, beaming happiness, about the most beautiful, heartfelt prayers, about the fulfillment of wishes, about infinite learning and discovery, about a wondrous dominion/realm, about renewal of the physical body, about every remedy and formula, about union with what is eternal and enduring, about a gigantic battle/event, about the conclusion of time, about a fresh new universe, about the ultimate triumph of the spirit.

I like to conclude by the poetry of the prophet In Yasna 46.15, 2^nd rhymed verse line and Yasna 46.17, 4^th rhymed verse line;

I shall tell you of what holds steadfast, endures and what does not;

That like a wizard sage, you may know what holds firm, lasts and what does not;

The original word for “what holds/endures” and “what does not;” is dáthém and adáthem; this is the same word for “law or what is established,” Avestan dát.

To dismiss whatever one dislikes, and as a result fabricate the poetic gathas and Zoroastrianism per one’s own fancy, is not only NOT FAIR or “logical;” but is simply folly and leads eventually to expose and eventual discredit.

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The Zoroastrian threefold motto of “good thoughts, good words and good deeds” or “hú-mata, hükhta, hvarshta,” simplifies our ancient religion and means the purest essence in thoughts, words and deeds.

“hú or hü,” the first part of the Avestan formula means; “extract, purest essence, nectar.” It is the same as Sanskrit sú, Old High German saf, german saft, english sap, liquid extract.

“mata” or the second part of the first word of the formula means “meditate,  think , mentally focus; Compare Gothic. miton, Old.English. metan, Greek. medesthai “think about,” medon “ruler.” In Persian, the Avestan “mata” is translated as pendaar “ponder, think.”

“ükhta” or the second part of the second word of the formula means; “utterance, speech, word.” Compare with German. äussern “to utter, express.” It comes from the root “vac” voice, word, speech, expressed wish/desire.

“varsht” or the second part of the third word of the formula occurs frequently in the poetic gathas, and the combination of “hvarsht” also appears in the 3^rd rhymed verse line of Yasna 49.4.

The root “varesh/varez means;” “to come to pass, to become;” Compare German “werden,” Old.English. weorðan “to become.” The ancient NORSE RUNE “WYRD” literally “that which is in the process of happening, becoming” is identical to the Avestan word and concept here.

Thus “hú-mata, hükhta, hvarshta,” is in fact “the purest essence, nectar” in thoughts/mediation, “the purest essence, nectar” in speech and “the purest essence, nectar” in becoming. It is this threefold motto that like the Old Norse rune wyrd/urðr, waves and shapes our destiny.

We read in Yasna 34.1, 1^st rhymed verse line: “That which is my making, enterprise, that which is my voice, word, that which is my concentration, union, are all for immortality; that which is indestructible, eternal.”

In the Haδōkht Nask 2.24-25 the Daæná “vision, insight” of the virtuous is identified with their purest essence in thoughts, words, and deeds; by which the soul has been made beautiful, shining, and brilliant (2.33-34;) the virtuous ascend through the three stages of “húmata “hükhta hvarshta,” into the eternal lights, and then into the celestial house of music & songs of ahúrá manzdá. The house of music & songs is called garö demanæ in Avestan; Compare Avestan gar with Old Norse galdr (plural galdrar)  deriving from a root for “singing” music/songs composed in a special metric measure.

The luminous soul passes the bridge to the realms beyond, taking the first step to the Paradise of beautiful thought (hú.mat,) hú means “extract, essence, nectar, wine.” mat is “meditation, contemplation.” Hú.mat is the paradise of purest thoughts, meditations.

The second step that the luminous soul takes is to the paradise of beautiful words (hükht,) words, expressions that are nectar-like and delightful as wine. Hükht is the paradise of effective speech and words of power, wisdom.

The third step that the luminous soul takes is to the paradise of beautiful action manifestation (hvarsht,) varsht is Old Norse wyrd/urðr, German werden; to become, come to pass, manifest. Hvarsht is the paradise of the purest, most delightful manifestation, realization.

The fourth step that the luminous soul takes is to the unbounded, infinite lights.

In Yasht 13.84 and Yasht 19.17, the seven great Ameshá/amertá Spəñtás or the “ahüric auspicious immortals” are themselves focusing on “húmata “hükhta húvarshta.”

An elucidation of the threefold formula is provided in Yasna 19.19:
kat húmatem, ashavanem mana-paóiryö,
What is the purest essence in thought? It is the pristine, original in the mind of the good and virtuous.
kat hükhtem, mánthrö speñtö,
What is the purest essence in utterance? It is the effective counsel to the spirit/mind, the auspicious mantra.
kat hvarshtem, staötáish asha-paöiryáish-cha dámébísh.
What is the purest essence in enterprise, action? It is the praise of virtue, excellence and goodness first and above all other things in the world. (The word for praise is staótá literally “that which causes to appear/stand, bring into existence.)

According to the holy Denkart Bk. 4 (ed. Madan, p. 413.15-17; p. 120:) “The marvelous power of truth lay not in crying it out loudly, but in the purest essence, nectar in thoughts, words, and deeds, the guidance of the Spirit of Wisdom and worship of the yazatás or the ADORABLE VIRTUES/QUALTIES of an ALL GOOD and WISE GOD.”

The formula of “húmata “hükhta húvarshta” appears in Yasna Haptaŋg.hāiti (Yasna. 35.2 and 36.5.) It is also referred to as “that which is beautiful, wondrous, wow-inspiring in mind/spirit, word and manifestation” in Yasna 34.10, 1^st rhymed verse line, Yasna 45.8, 3^rd rhymed verse line, Yasna 53.2, 1^st rhymed verse.

In conclusion, I like to add that in Mazdyasna or the beautiful religion; the purest essence in thoughts, words and deeds is the key to happiness and salvation regardless of one’s religion. Zoroastrianism’s emphasis is and has always been on “virtue and wisdom.” Zoroastrianism teaches us not to care for labels, instead focus on goodness and excellence. As we say in the popular middle persian “hamá zoor” prayer; “may we be of the same force/energy with the virtuous and good, across the seven climes of the land.”

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Khvaæt-dát is a very important Zoroastrian theological concept. Khvaæt comes from the root Khva/xva; Proto Indo Europen sve/swe, SELF. The second part, Avestan Dát, Old Church Slavonic dati, Latin datus, dare, Proto Indo European dau/do-means “to give.” (Also compare to Old Irish dan, Lithuanian duonis, “gift, what is given.”)

Khvaæt-dát literally means “giving, establishing, bringing forth to existence through own self.” The concept of Khvaæt-dát appears in the following passages in the poetic gathas; Yasna 45.4 the entire poem, Yasna 53.4, 2^nd and 3^rd rhymed verse line and the ancient commentaries of the same, also briefly in Yasna 34.12, 3^rd rhymed verse line and Yasna 39.5, 1^st rhymed verse line.

In the poetic gathas Khvaæt-dát has two meanings, one refers to the pouring forth of existence from the splendid and brilliant SELF of Ahúrá Manzdá (See also Yasna 31.7, the entire poem,) the other refers to the creating a godlike humanity among one’s own lineage and kin.

Accordingly, the material universe is a diffusion from the very OWN essence of Ahúrá Manzdá, the Luminous Force of Mind, Imagination and Genius. All existence therefore is light, mind energy, imagination and ingenuity in its core, since it derives itself from the SELF of Ahúrá Manzdá. Luminosity and Genius diffuses its marvelous essence and through pouring out its OWN SELF unleashes evermore of its wondrous powers, virtues and talents, (See Yasna 31.7, the entire poem.)

Just as creation is a giving from the OWN SELF of Divine Genius and Excellence; so shall the good and virtuous beget/create only among themselves, to bring about a divine humanity, a unique race of god-men marked by goodness, virtue and wisdom, (See Yasna 53.4, 2^nd and 3^rd rhymed verse line and the ancient commentaries of the same.)

According to Yasna 53.4, 2^nd and 3^rd rhymed verse line, the criteria for being among the OWN SELF Khvaæt (Persian Khvodi) of God or khvaudá is to be exemplary of ashá or arthá; to be exemplary of excellence, virtue, luminosity and knowledge. Ashá or arthá is almost identical to Greek arête. (See also Yasna 39.5, 1^st rhymed verse line and the ancient commentaries of the same.)

Khvaæt-dát becomes in a sense “dedication of self” to the best one can become and to eternal progress, the “dedication of self to become like God;” for Manzdá is all the mind-powers, genius and excellence that is yet to be, (See Yasna 33.10, 2^nd rhymed verse line and the ancient commentaries of the same.)

Zoroastrianism has always laid great emphasis on empowering the unknown powers of mind, on triumph of the spirit, on developing talent, nobility and virtue in one’s own kin and blood, and in aligning our energies with only the noble, virtuous and excellent in the seven climes of the earth, (See hamazoor bim formula.)

This “dedication of self” to become like God, to the best one can become and to eternal progress, to see the potential of becoming divine in every atom or universe is Khvaæt-dát.

ardeshir

January 16^th was the great feast day of Vohü Manö in the Zoroastrian calendar. Vohü Manö is not only “wonderful or beautiful mind/spirit,” but it also stands for good living and sensible pleasures of life.

Zoroastrianism highly celebrates happiness and a good life. We read in the 4^th Chapter of Vendidad 47-48: The man who has a powerful, energetic woman (náirik) is far above him who lives in renunciation; one who keeps a hearth and home is far above one who does not do so; one who has descendants/ offspring is far above the childless; one who is joyous, happy (shaæta-vatö) is far above him/her who is never happy (a-shaætái.) Of the two, the person who fills him/herself with “milk and cream” receives Vohü Manö much better than the one who does not do so……

By “milk and cream” the most excellent food is meant. The word for “milk and cream” is géush in the original. The original passage reads as following: Háu-ca ayáw naráw vohü manö já.gerebushtarö ang.hat ýö géush úrúthvare hám-páfráiti ýatha háu ýö nöit itha hö upa-meretö.

In the poetic gathas and the older parts of the Avesta géush means “gaia, living creatures,” also “livestock, cattle or cow.” But in Vendidad and the later parts of ritual Yasna prayers, the word has developed into “milk” and “dairy products.”

For example, in Yasna 3.1 gáüsh hú-dáw means “beneficent dairy or smart drink e.g. milk.” In Yasna 3.3 gá(n)m jívyá(n)m refers to “cream.” The aforementioned phrases occur frequently throughout the ritual Yasna prayers.

The original meaning of jívyá(n)m in Ancient parts of Avesta is “quick, vigorous, lively.” But in ritual Yasna passages it means “white, flowing fluid.” (Mercury, the silver-white fluid metallic element called jive in Farsi, got its name from the same root.)

In Yasná ceremony, the most important of the Zoroastrian ritual worships, milk or butter represents Vohü Manö. During the ceremonies, haömá or an Ephedra species plant identical to the Mormon tea is pounded in a mortar with pomegranate leaves; holy water and milk are added later, the beverage called páráhüm is then offered to the participants as a blessing.

The remainder of the blessed beverage is then poured out into a well or flowing water to strengthen the whole of creation.

Yet most interestingly, the so called Avesta “scholar” James Darmesteter (1849-1894,) has translated the above Vendidad passage as: The man who has riches is far above him who does not have.  Of the two, the man who fills himself with “MEAT” receives vohü manö much better than the one who does not do so……

What Darmesteter fails to acknowledge is the fact that shyátö in the poetic gathas, shaæta in Vendidad, and shaadi in modern Farsi simply mean “shining, beaming HAPPINESS” and not necessarily money or riches. Furthermore, the consumption of cow has been banned and greatly despised in the poetic gathas (See Yasna 32.8, 2^nd rhymed verse line and the ancient commentary of the same,) and the Zoroastrians have refrained from eating beef ever since. Even Persian Moslems traditionally eat mutton and never beef. So in light of few thousand years of living tradition and a vast body of Avestan commentaries, how could one who fill himself with the forbidden BEEF MEAT and receive the wisdom and intuitive knowledge of Vohü Manö more in him or herself??? James Darmesteter does not elaborate any further on that subject???

Vohü Manö is feeling and intuitive knowing; the FANTASTIC SENSE that behind life and universe there is beauty and wow. Vohü Manö is a beautiful mind/spirit. Hence, Vohü Manö represents the “intuitive animal wisdom” in the material creation. During the entire month of Vohü Manö and the days dedicated to Vohü Manö throughout the year, any meat consumption is strictly forbidden. This period of total abstinence from meat in Zoroastrianism, reminds one of the very similar if not almost identical Catholic lent.

James Darmesteter was/is the first and the only Western translator of the entire Avesta, but as he himself admits; he never returned to the Synagogue since the age of fifteen or sixteen; but he always continued to return to the Bible throughout his life. “My faith is of my own making, not metaphysical, but moral, evolutionist, and Biblical,” he wrote in 1887. A few years later he was to give to this new faith the name of “Prophetism.” In the reconciliation of the truths of science with the social ethics of the Hebrew Prophets, Darmesteter saw the faith of the future

In this particular translation of the above Vendidad passage, he takes the human-centered biblical morals to the understanding of the non human-centric Zoroastrian dogmas. For James Darmesteter and almost all who since followed him, there is NO genius or wisdom teachings outside the ancient people of God, the Israelites. If there is any resemblance of wisdom, prophecy or morality anywhere, it MUST have come from the Hebrew Prophets.

The very same James Darmesteter is the “scholar” who insists that Zarathúshtrá must have lived around 300-100 BCE. He even goes as far as strongly suggesting that Zarathúshtrá was the accursed PALESTINIAN servant of Nəḥemyāh. (Nehemiah/Nəḥemyāh was the Jewish cup-bearer to Artaxerxes I, the 5th Achaemenid Persian king (465 BCE to 424 BCE) and was a disciple of the Hebrew prophet Daniel.)

In order to understand any teaching or wisdom objectively and without bias, one must try to understand it through the eyes of that particular wisdom or teaching.  Zoroastrianism teaches that living creatures all carry a special wisdom. They are here, not as inferior beasts to exploit, but as teachers on our journey of spirit/mind. They have many valuable lessons for us to learn.

We like to believe that we humans have evolved into “super intelligent beings.” One just need to look at human history and the state of the world in human hands to see that we have evolved into anything but “superior intelligent beings.”

Through Vohü Manö we will master the wondrous speech of angels and beasts, and SENSE the beauty and sublimity behind all life and the evolution of spirit/mind throughout this marvelous cosmos.

ardeshir

Avestá is the sacred lore of the Zoroastrians. Avestá is originally a term referring to the undiscovered wisdom of gáthá or melodious mánthrás of the seer/prophet in the form of their prose commentaries.

The origin of the term Avestá comes from the root vid; Old Norse vita, Gothic witan, German wissen, Latin videre, meaning “to know/see.” (Compare also with Old English wist in proverbial expression “Had-I-wiste cometh ever too late”) The beginning “a” is a “negation;” hence the meaning of the term Avestá is “Unknown or Undiscovered Wisdom.” Such rendition is in agreement with the poetic gathas of the prophet where he calls his teachings/lore as hereto unheard hence unknown, (See Yasna 31.1, 2^nd rhymed verse line.)

Zand is middle Persian for the Avestan žnatá; Old Church Slavonic znati, Russian znat, Greek gno, Gnosis; “revelation, unfolding, knowledge of.” Hence Avesta ú Zand is the EXPOSITION OF UNDISCOVERED WISDOM.

I should add that Ma(n)zdá, the GD of Genius and Vision; is called žnátá in Öhrmazd Yasht verse 12, žnáta and žnöishta in Öhrmazd Yasht verse 13; as one with special and higher knowledge of mind/spirit matters and mysteries.

Western scholars however, are keen to drive Avestá from the Middle Persian apysták or abestág. Middle Persian apysták is the same as Proto Slavic písati “to write, scribe, what is written.” Considering the supremacy given to the verbatim memorization of the mánthrás in the Zoroastrian tradition; and the importance assigned to their oral transmission instead of putting them into written form, makes all such Western speculations highly unlikely. Furthermore, Christian Bartholomae’s derivation of the term Avestá from Old Iranian upa-stáv “upward praise,” appears rather fanciful.    

The popular shia moslem term kashf-il asrar or “exposition of divine secrets,” a term mainly popular among Moslem theologians of Iran, Northern India and Pakistan appears to be a verbatim translation of Avestá  ú Zand. (This observation was first made by Mr. Ali Akbar Jafarey and very correctly so.)

For Zarathúshtrá, this universe and all other worlds are MIND energy at every level. The way things work is by affinity between energies and their collaboration (See Yasna 46.6, 3^rd and 4^th rhymed verse line.) And mánthrás are “mind formulas” which contain the hidden wisdom of and effective melody for all levels of consciousness, existence.

Mánthrá is cognate of the Latin word Mentor (also in its usage in English and other languages,) the root is likewise preserved in most Slavonic languages for example Russian Mudrec “wise advisor.” In Odysseus Mentor is Athena the goddess of wisdom, courage and inspiration in disguise; as friend and adviser of Telemachus. The name appears to be an agent noun of mentos “intent, purpose, spirit, passion” (Sanskrit man-tar,) ultimately meaning a “wisdom/counsel that puts the powers of mind/spirit into motion.”

Mánthrás were HEARD. They came to prophet Zarathúshtrá not by the speculations of a limited intellect; but by the way of SONG and TUNE (Sraöshá), “intuition, melody and inspired poetry,” (See Yasna 28.5, 2^nd rhymed verse line.)

Because they were composed in an intuitive poetic measure, they were later called gáthá or enchanting songs, Lithuanian giedoti: to sing. The corresponding Old Norse word galdr (plural galdrar) is derived also from a root for “singing” and were incantations/songs composed in a special metric measure, (Compare with Avestan gar in garö demanæ “abode of music, song.”)

Also Vedic gáyatrí (Sanskrit: गायत्री,) comes from the same root as gáthá, and is the feminine form of gáyatra, a Sanskrit word for “song or hymn.” Gáyatrí is an aspect of Saraswati, “inspiration, melody, the sound of intuition” and is the source of Brahma’s power. Brahma is also known as “vágish,” meaning “lord of voice, word, creative speech.” Without gáyatrí or sacred poetic measure, Brahma is unable to maifest/create.

At the core of the Avestá always stood the gáthá or the melodious mánthrás, the superb formulas of consciousness/existence, the guides of mind and spirit to unleash their undiscovered powers, the wise counsel on how to manifest the un-manifest vision and seer-wisdom (See Yasna 31.11, 2^nd rhymed verse line and the ancient commentary of the same.)

And at the heart of the melodious mánthrás radiates the most powerful and the source of all gáthá or enchanting songs; the primordial yáthá ahü vairyö mánthrá or “the will to become godlike.”

The Avestá was divided after the words of yáthá ahü vairyö mánthrá, into 21 volumes. 3 multiply by 7 or 21, is the arithmetic value for boundless wisdom and infinite ability to learn and discover.

Seven volumes dealt with mánthrás, their MULTIFACETED meanings and their many modes of exposition and scholarship. These 7 volumes were called gáthic or the poetic part.

Seven other volumes dealt with the formula and melody of the mánthrás in bringing about the desired effect and activating conscious forces and mind energies at various levels of consciousness. These volumes were called haðá mánthric, powerful prose discourses with poetic mánthrás prefixed and suffixed to them.

The last 7 volumes consisted of dátic, literally “established design or rules.” These volumes dealt with rules, regulations, laws and temporal sciences of the time. Their ELABORATE and DETAILED laws dealt with keeping the elements pure and undefiled, animal rights, cleanliness, fighting disease, death and contagion, protection and improvement of kin and blood, importance of marriage, family and kinship, vigor courage and rights for both women and men equally, love of learning and wisdom.

The Zoroatsrian laws are many and extremely elaborate, to say that Zoroastrianism has no laws is absurd and wishful thinking. But the many Zoroastrian laws never obsessed with sexual repression or human-centered morals and self-righteousness. The dátic rules sincerely and authentically confirmed the gáthic teachings and ideals in a temporal world.

While, the gáthic and haðá mánthric lore are considered timeless and boundless, the dátic laws are temporal. According to the holy Denkart, while the spirit and purpose of the dátic laws does not change, their mode of implementation does change based on evolving times.

As the holy Denkart so brilliantly puts it in Book 3, chapter 25, question and answer 9: The whole point about Avestá or “the undiscovered wisdom” of the poetic gathas or the mánthrán is; that while their poetic measure is settled and not a sound, syllable or word may be altered, however since they reveal wisdom and vision, and unleash the undiscovered powers of mind/spirit, gáthás are capable of absorbing a variety of novel ideas and brilliant thoughts beyond their expressed poetry.

Hence, the domain of the poetic gathas and their undiscovered wisdom or Avestá as the unknown knowledge becomes infinite, and potentially any brilliant thought or wise teaching can claim to be included within the purview of their “undiscovered wisdom” or Avestá as long as it can establish a connection between itself and the luminous thought form of the gáthá mánthrán or the source of all gáthá or enchanting songs; the primordial yáthá ahü vairyö mánthrá.

The holy denkart maintains that the tradition of discovering the code and unknown wisdom of the mánthrá derives from the original inspiration or intuition behind their poetic composition. The process of exposition and exegesis is thus viewed as a direct continuation of the original inspired poetry and an extension of it, not something separate from it.

Contrary to the unsubstantiated Western allegations, gáthá exegesis and gnosis goes back to the Avetan age and represents few thousand years of unbroken living tradition in the form of the Middle-Persian translations of the Avestán originals.

The holy denkart extols the glories of the multifaceted meanings ascribed to the poetic gathas and maintains that if there were a singular determinate meaning of the gáthá or melodious mánthrá verses there would be an end and limitation to their wisdom, (See denkart, Book 9, Baghan Commentary of Yasna 27.13, chapter 1.)

As we read in Yasna 55.7: Sraöshá, who first sang (sráva) the enchanting gáthás, the five gáthás of Zarathushtra, the Spitamá, the wise and virtuous, with their meter and verse, their well-constructed poetic measure, their gnosis (zaiñtí,) the questions which they pose, and the answers which they give, in their perfect recitation from memory and heart,…….The same words concerning the sacred verse meter, poetic measure, question, answer, memorization and gnosis appears at the end of each chapter of the poetic gathas in the Vispered footnotes, (See Vispered 14.2, 4- 15.2, 16.4, Prelude to 18, 18.3, Prelude to 19, 19.3, Prelude to 20, 20.3, Prelude to 21, 21. 4, Prelude to 22, 22.2, Prelude to 24, 24.2.)

This brilliant state of consciousness is the key to understanding and decoding the mánthrá in order to fathom the deepest mysteries of mind/spirit, the structures of the cosmos, consciousness and the wondrous aspects of the mind of ma(n)zdá; the GD of vision, wisdom and genius.

I like to conclude with Yasna 50.2, 4^th rhymed verse line; “Make clear and bright to me the record of all that exists and the laws of manifesting/creation.”

ardeshir

The midwinter season corresponding to late December-January is a time for important feasts and the Maid-Yaar festival in the Zoroastrian Calendar.  “MAID-YAAR” or mid-year/mid winter ranks after Vernal Equinox or the New Year celebrations as the SECOND MOST FESTIVE Thanksgiving Festival in the Zoroastrian calendar.

The importance of this religious holiday as “the second most important” is cited throughout ancient Avesta and later middle Iranian/pahlavi literature. We read in “áfringán gahan-bár” or the “Avestan blessing formulas” associated with seasonal thanksgiving celebrations, verse 11: “In the case that a person does not celebrate “MAID-YAAR,” he/she must be expelled from among the community of the Mazda worshippers.”

Avestan MAID means “middle,” “midmost.” YAAR is the same as German “Jahr,” Ducth “Jaar,” English “Year.” It goes back to a time when years where counted by winters, and alludes to the heart of the cold season/winter.

“MAID-YAAR” celebrations start on December 31^st and culminate on January the 4^th, or from the 286^th to 290^th day of the religious year. January 4^th falls close to the Epiphany or the time when the three Wise Men or Zoroastrian MAGIS have visited the Christ child.

Like the rest of the thanksgiving festivals it is a time of charity and good will toward all the worthy creations. Traditionally, during MAID-YAAR trees were decorated with edibles for the benefit of the wild life.

Like the rest of the thanksgiving festivals, Maid-Yaar is celebrated with the recital of sacred verse or prayers on fruits, nuts, wine, sweets and the serving of traditional ásh or hearty soup (ásh, Avetan ad, “to eat” literally “edible.”) The shia sofreh offerings and traditions are almost identical to that of the ancient Zoroastrian religious thanksgiving ceremonials. And striking similarities in objects and foodstuffs exists between the two.

I like to conclude by saying that while the Menög-Khirad (Chap. 4) says that the heartfelt celebration of thanksgiving festivals are among acts of profound wisdom. The Vohü-man Yasht (2:45) prophesies that the non-celebration of the thanksgiving feasts will be evil and doom for the world.

ardeshir