Authentic Gatha Zoroastrianism

Priesthood in the Avesta

The Vendidad says:”Let him who wants knowledge, be taught the holy word/speech … until helearns all the sacred verses taught by the keepers of the flame/the firepriests (athrapaitis).”(Vd 4.44-45).

The evidence of the Zand ī Vahman Yashn (2.2-4) shows that, until the time of Sasanian Khosrow I Anöshiravān (r. 531-79 C.E), priesthood was open to laity. Priestly studies focused on the ancient commentaries, translationand exegesis of Avestan texts (Zand),which future scholar priests were required to study profoundly and in some cases to learn by heart. As a result of Mazdak’s revolt, KhosrowI found it necessary to bar the laity from studying the Zand.

The Avestan text dealing with all matters concerning priestly studies and scholarship is Hērbadestān .  Hērbadestān represents an ancient Zoroastrian learned tradition. The topicsdiscussed in the Hērbadestān arearranged in twenty chapters:

The first chapter addresses the two questions of who shall go to do advanced priestly studies, Chapter 4 deals with the issue of how often and for how long should a person pursue religious studies. Chapter 5 is about female studentsand the women in charge of sacred fires. Chapter 6 is devoted to the question of female students. Chapters 7-11 deal with the subject of accompanying a child to attend advanced priestly studies, and the responsibilities of the parents or legal guardians of the child. Chapter 12 is on the duration of the priestly studies and on those who are barred from them. It also discusses the situation of the wife and children of a man who converts to Zoroastrianism, of the estate of a deceased foreigner who has converted to the faith, and of a woman who dies shortly after embracing the faith. Relations between Zoroastrian men and non-Zoroastrian women as well as the case of non-Zoroastrians seeking refuge in Iran are also dealt with in this chapter. Chapter 13 is on learning how to recite the sacred texts, while the next four chapters focus on the teacher’s responsibilities (chaps. 14-15) and on valid and invalid reasons for failing to recite and study properly (chaps. 16-17). The remaining three chapters are about priestly teachers who are not good Zoroastrians (chap. 18), teaching those who are not good Zoroastrians (chap. 19), and feeding a non-Zoroastrian(chap. 20). The most important manuscripts are the 17th-century TD (see Kotwaland Boyd for a detailed survey of the MS tradition) and HJ, which had been

The evidence of the Hērbedestān(chaps. 12, 13, 14, 15) shows that a student was expected to study for a minimum of three years, ideally with three teachers (four if one of the first three proved unsatisfactory). The memory of the ancient fire priests or athrapaitis was clearly revered (Yt. 13.105;Vd. 4.45), and their role was essential for the transmission of the sacred knowledge. The teacher is said to be as responsible for faults in his pupil’s recitation as the student himself (Hērbedestān 14.5). A student’s nearest kinsman had a religious duty to act as his teacher if asked to do so,and committed a sin if he refused (Hērbedestān15.2).

While in Sasanian times society was evidently wealthy enough to support a considerable group of priests  for the sake of their learning and scholarship and teaching activities alone, the impoverished Zoroastrian community of later times found it increasingly difficult to do so. We learn from the 9th century Dādestān ī dēnīg that there was active rivalry between scholar-priests and ritual priests. Manushčihr, the traditionalist author of the Dādestān ī dēnīg, frowned on such practices and pointed out that the scholars’ status was higher; and, since they had knowledge of the Zand/secretknowledge, they were better qualified to direct ceremonies.

Elsewhere(Dādestān ī dēnīg 45), Manushčihris asked if “a scholar priest who cannot make a living from his activities as ascholar may leave his profession and do other work . . .” The answer is that,if the faithful fail to provide for him, the scholar priest may engage in such priestly activities as celebrating and arranging rituals. In other words, the community’s increasing poverty led to a blurring of the distinctions between scholar and ritual priests, forcing all priests to accept what work they could find.

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Bibliography:

SohrabJamshedjee Bulsara, tr., Aêrpatastanand Nirangestân: The Code ofthe Holy Doctorship and the Code of the Divine Service, Bombay, 1915.

HelmutHumbach (in cooperation with Josef Elfenbein), ed. and tr., Ērbedestān: An Avesta-Pahlavi Text,Münchener Studien zur Sprachwissenschaft, N.S. 15, Munich, 1990.

FirozeM. Kotwal and James W. Boyd, Ērbadistān ud Nirangestān,facs. ed. of theMS TD, Cambridge, Mass., and London, 1980.

FirozeM. Kotwal and Philip G. Kreyenbroek (with contributions by James Russell), eds.and trs., The Hērbedestān andNērangestān I: Hērbedestān,Studia Iranica, Cahier 10, Paris, 1992; II: Nērangestān, Fragard 1,Studia Iranica, Cahier 16, Paris, 1995.

Tolkien Lord of the Rings and possible Zoroastrian Influences

J. R. R. Tolkien, (3 January 1892 – 2 September 1973) was an English writer, poet, philologist, and university professor, best known as the author of the Lord of the Rings. Tolkien’s academic career and his literary production are inseparable from his love of ancient languages and philology. He specialized in English philology at university and in 1915 graduated with an emphasis on Old Norse.  Tolkien was much inspired by early Germanic, especially Old English Literature, poetry, and mythology, which were his chosen and much-loved areas of expertise.

Tolkien also acknowledged several non-Germanic influences or sources for some of his stories and ideas e.g. the finish Kalevala. There is no doubt that Norse and Germanic myths, beliefs  and languages show a great kinship with the ancient iranian and zoroastian literature, poetry, and mythology; so much so that fom the early years of the Viking Age, the Arabs of  al-Andalus, in the southern two-thirds of the Iberian Peninsula, referred to the Scandinavians they encountered as al-Majus, a word  which means Magi or Zoroastrian, or “fire-worshiping pagans” directed at Zoroastrians.   Historian Ahmad al-Ya’qubi, writing in 843-844, tells of  the attack on Ishbiliyya (Seville) by the “Majus who are called Rus. ” When the Vikings slipped through the Straits of Gibraltar to raid along  the Moroccan coast, another Muslim observer records that “al  Majus may God curse them! invaded the little Moroccan state of Nakur and  pillaged it. They took into captivity all the inhabitants with the exception of  those who saved their lives by flight.”

But aside from the obvious kinship between the myths, beliefs and the language of the Old Norse and the ancient Iranian Zoroastrians, did Tolkien actually borrowed anything directly from the Zoroastrian Literature??? Is there any indication Tolkien ever even looked at Avesta ???–It is fairly common knowledge among Tolkien’s fans that Tolkien had very broad linguistic knowledge and his profession as a philologist had a big impact on his creative works, especially in his creation of invented languages. The relationship between his study of certain historical languages and his invented ones has been talked about a lot. It is rather obvious that Tolkien drew on the most ancient Indo-European sources, specifically in creating his elvish language. The most ancient Indo European sources are the twin Avestan and Sanskrit languages, which are in fact the ancestors of all the Indo-European languages of Europe.

Furthermore, Tolkien was very familiar with the works of Sir Henry Rawlinson. Rawlinson was the first who studied and decipherd cuneiform characters of ancient Iranian monuments. In the course of the two years during which Rawlinson was in Iran/Persia, he transcribed as much as he was able of the great cuneiform inscription at Behistun. The trilingual Behistun inscription which Rawlinson deciphered, dates back to the 5th century B.C.E. and is attributed to Darius the Great, this inscription provides the basis for our knowledge of Achaemenid or Old Persian language.

Now, let us examine some uniquely Zoroastrian themes in the Lord of the Rings:

The hall of fire in Elrond’s house at Rivendell has a holy fire burned continually in it. Rays of the sun should not fall on it and the hall is used for solitary contemplation, a place where sacred songs are recited, charms and powerful verses are memorized. The aforementioned description and the injunction that rays of the sun should not fall on the sacred fire  seem to match exactly the zoroastrian victorious halls of fire.

The name of Elrond, the Wise Lord of Rivendell, one of the mighty rulers of old that remained in Middle-earth in its Third Age is derived from rædan “to explain, read, rule, counsel, advise.” It is the same as Avestan ratü/ratuu (related to Old Norse raða, German. raten “to advise, counsel,” also the word riddle comes the same root.) Elrond like ratü/ratuu is known for the gift of foresight, ability to solve riddles and wise counsel. The name of the Anglo-Saxon King Æðelræd II (968-1016), which means “good or noble counsel” is from the same root. An attempted revival of the name by Scott (19c.) failed, though it is used in Tolkien’s “Lord of the Rings.”in the form of Elrond.

The black rider scene in the lord of the rings, when the Black Riders appear in the quiet lanes of Hobbiton with a hypnotic omnipresence of evil, and all noxious creatures grow from their footsteps, seem to be inspired by a passage in Hóm Yasht, namely Yasna 11.6 .

The encounter between Gandalf and Baleroc, a demon of the ancient world, shows striking similarity to the battle between the holy fire/energy and azhi dahawk in Zámyaad Yasht 46-50. It should be noted that azhi dahawk like baleroc is confined to a cave in the high mountains.

The mystical powers of Saruman, his hubris, malice and pride, his later deterioration and subsequent loss of power are all reminiscent of the shinning Yimá (Persian Jamsheed,) in the Zámyaad Yasht 30-38. (The name Yimá is related to latin geminus “twin,” Latin geminatus “twinned, equal,”  geminare “to double, repeat,” from Proto Indo European  *yem/yim- “to pair.”)

But above all it is Tolkien’s portrayal of evil that has a distinct Zoroastrian semblance. Like in Zoroastrianism, evil in Tolkien’s view, is affliction, torment and degeneration. Evil is portrayed as all death, rot, decay and stagnation. Evil is stuck, unable to progress and/or see ahead. The negative power of evil in the world is preceded by lack of vision/foresight in choices, inertia and loss of all hope.

The Shadow, the chief metaphor for the evil of Mordor, is nothing but the absence of light/energy/brilliance; it has no substance, and its qualities are ambiguous even to those who perceive it. At the same time, shadows are real objects, with clearly visible shapes and edges. With the Shadow that blankets Mordor and extends outward later in The Lord of the Rings, Sauron’s evil spreads as various groups of Men and Orcs obey his gloomy and sinister will. In this sense, Sauron’s evil is not a force or a thing, but a culmination of degenerate choices. Even so, Sauron’s Darkness affects the physical world itself. The land of Mordor lies destitute and barren because of Sauron’s residence there, and the flying Nazgûl represent the physical embodiment of a sabotaging and sinister force.

The following passage from the Zoroastrian literature clearly shows the same view concerning good and evil:

9) I must have no doubt that good fortune arises from virtue/excellence, and ruin from despair, that my friend is Ahúrmazd and my enemy Ahriman, and that there is  only one way of excellence. (10) (This) one way (is that) of brilliant, bright thoughts, beautiful, wise words, and splendid deeds, (the way of) Heaven, of light and of purity, of the  Infinite Creator, Ahúrmazd, who was always and will ever be. (11) (There is also)  the other way of gloomy thoughts, vile words, and wretched deeds, (the way of)  darkness, and of the finiteness, utter misery, death, and gloom which  belong to the afflicted, stricken Spirit (Ahriman) who once was not in this  creation, and again will not be in the creation of Ahúrmazd, and who in the end  will fade away.

However, there are some major points of difference. The Tolkien’s ring, just as Wagner’s “Der Ring des Nibelungen,” is an undeniable physical symbol of the force of evil. The Ring not only causes its wearer to physically disappear, but it also weakens the owner’s personal sense of identity with each use. The Ring symbolizes both the power and the pride of its bearer and the physical destruction that the bearer’s false pride delivers upon himself and others. It provides a tangible point for Sauron, but, at the same time, Sauron remains only a shapeless, sinister idea behind the Eye.

In Zoroastrianism, khvarenö “brightness, good fortune” is the gift and power to make or transform the world; it resembles the ring of power, but it is ahüric and not evil at all. What sets khvarenö apart from the ring of power, is that the wondrous power of khvarenö shatters those with negative energy and afflicted spirit only.

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Holy Water in Zorastrianism

October 26th marks the festival of waters in the Zoroastrian calendar. Zoroastrians, could as justly be termed worshippers of water as of fire. Per Zoroastrian literature, water is merely a liquid manifestation of light and splendor. This is evident from the names used to designate the water, including light and ambrosia. Yasna 38.3 calls waters with the epithet of ahüránísh ahüráhyá “glowing, resplendent and divine.” In Yasna 38.5, waters are called mátarö jítayö “mother of life.”  In Zámyaad Yasht of the Avesta, waters are the Creator of mankind. In the same hymn, there is an evident link between the khavernö “good fortune, brightness, lucky star” and the waters.  The ancient Iranians greatly respected waters  and the smallest spring or dewdrop was regarded as representing the whole creation of water.  The great respect of the ancient iranians for the waters was not lost on the Greek and Romans, who both report how the Persians went on great length and through elaborate rituals, lest they not pollute the waters. Accordingly, the ancient Iranians evidently made offerings to waters, to keep them pure and vivifying.

Numerous passages in the Avesta and the Zoroastrian tradition, report that Zarathushtra’s offerings to GD consisted of holy water (Zatspram 19.2-3), and that the ancient seer/prophet received his revelation/illumination on a riverbank while preparing holy water (Zatspram 21.1).

The use of holy water in libations comes in the Gáthás of the prophet (the first line of Yasna 50.8) and has continued in Zoroastrianism up to the present (áp-zör). The avestan term for holy water is apö zaöthra literally “the water that is invoked with Avesta prayers and the sacred verse.” Compare with Old Church Slavic zovo “to call, invoke.” The Avestan word for water is áp, Latin aqua Proto.Germanic. akhwo, Gothic ahua “river, waters,” Lithuanian. uppe “a river” Old.Norse. Ægir, “the sea” Sanskrit. ap “water.”

Making the holy water is the culminating rite of the main Zoroastrian act of worship, the Yasna;  and preparing and consecrating it is at the center of the rituals of the second part of the Yasna service.  Yasna 63-69  is dedicated to the “invocations to the waters,” while Yasna 62 constitutes the prayers to fire. Holy water is offered to the nearest source of pure water, a spring or running stream or well.  There the offering would be made ritually, in three pourings, with the recital of Avesta.  This is the observance also at a fire temple (which must always be built near a source of water and/or spring).
Water because of its sacredness should never be drawn from well or stream during hours of darkness, nor can āp-zōr or holy water ever be offered by night.  Preparations to make holy water must be made between sunrise and noon, in the Hávan gáh (the time of pressing the nectar.) To pray and meditate next to streams, rivers, waterfalls, springs, lakes, seas and the ocean is highly recommended in the beautiful religion, and on the 10th day of each Zoroastrian month, the believers make pilgrimage to various sources of  water, offering to the waters their respect and heartfelt prayers.

The belief that by the offering the vital creation of water, which sustains all living things, is made “stronger,”  that is purer and more abundant, invests the offering of the  holy water or āp-zōr with great significance.  In Zoroastrian cosmogony GD is represented as saying to the spirits of the waters, “I shall create one [i.e., Zarathushra] who will pour the holy water into you and cleanse you again” (Bundahišn, p. 91.1). In a passage in the Dēnkard (8.25.24;  ed. Sanjana, XVI, p. 12), which is derived from the Avesta, “carrying the offering to the water nearest to the battlefield,” (zōr-barišnīh ī āp ī kārezār gyār nazdtar) is prescribed for soldiers before the battle. This practice is also reported by the Greek sources

We also read in the Manichean Middle Persian texts (in which Zoroastrian imagery is being widely used):  “I am the water which is fit that you should give me the offering to water, that I may become strong” (an hēm āb īg passazag ku-m āp-zōr dayād ku zōrmand bawān, M 95 V;  for the Manichean fragments, see Boyce, Cat. Man. Script.);“he carries the offering to the water, and gives it power so that it becomes strong” (barēd zōr ō āb u-š tad nērōg ku bawād zōrmand, M 653).

In addition to the āb-zōr consecrated in the Yasna ceremony, a simpler offering to water is still made by conservative Zoroastrians in the orthodox villages of Yazd.  For this the libation consists of three ingredients, milk and two things from the vegetable kingdom, such as marjoram leaves, rose petals, or the fruits of the oleaster (senǰed) tree.  The offering is prepared, with strict purity, by a lay person, who takes it to the village priest.  The priest then carries it to the bank of a stream, and there makes a slow, ritual libation, dropping the liquid by the spoonful into the water, while reciting the Drōn-e āp-zōr (Dari, Drīn-e ōw-zūr).  In an old orthodox community this rite is performed on behalf of nearly every Zoroastrian household twice a year,

In India the practice of making offerings to water (apart from the zor-melavvi of the Yasna ceremony) somewhat resembles similar Hindu customs, and is frowned on by reformists.  Nevertheless, the more traditional Parsis continue to maintain the palli  ritual, which approximates the āp-zōr ritual of Iran, down to the present century.  This consists of casting a threefold offering of sweetballs (palli), coconut candy, and flowers into the waters of a river or the sea.  The rite is performed by women, but at the feast of Āpān Ardvisūr, that is, on the day of Āpān of the month Āpān, a more general threefold offering of coconut, sugar, and flowers is made by men also.

The holy water is specifically used for spiritual cleansing and protection from the powers of darkness. It is considered also healing, and believers drink a sip of it, while the remainder is poured away on the roots of fruit-bearing trees.

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Ayáthrimá, the last autumnal thanksgiving festival and Celtic Samhain

The last autumnal Zoroastrian thanksgiving festival lasting from Oct 12th to Oct 16th is known as Ayáthrimá. The meaning of the word Ayáthrimá is not entirely clear. It is believed to refer to the time of prosperity and nourishment ( thrimá comes from thrâ, meaning “to thrive”), which may also be why it is identified with the …breeding season for cattle.
It is the the fourth thanksgiving festival and is thought to celebrate bringing herds to shelter before winter sets in. This is the fourth of the six great celebrations known as gatha-bars, gahan-bars or gahambars in the Zoroastrian dialect, a time for singing, music, and throwing thanksgiving banquets; compare gatha with Lithuanian. giedoti “to sing.”

Ayáthrimá is the Midpoint between Autumnal Equinox and Winter Solstice. It is also the beginning of the dim half of the year, and marks the last day of rapithwin or “high noon.” Accordingly, from October 16th, midday light and warmth grows dim and winter sets in. Ayáthrimá is a time when the autumn harvest is reaped, cattle are bred, and the preparation for winter begins.  This festival has a lot in common with the Celtic festival of Samhain on October 30th. In fact, almost all Zoroastrian and Celtic festivals are apart by about 2 weeks and bear striking resemblance.

Incense associated with Ayáthrimá: sage and mint.

Colors associated with Ayáthrimá: red, yellow, orange.

Decorations associated with Ayáthrimá: pomegranates, autumn leaves and flowers,

Foods associated with Ayáthrimá: pomegranates, apples, cider, nuts, wine, autumn fruits and tea.

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The 20th day of the month in the Zoroastrian calendar is a very special day; a day dedicated to the adorable yazataa of  Victory; Bahrám or Vahrám, from the Avestan Verethrem-já . The principal feature of Vahrám is to strike down shackles, remove obstacles/impediments , overcome difficulties and be Victorious. Vahrám presides over  triumph and victory, and does so through learning and delighted discovery, See the 2nd line of Yasna 44.16.

You can’t beat the magic of this day. This is a day of hope, heartfelt prayers, petitions and pleas… family and togetherness . This day more than  any other day signals the arrival of happier times, good fortune and better tidings. This is the day to seek, to ask, to aspire, for the key to good fortune and triumph lies hidden in the pure, aspiring heart.

Those of the ancient religion make their pilgrimages to their beloved “shaw vahram” fires on this day. There is something mesmerizing about the leaping flames, they take within them all the aspirations, longings and unspoken prayers of the seeker. The burning fire,  the perfume of incense, the sound of Avestan chants, hymns to the yazataa of victory, the many  worshippers, the lighted candles, the smell of flowers, the holy water, all reach out to the angels above.  At the appointed time of aiwi-srú-them; when the moon and the stars come out, no electricity is allowed at this night, only the burning candles and the aspiring flames.

Even if a prayer is not answered, a dreamer finds his or her dream on this day and night, hope and calm. You see and you feel in ur heart, that all is not  lost as yet, that the shadow is only a passing thing and is not forever, that the nature of our difficulties indicate the measure of our triumph and victory, that the future is ours.

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Mehregán is the main Zoroastrian Festival of Autumn, it falls on 2nd of October. This festival is celebrated in honor of Mithrá or Mehr, the adorable power of “mutual understanding, feelings and love.” Amore “love” and Old French Amee/Amy “beloved” come from the same root.

Mehregán was/is a harvest, wine and love festival. It was celebrated in an extravagant style at Persepolis and was the time for harvest, wine, love and great joy. Mehregán and Naúvrooz, respectively marked autumnal and spring equinoxes, and each lasted for about 2 weeks. In fact, the celebrations of  autumn, harvest and wine were so great in ancient days of the Great Persian Empire, that the very word Mehregán entered arabic as Mehreján in the sense of “extravagant celebration.”  To this day Mehreján in arabic means “great festivity.” During the first centuries of the Islamic rule, Mehregán was still celebrated with the same magnificence and pageantry as Naúvrooz. After the Mongol invasion, the harvest/wine/love  festival of Mehregán lost its popularity. Yet, Zoroastrians of Yazd and Kerman still continue to celebrate this ancient festival. The other significant autumnal festival is the Seasonal thankgiving days lasting for 5 days, starting from October 12 and culminating on October 16.

Some psuedo scholars try to undermine the role of Mithrá in Zoroastrianism, yet, the fact remains that in the Vedic tradition, Mithrá has a very limited and non-individualized role. It is only in Zoroastrianism that Mithrá takes a prominent and very distinguished role; a unique and distinctive role that never existed in the aryan lores before.

Mithrá is “the power to connect,” “to meet/intuit into the hearts and minds,” Mithrá is the connection/understanding that comes from a sense of identity/knowledge within the awakened heart and emotions. In the songs of the seer-prophet, Yasna 46.5, second line; Mithrá is closely associated with hú-zeñtüsh, “good gnosis,” intuit/knowledge on the true nature of things. Mithrá  sees all and knows all beings as parts of itself and is knowledge/feeling by identity.As one reaches closer to enlightenment, One knows/feels/understands by completely identifying one’s consciousness with the thing one wishes to know/connect with/understand.  There is no differentiation from the thing one wishes to know.

‘Who, with his foremost wisdom/yö paöirish vaäiðish, masterfully furthers the creation of Speñtá Mainyü/ the auspicious, bright, happy spiri;, who is well-destined/hú ðátö and most magnificent adorable power/mazishtö  yazatö, self-radiant like the moon, when he makes his tangible form/tanü radiate;

‘Whose face is brilliant/braazaiti like the the star sirius; who is full of light to shine, whose chariot is inlaid with stars and made of a spiritual substance/unseen substance of mind/mainyü ; (the chariot) of Mithrá, who has ten thousand scouts/spasánö, the powerful, all-wise/víspö-víðváw undeceivable/aðaöyamnö.

Hymn to Mithrá, 142-143

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Zám.yaad refers to the Avestan hymn to country or homeland. (Compare with Russian Zemlya “earth, land, soil.) It is the 19th hymn in the Avestan Yasht Collection. And the 28th day of each month in the Zoroastrian calendar is dedicated to Zám; country or homeland. Zám.yaad shows astounding similarity to Norse, Germanic and also Celtic mythology; many themes presented in the Wagner, Der Rings des Niebelungen and Tolkien, Lord of the Rings can also be found in this ancient Avestan hymn.

Zám.yaad is also the original source of shahnámé, the epic national poetry of the iranian people and represents a compendium version of it. The hymn is a tale of god-men, an account of seer-poets/kavis and ancient aryan divine seers. It is noteworthy to add that shahnámé was originally derived from literary middle iranian sources called Khoodáy.námé; or the tale of god men; a more accurate description of the original Avestan account.

Zám.yaad  is divided into 2 sections. The first section deals with lofty mountains. All these sacred mountains are situated in the towering pamir mountains of central asia, afghanistan high hindu kush range, and eastern ranges of the lofty alborz in Iran. The number of all the sacred mountains is said to be 2244. ( look at verse 7 of the hymn to homeland.)

I should add that mountains are the meeting place of heaven and earth and symbolize ascent, ambition and challenge. The mountain could be seen as a point of departure from mundane existence; mountain climbing as an ascent toward higher knowledge/loftier existence. It is said that the presence of GD is more manifested in the lofty mountains. Hence, the connection of immortals, heroes, god men and seer/prophets with the mountains.

The second part of the hymn is dedicated to khvarenö, “brightness, light, lucky star, charm, fortune, glory.” Compare khvarenö with Proto Indo European saewel “to shine, the sun;” swegl “sky, heavens, the sun.” This glory, fortune or lucky brilliance is said to be a-garetæ “beyond power to grab, grasp, seize or reach.”

Several mythic heroes struggle for possession of khvarenö, to overcome their limitations, and this quest drives much of the action in the hymn. khvarenö is the power to brilliantly make or transform a world. Ahúrá mazdá manifested it at the time of creating all that is good, bright, shining, and brilliant. This brilliance or good fortune attached itself to the great seer-heroes of antiquity, and is essential for causing the formation of a much more advanced physical form, at the end of the this world and the dawn of a new, more brilliant universe. About this new, amazing world, a much better tangible body and fresh, brilliant universe, which is a genuine Zoroastrian doctrine, we find in this Yasht very interesting passages, which are almost identical (Yt. xix. ii, 12 and 89, 90) and serve as  a beautiful elucidation on Yasna 30.9 and Yasna 34.15.

The brilliance of khvarenö attaches itself to the hero (who is to rise ‘out of a number) of visionaries, wise seer/prophets (called Saöshyánts) and to ‘his/her companions, in order to make life better, more progressive, undecaying, forever fresh, vigorous, full of power and creative energy. The brilliance of khvarenö comes to those who become co-creators of a brilliant new world, just like ahúrá mazdá.

The hymn also deals with the hubris and arrogance of Yima, the first god-king. (Compare Avestan Yima with Norse Ymir and Sanskrit Yama.) The downfall of Yima and departure of light/brightness from him not only is a great key in understanding Yasna 32.8, but also teaches a great lesson: In life we all have different khvarenö or fortunes; what we have to decide is what to do with the light, talents and fortune that is given to us and make the world a better, happier and brighter place.

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Copyright: @2011 Ardeshir Farahmand ALL RIGHTS RESERVED. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.

yathá ahü vairyö, the most sacred mánthrá, the blueprint of creation

“yathá ahü vairyö” is the foremost mánthrá of Mazdyasná . Yasna 19.8 tells us that this sacred formula is “the pure knowledge, effective power and wisdom” that existed before the heavens and the stars, before the waters and the oceans, before the  kingdom of plants and all growing things, before the animal kingdom, before the age of men, and even before there was sun in the sky. It consists of 21 words, 3 lines, 6 stanzas.

According to Yasna 19.12, the key to this verse, lies hidden in the words “ahü and  ratü,” of the first line.  ahü, sanskrit asú; is the power supreme, equivalent to the Norse æsir; the god-power.  Ratü is “one who solves riddles, one who gives wise counsel, brilliant advice.”  Compare “ratü” with Old.Norse. raða, German. raten, English word riddle is a cognate. Ratü is the friend of ashá/arthá; the lover of artfulness, ingenuity and excellence; Compare ashá/arthá with Greek “arete,” virtue, excellence, skill. The concept of ratü is connected to  intuitive knowledge and spiritual wisdom.

Per Yasna 19.12, god-power is manas-paöiryaäibyö; “the prime thinking force, the pristine imaginative spirit,” (See the first line of Yasna 31.8.)  Manas is “passion, spirit, wit,” compare with latin menos. The will of the spirit to visualize, know and realize is “superb, most magnificent, the greatest of all,” víspanám mazishtem, (See the first lines of Yasna 33.5 and Yasna 45.6) Hence, ahü “godliness” is paramount to ratü “wisdom to see and bring into existence.”  The first line is about the choice of the Spirit (vairyö,) and all that the spirit dreams and can create.

Vang.héúsh; “wonder, goodness, and beauty,” in the second line, refers to a beautiful life or “hú-jítísh,” (See Yasna 19.13 and the first line of Yasna 33.10.)  hú is the “sap, milk, nectar, the delightful essence of life.” Compare “vang.héúsh” with Old.High.German vuntar, German. wunder.

“dazdá man.ang.hö” refers to the gifts/talents of mind, abilities of the spirit, creativity. Yasna 19.13 interprets it as fra.dakhshtárem man.ang.hö, “the leadership of thoughts, ideas, spiritual inspiration, (See the third line of Yasna 31.17, second stanza.) Fra.dakhshtárem is literally, leading, bringing forth. It comes from the root dakhsh; dictate, guide, instruct, compose. Compare with Latin ducere “lead, guide, bring forth,” Proto Indo European deik “to show, point out, teach,” Old.English. dihtan, Old.High.German. dihton, German. dichten “to compose.”

shyaö.tana.nám; in the next stanza, is “moving, action, enterprise.” The Avestan commentary of Yasna 19.13, says that shyaö.tana.nám or “enterprise, spirit of adventure” is ahüm or life divine. It is the source of all creation known, unknown and  yet to happen,”haitím-cha bavaiñtím-chabüshyeiñtím-cha,” (See Yasna 19.9.) Shyaö.tana.nám also alludes to “speñtá mainyü,”(See Yasna 27.2 and the 5th line of Yasna 44.7.) Speñtá Mainyü is the “happy, bright, splendid, auspicious spirit.” Compare speñtá with sanskrit shivá, Old Church Slavic sviteti “to shine,” svetú “light;” Lithuanian sviesti “to shine,” svaityti “to brighten”, splendziú “I shine.” The second line is about working wonders, the powers of mind/spirit;  splendid passion, act of manifestation, genius (Ma(n)zdá,) and a life divine.

Kh.shatrem in the next line is about the “Seer Will” that “steers and navigates” the course of destiny. Compare kh.shatrem with Old Norse styra, Gothic stiurjan “to establish, assert rule over,” Old High German stiuren, German steuern “to steer.” Kh.shatrem is about the enchanting realm of Ahúrmazd, a spiritual light behind life, new dimensions, better possibilities and happy discovery, (See Yasna 19.14 and the 4th line of Yasna 53.9, the last verse in the gathas.)

vástárem in the third line means “to adorn, give fresh strength to, provide, put a garment/vesture on, empower.” English word vesture is a cognate. It comes in conjunction with drigúbyö.  The word dervish is derived from drigúbyö. Vedic adhrigú comes from the same root. adhrigú is an epithet of the gods in the rig veda. The concept is to become a friend of Zarathushtra, (See Yasna 19.14, the first lines of Yasna 46.14 and Yasna 51.11,) renounce narrow limits, and embrace the godly powers within. The third line is about steering and shaping the course of  destiny, new horizons, revelation of always better possibilities, and becoming adventurous and daring like a god.

ardeshir