Authentic Gatha Zoroastrianism

 The popular holiday of halloween has its roots and origin in the Celtic holiday of SAMHAIN. It is truly fascinating that how halloween and many other ancient indo-european festivities, have been preserved untouched in Mazdyasna or Zoroastrianism with the original ancient beliefs behind them.

The Modern Irish word Samhain is derived from Old Irish SAMAIN and roughly translates as “summer’s end”. Sam (‘summer’) compare with Avestan “shem;” and fuin (‘sunset’, ‘end’) compare with Avestan afdüm/conclusion, so that samfuin would be a restitution of the original meaning. Bealtaine, Lúnasa and Samhain are still today the names of the months of May, August and November in the Irish Language. Similarly, an Lùnastal and an t-Samhain are the modern Scottish Gaelic names for August and November.

The Celts divided the year into two halves. Samain marked the end of the harvest, the end of the “lighter half” of the year and beginning of the “darker half”. Traditionally, Samain was time to take stock of the herds and grain supplies. SAMAIN like the 4th gahanbar or thanksgiving festival of the Zoroastrians, marked the end of summer and the beginning of the cold season, when the herders led the cattle and sheep down from their summer hillside pastures to the shelter. This holiday marked the end of the harvest and the lunar cycle which fell nearest to the midpoint between the autumnal equinox and the winter solstice. Samain like the Zoroastrian thanksgiving holidays was designed to align the lunations with the agricultural cycle of vegetation, rather than the exact astrological position of the Sun. It was traditionally celebrated over the course of several days. The hay that would feed the cattle during the winter must be stored in and tied down securely against storms. All the harvest must be gathered in. Wood for winter fires were stacked high by the hearth. It was a joyous time of family reunion, when all members of the household worked together.

Many scholars believe that Samain was the beginning of the Celtic year. It has some elements of a festival of the dead. The Gaels, like the Zoroastrians believed that the border between this world and the otherworld became thin before the new year; it thus allowed the spirits to reach back through the veil that separated them from the living.

At at all the turning points of the year, the gods drew near to Earth, so many sacrifices and gifts were offered up in thanksgiving for the harvest. Personal prayers in the form of objects symbolizing the wishes of supplicants or ailments to be healed were cast into the fire, and at the end of the ceremonies, brands were lit from the great fire to re-kindle all the home fires of the tribe. As they received the flame that marked this time of beginnings, people felt a sense of the kindling of new dreams, enterprise and hopes for the year to come. BONFIRES played a large part in the festivities. People and their livestock would often walk between two bonfires as a cleansing ritual. With the bonfire ablaze, Each family then solemnly lit its hearth from the common flame, thus bonding the families of the community together, a custom which is still practiced among the Zoroastrian villagers of iran and other iranian peasants. Often bonfires would be built side by side, and the people would walk between the fires as a ritual of purification, the cattle and other livestock would be driven between the fires, as well.

The same ritual of rekindling homefires from the great fire exists to this day among the Zoroastrians. Afterwards, ashes from the fires were sprinkled over the fields to protect them during the winter months. Similarly, the sprinkling of ashes over the fields is still alive among iranian peasants. These magical bonfires provided islands of light and joy within the oncoming tide of darkness, keeping away cold, discomfort, and evil spirits long before electricity illumined nights.

This bonfire ritual is still celebrated by the iranian people during “chahr-shanbe suri” or the wednesday night before the new year. It should be added that in the modern “chahr-shanbe suri” dancing and drinking has been substituted with jumping over fires. The “Hiroem bowy” fires lighted by the Zoroastrians’ seem to be much closer to the ancient Gaelic customs. Before lighting the Hiroem Bowy fire, the Zoroatsrians holding each other’s hands, bow and in a loud voice pray for the departed spirits, and by taking their names and saying the word ‘Hiroem-bowy’, commemorate their memories.

ardeshir

“Mithra” plays a very prominent role in the Mazdyasni/Zoroastrian religion; the 7th month of the zoroastrian calendar starting with autumnal equinox is dedicated to Mithra. The celebrations and festivities of this month in ancient days, were in par with the new year or “naúv-rooz” celebrations starting with vernal equinox, and were highlighted by an elaborate wine festival. Also, the 10th hymn in the YASHTs or “adoration songs” in Avesta; is dedicated to Mithra. This Avestan hymn to Mithra is one of the most poetic and beautiful portions of the Avesta after the enchanting gathas; and provides the most comprehensive information/record on Mithra among all indo-european sources.

Scholarship on Mithras in the West began with “Franz Cumont,” Cumont’s hypothesis, was that the Roman religion of Mithraic Worship was “the Roman form of Zoroastrianism.”. Cumont’s theories were examined and largely rejected at the First International Congress of Mithraic Studies held in 1971. However, it appears now that Cumont was pretty much correct afterall. Since the 1970s scholars have generally rejected Cumont, but recent theories about how Zoroastrianism was during the period BC now makes some new form of Cumont’s ideas very likely. It is important to add that all records of the ancient world concerning Mithra, refer NOT to “Mithraism,” but “Persian or Magi Mysteries.” In fact, the term “Mithraism” is an academic invention of fairly recent origin and has no precedence in the ancient world. All ancient sources report furthermore that the adoration/worship of Mithra was founded by the seer/prophet Zarathushtra.

In fact, a number of Zoroastrian rituals have found their way into Catholic ceremonies via Mihraic worship. For example “eucharist” is almost identical to the “droen” bread of the zoroastrians, and wine is of paramount importance during Zoroastrian religious ceremonies and festivities. Catholic “mass” reminds one of the ancient “myazd” or banquet table during “Yasna” ceremony. It should be added that “Yasna” ceremony is the most important and sacred worship ceremony of the Zoroastrians which starts after midnight, and is continued to early morning hours or havan gah. havan gah or time to press the nectar is dedicated to Mithra. Also, the close association of Mithra/benevolence with the sun, and Mithra’s symbolic birth at winter solistice brings images of christmas to the mind. The use of bells in catholic churches and ancient Zoroastrian fire temples is another example. Mithra’s association with the number 12, and the 12 signs of zodiac with the christian 12 apostles could be another point of resemblance. In addition Mithra’s emergence from solid mountain rocks, symbolizing the breakthrough of life giving rays of light and water from behind the rocks and stones in the mountains evokes images of rock in christian writings, and Koranic passages concerning the flow of life and water from the heart of rocks. It might be interesting to add that in ancient Iranian Inscription of the Achaemenid days Mithra is evoked along anahita or undefield waters. The persian saying that pure water is light has its origin in Avesta. The gushing forth of water from rocks and the emergence of light from behind the mountains is a frequent image in mithraic symbolism. Mithraic Roman worship was always conducted in a cave; and the general belief in the early Church that Jesus was born in a cave is a direct instance of the taking over of Mithraic ideas. The words of Paul, “They drank of that spiritual rock … and that rock was Christ” [I Corinthians x. 4.] are borrowed from the Mithraic scriptures; for not only was Mithra “the Rock”, but one of his mythological acts, which also appears in the acts of Moses, was the striking of the rock and the producing of water from it. Justin Martyr [Justin Martyr, /Dial. with Trypho/, ch. 70.] complains that the prophetic words in the Book of Daniel [Daniel ii. 34.] regarding a stone which was cut out of the rock without hands were also used in the Mithraic ritual; Despite christian apologists attempt to minimize these similarities, and allegeing old testament influence on Mithraic worship and/or allege that it was in fact early christianity that influenced Mithraic rites; the similarities are too great to be ignored through an objective analysis.

Also, the western assertion that “Mithraism” was the pre-zoroastrian religion of the ancient iranians lacks even one single solid evidence. There are no left traces whatsoever in the Ṛgveda or any other indo-european record that suggests any separate Mithra worship or mithraic personification outside or prior to Zarathushtra. The Ṛgveda has only one hymn to Mitra, which originally must have consisted of two (3.59.1-5 and 6-9). It is considered pale, but it clearly reflects the main characteristics of the vedic Mitra. In the Vedas, Mitra makes peoples take a firm position (yātayati) in their relationship to each other and is about benevolence (3.59.3). Whoever exerts himself in the commitment to Mitra ; no anxiety reaches him (3.59.2).

The main difference between the Vedic Mitra and the Avestan Mithra is that the Vedic Mitra lacks the elaborate mythical and poetic aspects of the Avesatn Mithra. In the Ṛgveda, all the extraordinary, personified powers of Mitra, the divine force of LOVE; are attributed to Indra or thunder. I should add that in the Norse Mythology Thor or Thunder (Compare Persian Tondar, Sanskrit Indra) is also a god of LOVE. This might be attributed to the resemblance between the sudden spark, lightning and sheer force of thunder with love and the poweful emotions and feelings associated with it.

Mary boyce correctly states that “NO satisfactory evidence has yet been adduced to show that among the ancient Iranians/Aryans, Mithra – or any other divinity – ever enjoyed a separate cult of his or her own outside either their ancient or their Zoroastrian pantheons.”

The erroneous allegation of a certain group of quasi intellectual apologists claiming that Zarathushtra had a particular dislike for Mithra lacks credibilty and is devoid of merit. Zarathushtra uses the common noun mithra in Yasna 46.5, second line, which he could have avoided by using a quasi-synonym. Furthermore, such erroneous claim shows an ignorance of these psuedo intellectuals for the very nature of the manthras/gathas as enchanting, spiritual formulas that deal with various levels of mind/consciousness. Concerning “mithra” we read in the poetic gathas: “úrvátöish vá hü.zéñtüsh mithrö.ibyö vá.”

“úrvátöish” FAVORABLE TURN OF EVENTS, SMOOTH SAILING, “váfringánö” in ancient commentaries, “afringan” in persian. The avestan word comes from the root “vr,” to turn, shift, veer, sail navigate.

“hü” is the same as sankrit “sú,” sap, milk, NECTAR. Old.English. sæp, Old.High.German. saf, German. Saft “juice”, Latin. sapere “to taste.” Ancient commentary translates this as xvúp/khúp, GOOD; as in good/pure thoughts, words and deeds. Sanskrit sabar “sap, milk, nectar” comes from the same base. “zéñtüsh” coming from the root “zañ;” to know, have intimate knowledge of; compare Russian znat “to know; Latin. gnoscere; Gk. gno-, as in gnosis; Skt. jna- “know. “hü.zéñtüsh” implies having DELIGHTFUL, INNERMOST KNOWLEDGE OF THINGS. The ancient commentary translates the compound as “khúp-kshnássaki,” good understanding. Also, “zhnátá” and “zhnöishta,” inmost knowledge and the innermost knowledge, are divine names attributed to Ahura Mazda; see Yasht 1.13.

mithrö.ibyö; MEETING of hearts/minds, Ability to CONNECT; KINDNESS, BENEVOLENT MEASURE, COMPASSION, LOVE. Compare Old.English. metan, Old.Norse. mætr. Also, latin AMORE, english AMITY and names such as AMI/AMEE/AMY come from the same root. Ancient commentary translates it as “padman; compare latin pactum, russian pazu: to agree/join;” and mehröbani; kindness, benevolence, COMPASSION.

The above verse/manthra says in a nutshell that: “through good understanding and innermost knowledge of things; through ability to CONNECT; life events turn favorable and a smooth sailing through life becomes possible.”

This idea is in complete conformity with the “béressád prayer” where Mehr or Mithra is closely associated with “khshathr-var” Old.Norse. styra, Old.High.German. stiuren, Ger. steuern, Goth. stiurjan, english. to steer: namely “to govern, RULE AT WILL, have magnetic charm;” compare Gk. kybernan “to steer or pilot, direct” (the root of cybernetics). Mithra or Mehr in the same passage is also closely associated with celestial sky, sun and boundless realm of lights.

Also the association of Mithra with the “elixir of eternity” or HAOEMA, Sanskrit SOMA; (compare O.N. same, P.Gmc. samon, O.H.G., Goth. sama; O.H.G. samant, Ger. samt “together, with,” Ger. zusammen “together”), from “sameness, one, together.” Greek. hama “together with, at the same time,” homos “one and the same,” homios “like, resembling,” homalos “even;” L. similis “like;” O.Irish. samail “likeness;”) is demonstrated in the following passages from the hymn edicated to Mithra in Avesta.

88.’To whom the life-giving, healing, fair, lordly, golden-eyed HAOEMA offered up a YASNA on the highest of the heights, on the Haraiti Bareza (the bright heights, alborz in modern farsi,) he the undefiled to one undefiled, with undefiled baresma/twigs, undefiled libations, and undefiled words;

89. ‘Whom the auspicious Ahura Mazda has established as a priest, quick in performing the YASNA and loud in song. He performed the YASNA with a loud voice, as a priest quick in YASNA and loud in song, a priest to Ahura Mazda, a priest to the Amesha-Spentas. His voice reached up to the sky, went over the earth all around, went over the seven keshwars/kingdoms.
90. ‘Who first lifted up HAOEMAS, in a mortar/HAVAN, inlaid with stars and made of a heavenly substance. Ahura Mazda longed for him, the Amesha-Spentas longed for him, for the well-shapen body of him whom the swift-horsed sun awakes for prayer from afar.

The following passage in the same hymn is reminiscent of catholic rituals concerning remission of sins and purity: 122. ‘Let them wash their bodies three days and three nights; let them undergo thirty strokes for the ceremonial and prayer unto Mithra, the lord of wide pastures. Let them wash their bodies two days and two nights; let them undergo twenty strokes for the ceremonial and prayer unto Mithra, the lord of wide pastures. Let no man drink of these libations who does not know the statöta yäsnya: Vispä ratvö.
Purification through a ritualistic baptism was required of the faithful, who also took part in a ceremony in which they drank wine and ate bread.

i like to conclude this article with he following beautiful passage from the Avestan hymn to Mithra:

142. ‘Who, with his manifold knowledge, powerfully increases the creation of Speñta Mainyü, and is a well-created and most great adorable being/Yazata, self-shining like the moon, when he makes his own body shine;
143. ‘Whose face is flashing with light like the face of the star Tistrya; whose chariot is embraced by that goddess who is foremost amongst those who have no deceit in them, O Spitama! who is fairer than any creature in the world, and full of light to shine. I will worship that chariot, wrought by the Maker, Ahura Mazda, inlaid with stars and made of a heavenly substance; (the chariot) of Mithra, who has ten thousand eyes, the powerful, all-knowing, undeceivable god-force.
‘For his brightness and glory, I will offer him a ceremonial worth being heard….

ardeshir

Anyone familiar with the Zoroastrian religion is aware that the issue of conversion or the C word as we call it, is the most contentious issue in our community. It is a sensitive subject and emotions run real high when the subject comes up. In one camp, we have an extremely well-funded group of Parsi Priests in bombay/india; their position is that Zoroastrianism and/or Mazdyasna is a hereditary faith reserved for people of Zoroastrian parentage only. Their position is that all religions are equally true, and God assigns one’s religion based on the level of one’s spiritual advancement. Accordingly the issue of faith is decided by God before birth, and is folly to convert or being converted. Based on this view the choice has been made by God and/or Providence already.

The other view is that of the Iranian Priesthood; their position is that Zoroastrianism/Mazdyasna is open to all seekers of higher wisdom and knowledge. Yet it it is NOT a proselytising religion, and is first reserved for people of Zoroastrian ancestry/heritage.

And of course, there is a third view; The third group consists of newly iranian converts who sincerely believe that Zoroastrianism is the “First Missionary” religion. The third group’s approach to the subject at least theoretically, is very similar to the evangelical christian approach to the issue.

The aim of this article is to examine the position of the “Poetic Gathas” and the most ancient parts of Avesta on the subject. The formula for faith is contained in Yasna 12.9, and clearly states that Mazdyasni Faith throws the yoke of slavery and bondage away, and puts down the weapons of hatred and war. Accordingly, Mazdyasna is NOT about slavery and bondage. Mazdyasna is about the Divine Truth and the Divine Truth according to the most holy manthra or Yasna 27.13 is about freedom of the Spirit and inner freedom of Choice/Vairyö. There is a beautiful word play in the Poetic Gathas between “free will” and “true value.” Things have no true inner-value unless they are freely chosen. Things have an inner value and become REAL, only when we acquire them by the exercise of our free choice/will power, and NOT when they have been imposed on us.

If we want to be sure of anything we must CHOOSE it FREELY. If u want to be sure of ur religion u must CHOOSE it, if u want to be sure of ur country, u must CHOOSE it, if u want to be sure of ur friends and/or the true meaning of family ties, yes u must CHOOSE it. If u accept without reflection, without questioning which is truly divine/ áhüirîm frashnem, you can never be sure whether it is the true thing for ur life.

That is precisely why we in the Zoroastrian Faith have the nav-jot or sedre-pushi initiation ceremony. And it is called nav-jot precisely because it is a truly CHOSEN new-life. Mazdyasna or the Worship of Wisdom/Vision wants us to step back from all that has been forced upon us by blind mechanical processes; and look serenely and wisely at things. Evaluate them and CHOOSE FREELY. Then we can say with a heart-felt truth: THIS IS MY FAITH, THIS IS MY RELIGION. All our relations must be NEWLY BUILT upon an inner FREEDOM OF WILL.

True faith can not be imposed or supported by suggestion of fear or other menace. There can be no such imposition in our relation with AHURA MAZDA or GOD OF VISION and LIGHT. It MUST BE FREE, of our own mind’s and heart’s will, per Yasna 31.12, second line. What union/worship could that be in which one trembles and/or is forced???

The truth of Ahurmazd is self-evident and needs NOT to be imposed on the world. It is self-existent (khv-da,) it does not live by what people say of it or on their adherence or lack thereof. That is precisely why ZOROASTRIANISM has NEVER BEEN A PROSELYTISING CREED. We have never judged the greatness of our faith by the number of our followers because Truth would be still Truth if it had not even a single follower.
Those who make great pretensions need to proclaim loudly and to advertise; for otherwise they would not attract great number of followers. But Truth requires no advertisement; it does not hide itself but it does not SELL itself either. It is content to proclaim and manifest itself, regardless of results, regardless of approval or disapproval of the masses or psuedo-scientists.

Our concern is to be born anew, free of every bondage, not enslaved by impositions and restrictions, but looking into the realm of the SPIRIT or MINOO.

ardeshir

excellent source of info

http://books.google.com/books?id=yYyl2_PL134C&lpg=PP1&dq=zoroastrian%20ritual%20in%20context&pg=PP1#v=onepage&q=zoroastrian%20ritual%20in%20context&f=false

The question of what are the sacred sounds, melodies and songs of the “Mazdyasni religion” and if we are dealing with a CLOSED CANON or not; is an interesting subject that has been discussed in the third volume of the holy DENKART, question Number 9.

At first, i should point out that the “Mazdyasni tradition” like that of the vedic, druid and ancient norse traditions, gives unequivocal precedence to the ORAL channel of language, recitation by heart and memorization. Hence, it is only fitting to refer to Zoroastrian sacred songs, melodies and POETRY rather than holy writings. The question that Denkart deals with in the aforementioned section is the nature of the SACRED POETRY and if such SACRED POETRY embodies a sealed holy text or is it merely a meditative vehicle to better seeing and higher understanding of the true nature of things?????

According to Denkart the creative source of the sacred poetry, insight and inspiration are the GATHAS; and the nectar and essence of the GATHAS is the “ahü vairyö” manthra. GATHA is the same as the Lithuanain “GIEODOTI” to sing, chant; also Welsh “GWAWD” poem, poetic composition. “GATHA” refers to an enchanting song, melody, rhymed verse, and/or inspired poetry. It might be interesting to add that the songs/melodies or GATHAS were accompanied by MUSIC; and the classical iranian musical melodies known as “dast-gáh,” have their root in the ancient gathic chanting and melodious compositions. In fact, classical iranian musical terms such as se-gáh or “three -gáh,” chahr-gáh or “four -gáh” and panj–gáh or “five -gáh,” correspond to the three-lined, four-lined, and five-lined poetic composition of the GATHAS.

Sanskrit term GITA/SONG and Vedic GAYATRI/VEDIC POETIC METER come also from the same root as GATHA. The most holy mantra of the Hindus is known as “Gayatri Mantra.” In Vedic tradition, all names and aspects of the godhead have a “Gayatri Mantra” or “rhymed verse” associated with them. There is a Gayatri for Ganesha, one for Shiva, one for Durga, one for Vishnu, one for Lakshmi, and so on. Most people are unaware of this fact. However when hindus refer to “Gayatri Mantra,” they refer to the most ancient and powerful of all Gayatris dedicated to Savitri or “glorious light.”

A parallel could be drawn here to the Zoroastrian religion. One manthra as the basis of all creation and source of all wisdom, known as “ahü vairyö” gatha or melody/Yasna 27.13; gives rise to other gathas and songs; Yasna 27.14-54.1 (with the exception of Yasna 42 and Yasna 52 .) These sacred incantations/gathas are considered to be thoughts, ideas and brilliant visions conceived in the superb mind of ahura mazda as creative formulas of the universe.

“ahü” is the same as sankrit asú; also the first element in the norse term “æsir/god” comes from same the root; “as/ans” namely “splendid, superb.” “vairyö” is related to Old.Norse. vilja, Lithuanian. velyti, english will, Old.English. wyllan, Goth. waljan “to will, wish, desire, to choose, to rule/command.” Hence, the most sacred manthra of Mazdyasna known as “ahü vairyö” literally means “the will to become superb or godlike.”

According to the Avestan Commentary of “ahü vairyö,” placed at Yasna 19; the key to understanding this most sacred manthra/gatha is the comprehension of the terms “ahü” and “ratü.” “ahü” points to “ahura” and becoming superb and godlike. “ratü” points to discovery, counsel and learning; O.N. raða; to explain, learn, rule, advise, counsel,” Old.High.German. ratan, Ger. raten “to advise, counsel, reason.” O.C.S. raditi “to take thought, attend to,” Old.Irish. im-radim “to deliberate, consider”.

“Ratü” is also connected to English “riddle,” German “rätsel” via notion of “understanding.” Also, the name of Anglo-Saxon king Æðelræd II (968-1016), lit. “good counsel,” changed into “elrond” in Tolkien’s “Lord of the Rings;” comes from the same ancient root.
In short; the close connection between “ahü” and “ratü” in the most sacred song/gatha of Zoroastrianism; means that only through a journey of learning, higher knowledge, understanding and discovery; we can become superb and like ahura.

It might be interesting to add that in the runic lore; “Raidô,” the rune of “ride, journey” has similar connotations and is closely related to the Avestan concept of “Ratü. In fact, all runic names/terms have a very similar sounding, linguistically related and almost exact gathic equivalent. Gathic poetry is embedded with riddles, word play, and a mantic, passionate, rich style. As an example of the incredible sophistication of the Gathas, see Prof. Martin Schwartz’ analysis of the parallel clusters of lexic, semantic, and phonic data which occur in concentric rings (‘Sound, sense, and “seeing” in Zoroaster: The outer reaches of orality’, in K.R. Cama Oriental Institute International Congress Proceedings, 1989, pp. 127 ff.).

Concerning ” ahü vairyö” also referred to commonly as “ahün-var;” we read in the Zoroastrian lore; that “Ahurmazd manifested ahün-var from endless spiritual lights from which itself phenomenal forms proceeded. The lord ahün-var together with the other enchanting songs/gathas of the beautiful religion are the seed of seeds. and source of all talents, gifts, sciences and dispensations; .” Throughout all Zoroastrian accounts,” ahü vairyö/ahün-var” is identical with daäná or “insight into the true nature of things/vision” which is in turn identical with “spiritual wisdom” or mazdá. “ahü vairyö/ahün-var” symbolizes the uncreated, primordial wisdom of mazdá.

We read in verse 81 0f farvardin Yasht that: ” the AUSPICIOUS MANTHRA “mãnthrö speñtö” is BROAD, WIDE “aúrúshö,” Greek eurys, Skt. uruh;” LIGHT, SHINNING and BRIGHT “raökhshnö,” ancient Germanic leukhtam, O.Fris. liacht, German Licht, and FAR-SEEING “frá-deresrö;” and is the SOUL “urvá” of ahúrá.” Therefore, THE GATHA MANTHRA or “ahü vairyö” and other sacred verses or GATHAS are represented as participating in the ultimate reality as its inner essence or the SOUL of ahúrá.

“Sacred Verse” is represented as “hidden knowledge” AVESTA and/or wisdom that serves as the formulating power of creation; a supreme vision. In discussing the nature of the “sacred poetry;” traditional Zoroastrianism asserts that “gatha/rhymed verse/manthra” is an “enchanting song” that can not only reveal knowledge and faculties we did not before possess, but can result in effects and in actions. In other words, it is a “staötá/staömá” literally that which causes “to stand forth, appear, bring into existence.” GATHA like the Sanskrit GAYATRI is wisdom/knowledge that “sets energies into motion and makes it happen. ” Hence, by word play it is associated with Avestan “gvö,” old germanic gai/gæ- gaen, German. gehen: to meet, reach a goal, go through.

This identification of the “sacred verse” with “power to accomplish” and “vision, understanding and insight,” provides that the various forms of gatha/manthra reflect the laws and structure of the various levels of consciousness/MINOO and the phenomenal universe, thereby reaffirming the “multidimensional” nature of the charms, spells, manthras and/or gathas.

Denkart in Book 3, question 9; acknowledges this identification of “sacred poetry” with “supreme vision and insight” and concludes; that “ahü vairyö” together with the other enchanting songs/gathas, are the timeless, spiritual essence of the beautiful religion. It also concludes that the knowledge derived from “ahü vairyö” and other gathas, when authentic and sincere, is also divine for it is “divinely inspired.” Hence, this divinely inspired human knowledge could and should be included in the Avesta lore. This means a body of sacred lore much larger than its “divine poetic core.” A comparison could be drawn between the innovative role of the “sacred poetic core/gathas” in Zoroastrianism and the very similar role of “Tao Te Ching” in Taoism.

Accordingly; the “God of light and wisdom” first made “ahün-var” or “yathá ahü vairyö,”‘ which is in the form of a “Gáthá or Melody.” From the 3 lines, and the 21 words of the ahün-var; have originated the 21 lores of Avesta/hidden knowledge; and the threefold division of Gáthá, Haðá Mánthrá and Dátá. The 7 “Gáthá/Mánthrá” lores are in “Verse,” and treat of the MINOO; spirit/mind, consciousness, thoughts, ideas and visions, in short the invisible and spiritual. The 7 “Haðá Mánthrá” volumes are accompanied poweful prayers to gathic formulas/manthras, by which men commune with their Maker and primeval energies of consciousness and being. The 7 Dátá books are in prose, and deal with sciences, art and temporal rules for the conduct of men in this world. They contain an account of the Creator and of the forces of nature created, of ethical and religious precepts.

It should be added; that this “collection of learning” became a “treasure trove” for sciences, math, music, medicine, astronomy, art, agriculture, animal husbandry, ancient indo-european legends and myths. Many portions of this ancient knowledge were later translated into arabic and gave rise to the islamic golden age, which in turn has directly and indirectly brought an end to the dark ages in europe, and thereby influenced culture and civilization in every continent.

ardeshir

Traditional Zoroastrianism accords an important place to the hearth fire in home. The holy fire in the Zoroastrian temples and places of worship are lit from the fire brought forth from the hearths of the various community members. The hearth fire of the community or the people is seen as the most powerful manifestation of the celestial power in our religion.

The fire is given a central place in our rites, just as it held such a place in the daily lives of our forebears. We are encouraged to take at least a moment–preferably in the home–to light a flame on a daily basis and use that as a focus for such activities as prayer, offering of an incense, meditation or contemplation. For those with the ability to do so, the daily maintenance of a perpetual “hearth” fire in the home is highly encouraged. In any case, though, the daily devotion at the hearth flame is an opportunity to renew vows of study, learning and discovery. In fact, the image of hearth in our tradition is associated with happiness, good fortune, success in undertaking, advancement and above all our PEOPLE united.

There is good reason to assume that the Druids had at a similar conception of the role of the hearth fire. In Welsh law a squatter gained possession of land only when a fire had been lit on his hearth and SMOKE came from the chimney (Owen, p. 339). The association between ownership and the fire was so strong that the right of a Welsh heir to occupy his father’s land was called “the right to uncover the fire” (Rees & Rees, p. 157).

It might be interesting to add the very word for CLAN in farsi namely “doudman” comes from middle persian “doutman” avestan “daut,” and is related to “teuta,” the common Proto Indo European word for “community, people, race, nation.” Compare also lithuanian. tauto, Old.Irish. tuath, Old Prussian tauto. Also “Deutsch” or “Teutonic,” words describing germans or germanic nations, come from the same exact root and really refer to the “hearth fire of the community and smoke coming from it.”

In the end i should add that many ancient indo-european customs, rituals, and beliefs, such as the practice of perpetual burning of the hearth fire has survived among the traditional Zoroastrians to this day. Furthermore,the perpetual fire of the family hearth and smoke coming from it signifies not only the family ties in our faith, but a UNITED ASPIRATION to perpetuate a common inheritance from our ancestors and assurance of a bright future for our posterity, and there a NATION comes into existence.

ardeshir

Following my previous article on the “ancient Avestan calendar,” i was asked about the name of the seasons in Avesta and the Zoroastrian scripture. Before answering the question, I would like to thank all of you for taking the time to read my articles and providing me with valuable feedback. The following very interesting comment was made by SYN. I would like to share it with you once more and then provide the name of the seasons in Avesta.
“In fact the Fasli (SEASONAL AVESTAN) Calendar is almost a replica [with some slight variation] of the Old Druid/Celtic calendar, which itself has six major Festivals or Gahambars, all around the same time of the year, and both ignore the two neo-pagan adjustments of Imbolc [2 Feb] and Lugnasaddha [2 August].

However the major difference is that while the Celtic/Druid calendar regards ‘All Souls’ to be at Halloween in early November, the Fasli Calendar regards ‘All Souls’ to be at the Vernal Equinox in mid March [almost the opposite ends of the year], yet in all other respects the Ayathrem Gahambar [mid/late october ] is very similar to Halloween and is even called the festival of bringing home the herds [same as the Celtic Halloween]. Like Zorastrians the Classical Romans likewise celebrated All Souls in the earlier part of the year [May], however the Celts regarded Beltane and Halloween as very similar times and there is evidence to suggest that the Celts likewise honoured the ancestors and the dead at Beltane in May, which may point to a more authentic and more ancient origin for the Fasli Calendar. It was only the Christian Church that finalised All Souls at Halloween around the 11th century.”

The name of the seasons in Avesta occur for most part in connection with the six major thanksgiving or “gahan-bar” festivals. Here are their names:

SPRING; “zaræm” literally “the green season, season of growth and glow.” Compare Lithuanian. zalias “green,” zelvas “greenish;” O.C.S. zelenu, Pol. zielony, Rus. zelenyj “green;” It is possible that this whole group of yellow-green words is related to an ancient indo european base base ghlei- “to shine, glitter, glow.” Also, Old.Enlish. groeni, related to O.E. growan “to grow,” O.N. grænn, Dan. grøn, Du.groen, Ger. grün), from base gro- “grow,” through sense of “color of living plants.”

SUMMER; “shem” is the “hot season of the year,” also appears in vendidad or later avestan texts as “háma/hámin.” Compare Skt. sama Old.Irish. sam, Old.Welsh ham, “summer.” Also, Old .Slavic., Old.Norse., Old.High.German. sumar

AUTUMN; “shahím” is the time off gathering crops. The verb is related to harvest, harvesting. It is the occasion of bringing home the last of the harvest. Germanic. sæjanan, Old.Norse. sa, Old.Slavic. saian, Old.High.German. sawen, Goth. saian, “source of.”

Unlike the other three seasons, AUTUMN or FALL names across the Indo European languages leave no evidence that there ever was a common word for it. Many “autumn words mean “end, end of summer,” or “harvest.”

WINTER; there are a number of words for winter in avestan, “yaar,” “cared/sared” and “zima.”

Avestan “YAAR” is simply year in english, jahr in german. The ancient Iranians like the ancient norse and the ancient anglo-saxons counted years in “winters.” Also avestan “cared/sared,” farsi saal/caal means originally “cold season,” also used as year. Compare Old.English. cald, Germanic kaldaz O.S. kald, O.H.G., Ger. kalt, Old.Norse. kaldr, Goth. kalds “cold.”

ZIMA is the exclusive name of winter in avesta. Compare with lithuanian ziema “winter,” also Polish and Ukrainian ZIMA/Зима (Source: Mr. Marcin Grossman.) Farsi Zeme-stan/zeme-stoon comes from the same root.

The word probably means “barren land.” Compare Avestan “zemö,” land, country with Polish and Ukrainian Ziemia/Земля (Source: Mr. Marcin Grossman.) My sincere thanks to Mr.Grossman for his contribution.

ardeshir