20121202 All NA Tele Class Z Core Beliefs
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Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369
Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369, Fravardin & l FEZAN A IN S I D E T HJ S I S S U E Federation of Zoroastrian • Summer 2000, Tabestal1 1369 YZ • Associations of North America http://www.fezana.org PRESIDENT: Framroze K. Patel 3 Editorial - Pallan R. Ichaporia 9 South Circle, Woodbridge, NJ 07095 (732) 634-8585, (732) 636-5957 (F) 4 From the President - Framroze K. Patel president@ fezana. org 5 FEZANA Update 6 On the North American Scene FEZ ANA 10 Coming Events (World Congress 2000) Jr ([]) UJIR<J~ AIL '14 Interfaith PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF '15 Around the World NORTH AMERICA 20 A Millennium Gift - Four New Agiaries in Mumbai CHAIRPERSON: Khorshed Jungalwala Rohinton M. Rivetna 53 Firecut Lane, Sudbury, MA 01776 Cover Story: (978) 443-6858, (978) 440-8370 (F) 22 kayj@ ziplink.net Honoring our Past: History of Iran, from Legendary Times EDITOR-IN-CHIEF: Roshan Rivetna 5750 S. Jackson St. Hinsdale, IL 60521 through the Sasanian Empire (630) 325-5383, (630) 734-1579 (F) Guest Editor Pallan R. Ichaporia ri vetna@ lucent. com 23 A Place in World History MILESTONES/ ANNOUNCEMENTS Roshan Rivetna with Pallan R. Ichaporia Mahrukh Motafram 33 Legendary History of the Peshdadians - Pallan R. Ichaporia 2390 Chanticleer, Brookfield, WI 53045 (414) 821-5296, [email protected] 35 Jamshid, History or Myth? - Pen1in J. Mist1y EDITORS 37 The Kayanian Dynasty - Pallan R. Ichaporia Adel Engineer, Dolly Malva, Jamshed Udvadia 40 The Persian Empire of the Achaemenians Pallan R. Ichaporia YOUTHFULLY SPEAKING: Nenshad Bardoliwalla 47 The Parthian Empire - Rashna P. -
By Ervad Marzban J. Hathiram
By Ervad Marzban J. Hathiram Friday, July 16, 2021, is Spendarmad nu Parab (Spendarmad Mah and Spendarmad Roj) in the Shahenshahi calendar. Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Readers are requested to pray Spendarmad ni Setayash to seek her blessings on this day. oj Spendarmad, Mah Spendarmad (Spendarmad Parab) is a spiritually vital and important day of the Zoroastrian calendar. Long before the shrill cries of the eco-brigade began to be heard, the practices and precepts of our ancient faith were already attuned to green living, carbonless footprint and eco-sensitiveness. Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Through her associates and co-workers, Geush Urva and Geush Tashan, Spenta Armaiti patiently bears the weight of the immeasurable levels of spiritual and physical pollution generated by man over the ages. Spenta Armaiti is also responsible for the fertility of the earth, working along with Khordad, who looks after the waters, and Amardad, who looks after vegetation and crops. These great forces of Ahura Mazda's Divine Cabinet work silently in the background, providing things which we take for granted today. Roj Spendarmad, Mah Spendarmad is also the Day of the Farmer. A few decades ago, when many Parsis were engaged in agriculture, this day was celebrated with great solemnity and reverence. The Parsi farmers would call their family priests to their wadis to consecrate a special Baj, in honor of Spenta Armaiti, or perform a thanksgiving Jashan. A more important spiritual practice followed by our ancestors was the writing of the special Nirang, or potent spiritual formula, called 'Nirang-i-Khrafastar Zadan'. -
A Brief Exposition of Spirituality in Zoroastrianism -Kersey H
A brief Exposition of Spirituality in Zoroastrianism -Kersey H. Antia Spirituality takes different forms in different religious philosophies. Almost all religions emphasize the need for good deeds but some may prescribe certain pre-requisites such as believing in the prophet as Savior or the Son of God, or believing him to be the sole legitimate prophet on earth, or believing in the theory of reincarnation, or in a God involved in the history of survival of a particular race. In Zoroastrianism, while a belief in Zoroaster as a prophet is self-evident, what is crucial in attaining spirituality is applying his teachings in actual practice. It is not surprising therefore, that the name often used for Zoroastrianism in Avesta and Pahelavi is the Good Religion or the Mazdayasni (One-God-Worshipping) Religion. What then are Zoroaster’s teachings for attaining spirituality? Zoroaster’s Teachings on Attaining Spirituality I, for one, find a very short and sweet answer to this question in the very words of our prophet as so well expressed contained in Yasna 34.1: “Let us fully emulate the ways of Lord Ahura Mazda, the way he himself has attained immortality, Asha, Good Rule and Perfection. Let us fully realize them in our own being and in our own life in full measure.” The same sentiment is explained in the beginning stanza of Spentomaiti Gatha (Yasna 47.1) but here in one stanza, as nowhere else in the Gathas, all the seven Amesha Spentas are mentioned along with Spenta Mainyu, the Beneficent Spirit or Godly Mentality. Of all the religions of the world, only Zoroastrianism, in addition to coining a name for the All Knowing God, Ahura Mazda - perhaps the first time in the history of mankind, also delineates seven attributes of Ahura Mazda called Amesha Spentas, Beneficent Immortals. -
A Comparative Study of Religions J.N.K
A Comparative Study of Religions J.N.K. Mugambi Published by African Books Collective Mugambi, J.N.K. A Comparative Study of Religions: Second Edition. African Books Collective, 2010. Project MUSE.muse.jhu.edu/book/39862. https://muse.jhu.edu/. For additional information about this book https://muse.jhu.edu/book/39862 [ Access provided at 12 Apr 2020 15:13 GMT with no institutional affiliation ] 29 D.W. Waruta The teaching of Zarathustra are found mainly in the Gathas. In later writings in the history of Zoroastrianism, as happens with most religions, there were some changes in the teachings, but all the same Zarathustras teachings have continued as the basis and foundation of the teachings of Zorastrianism. The religion Zarathustra taught was not a completely new religion; it was rather a religion based on the old religion of his people, but which he reformed so radically that it had now important elements and teachings deriving from his prophetic genius. First and foremost, in opposition to the polytheism and ritualism of the old religion, Zarathustra taught a unique ethical monotheism.1 He declared Ahura Mazdas the one and only true God. This deity was already known in the old religion and was paid a special allegiance by Zarathustra’s own clan; and in comparison to other deities he was regarded as highly ethical. Ahura Mazda seems to be identical with Varuna, a sky god of vedic religion, who was similarly regarded as a very ethical god. Ahura Mazda then, is the one who called Zarathustra to his presence, who revealed himself to him as the one and only true God, who instructed him on the true religion appointing him his 1 Noss, J.B., Man’s Religions, p. -
Jamshedi Navruz on March 21St, Fasal (Seasons) and Fasli Calendar
Jamshedi Navruz on March 21st, Fasal (Seasons) and Fasli calendar: Part I Zarathushtis have been celebrating Navruz, which falls around March 21st since time immemorial, since our Peshdad King Jamshed celebrated it first and which is known as Jamshedi Navruz! Jamshed Padshah celebrated this day as the New (nav) Day (ruz) because it is the Spring Equinox when the time of the day and night are equal in length and after the long winter months, warmth returns and the planting of seeds (life) begin. The concept of spring or Renewal of Life (in March) is universally celebrated by other religions too. It is the universal celebration of new life returning to earth after winter is over! The Christians celebrate it with Easter (eggs symbolize new life); the Hindus celebrate it with Holi (sprinkling colors to signify the rebirth of vegetation). The Shi'i Muslims in Iran and throughout the world have retained the ancient Zarathushti custom of celebrating Navruz or, ‘Nourouz’ around the 21st March. Jamshed Padshah (Avestan “Yima”) is mentioned in the Zamyad Yasht (Karda VII. 31 to 38); Vendidad (Fragard II); and he is also mentioned in the Gathas (Ahunavad Gatha, Y. 32.8)! Accordingly, no one can deny the existence of Jamshed Padshah as a historical figure; also due to the fact that the New Year he started is identified as “Jamshedi Navruz”! As some have speculated, Jamshed Padshah and the Peshdad Dynasty were not “mythological”, but historical! The Pak Avesta was written in absolute pre-history; written history began only recently compared to the several millennia of history of the ancient civilizations unrecorded by historians in writing! It is held that Jamshed Padshah must have lived about 11000 to 9000 B. -
Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y
Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y. (2009-2010 C.E.) through 1400 A.Y. (2030-2031 C.E.) Digital Edition Compiled For Common Use Of The Entire Zoroastrian Community By: Rohinton Erach Kadva Bangalore, India 07-September-2009 Digital Edition Compiled by: Rohinton Erach Kadva, Bangalore, India. 1 Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY CONTENTS Chapter Title Page No. No. 1 Note on Zoroastrian Calendars. 2 Note on evolution of names of Roz and Months 3 Schedule of festivals. 4 Shenshai Zoroastrian Monthly Calendars : a 1379 A.Y. (2009-2010 C.E.) b 1380 A.Y. (2010-2011 C.E.) c 1381 A.Y. (2011-2012 C.E.) d 1382 A.Y. (2012-2013 C.E.) e 1383 A.Y. (2013-2014 C.E.) f 1384 A.Y. (2014-2015 C.E.) g 1385 A.Y. (2015-2016 C.E.) h 1386 A.Y. (2016-2017 C.E.) i 1387 A.Y. (2017-2018 C.E.) j 1388 A.Y. (2018-2019 C.E.) k 1389 A.Y. (2018-2020 C.E.) l 1390 A.Y. (2020-2021 C.E.) m 1391 A.Y. (2021-2022 C.E.) n 1392 A.Y. (2022-2023 C.E.) o 1393 A.Y. (2023-2024 C.E.) p 1394 A.Y. (2024-2025 C.E.) q 1395 A.Y. (2025-2026 C.E.) r 1396 A.Y. (2026-2027 C.E.) s 1397 A.Y. (2027-2028 C.E.) t 1398 A.Y. (2028-2029 C.E.) u 1399 A.Y. -
Role of Nature in Creation of Iranian Myths
Asian Social Science; Vol. 12, No. 6; 2016 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Role of Nature in Creation of Iranian Myths Abolghasem Dadvar1 & Roya Rouzbahani1 1 Faculty of Arts, Alzahra University, Iran Correspondence: Roya Rouzbahani, Faculty of Arts, Alzahra University, Iran. E-mail: [email protected] Received: February 10, 2016 Accepted: March 7, 2016 Online Published: May 20, 2016 doi:10.5539/ass.v12n6p123 URL: http://dx.doi.org/10.5539/ass.v12n6p123 Abstract Nature has always been an important element of myths and religions and had a different standing within ideologies. Because various factors have been involved in creation of myths, this research aims to clarify the role of nature in creation of Iranian myths. Generally, the structure of Iranian myth is a kind of belief in duality of nature, in human and in the conflict forces existing in the world which best are expressed in the continued conflict between good and evil forces. Iran is a country with varied natural geography and can be called the land of great conflicts, so this paper aims to investigate the role of nature in the creation of Iranian myths and determine the effective natural and mythological forces. Data gathered by the documentary method and the research was performed by a descriptive, adaptive and analysis method. According to the results, this research concludes that natural elements play a significant role in the Iranian myth. Keywords: myth, nature, legend, Iran 1. Introduction Knowledge about myths can be very useful from the aspects of access to the basis and origin of limiting factors of mind and social behaviors or the stimulating and encouraging factors in the present time. -
Reference List
20 Investigating the myth of the sun in India and Iran Shohreh Javadi, Ali Nikoei sand and gravel so neither ground moisture nor soil can touch the dead body. In such a place, the dead body should be left for two days to a month (Razi, 1997: 1875). 8.The Sindhū or Indus River, is a large river originating from the Tibet Plateau and after passing from the Jam- mu and Kashmir region, Gilgit and Baltistan, passes through the middle area of Pakistan and joins the Arabian Sea near Karachi port. 9.Dravidian refers to the native people of the Indian subcontinent. Today, the people of this race constitute about one fourth of the Indian population and mostly live in south India. Sri Lanka, Pakistan, Nepal and Mal- dives are the other countries where Dravidians constitute a significant minority. Reference List • Bahar, M. (1996).Az Ostureh ta Tarikh [From myth to his- Ghate. Tehran: Baran-e Andishe. tory]. Tehran: Haghighat. • Mazdapour. K. (1990). Shāyast ne-Shāyast. Tehran: Insti- • Bajlan Farrokhi. M. H. (1979). Afarinesh-e Jahan dar tute for Cultural Research and Studies. asatir-e chhin [Creation of the world in Chinese myths]. • Moein, M. (1974). Farhang-e Moein [Moein dictionary]. Hafteh nameh-e Ketab-e Jome, 1(5): 122-134. Tehran: Amir Kabir Publications. • Bajlan Farrokhi. M. H. (1979). Ostureh Khorshid va mah • Mosaheb. Gh. (1977). Encyclopedia. Tehran: Printed and [The myth of the sun and moon]. Hafteh nameh-e Ketab-e published by Farsi Encyclopedia. Jome, 1(1): 108-118. • Peron, S. (1999). Roman myths. Translated by Bajlan Far- • Bierlein, J. -
Ameretat-Hebrew.Pdf
Ameretat Ameretat (Amərətāt) is the Avestan language name of Avestan texts allude to their respective guardianships of the Zoroastrian divinity/divine concept of immortality. plant life and water (comparable with the Gathic allusion Ameretat is the Amesha Spenta of long life on earth and to sustenence), but these identifications are only properly perpetuality in the hereafter. developed in later tradition (see below). These associa- The word amərətāt is grammatically feminine and the tions with also reflect the Zoroastrian cosmological model divinity Ameretat is a female entity. Etymologically, in which each of the Amesha Spentas is identified with Avestan amərətāt derives from an Indo-Iranian root and one aspect of creation. is linguistically related to Vedic Sanskrit amṛtatva. In The antithetical counterpart of Ameretat is the demon Sassanid Era Zoroastrian tradition, Ameretat appears as (daeva) Shud “hunger”, while Haurvatat’s counterpart is Middle Persian Amurdad, continuing in New Persian as Tarshna “thirst”. Ameretat and Haurvatat are the only Mordad or Amordad. two Amesha Spentas who are not already assigned an an- tithetical counterpart in the Gathas. In the eschatological framework of Yasht 1.25, Ameretat and Haurvatat repre- 1 In scripture sent the reward of the righteous after death (cf. Ashi and ashavan). 1.1 In the Gathas 2 In tradition Like the other Amesha Spentas also, Ameretat is already attested in the Gathas, the oldest texts of the Zoroastrian- ism and considered to have been composed by Zoroaster In the Bundahishn, a Zoroastrian account of creation himself. And like most other principles, Ameretat is not completed in the 12th century, Ameretat and Haurvatat unambiguously an entity in those hymns. -
Enc0 To' a Cdmet in His Murudj Adh-Dlwjw.B (Prairies Df Gold)
A MAHOMEDAN YIE)V OF CmIETS. THE VIEW OF . THE ANCIENT IRANIA I ,(PI HINIGANS.)l, ' , ' , I ':Ye .are Dn, the eve <;>f seeing Halley's CDmet this year Dr , early next year . SDme Dbservers have In t roduc ~i.o n. already seen it with their pDwerful telescDpes. ''The DirectOrs 'Df the Heidelberg and the Cambridge ObservatD- ries have already seen it. The DirectDr 'Df the latter Observa tDry has annDunced -that its appearance is like that Df a star 'of the 14th Dr 15th magnitude. At this juncture, I hDpe t hat ari accD'!lot Df the CDmets given by SDme MahDmedan histDriaI:}s \vill be fDund interesting, I think that a part 9f aCCDunt will be Df SO' me interest even to scientific men because, if 1 dO' 'nDt mistake, the aCCDunt Df the CDmets . by Abfll Fazl, whi,ch will fDrm the principal part Df my paper will he presented fDr th~ first time befDre the students Df cDmetDgraphy. I prD'pDse .dealing with the fDllDwing matter in this paper: ' 1. TheversiDn Df SDme MahDme'dan histDrians about CDmets ; 2. The identificatiDn Df thc CDmets seen Dr described by them; ~. , An inquiry into the news Df ~fahDmed an writers Dn CDmets . List of thf) Ma- The iVl'4hDmedan authDrs whDse versiDns homedan authors I prDpDse giving, Dr whDm I am gDing to' I referred to in the f " his th f 11 . paper. re er ID li paper are e 0' Dwmg : . 1. MayDudi, whO' lived at the end Df the third century and 'in t he first half Df the fDurth century. -
History of Zoroastrianism, by M.N. Dhalla: (1938)
History of Zoroastrianism BY MANECKJI NUSSERVANJI DHALLA, PH. D., LITT.D. High Priest of the Parsis, Karachi, India AUTHOR OF Nyaishes or Zoroastrian Litanies, Zoroastrian Theology, Zoroastrian Civilization, Our Perfecting World – Zarathushtra’s Way of Life idha apãm vijasāiti vanghuhi daena māzdayasnaish vispāish avi karshvãn yāish hapta. “Henceforth from now may spread The Good Mazdayasnian Religion Over all the zones that are seven.” This electronic edition copyright 2003 by Joseph H. Peterson. Last updated March 2, 2021. Originally published: New York: Oxford University Press, London Toronto, 1938 TO KHAN BAHADUR KAVASJI HORMASJI KATRAK, O.B.E. at hvo vangheush vahyo nā aibijamyāt ye nāo erezush savangho patho sīshoit ahyā angheush astvato mananghaschā haithyeng āstīsh yeng ā shaetī ahuro aredro thwāvãns huzentushe spento mazdā. “May that man attain to better than the good Who helps teaching us the upright paths of blessedness Of this material world and that of the spirit – The veritable universe wherein pervades Ahura – That faithful, wise, and holy man is like unto thee, O Mazda.” - ZARATHUSHTRA Contents Foreword....................................................................................................i ABBREVIATIONS.....................................................................................ii CHAPTER I. THE SOURCES....................................................................1 CHAPTER II. AIRYANEM VAEJAH.........................................................5 THE GATHIC PERIOD – ABOUT 1000 B.C.......................................8 -
Exploring the Gathas
Exploring the Gathas: Creation — Amesha Spentas Good and Evil — Reward and Retribution — Ervad Behram M. Panthaki Ushta-no zato Athrava, yo Spitamo Zarathushtro Fortunate are we that the Teacher was born, Spitama Zarathushtra (Yasna xii - 94) Introduction Gatha is an Avesta word meaning ‘a song, a hymn, a divine song.’ As the name implies, the Gathas are the divine songs and are metrical chants of Zarathushtra himself. These are expressively stated to be five in number, and “of Zarathushtra Spitama” (Yasna 57.8). Each of the five Gathas consists of one to seven Haitis - Has - Sections/Chapters, grouped in the Gathas on the basis of their five different metres (3-5-4- 3-4). The second to fifth Gathas are named after their respective opening words where as the first Gatha, the Ahunavaiti Gatha, is named after Yatha Ahu Vairyo [Ahuna Vairiya (Yasna 27.13)] which evidently had been counted as the beginning of the Gathas in an earlier compilation of the Yasna. Thus we have the following subdivision of the Gatha collection with their Avesta names, meaning, with corresponding numbers of the cantos of the Yasna: 1. Ahunavaiti (Divine Will) Yasna 28-34 2. Ushtavaiti (Bliss) Yasna 43-46 3. Spenta-Mainyu (Bountiful Wisdom) Yasna 47-50 4. Vohu-Khshathra (Beneficent authority) Yasna 51 5. Vahishtoishti (the highest Boon) Yasna 53 The Gathas must be judged by themselves and in the light of their own contents. The thought of the Gathas is really profound. The Gathas are spiritual in the fullest sense of the term. Therefore, it is essential to lift up their message to spiritual heights and never to understand them at the ordinary earthly level.