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Farvardin Yasht Contents Fravashi Is Generally Translated As the “Guardian Spirit/Angel.” It Occurs for a Total of 539 Times in the Extant Avesta
Weekly Zoroastrian Scripture Extract # 136 – Who were all these Stalwarts of our Religion? - Corroboration from Aafrin-e-Rapithwan with Farvardin Yasht for a few of them! Hello all Tele Class friends: Afargaan, Farokshi, Satums, Baaj – Prayers for our dear departed ones I grew up in Tarapur in a Panthaki’s family and on each anniversary occasions of dear departed ones of family or of our Tarapur Humdins, usually referred to as the day of Baaj, the following four prayers were performed in the name of the departed: Afargaan, Farokshi, 3 Satums and a Baaj. During the Muktaad days, these prayers were performed for all the departed ones whose Behraa (vessels) were placed on the Muktaad tables. In current scenario in India, especially during the Muktaad days, very few Atash Behrams/Agiaries perform all these prayers for all dear departed ones. In North America, except for the major cities, only Afargaan and may be Satums are performed for the dear departed ones. In these prayers, Farokshi is nothing but the Farvardin Yasht with Satum No Kardo in front of it. In this WZSE, we will cover some very interesting facts about some contents of the Farvardin Yasht. Farvardin Yasht Contents Fravashi is generally translated as the “Guardian Spirit/Angel.” It occurs for a total of 539 times in the extant Avesta. Of these, 353 times (65.5%) are in the Farvardin Yasht. This Yasht (Veneration) is devoted to Fravashi. It is the longest Yasht in the extant Avesta with 157 verses. The Meher Yasht, in honor of Mithra, the deity of light and Pasture land, is the second with 145 verses, and the Aban Yasht, in honor of Aredvi Sura Anahita, the River Deity is the third with 132 verses. -
Myth of Simorghian Mithraism (Mehrparasti) by Masato TOJO, Ph
New Religio-Cultural Movement in Iran & Japan Myth of Simorghian Mithraism (Mehrparasti) By Masato TOJO, Ph. D. Mithraeum Japan Version information: ⇐Official Site 1st 2006 Nov 17 Fri. 8th 2008 Jul 01 Tue. 9th 2009 Apr 27 Mon. First of all, I would like to express my gratitude to my friend Dr. Jamshid Jamshidi for his kind and rich suggestions. His long research and deep understanding of both Iranian and Japanese culture enables me to write this article. Myth of Simorghian Mithraism (Mehrparasti) ――Mithraic myth of the Simorghian culture―― CONTENTS Objectives 1. Preliminary Note 2. Myth 2. 1 The Mundane Egg 2. 2 Birth of Mitra 2. 3 Birth of the World 2. 4 Birth of Creatures 2. 5 Creatures were split into Three Groups 2. 6 Transmigration of souls 2. 7 History of the Humanity 2. 8 King Yima and the Long Winter 2. 9 Glorious Governance of King Yima 2. 10 Mirs 3. Glossary 3. 1 Simorgh 3. 2 The mundane egg 3. 3 The Cosmos 3. 4 Spheres, planets and fixed stars 3. 5 Vourkaša Sea 3. 6 Fravashi of the world 3. 7 Mt. Harā 3. 8 Êran-vēj 3. 9 Vara 3. 10 The rim mountains 3. 11 Cinvat bridge Appendix 1. Rig Veda A1. 1 Hymn 2.27 A1. 2 Hymn 3.27 A1. 3 Hymn 5.59 Appendix 2. Mihr Yasht A2. 1 Worship A2. 2 Mithra’s eight friends A2. 3 Mithra’s dwelling A2. 4 Keep contract, do not lie A2. 5 Do good governance A2. 6 Mithra’s rulership of the World Appendix 3 Hellenistic Sources A3. -
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. -
Ashem Vohu (Invochation of Asha) (Invocation of Asha) Avestan
Ashem Vohu Ashem Vohu (invochation of Asha) (invocation of Asha) Avestan ashem1 vohū2 vahishtem3 astī,4 Righteousness1 is4 the best3 (of all) virtue.2 (Righteousness alone) is6 happiness;5 ushtā5 astī;6 ushtā7 ahmāi,8 the best11 happiness7 (is) to him,8 who9 (is) righteous10 (for the sake of) h at 9 ashāi10 vahishtāi11 ashem.12 righteousness.12 Ushtā ahmāi, ahmāi ushtā kahmāichit. Happiness is to him, who makes others happy. From Ūshtavati Gāthā Hā 43 From Ūshtavati Gāthā Hā 43 Ahuna Vairya Ahuna Vairya (most sachred manthra of Zoroastrianism) (most sacred manthra of Zoroastrianism) Avestan Just as1 Ahurmazd2* the Temporal Ruler2* acts ýathā1 ahū2 vair ō3 athā4 according to His will,3 ratush5 ashāt6 chīt7 hachā,8 so4 does the Ratu5† (rules) by means8 of ashat6 etc;7‡ 10 9 11 9 10 11 (The) gift (of) Vohu-manah the good mind vanghēush dazdā mananghō 12 13 (are for those) working (in) this world; (for) shyaothananãm12 anghēush13 mazdāi,14 Hormazd.14 (blessed are) those17 kshathremchā15 ahurāi16 ā17 ýim18 who18 strives themselves20 to be the protector21 of dregub ō19 dadat20 vāstārem!!21 the poor19 and (accepts) the sovereign rule15 (of) Hormazd.16 2* King 5†Dasturān Dastur /Clan cief /Holy persons 7‡ of righteousness/of holiness /pious The stanza is made up of three lines. “Just as the AHU (Ahuramazda) rules according the 1st line to His will, “Righteousness exalteth a man” brings true so does RATU (Zarathushtra) by means of His spiritual understanding and wisdom. righteousness, the 2nd line By following Asha, God’s Law, I become like “to perform all work in His name” implies You, love of God devotion Oh God, For Vohu Mana, (good mind) guides me the 3rd line and helps me to become perfect. -
The Zoroastrian Sanitary Code
100 = 00o -in = o ICO M ZORO. i^^^^^^m SANrnAR I w^^^^^"mm^ Presented to the LffiRARY of the UNIVERSITY OF TORONTO by WiUard G. Oxtoby ft ? V^/'f? \ ^l^!i^l^ >1<YSH^^H ^^l^ h[\l'HR M'^(/fl ^?^b t\i >H^^l^.3i) \mH[ CH>MI<1 >l[:>^l ^cil: ^i Mi^^^^ ^Jtci'H?:? jjiHi^ n^sjHi ^Ho tibIriiHHi^^i$lu ZOROASTRIAM SANITARY CODE. (M^( 41MHI 2H^ 5)^ Raw .^5v"-H^i ^ii Wnm^i ^^l6ll W'3l5^ <MIHI^[ CH">{1 ^miMl ^l^ ^, "^ ^Wcft Clio 3\ >{1 il^^n^ \^^V9 ^Hl'O ^"^AHI ^^ ^(11 i^-lR dH^ ^.iSC-ft 5HiM^mi 5ni=i^. @MC-ft ^IQil'O il^lni< ^'^Wll^ 2HI ^[^<m i\(^^ ^^cl^l =HiMHm( ^%iiii 'ilife ^m[^ n m'l<{\ ?isci>ii =ir*^r ^H[\i b<\ wtlc-^ll ^cil. 2Hm y>cl( Vict ^Jj(V ^^l^l (H^lW 5Hlo?\l (^ni, ^ ^i. ^*>i ^^- '^ 5h., ^^ ilo ^Ul^lfc) 'I^^I'VS^ ^t^^; %H. (*> 6E"?'-'^ US '^j-uc^ .jV-n3>i-*'^^ -ei^-wa) .)yo)j*e^-"W ^"^^1? ciH ^ici~ 'd^ ^"^i^i!^ Sh"^! cf^<;-^^ (^'ii, 5^15;^ M^'s s^^ ^(v^n^i J/I^l ^cll: " ^il^ HlJs^^ll The Zoroastrian Sanitary Code 'll^^l ^^l^l 5HMl^ clMRHl ^. cil <H>MlH^l l^cil ^Ici ( Systematically ) c-t>Hmi s^vl^ rim. lii<^s "il'-Mcil \kn ^qisvlMl ^H^IH 5H^ cl'si^dl (Sanitary) ml-ll ^I3l>^[-^41 "^ ^ R'HH-ll ^sil^l ^i^ 5Hl^ rt<|l. "Ilfcl '-HI XwiCHldl >il^l 5HIHR la SM^ <^mill ^^ ^. -m^ ^ ct?.<V C-I3ldl e^iR^i %IR ^$fl C-l>HH^l ^^* ^Icl cil ^ \^m[^ '^AimiM ^[^{m <vqi 1 o^^[ %^[ (\) Mit^n, (;t) (^Hi, jvt^i^ (3) i*i\ ^^ 3R>{1'{1 5H^^, (Y) ^i.^5ii;\ ^iciiX,^Pt -i <*^qi CHIHS ov^Ml, (m) ^R15j, (0 ^ictl ^iSli 5H4 d^i (3Ml?ll Vk^l{\ ^\[l<{ mM. -
Sarasvati-Croat Cultural Interactions During the Transition from Neolithic to Metals Age (Ca
Sarasvati-Croat cultural interactions during the transition from Neolithic to Metals Age (ca. 6500 BCE to 1 st millennium BCE) Part 1d Behistun rock and inscription referring to Harauvatish 1 Behistun inscription, 6 th cent. BCE [Ancient Near East Behistun Inscription by Jon Bartlett] http://www.georgefox.edu/academics/grad/wes/bst550/jbartlett/BI.html [1.6] Says Darius the king: These are the countries which came to me; by the grace of Auramazda I became king of them; Persia, Susiana, Babylonia, Assyria, Arabia, Egypt, the (lands) which are on the sea, Sparda, Ionia, [Media], Armenia, Cappadocia, Parthia, Drangiana, Aria, Chorasmia, Bactria, Sogdiana, Ga(n)dara, Scythia, Sattagydia, Arachosia, Maka; in all (there are) 23 countries. [Column 1 Text Source: The Behistan Inscription of King Darius Translator: Herbert Cushing Tolman Publisher: Vanderbilt University, Nashville, Tennessee, 1908] Trilingual inscription on face of a gorge beneath panel of sculptures Text: Column 1 2 10 xshâyathiyâ : âha : adam navama : IX : duvitâparanam : vavam : xshâyathi 11 yâ : amahy : thâtiy : Dârayavaush : xshâyathiya : vashnâ : Auramazd 12 âha : adam : xshâyathiya : amiy : Auzamazdâ : xshaçam : manâ : frâbara : th 13 âtiy : Dârayavaush : xshâyathiya : imâ : dahyâva : tyâ : manâ : patiyâisha : vashn 14 â : Auramazdâha : adamshâm : xshâyathiya : âham : Pârsa : Ûvja : Bâbirush : A 15 thurâ : Arabâya : Mudrâya : tyaiy : drayahyâ : Sparda : Yauna : Mâda : Armina : Kat 16 patuka : Parthava : Zraka : Haraiva : Uvârazmîy : Bâxtrish : Suguda : Gadâra : Sa 17 ka : Thatagush : Harauvatish : Maka : fraharavam : dahyâva : XXIII : thâtiy : Dâra 18 yavaush : xshâyathiya : imâ : dahyâva : tyâ : manâ : patiyâita : vashnâ Column 3 76 nâ : abava : ima : tya : manâ : kartam : Harauvatiyâ : thâtiy : Dârayavaush : xshâ (3.75-6.) Darius the King says: After that the province became mine. -
Core Principles of Zarathushti Life – Doctrinal Aspects
Core Principles of Zarathushti Life – Doctrinal Aspects. Talk prepared by Khushroo Mirza to be presented at the N.A.M.C. conference on July 30, 2005. Good morning and thank you all for being here. When I first began to work on this talk, I wrote down some of the major doctrinal aspects of our religion and then I found myself totally bogged-down in a quicksand of academic material. Then, when I was discussing it with our son, he asked me how any of this stuff applied to the way we lived. This led me to think about my life in India, specifically in the Dadar Parsi colony, where I grew up. There, surrounded by Zarathushtis, one did not have to think consciously about doctrine, or even try to connect it to one’s daily life. We learned to live our religion through a process of osmosis. When we woke up in the morning, we would see the servant sweeping and mopping the floors of our house. The sight of our mother and aunts covering their heads with mathu- banoos was taken by us as a matter of course. It was only in later years when they stopped wearing them that we felt something had changed. We performed kusti padyab without being ordered. We went to a catholic school, and during mass, we Zarathushtis covered our heads with our hands and said Yatha ahu vairyo and Ashem vohu prayers. When we returned home in the evening, we bathed, and at sunset our mother would do the loban which filled the house with fragrance. -
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 -
In the Name of God Mithraism and God Believers Sect
151 IN THE NAME OF GOD MITHRAISM AND GOD BELIEVERS SECT EHSANİ, Sohrab İRAN/IRAN/ИРАН (( When swords sound is heard, when horses nostrils are shaken ... when bows string is wistling and releasing the sharp arrows. do the great gods, mithra and ormuzd help us)) << Mehr yasht >> Mithraism have had some followers in IRAN and other countries for centuries. after christ prophetic mission, Mithraism were defeated by Christionity and its. Followers in new christion lands were prosecuted and their temples were destroyd. After Islam and its spreading in IRAN through different ways, Mithra who has been worshiped along the Zoroaster was abandoned. After Arab muslems attacking IRAN and capturing it, inspite of intensive preventing by muslem governors, new Iranian muslems did their Pre-Islam customs which distincted them from other and at the same time was a negative resistance against new governors. Gradually after appearance of religious sects, because of social, political and economic factors particularly after mongol attack Mithraism effects were appeared. Some of these sects have been also affected by manichaean and Mazdaism. God believer is a religion sects affected by Mithraism in IRAN which has been formed and spreaded specially in west country. The followers live in different parts of IRAN because of some different factors. They believe in Imam Ali, not as God but he is not a part from God and they believe that God supreme being has been appeared in Ali. Their best time was from Soltan Ishagh age (8th century AH). He was one of their greatest which is known as creator and recognizer of this sect. -
60 Manifestation of Evil in Persian Mythology from the Perspective Of
Manifestation of Evil in Persian Mythology from the Perspective of the Zoroastrian Religion Seyed Reza Ebrahimi1 and Elnaz Valaei Bakhshayesh2 1Department of Foreign Languages and Literature, Islamic Azad University, Sanandaj Branch, Sanandaj, Iran [email protected] 2 Elnaz Valaei Bakhshayesh [email protected] Abstract: Zoroastrian religion, which was first founded in ancient Iran before Islam, introduces the constant conflict between Ahura Mazda, known as the benevolent, omniscient and endless light, and Ahriman which is the endless and absolute darkness and aims to demolish Ahura mazda. For this purpose, Ahriman creates six demons of evil thought including Akoman (equivalent to Avestan Akem Manah), Indar, Naonhaithya, Saurva, Taurvi and finally Zauri which are incarnated as villains to counter Ahura Mazda’s creation and good thoughts. In a mythological legend like Shahnameh , Ferdowsi distinctly depicts the battle between evil and human being which ultimately leads to the victory of benevolence. This paper aims to investigate the mythological villainy of Akoman and its defeat by Rustam in Ferdowsi’s great epic Shahnameh. [S.R. Ebrahimi, E.Valaei Bakhshayesh. Manifestation of Evil in Persian Mythology from the Perspective of the Zoroastrian Religion. Am Sci 2021;17(5):60-65]. ISSN 1545-1003 (print); ISSN 2375-7264 (online). http://www.j ofamericanscience.org 7. doi:10.7537/marsjas170521.07. Key words: Zoroastrianism, Villain, Daeva, Ahriman, Ahura Mazda, Aka Manah, myth. 1. Introduction ideals like Honesty or natural events such as storm or Hinnels begins his book Persian mythology by they were adventurous heroes like Indra and describing the function of myth. -
The Zoroastrian Temple Cult of Fire in Archaeology and Literature (Ii)
THE ZOROASTRIAN TEMPLE CULT OF FIRE IN ARCHAEOLOGY AND LITERATURE (II) YUMIKOYAMAMOTO Tokyo University Chapter 4. Remains concerning fire in Sasanian times Ardashirwas a son of Papak,(1) who was, or had made himself, vassal-ruler of Istaxr near Persepolisin Pars, where there was a great temple of Anahid (Anahita). After Ardashir succeededhis father, he extended his territory by defeating Shadhshapur, vassal-rulerof Isfahan, and thereafter he defied and defeated his over-lord, the Arsacid King of kings, Ardawan (Artabanus) at the battle of Hormuzd in A. D. 224.(2) He then entered the Parthian capital of Ctesiphon and was possiblycrowned there as King of kings in 226.(3) Accordingto one tradition, he took a princessof the house of Arsacesas his wife(4) and thus secured the legitimacy of his kingship. His kingdom extended from the Oxus to Azerbaijanand Armenia;and in order to unite thesefar-flung countries,none of which had submittedeasily to him, he seemsto have used a great deal of propaganda, which includedgiving prominenceto his dynastic fire. Tosar,(5) Chief Herbed,(6) was the religious counsellor of Ardashir I, and also had evidently some authority in political matters. He wrote a letter, now known as the Tansar Name,(7) in reply to one from Gushnasp, King of Parishwar and Tabaristan, in which he admitted that Ardashir 'has taken away fires from the fire temples and extinguished them and blotted them out'.(8) He justified this action with the followingwords: 'After Darius each of the "kings of the peoples" built his own fire-temple. This was pure innovation, introduced by them without the authority of kings of old'.