GOD

Teacher: Mitra, do you know who God is?

Mitra: Whenever I look at the sun, the moon and the stars, I wonder who made all these beautiful things. Whenever I look at the trees and flowers, at animals, mountains and lakes, I wish to know who created them all. When I ask my parents, they tell me that God created them all. But still I do not know who God is and where did He come from.

Teacher: I am glad to see you so curious. Well, I am going to talk about God today. Listen carefully. Dear children, nothing has come into being just by itself. Everything has a creator. Most things you see here in this classroom are made by man, but there are many many things man is unable to make. For instance, if you look at the sky so high and at the earth so wide, you will agree that man could not have made them. So, there must be a maker who is wiser and more powerful than man. This maker of everything is the one we call God. We are also created by God. God has given us eyes to see, ears to hear, a tongue to speak, a brain to think, rather every part of our body to do something good. God has granted us life. And whatever God has created, is useful and beautiful. We ought to be thankful to God for having created us and for giving us everything we need.

1 PROPHET

Homa: Who is a prophet?"

Teacher: We are all created with a power to choose right and wrong. Sometimes, because of our ignorance, we make mistakes. Then certain people rise amongst us to put us back at the right path. They become the great teachers and guides. We know them as prophets. Prophets appear at different times and in different lands. We have our prophet too. The first name of our Teacher, Guide or Prophet is Zarathushtra and his last name is Spitama. In English, we know Zarathushtra as , a word which has been taken from the Greek form of his name. Zarathushtra is the founder of our religion and our religion is called Din-e Behi-ye Mazdayasni-ye Zartoshti. It means the Good Zoroastrian Religion of Worshipping the Omnis- cient God. We call it in its short form "Din-e Zartoshti" in Persian, "Zarthoshti Din" in Gujrati or the "Zoroastrian religion" in English. Zarathushtra teaches us to live a happy useful life. He says,

"Happiness to him who gives happiness to others whosoever they be."

2

Ashu-Zarthusht

Budha

3

Moses

Jesus

4 Parviz: Did people believe in one God before Zarathushtra?

Teacher: We have no records to show that there were any people who believed in one Omniscient God before Zarathushtra. People believed in many gods, each god was supposed to be supervising a special function in the world. The sky, the sun, the moon, the earth, the wind, the waters, the trees each was supposed to have a god to govern and direct them. Zarathushtra was the first to tell mankind that there is only one God, Who is all wise, loving and powerful. A little later, Moses the founder of the Jewish religion, and still later, Jesus the founder of Christianity and then Mohammad the prophet of Islam preached the belief in one God. There have been other founders of religion in other lands.

5 RELIGION

Farin: What is religion?

Teacher: The best way of life shown to mankind by a prophet is called religion. It shows us how to live a true life, to be happy and successful in this world and in the next after death. A good religion should be progressive and help mankind to make the world better and more better.

Cyrus: The name of our religion is the Zoroastrian Religion. But what is the meaning of word Parsi?

Teacher: The Zoroastrians from India and Pakistan call themselves or Parsees. It is due to the fact that the ancestors of most of them embarked for India from the province of Pars in southern . They are therefore called Parsis, people who came from Pars. The Zoroastrians who have emigrated from Iran in recent years are known as lranis, which simply means people from Iran. Parsis and Iranis are both Zoroastrians. Parsis living in India speak Gujrati and live like other Indians do and Iranis speak Persian and Dari and live like other Iranians do. But here in America, both speak English and live, more or less, like Americans do.

Azar: Is a Zoroastrian priest called Mobed?

Teacher: Yes, a Zoroastrian priest is called simply mobed, or Ervad (Hirbod) or Dastur according to his rank.

6

Minoo: What is the name of our religious book?

Teacher: The name of our religious book is Avesta. The Avesta is divided into five divisions: (1) , (2) Vispered (3) (4) , and (5) .

First of all, let me tell you that we have other religious books also. However, the Avesta is the oldest part of them. It is in an ancient language, also called Avesta. Avesta is the language in which Zarathushtra and his companions and immediate followers spoke. We have books written in a later language. We call it Pahlavi. It was spoken by the Zoroastrians of Iran much later than Zarathushtra. Then we have certain prayers which are still in a little later dialect. It is called pazand.

Sohrab: Please tell us more about the Avesta.

Teacher: Sure, I will tell you something about each one of the divisions: 1. Yasna: It means reverence, because it contains praises of God the Creator and His good creation. Yasna has 72 chapters. It includes the five , the divine songs of Zarathushtra which are the very basic principles of our religion.

2. Vispered: Vispered, like Yasna, is also devoted to praising God and the creation. It has 24 chapters and concerns the celebration of the six seasonal festivals of thanksgiving. These festivals are called "Gahambars" and are the most sacred of our festivals.

7 3. Yasht: It means revered. At present, we have some 20 , mostly hymns devoted to the worship of God and praise of "Amesha Spentas " , the divine attributes personified and certain "" who are reverential divinities.

4. Vendidad: It means the "Law against Evil" practices. It has 22 chapters and contains mostly rules and regulations concerning health, hygiene and purification as viewed in ancient days. It is not a prayer book.

5. Khordeh Avesta: It means the "Smaller Avesta." It is not an independent book but contains short prayers chosen out of the Avesta for daily use. It usually consists of:

(a) Five Nyaishes in praise of the sun, the moon, the waters, the Fire, and Mithra (covenant). (b) Five Gahs or divisions of the day and night. (c) Afaringans or blessings (d) Various prayers in and pazand languages.

8 1.

Anahita: Could you please tell us more about the Gathas?

Teacher: Gathas mean Divine Songs. They are the direct teachings of Zarathushtra, composed by him in poetry. The Gathas are first in teaching mankind to worship only one Supreme Being, Mazda, the Creator and Maintainer of everything we see around us. They also teach how to live a good life that helps to promote the world we live in. The simplest and the purest form of the Zoroastrian religion is found in the Gathas.

Roya: How many Gathas do we have?

Teacher: There are five Gathas, collectively consisting of 17 songs in all. They are

9

(1) Ahunavaiti Gathas of seven songs, (2) Ushtavaiti Gathas of four songs, (3) Spenta Mainyu Gatha of four songs, (4) Vohu Khshathra Gatha of one longer song, and (5) Vahishta Ishti Gatha of one shorter song.

Rostam: They say, the Avesta is not complete. Much of it was destroyed.

Teacher: Yes. The Achaemenians were the first Zoroastrians who founded a big empire and united much of the civilized world in the 6th century B.C. That is about 2500 years ago. In 330 B.C., Alexander of Macedonia defeated King Darius III and put an end to the Achamenian empire. He also destroyed one of the two major copies of the Avesta kept in the royal treasury and took away the other for translation into Greek. He killed many mobeds too. However, he could not destroy what the remaining mobeds had in their memory and libraries. When the Parthians, another dynasty of Zoroastrians, defeated the Greeks in 220 B.C. and founded their empire, one of their emperors ordered that all scattered parts of the Avesta be collected. Later in Sassanian times, the third Zoroastrian dynasty to rule the Iranian empire, the work of collection was finally completed and the Avesta was divided into 21 nasks or volumes. Later when the Sassanian Empire was brought down by the invading Muslims, the Avesta was once again scattered. Again the mobeds made an effort to collect what they could. Fortunately, according to what the scholars tell us, we still have most of the religious texts in hand, particularly the Gathic parts of the scriptures are complete. It means that we have the true Message of Zarathushtra intact. What was lost, is the commentary and suplementary parts of the large collections.

10 LIGHT AND FIRE

Arya: Why do we Zoroastrians face a light or fire when we pray?

Teacher: Fire, light and all the good luminaries remind us of the divine light, purity and love of . Light is the visible symbol of God who is invisible. That is why we face a light or fire, whether the bright sun in the sky or the candle, lamp, and a blazing fire vase with sweat-smelling wood on it. Furthermore, fire in the Gathas also stands for the inner fire and warmth found in every human heart. It is actually the spark of the universal flame and the eternal light that we Zoroastrians have in mind and not the visible fire or light when we pray.

11 HUMATA HUKHTA HVARSHTA

Mithra: What are the meanings of Humata, Hukhta and Hvarshta?

Teacher: Humata means good thought, Hukhta means good words, and Hvarshata means good deeds.

Words and deeds originate from our thoughts. First we think and then we talk or work. We should always think well before we say or do something. Our words should be good, wise and useful. We should try to do good things not just for any reward, but for the sake of goodness. Humata, Hukhta and Hvarshta are the Three Principles on which the Zoroastrian religion is based. They are our motto.

12

Humata means good thought

13

Hukhta means good words

14

Hvarshata means good deeds

15

FRAVAHAR

Shahriyar: What is Fravahar?

Teacher: in Avestan, Fravahar in Pahlavi, Farohar in Gujrati and Foruhar in Persian is the divine essence within us. It is the cause of all progress. It is the motivating force. It guides the soul to rise from the state of evil to that of an angel. Man's soul (ravan) will be impure if he or she is sinful. But the Fravahar remains pure. It is not affected by our wrong deeds.

16 THE BODY OF FRAVAHAR

Although Fravahar is as invisible as the soul, some Zoroastrian scholars believe that it has been represented in basreliefs or carvings on a stone by the Achaemenian kings some 2500 years ago. The kings did not write anything to describe the figure, but it has been interpreted to mean:

1. It is shown as an old man with wings as a symbol of its flight up toward progress. 2. The ring in its hand signifies the ring of promise. A person should always keep his or her promise and never break it. 3. The hand pointing upward signifies that we should always remember Ahura Mazda in life. 4. The three parts of wings signify Humata, Hukhta and Hvarshta - three principles which guide man to perfection. 5. The circle at the waist symbolizes the unlimited time and that the soul is eternal. A man's action should be so good during his or her lifetime so that he or she leaves a loving memory to the people who continue to live after him or her. 6. The two strings that are joined to the circle signify the existence of the two forces of Spenta Mainyu and Angra Mainyu in human beings and that we should try to overcome Angra Mainyu by the force of Spenta Mainyu.

17

Jamshid: What does the word Asho mean?

Teacher: Asho is a shortened form of the Avestan word Ashavan. It means "righteous." Ashoi is the current form of Asha or "righteousness". Righteousness is to do thing in the right and precise manner. It teaches us to be right, clean and pure. Asha, therefore, stands for internal and ex- ternal purity.

Nargis: Who is called Asho?

Teacher: A person is called Asho who keeps his body and mind right, clean and pure. In the Avestan period, every good person was called "Ashavan" if he was man and "Ashaoni" if woman, just as we say Mr. or Ms today while mentioning the name of a man or a woman. This was the way they paid respect to righteous people. Today, we generally add Asho while mentioning Zarathushtra's name, because he is the foremost of the righteous.

Sohrab: Please tell us more about Asha?

Teacher: Asha is the changeless eternal law of God. It is God's first plan according to which the universe has come into being. The universe is following Asha as it is progressing toward its fulfillment. Asha has therefore a deep significance indicating the law which governs the entire creation of the Supreme Being, Ahura Mazda. It is the law of progress, movement, harmony, goodness, justice, and love. It is an all-embracing law which governs everything, everywhere and at all times.

18 INTERNAL AND EXTERNAL PURITY

Faramarz: What is internal purity?

Teacher: A person who thinks, speaks and acts well is internally pure. A Zoroastrian should not only keep his body and mind clean but should also actively fight evil. Life is a long action toward perfection and happiness. One can only be happy if there is no evil around. One should therefore fight evil within one's self and the world outside. It is essential to provide our soul with opportunities of growth through devotion and study of our religious principles in order to preserve and perpetuate our noble religion.

Parvin: Then what is external purity?

It is the result of our internal purity. With a clean and pure mind, we will try to keep our bodies, clothes and surroundings clean. It is necessary for every Zoroastrian to observe the rules of anti-pollution and promote cleanliness all around so that health and hygiene prevails for all. We must be careful not to contaminate water, air and earth with filth and poison.

19 SPENTA MAINYU AND ANGRA MAINYU

Diana: What do Spenta Mainyu and Angra Mainyu mean?

Teacher: Spenta Mainyu means good mind and Angra Mainyu mean evil mind. They show two types of thinking: The one which is creative and useful is called Spenta Mainyu and the other which is destructive and harmful is known as Angra Mainyu. Angra Mainyu, which later came to be pronounced as , is in opposition to Spenta Mainyu and not Ahura Mazda as some suppose. There is no evil in the good creation of Ahura Mazda and therefore no creator of evil. In the holy Gathas Ahura Mazda is the sole creator and maintainer of both the spiritual and material existences. God is the fountain source of all the good and beautiful things.

20 FREEDOM OF CHOICE

Shahnaz: How can we decide what to do and what not to do?

Teacher: God has given us free will to choose between right and wrong, good and evil. Asho Zarathushtra explains it in his Gathas. He says,

"Hear the best with your ears and ponder with a bright mind. Then each man and woman, for his or herself, choose either of the two - righteousness or falsehood. Awaken to this doctrine of ours before the great event (of your final choice) ushers in."

It means that everyone is free. No one should believe blindly. One should hear, think, understand and then accept or reject a doctrine. But the day a person accepts it, he or she changes his or her life. It becomes the beginning of a new age - a Great Event in life. Regarding the two mentalities, Asho Zarathushtra says,

"The two foremost mentalities, known to be imaginary twins, are the better and the bad in thoughts, words, and deeds. Of these the good choose correctly, but not the base."

He is very clear on this point. Only those choose the right path who are wise. Only ignorance and selfishness leads one to choose the wrong. Meanwhile, let us keep in mind that mainyu is simply mentality in the Gathas and it never goes beyond human mind, speech and action. In fact, Ahriman originates from and dwells in the mind of a wicked person.

21

GOOD AND EVIL

Mehran: If God is the fountain source of all good things, then who is the creator of all bad things in the world?

Teacher: Ahura Mazda Who is the creator of the universe has set the Law of Righteousness - Asha - to maintain and promote it in precise order. Therefore, if there is the Law of Righteousness, then whatever happens in our world should be right. But it is not so. Why? Because if everything is done according to that law, the result should be right. If not, it is then that the result is not satisfactory. There is nothing wrong in the world which follows the Divine Law of Asha. If there is anything wrong, it is with us, human beings.

Shirin: But what would you say about natural calamities: storms, earthquakes, disease and death?

Teacher: Nothing. They are natural, quite natural. Storms and earthquakes take place because of natural changes. And as far as the earth is concerned, they are good. They

22 become harmful only when we get into their path. A highway is a useful thing. But if one does not obey traffic laws, one meets an accident, especially if one runs across it. Therefore, the best way is either to avoid the places where there are frequent earthquakes or floods, or take scientific precautions to reduce or eliminate the risk of the evil consequences. The same is true about disease. Improving medical science is showing that we can get immunity against disease also. A natural quiet death is but a transition to another life. It is bad when it is unnatural and untimely. Good and wise care can eliminate that also. We are progressing in avoiding natural calamities. However, so far everything is not in our power. What is in our power, concerns our human society. Whatever is good for the society is good and whatever is not, is bad. This is the best way to know what is good and what is bad.

Shirin: Is that all?

Teacher: No. Good and bad, each of them has two aspects. The spiritual aspect, if good, draws one nearer to the Creator and enlightens one of the Divine Principles. If bad, one becomes spiritually very weak and therefore, more harmful to him or herself as well as the society. The other aspect is material. It concerns our daily life. In every society, according to the Zoroastrian religion, the smallest unit is the home, then the town, the state, the nation and the world. Let us begin our work for the prosperity from home and finish it with our nation and then join other nations to create a happy, peaceful and prosperous world. And let us keep in mind that every bad result is the out- come of a wrong action. If a work is properly done through wisdom, science, love and sincerity, the result will definitely be good and satisfactorily.

23 SUDREH AND

Farin: What are the symbols of the Zoroastrian religion?

Teacher: The Zoroastrian religion is signified by two symbols: Sudreh and Kushti are the two visible and Humata, Hukhta, and Hvarshta are the three invisible symbols. Sudreh and kushti are worn by an initiated Zoroastrian.

Sedreh-pooshi ceremony

24 Sohrab: What is Sudreh?

Teacher: It is the sacred shirt made of white muslin cloth. It is in two pieces, the front and the back. It has an opening for the head and has short sleeves. It has a small pocket at the lower part of the V-neck, called gariban or collar, or kisye-kerfeh or pocket of merit, because it symbolizes the spiritual storage for good deeds. White symbolizes purity and therefore the pure, spotless Good Religion.

Sohrab: And kushti?

Teacher: It is the sacred thread tied around the waist. It is prepared from the wool of white lamb. It stands for innocence. Kushti consists of 72 threads which stand for 72 chapters of Yasna. The 72 threads are divided into six parts. They stand for the six Gahanbars, the seasonal festivals of thanksgivings. The six parts are again twisted into three threads to form the two ends of Kushti. They stand for the three principles of Good Thoughts, Good words, and good deeds

25 PRAYER

Sohrab: How many times a day does a Zoroastrian pray?

Teacher: In the Avesta, there are five specific periods for prayers during the twenty-four hours. They are called gah and they are:

(1) Ushahin Gah or the Dawn Period: from midnight to sunrise. (2) Havan Gah or the Sunrise Period: from sunrise to noon. (3) Rapithvan Gah or the Noon Period: from noon to 3:00 p. m. (4) Uzirin Gah or the Afternoon Period: from 3:00 p.m. to sunset. (5) Aiwisruthrem Gah or the Night Period: from sunset to midnight.

Parsa: What are prayers for?

Teacher: Prayer is the direct communication of man with Ahura Mazda. It is also the motion of inner fire and love directed toward God. Prayer is a great discipline for man. It is necessary for every Zoroastrian to keep his body and mind clean. Prayers clean the mind. Prayers should always be from the heart and therefore one should understand what he or she is praying. The highest ideals of Zoroastrian prayers are self-improvement, devotion, and dedication.

26

27 SOME DAILY PRAYERS AND TRANSLATIONS

ASHEM VOHU

Ashem vohu vahishtern asti ushta asti Ushta ahmai hyat ashai vahishtai ashem.

Righteousness is best. It is happiness. Happiness comes to person who is righteous for the sake of the best righteousness alone.

Asha is righteousness. It requires that each individual must do the right thing at the right time, in the right place, and with the right means to obtain the right result. A society based upon the principles of righteousness reaps the best rewards in its progress towards peace and prosperity. It means happiness, but true and lasting happiness comes only when one works for a higher state of righteousness for others as well one's self.

28 Yatha Ahu Vairyo

Yatha ahu vairyo atha ratush ashat chit hacha, Vangheush dazda manangho shyaothananam angheush Mazdai xshathremcha Ahurai a yim drigubyo dadat vastarem.

We choose [vairyo] our God [ahu] and judgment [ratush] based on truth and righteousness [asha]. With good thinking and righteous actions, we establish the Divine rule [khashathremcha ahurai] for the sake of Mazda [Wise One] to help the needy and deprived .

Description:

We have the right to make our own choices. We make these choices in good judgment based on truth and righteousness [asha] and by using our good thinking [vahu mano] to do what is true and right. With good choices we bring order, righteousness, and justice to the world ( i.e we establish Divine rule [ khashathra ] ) to help the deprived of rights and the wrongfully oppressed.

Yatha Ahu is the principle of choice. It teaches us that: we can choose our God, we can choose our judgment, and we can choose to bring forth justice and righteousness to the world.

With these righteous choices and actions we can end suffering and deceit.

29 Mazdayasno ahmi

Mazdayasno ahmi. I am a worshipper of the Omniscient God. Mazdayasno Zarathushtrish, fravarane astutas-cha fravaretaschao I choose to be a worshipper of the Omniscient God and a Zoroastrian with principles that are appreciated and chosen. Astuye humatem mana I appreciate good thoughts. Astuye hukhtem vacho I appreciate good words. Astuye hvarshtem shyaothanem I appreciate good deeds. Astuye Daenam Vanghuhim Mazdayasnim I appreciate the God-worshipping Good Religion, Fraspayaokhedram, nidhasnaithishem which overthrows yokes, yet sheaths swords, Khaethvadatham, ashaonim teaches self-sacrifice and is righteous. Va haithinam-cha bushyeintinam-cha Of the religions that have been and shall be, mazishta-cha vahishta-cha sraeshta-cha it is the greatest, the best and the sublimest. Va Ahuirish Zarathushtrish It is Divine and Zoroastrian. Ahurai Mazdal vispa vohu chinahmi Unto the Omniscient God, I attribute all good. Aesha asti Daenayao Mazdayasnoish astuitish Such is my appreciation of the Religion of Worshipping the Wise One. .

30

PEYMANE DEEN Pledge of Zartoshti Allegiance

Ra zesh teya, ches teya, Mazda da teya, ashao neya, dae neya yang hoya, Mazdavas nuesh,

Deene behi, rasto dorost: Ke Khoda, bar mardom ferestade, In ast ke, Ashu Zaratushte pey gham bar, avar da ast,

deen, Deene Ourmazd, dade Zaratusht.

Let us pledge allegiance to the religion of Ahura Mazda. The good religion brought to us by our propnet Asho-Zartosht

AShune. Ashem Vohu (1).

Dadar yek, deene behi yek, pey-gham-bare pak rah, Ashu-Zaratushte, spantaman, anushe ravan, Danes tao, bi gaman, be ras tao, dorosta, deene pake Ourmazd.

We believe in only one. God and only one path that leads us to salvation and that path is the path of Asha.

Ashune. Ashem Vohu (1).

Visfe setaayeshe, daadaar oormazde raayomand o kharomand harvesf aggah daanaaye tavaanaaye,Tavaan kerdaar haft amshas-pandaan Shah vareh-raam eezade feeroz-gar Derafsh-daar, doshman zedar amaheh hoo-tash-ta-he bere- saad

Ashem vohu(l)

31 NAMES OF THE THIRTY DAYS OF THE MONTH

The names of the thirty days of a Zoroastrian month are given below. Parsi pronunciations, based on Pazend and Iranian pronunciations, based on Modern Persian and Dari, sometimes differ. When differing more than usual, both are given, the first being the Parsi pronunciation and the second Iranian.

1. Hormazd 2. Bahman 3. Ardibehesht 4. Shahrevar l Shahrivar 5. sepandarmazd 6. Khordad 7. Amardad / Amordad 8. Daepadar / Dei-be-azar 9. Adar / Azar 10. Avan / Aban 11. Khorshed / Khorshid 12. Mohor / Mah 13. Tir 14. Gosh 15. Daepmeher / Dei-be-Mehr 16. Mener / Mehr 17. Srosh / Soroush 18. Rashn 19. Farvardin 20. 21. Ram 22. Govad / Bad 23. Daepdin / Dei-be-Din 24. Din 25. Ashishvangh / Ard 26. Ashtad 27. Asman 28. Zamyad 29. Marespand / Mantraspand 30. / Anaram

32 The Amsha-Spands

The Amesha-Spands stands for the qualities of Ahura Mazda. There are six qualities of Ahura Mazda. Humans could develop these qualities and thereby attain perfection and spiritual immortality.

Also, each of the Amesha-Spand is assigned the symbolic duty of protecting Ahura Mazda's creations. In the Avesta the following Amesha-Spands are mentioned:

1. Vah-man 2. Ardi-behesht 3. Shah-rivar 4. Spen-dar-mazd 5. Khor-dad 6. Amor-dad

The first Amesha-Spand Vahman(or Vohuman of Bahman) stands for the 'Good' mind. Vahman Amsha-spand enables us to understand and choose correctly between Good and evil. It also protects Ahura Mazda's creation: The animals

The second Amesha-spand Ardi-Behesht stands for the best truth, righteousness and orderliness.

It protects Ahura Mazda's purest creation: The fire

33

The third Amesh-spand Shah-rivar Amesha-spand represents the power and strength in the chosen kingdom of God and self control. It protects Ahura Mazda's creations: The sky and the minerals

The fourth Amesha-spand Spendar-mazd stands for limitless devotion and modesty. Spendar-mazd Amesha-spand maintains honor among God's good creations. It protects Ahura Mazda's creation: The earth

The fifth Amesh-Spand Khor-dad stands for perfection and good health. It protects Ahura Mazda's creation: The waters

The sixth Amesh-Spand Amordad stands for the undying spirit. It protects Ahura Mazda's creations: The plants

34 THE LIFE OF ZARATHUSHTRA

Teacher: Now that you know about God, prophet and religion let me tell you something about Zarathushtra. He was born long long ago, some four thousand years back, in the eastern part of Iran.

It is said that he was born on Khordad day and Farvardin month. It means, he was born on the sixth day of the spring - March 26th. Like any other child, he began asking ques- tions from his mother and father. But his questions were more and more about the world. He wanted to know who made all the things round him - the earth, the trees, water, the sun, the moon and many many things. His mother and father tried to tell him that it was gods who created and guarded these things. Now in those days people did not believe in one God. They saw different gods in different things. Therefore they worshipped the sky, the sun, the moon, the fire and so on. They worshipped to please them because they thought if they were not pleased, they would punish them with disease, calamities and death. They were very superstitious. They believed in ghosts and spirits.

35 They lived in constant fear and were all along afraid of displeasing gods, goddesses and ghosts. There were priests to guide them in their worship and help them in earning the pleasure of gods. They had made very complicated rituals and said that these rituals were very good in attracting gods and very powerful in driving away ghosts. They charged them for every ritual performed by them. Many of these priests were greedy. Therefore, they made the people more afraid of gods and ghosts and made them pay more for rituals.

Then there were princes who ruled over people. They were cruel and forced the people to pay them for the protection they provided them. Greed, anger, cruelty and hatred ruled the world. The little boy Zarathushtra saw these things and could not believe that gods could be so cruel as to have sent priests and princes to rule the people. His parents could not answer his questions to his satisfaction. He asked the priests and they were very angry to see him doubt their gods and rituals. They threatened to harm him.

36 But Zarathushtra's questions increased as he got older. When he could not get the answers, he turned away from the priests and turned to himself. He thought and thought over what he saw around him - nature and the society. He turned silent and started meditation, thinking deep over every question. It was through deep thinking and his earnest search for the truth that he felt enlightened and got in communion with God. Once he was in communion with God, he found all the answers. He realized that God is the Supreme Being, the creator, supporter and promoter of the Universe. Zarathushtra realized the divine message and he knew that it was his duty to convey it to the people. He was to guide them to fight against all wrong and to spread peace and righteousness throughout the world.

Zarathushtra was thirty years old when he had his first communion with God. He started teaching the new religion.

37 At first no one paid any attention to him, not even his relatives and close friends. Only a few joined him. Meanwhile, the priests and princes saw the danger. If Zarathushtra succeeded, they would loose their grip over the people. The people would become free. So they plotted to hurt and if possible kill him. They made life miserable for him and his companions. Zarathushtra turned to God to show him the way to success. He was inspired to go to the court of the most powerful prince in eastern Iran, King . There too the priests and princes tried their best to harm him. But the king was a very wise person. He asked him many questions and discussed the matter over many meetings. It took the king and his people two full years to be convinced of Zarathushtra's divine mission. King Vishtaspa, Queen Hutaosa, Prince Spento-data and all the wise men and women accepted the good religion. They all helped him in spreading the religion .Zarathushtra was 42 years old at that time.

Zarathushtra lived for another 35 years and he saw his divine mission completed. Meanwhile, he trained his sincere followers to spread God's message throughout the world. Zarathuhstra says in his Gathas:

"The best wish of Zarathuhstra has been fulfilled, because Ahura Mazda has on account of his righteousness, granted him the blessings, both spiritual and material, and good life for ever."

He passed away at the age of 77 years. That day is to be reckoned to be Khur day and Dey month. It means December 26.

38 Farin: Thank you. Would you tell us a little about his family?

Teacher: Sure. His first name is Zarathushtra and his family name is Spitama. So he is called Zarathushtra Spitama or Spitama Zarathushtra. It is Zartosht-e Espantaman in Persian and Gujrati. His father's name is Pourushaspa and mother's Doghdova. His wife's name is Hvovi. Zarathushtra and Hvovi had three sons - Isat-vastar, Urvatat-nar and Hvare-Chithra, and three daughters - Freni, Thriti and Pouru-chista. His cousin Maidyoi-maha was the first person to accept the new Good Religion preached by Asho Zarathsuhtra.

39 : Please, could tell us something about the history of Zoroastrians?

Teacher: Zoroastrian Iran has filled the greatest number of pages in the ancient history of the East. The mighty empires of the ancient Iranians covered a vast portion of the earth and included nearly all the civilized nations. The early history of the Iranians is a legend when they formed a single people with Indo- up in north. Tradition says that the was the first to rule. They cover the age from the Stone Age to almost 5000 years ago.

The next is semi-legendary the Kiyanian dynasty. They appear to be occupying what is today eastern Iran and western Afghanistan [3].

The dynasty becomes historic when we see King Vishtaspa rule the land. It was during his reign that Zarathushtra was born and as you know, he went to his court and after two years discussions, the king was convinced of his divine mission and the royal court and the people practiced and preached the Good religion to all the nations around them.

40

The center of the Zoroastrian power shifted from eastern Iran to northwestern Iran when the Medians formed their kingdom in about 600 B.C., some 2580 years ago. The Mecles, an Iranian people who had accepted the Zoroastrian religion, ruled Iran for some 60 years during which they conquered part of Asia Minor, Persian lands in southwest of Iran and certain other Iranian people. Although small in size, it was the first Zoroastrian Empire. It appears that it was during the Median rule that Raga (modern ) become the seat of the Zoroastrian hierarchy.

The Persians, also Zoroastrians, were ruled by the Achaemenian dynasty at that time. In 549 B.C. their king, Cyrus II, who happened to be a son-in-law of the Median king, rebelled and founded the first Persian empire, the largest the world had ever seen.

41

Cyrus was the first to treat well his conquered nations contrary to the usual cruelties wrought by the earlier and contemporary conquerors. Himself a Good Zoroastrian, he granted religious and social freedom to all his subjects, Iranians or not. His benevolence and tolerance won him the title of Cyrus, "the Great." He was followed by many Achaemenian emperors, famous among them , his son Xerxes and Darius III.

The Achaemenian Empire stretched from Central Asia and the Indus valley in the east to Libya and Ethiopia in the west and southern parts of modern Soviet Union to the Arabian Sea.

Religious and social freedom, governmental union of different nations and prevailing peace brought prosperity to the vast land. The Achaemenian Empire lasted for some 220 years, from 550 to 330 B.C.

42

During the last days of the empire, corruption had set in the royal court and imperial administration. The empire had grown old and shaky. Alexander of Macedonia, a province in northeast of Greece, rose against Darius III, defeated him in a few battles and in five years overran the empire. He set fire to Persepolis, the sacred capital of the Achaemenians in Persia.

The fire destroyed the imperial library in which one of the two royal copies of the Avesta was kept. The other copy is reported to have been taken by the Macedonians to have it translated into Greek. Most likely it served to enrich Greek philosophy.

However, Alexander could not rule the vast empire he had conquered and died in 323 B.C. His generals fought and divided the empire. Seleucid Nicator carved the eastern part of the empire for himself. It included Iran. But their authority was not strong and many local Iranian princes continued to rule under the Seleucid suzerainty. The Seleucid rule lasted some 80 years.

43

The Parthians, Iranians of northeast, were able to overthrow the Seleucids and establish their empire by 250 B.C. It extended from modern Iraq to Central Asia.

The Parthians, Zoroastrian by religion, were tolerant of other religions and races like the Achaemenians.

Ardeshir Papakan, a Persian prince under the Parthians, rebelled and defeated Emperor Ardavan in 246 A.D., some 1760 years ago. He is the founder of the Sassanian dynasty, the second Persian Empire. The Sassanians, who ruled for some 425 years. Among the Sassanian emperors, besides Ardeshir, Shahpur I, Shahpur II, Khosrow Anushiravan, and Khosrow Parviz are famous. The Sassanians were orthodox Zoroastrians and championed the cause of the religion.

44 They were less tolerant of other religions than were the Achaemenians and Parthians. Yet Jews, Christians and Buddhists and other religious minorities lived comparatively a good life.

Wars with the western power, the Romans, began during the Parthian period. They continued during the Sassanian period. This weakened both the Sassanians and the Romans, now the Byzantines. On the other hand, prolonged wars, not only with the Byzantines, but with forces in northeastern borders, disturbed economic prosperity and corruption set in the royal court and the imperial officers.

Meanwhile, in Mecca in Arabia, Mohammed claimed to be the Prophet of God and founded Islam.

Islam united the warring Arabian tribes into a new force, a force which grew to defeat both the war weary Byzantines and Sassanians.

45 The Arab invasion of the Sassanian Empire began in 636 and within 15 years the whole imperial structure crumbled and Muslims conquered the entire territory. The Arabs did not come to conquer Iran but to convert the people.

The Zoroastrian religion lost the military power behind it. The Muslims put restrictions on non-Muslims. These restrictions were tightened as the times passed. They made the life unbearable for most of the Zoroastrian population. Many found no way but to succumb to Islam. Those who remained faithful to the Zoroastrian religion and preferred to stay in their homeland, suffered great hardships. Their number continued to drop and within few centuries, they were reduced to several pockets in major towns only. There too, they faced hardships and occasional massacres so much so that by the 18th century, only two pockets were left-the greater pocket in and smaller in Kerman. Modern Iranian Zoroastrians belong to these two groups.

Many fled the country, some to Hindu India and some to Buddhist China. Most of these groups have vanished in the great populaces of India and China. Only one group, which sailed to the West Indian shores in Gujarat in about 936 have survived. They were granted an asylum by the Hindu raja there. Although from northeastern Iran, because they sailed from Pars in south Iran, they are known as Parsis.

The present Zoroastrian community in North America mainly consists of members from Iran, India, and Pakistan.

46

47

48

49

50

51

52

53