DOCSLIB.ORG

Fire the Son of Ahura Mazda

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Fire the Son of Ahura Mazda Fire, the Son of Ahura Mazda Pervin J. Mistry (This article had appeared in the Jam-e Weekly, April 24, 1994. It was originally written after the Parliament of World Religions held at Chicago in 1993. Some Zarthushtis had pronounced that Fire is not a Divinity. This was rebutted. The current presentation is only slightly edited.) …………………………………………………………………………………… Some Zarathushtis do not consider fire as a divinity. They consider fire merely as a symbol, in the presence of which they worship Ahura Mazda. This essay is for those who are of the above-mentioned opinion. In our Yashts and Niyayeshs, we seek a "union" (yazmaide) with the Divine Beings whom we refer to as the Yazatas and Amashaspands who are not separate from, but are "hamem" (one) with Ahura Mazda in their thoughts, words and deeds. We do not seek unions with symbols no matter how sacred a mere symbol may be. Fire is referred to as both an Amashaspand and a Yazata, making Him a "Mazishta Yazata". This proves the Divine status of Atash or Fire in our religion. Atash is worthy of our highest reverential worship. He is the Regent, the Son of Ahura Mazda. a) In the Khordeh-Avesta- Ba-Mayeni, translated by Ervad Kavasgi Edulji Kanga (which is a standard translation) , published by the Trustees of the Parsi Panchayat Funds and Properties, (Bombay, 1993 A.C.), Kangaji's translation of the Atash Neyayesh is replete with the words worship, invoke, venerate, propitiate, and revere with reference to and in conjunction with Fire. Pg. 78, line 2, states, "for the worship (of all these) for (their) praise, propitiation and glorification," (Emphasis added.); the words "(of all these)" refers to the worship of different Fires. The translation of the first karda, ibid, pg. 78, reads as, "O Fire, the purifier (of all things) pertaining to Ahura Mazda! I praise thy worship, invocation, good health-giving and friendly gift. (O Fire), thou art worthy of worship and invocation; mayest thou be worthy of worship and invocation in the abodes of men! May there be greatness (or happiness) unto that man who shall always worship thee with fuel Baresman, milk and mortar in hand." (Emphasis added.) Please note that mortals invoke and worship Divinities, not symbols, and Fire in the Avesta is called the Greatest Divinity. In the translation of karda 9, the word, "atbishto", is translated by Kangaji as "revered". Note also that we "revere" Divinities and worship them. We do not revere and worship symbols. The word "revere" occurs in conjunction to asking for a boon. A mere symbol cannot grant boons; they are granted by Divine Beings. Again, at the end of the tenth karda, the words "I praise, worship with veneration," occur with regard to Fire. In the Ardibehst Yasht, ibid, pg. 192, the first karda is translated as, "(The Creator) Ahura Mazda spoke unto Spitaman Zarathushtra: O Spitaman Zarathushtra! For the worship and for the invocation of us, the Amashaspands mayest thou appoint (or mayest Thou regard) Ardibehesht (Amashaspand) as the praiser, the invoker, the extoller, the glorifier of the good shining lights and brilliant (or marvellous) works." Please note that Ahura Mazda refers to Himself as "us, the Amashaspands", meaning He is One with all the Amashaspands and Ardibehesht or Asha Vahishta (Fire) is therefore synonymous with Ahura Mazda. In the Hormazd Yasht, the Creator Hormuzd (Ahura Mazda) replies to Asho Zarathushtra revealing that part of the Holy Spell which is the most potent in the corporeal world as "the names of us, (our names) the Bountiful Immortals." (ibid, pg. 152.) Here again, the Creator Hormazd is referring to Himself as "us", the Bountiful Immortals, meaning the Amashaspands. If Ahura Mazda Himself is one of the seven Amashaspands, to say that Asha Vahishta is not a Divinity is to deny Ahura Mazda His Divine status. In the Haftan Yasht, (ibid, pg. 178) in the second karda, it is stated, "the Worship of Fire is the means of (reaching) Ahura Mazda." (Emphasis added.) Also, "Through the agency of that (name) we may reach Thee, (O Ahura Mazda!)". That "name" refers to Fire. The very first name out of the 101 names of Ahura Mazda is "Yazad", meaning "one worthy of worship". The name Yazad includes all the seven Amashaspands as well as the Yazatas who are all worthy of worship, who are all Divine Beings, and Fire alone (besides Ahura Mazda) is mentioned as an Amashaspand and as a Yazata. Therefore, Fire is the greatest ("mazishta") Divinity. There are countless references in the Avesta as well as the Pahlavi Texts to prove that Fire is worshipped as the Greatest Divinity by the Zarathushtis and it is equated with Ahura Mazda's Own Inner Light and Life. No Zarthushti ritual ever takes place without the presence of fire. The widely espoused view of some so-called "reflective" thinkers in the community that we do NOT worship Fire, nor is it a Divinity, is quite contrary to what the sacred Avesta teaches. b) Being Divine and One with Ahura Mazda, Asha is Truth, Law, Divine Order which we call "righteousness" . Asha is Immutable. Asha Vahishta (Fire), the Divine Energy of Ahura Mazda, is in every atom of the Universe; it is the source of all Creation, of Life itself. It is Asha, the Divine Cosmic Fire of Ahura Mazda Himself which sustains and motivates Nature from the moment of Creation till Frashogard is attained. The rotation of the celestial bodies, the waxing and the waning of the Moon, the seasons, the rise and fall of tides, are all due to this Immutable Law of Asha (Cosmic Fire) which, through graded rotations, revolves the universe to Perfection and Immortality. The Universe was created and exists due to Fire (energy) and in time, will be absorbed into the same Divine Energy that manifested it billions and trillions of years ago. The Earth was also born out of a ball of cosmic Fire in its primordial stages of creation and at the end it will be consumed back into the cosmic Fire. As a purifier, Fire purifies everything in its Divine, Radiant Energy, making the event of Frashogard a reality. c) Fire is expressly mentioned in the Gathas. Asho Zarathushtra seeks for a vision and communion with Ahura Mazda, through Fire, which is worshipped as the "Spirit-Holiest" (yasna 34.4). In yasna 33.7, Asho Zarathushtra worships Ahura Mazda, Vohu Mano and Asha Vahishta (Fire) by offering "duty and the reverence due to You..." Yasna 34.4: "at Toi Atrem Mazda..." refers to Ahura Mazda's Own Spiritual Fire which grants courage and clear guidance in life to the earnest believers, and brings destruction to the deceivers of truth and to the unbelievers who are overcome by the power of Asha's flames. Significantly, Kai Siavux walked through fire to prove his piety to his father, Kai Kaus, just as Sita, in the Ramayana, walks through fire to prove her innocence after she is rescued from the evil Ravana. Dasturn-e Dastur, the “saintly” Adarbad Marespand, also went through the ‘fiery test’ by pouring molten metal (fire) on his chest to prove his lofty spirituality and divine right as a saviour authorized to compose the Pazend "Setayeshes" , and who collected and preserved the 21 Nasks after the destruction by Alexander. He is further described as "organizer of righteousness" due to the ordeal of Fire he underwent because Fire is also referred to as the Light of Wisdom, the Inner Fire radiated by His Divine Wisdom as “Vohu Mano”. d) When Asho Zarathushtra asks how he may worship and commune with Ahura Mazda, yasna 34.4, 34.12 reveal that Ahura Mazda can be realized by obeying His commands of worshipping Asha Vahishta (Fire). The most sacred place in which worship is offered to Ahura Mazda is called "Atash Bahram". "Bahram" represents victory. Therefore, Atash Bahram means the Victorious Fire which converts all evil (matter) into the spiritual light (energy) through its Divine Flame. The consecrated Fire of an "Atash Bahram" is enthroned after performing elaborate rituals of purifying different earthly fires, alchemizing them to their purest corresponding celestial essences. In addition to 1128 Ijeshne (Yasna) and 1128 Vendidad, separate consecration rituals are performed for the land and building in which the Fire is enthroned. Thereafter, through perpetual kinetics and rituals involved, the Fire (Padshah), becomes a dynamo of Divine Energy in the physical world emanating Ahura Mazda's Divine Light and Radiance. To a Zarthushti, Fire is a Living, Conscious Entity! e) When Einstein theorized through elaborate scientific equations, he said that 1) matter and energy are inter-related. Our ancestors also maintained that the two Mainyus (Spirit and Matter) are coeval and inter-related. The link between the two is maintained through Fire as it enables the spirit to descend and function on the physical plane and it also purifies all matter into a spiritual state. 2) Space and time are connected; the Gathas also speak of the thought created spiritual world "Mainyava" which is the cause of the physical world "Gaethya" where time begins. Fire to us is not just the physical fire we see but it is heat, energy, light, whose source is the Divine unseen Cosmic Fire. Space is this Cosmic Fire filled with photons (light particles) which are imbued with intelligence. 3) Matter can never be destroyed but changed into other forms of energy; the Gathas also teach us that as matter (Angra) cannot be destroyed. The very purpose and aim of creation is to alchemize, change (convert) Angra (matter) into Spenta (spirit) by obeying Asha and Ashoi - by following The Path of Righteousness.
Load more

Recommended publications
  • 17 Zoroastrianism
    17 Zoroastrianism This statement was prepared by the Athravan Education Trust and Zoroastrian Studies, the two main academic bodies responsible to the Zoroastrian faith for theological developments and study. Whoever teaches care for all these seven creations, does well and pleases the Bounteous Immortals; then his soul will never arrive at kinship with the Hostile Spirit. When he has cared for the creations, the care of these Bounteous Immortals is for him, and he must teach this to all mankind in the material world. —Shayasht ne Shayast (15:6)1 These actions, according to Zoroastrianism, will lead toward “making the world wonderful,” when the world will be restored to a perfect state. In this state the material world will never grow old, never die, never decay, will be ever living and ever increasing and master of its wish. The dead will rise, life and immortality will come, and the world will be restored to a perfect state in accordance with the Will of Ahura Mazda (Lord of Wisdom). The role of humanity in the world is to serve and honor not just the Wise Lord but the Seven Bounteous Creations of the sky, water, earth, plants, animals, man, and fire—gifts of God on High to humanity on earth. The great strength of the Zoroastrian faith is that it enjoins the caring of the physical world not merely to seek spiritual salvation, but because 1. The Shayasht ne Shayast is a compilation of miscellaneous laws dealing with proper and improper behavior. 145 146 FAITH IN CONSERVATION human beings, as the purposeful creation of God, are seen as the natural motivators or overseers of the Seven Creations.
    [Show full text]
  • In the Alphabetic Order Q Follows A, a Follows E, C Follows C, 1J Follows N, S Follows S, I Follows Z
    INDEX [In the alphabetic order q follows a, a follows e, c follows c, 1J follows n, s follows s, i follows z. In arranging words no distinction has been made between long and short vowels. Pahlavi anrllater forms are generally given in square brackets after the Avestan ones, ancl are entered separately only when there is a significant difference between the two.l Aban see Apas 273· A ban Niyayes 52; 271-2. Airyaman 56-7; his part at Fraso.kar<Jti, Aban Yast 73· 57. 242, 291. abstract divinities 23-4; 58, 59; 203. Airyanam Vaejah [f:ranve)] 144-5; 274- Aditi 55· S· Adityas 55; 83. Airyama isyo 56; 261; 263; 265. Adurbad i Mahraspandan 35; 288. Aiwisriithra [Aiwisriithrim] the 4th watch Aesma demon of Wrath, 87; companion ( giih) of the 24-hour day, from sunset till of the daevas, 201; flees at the last day midnight, 124; under the guardianship of before the Saosyant, 283; the Arabs are the fravasis, 124, 259. of his seed, 288. Aka Manah 283. aethrapati [erbad, herbad] 12. Akhtya 161. Afrasiyab see FralJrasyan *Ala demon of purpureal fever, 87 n. 20. afrinagan an "outer" religious ceremony, Amahraspand see Amasa Spanta 168; legends connected with the offerings Amestris xog; 112. made at it, 281. amaratat ,..., Ved. amrtatva-, "long life" after-life pagan belief in it beneath the or "immortality" II5 n. 32. earth, xog-xo, II2, IIS; in Paradise, no- Amaratat [Amurdad] personification of 12; Zoroastrian beliefs, 235-42, 328. "Long Life" and "Immortality", one of the Agni identified with Apam Napat, 45-6; 7 great Amasa Spantas (q.v.), 203; dis­ the nature of his primary concept, 69-70.
    [Show full text]
  • Summer/June 2014
    AMORDAD – SHEHREVER- MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA TABESTAN 1383 AY 3752 Z VOL. 28, No 2 SUMMER/JUNE 2014 ● SUMMER/JUNE 2014 Tir–Amordad–ShehreverJOUR 1383 AY (Fasli) • Behman–Spendarmad 1383 AY Fravardin 1384 (Shenshai) •N Spendarmad 1383 AY Fravardin–ArdibeheshtAL 1384 AY (Kadimi) Zoroastrians of Central Asia PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Copyright ©2014 Federation of Zoroastrian Associations of North America • • With 'Best Compfiments from rrhe Incorporated fJTustees of the Zoroastrian Charity :Funds of :J{ongl(pnffi Canton & Macao • • PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 28 No 2 June / Summer 2014, Tabestan 1383 AY 3752 Z 92 Zoroastrianism and 90 The Death of Iranian Religions in Yazdegerd III at Merv Ancient Armenia 15 Was Central Asia the Ancient Home of 74 Letters from Sogdian the Aryan Nation & Zoroastrians at the Zoroastrian Religion ? Eastern Crosssroads 02 Editorials 42 Some Reflections on Furniture Of Sogdians And Zoroastrianism in Sogdiana Other Central Asians In 11 FEZANA AGM 2014 - Seattle and Bactria China 13 Zoroastrians of Central 49 Understanding Central 78 Kazakhstan Interfaith Asia Genesis of This Issue Asian Zoroastrianism Activities: Zoroastrian Through Sogdian Art Forms 22 Evidence from Archeology Participation and Art 55 Iranian Themes in the 80 Balkh: The Holy Land Afrasyab Paintings in the 31 Parthian Zoroastrians at Hall of Ambassadors 87 Is There A Zoroastrian Nisa Revival In Present Day 61 The Zoroastrain Bone Tajikistan? 34 "Zoroastrian Traces" In Boxes of Chorasmia and Two Ancient Sites In Sogdiana 98 Treasures of the Silk Road Bactria And Sogdiana: Takhti Sangin And Sarazm 66 Zoroastrian Funerary 102 Personal Profile Beliefs And Practices As Shown On The Tomb 104 Books and Arts Editor in Chief: Dolly Dastoor, editor(@)fezana.org AMORDAD SHEHREVER MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA Technical Assistant: Coomi Gazdar TABESTAN 1383 AY 3752 Z VOL.
    [Show full text]
  • Iran: Zoroastrians
    Country Policy and Information Note Iran: Zoroastrians Version 1.0 June 2017 Preface This note provides country of origin information (COI) and policy guidance to Home Office decision makers on handling particular types of protection and human rights claims. This includes whether claims are likely to justify the granting of asylum, humanitarian protection or discretionary leave and whether – in the event of a claim being refused – it is likely to be certifiable as ‘clearly unfounded’ under s94 of the Nationality, Immigration and Asylum Act 2002. Decision makers must consider claims on an individual basis, taking into account the case specific facts and all relevant evidence, including: the policy guidance contained with this note; the available COI; any applicable caselaw; and the Home Office casework guidance in relation to relevant policies. Country information COI in this note has been researched in accordance with principles set out in the Common EU [European Union] Guidelines for Processing Country of Origin Information (COI) and the European Asylum Support Office’s research guidelines, Country of Origin Information report methodology, namely taking into account its relevance, reliability, accuracy, objectivity, currency, transparency and traceability. All information is carefully selected from generally reliable, publicly accessible sources or is information that can be made publicly available. Full publication details of supporting documentation are provided in footnotes. Multiple sourcing is normally used to ensure that the information is accurate, balanced and corroborated, and that a comprehensive and up-to-date picture at the time of publication is provided. Information is compared and contrasted, whenever possible, to provide a range of views and opinions.
    [Show full text]
  • Narguess Farzad SOAS Membership – the Largest Concentration of Middle East Expertise in Any Institution in Europe
    Volume 8 - Number 3 February - March 2012 £4 | €5 | US$6.5 THIS ISSUE : IRAN ● The political cost of sanctions ● Iran’s online war ● Norouz ● Shirazeh Houshiary ● Veggiestan ● The Hajj in London ● Poetry ● PLUS Reviews and events in London Volume 8 - Number 3 February - March 2012 £4 | €5 | US$6.5 THIS ISSUE : IRAN ● The political cost of sanctions ● Iran’s online war ● Norouz ● Shirazeh Houshiary ● Veggiestan ● The Hajj in London ● Poetry ● PLUS Reviews and events in London Interior of the dome of the house at Dawlat Abad Garden, Home of Yazd Governor in 1750 © Dr Justin Watkins About the London Middle East Institute (LMEI) Volume 8 - Number 3 February – March 2012 Th e London Middle East Institute (LMEI) draws upon the resources of London and SOAS to provide teaching, training, research, publication, consultancy, outreach and other services related to the Middle Editorial Board East. It serves as a neutral forum for Middle East studies broadly defi ned and helps to create links between Nadje Al-Ali individuals and institutions with academic, commercial, diplomatic, media or other specialisations. SOAS With its own professional staff of Middle East experts, the LMEI is further strengthened by its academic Narguess Farzad SOAS membership – the largest concentration of Middle East expertise in any institution in Europe. Th e LMEI also Nevsal Hughes has access to the SOAS Library, which houses over 150,000 volumes dealing with all aspects of the Middle Association of European Journalists East. LMEI’s Advisory Council is the driving force behind the Institute’s fundraising programme, for which Najm Jarrah it takes primary responsibility.
    [Show full text]
  • Religion of Asho Zarathusht and Influence Through the Ages
    Religion of Asho Zarathusht and Influence Through the Ages Foreword by Farhang Mehr Professor Emeritus, International Relations Boston University, MA, USA The publication was made possible through the generosity of the trustees of Informal Religious Meetings (IRM) Trust Funds, Karachi Ervad Dr. Jehan Bagli FOREWORD Religions address the mysteries of creation and provide their followers with a guide to life. They are composed of two main parts: doctrine and ritual. Religious ritual without doctrine is like a shell without a kernel; religious doctrine without ritual is like a kernel without a protective shell. Religious doctrine respond to mental quests, religious rituals, to emotional needs. Rituals provide individuals with a means to communicate with God, with the souls of the deceased or imaginary angels, often within the context of their communities. They embody hopes and aspirations as well as expressions of gratitude for vouchsafes received. In light of the important role that philosophy and doctrine play in the Zoroastrian religion it is helpful to touch on the main doctrinal concepts of this reflective religion. God or Ahura Mazda is characterized as having seven attributes. Ahura Mazda’s first attribute is Vahishta Mana which means supreme intelligence, essence of wisdom. The concept of wisdom holds a prominent position in the Zoroastrian philosophy. Ahura Mazda created the world in its wisdom. Also, Zarathushtra discovered the mysteries of creation, that is, the notion of one supreme creator in his wisdom. Zarathushtra then encouraged people to use their good mind, Vohu Mana, and Conscience, Daena, to decide if they choose to accept the religion and its way of life.
    [Show full text]
  • 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.
    [Show full text]
  • The Aryans in Iran and the Zcroastrian Religion. (1) the Two Branches 01
    k . JjCKt>J<5*-\ The Aryans in iran and the Zcroastrian Religion. (1) The two branches 01 the Eastern Aryan stocK, the Aryans of India and the Aryans of Persia are very closely connected in origin, but their subsequent divergence is all the more strongly marked: each people follows a totally dinerent path in cultural development and most or all in the development of their respective religion. i. Their original connection is shown most clearly in their language. The earliest of the Persian sacred writings - the Gath-a-s of the Avesta. - resemble the hymns of tne aig Veda so closely as to appear dialects oi the same language rather than difterent tongues. There are certain changes of sound such as the Vedie S for Iranian h. but the syntax, the process of word formation and even the vocabulary are extraordinarily aliKe. 2. Even more remarkable, perhaps, are the signs oi resemblance between the religions of the two peoples, wnieh are so numerous as to show that the two peoples must have formerly shared the same religious oeiieis and practises. The names and iunctions of the different gods are similar and in many cases almost identical. Both peoples reckon the number of the gods as 55. Thus we h8ve Persian Mithra - Indian Mitra. Pers. Airyaraan - Ind.Aryaman " Apam Napat " Aparrt Map's, t " Thrita & Athwiya " Trita Aptya H Gandfcrewa " G/iandsflMfr. " Vayu " Vayu air " Bagh$e_ (god) " Bhaga The god Bsfhis of gifts. The same words for evil spirits *atu & Druj (Druh) The fkrst man in the Avesta is Yima the son of Vivsnhvsnt, while in the Rig Veda he is Yama the son of Vivasvant.
    [Show full text]
  • Zoroaster and the Theory of Four Elements
    Bull. Hist. Chem., VOLUME 25, Number 2 (2000) 109 ZOROASTER AND THE THEORY OF FOUR ELEMENTS th bh, v Unvrt Intrdtn trl, nd n thr tp. vr, h dvtd nl t p t th rlr rn phlphr h npt f fr lnt: r, tr, rth, nd fr, rtr nd h rln. t rprnl, prhp, th thht t hv t rn th th Gr phlphr d f fr "rd" lnt bnt. Epdl bt 440 .C., hld fr n nt A tpl rnt r. Arttl (8422 .C. prntd fll (. ddd t th npt tht th Ardn t Arttl, th prprt f btn r IE b f th trl rld th rlt f th ltn prn f rtn fndn pr ttr, hh hd nl ptntl xt tl prprt. h Arttln t r n ntl prd b dtrn thrfr n "fr." fr h dd nt rnd nt th ht drn n hp nl, bt ll ht ll lnt bt AI EA tht nfrrd pn bd th n btrt nptn f t pf prprt. In rtn ntrr prprt r Cld t plt nfttn, "lt," pll ld Mt fr v r t th "fr n, htn, drn, nd lnt," r, tr, rth, tn, hh b nd fr hh r dtn ntd n fr bntn: WAE hd fr n nthr drn nd ht (fr, ht b thr "lt." In nd tr (r, tr Figure 1. h fr lnt rprntd n lt h lnt, n lt nd ld (tr, nd ld nd ll htr nd htr f htr b. prdnt vr th drn (rth (. thr: n rth, drn n Arttl nd h fllr blvd tht ll btn tr, ld n r, fldt, nd n fr, ht.
    [Show full text]
  • Homage Unto Ahura Mazda
    Homage Unto Ahura Mazda By Dastur Dr. M. N. Dhalla www.Zarathushtra.com Table of Contents Homage Unto Ahura Mazda TABLE OF CONTENTS .................................................................................................................... I CHAPTER I .................................................................................................................................. 1 THOU ART ALL IN ALL TO ME, AHURA MAZDA ............................................................................ 2 THY NAME IS ABOVE ALL NAMES, AHURA MAZDA ...................................................................... 3 THOU ART THE CREATOR OF ALL, AHURA MAZDA....................................................................... 4 THOU ART OUR NEAREST AND DEAREST, AHURA MAZDA............................................................ 5 THOU ART ALL-GOOD, AHURA MAZDA........................................................................................ 6 THOUGH INVISIBLE THYSELF, THOU ART ALL-SEEING, AHURA MAZDA ...................................... 7 THOU ART LIGHT, AHURA MAZDA............................................................................................... 8 THOU ART THE SAME FROM AGE TO AGE, AHURA MAZDA ........................................................... 9 THOU ART AGELESS, AHURA MAZDA........................................................................................ 10 THY WILL IS THE POLE STAR OF MY LIFE, AHURA MAZDA ......................................................... 11 MY HEART LONGS FOR THEE,
    [Show full text]
  • Fire in Avesta
    FIRE IN AVESTA Presented by Ervad Gustad Panthaki At The North American Mobed Council AGM Montreal, Canada April 14-15 2006 We find many references in Avesta and Pahlavi literature to show that Fire is venerated, and equated with the glow of Ahura Mazda. We also find that there is a close association of Fire and Asha in Zoroastrianism. Asha primarily means Cosmic Order, similar to what ancient Aryans call it "Rta" in Sanskrit. Aryans was a stock comprised of modern days Hindus and Zoroastrians, and they put forward an ideal to be in tune with cosmic order, and through it, with Omniscient God: From Nature to Nature's God. In order to achieve this, Zarathustra has provided the path of Asha for mankind. It is well said Yasna 72: Aevo panto yo ashahe, vispe anyeshām apantām "There is only one path, the path of Asha, all the rest are no paths." Asha has many meanings and connotations such as; Purity of mind and body, Truth, Justice and righteousness. In the mechanics of Ameshā Spentā "Asha" is third in line after Ahura Mazda and Vohumana, and there it is named with an apellation "Vahista" meaning the best. Asha Vahista is presided over Fire, Ahura Mazda's most glowing creation. In Bundahishn, it is said that "Ohrmazd created fire and attached to it a ray from the endless light.” Aryans too paid glowing tributes to fire in Rig Veda. No doubt that a devotee yearns to have the glimpse of the Supreme Being through the medium of fire. Let us now turn to the relationship between Fire and Asha in Zoroastrian literature.
    [Show full text]
  • 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.
    [Show full text]