A. Concept of GOD

God is the SUPREME DIVINE POWER, the Uncreated force who created the Universe, who is present everywhere (omni-present) and who looks after everything.

Every religion believes in and understands this Supreme Power – God – in its own way, and gives it different names. Though the power behind all these names is the same, the understanding differs. Hindus call Him ISHWAR (Lord of Will) or BHAGWAN (Fortune/prosperity giver), Muslims call Him ALLAH (the sole God), Jews call Him JEHOVAH (Lord / God ), Sikhs call Him WĀHE GURU (Wonderful teacher), Christians call Him GOD (fit to be invoked). Zoroastrians refer to their God as Ahura Mazda. Ahura “Lord” and Mazda “Wisdom.” Hence Ahura Mazda means “The omniscient Lord.”

Different religions relate to their God in different ways, some religions may consider that destruction is also a power of God, some consider that being strict, chastising and punishing is part of God’s work, some religions may consider God as all good. Moreover God may be perceived as  personal or impersonal, anthropomorphic or non-anthropomorphic, immanent or transcendent.

B. Names of Ahura Mazda

To have belief and faith in Ahura Mazda we have to know Him. The best way to know Him  through His qualities and attributes, which are referred to as His names.  From prayers like the 101 names of God, Doa Nām Setāyashne and Hormazd Yasht we get to know His names and attributes.

C. Knowing Ahura Mazda (Nature and Powers of Ahura Mazda)

King Gayomard, the first king of the Peshdadian dynasty was the first man to communicate with Ahura Mazda. He taught people to believe in one God – Mazda. Mazdayasni belief system. The title Ahura “lord” was later added. The people who accepted Gayomard’s teaching came to be known as Mazdayasni, “those who venerate Mazda,” which later became the Mazdayasni belief system. The title Ahura “lord” was later added. The name Ahura Mazda was later condensed to Hormazd or Ohrmazd.

Ahura Mazda is also referred to as Dādār/Dādārji (creator), Yazad (worthy of veneration), Yazdān (foremost in veneration), Khudā/ Khudāiji (self-created), and Parvardegār (nourisher).

Ahura Mazda is invisible. He is without shape and form. Whenever He is to be visualized, we think of a very bright, white and powerful light. He is full of radiance (Khorehmand) and His abode is Endless Light (Aneran). All bright and radiant things like the fire and the sun remind us of Ahura Mazda.

He is without a beginning or an end. He was, He is and He will be forever. For this reason, alone it is impossible to fully understand him, as our limited mind can only comprehend things which are limited, which have a beginning and an end.

Ahura Mazda is all powerful. He neither has an equal nor an opponent. There is a grave misconception that the Zoroastrian religion believes in Dualism – in other words, it believes in two Gods. This idea came about as it was believed that Ahriman was equal to Ahura Mazda. This supposition is totally erroneous. Ahura Mazda is the sole creator and the supreme being, without an equal or opposite. He created Spenta Mainyu as the creative spirit, and as per the low of polarity Angra Mainyu (Ahriman) came into existence as an opponent of Sepnta Mainyu.

Inspite of being All powerful, he is always good, kind, helpful, merciful and forgiving. That is why he is referred to as bakhshāyandeh, bakhshāyazgar and meherbān, “giver of all good things, forgiver of mistakes and compassionate.” No evil ever comes from Him.

We need to have total BELIEF and FAITH in Ahura Mazda. We should never doubt His existence just because we cannot see Him. One of the ways in which we can ‘know’ and ‘see’ Ahura Mazda is through His creations and the order inherent in them – like the rising and setting of the sun, the growing of a seed into a plant, the ebb and tide in the ocean and the growing of a baby into a man.

Ahura Mazda is the creator of every good thing. He has created the whole world with wonderful creations so that man can live a happy life while making use of these creations. He created man superior to other creations, gave him intelligence and sovereignty. Along with that, He also gave him the responsibility to look after other creations like air, water, earth, minerals, plants and animals which are for man’s use. Man should use them with wisdom and temperance, and never misuse, overuse or abuse them. Ahura Mazda has created this world with a purpose.

D. Ahura Mazda’s helpers

When Ahura Mazda created this Universe, He first created the spiritual world. In it He created the Ameshaspands (Amesha Spenta), Yazads (Yazatas) and Farohars (Fravashis). When the material world was created, Ahura Mazda appointed these spiritual BEINGS as helpers for the creations of the material world. His six main helpers are the Amshaspands who can be compared to Arch-angels. They were assigned the task of looking after the creations. The Ameshaspands also embody important aspects of Ahura Mazda.

BAHMAN AMESHASPAND looks after beneficent animals. He represents the first thought of Ahura Mazda which still permeates the Universe. He reminds man to keep his mind good, pure and calm so that peaceful and harmonious thoughts may come, leading him to divine wisdom.

ARDIBAHESHT AMESHASPAND looks after the fires and fire energies of the world. He was assigned the task to establish order in the Universe. He inspires man to be truthful and righteous and understand his purpose in life, especially with respect to the divine Plan of Creation.

SHAHREVAR AMESHASPAND looks after metals and minerals. He encourages man to be firm for the cause of goodness, a necessary quality for kings and all benevolent leaders.

SPANDARMAD AMESHASPAND looks after the earth and teaches man to think right and beneficial thoughts, so that he may become loving, devoted and tolerant. 

KHORDAD AMESHASPAND looks after water. He also looks after seasons and time. He inspires man to strive for perfection leading to spiritual liberation.

AMARDAD AMESHASPAND looks after trees, plants and vegetation. He reminds man of the immortality of soul and the need to be mindful of it.

Human beings are looked after by Ahura Mazda Himself. In this role, He is considered as an Ameshaspand. Thus, with Ahura Mazda, there are Seven Ameshaspands, who are assisted by Yazads and Farohars.

 E. Ahura Mazda is a friend

Ahura Mazda is a friend, father, brother and guide to everybody and hence we need not fear Him. We have to first ask for His friendship and take the first step towards Him by being good and following the religion. If we take the first step, He will take several steps towards us and be our lifelong friend. Then we have to take care to see that we do not do anything that hurts Ahura Mazda.

Ahura Mazda remains our friend and wants to help us, irrespective of our conduct. He never punishes us. However, by our wrong choices and bad actions we close ourselves to His help. Whenever we are unhappy, it is not Ahura Mazda punishing us. We are unhappy because of our actions. The law “Evil unto evil, good blessings unto the good” (law of action and reaction) works automatically in the world. Whoever sincerely and faithfully works for Ahura Mazda, gets His help and support.

F. Ahura Mazda is always with us

We should have the firm belief that Ahura Mazda is with us at all times. In order to put this belief into practice we should constantly keep Him in mind. Whenever we commence anything, be it work, leisure or journey, we should remember Him. Just as we begin our prayers with the words Khshnaothra ahurahe mazdāo “for the pleasure of Ahura Mazda” or Ba nāme yazad “in the name of Yazad (Ahura Mazda), we should begin all our work with His name.” 

In the past, when Zarthushtis used to meet, they would greet each other with the words Yazdān Panāh Bād! “May God protect you.” The reply to this greeting was Der Zi O Shād  Bād! “May you be blessed with a long and happy life.” This salutation keeps us mindful of Ahura Mazda at all times.

G. Making Ahura Mazda happy and not being upset with Him

All creations have been created by Ahura Mazda. If we harm any creation, including human beings, He becomes unhappy. However, if a man becomes evil and hurts others, we have the duty to stop him and try to reform him.

When we are happy we should remember Ahura Mazda and thank Him for His blessings. When we are in troubles and difficulties, we should have faith in Ahura Mazda’s justice and seek His help. We should have patience and always remember that “This too shall pass.” With our own efforts and Ahura Mazda’s help, it is possible to overcome all difficulties.

Whenever we feel that justice has not been done or that we are wronged, we have to remember that the justice of Ahura Mazda may take a long time, but it will definitely be done. It is necessary to be patient. God works in His own mysterious ways, which we may not immediately understand. “The Mills of God grind slow, but they grind exceedingly well.”

After our best efforts if our desires are not fulfilled, we have to understand that they may not be good for us, and so God in His wisdom is not fulfilling them. At such times we have to firmly believe in the adage “God’s Will be done.”

H. Communicating with Ahura Mazda

The best ways to communicate to Ahura is to pray to Him through our Mānthravāni prayers. Whenever we perform the Kasti, our innermost thoughts can reach Ahura Mazda.

However, since Ahura Mazda is also our friend, brother and guide, we can communicate with Him whenever we feel an urge to talk to somebody, but do not know where to go. There are three essential things we need to communicate to Ahura Mazda. Our gratitude, apologies and needs.

While communicating with Ahura Mazda, we must first THANK Him for giving us a wonderful life, parents, relatives and friends.

Next, we should seek FORGIVENESS from Ahura Mazda for any mistakes done by us knowingly or unknowingly. Lastly, we can ask for HELP from Ahura Mazda for anything that we need. However, the things that we ask for should not create difficulty, trouble or harm to other people. After asking our heart’s desire, we should leave it to Ahura Mazda’s wisdom, whether to grant it or not.

Zoroastrianism is one of History’s greatest wonders. This world’s oldest religion has existed mainly in Central Asia and Iran (90%), and more recently in India (10%). It had once covered 2/3 of the then known world and more than 60% of the people of the world were its followers.

It is a religion which is so strong that its message has survived thousands of years and its beauty is still being discovered and admired. It has a universal ethical and spiritual message, but is exclusive in practice.

A. What is religion?

Religion means different things to different people. The different terms used for religion give us an indication about what religion means to different people of different cultures:

1. The word ‘Religion’ comes from two words ‘Re’ and ‘lege’ which means “bind together.” Thus the primary purpose of religion is to bring together: man with God and then man with other creations. Hence ‘unity’ and ‘harmony’ are the basis of ‘religion.’

2. The word ‘Dharma’ means “Duty, obligation.” Not to just think about the self but also think about others. This idea reflects in the Zoroastrian concept of ‘spenta.’

3. The word ‘Din’ means “religion.” It comes from √dī “to see within, to introspect.” Originally the word means divine knowledge acquired by introspection.

B. How to understand religion?

To understand any religion, it has to be considered through its three main aspects: 1. Ethics (goodness), 2. Teachings (The framework, world view and concepts), and 3. Practices (Based on teachings to derive practical benefits)

C. Why is knowing religion necessary?

Need for religion in life:

1. For identity and self pride, which can be known from the history of the religion.

2. For developing courage and self–confidence by understanding our own latent powers and the help provided to us by divine beings.

3. For knowing about one’s life and its purpose, through the philosophy of the religion.

4. For working on one’s inner happiness (spirituality)

5. For knowing the self and things beyond the physical body, through the concept of man.

6. For understanding the world, knowing things beyond the world of senses by studying cosmology.

D. What is necessary for being religious?

For being religious Knowledge, faith and goodness are necessary.

4 ways of approaching religion:

“Worship, adoration, propitiation and knowledge”, referred to in Zoroastrianism, as Yasnāicha, vahmāicha, khshnaothrāicha and frasastayaecha.

In Hinduism these approaches are referred to as Gnān, Bhakti, Karma and Yoga.

E. What gives religion a bad name?

Religion has acquired many negative connotations. It has become dogmatic, ritualistic and often fundamentalist. Religion gets a bad name when hatred, pride, ego, inferiority and superiority complexes propels it, instead of goodness.

 

F. Terms related to Zoroastrian religion:

Mazdayasni: Zoroastrians recognise Ahura Mazda as God. The term Mazdayasni means “a worshipper of Mazda” and is generally applied to Zoroastrians.

Zarathushti: The  term Zarathushti means “a follower of Zarathushtra, a Zoroastrian.”

Mazdayasni Zarathushti: A believer of Mazda following the teachings of Prophet Zarathushtra, is known as Mazdayasni Zarathushti.

Parsi: The term ‘Parsi’, means “belonging to Pars.” Pars was a south-western province in ancient Iran. Many of our prominent Iranian kings like Cyrus, Darayus and Ardeshir were from this province. They referred to themselves as Parsas. Later the term acquired a religious connotation, and was used for the all Zoroastrian residents of Pars. After the Arab conquest of Iran, the term ‘Parsi’ was used for those residents of Iran who remained steadfast to the Zoroastrian Faith.

G.  What is Unique about Zoroastrian religion:

1. Zoroastrian religion is the oldest revealed religion in the world, started in remote antiquity by Prophet Zarathushtra Spitama, who belonged to the Mazdayasni belief system.

2. Monotheism was established as a religious teaching for the first time in the history of mankind.

3. Fire was regarded by Zoroastrians as the living embodiment of Ahura Mazda in the material world. Though all ancient religions respected fire, Zoroastrian religion gave a very exalted status to fire, unparalleled in any other religion.

4. Veneration of nature and all natural creations is a central principle of the religion. The concept of nature was woven together with the concept of divine beings and man’s duty to look after them. It embodied into one unit the ethical, physical and spiritual worlds in a very beautiful manner and is enshrined in the Zoroastrian concept of the 7 Amesha spentas.

5. It was a religion which gave mankind the freedom of choice and asked them to use their faculties to choose between good and evil. It allowed them to choose their thoughts words and actions, with a sense of responsibility and cautioned them to be in readiness to bear the consequences.

6. Zoroastrianism has a cosmic character. There is an inter-connection between Macro (Universe) and Micro (Man). What is outside is also within. Energy, consciousness, order, strength, love and perfection have Macro as well as Micro characters.

7. Asha is the Cosmic Law which underlies all creations from the atom to solar systems. It governs everything – from the cell to a universe.

8. Importance of the mind in shaping human life and destiny in the material and spiritual worlds.

H. What is the basis of Zoroastrian religion?

The best definition of Zoroastrian religion comes in the oft repeated phrase: Fravarane mazdayasno zarathushtrish vidaevo ahura-tkaesho, that is: “I profess to be a Mazdayasni, follower of Zarathushtra, who is against negativities, and is a promoter of life.” 

This definition is re-iterated in this line:  Khshnaothra ahurahe mazdao taroidite angrahe mainyeush, “For propitiation of Ahura Mazda and contempt of angra mainyu (the evil spirit)”.

I. Misconceptions about Zoroastrian religion

Misconceptions about the religion arise either because of ignorance, bias or too simplistic interpretations of the lofty religion.

Misconception 1. Zoroastrian religion is just about Humata “good thought” Hukhta “good word” Hvarshta “good deed.” 

Fact: Religion is not just about Humata “good thought” Hukhta “good word” and Hvarshta “good deed.” These 3 words form a very small part of the ethical framework of the religion. In fact these words have a much deeper significance. Moreover, being good is a requirement of all religions

Misconception 2. “Freedom of choice” in Zoroastrian religion allows one to do whatever one wants. 

Fact: The “freedom of choice” in Zoroastrian religion is only between good and evil in life, and one has to be prepared to face the consequences. If there was total freedom of choice, there was no need for the prophet and other advanced souls to come to this world to teach men the right way of living.

Misconception 3 : Zoroastrians worship fire.

Fact:  Zoroastrians consider fire as the living, breathing representative of Ahura Mazda on earth. It is the creation which most resembles Ahura Mazda, who is full of light, energy and life. Zoroastrians worship Ahura Mazda through fire, and get his blessings and energy through the agency of fire. Zoroastrians do not focus their worship to fire and thus do not worship in itself.

J. Impediments to a religious way of life

There are several difficulties which a person faces in order to adopt a religious way of life. Some of them are:

1. Ignorance: Ignorance often is connected with excuses like – there are no religious materials, authentic books and teachers.

2. Fear/Shame (lack of pride) /Inferiority Complex (about one’s identity).

3. Lethargy: Lethargy to practice religion seeps in through many guises – excessive wealth, luxury, aping western culture and lifestyle and excessive freedom.

4. Indifference: People often become indifferent to religion. They say that – the religion is not meant for us, it is meant for old people, it is the opium of the masses, it is not suited to our life-style etc.

5. Convenience: Many a times people develop their own style of religion by borrowing from philosophies and practices of other religions.

K. Efforts necessary for being religious

Being religious does not come automatically. Will, determination and efforts have to be made, especially in the beginning stages. As it is stated in the Shahnameh even the great king Faridun had to make efforts to rise to greatness.

Faridun farrokh fireshteh na bud, Ze mushko ze amber serashteh na bud,

Ba dādo dehash chun ān nikui, Ba dādo dehash chun Faridun toi.

“Glorious Faridun was not born an angel, neither was he made of musk and amber. By observances and charity he became good. By observances and charity, you too can become like Faridun.”

After starting a religious life, one has to make efforts to maintain it and keep evolving. 

Conclusion:

Just knowing and understanding religion is not enough.  Religion can be of value only if it is practiced in all aspects daily life – in thoughts as well as practice. In this course, we will concentrate on the aspect of “knowing” the religion. The desire to practice will automatically follow if one believes in the teachings.

1. Motlibai Wadia was a descendant of Lowji Nusserwanji Wadia, the famous ship-builder. However, she was not born in the ship-builders’ line of the family, but in the line which had turned towards trade and commerce. Her grand-father Nusserwanji Maneckji Wadia had set up a vast business in France and was the agent of the French Government in Bombay. Her father Jehangirji had inherited this business.

2. Motlibai, born on 30^th October 1811, was the only daughter of her parents. She married her father’s brother’s son Maneckji who also was with his father in the family business. Maneckji, however, died early and Motlibai became a widow at the age of 26 years. She had two sons Nowrojee and Nusserwanji.

3. Motlibai lived the rest of her life very purposefully, and also looked after her two sons. Like the other members of the Wadia family, she too contributed large sums of money to charity, mostly towards building, repairing and upkeep of fire temples. She also had two Towers of Silence built at Diu and in Surat. The total amount of her public charities alone was estimated to be about Rupees Twenty six lakhs.

4. Over and above her public charities was a vast number of private humanitarian charities that she did, to help the poor for their weddings, Navjotes and after-death rituals, the real extent of which, we will never know. She also supported a large number of poor, needy and destitute families by giving them monthly stipends and generously donated towards other causes like hospitals, dispensaries and schools.

5. In 1851, she contributed Rupees Twenty thousand towards the reconstruction of a Daremeher in Navsari. She also contributed a piece of land, the income from which was to be utilised towards the upkeep and maintenance of the place.

6. On 10^th June 1863 she had a fire temple consecrated at Pitha Street in Mumbai. In 1941, the sacred fire from that fire temple was shifted to the Wadiaji Atash Behram. On 29^th April 1966, this fire was taken from the Wadiaji Atash Behram and shifted to Malcolm Baug, Jogeshwari, on account of the requests of the residents of the Colony. 

7. In 1893, she had the Iranshah Atash Behram at Udvada rebuilt at the cost of Rupees Eighty thousand. Her stately and majestic photograph adorns the Atash Behram Hall.

8. Motlibai passed away on 24^th May, 1897, at the age of 86, after a brief period of illness and immediately after the unfortunate and untimely death of her younger son Nusserwanji. A rare honour was bestowed upon her at her Uthamna when Dasturji Dr. Darab Peshotan Sanjana instructed the priests of those times, to take her name in all the rituals they perform, along with the names of other hallowed and great Parsis. This honour, uptil then was reserved almost exclusively for the gentlemen of the Community.

1. According to religious traditions, Navjote is the ritual to invest a Parsi Zoroastrian child with the spiritual vestments of Sadra and Kasti so that it could then be a nav “new” jot “performer of prayers” all his life. It is a ritual of the greatest religious and spiritual importance in a child’s life. It is not an entrance into the Parsi Zoroastrian fold as is generally believed. The child is already a Parsi Zoroastrian as soon as it is born to Parsi Parents. The Navjot ritual is to connect the child with the spirit of prophet Zarathushtra, who would be his life-long guide and teacher. It is also the ritual to formally present the child with the Sadra and the Kasti which are the religious implements necessary for performing the Kasti ritual and reciting all other prayers.

2. The ritual starts with the administering of the Nahan “ritual bath” by a priest to the child. In this ritual, the priest makes the child say some prayers, then chew a couple of tender pomegranate leaves, drink a couple of drops of Nirang that is “consecrated bull’s urine”, and then take a head-bath in which Gaomez/Taro that is “unconsecrated bull’s urine” is applied on the body before bathing with water. This ritual not only cleanses the child from outside but also mentally and spiritually cleanses the child from within.

3. After the Nahan, the child is made to wear a Pyjama and a cap. A shawl or a white cloth is draped over its shoulders. The child is now not supposed to talk or touch anybody till his Navjote is completed. The child is led in a procession to the place where the Navjote is to be performed. This elaborate preparation is a reminder of the great importance of the Navjote ritual.

4. Before the child steps onto the stage or the mat on which the Navjote is to be performed, the mother of the child or any other senior lady of the family, performs the traditional āchu-michu after which the child gets onto the mat and sits on the ground on the short wooden stool (pātlo) facing east. The performance of āchu-michu symbolises the taking of precautionary steps to avert any untoward happening in the life of the child, especially before the momentous ritual which is to take place.

5. The child then recites the Patet Pashemani prayer seeking forgiveness for its previous mistakes before starting a new life and a fresh new account of deeds with Ahura Mazda. If the child is not able to say the Patet Pashemani prayer, then it will recite 21 Yatha ahu vairyos and 12 Ashem vohus. The rest of the priests sitting on the mat also recite the Patet Pashemani prayer, on behalf of the child. This step is symbolic of the starting of a new responsible life for the child when the rewards of his good deeds and the punishments of his bad deeds start accruing to him, instead of his parents, which happened prior to the Navjote.

6. The child is then made to stand facing the direction of the sun. The main Navjote ritual has to be performed by a priest who is mature and capable enough to bless the child. At the outset he makes the child recite the Din no Kalmo prayer, in which the child effectively gives the following four promises before the Anjuman “congregation”: a. Ahura Mazda is my only God; b. Zarathushtra is my only prophet; c. Mazdayasni Zarthoshti is my only religion; d. I will be faithful to my God, prophet and religion all my life. Then the child does the actual first Kasti of his life holding the little fingers of the priest. The priest keeps on blessing the child on its shoulders at the end of the Kasti ritual. The act of the child holding the priest’s little fingers is symbolic of showing the child’s willingness to be led by the teachings of the religion, all his life. This part of the ritual highlights the life-long importance of Navjote in the child’s life where the child is equipped for the battle with the evils in his life, with the blessings of the priest, the connection of the prophet, the strength of his prayers and the conviction of his promises.

7. In the final act of the Navjote ritual, the chief priest applies a red vermilion mark (kanku-no-tilo) on the child’s forehead, and keeps a few rice grains over it. Then a garland is put around the child, and the child is given in its hands a coconut, a betel leaf and sopari and an envelope of money, all symbolic of the auspicious occasion (sagan). Finally the bouquet is kept in the child’s hands or lap. If the child is a girl, a folded Sari is draped her shoulders, which may become the first Sari of her life, later on.

Thereafter the chief priest who has performed the Navjot stands facing the child and prays for the health of the child by reciting the Doa Tandarosti prayer, showering a mixture of rice, shredded almonds (rarely used nowadays), raisins, slices of coconut and rose petals on the child from a metallic tray. This part of the ritual is a symbolic way blessing the child with health, wealth, happiness, fertility, plenty and prosperity.

Afterwards the parents thank the priest with flowers and monetary gifts. Then child is dressed up in new clothes and taken to the nearby Agyari or Atash Behram where the child offers sandalwood to the sacred fire and seeks blessings from it.

1. The word Jashan is derived from the Avestan word Yasna which means a “ritual for veneration”. It is a ritual in which Ahura Mazda, Souls of the departed, Fravashis, Sarosh Yazad and other divine beings are invoked and venerated by the recitation of certain prayers accompanied by ritual gestures. All the seven creations – man, animals, plants, water, metal, earth, and fire – are represented in it.

2. Generally, Jashans are performed as thanksgiving for happy and auspicious occasions like birthdays and house-warming. They are also performed to commemorate important historical events, like Jashans of Navroz, Mehrgān, Tirgān and Sadeh, and also death anniversaries.

3. While a Jashan is in progress, certain ritual acts are performed along with the recitation of prayers, which convey important religious teachings. They are, in a way, a dramatic enactment of these key religious principles. These are:

a. Paevand “ritual connection”: This ritual act takes place several times in the Jashan. It is first done at the beginning of the Jashan. While reciting the Ātash Nyash, the Rāthwi/ Rāspi (assistant priest) touches the Afarganyu (fire censor) with a chamach (ladle) in his left hand and with the other hand, holds the hand of the Joti “chief priest.” If there are more priests in the Jashan, the Joti holds the hand of other priest/s and a chain of connection is formed. This ritual act symbolises that the Rāthwi is drawing energy from the fire and sharing it with the other priests. The fire gets its energy from the divine world.

This ritual act of Paevand is repeated by the Rāthwi several times during the Jashan, but in these later times, he does not hold the hands of other priests.

b. Flower ritual: Several times during the Jashan, the Joti arranges eight flowers in two rows of four flowers each, in the khumchā (metallic tray). The two flowers nearest to him are vertical, the others are horizontal. After some time, he lifts up two vertical flowers, and gives one of them to the Rāthwi. Afterwards he picks up, in a particular order, the rest of the six flowers arranged horizontally and gives them to the Rāthwi to hold. After some time the Rāthwi returns these flowers to the Joti, who then keeps it back in the khumchā. However, he does not mix them with the unused flowers, and every time he repeats this ritual gesture, he uses fresh flowers.

The arrangement of the flowers is to convey the religious injunctions about the material and spiritual worlds, as well as of the 7 Ameshaspands and the creations and virtues associated with them. The two vertical flowers represent Ahura Mazda and Zarathushtra, that is the spiritual world and the material world. The rest of the six flowers represent the other six Ameshaspands and symbolise the virtues they embody. The ritual enactment indicates Ahura Mazda giving the knowledge of the religion, including that of the Ameshaspands to Zarathushtra, and Zarathushtra then sharing that knowledge with the world. The final handing over of the flowers by the Rāthwi to the Joti, representing Ahura Mazda, indicates that the benefit accrued by practising the religious teachings is finally received by the person’s soul in the spiritual world.

c. Drawing of Karsha “furrow/fortification”: In this ritual act, a Karsha, that is, a symbolic fortification is created around the ritual space by touching the Chipyā (tong) or Chamach (ladle) to the four sides and four corners of one of the metallic vessels used in the Jashan, either a khumcha or a karasya (small water urn). This ritual act is like drawing of furrows, that is, lines of fortification, to protect the ritual area from surrounding impurity, and keep it pure. This ritual gesture also emphasises the omni-presence of Ahura Mazda, and His immanent presence in all four sides and four corners of the world.

d. Hamāzor “uniting in strength”: Hamāzor is a special hand-shake done between the participating priests in order to exchange spiritual energy. The literal meaning of the word Hamāzor is “uniting in strength”. It is done several times during the Jashan. The priests draw their spiritual energies through prayers and by being in paewand (connection) with the fire. They then periodically exchange this spiritual energy to strengthen each other.

1. After a Zoroastrian passes away, the first major after-death-ritual is the Pāydast, which includes the Geh-sārnā and the walking to the Dokhma following the dead body. When the Geh-sārnā finishes and the Sezdo (paying respects by bowing down) is done, the corpse is prepared to be taken to the Dakhma. Its face is covered with the white shroud in which the body is covered, and it is taken out of the Bangli.

2. At this point of time, non-Zoroastrians sitting in the pavilion come and stand outside the Bangli, at least three paces away from the portico, waiting for the corpse-bearers to bring the corpse out. Then they pay their last homage from a distance to the body which is completely covered, including the face, in white cloth.

3. The Zoroastrian mourners, after doing the Sezdo collect outside the Bangli and stand in pairs holding paiwand (ritual connection) behind the two priests who have performed the Geh-sārnā ritual. The priests are connected with a pichori and the mourners are connected with a white handkerchief. Then the priests followed by mourners walk behind the corpse, which is carried by 4 or 6 nase-sālārs (corpse bearers). Those who do not wish to follow the corpse upto the Dakhma do the Kasti and leave.

4. Either before starting to walk, or while walking, the priests and the mourners have to recite the Baj of Sarosh upto the point astavaitish ashahe. This baj is completed from the point nemaschā yā, after the corpse is laid down in the Dakhma.

5. When the procession reaches the assembly area outside the Dakhma, it is kept on one of the rectangular stone platforms there. The nase-sālārs uncover the face of the deceased. The attendants, still maintaining the paiwand, come close to the corpse and perform the final sējdō, keeping a distance of about two to three steps. At this point, the final Sagdīd takes place. Then, the nase-sālārs cover the face, lift the bier and carry it into the dakhma.

6. The mourners who are waiting, after getting a signal from the nase-sālārs at the Dakhma, leave the paiwand of the handkerchief and complete the bāj of Sarosh. They then recite the Namaskār of mountains and Namaskār of Dokhmas.

7. The Bāj of Sarosh gives ritual protection from the Nasu to those following the corpse. Nowadays, though priests take the Bāj meticulously, most Zoroastrians who go for the Pāy-dast and follow the corpse, do not take the bāj, mostly out of ignorance. Most people, though, recite the full bāj after the procession is over, since they are given books at this point of time.

8. After this, a few drops of Taro, is given, which is applied by the mourners to the face and hands, and allowed to dry for a few seconds. Then they wash their hands and face, do the full Kasti, pay homage to the Dadgah fire at the Sagdi and return from the doonger-wadi.

9. The BĀJ OF SAROSH, to be taken by the mourner when they participate in the Pāy-dast procession is as follows. It has to be taken at the beginning when the procession is about to start. It could also be recited while walking in the procession towards the Dakhma:

Khshnaothra Ahurahe Mazdao Ashem vohu 1.Yatha ahu vairyo 5. Ashem vohu 3. Fravarāne Mazdayasno Zarathushtrish vidaevo Ahura-tkaesho (Recite the appropriate short Geh) Sraoshahe ashyehe, takhmahe, tanu mānthrahe, darshi-draosh, āhuiryehe, kshnaothra yasnāicha, vahmāicha, khshnaothrāicha, frasastayaecha, yathā ahu vairyo zaotā frā me mrute, athā ratush ashāt chit hacha frā ashava vidhvāo mraotu.  Ahunem vairim tanum pāiti, Ahunem vairim tanum pāiti, Ahunem vairim tanum pāiti.  Yathā ahu vairyo 1. Recite Kem-nā Mazdā  till Astavaitish ashahe.

After the nase-sālārs give the signal by clapping, indicating that the body is laid down in the Dakhma, the Bāj of Sarosh is to be concluded as follows:

Nemaschā yā ārmaitish izāchā (3 times) Yathā ahu vairyo 2. Yasnemcha vahmemcha aojascha zavarecha āfrinami Sraoshahe ashyehe, takhmahe tanu mānthrahe, darshi-draosh ahuiryehe.  Ashem vohu 1.

Hazanghrem  baeshazanam baevare baeshazanām, Hazanghrem  baeshazanam baevare baeshazanām, Hazanghrem  baeshazanam baevare baeshazanām.  Ashem vohu 1.

Jasa me avanghe Mazda!  Jasa me avanghe Mazda!  Jasa me avanghe Mazda!  Amahe hutāshtahe  huraodhahe, verethraghnahe ahura-dhātahe, vanaintyāoscha uparatāto, thwāshahe khvadhātahe, zravānahe akaranahe, zravānahe daregho-khadhātahe.  Ashem  vohu  1. After this, Taro is applied to the face and hands, and allowed to dry. Then the hands and face are to be washed and the full Kasti has to be done, followed by paying homage to the Dadgah fire at the Sagdi.

1. King Cyrus II or Cyrus – The Great, who ruled Iran from 559 to 529 B.C., was the founder of the Achaemenian Empire. He was born in 599 BC to Cambyses I, the king of Pars, and Mandane, the daughter of the last Median king Astyages. Pars was a small kingdom under the lordship of Median Emperor Astyages. The name Cyrus is the Greek form of the Iranian name “Kurush.” In the Old Persian language, Kurush means ‘Shepherd’ or ‘Sun’.

2. As a newborn infant, Cyrus was condemned to death by Astyages, but was saved by courtiers Mithradates and Herpagus. After Cyrus grew up, he took the throne in 559 B.C. after his father’s death. Then he defeated Astyages, put an end to the mighty Median empire, and founded a new dynasty in 547 B.C., which he named Achaemenian after his ancestor Achaemenish/ Hakhamanish.

3. Thereafter Cyrus conquered Babel, Akkad and Sumer. He also conquered the provinces of Hyrcania, Chorasmia, Parthia, Sogdiana, Drangiana, Aracosia, Sattagidia and Gandara, brought the Iranian countries under one rule and founded the First Parsi Empire. Cyrus built the capital city, at a place known as Pasargadae, which literally means “city of the Pars.”

4. Cyrus defeated king Croesus and took over Lydia in 546 B.C., and thereafter the Greek kingdoms of Asia Minor. Then Cyrus turned his attention towards Central Asia and the east, and brought the Bactrians and the Sakas under his rule. Thus the Parsi Empire of Cyrus stretched up to the Mediterranean Sea. Cyrus had the wise policy of allowing the conquered kings to rule their countries, and allow the conquered subjects to follow their religion.

5. Then Cyrus captured Babylon, which in itself is a very interesting story. The Babylonian king Nabuchadnezzar (604 – 562 B.C.) had conquered Jerusalem and destroyed it. He also demolished the famous Temple of Solomon, and kept nearly 70,000 Jews in captivity. When his successor Nabunaid came to power, Cyrus marched into Babylon, and in one single night of stunning military strategy, went into the fortress city with his army from under the riverbed of Euphrates, in almost a bloodless takeover of the enemies.

6. Cyrus then freed the Jews from their prisons in Babylon, allowed them to return to their country and also gave them wealth from Persian treasury to rebuild their Temple. For this act of magnanimity, he is honourably remembered in the Old Testament, as the ‘Messiah’, “the anointed one”, a unique reference to a foreign king in Jewish literature. He is favourably mentioned at 22 other places in the Old Testament including Isaiah 44.28 and 45.1, Ezra 1. 1-2, 6. 3-4 and 14-15.

7. He declared freedom for the conquered people of Babylonia on clay cylinders and distributed them all over the country. One such declaration on a clay cylinder, in the shape of a corn cob, is now famously known as “The Cyrus Cylinder.” It is regarded as the world’s first declaration of human rights and is preserved in the British Museum, with its replica at the United Nation, New York. In it Cyrus declares, “When I entered Babylon I did not allow anybody to terrorise any of the people…. I strove for peace in Babylon and in all the other cities. I ordered that all people were free to worship their God……that none of their houses or properties should be ruined……that none of the citizens should be put to death……that the temples of Babylon be rebuilt and opened………” A couple of years back, the original ‘Cyrus Cylinder’ was loaned from the British Museum and exhibited all over the world. It was also kept on display at the Prince of Wales Museum in Mumbai.

8. Cyrus lived a full and active life and was on the battle field whenever required. He was fatally wounded while engaged in one of his battles and he died at the age of 71 years in 529 B.C. His last resting place (astodān) is situated at Pasargadae. It is also known as Kabr-i-Madar-i-Suleiman, a name given by the Iranians to save the place from being pilferaged by the Arabs. It consists of seven tiers leading to a rectangular chamber where the final remains of the king were kept.  It is a splendid yet simple structure, in huge finely-dressed blocks of white limestone giving the appearance of marble. It comprises of a small edifice, 42 feet in breadth at the base and 40 feet in height. Each of the stones of the seven tiers was fixed by iron clasps, most of which are not seen at present. The seven tiers indicate the seven steps to heaven.

9. Near the doorway of the chamber of Cyrus’ astodān, there were 2 plates of cuneiform inscription, which read: “O man! Whoever thou art, and from wherever thou cometh, for I know that thou will come, I am Cyrus, son of Cambyses, founder of the Persian empire. Grudge me not this small piece of land on which lay my body, for I was the Lord and Master of the Empire.”

10. After Alexander attacked Persepolis, his soldiers under the leadership of General Aristobulus, plundered this astodān. When Alexander went there, he read the lines inscribed over there. Tears streamed down his cheeks. He removed his helmet, bowed down before Cyrus and ordered his soldiers to restore the place.

11. Near the astodān are the ruins of Cyrus’ four palaces, which include the Audience Hall and the Royal Residences. One of the doorways of the palace had a winged figure of Cyrus with a trilingual inscription on it, till the last century, but it has now disappeared. The inscription read, adam kurush khshāyathiya hakhāmanishiya “I am King Cyrus, the Achaemenian.”

12. Cyrus the great is immortalised in history as one of the most astute, noble, kind and tolerant king, not only of Iran but of the whole world. In October 1971, a massive celebration was organized by H.I.M Shah Mohammad Reza Pahlavi in Iran, to mark the 2500^th Anniversary of the founding of Persian Empire by Cyrus the Great. Lavish feasts and programmes were held at Persepolis, Shiraz and Tehran, which were attended by state heads and representatives from many nations of the world.

Is it true that Zoroastrian priests have a very good memory? (6-10-19)

1. It has been traditionally believed that Zoroastrian priests, and especially children from Zoroastrian priestly families, have a good memory. This is generally true, though there are some exceptions to this general tradition.

2. The good memory of children from Zoroastrian priest’s family is partly on account of heredity and partly on account of constant memorisation of Avestan texts right since a very young age.

3. It is scientifically proven that memorisation is a mental exercise which greatly enhances the powers of the brain. It has been attested by Neuroscience that regular memorizing helps keep the brain active and agile. Recently, neuroscientist James Hartzell, studied 21 professionally qualified Sanskrit scholars who had memorised Sanskrit texts. He discovered that memorising Vedic mantras increased the size of brain regions associated with cognitive functions, including short and long-term memory. This finding corroborates with the Zoroastrian tradition that memorising and reciting sacred mantras enhances memory and mental powers.

4. Dr Hartzell’s recent study raises the question whether this kind of memorisation of ancient texts could be helpful in reducing the devastating illness of Alzheimer’s and other memory affecting diseases. Apparently, Ayurvedic doctors from India suggest that this may be possible. Future studies are expected to throw more light on this.

5. In modern times on the one hand we are flooded with information, and on the other hand the attention spans are shrinking. At such times, practices of memorisation have a potential to rectify the present day problems related to attention deficit disorders. Even introducing small amounts of memorisation and chanting into the daily routine are proven to have an amazing effect on the brains of people from all ages.

1. There is a tradition in Zoroastrian religion to recite a particular number of Yatha ahu vairyo and Ashem vohu instead of certain prayers in exceptional circumstances. This option is has to be availed of only by those who are not able to read and write or when there is no way to read the prayers, for instance when one does not have the prayer book or if there is no light to read the prayers.

2. This option is for rare occasions and should not be utilised as a regular substitute for reciting prayers. The following are the numbers of Yatha ahu vairyo and Ashem vohu to be recited in place of certain prayers:

Khorshed Nyāsh – 103 Yatha ahu vairyo

Meher Nyash – 65 Yatha ahu vairyo

Māh Bakhtār Nyāsh – 65 Yatha ahu vairyo

Āvān Ardvisur Nyāsh – 65 Yatha ahu vairyo

Ātash Nyāsh – 65 Yatha ahu vairyo

Any of the 5 large Geh prayer– 65 Yatha ahu vairyo

Hormazd Yasht – 103 Yatha ahu vairyo and 12 Ashem vohu

Ardibahesht Yasht – 65 Yatha ahu vairyo

Sarosh Yasht Hadokht- 75 Yatha ahu vairyo

Sarosh Yasht Vadi- 103 Yatha ahu vairyo

Patet Pashemāni – 121 Yatha ahu vairyo and 12 Ashem vohu

Āfringan- 121 Yatha ahu vairyo and 12 Ashem vohu

1. Faridun was born when the reign of the evil king Zohak was at its height. He was the son of a noble lady by the name Faranak. His father Abtin was a young and able bodied man who was always in fear of being caught by Zohak’s men to be killed, so that his brain may be fed to the snakes. One day Zohak’s guards carried Abtin away and killed him. When Faranak came to know of this, she was terrified. She took infant Faridun and went in hiding. In the jungle, she came across a farmer, to whom she entrusted the child. The farmer had a cow by the name Purmae, who nursed infant Faridun for three years.

2. Zohak found out about the cow nursing a child. He suspected the child to be Faridun and ordered his men to search.  Faranak, on a divine intuition, reached there, before Zohak’s men could reach the farmer’s house. She took the child and proceeded towards the Alburz mountains, where she entrusted the child to a saintly man.  When  Zohak’s men came to the farmer’s house, they were unable to find Faridun. Frustrated, they killed the farmer and the cow Purmae.

3. When Faridun was sixteen years old, his mother narrated to him the story of his childhood. Faridun was determined to put an end to the evil reign of Zohak. He decided to go and fight Zohak. His mother constrained him saying that time was not yet ready for him to go to fight Zohak. When the time was ripe, friends and allies would help him in his destined work.

4. A blacksmith, frustrated by the evil rule of Zohak, revolted against him. As he was about to attack Zohak, he was guided by Sarosh Yazad to seek Faridun from Mount Alburz and together fight against Zohak and bring an end to his reign. Faridun ordered a mace to be prepared for him, adorned with the head of a cow, in memory of Purmae. This mace is now known as the Guraz. Even today, priests use the Guraz at the time of Navar and it adorns the Kebla of many a fire temples.

5. Faridun then brought an end to Zohak’s evil rule. He bound him up with chains under Mount Demavand, as instructed by Sarosh Yazad. Even today people go to Mount Demavand, remember kig Faridun, offer their prayers to Sarosh Yazad and pray to strengthen the bonds of Zohak.

6. Faridun was divinely taught many powerful Nirangs to be used for his missions. He used it for many purposes, including to break the evil magical cordon set up by Zohak around his palace. Even today people pray Nirangs which are attributed to king Faridun, known as ‘Afshun-i-Shah-i-Faridun’ (afshun means short prayers) to seek his help and destroy evil and noxious creatures. In the Avesta, king Faridun is referred to as Thraetaona.

7. King Faridun also had the ability to metamorphose himself into another form or change somebody else into another form. Once he metamorphosed a boatman into a bird to teach him a lesson. At another time he metamorphosed himself into an Azdāh (a dragon like monster with the head of a snake breathing out fire) to test the valour of his three sons.

8. Faridun ascended the throne and celebrated a thanksgiving Jashan on roj Meher of mah Meher. This Jashan, known as the Jashan-e-Mehrangān, is celebrated even today as a festival to commemorate the end of Zohak’s rule and king Faridun’s ascension to throne. This festival epitomizes the ultimate victory of good over evil. Faridun became the fifth king of the Peshdadian dynasty.

9. King Faridun had three sons, Selam, Tur and Irach. He divided the kingdom among them, which gave rise to the countries of Iran, Turan and Rome. He retired after instituting his great grandson Minocheher on the throne of Iran. He passed away peacefully after that.

10. King Faridun is also known as Paridun in Iran. Many Parsi names today, like Parizad, Paricheher and Parinaz refer to King Faridun and show the importance in which he is held by people even today.

11. Thus king Faridun is immortalised among Zoroastrians in India and Iran and is remembered a lot as he is associated with the Guraz, Mount Demavand, fighting against noxious creatures, Nirangs (Afshun-i-Shah-i-Faridun), the Mehrangān festival, Mehrangān Jashan and several names connected with him.