MAJOR RELIGION // LESSON - 7 // ZOROASTRIANISM //

 

LESSON - 7

ZOROASTRIANISM

 

I. Introduction

 

Zoroastrianism is one of the oldest religions on earth. Though it has few followers in modern times, it deserves to be studied because of its intrinsic value as an ethical religion and for the great influence it has had on Judaism, Christianity and Islam. Prophet Zarathustra, also known as Zoroaster (Greek), is regarded as the founder of his religion and Avesta, is its sacred Scripture. There are different traditions regarding the date of birth of Zoroaster. Most probably he was a contemporary with many of the ancient sages of Vedic India. There are also obvious signs of similarity in the Vedas and the Avesta.

 

II. The Founder: Zoroaster

 

Zoroastrians believe that Zoroaster lived 6000 BC. The reason for this is that they believe that he was the first religious prophet in the world. The exact date and time he lived is difficult to state definitely according to the scholars and hence they have given various possible dates.

Zoroaster lived in the northeastern area of ancient Persian territory, today known as Iran. It appears that he was a practicing priest, perhaps the only one religious prophet known in this manner. According to tradition, Zoroaster was the only child to laugh at birth. This is believed to be appropriate reaction in a religion which emphasizes happiness and well being of human beings. The evil forces tried their best to destroy him when he was a baby; God saved him in the following incidents: stampede by head of cattle, from wolves, and once from a severe fire. Ahura Mazda saved his life in his compassion because Zoroaster was his chosen servant. When he was old enough, he got married. His wife name was Hvovi, and they had three daughters, Freni, Pourucista and Triti and three sons, Isat Vastar, Urivat-Nara and Hvare Cithra. His mother was Dughdova; his father was Pourushaspa Spitama, son of Haecadaspa Spitama. He received illumination from Ahura Mazda at the age of 30. His first converts were his wife and children, and a cousion named Maidhyomah.

Zoroaster lived like an ordinar person. At the age of thirty he received a revelation from God on the bank of Daitya River. He had a vision of the angel Vohu Mana who appeared several times to him. The angel told Zoroaster that there was only one God Ahura Mazda and that he should serve him as his a prophet. During the next ten years Zoroaster began to preach religious truths in accordance with his revelations. For the first time he introduced humanity to the concepts of free choice, good works, heaven and hell, and final jufgment, and taught them that they had a purpose in life. Man was sent down to earth with a specific purpose- to fight against evil forces. Zoroaster taught the people that they had to accept this responsibility, and if they carried it out successfully they would be rewarded by God. If not, they would be punished. Zoroaster emphasized that the people had been given the power to choose the path they chose to follow.

At first he had no success. On the contrary people condemned him as spreader of evil spirits. Finally he met with success. His cousin  Maidhyomah was his first convert. Then he and his cousin travelled to the court of a King in Bactria, named Vishtaspa. The two tried a great deal to convert the monarch with no success. One day Zoroaster healed the favorite horse of the monarch. It pleased the King so much that he and his entire court and subjects became Zoroaster’s followers. This was the breakthrough in the history of the growth and development of Zoroastrianism. In the following years, Zoroastrianism spread rapidly with the help of the King and sometimes through holy wars. Zoroaster was murdered at the age of seventy-seven at the hands of an enemy soldier. According to tradition, he was slain at the age of 77 by invaders while he was performing his priestly duties of offering a sacrifice at the altar. Zoroastrians revere him as the manifestation of the divine, a great role model, the stalwart defender of the faith, supporter of all that is good.

 

III. The Scripture-The Avesta

 

The scriptures of the Parsis are called Avesta, meaning knowledge. Most of the original books were destroyed by Alexander the Great and others, later by the Muslims. Only a small portion of this Scripture is available today. The Avesta consists of three main sections. The Yasna, the earliest and the most important part, contains liturgies and prayers. Seventeen of its Songs (Psalms) (Gathas) are believed to be the work of Zoroaster himself and are a collection of sacrificial hymns addressed to angels and heroes of the faith. The Vendidad (law against the demons) deals with rules of purification from all physical and ritual uncleanness.

The original Scriptures were written in Avestan, a language similar to Sanskrit. Although translations are now available in English and other languages, for all ceremonial purposes the Parsis still use the original rendering of the Avesta.

 

IV. Teachings and Beliefs

 

The Zoroastrian religion is old, and its doctrine has been held sacred by Zoroastrians. Zoroaster preached a strict monotheism in place of the prevalent polytheism. Ahura Mazda is the one supreme God who is regarded as all-powerful, all-wise and all-good.

 

1. God

Ahura Mazda is the one and only God whom people should adore and worship. Ahura Mazda is the beginning and the end, the eternal, the pure and the only truth and transcendent. In the Gathas, the sacred text of Zoroastrianism, devotion to other divinity besides Ahura Mazda is forbidden. ‘Ahura’ means ‘Lord’ and ‘Mazda’ means ‘All-wise’. He has several attributes such as all-good, perfectly holy, all-strong and powerful, unconquerable and kind. He is regarded as the invisible and intangible creator and ruler of the world. He is the supreme creator of the universe. Everything exists through Him because of Him. He sent prophet Zoroaster down to earth thousands of years ago to reveal the Zoroastrian religion to the people. Ahura Mazda in later years was called Ormazd.

         Fire is Ahura Mazda’s creation, and Zoroastrians pray before fire during worship and ceremonies. Fire is man’s way of connecting to God. Fire is regarded as very pure and is treated as symbol of divine purity.

 

2. World

The world is created by God and is also sustained and rules by Him. The world is fully depended upon god, to such an extent that nothing happens in it beyond his will and knowledge. Zoroastrian world is a real world, a real ground for man’s moral exercise. Ahura Mazda has made the world with a perfect ethical purpose.

The world is represented in Zoroastrianism as a stage of constant struggle between the forces of light and dark forces. The fight between the two forces will go on until the forces of good prevail over evil forces. This will surely happen one day but when it will actually happen is not known. When this final aim of Ahura Mazda is fulfilled, He will bring the present world to an end and bring about a world which will be completely free from all evil and suffering. The present world, therefore, is a ground for the exercise of man’s free moral choice. The world with all its multiplicity is real and one should not abandon it. Asceticism is nor acceptable in Zoroaster. Every person needs to live a life of righteousness by following the moral virtues of truthfulness, chastity, charity, kindness. Our future life will depend strictly in accordance with our performance in this world. We should not neglect our ethical duties in this world.

 

3. Human Being

Human being is given freedom to exercise his choice by choosing the good force is opposed to evil forces. For this man has to lead a life of righteousness. However, what each man chooses for his life is absolutely up to him. Man is given a significant status of being a partner with god  in his ultimate plan of establishing good all over the world by defeating the forces of evil. The world, we see is a battle ground of struggle between the forces of good and evil and man has to play his role in it. He is born pure and sinless and is free to choose either the path of good or of evil. God wants man to take the side of good so that God may be assisted in his ultimate aim of establishing the reign of good on earth. However, it is man’s responsibility to choose an side according to his will. He is free to choose his own destiny, if he opts for the good, he will find a place in heaven, otherwise he will be damned in hell.

 

4. Future Life

Zoroastrianism believes in the resurrection of the dead and day of judgment. They believe in human soul which is not destroyed with bodily death. They believe in eschatology which is consistent with the Zoroastrian faith in complete freedom of man. Man has a life after death in accordance with the righteous or evil deeds performed b him during his earthly life. The righteous finds a place in heaven which is full of all sorts of pleasant and beautiful experience and the evil doers are damned to hell which is place of terrible suffering.

They believe in a day of resurrection and of final judgment. At that time the souls of people will be united with their bodies and they must walk over the chinvat bridge. It is the bridge of judgment which is a means of separating the good from the evil ones. The good people will find it as a broad bridge leading them safely to heaven (Garo Demana), the house of heavenly song, where the souls of the righteous abide. The evil ones will find it to be as narrow as a razor’s edge from which they fall into hell (Drujo Demana), the house of lie, a place of murky glow and woeful wailings. Those whose righteous deeds excel the evil ones are sent to heaven which is a place of happiness. Those whose evil deeds heavily towards evil deeds are sent to hell a place of suffering. However, damnation to hell is not eternal and Zoroastrianism promises an ultimate happy and good life to all. The place in heaven or hell to the souls is not eternal.

The Zoroastrians look forward to the coming of savior (Saoshyant) at the end of time, after the cosmic cycle of 12,000 years. He shall be of the seed of Zoroaster. He will destroy the forces of Angra Mainyu entirely and establish a reign of righteousness. He will take the souls of men from heaven and hell and put them through a bath of purification in molten metal. There after the entire human race will enter paradise, living eternally in peace and joy. Good will overcome evil. All men will become of one voice and give praise with loud voice to the Wise Lord and Bounteous Immortals…and the material world will become immortal forever and ever. In that world all souls will remain forever in bliss without growing old or facing decay.

 

V. Worship and Prayer

 

Worship in Zoroastrianism is legalistic and impersonal, reflecting the view of its impersonal god, Ahura-Mazda. It is a religion of perfect ethical purity and dedication devoid of pet ceremonialism. The basic ethical virtues that men are to inculcate are good thought, good word, and good deed. Prayer and worship of Ahura Mazda is prescribed in Zoroastrianism, religious life consists in the cultivation of moral virtues. Zoroastrians are enjoyed to pray five times a day and the priests dutifully follow this injunction, but the common run of the Parsis offer prayer only on special occasions or in times of need. Ethical virtues play a dominant role in a person’s life on this earth. Zoroaster preached good thought, good word and good deed to be the essential virtues or duties for every religious person, Ahura Mazda, the supreme Lord, is all-good and he requires no worship from people other than a life of goodness. Living a righteous life is all that is required in the religion of Zoroaster. Zoroaster desires people to inculcate the virtues of truthfulness, justice, compassion, chastity, charit, honesty, purity, service to human beings. However, like many other religions, in course of its later developments Zoroastrianism made room for many kinds of rituals and ceremonies. Zoroastrian worship mainly consists in offering prayers to Ahura Mazda requesting him to offer help for living a righteous life. Thus even the Zoroastrian prayer is mainly ethical in nature. Sacrifices are offered in the fire temples. Priests tend these fires and Zoroastrian people often visit these temples with sandalwood to offer to the bringing flames and to receive ashes of these sacred flames. Blood sacrifice is strictly prohibited in Zoroastrianism.

 

1. Fire

Fire is regarded as very pure by the Zoroastrians. Although fire is regarded as sacred, the Parsis do not like to be called “fire-worshippers”. Fire reminds them of the earlier religious practice of worshipping gods through fire (Agni). Today fire remains symbol of light and purity. Fire, however, must continually burn in Parsis temples and homes. The first fires in the temples are consecrated by an elaborate process of ritual filtering in which fire is contributed from different trades wherever a furnace is burning. In the most sacred temples of the Parsis (Atesh Behram), the original fire must come from one ignited by a thunderbolt. Once ignited and consecrated, it must be continually fed by firewood. Devout Parsis brings offerings of sandalwood for the altar of fire in the temples. Fire is the symbol of deity and nothing impure or polluted should come near it. Although fire is not the direct object of worship or devotion, it is a symbol of divine purity. The priests while tending the fires wear surgical masks on their faces so that their breath may not contaminate the sacred fire. Dead bodies are not cremated by the Zoroastrians with the concern to maintain the purity of fire.

 

 

 

 

 

 

VI. Faith and Practices

 

1. Marriage

A Parsi is enjoined to marry and beget children as a religious duty. The Vendidad, a Zoroastrian scripture, requires Zoroastrians to marry in their own community. This practice has been followed through the centuries. Inter-faith marriages or inter-caste marriages are forbidden.

At a wedding ceremony, the bridegroom and the bride first sit facing each other, right hands clasped, with a dividing screen between them. The priests tie cotton threads around the combined grip of the couple, while they continue to chant the sacred mantras. Then the thread is woven round the couple seven times symbolizing the sacred bond of marriage. The agreement is made in the presence of two witnesses in front of the fire, and the purpose of marriage is accepted as “increasing the potentiality of both to perform meritorious deeds.

Among them the father of the bride gives a dowry according to an agreed amount. Parsis are strictly monogamous and divorce is frowned upon even though the law may allow it. Remarriage is acceptable after the death of either partner.

 

2. Death and Disposal of the Dead

Parsis do not cremate the body because they believe that fire is pure. For them fire, earth and water are sacred. Since the dead body is impure, it is not allowed to pollute fire by burning, or the earth by burying or by throwing the dead body into the sea or rivers.

Religious rituals related to death are concerned with the person’s soul and not the body. Zoroastrians believe that on the fourth day after death, the human soul leaves the body and the body remains as an empty shell. Traditionally, Zoroastrians dispose of their dead by leaving them atop open-topped enclosures, called Tower of Silence, or Dokhmas. Vultures and the weather would clean the flesh off the bones, which were then placed into an ossuary at the center of the Tower. Fire and earth were considered too sacred for the dead to be placed in them.

 

VII. Festivals and Ceremonies

Their festivals are not highly visible because of their number. Another reason is that their festivals are not accompanied by public ceremonies and features like music and processions. The Parsis are a very close-knit group, and the celebrate their festivals within the community and confined to the homes, community centers and temples.

Zoroastrian festivals are celebrated according to the calendar that they follow. Most of the Zoroastrians in India follow the Shehanshahi or Parsi calendar not the Iranian or the ancient version that their Iranian co-religionists use or the Fasli calendar. According to this, the New Year Pateti occurs sometime in August. The Kadimi New year is not officially recognized in India, though the Fasli New Year is recognized. The other important Zoroastrain festivals are Khorda Sal, the birthday  of Zoroaster: Muktad, all soul’s day; Zordosht, the day commemorating the death of Zarathustra; and Adar roj nu Parab, the birthday of fire. There are also festivals in homage to justice, water, the rains and fertility. Besides, specific rites are prescribed for the special occasions of a Zoroastrian’s life, like birth, initiation marriage and death.

 

 

Bibliography

 

James, Emmanuel E. A Study of Religion. Bangalore: Theological Book Trust, 2006.

 

Brown, David A. A Guide to Religions. Delhi: ISPCK, 1987.

 

Robert E, Hame. The World’s Living Religions. Michigan: WM Books Erdmann Publishing Company, 1972.