Category: Blog

The Lost Meaning of TRUSTEES

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The Lost meaning of TRUSTEES

The Parsi community members of Mumbai are witnessing social media fight between the Trustees of the grand old institution, The BPP. The New Year fire crackers over social media are much louder, of longer duration and spectacular, than even the Burj Khalifa fire crackers, which holds the world record. To most of the community members, it is absolutely disgusting, ridiculous and shameful.

It seems the role of a trustee is unclear to most stakeholders, including many trustees & leaders of BPP. Trustees are supposed to be the lead actors in the founding stories of every institution. Trustees are also understood to have a duty of loyalty, a duty of care, and a duty of obedience. The duty of loyalty requires directors and trustees to put aside their personal interests in favor of the interests of the community they serve. A trustee ethic begins with trust being extended and with the acceptance of that trust. Those who are chosen, selected, or elected as trustees respond in trust, fidelity, loyalty, and care. In the reciprocity of trust, a moral relationship to the community members is aroused. A relationship rooted in trust is the motive force in engendering a sense of moral accountability and stewardship. It is precisely because trustees are entrusted that a sense of moral responsibility for community is created.

The moral responsibilities of trustees extend beyond legal obligations. It is important to state that ethics is not a matter of simply enunciating rules or moral codes, rather it is the application of moral understanding to situations and contexts. Community members look forward to each Trustee as their role model and look for true leadership qualities.

Let me list down some of the points, what we understand and expect from our Trustees/Board:

Definitions of Trustee:

  • Group of members who manages money of the community
  • One to whom everything is entrusted
  • One occupying a position of TRUST
  • One who has fiduciary duty to act in best interest of beneficiary (community)
  • One who ensures no misuse of community assets

Moral Duties:

  • To be role model for the community they serve.
  • To be morally bound to handle matters in responsible and productive manner
  • Under absolute moral obligation to act solely for the benefit of community and not for personal interests.
  • Morally accountable to preserve faithfully the institution’s founding purposes.

What the community looks for in each one of them:

  • Good Thoughts, Good Words and Good Deeds from each member.
  • Leadership Qualities, create good examples and resolve their issues
  • Teamwork between the Board members demonstrating UNITY.
  • Creating congenial environment in the society
  • A Role Model for the future generations.
  • One who will passionately stand by for the community rights.
  • Most importantly one who demonstrates the teachings & principles of Zarathustra, in their day to day interactions.

What is our community witnessing now?:

  • Mud Slinging, Naming & Shaming and ridiculing each other on daily basis
  • Allegations of criminal offenses
  • Cross allegations and defamation threats
  • Police threats and what not.

As many community members said, it is nothing less than washing the dirty linen in public. While some advice ‘Please don’t hang your dirty laundry on social media”. It also gives a feeling that probably no community in the recent past has washed more dirty laundry in public than we have.

It seems we have forgotten Zarathushtra’s prime objectives, and we judge ourselves and others by the prestige of our positions, the size of our bank accounts, the make of our cars, the size of our houses. In the light of all the above, we may say BPP today needs the true spirit of Zoroastrianism for revitalizing itself. There seems to be restlessness and fights due to loss of spiritual and ethical values.

Wordsworth put it well when he said:

“The world is too much with us, Late and soon, getting and spending, We lay waste our powers. Little we see in nature that is ours….,.”

To sum up, it is my humble suggestion to all the stakeholders/trustees/board members, to absorb the wise words of Zarathustra in true spirit, who said: Think creatively, constructively, rationally, originally and independently with your head; love fully, universally and joyously with your heart; and live dynamically in total goodness by using your hand to serve mankind in the cause of unity and peace.

Ushta Te

Yashan Jokhi

This post is not meant to demean, insult or ridicule any individual, group, or institution.

 

ZOROASTRIANISM ALPHABETS

ZOROASTRIANISM ALPHABETS (with a Persian touch)

A is for Afrinagan

Afrinagan is a blessing ceremony for the congregation or a memorial service for the departed members of the community. Afrinagan ceremony is also known as the flower ritual because flowers play an important role in this ceremony.  Afrinagan is also the name of a vessel for holding the sacred fire.

B is for Bahman

Bahman or Vohuman means Good Mind. Bahman is one of God’s sixth qualities or aspects. These aspects are collectively known as Amesha Spentas or Bountiful Immortals. Good Mind helps us decide what’s good or evil. If we choose to live our life based on Bahman (Vohuman), then we will get closer to God and we will be blessed with happiness and immortality. ​
Bahman is also the name of the second month of winter in the Zoroastrian calendar. Some Zoroastrians believe that Bahman is the protector of animals.

C is for Chahar Shanbe Suri

Chahar Shanbe Suri is celebrated every year on the eve of the last Wednesday of the year. On this day, people set up bonfires at their homes or parks and jump over them to be healthy and happy. Another ritual is to cover oneself in a white sheet to look like a ghost and go door to door banging on the pots and pans asking for money and treats (much like the Halloween).

D is for Denkard

The Denkard is a Zoroastrian medieval text written in the 10th century CE. It contains many different myths and stories about Zarathushtra’s life and birth. The   Denkard had nine volumes originally, but the first and the second volumes have   been lost. The Denkard is an important book because it gives us a lot of information about Zarathushtra’s life.

E is for Ervad

Ervad or Herbad is a title for Zoroastrian priests. Another name for a Zoroastrian priest is mobed. A Mobed teaches the Zoroastrian beliefs. Mobeds usually perform prayer services in a fire temple in front of a sacred fire. A fire temple is a Zoroastrian place of worship. Fire is important for Zoroastrians because it is God’s seventh creation, and it is the symbol of light. Zoroastrians honor fire but they never worship it.

F is for Faravahar

Farvahar is a symbol of Zoroastrianism and its history goes back to ancient Egypt and Persia. Farvahar represents good thoughts, good words and good deeds. The symbol shows a man holding a disc in his hand and having two wings. The man is the symbol of wisdom, while the wings represent good and evil. Today Farvahar represents Iranian nationalism and identity. Many non-Zoroastrians use the Farvahar to show their love of Iranian ancient history and culture.

G is for Gahambar

Gahambars are seasonal festivals celebrated in honor of God’s six creations: Sky, Waters, Earth, Plants, Cattle and People. There are six different Gahambars in a year. Gahambars are good occasion for Zoroastrians to get together for prayers and feasting. Gahambars are usually celebrated for five days.

H is for Haurvatat

Haurvatat (Khordad) means perfection and it is one of God’s six aspects. Haurvatat is always accompanied by Amartat (immortality), and they are both members of the Amesha Spentas. The Gathas tell us that we should try our best to gain perfection and immortality by being truthful.
It also tell us that the truthful people will be rewarded with perfection and immortality. Traditional Zoroastrians consider Haurvatat as the guardian angel of waters. Haurvatat (Khordad) is the third month of spring and it starts on May 22nd.

I is for Iran

Iran is an ancient country in the Middle East. Although majority of Iranians today are Muslims, Iran has a rich pre-Islamic history which goes back to 7000 BCE. Zoroastrianism started in Central Asia among the Iranian tribes more than 3500 years ago, but it eventually became a dominant religion in the Iranian plateau.
​From Iran, Zoroastrianism spread to Mesopotamia and Asia Minor.  Zoroastrianism has influenced Judaism, Christianity, and Islam. Ideas such as belief in one God, the afterlife and good and evil have all originated from Zoroastrianism.

J is for Jashan

Jashan is a Zoroastrian thanksgiving ceremony. It is conducted to celebrate the birth of a child, a graduation, an engagement or some other happy occasion. The ceremony can take place in a temple or at home. A Jashan is usually led by one or more mobeds.
Jashan is usually performed around a white tablecloth set with various items such as flowers, fruits, milk, water, fire or a divo (oil lamp) among other things. The ceremony starts with a prayer service and ends with a reception accompanied by food and music.

K is for ​Koshti/Kushti/Kasti

Devout Zoroastrians always wear a white shirt known as Sadreh under their clothing, and they tie a sacred cord around their waist. This cord is known as Koshti. The Sadreh is the symbol of purity and Koshti symbolizes the commitment to service and truth. A Koshti has 72 strands which symbolizes the 72 chapters of Yasna (a section of the Avesta).

L is for Loban

Before bedtime, some traditional Zoroastrians burn a small fire with incense, sandalwood or frankincense.  They take this fire and walk around their homes fumigating the entire home while reciting prayers. This ceremony is called Loban. It is said that Loban helps with sleeping and disinfect the house at the same time.

M is for Mashya and Mashyana

According to the Zoroastrian creation story Ahura Mazda created the First Man named Gayomard (Kiyomars). The First Man was attacked by the Evil Spirit, Ahriman and was killed.
From his dead body grew a rhubarb plant and from this rhubarb plant came out a man called Mashya and a woman Mashyana who were connected together. They were exactly the same and equal.
According to this myth, Mashya and Mahyana promised God to follow good thoughts, good words and good deeds, so God gave them body and soul. After that, they went on to have 15 twins who scattered all around the world and made various races.

N is for ​Nabor

Zoroastrians do not believe in fasting. However, they avoid eating meat 4 days a month. These 4 days are called Nabor which means “don’t cut.”  In the Zoroastrian calendar each day of the month has a name. Nabor always falls on Gush, Ram, Mah and Vohuman, which coincides with  2nd, 12th, 14th and 21st day of the Zoroastrian month.

O is for Ohrmazd

​Ohrmazd is another name for Ahura Mazda the Zoroastrian God. Zoroastrians believe in one God who is the Creator of the world. They believe that people have been created to help Ohrmazd make the world a better place to live. That’s why destroying poverty, protecting the Earth, and fighting injustice is very important for Zoroastrians.

Ohrmazd (Ahura Mazda) has created the freedom for people to worship and live their lives as best as they can. That’s why Ohrmazd does not get angry, take revenge or hate. God is kind, peaceful and generous to everyone.

P is for Pir-e Sabz

Pir-e Sabz is the most sacred Zoroastrian shrine. It is located beneath a cliff near the desert city of Yazd. The legend says that a daughter of Yazdigird III, the last Zoroastrian King of Iran, fled to these mountains and took refuge there from invading Muslim army. Zoroastrians visit this shrine every year on June 14th to 18th.

Q is for Qissa-i Sanjan

Qissa-I Sanjan in Persian means the Story of Sanjan. This story was written by Bahman Keikobad in the 17th century. The Story of Sanjan tells the story of those Zoroastrians who migrated to India in the tenth century to escape Muslim persecution. These Zoroastrians are known today as the Parsis. Many Parsis became successful businessmen and contributed greatly to the development of India. They built factories, hospitals, schools and many orphanages.

R is for ​Rivayat

The Rivayat are a collection of letters in Persian sent from Iran to the Parsis of India. These letters were composed between 15th to 18th centuries. The letters consist of answers from Iranian mobeds to Parsi mobeds’ various religious questions.

S is for Soshyant

Soshyant is someone who is a benefactor. Zarathushtra calls himself a Soshyant. Anybody who makes the world a better place to live is a Soshyant.  Later tradition, however, says a Soshyant is a future savior who will appear at the end of the world to save the people from injustice. Traditional Zoroastrians believe in three different Soshyants who will appear in future.

T is for Topi

Topi is a prayer cap worn by Zoroastrian men and youth when they want to pray. Topis are usually white and made of cotton. However, some people wear colorful satin or velvet topis. Zoroastrians believe wearing a topi will strengthen their prayers. ​

U is for Ushahin

Zoroastrians traditionally divide a day to five different periods or gahs and pray at each gah. The gah (period) between midnight to dawn is called Ushahin. Devout Zoroastrians clean themselves. Then they stand toward the sun or a light and pray.
The Ushahin prayer says, “We worship Ahura Mazda who is highest in righteousness. We honor all the teachings of Zarathushtra. We honor all the good deeds done in the past, present and future. We honor all the good people, both men and women, whom Ahura Mazda knows best. We honor them as well.”

V is for Vishtaspa

Vishtaspa was a powerful king who helped and supported Zarathushtra. After King Vishtaspa converted to the Zoroastrian religion, his minister Jamaspa and his wife Queen Atoosa followed.  King Vishtaspa’s conversion to the Zoroastrian religion helped Zarathushtra spread his Message. The tradition says that Jamaspa later married Zarathustra’s youngest daughter, Pourchista.

W is for Wadia

Wadias are a successful Parsi family originated from Surat, a city in Western India. Wadia means shipbuilder. In the 18th century, the Wadias started a company making ships and later buildings, bridges and dams.
​One member of the Wadia family was Ness Wadia who established the first wireless company which connected India and Britain for the first time. In 1919 he became the first Indian to be awarded the Knighthood of the British Empire. Today Wadia family members contribute greatly to India’s culture and economy.

X is for Xerxes

Xerxes was a Zoroastrian king who lived in the fifth century BCE. Xerxes’s grandfather was Cyrus the Great. Cyrus conquered many places and freed the Jews from captivity in Babylon. Cyrus respected the conquered people’s religions, customs and language. His human rights charter is knowns today as Cyrus Cylinder and it’s the oldest declaration of human rights in history.

Y is for Yazatas

Yazatas are the divine beings worthy of worship. Traditional Zoroastrians consider them as guardian angels while other Zoroastrians see them as God’s different aspects.  The Gathas do not mention the Yazatas by name, but today some Zoroastrians pray to them for help.
​One of the most important Yazatas is Anahita who was a divine water goddess before Zoroastrianism.  People today consider Anahita as an guardian angel,  and they pray to her for health and happiness. ​

Z is for Zarathushtra

Zarathushtra Spitaman is the founder of the religion of Zoroastrianism (Din e Behi). The ancient Greeks knew him as Zoroaster. In Iran today, people lovingly call him Ashu Zartosht (the righteous Zartosht). Zarathushtra was the first monotheist. This means he was the first person who believed in one God. He was also the first environmentalist because he asked his followers to protect the environment.

The above Alphabetical representation is compiled by Rebecca Cann and we thank her for giving us the permission to publish it here, in the larger interest of the Zoroastrian Community.

We hope our children will benefit from this wonderful pictorial compilation.

Ushta Te.

 

TALENT UNLEASHED – “PARSI CRICKETER SHINES”

TALENT UNLEASHED – “PARSI CRICKETER SHINES”

Arzan Rohinton Nagwaswalla, in an exclusive interaction with Zoroastrian Connection, reveals an interesting insight to his success story.

Parsi cricketer, Arzan Nagwaswalla made our community proud, with a stupendous bowling performance, representing Gujarat, that bamboozled Mumbai in their own den Wankhede Stadium. Arzan (Bawa to his teammates) came up with a five-wicket haul (5/78) and also indicated with resonating conviction that it is a long way to go as far as cricketing legacy of the Parsis is concerned.

I just don’t want to play for India, but become a regular member of the squad” says the cool & composed Arzan to Zoroastrian Connection. Below are the major excerpts of his interaction with us:

Ques : A little about yourself.

Ans : I am Arzan Rohinton Nagwaswalla, born on 17th Oct 1997, in Shahpore area, Surat, son of Mr. Rohinton Ratanshah Nagwaswalla and Mrs. Maheru Rohinton Nagwaswalla. I belong to a small village called Nargol in Valsad near Umergaon.

Ques : What motivated you to play professional cricket and since what age?

Ans :  My passion towards cricket motivated me and I started playing since 16 years of age, which is probably quite late.

Ques : Who are your role models and your coach?

Ans : My role models are Zaheer Khan and Wasim Akram and yes I have a personal coach whose name is Kiran Tandel who himself is a Ranji Trophy Player.

Ques : What is your practice schedule and where do you practice?

Ans : Due to my college timings I could not go for practice in the morning, but in the evening hours I practice for about 2 hours followed by gym or running . During vacation I practice 2 times a day.

Ques : What are your future goals and ambitions?

Ans : Every cricketer wants to play for India but I don’t just want to play for India but become a regular member of the squad.

Ques : Do you see any challenges to achieve your goals ?

Ans : We will find a new challenge everyday, but my plan is just to remain calm and give sincere efforts towards cricket.

Ques :  How about your studies ?

Ans : I am studying in T.Y.B.B.A in SSR college Silvassa.

Ques : What is your message to the youngsters?

Ans : I would just like to say that enjoy yourself in whatever you are doing.

Arzan is very focused and clear on his way to the Top. Parsis have played an important part in Indian cricket history. Parsis were the first Indian side to visit England in 1886. Parsis such as Farrokh Engineer, Polly Umrigar, Nari Contractor, have played for the Indian cricket teams over the years. The last big name being India women’s captain Diana Edulji. At Gujarat state level, the last name we heard was Jal Unwalla way back in late eighties/early nineties.

The youngster has not played club cricket, but he has trained under former Ranji Trophy players. “There are no clubs. My village Umbergaon is on the border of Maharashtra. We had a few Ranji players at our place and I worked under them. I got interest and then the opportunities one after another.” said Arzan to the media earlier.

Arzan isn’t aware if whether Parsi cricketers still play cricket in domestic circuit. “Mine is not a cricket background. I knew there were Parsi players, who played for India and I know some names. However, I don’t know about the current situation…who is playing or not.”

“I am the youngest player in my town. Not many from my community are left back there and they have either moved to Mumbai or migrated elsewhere,” said Nagwaswalla to the media earlier.

Arzan Nagwaswalla is the youngest member of the well-populated Parsi community in the village of Nargol, situated a few kilometers from the border town of Umbergaon in Gujarat. In fact, he’s the only one of his entire generation who’s stayed back. The rest, he reveals, left for the greener pastures of Mumbai a long time ago. The family’s reason to not follow suit was his cricket. It’s a sport that the left-arm medium-pacer had picked up at an early age from his elder brother Vispi. It’s a sport that his community once dominated and pioneered in the country before losing ground to such an extent that Parsis in cricket became a misnomer.

Nagwaswalla’s decision to stay put paid dividends as he emerged rapidly through the junior ranks in Gujarat. And then last week, he landed up in a city, where Parsis incidentally once held major sway over what was their sport, to send back half the Mumbai batting line-up on Day One. But it was Nagwaswalla who came back to put an end to it, on a day a Parsi dominated Mumbai in Mumbai, to rekindle one of Indian cricket’s oldest love affairs.

Former India wicketkeeper-batsman Farokh Engineer, who was the last Parsee cricketer to represent the country, expressed his concern over Parsees losing interest in playing serious cricket. However, Engineer would be delighted to note that Gujarat’s Umbergaon-based left-arm pacer Arzan Nagwaswalla became the first Ranji Trophy Parsee cricketer after Mumbai’s Zubin Bharucha, who played from 1992 to 1995. The last Parsi gentleman from Gujarat, who played all major tournaments including for Gujarat University, which makes players eligible for Ranji selections was Jal Soli Unwala, now a noted High Court lawyer.

Arzan brings in lots of god gifted talent, is determined and very passionate towards his love for the game. We wish him all the success for his future and look forward to seeing him play for our motherland India soon.

May Ahura Mazda Bless him always! USHTA TE.

******

A few photos of Arzan:

 

SPENTA MAINYU – By : Anamitra Dasgupta

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Spenta-Mainyu

By Anamitra Dasgupta

 

Introduction

  1. What is “Spenta-Mainyu”? Let’s meander first into an introduction.
    Let’s take it for granted that Ahuramazda is unknowable; and we as formed, human beings, are without that hinge upon which to relate to Ahuramazda.

 

  1. So then let us say that Ahuramazda is beyond Form; beyond Definition. Let us say that Mazda-Ahura is beyond emotion, rationale, nature, ability; beyond any form even in the realm of imagination.

 

  1. One may superficially relate with Ahuramazda as “Supreme Consciousness”. Yet, let us say that to attempt and define Ahuramazda as “Supreme Consciousness” is but an expression of our own limits of what we think Ahuramazda to be; just our “ideas” of what “Supreme Consciousness” implies. So it would seem that Ahuramazda cannot be described even; how can It? How do you describe that which reposes beyond every definition? God does not conform to human terms of intellectual measuring tapes.

 

  1. So it follows that it wouldn’t be wrong to say, that Ahuramazda is “All, Everything and Nothing” through time and timelessness. Ahuramazda is One and All; the All within One and the One within All. Ahuramazda is beyond classification; even the terms largest or vast are infinitesimally tiny points within Ahuramazda; so tiny as to be non-existent. Ahuramazda is “Everything”; and that possibility includes “Nothing at All”.

 

  1. Ahuramazda indeed is beyond measure. Large, larger and largest; defined; indefinite; non-existent – are all “nothing” in the face of Ahuramazda.

 

 

  1. I believe that this was the very first manifested truth that Zarathushtra encountered in His first path of Realisation. He found “nothing” to relate to. How does one relate to nothing?

 

  1. Zarathushtra used his “Mind”, therefore. What “Mind”?

 

  1. The original, primordial mind that reposes in all life forms; the everlasting mind that exists on its own, and which we perceive through our experiences. Ancient Indians called it “Manas”; in Avesta, it is “Manah”. The Manas as a rational concept is “Medha” in Sanskrit. In Avesta, it is known as “Mazda”. It is the first eternal concept seen as tangibly present and thus existent within every Seeker; as it is amongst all, even the most ignorant. We cannot limit and measure the Manas. But we all encounter it. The Hindu name “Sumedha” would be the Avestan “Humazda” without losing either outer meaning, or inner implication.

 

  1. So, Manas; or Mazda. This is the “Eternal Mind” that reposes beyond every physical, intellectual, emotional, and etheric definitions of Mind. We experience the same mind from our lower, limited perspective; which is the brain-centric- mind that yet is rooted at the basic, lower, logical strata of consciousness, always in ceaseless search for rationale and the rational; incessantly seeking logic and form and evidence for the existence; in short, always in the quest of relatable reason – while being unaware of the Manas or Mazda, which is Eternal Consciousness; and which is the fount of all life.

 

  1. Ahuramazda is the “Eternal Consciousness”. To experience Ahuramazda is to be realised of the Consciousness and to be in that “Eternal State of Being” – which is the Vohumana within. And yet, What have we done here? Through all our meanderings, we have again defined the indefinite; and thus we have yet again reduced Ahuramazda within an attribute of Itself!

 

  1. From the human standpoint, what we describe as our “Mind” and the “Centre of Our Reason” are in fact just evidences of our brains working and perceiving – as brains normally are fashioned to do. Incarnate physically, for us to be able to relate to anything at all, we need to perceive. Without that ability of perception, we would be akin to vegetables. Yes, Reason needs to be perceived; and thus experienced. Living with our brain, we start by perceiving though our “senses”.

 

  1. Consequently, what is sensually perceived and experienced becomes our “truth”. Such truth, rooted in the brain, is merely a reflection of physical phenomenon. Truth, then, is transitory; it is limited. My brain will burn one day; vaporise. All that I stand for today, will be nothing one day. So what is true? What is consciousness? And what am I, then?

 

  • The truth then is that Creation is as it is and not how we perceive it to be, from our base, mental, emotional and tactile To be precise, Eternity is greater in ways that we cannot ever perceive. Speaking from the perspective of physical size, Creation is so large, that we can never measure it; never intellectually know its scope. But to realise the nature of Creation, we may first be “realised” of ourselves – that we are not finite creatures, but incarnations of the infinite; the incredible. That we are eternal in every way that is beyond measure. We are Creation. Within us – from the lowest to the highest, exists the same Universe which is our Source and Destination! We are Life. We are the Glory!

 

Spenta-Mainyu

 

  1. To know the “Primordial Nature of Life” from the all-embracing standpoint of “Higher Rationality” is to know the “Spenta-Mainyu”. The word “Spenta” is the Vedic “Svintha”. While it may denote “holy”, it is holy in a way that is impossible for any contemporary language to ever communicate.

 

  1. So let us go back to Ahuramazda’s unknowable Nature. Unknowable, and yet, Ahuramazda has created life in such a manner that nothing is “closed” or “secret” to the life form that may desire to know Ahuramazda, reach, It, touch It; claim It; and merge into this Absolute Beloved – this only source, fountain, Alpha and Omega of Love and Light.

 

  1. Let us say that the only Divine Attributes to Ahuramazda is the “Reality of its Existence” – and we shall call it the First Principle, or the “Word of God”. Let us term this, for our edification alone, as the “Primordial Vibration”. To us, it means nothing; this is a concept that we cannot relate with. Going on further, if there is a primordial vibration, then it follows that it should be perceivable. Which means, that it should be accompanied always, by “Primordial Illumination” – “The Light of God”. So, in very superficial terms, Ahuramazda’s unknowable attributes are hinged upon the Holy Vibration” – the “Word of God” which is nothing but the Seed of Creation; and the Light with which it Illuminates Everything – the “Light of God”. These two primordial concepts are inseparable in relation to each other; and the conceptual entity formed out of this inseparable Union is known as Spenta-Mainyu. Spenta-Mainyu is a perfect Balance between the Holy Word, which is Ahuramazda’s Holy Name; and the Holy Light; which is Primordial Illumination; manifested out of Ahuramazda. Personified through later usage, we also know this illumination to be “Mithra”. So, the very primordial Manifestation of Ahuramazda “through a relatable idea” is the Spenta-Mainyu.

 

  1. So, to be precise, the two absolute concepts of primordial vibration and primordial illumination mingle in absolute perfection. And out of this Holy Union, is formed the first Primordial “Relatable” Being; this is the Spenta-Mainyu.

 

  1. The Spenta-Mainyu superficially termed “Holy Spirit” by a limited scholarship that has tended to relate with and decipher the Daena Vangehui using Abrahamic yardsticks of measure evolved by Judeo-Christian methodology.

 

  1. Spenta-Mainyu is not “Holy” as we understand it. Rather, it is “God’s Manifestation in Spirit”, if such terminologies are appropriate; and Spenta-Mainyu works only as Ahuramazda’s Unknowable and Eternal Life-Force; and it must work out here, in created time-bound physical universes, as knowable events. The only way to be “aware” of that “idea” is to be Conscious of it; such a Consciousness is “Realised”; and thereby, we know it as the “Vohumana” – “Brahman”, as we call it amongst us Hindus; it implies “Total Rationale”. Vohumana is beyond tangible experience lower forms of the rational, such as logic, logical positions; Vohumana is beyond knowledge itself – for it is “Realisation”.

 

  1. If Spenta-Mainyu is the first Manifestation of Ahuramazda in Its totality, then Vohumana is Ahuramazda’s Rationale. Vohumana and Spenta-Mainyu are inseparable in Principle; so are all the Amesha-Spenta, though we have termed Them and know of Them in Separation. But that may form a different discussion.

 

Angre-Mainyu

 

  1. Where exists Spenta-Mainyu, as “An Idea“, an “Opposing Idea” must also exist. A coin must have two sides. If we can’t decipher any one side in relation to the other, then we’re either seriously unwell, or dead.

 

  1. Anyway, this apparent insurmountable reality is known as “Dualism”. The formed Universe can never be free from duality. Unity can only be found in the unformed Consciousness; it reposes beyond the limits of the formed Universe; Duality then, is an Illusion – Maya as we Hindus call it. Angre-Mainyu is the Principle that animates Maya.

 

  1. So “Angremainyu” is the “idea”: the antitheses of “Spenta-Mainyu”. Where the Spenta Mainyu is representative of Total Balance, Angremainyu is then, the Essence of Chaos. If Spenta-Mainyu expresses the deeper, impersonal Good, then Angremainyu illustrates, personal negation of that Good; if Spenta-Mainyu is “Light” then Angremainyu is the negation of Light; it is then, absolute darkness. But then, once expressed, these ideas, though in negation, must “live” together”, for they too, in this Universe, must bow to the Laws of Creation, and be expressed in duality – as Good and Evil, and as Light and Darkness; wherein, in truth, they are One; and simultaneously, the Antitheses of that One; depending purely upon perception alone. However, the truth is that there are not Two Principles, but only One, and that is the Father and Mother of them all – Ahuramazda. This is why good and bad are subjective only; and repose in the senses; and this is why it is said that good and bad are the two sides of the same coin.

 

  1. Ahriman in my humble opinion, is the “devolution” of Angremainyu into an “entity” closer to the Judeo-Christian Satan. In short, and superficially Ahriman may be called the “Devil”. Interestingly, though, the “Devil” here is not the Devil of Possessions; but rather, it is the entity that acts to manifest and accentuate hurt, pain, fear, horror; in effect, acts to perpetuate the darkness of ignorance. To understand this, I had to take for granted that the idea of Angremainyu is impersonal; and unknowable. But Ahriman is an entity, which is an “expression” of what Angremainyu is supposedly representative of.

 

  1. So in short, “Angremainyu” is the same Spenta-Mainyu seen as its Own Antitheses while Ahriman is just a poor Devil. People relate to poor devils; no one can relate to Angremainyu. Ahriman is a “formed” entity to keep people in thrall; Angremainyu does not inspire fear; this is because it cannot be related to. Does Spenta-Mainyu instigate feelings of love? No. It cannot be related to. All we can relate to is the Consciousness – Vohumana; surrender to it; and then –

 

“Humatem Mano; Huktem Vacho; Hvarashtem Sayothanem”.

 

Note

  1. My Zoroastrian brothers and sisters who read this may conclude that I have utilised Hinduism to explain the Daena Vangehui. There may be creeping suspicion even that I peddling Hindu ideas disguised in Zoroastrian terminology. I may assure them that this is not at all the case. To these brothers and sisters I do say that Zoroastrianism, as we tend to relate to it today and understand it, is a formed religion structured very carefully and evolved jealously in Sassanian times – a very Abrahamic religion – we shall not go into political reasons here. The Sassanians shaped their religion to serve the Sassanian Empire; its geo-political mandate; and its diverse body-polity.

 

  1. To us seekers, then, it becomes doubly pertinent to realise, that to know the Path of Zarathushtra, we must go back to the Teachings at Source – and these repose in hoary, ancient, fantastic antiquity – beyond the reach of both religion or scholarship as they are at present established. These teachings are non-binding and unitary; and known as the Daena Vangehui. They serve not an Empire, but forever serve the intensely personal, individual self, which seeks to realise itself and merge into Ahuramazda’s illumination. The Path of Zarathushtra is Universal!

 

  1. The Daena Vangehui is Vedic; and shall not be deciphered in any form by the empirical, evidentiary intellectual-scholarship that is evident today; nor shall it be rediscovered in literal dissertations of Zoroastrian liturgy created as recently as 2000 years ago. However, a reflection of the Daena Vangehui shall be found in the holiest of all insights, which are reverently preserved in the Holy Gathas; in the Ahunavar; the Ashem Vohu – and in the simplest of all timeless precepts as enshrined within the simple words – Humata, Hukhta, Hvarashta.

 

  1. Unto my noble mother do I pledge the above knowledge; she, who has taught me much of what I know. Unto her, Barakat Ba’shad.

 

About the Author: Anamitra Dasgupta

Anamitra Dasgupta lives in Bombay. He’s a writer, film maker, research scholar and musician. He’s a family man who in his free time likes nothing better than to fly model airplanes with his daughter and eat dhun-daar-patiyo with the rest of his family. His wife is Parsi of illustrious lineage. Anamitra Dasgupta draws his inspiration from the Noble Zarathushtra, whom he considers as his own Guru.

Anamitra with his soulmate Rashna Sethna Dasgupta

Bombay

25 October 2018

ZOROASTRIAN PRAYERS IN PERSIAN LANGUAGE – A BLISSFUL EXPERIENCE

“When the prayer becomes the vibration of the mind and self, then we can create a miracle”

ZOROASTRIAN PRAYERS in “PERSIAN” language creates a blissful experience. 🙏
Pleased to share some of the prayers recited by respected Mobeds Mehraban Firoozgari, Rostam Shahzadi, Koourosh Niknam and others.

Friendships in our lives

Friendships in our lives

By Alzeyne Kaizad Ghadialy

Psychologist

There are days dedicated to different relationships and one such day is friendship day. Since friendship day is around the corner, I thought it would be appropriate to write about friendships.

Coming from a very crowded city in a populous country, as a child I would often wonder, why is it that so many people exist but we talk to and interact with only a select few, and we form a closer bond with even fewer people. This got me to observe people closely and reflect upon different relationships in my life.

With this post, I hope to share my understanding of this ever-evolving relationship, state certain observations about it and provide insights and my own learnings along the way. I hope this article encourages you to reflect upon friendships in your life.

Let’s try and understand friendship further by answering some of these questions – Who is a friend? What is friendship? How are friendships formed and maintained? What role do friends play in our lives? How have you been as a friend and what do you want from a friend?

Who is a friend?

A friend by definition is a person, with whom one has a bond of mutual affection, typically one exclusive of sexual or family relations.

What is friendship?

Friendship is a mutual affection, trust and support between people.

The interpersonal bond, which develops between friends, is stronger than one which builds up due to an ordinary association with another person.

How are friendships formed and maintained?

There are various mediums to meet people. It could be through an institution, like a school, college or workplace, or by connections established via family or common friends. We could also make friends with people who we share a hobby with or by being in an interest group. We may also end up making new friends via social media and the Internet. The potential avenues to meet people are plentiful.

Whenever we meet someone new, our instinct is to look for commonalities and notice how we are similar or different from the other person. A connection may be formed based on commonalities in nature, values, interests, attitudes, habits, mannerisms, lifestyle, outlook or common circumstances. Usually for a friendship to develop there needs to be a mutual liking for one another.

As we go through life, people make and keep friends in different ways. Some of us choose to continue to maintain ties with our old friends throughout our lives, while others choose to be independent and have many acquaintances, rather than deep friendships. Some of us could fall in a category where we continue to try to be close to old friends, while also actively making new ones.

The role of friends

In the hierarchy of relationships, friends are usually at the bottom. One’s partners, parents and children seem to come before friends. This could be because the friendship equation is less formal and less structured.

Friendships are unique because unlike family relations, we choose who our friends are. There are certain things which friends understand because they may have been through a similar phase as us. We may not share such a common journey with our parents or siblings, which means they may not always understand or be able to relate to our thoughts and feelings. Studies and research over the years have shown, that friendships contribute towards our happiness and well-being.

To have friends who have grown up and lived in a very different setup from yourself can be liberating, challenging and mutually gratifying. Friendships also make you far more tolerant and accepting of differences.

A friend is someone who you can talk to, depend on and whose company you enjoy.

They are a great source of laughter and adventure – by helping us explore things we may have never tried and their company can be fun.

How does the role that friends play in our lives change over time?

Friends play different roles in different phases of our lives.

For a child, a friend is a fun playmate.

For an adolescent, a friend is a confidant. He or she acts as a support system, who you can share your thoughts and feelings with. Friends help in this phase of self-identification, sharing and learning what intimacy means.

Young adults are more secure and tend to look for friends who share their values on important things.

Middle adulthood brings on other responsibilities and priorities like marriage and parenting or a focus on building one’s career. It’s in this phase that people make other kinds of relationships, such as with colleagues, or with parents of your children’s friends. This is the phase which sees the most transition, from making new acquaintances to least focus on friends.

Old age brings with it reduced responsibilities and more time on hand to spend with one’s friends and maybe even reconnect with old close friends. Friends at this phase of your life can play the role of a companion.

Online friendships help to maintain a stable level of support and closeness, even though it may not be a highly involved relationship.

It is unrealistic to expect our equations and relationships to remain unchanged across different phases of our lives. To avoid disappointment, it is useful to remember this reality when we attempt to relive a past phase in our life.

Now that we have understood who friends are and a few of the many positives of having a friend, let us explore the spectrum of friendships that exist.

What is the difference between an acquaintance, friend and a close friend?

People with whom you exchange pleasantries, or someone with whom you may have an occasional exchange of observations, are your acquaintances.

In our casual interactions with acquaintances, our thoughts could get challenged with a different point of view, and we indirectly become more aware of our values, thoughts and feelings. They help us understand where we stand in the world. Sometimes maybe their default presence in our lives could bring a smile to our face – for instance when we receive a ‘hello’ from our neighbour or a work colleague.

Then there are people who are there for you if you reach out to them. People who are happy to provide advice on subjects when asked. People who display some extent of care for you. Such individuals are our friends. There is a sense of being in a comfort zone with them and we would not hesitate to reach out to them. They may not know everything that is going on in our lives and vice versa, but there is some extent of fondness, understanding and commonalities.

A close friend is someone who truly cares for you. Someone who is protective of you, someone who checks on you. In a close friendship, there is mutual liking, respect and trust.

Close friends could potentially leave whatever they are doing to be there for you when needed.

They can help boost your confidence and be a great source of encouragement.

They may also be your true critiques, providing constructive feedback, which is coming from a warm and caring space.

They are willing to give something a shot if it matters to you.

They are thoughtful and remember your likes and dislikes.

They enjoy your company and you theirs.

With close friends, there is a certain comfort which allows you to share your apprehensions, fears and frustrations, without worrying about them being judgemental of you.

A close friend would be able to gauge if you are happy, worried, tense, angry, upset and care enough to probe further and do whatever he or she can to make you feel better.

Close friends can provide a shoulder to cry on. They may be going through a similar phase of life, which makes it easier to understand your thoughts and feelings.

They consider your troubles and problems as their own and try and help you out through their actions for e.g. If you suffer from gluten intolerance, as I do, you would be lucky to have a close friend who tries out different gluten-free bread/roti recipes with you.

A lot of you might wonder if close friends even exist and that this seems too good to be true?

Close friends do exist 🙂 We may have different people who become our close friends, in various phases of our lives. A person who was once a friend can now be your close friend or vice versa.

It is also a very gratifying feeling when we contribute to the happiness and well-being of someone who we care for, by being a close friend to them.

When I talk about close friends, to some of you, it could mean heartbreak and bring up negative emotions. You may feel it is better off not having any close friends since you often got hurt by friends in the past.

Let’s try and explore, through some thought provoking questions, our past decisions and actions, our present needs and requirements, and what is it that we can do to have more mutually fulfilling and functional friendships.

How have you been as a friend and what do you want from a friend?

What kind of a friend am I looking for and need in my life?

Try and assess what you need at this point in your life. For example, ask yourself questions such as – ‘Am I unhappy with my current set of friends? Am I looking for a fresh perspective in life?’

‘Do I need a mutually caring relation?’

‘Do I get enough fulfilment and happiness from being a good friend to others?’

It is important to realise that acquaintances, friends and close friends are all needed and are important for our well-being.

As I mentioned earlier, some of us may not feel the need to have close friends in our lives and may be perfectly content with our family and acquaintances. However, for others, close friendships can be very special, enriching, uplifting and meaningful, as I have described earlier in this article.

If you wish to have more close friends and feel that you haven’t succeeded on this front or that you have been let down by friends in the past, you may need to reflect on your past friendships and ask yourself the following questions:

Am I still rigidly holding onto my past experiences with people, to colour my present relationships?

Everything is interlinked yet transient, people change, their circumstances change. You are constantly changing and evolving. Although we must learn from any past adverse experience, it is important to continue to be positive and optimistic about the future. Give people a chance, be open to any possibility.

Have I considered someone to be a friend when I am only considered as an acquaintance to the other person?

The extent of investment and involvement in a relationship is based on how well you think you can connect with the person. Living in a fast paced, perception driven world, we may often misjudge people. Regardless of such errors in judgement, we need to remember that we often make such categorizations and we subconsciously or consciously give people more or less importance, based on our connection with them.

Unfortunately, sometimes two people may make different assessments of each other. As a result, one of us may adamantly pursue a different type of relationship, leading to annoyances, disappointments or maybe even heartbreak. For instance, it isn’t helpful to anyone, if we continue to try to become a close friend with someone who has already made up their mind that they would rather be an acquaintance with us.

We must realise that it is important to feel valued, cared for and trusted for it to be a mutually rewarding friendship.

Finding the right person who cares for you as much as you care for them is difficult. If you happen to have close friends you must consider yourself very fortunate.

Have I been a friend to others, in a way that I would like them to be with me?

Some of us may often expect the world from our friends – to do things for us, to be kind, helpful, caring and non-judgemental, but how often do we satisfy such requirements of our friends.

I would say – ‘Be what you want to see in others’. Lead by example. Don’t hold back and be yourself.

Sometimes despite your best efforts, your friendship may not get reciprocated. Don’t get disheartened, consider them as a friend who cares for you to some extent, and continue to be nice to them, but realise that this is a different level of relationship than you originally envisaged.

Don’t let such an experience affect your views on future friendships and the possibility of close friendships. Continue to be true to yourself and kind to others, and it is likely that you will eventually make a friend who will like you, care for you, trust you and value you for who you are.

Am I too focused on a small circle of close friends, where I leave myself no time to meet new people or make other friends?

Like most things in life, it is easy to slip into a comfort zone. A lot of us are so involved with our close friends that we just don’t give ourselves a chance to explore the potential in new relationships. We choose not to go through the grind of getting to know new people. We seem OK to be amongst like minded people and don’t want to challenge our status quo. What we fail to realise is that the more varied and diverse our friend circle is, the more enriched and fulfilled our life is likely to be. A new friend may end up being just as special or more, as your existing close friends.

It is therefore important to be open to new possibilities and new people. When you are more aware of your needs and more honest of the status of your relationships, you will be able to tune your mind and actions to work towards making and maintaining the friends that you desire.

Concluding thoughts

A lot of us may have lost a close friend or life’s circumstances are such that you may have drifted apart from your close friends (e.g. by having to move away from a town or country). Cherish the good memories, learn from the unpleasant experiences and understand that like most things in life, friendships also evolve and change with time. We need to realise that the memory and warmth in our hearts, which meaningful, close, mutually engaging friendships can provide, is nothing short of a blessing.

Each person – an acquaintance, a friend or a close friend, play a useful role in your life and you play a similar role in theirs. So acknowledge these different roles, act upon them, invest in them and you will feel more fulfilled in your personal relationships.

I would like to thank all my acquaintances, friends and close friends that I have ever had in my life, for everything that you have taught me and will continue to teach me. Besides my wonderful family, my friends have also taught me, what it truly means to care for another person, to be more tolerant and to understand the meaning of true acceptance. I am also forever grateful to my friends for showing me how gratifying it is to live beyond the ‘I, me, myself’ mode of existence.

Monotheism and Dualism

The prominent monotheism of Zoroaster’s instruction is evidently exasperated by an articulated dualism: the Wise Lord has an adversary, Ahriman, who epitomises the rule of wickedness, and whose supporters, having uninhibitedly picked him, likewise are abhorrent. This moral dualism is established in the Zoroastrian cosmology. He showed that first and foremost there was a gathering of the two spirits, who were allowed to pick – in the expressions of the Gathas- – “life or not life.” This unique decision brought forth a decent and a malevolent standard.

Comparing to the previous is a Kingdom of Justice and Truth; to the last mentioned, the Kingdom of the Lie (Druj), populated by the daevas, the detestable spirits (initially conspicuous old Indo-Iranian divine beings). Monotheism, in any case, beats the cosmogonic and moral dualism since Ahura Mazda is father of the two spirits, who were isolated into the two contradicted standards just through their decision and choice. The Wise Lord, together with the amesha spentas, will finally vanquish the soul of fiendishness: this message, suggesting the finish of the astronomical and moral dualism, appears to establish Zoroaster’s primary religious change.

His monotheistic arrangement settle the old strict dualism. The dualist standard, in any case, returns in an intense frame in a later period, after Zoroaster. It is accomplished just to the detriment of Ahura Mazda, by then called Ohrmazd, who is conveyed down to the level of his rival, Ahriman.

Toward the get-go, the world was isolated into the territory of the great and of the insidiousness. Between these, each man will undoubtedly choose. He is free and should pick either the Wise Lord and his lead or Ahriman, the Lie. The same is valid for the other worldly creatures, who are great or awful as indicated by their decisions. From man’s opportunity of choice it takes after that he is at long last in charge of his destiny. Through his great deeds, the noble individual (ashavan) gains an everlasting prize, in particular uprightness and eternality. He who settles on the lie is denounced by his own inner voice and in addition by the judgment of the Wise Lord and should hope to proceed in the most hopeless type of presence, one pretty much relating to the Christian idea of damnation. As indicated by Avestan conviction, there is no inversion and no deviation conceivable once a man has settled on his choice. Subsequently, the world is partitioned into two unfriendly hinders, whose individuals speak to two warring domains. In favor of the Wise Lord are the settled herders or agriculturists, watching over their cows and living in a clear social request. The devotee of the Lie (Druj) is a stealing traveler, an adversary of methodical farming and creature cultivation.

Zoroasters Teachings

Zoroaster evidently was restricted in his lessons by the common and religious experts in the region in which he lectured. It isn’t certain whether these specialists were from his local district or from Chorasmia preceding the change of Vishtaspa.

 

 

Certain about reality uncovered to him by Ahura Mazda, Zoroaster evidently did not attempt to topple faith in the more seasoned Iranian religion, which was polytheistic; he did, in any case, put Ahura Mazda at the focal point of a kingdom of equity that guaranteed interminability and happiness. In spite of the fact that he endeavored to change old Iranian religion based on the current social and monetary qualities, Zoroaster’s lessons at first stirred resistance from those whom he called the supporters of the Lie (dregvant).

Ahura Mazda and the Beneficent Immortals

Zoroaster’s lessons, as noted above, fixated on Ahura Mazda, who is the most noteworthy god and alone is deserving of love. He is, as indicated by the Gathas, the maker of paradise and earth; i.e., of the material and the otherworldly world. He is the wellspring of the shift of light and obscurity, the sovereign lawgiver, and the simple focus of nature, and also the originator of the ethical request and judge of the whole world. The sort of polytheism found in the Indian Vedas (Hindu sacred texts having indistinguishable religious foundation from the Gathas) is thoroughly truant; the Gathas, for instance, specify no female god sharing Ahura Mazda’s rule.

He is encompassed by six or seven creatures, or elements, which the later Avesta calls amesha spentas, “valuable immortals.” The names of the amesha spentas much of the time repeat all through the Gathas and might be said to describe Zoroaster’s idea and his idea of god. In the expressions of the Gathas, Ahura Mazda is the dad of Spenta Mainyu (Holy Spirit), of Asha Vahishta (Justice, Truth), of Vohu Manah (Righteous Thinking), and of Armaiti (Spenta Armaiti, Devotion).

The other three entities (substances) of this gathering are said to represent characteristics ascribed to Ahura Mazda: they are Khshathra Vairya (Desirable Dominion), Haurvatat (Wholeness), and Ameretat (Immortality). This does not avoid the likelihood that they, as well, are animals of Ahura Mazda. The great characteristics spoken to by these creatures are additionally to be earned and controlled by Ahura Mazda’s devotees.

This implies the divine beings and humanity are will undoubtedly watch the same moral standards. On the off chance that the amesha spentas demonstrate the working of the god, while in the meantime constituting the request restricting the disciples of the Wise Lord, at that point the universe of Ahura Mazda and the universe of his adherents (the ashavan) approach each other. The exceptionally noteworthy eschatological part of Zoroastrianism is very much shown by the idea of Khshathra (Dominion), which is more than once joined by the descriptive word Desirable; it is a kingdom yet to come.

Zoroaster and Astrology

Among the most well known of the European portrayals of Zoroaster is that of the figure in Raphael’s 1509 The School of Athens. In it, Zoroaster and Ptolemy are having a talk. Zoroaster is holding an elegant globe.

Philosophy

In the Gathas, Zoroaster sees the human condition as the psychological battle between asa (truth) and druj (lie). The cardinal idea of asa – which is very nuanced and just enigmatically translatable – is at the establishment of all Zoroastrian principle, including that of Ahura Mazda (who is asa), creation (that is asa), presence (that is asa) and as the condition for Free Will, which is ostensibly Zoroaster’s most noteworthy commitment to religious rationality.

The motivation behind mankind, similar to that of all other creation, is to support asa. For mankind, this happens through dynamic support throughout everyday life and the activity of helpful considerations, words and deeds.

Components of Zoroastrian theory entered the West through their impact on Judaism and Middle Platonism and have been distinguished as one of the key early occasions in the advancement of logic. Among the great Greek logicians, Heraclitus is frequently alluded to as propelled by Zoroaster’s reasoning. Contemporary Zoroastrians frequently point to the similitudes between Zoroaster’s reasoning and the thoughts of Baruch Spinoza. He was exceptionally persuasive.

 

Iconography

In spite of the fact that a couple of ongoing delineations of Zoroaster demonstrate the prophet playing out some deed of legend, as a rule, the depictions simply exhibit him in white vestments (which are additionally worn by introduce day Zoroastrian ministers). He regularly is seen holding a baresman (Avestan, MP barsom), which is by and large thought to be another image of the organization, or with a book close by, which might be translated to be the Avesta.

On the other hand, he shows up with a mace, the varza – typically adapted as a steel pole delegated by a bull’s head – that clerics convey in their establishment service. In different portrayals, he shows up with a raised hand and astutely lifted finger, as though to make a point. Zoroaster is once in a while portrayed as taking a gander at the watcher; rather, he gives off an impression of being looking somewhat upwards, as though imploring. Zoroaster is quite often delineated with a facial hair, this alongside different variables bear likenesses to nineteenth century pictures of Jesus.

A typical variation of the Zoroaster pictures gets from a Sassanid-time shake confront cutting. In this portrayal at Taq-e Bostan, a figure apparently presides over the crowning ceremony of Ardashir I or II. The figure is remaining on a lotus, with a baresman close by and with a gloriole around his head. Until the 1920s, this figure was regularly expected to be a delineation of Zoroaster, yet as of late is all the more generally deciphered to be a portrayal of Mithra.