(Parsi Times presents the concluding, second part of the series on the life of our beloved Prophet Asho Zarathushtra, by Noshir Dadrawala, providing a more insightful understanding about His teachings and message for humanity.)

Zarathushtra’s teachings are essentially embodied in the Five Gatha – which form seventeen of the seventy-two chapters of the Yasna – Ahunavad (Possessing the Divine and Creative power of the Ahunavar); Ustavad (Possessing Divine Happiness); Spentomad (Possessing Piety/ Devotion); Vohu Kshtra (Possessing Good Power); and Vahishtoist (Possessing Best Spiritual Riches). So holy are the Gatha that Yasna 55.2 asserts: “The Gatha are the Lords of our soul, protectors and providers of spiritual food and clothing.”

Essence of the Gatha

The Gatha speak of twin mentalities and choices we all must make using our sucha managha or ‘Illuminated mind.’ In the Gatha, Zarathushtra says: “I will speak of the Spirits Twain at the first beginning of Life, of whom the Holier Spake thus to the wicked one: Never shall our minds harmonize, nor our doctrines; neither our aspirations, nor yet our beliefs; neither our words nor yet our actions.” This elaborates the ethical duality we observe in this world and in our lives.

The Gatha advises: “Hear with your ears the highest Truths, consider them with clear thought, before deciding between the two paths, Man by man, each one for himself.” Zarathushtra speaks here about the moral and ethical choices each one of us must exercise with clear thought or an illuminated mind. And, once we decide, we must remain responsible for its consequences. No savior can redeem us from the consequences of our moral or ethical choices and hence Zarathushtra with reference to these two paths states: “And of these two the wise do choose what’s right; the unwise choose not thus.”

The Gatha also celebrate friendship with the Divine. In Ushtavaiti Gatha, Yasna 46.2 Zarathustra says: “Rafedhrem chagvaao hyat fryo fryaai daidit, Aakhso vangheush ashaa ishtim manangho.” Meaning (as translated by Prof. Stanley Insler): “Take notice of it, Lord, offering the support which a friend should grant to a friend. Let me see the power of good thinking allied with truth!” Here Zarathushtra does not see God as the Master or the Lord or as Father or someone to fear, but sees Him as a beloved friend to talk to in times of distress and to love Him and seek Divine support to perfect an imperfect world with friendship based on good thinking allied with Truth.

In the Spentamainyush Gatha, Zarathushtra questions: “On whom can I count for help? On whom can I depend to protect my possessions?” And, answers in the same verse: “On whom but on Thy Truth, and on Thyself, O Mazda Ahura, when invoked with the Enlightened Mind!” Note here the emphasis on invoking God with an enlightened or illumined mind instead of mechanical babble without focus or understanding.

Zarathushtra goes on to ask: “Tell me, O Mazda, how should they act and work? Who care for this joy-giving world with its pastures?” And, answers thus: “Living upright lives under the recurring splendor of the sun, apart from the repudiators, living ordered lives in harmony with the law of Truth, these shall reap the Blessed Reward!” In other words, Zarathushtra tells us that excellence and fulfillment can be achieved by leading an upright life in sync with the law of Asha and away from the perpetrators of evil and in doing so Spenta, the very spirit of the earth, rejoices.

In the Vohukhashatra Gatha, Zarathushtra pronounces the power of doing good deeds stating: “That man, who performs all his actions as an act of worship through Asha’s Law, is deemed as the best by Mazda Ahura. Those who have been in the past and who are such at present, I shall, with reverence, recall them by name, and shall try to reach their high position by righteous deeds.” Here Zarathustra elucidates that excellence comes through righteous actions performed as acts of worship. Thus, righteous actions are the best form of worship and such actions reap strength and empowerment.

Zoroastrian Perspective Of Life

The followers of Asho Zarathushtra view life as a struggle between the forces of ‘good’ and ‘evil’. Man’s duty is that of a spiritual warrior always being on the side of good and fighting evil at the physical, socio-economic, ethical, and abstract level.

At the physical level, all forms of impurity and pollution are seen as a manifestation of evil. A good Zoroastrian therefore always aims for purity and cleanliness be it in matters of personal hygiene or keeping the home, work place and the neighborhood clean. At the socio-economic level, all forms of poverty, want, illness, human suffering and ignorance are seen as an affliction of evil. ‘Parsi Thy name is charity’ is not just a common adage. It is a religious ethos to live by. At an ethical level, every Zoroastrian must guard himself against vices like wrath, greed, envy, etc. Cultivating virtues and consciously shunning vices is an act of spiritual merit. Finally, every pious Zoroastrian battles the forces of evil at an abstract level through the power of Avesta manthra and other tarikat or spiritual disciplines.

Zoroastrian Way Of Life

Long before Climate Change, Zoroastrians made ecology a part of their religious ethos with a Heptad of Principles – The Seven Amesha Spenta. The seven Amesha Spenta are guardians of all good creations of Ahura Mazda, including human beings, animals, fire, metals, earth, water, and vegetation. Adoration of the Amesha Spenta in essence is adoration of all good creations of Ahura Mazda and surely what one adores, must be treated with care and respect.

Every Zoroastrian also tries to imbibe the ethical qualities of the seven Amesha Spenta by starting all tasks in the name of and dedicating the result to Hormuzd or the Creator; perform all tasks engaging Bahman or the Good Mind; perform all task with Ardibehest or Truth and attain Sherevar or Strength and Power and to this strength and power add Spendarmad or Piety and Humility and attain Khordad or Perfection for Amardad or eternity.

Living According To Asha

If one were to sum up Zarathushtra’s teachings in just one word it would be ‘Asha’ – a term which embodying Truth (as opposed to falsehood). It also stands for Righteous Conduct. At a more universal level it stands for ‘Divine Order’ (and man’s duty to live in harmony with that Divine Order) and Purity (in thought, word, and deed).

In fact, the colophon to the Yasna asserts: “Aevo pantao yo Ashahe, Vispe anyaesham apantam.” (There is but one Path, that of Asha. All other paths are false).

In the Hoshbam, we pray: “Through the Best Asha, through the highest Asha, may we catch sight of Thee (Ahura Mazda). May we approach Thee, may we be in perfect union with Thee.”

Finally, Zarathushtra’s message is of happiness. We pray in the Ushtavaiti Gatha, “Ushta ahmai yahmai ushta Kahmai chit,” – Happiness (be) to him through whom happiness (is caused) to another!