We often simplify our Zoroastrian religion as one that’s based on ‘Humata, Hukhata, Huvarshta’ – the three Avestan words which encapsulate the tri-ethical goals: ‘Good Thoughts, Good Words and Good Deeds’. Daily, during the Kusti ritual when reciting the Jasa-me avanghe Mazda prayer, we affirm: “āstuye humatem mano, āstuye hukhtem vacho, āstuye huvarshtem shyaothnem”, meaning: “I praise the thought which is good, the word which is good and the action which is good.”
However, who determines what is good? After all, good or bad is subjective, and often based on personal conscience, social consensus, religious doctrines and evolutionary survival instincts. We often determine what ‘good’ or ‘bad’ based on our unique life experiences and personal moral compass. However, the country or community we belong to also determines what is good or bad based on collective agreement, law, and cultural traditions designed to maintain order, safety and cooperation.
Asho Zarathushtra does not bring up Humata-Hukhta-Huvarshta in his Gatha. However, this triad of ethical virtue is mentioned in Haptan Yasht where it is declared that all those who practise Humata-Hukhta-Huvarshta are cherished. The Haptan Yasht (also known as Yasna Haptanghaiti) is distinct from the Gatha but is intimately linked to the Gatha.
In the liturgical text or Yasna (which has seventy-two chapters), the Haptan Yasht, covering chapters 35 to 42, is physically placed right after the Ahunavaiti Gatha (Ch.: 28 – 34) and before the Ushtavaiti Gatha (Ch.: 43 – 46). While the Haptan Yasht and Gatha are both written in the same ancient dialect, the former is written in rhythmic prose while the latter are poetic songs.
In the Ahunavaiti Gatha, Asho Zarathushtra speaks of twin mentalities and choices we all must make using our ‘sucha managha’ or ‘clear and illuminated mind’. He 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 about the moral and ethical choices we must exercise with clear thought or an illuminated mind and once the decision is made, wwe must be responsible for its consequences. Centuries later, the core philosophy of Zarathushtra evolved, particularly during the Sasanian dynasty, when Zoroastrianism became the state religion of India.
Handarz
The concept of defining what is good or bad started to get codified in various Pahlavi texts during and even three hundred years after the end of the Sasanian era. In particular, there’s a collection of texts known as ‘Handarz’ (also Andarz) literature, meaning advice, admonition, testament or injunction. These texts emphasize righteousness, the golden mean (paymān) and Zoroastrian ethical ideals.
The Testament of King Khusraw I (Handarz ī Husrav ī Kavādān) was the final political and moral will of the great Sasanian King Khosrow I (also known as Anushirvan and Noshirvan the Just,) to his people, addressing questions of duty, the soul, and state administration. Admonitions of the Wise Aošnara (Handarz ī Ōšnar ī dānāg) is a collection of sayings attributed to the legendary sage Aošnara, focusing on the virtues of education, the duties of the wise, and moral purification. Čīdag Andarz ī Pōryōtkēšan is a post-Sasanian era manual designed to instruct every young Zoroastrian male upon reaching the age of fifteen in ethical and religious principles.
However, Aturpat (Adarbad) Mahraspand, the High Priest at the court of Shapur II, was the most prolific of Handarz writers. Handarz texts usually follow a fixed pattern of questions and answers between a pupil and his teacher or son and his father or seeker of knowledge and a wise man. For example, Aturpat Mahraspand advised his son that it is wisdom alone that helps a man, for wealth perishes as with all things that are material, but wisdom remains and is the true helper of mankind in this world.
Twenty-two precepts of Adarbad Mahraspand
A disciple of Adarbad Mahraspand once sought advice for living a better life. Adarbad Mahraspand told him to be doubtless about the existence of Ahura Mazda, to be righteous and just in thoughts, words and deeds and not to think, speak or do anything that is wrong. The disciple found these precepts to be too broad and ambiguous and requested the sage to articulate further. In other words, the disciple wanted to understand what is ‘right’ or ‘wrong’ and what Humata, Hukhata, Huvarshta means in practical terms of life and living.
Thereupon, Adarbad Mahraspand unfolded the twenty-two precepts that his spiritual master, Mihr-Ohrmazd, had given him. The first three precepts deal with three kinds of charity:
- To give without being asked or requested to give;
- To give immediately on being asked or requested to give;
- To give at the promised time, if one has promised.
Adarbad Mahraspand adds that charity is good when one expects nothing from the receiver in return. Charity should be silent and not for name, fame or personal gain.
To continue with the remaining instructions:
- to be truthful in thought, word and deed to the Divine and to all other creatures of this material world;
- to abstain from greed, arrogance, wrath, envy and all acts that bring shame upon the person or his family;
- to think, speak and act in such a manner that even if one was to die suddenly, the person need not regret that he should have thought, spoken or acted otherwise;
- to care for the poor, hungry, widows, children, fire, cattle, animals or any other helpless creature;
- to be worthy of any promise made and to never break an agreement;
- to keep peaceful and follow law and order;
- to abide by the Laws of Ahura Mazda;
- to cooperate with others in every righteous enterprise;
- to stay disarmed and take up arms only in defence or during battle;
- to observe moderation and follow the golden mean path;
- to be gracious and treat all with respect and dignity;
- to be humble enough to treat a subordinate as one’s equal, an equal as one higher or better than himself and someone superior, as one’s mentor;
- to maintain good disposition and recognise the limits of one’s knowledge;
- to stay cheerful and abstain from offending anyone;
- to never think, speak or act in an unworthy manner nor speak or act without proper reflection;
- to stoically accept what providence has in store for oneself and not shift one’s own burden upon another;
- to reflect on the happiness of every individual and not bring harm to any individual;
- to remain content;
- to always stand for what is right, fair and just.
These precepts are timeless and as relevant today as they were during the time of Dastur Adarbad Mahraspand.
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