Gathas 101 – Class 1 to 5
NAMC Institute of Zoroastrian Studies
NAMC-IZS invited Dr. Karishma Koka to help appreciate the Gathas of Asho Zarathushtra.
A three dimensional approach is taken:
1. Every verse of the Gathas is covered individually.
2. Through lateral thinking and associative memory, the messages in the Gatha verses are linked to each other and to everyday prayers including the Yatha Ahu Vairyo, Ashem Vohu, Kem na Mazda and the Aatarsh Niayesh ( the Litany unto the Fire),
3. Concepts are analysed in relation to living in todays World, with reference to specific verses of the Gathas. Some of the topics are: Learning, Ecology, Making choices with responsibility, Human Rights ,Self-Regulation, Relationships and Team work, Good Governance in Society, Listening to ones conscience, Progress and renovation of the Self and the World, Crossing the bridge of choice, Nurturing the Fire of Ahura Mazda in all Creation.
The aim is to help each person develop one’s own discretion and thinking in line with AHURA MAZDA [THE CREATIVE ENERGY THAT GUIDES, THE GREAT WISDOM], as guided in verse 30.2 of the Gathas. Thus, each one can choose their deeds to put forth MAZDA and honour AHURA MAZDA (verse 30.5), indeed, to become one with and manifest Ahura Mazda (verse 51.3) through Good Thoughts, Good words and Good Deeds (verses 51.21, 47.1)
The North American Mobeds Council (NAMC) is a consortium of Mobeds of North America is dedicated to serving the Religious and Spiritual needs of the North American Zoroastrian community.
NAMC Institute of Zoroastrian Studies (NAMC-IZS) is the educational arm of the NAMC, with an objective to train Mobeds and impart knowledge of Zoroastrianism to fellow Zoroastrians and to the public at large.
Asho Zarathushtra’s teachings in Yasna Ha 28, 29, and 30 (up to 30.9) from the Gathas, the sacred hymns of Zoroastrianism, offer profound spiritual and ethical guidance. These chapters are part of the Ahunavaiti Gatha, the first of the five Gathas attributed to Zarathushtra himself. Below, I’ll outline some of the main messages in these sections, with references to specific verses, based on traditional interpretations and scholarly translations (e.g., those by Stanley Insler, Jatindra Mohan Chatterji, and others). Note that the Gathas are written in an ancient Avestan language, and their poetic nature allows for nuanced interpretations.
Yasna Ha 28: Prayer, Devotion, and Seeking Wisdom
Main Messages:
1. Devotion to Ahura Mazda and Seeking Divine Guidance: Zarathushtra begins with a fervent prayer to Ahura Mazda, the Wise Lord, expressing his devotion and requesting inspiration and strength to fulfill his mission. This reflects a deep personal connection to the divine.
– Reference: Yasna 28.1 – “With hands outstretched in reverence to Him, O Mazda, I pray first for all that works through Thy Holy Spirit, O Ahura, and for the wisdom of the Good Mind (Vohu Manah).”
– Here, Zarathushtra seeks the guidance of Ahura Mazda’s attributes, such as Vohu Manah (Good Mind), to align his actions with divine will.
2. Aspiration for Righteousness (Asha): He emphasizes living in accordance with Asha, the principle of truth, order, and righteousness, as a path to spiritual fulfillment.
– Reference: Yasna 28.4 – “Grant me, O Mazda, through Asha, the blessings of both worlds, the bodily and that of the spirit.”
– This highlights the dual reward of righteousness—material and spiritual well-being.
3. Mission to Enlighten Humanity: Zarathushtra expresses his role as a teacher and guide, asking for the strength to lead others toward understanding Mazda’s will.
– Reference: Yasna 28.6 – “Reveal to me through Thy Good Mind the power of Thy dominion, that I may teach the destiny of men.”
Summary: Yasna 28 is a hymn of supplication and dedication, where Zarathushtra seeks divine wisdom and strength to promote righteousness and guide humanity.
Yasna Ha 29: The Cry of the Soul of the Earth and Divine Response
Main Messages:
1. The Earth’s Lament Against Evil: The Soul of the Earth (Geush Urvan) cries out to Ahura Mazda, lamenting the suffering caused by violence, ignorance, and the forces of Angra Mainyu (the destructive spirit).
– Reference: Yasna 29.1 – “To Thee, O Mazda, the Soul of the Earth complained: ‘Wherefore did Ye create me? Who fashioned me? Fury and rapine, outrage and violence oppress me.’”
– This personification of the Earth underscores the cosmic struggle between good and evil.
2. Call for a Savior: The Earth pleads for a protector or savior to restore harmony and righteousness, reflecting humanity’s need for divine intervention.
– Reference: Yasna 29.2 – “The Soul of the Earth cried: ‘Grant me a lord and master, since no protector is found against this woe.’”
– This sets the stage for Zarathushtra’s appointment as a divine messenger.
3. Zarathushtra’s Appointment: Ahura Mazda, in consultation with His divine attributes (Amesha Spentas), chooses Zarathushtra as the one to bring healing and truth to the world.
– Reference: Yasna 29.8 – “Then Ahura Mazda, knowing her plea, spoke: ‘This man we grant thee, Zarathushtra, who alone has heard our commands.’”
– This marks Zarathushtra’s divine commission to combat evil and spread Mazda’s message.
Summary: Yasna 29 portrays a dialogue between the suffering creation and the divine, culminating in Zarathushtra’s selection as the champion of righteousness to address the world’s plight.
Yasna Ha 30 (up to 30.9): The Choice Between Good and Evil
Main Messages:
1. The Twin Spirits and Free Will: Zarathushtra introduces the concept of the two primordial spirits—Spenta Mainyu (the Holy Spirit) and Angra Mainyu (the Destructive Spirit)—and emphasizes humanity’s free will to choose between them.
– Reference: Yasna 30.3 – “In the beginning, those two spirits, the twins, revealed themselves in thought, word, and deed—one as the better, the other as the evil.”
– This establishes the dualistic framework of Zoroastrian cosmology and the moral responsibility of individuals.
2. Consequences of Choice: He warns that choosing righteousness (Asha) leads to blessings, while following falsehood (Druj) brings ruin.
– Reference: Yasna 30.5 – “Of these two spirits, the one who follows the Lie chose the worst course, but the one who follows Asha, the best, chose the path of the Good Mind.”
– This underscores the ethical consequences of aligning with good or evil.
3. Call to Discernment: Zarathushtra urges his listeners to reflect deeply and choose wisely, aligning with Ahura Mazda’s will to ensure a harmonious existence.
– Reference: Yasna 30.2 – “Now hear with your ears, see with your minds the choices to be made in thought, word, and deed, for each man must decide for himself.”
– This emphasizes personal agency and intellectual engagement in spiritual life.
4. Hope for Renewal: He envisions a future where the righteous prevail, and Mazda restores the world through the efforts of His followers.
– Reference: Yasna 30.9 – “May we be those who renew this existence, O Mazda, through the deeds of the Good Mind and Asha.”
– This reflects the eschatological hope of a perfected world.
Summary: Yasna 30 (up to 30.9) is a powerful exhortation to recognize the cosmic battle between good and evil, exercise free will responsibly, and work toward a divine renewal of existence.
Overall Themes Across Ha 28, 29, and 30 (up to 30.9):
– Divine Connection: Zarathushtra’s intimate relationship with Ahura Mazda inspires his mission (Ha 28).
– Cosmic Struggle: The tension between good and evil is a central concern, with humanity playing a pivotal role (Ha 29, 30).
– Ethical Responsibility: Individuals must choose righteousness over falsehood, guided by wisdom and truth (Ha 30).
– Hope and Purpose: Zarathushtra offers a vision of renewal and divine justice, achievable through collective effort (Ha 30.9).
These hymns collectively lay the foundation for Zoroastrian theology, emphasizing devotion, moral choice, and the transformative power of aligning with Ahura Mazda’s will.
I misplaced exactly where in the translation I saw it, but Ahura Mazda is described as the creator of the universe. We know from modern astro-physics that some creator, did not merely create what is the contents of time and space, which did not exist before a beginning, but this creator spiritus created time and space themselves about 14.8 billion years ago. This is more extreme than the account on the Book of Genisis in the Abrahamic religions. The ancient Latin hymn, Veni Creator Spiritus, captures this in the Mahler Symphony number 8, Part 1. This work is typically performed with orchestra and choruses numbering over 1000 musicians.
The concept of free will, which in the late 18th Century, Kant unsuccessfully attempted to prove as “practical knowledge,” was proved in the third decade of the 20th Century by the Heisenberg indeterminacy of exactly what electrons will do in the brains of sentient creatures manifesting consciousness; the laws of physics at this sub-atomic level can only go as far as laws of probability, thus making some free will a part of consciousness. We choose between good and evil.
These are examples of modern scie3nce proving original teachings of Zarathustra.