The religion founded by Iranian Prophet Zarathushtra (Zoroaster as called by Greek philosophers like Plato) over five thousand years ago, as described in his five Gathas (songs), give us the basic guidelines that are mostly timeless.
His followers added rituals, prayers and traditions that serve as tools which can help to structure our lives according to the guidelines. Just as we constantly improve tools that we use with the latest technologies, these tools which help us to apply the general guidelines may be modified if and as needed to be relevant for the time and society in which we live.
Understanding the connection of all creations of God, Zarathushtra proclaims that true happiness comes to them who create happiness for others (Y.43).When we are not content with our honestly obtained wealth, position, status, etc., we are tempted to resort to unethical means to gain more than we have. With this realization, Zarathushtra tells us that Contentment is the greatest virtue.
Practice of Zarathushtra’s Teachings in the Present Times Ultra-Conservative PracticesLike in other religions, some individuals follow the teaching of the founder more closely than others, and there are groups like orthodox, reformists, and mainstream who follow their preferred practices in a group setting.As the focus of Zarathushtra’s teachings is on ethical living in this world that would promote peace and happiness for all creations on earth, we should examine if we are following and prioritizing his ethical guidelines in our practice of religion.
Among the Zarathushtis from India and Pakistan, we have a small but vocal population of ultra-conservative and a much smaller group of ultra-reformist individuals. The majority of Zarathushtis are not rigid in their religious beliefs and observances.
Most ultra-conservatives, especially from India/Pakistan, emphasize racial and ritual purity and do not think it important or necessary to learn the meanings of the prayers.
They believe that prayers in Avesta and Pahalavi were composed in a special way and have intrinsic beneficial effects from the vibrations emanating during their recital, and that there are many different translations of the prayers resulting in difficulty to know which one if any, is the correct translation. Their focus is on performing the rituals according to traditional rule as suggested by their Guru, a nineteenth century Zarathushti who claimed to have been given the knowledge by spiritual masters who live in the mountains in Iran.
Comparing this belief to Zarathushtra’s teachings, we can observe that it does not appear to be in agreement with his teaching that each person should use his/her good mind and freedom of choice gifted by Ahuramazda, to think and freely choose what is right. The ultra-conservative belief that Zarathushtra’s religion is restricted to the Persian race is also contrary to his Gatha verses in which he mentions the soul of the world asking God for a Savior and Ahuramazda choosing him for that role.
Most ultra-conservatives believe that women during their menstrual period should be isolated at home and should not enter prayer areas. They believe that even a male person who is bleeding cannot enter prayer areas. This belief is not supported by Gatha teachings leading us to think whether under the availability of current hygiene practice and products this rule is still necessary.
The ultra-conservative belief in a rigid class system (similar to the Hindu caste system) separating priest class (Athravans) from non-priest class (Behdins), and not allowing Behdins to serve as priests (called Mobedyars), is also against Zarathushtra’s teachings of equality of all human beings. While the Iranian community is not against Mobedyars, the Parsi priests resisted training of Mobedyars until some open-minded priests were convinced of the need to break the roadblock for Behdins, considering the growing shortage of practicing priests.
Not accepting people who voluntarily choose to learn and adopt the teachings of Zarathushtra, without evaluating each case, is another practice of ultra-conservatives, that is against Zarathushtra’s teachings of equality.
Most ultra-reformists claim to restrict their prayers and beliefs to the Gathas only, but even some of them interpret what is written in the Gathas without questioning, thinking independently, and understanding in the proper context.Some ultra-reformists justify their choice without thinking about the rightness of their choice, claiming that there is no specific restriction related to their choice in the Gathas.
For example, choosing not to cover the head and remove shoes in the prayer room of a community center in violation of posted rules would be wrong in the spirit of the Gathas, if done without questioning and understanding that the rule helps retain cleanliness by preventing loose hair falling and dirt from shoes worn outside.
The largest populations of Zarathushtis are generally flexible and more open-minded about racial and ritual purity. However, not having adequate knowledge about Zarathusthtra’s teachings in the Gathas, historical practices of the religion in Iran, they often tend to go along in public, with the opinions of the vocal ultra-conservatives or ultra-reformists in order to avoid controversy and ostracism.
Even those from priestly families who were trained in ritual performances as children (due to the wishes of the parents), and decide to practice priesthood, usually tend to go along with the preferences of whoever is in power socially or of giving compensation for their services. Due to poor compensation and lack of benefits for most priests, only those who lack adequate education and opportunity to pursue lucrative careers become practicing priests and that too part-time with a second job outside. Last year, two new Daremehers were inaugurated, and Mobedyars were not invited to sit with the Ervads (from priest families) to perform Groundbreaking Jashan and Inauguration Jashan rituals, and the mainstream community kept quiet about it.
This is against the teachings of Zarathushtra about speaking up against injustice and blind faith. Training of priests in India/Pakistan has been limited to some basic religious education and memorization and recital of ritual prayers without understanding the meanings of the prayers. Most recently there has been some additional information being offered to priests called EmpoweringMobeds in the form of seminars. There are only a handful of priests who have learned Avesta and Pahlavi languages and appointed as High Priests of Atashbehrams in India/Pakistan. Not knowing the meaning of what one is reciting in prayers goes against Zarathushtra’s teachings of gaining a thorough understanding of his teachings.
Zarathushtis have generally retained basic ethics of honesty and charity that have earned them high respect and trust from the people in India, Pakistan and Iran. There is a general belief in good thoughts, good words, and good deeds that is carried forward to the children, and a continued observance of festival days like Nowruz, Ghahambars, etc. that brings the community together on those occasions. Involvement in interfaith organizations and events is helping educate other communities about our faith.
In order to motivate our youth to continue the practice of the Zarathushti religion, we need to teach our history, so that they know that we are not some small cult but inheritors of one of the world’s oldest monotheistic faiths that once was the majority religion of Iran. We also need to welcome Mobedyars (Behdin Pasbans as known in India) and encourage anyone (man or woman) who wishes to serve the community as priests. We need to develop scholars who study Avesta, Pahlavi, and share their knowledge with the community via periodic lectures. We need to develop pastoral service by priests who can provide religion based counseling to individuals experiencing high stress situations.
And, we need to accept non-Zarathushtis who come to us and wish to learn about our religion and wish to practice our religion, after some screening.
Maneck Bhujwala was born in Bombay, India, to Navroji and Meherbai. He got his Bachelor in Engineering from India, and M.S. and M.B.A. in USA. He co-founded the Zoroastrian Association of California in Los Angeles in 1974, and Zarthushti Anjuman of Northern California in 1980. He currently works as a licensed real estate consultant, serves the community as a priest, and is President of the Greater Huntington Beach Interfaith Council.Maneck has contributed articles in FEZANA Journal and WZO’s Hamazor magazine, and coordinated religion classes for adults. He also transliterates and translates the Shahnameh to English poetry form and distributes a page a month on the internet with Persian, Gujerati and English versions. Maneck lives in Huntington Beach.
Posted 8th December 2018 by California Zoroastrian Center
Published in Chehrehnama 188