The Gathas
Meheryar N. Rivetna
In Zarathustra: The Man And The Message, a chapter is devoted to an introduction of Zarathustra's timeless verses, the Gathas. The book also provided a scholarly exegesis of these timeless hymns. The aim of this blog is to expand on the beauty of Zarathustra's compositions and the
importance of understanding what the Prophet communicates to humankind.
Dastur Darab Peshotan Sanjana, a very conservative priest, is emphatic that if the modern day Parsi wishes to understand his/her religion not only in the oldest, but also in the purest form, he/she will have to turn to the Gathas. (1)
The Indo-Iranians of yore were nature worshippers, venerating natural elements as independent deities. Zarathustra was opposed to such beliefs and practices laying emphasis on observing and following the ethical principles in natural law. In the Gathic Ha 28:10, Zarathustra rejects the cult of Haōma as an abominable practice.
In the aforementioned book, I state, with proof, that the absence of the yazatas in the Gathas is deliberate and not accidental. Zarathustra disavowed reverence to these Indo-Iranian deities, because the "entire character of the Gathas is philosophical, abstract and transcendental that such yazatas would be unsuitable in their theology...These yazatas were, no doubt, much revered by the people; but the prophet did not approve of such a cult. He wished to substitute higher and more philosophical ideas in the place of these spirits, who in their entirety resembled the gods of the old Arian [sic] nature-worship." (2) Zarathustra's teachings bring to light that ethical living constitutes true worship of God and not senseless customs.
Zarathustra arrived at the concept of one Creator, one Supreme Power, laying the foundation of monotheism and not a polytheistic religious system. "[Zarathustra] got rid of the plurality in which the Godhead had been split up by popular belief and naturalism, and elevated himself to the perception of the divine unity which pervades nature in manifold ways." (3)
If Zarathustra is considered to be a reformer, then his reform was as much in the social as in the religious sphere. (4) "The absence of cult and ceremonies is a conspicuous feature of the Gathas when contrasted with the later Avesta." (5) "Except inspiration, there are also no miracles." (6) This point is clearly stressed in the book.
In Dastur Darab Peshotan Sanjana we find another conservative priest (the other being Rastamji Edulji Dastoor Peshotan Sanjana) emphasizing that Zarathustra's religion is an universal religion. Dastur Darab Sanjana accentuates this point: "The religion of Zarathustra is a religion of culture, of spiritual and moral progress and proficiency. It penetrates through all conditions of human life, and it considers every action of life, as for instance, the clearing of the soil, the careful tending of herds, and the cultivation of the fields, from the standpoint of religious duty. Such a religion, or such a philosophy, cannot be confined to a narrow circle; the propagation of it and the conversion of all men to it, are ideas which are at the basis of its very essence." [Emphasis added.] (7)
"The Gathas plainly preserve Zoroastrianism in its purest and most original form, as the founder of this sublime religion had thought out and imparted it." (8)
1. Dastur Sanjana, Darab Peshotan; The Collected Works Of The Late Dastur Darab Peshotan Sanjana British India Press; 1932; pg. 23.
2. Ibid; pg. 24
3. Ibid; pg. 18
4. Ibid; pg. 11
5. Ibid; pg. 34
6. Ibid; pg. 4
7. Ibid; pg. 14
8. Ibid; pg. 17
importance of understanding what the Prophet communicates to humankind.
Dastur Darab Peshotan Sanjana, a very conservative priest, is emphatic that if the modern day Parsi wishes to understand his/her religion not only in the oldest, but also in the purest form, he/she will have to turn to the Gathas. (1)
The Indo-Iranians of yore were nature worshippers, venerating natural elements as independent deities. Zarathustra was opposed to such beliefs and practices laying emphasis on observing and following the ethical principles in natural law. In the Gathic Ha 28:10, Zarathustra rejects the cult of Haōma as an abominable practice.
In the aforementioned book, I state, with proof, that the absence of the yazatas in the Gathas is deliberate and not accidental. Zarathustra disavowed reverence to these Indo-Iranian deities, because the "entire character of the Gathas is philosophical, abstract and transcendental that such yazatas would be unsuitable in their theology...These yazatas were, no doubt, much revered by the people; but the prophet did not approve of such a cult. He wished to substitute higher and more philosophical ideas in the place of these spirits, who in their entirety resembled the gods of the old Arian [sic] nature-worship." (2) Zarathustra's teachings bring to light that ethical living constitutes true worship of God and not senseless customs.
Zarathustra arrived at the concept of one Creator, one Supreme Power, laying the foundation of monotheism and not a polytheistic religious system. "[Zarathustra] got rid of the plurality in which the Godhead had been split up by popular belief and naturalism, and elevated himself to the perception of the divine unity which pervades nature in manifold ways." (3)
If Zarathustra is considered to be a reformer, then his reform was as much in the social as in the religious sphere. (4) "The absence of cult and ceremonies is a conspicuous feature of the Gathas when contrasted with the later Avesta." (5) "Except inspiration, there are also no miracles." (6) This point is clearly stressed in the book.
In Dastur Darab Peshotan Sanjana we find another conservative priest (the other being Rastamji Edulji Dastoor Peshotan Sanjana) emphasizing that Zarathustra's religion is an universal religion. Dastur Darab Sanjana accentuates this point: "The religion of Zarathustra is a religion of culture, of spiritual and moral progress and proficiency. It penetrates through all conditions of human life, and it considers every action of life, as for instance, the clearing of the soil, the careful tending of herds, and the cultivation of the fields, from the standpoint of religious duty. Such a religion, or such a philosophy, cannot be confined to a narrow circle; the propagation of it and the conversion of all men to it, are ideas which are at the basis of its very essence." [Emphasis added.] (7)
"The Gathas plainly preserve Zoroastrianism in its purest and most original form, as the founder of this sublime religion had thought out and imparted it." (8)
1. Dastur Sanjana, Darab Peshotan; The Collected Works Of The Late Dastur Darab Peshotan Sanjana British India Press; 1932; pg. 23.
2. Ibid; pg. 24
3. Ibid; pg. 18
4. Ibid; pg. 11
5. Ibid; pg. 34
6. Ibid; pg. 4
7. Ibid; pg. 14
8. Ibid; pg. 17