ATASH NIYAYESH
Ervad Brigadier Behram Maneckshah Panthaki
While most other Niyayeshes invoke the veneration of a
specific creation of Nature, and are recited at a
specific time, the unique feature of Atash Niyayesh is
that it is the only liturgy that can be offered at any
time of the day or night. This in itself defines the
nature of Fire as the Universal Omnipresent Divine
Energy in the entire creation. The other unique feature
of this Niyayesh is that it is the only liturgy of the
group, that has Gathic passages ( Ys 33.12-14; Ys 34.4)
incorporated within, and like Ardvi Sura Niyayesh the
main body of the text consists of older avestan yasna (Ys
62.1-10).
In translating Atash Niyayesh one notices a spectrum of
spiritual to physical sentiments incorporated in the
explanations by various authors. While Dastur
Minocheher-homji resorts to a highly esoteric
philosophical elaboration, Ervad K.E. Kanga tends to
explain the prayer more in corporeal context. In
contrast the work of T.R.Sethna is an amalgam of
spiritual and physical traits highlighted in various
places.
An important case in point is the explanation of phrase
Atarsh Puthra Ahurahe Mazdao which clearly elaborates
the intimacy of Sacred Fire with Ahura Mazda. Both Kanga
and Sethna interprets the term Puthra through Sanskrit
root ‘pu’ meaning to purify, or to cleanse. Their
translation explains fire as the Purifier agency of
Ahura Mazda, in contrast Minocheher-homji simly
interprets it as ‘Light Divine’. Majority Zarathushti
and western scholars simply use the word ‘son’ as the
translation of Puthra and interpret it as ‘Fire, son of
Ahura Mazda’.
The main body of the liturgy can be arbitrarily divided
into four sections.
Admiration adoration and veneration of the sacred
element ( Verse 1-3).
Request by devotee for guidance and blessings (Verse
4-6)
Expected veneration and devotion to Fire from a devotee
(Verse 7-9)
Benediction and blessings from the Divine Light (Verse
10)
In the discussion that follows Ervad K.E. Kanga,
T.R.Sethna and Dastur Minocheher-homji are denoted as
KEK, TRS and MH respectively.
Verse 1:
The devotee praises the fire by saying “ The purifying
fire of Ahura Mazda, you are worthy of praise (worship)
and homage (invocation) in the abodes of mankind and may
there be happiness (greatness) and good fortune unto
that man who shall always worship thee with: fuel (aesmo),
Baresman (baresmo), milk (gao), and mortar (havano) in
hand”. (KEK).
TRS essentially states the same thing in the first part
of paragraph, however he replaces the objects with which
an adherent can offer homage, in more profound terms.
Saying, “With shining hands, with exalted hands, with
praying hands, and with strong hands.” While MH goes
even a step further in his expression of the mode of
worship by stating, “With illumination, with inner
exaltation, soul sustenance, and soul purification.
Verse 2:
While the above verse establishes Fire as praiseworthy
and laudable this verse speaks of adoration by providing
the proper environment. Here again KEK translates as
“May You (Fire) have adequate wood, incense, fuel and
nourishment”. In contrast TRS describes the qualities
that a Fire would bestow when provided with ideal
conditions. May you become bestower of light, (aesme) of
intellect (baoidhi), of nourishment (pithvi), of high
praises (upasayenti), of life of abundance (harethre).
May you become protector of pious life”. This is again
put in profound terms by MH who concludes it by stating,
“ Mayest thou be tended and tenderly cared for by
devotees of maturity and wisdom.”
In physical sense the above verse implies that this
Divine Energy (Fire) should not be allowed to extinguish
for lack of nourishment (fuel). Also the sacred Fire is
personified as a living entity, that needs proper
nutrients to remain healthy, and continue to stay alive
(ablaze), and it is the wish of the worshipper that the
fire receives what sustenance it so richly deserves.
This also explains why the Fire enthroned in
Atash-e-Behram is often anthropomorphized as Atash
Padshah.
Verse 3:
This is perhaps the most appealing part of the prayer.
Where it states, “May you burn in this house for ever,
for a very long time till the Renovation. May you bring
brilliance and prosperity in this house” (KEK). It is
interesting to note that TRS extends the veneration not
only to the physical Sacred Fire but also reminds us of
the Fire of the divine spirit within all living. He
speaks of the “ blazing fire not just in the house but
also in the human body that houses of the Divine spirit
of soul”.
In his thoughtful and reflective way MH states, “May the
mighty flame be in hearth and heart: ever growing, deep,
ever constant and steady, ever bright and clear, ever
unquenchable – ever waxing never waning till the
renovation be achieved along the milestones of eternity
and soul’s consummation.
The above can be interpreted as either the veneration of
fire in a home, and/or reverence to fire as a visible
symbol, of the inner light, the inner spark that dwells
in every human being, and the spiritual flame that burns
within each of us. We need to keep that ignited and
blazing. In physical sense – it implies to be active,
industrious, and progressive.
Verse 4:
We now come to the section where an adherent prays for
fulfillment of his desires and wishes. KEK says, “O fire
the purifier, of Ahura Mazda! grant me, comfort (Khvathrem)
and sustenance (Thraitim), long life (Jitim) and
happiness (Khvathrem), greatness (Mastim), wisdom (Spano),
fluent tongue, (Khshviwrem hizvam), intelligence (Ushi)
for my soul (Urune), intellect (Khratum) which may
increase in proportion and may not diminish, and
strength (Hamvaretim) of manliness (Nairyam)”
This verse is translated by TRS in a similar manner with
few synonymous differences such as, ‘joyous welfare’ for
comfort, ‘good memory’ for wisdom and so on. However MH
is globally reflective in his interpretation when he
says, “Grant unto me O
Light Divine dignity (of humanity), wisdom, clear
convincing, speech to expound the Gospels, consciousness
of my soul to comprehend the deeper meaning Intelligence
-reason all comprehending Humanity all encompassing”.
Verse 5:
Once again the devotee prays for boons that can increase
good and righteous life. Here again KEK and TRS are in
close agreement in their expressions. The worshippers
desire “ strength for being firm footed and wakeful,
sleeping only a third of the day and steadiness in one’s
duty. The desire for a progeny that is nourishing (tuthrusham),
of innate wisdom (asnam), ruling over regions (karsho-razam),
sitting in the assembly (vyakhanam), thoroughly
developed (ham-raodham), possessed of good respect (hvapam),
delivering from distress (anzo-buzim), and as powerful
as a hero (hviram). An offspring who may render my home
(nmanemcha), my family (visemcha), my town - province (zantumcha),
my country (dakhyumcha) and the religion of my country (danghu-sastimcha)
prosperous.”
In this verse we find that MH displays some similarity
stating, “May I be ever active never drowsy and dull
(resting only one third of the day) watchful even when
seated and at rest”. He also uses different adjectives
to qualify the progeny by saying, “May they be
intelligent, self sustaining, guiding the Anjuman, with
all round development, accomplishment, self-redeeming,
superior intelligence” and concluding with the sentence
“Such a progeny that would advance life at various
levels and stages of self realization”.
Verse 6:
This is the last verse of prayer for human aspirations
where devotee wishes for guidance to righteousness, that
can lead to a peaceful salvation for the soul. This is
expressed by KEK in the words, “O fire, do thou grant me
such knowledge, and point out such a course, so that I
may perform virtuous deeds, pay homage to Ahura Mazda
and lead my soul to goodness, so that after my passing
away, I may obtain for my good deeds the exalted place
of Heaven in return”. The interpretation of TRS is once
again quite similar with little differences in the words
to conclude, “good rewards as a return for prayers and
long time of happiness for the soul”.
The esoteric explanation of MH for this boon is
reflected in the following words. Devotee requesting
“That which will remain for ever shining admonition for
my betterment, a pointer to the best life of the saintly
soul,… May I deserve that result of my life dedicated to
virtue, devotion and duty. Such is the blissful life of
the soul ever-enduring”.
Verse 7:
This verse is particularly interesting as it is the
first of the three that speaks of the yearning of the
Sacred Fire for the dedication of the devotee. The
ending line according to KEK says, “…and from all he
(Fire) solicits a good (huberetimcha), healthful (ushtaberetimcha)
and friendly (vantaberetimcha) offering”. TRS explains
the expected dedication to Fire in words, “ …to seek and
follow with good, shining, and loving dedication”. While
MH states, “ …the Light Divine yearns the triple
dedication of Virtue, Light, and Love”. In return the
fire provides religious instructions (TRS), good
understanding (KEK) or a lesson (MH).
Verse 8 and 9:
This passage asks, “….what does a walking friend bring
to the sitting friend” (KEK). Generally the ‘walking
friend’ is interpreted as a devotee while the ‘sitting
friend’ can imply either the Holy Fire enthroned in a
sacred space, or the spirit of the Divine Fire within
all life forms. This verse is reminiscent of
Zarathushtra asking Ahura Mazda as a friend to help a
friend (Ys 46.2). “The Holy Fire is revered as a strong
brilliant warrior” (TRS) to fight evil and pollution.
As we proceed to Verse 9, we again evoke personification
of the sacred element to determine what will satiate and
please the Holy Fire, so it may grant the blessings to
the worshippers. As KEK explains, “But if any person
brings unto that Fire Fuel with sincere heart or
Baresman spread, or the fragrant plant Hadhanaepeta unto
him sanctimoniously, the Fire of Ahura Mazda being
pleased, revered and satisfied gives a blessing”. It is
interesting to note that both TRS and MH concur, but for
small differences in their phraseology.
Verse 10:
We now come to the benedictions that Holy Fire will
bestow on those who follows the moral code implied in
the above verses. As KEK states, “Unto thee (i.e. in thy
family) may the flock of cattle increase, may there be
an increase of heroic men, may thou have an active mind,
may thy life be active, and mayest thou live a joyous
life”. MH sums up the blessing in terms such as,
“possession of ample means, blessed with many worthy
sons, endowed with active and alert mind, enjoying life
of larger interests”. In conclusion KEK states, “These
are the blessings that fire endows on one who offers
clean, dry fuel examined in the light and purified
through righteousness”.
The last line unambiguously directs us to the awareness
and care for the environment, by maintaining purity and
cleanliness. The nourishment (dry fuel) that is offered
to the Sacred Fire must be cleansed and free of
polluting microbial matter. Thus a conscientious devotee
faithful in these respects, through one’s truthful
dedication to the fire, - both the outer physical one
and the innate Divine Fire, - is the recipient of these
profound benedictions.
Conclusion:
Atash Niyayesh thus
emphasises important tenets of our faith, to guide a
devotee to fulfill his/her commitment to life and live
by the message of Zarathushtra.
It stresses the reverence to fire (Verse 1), to be alert
and active (Verse 3), commitment to physical and
spiritual evolution of self (Verse 4), to be industrious
(Verse 5), equality of genders (Verse 5), not to be
selfish and to think of others (Verse 5), to be
ecologically conscious (Verse10).
I would like to end with a quote by Dr. Iruch J S
Taraporewalla
“No scripture in the world can be understood merely by
analyzing its words and its grammar: it has to be
practiced. And when we live the life according to the
rules laid down in a scripture we are following some
Divine Messenger and we are trying to work for the
Lord.”
FIRE IN AVESTA
Ervad Gustad Maneckshah
Panthaki
We find many references in Avesta and Pahlavi literature
to show that Fire is venerated, and equated with the
Glow of Ahura Mazda. In the Holy hymns of Zarathushtra
the reference to fire has been made at least nine times
by the Prophet. We also find that there is a close
association of Fire and Asha in Zoroastrianism. Asha
primarily means Cosmic Order, similar to Sanskrit Rta of
the ancient Aryans society.
Aryan is the root stock that comprised the tribal groups
of Proto-Indo-Iranian. These Aryan tribes migrated to
India in the east and to Iranian plateau on the west to
compose respectively, the present day community of
Hindus and Zoroastrians. They pioneered a way of life in
tune with cosmic order, and through it, to commune with
Omniscient God- from Nature to Nature's God.
Asha has many meaning and connotations such as Purity of
mind and body, Truth, Justice and Righteousness. In the
hierarchy of Amesha Spenta "Asha" is third in line after
Ahura Mazda and Vohu Manah, and there it is named with
an appellation "Vahista" meaning the best. Asha Vahista
is presides over Ahura Mazda's most glowing creation,
the Fire.
In order to achieve life in consonance with Nature,
Zarathustra has provided the
path of Asha for mankind, which is stated in Yasna 72.11
as follows:
Aevo panto yo ashahe, vispe anyesham apantam
"There is only one path, the path of Asha, all the rest
are no paths."
[The above quotation is found only in the colophon of
the old Yasna manuscript of Kopenhagen (k5; see Geldner,
Yasna 72.11; West, Denkard, 484)]
In Bundahisn (Ch 3.7), it is said that "Ohrmazd created
fire and attached to it a ray from the endless light.
The same text (Ch 3.8) also states that corporeal
creation was static. Waters did not flow, plants did not
grow and there were no vital signs, until they were
permeated with this divine Universal energy to bring
them to life. The Aryan text of Rig Veda also pays
glowing tributes to fire. No doubt then, that a devotee
yearns to have the glimpse of the Supreme Being through
the medium of fire.
Let us now turn to the relationship between Fire and
Asha in Zoroastrian
literature.
(i) In Yasna 34.4 the devotees yearn for the bright fire
of Ahura Mazda through Asha.
At toi Atrem Ahura aojonghvantem asha usemahi
"O Ahura Mazda we ardently desire Thy Fire, mighty
through Asha."
(ii) In Yasna 43.4 Ahura Mazda provides justice through
the heat (glow) of His Fire and the strength of Asha.
Thwahya garema athro asha-aojangho
hyat moi Vangheush haze jimat Manangho
"And (Thou) shall come to me through the heat (splendor)
of Thy Fire, possessing the strength of righteousness
and good mind."
In Yasna 43.9 we notice once again the Prophet yearns to
visualize Asha
through the Divine fire of Ahura Mazda as follows:
At a thwamai athre ratanm nemangho
Ashahya ma yavat isai manya
“Thenceforth unto Thy Fire the offering of (my) homage
(I will pay )
(and) I will esteem Asha above all as long as I am
able.”
Let us now turn to post Gathic literature.
Yasna 36 which is a part of Haptanhaiti (Haptan Yasht)
In Ys 36:1 we come across a very interesting simile.
Here Fire is compared with Ahura Mazda's beneficent
mind, and extols fire as purifier:
Ahya thwa athro verezena paouruye pairi-jasamaide,
Mazda Ahura thwa thwa mainnyu spenishta,
Ye a akhtish ahmai yem akhtoyo daonghe
"(We) first approach you through your agency, this Fire,
O Ahura Mazda which is your beneficent mind,
Whoever is near filthiness you remove filthiness."
Further in HaptanYasht (Yasna 36:3):
Atarsh voi Mazdao Ahurahya ahi,
Mainyeush voi ahya spenishto ahi
"O Fire you are the symbol of Ahura Mazda, you are
certainly the beneficent mind."
In Hormazd Yasht (1.7) we come across an oblique
statement, that the whole creation (universe) is created
through Divine Cosmic Energy (Asha/fire}:
pukhdha vispa vohu Mazdadhata asha-chithra
"(my) fifth name is the whole good creation of Mazda,
(which is) the seed of Asha"
"Seed of Asha" is the cosmic Divine energy which is the
origin and sustenance of life, a reiteration of the
statement quoted above from Bundahisn.
In Rigveda 10-121-001, we find a close analogy to the
above, where the ‘seed of Asha’ is compared with ‘the
Golden egg’ as a reference to creating Energy of Fire. .
Hiranayagabhra samavatratagra
Bhutayasya zaat: patir aek: aaseet
"In the beginning the golden egg (fire),
He was the Lord of all the worlds, as soon as He came to
be."
In Ardibahest Yasht-1, Ahura Mazda instructing
Zarathustra that for the worship and invocation of Him
and the Amesha Spenta, Zarathutsra must appoint
Ardibahest (the Fire) as the praiser, invoker, extoller,
glorifier of all good shining lights and brilliant works
Adoration, respect and veneration of fire was in vogue
before Zarathustra. The very first line of Rigveda
(I-001-01) states:
Agnim irle purohitam yiagnasya devam rutviajam
"Let us honour the fire, the chosen priest, god,
minister of yagna
In Bhagvad Gita that forms the very essence of
Mahabharata, we notice another close analogy. In Ch.
10.36. Krishna tells Arjuna that he is tejas tejasvinam
aham meaning "I am the glory of the glorious". This
compares very favorably with the appellation Ahura Mazda
rayomand khorehmand – “Ahura Mazda the brilliant, the
glorious” that we come across in Hormazd Yasht and in
many other liturgies.
The Koran 27.8 and 28.30 states that Moses sees Jehovah
as a fire in the bush; not the physical fire, but the
glory of the Angels, a reflection of the glory of God.
In Exodus 19.18 we read, “ and Mt. Sinai smoked….Jehovah
came down upon it in Fire…”
The importance of reverence for the fire in Pentateuch
is starkly demonstrated in chapter 6 of Leviticus where
it states:
“Jehovah continued to speak to Moses, saying….The burnt
offering will be on the hearth upon the alter all night
long…and the fire of the alter will be kindled in it.
The Priest must clothe himself with his official
dress….must take the fatty ashes out to a clean place
outside the camp And the Fire upon the alter shall be
burning in it; it shall not be put out and the priest
shall burn wood on it every morning….. The Fire shall
ever be burning upon the alter; it shall never go out.”
( Lev. 6.8-13)
This brings out a striking similarity with our rites of
ever burning Fire and praying with an offering of
sandalwood in Fire temples, and the bui ceremony.
It is clear from the above that Fire is recognized as
the symbol of Divine light, knowledge, and enlightenment
in almost all major Faiths. Scholars have associated it
with, the innate fire within living, with truth and
Purity of Asha, or with Flaming fire of thought. In the
final analysis we get clear notion through mysterious,
allegorical, poetical and lucid language of Avestan,
Rigvedic, Koranic and Biblical scriptures that:
Fire represents cosmic order and energy
Fire represents righteousness, truth and divine law
Fire represents individual spark (aatma) in every human
being
Fire is the embodiment of that universal spark -Ahura
Mazda- paramatma unto which all other sparks (fires)
finally merge; Man ano awayad shudan "I have to reach
Him".
Acknowledgement:
In preparing this brief presentation, I have referred to
many books. I desire to express my debt of gratitude to
all those authors whom I cannot individually say "Thank
you".
