Torchlight for humanity

Gatha No Sandesh Aney Vartmankaal Ma Teno Sandarbha (The message of the Gathas and their relevance in contemporary times) by Ervad Burjor H. Antia. Published in 2003 by Dasturji Jamshedji Sorabji Kookadaru Memorial Trust, C/o Seth Nasserwanji Hirji Karani Agiary, Cusrow Baug, S. B. Road, Bombay 400039. Pp: 37. Price: For free distribution.

Music has played an integral role in every culture of the world as well as every religion through the ages. Religious literature in ancient India began with the musical hymns of the Rig Veda, that of Greece, with the music of the Oracles. The Old Testament begins with the "word” or logos which corresponds to Hinduism’s primordial maha-mantra Aum (also known as the Naad-Brahma of the Upanishads). The Qawwali is a musical tradition of Sufism (the esoteric side of Islam) and is called the path (Tariga) leading to union with God (Wisal). In the Zoroastrian tradition, the religious literature of ancient Persia began with the metrical chanting of the Gathas (or celestial songs). Handed down from generation to generation, antiquity has imparted to them their character of inspiration so that they are as relevant today as they were, ages ago!

Vada Dastur (Dr) Kaikhusroo M. JamaspAsa gives a brief history of the Gathas in the foreword to this book authored by Bombay’s leading advocate and solicitor, and also trustee of the Bombay Parsi Punchayet (and our lecturer at Law College when I was a student!) Ervad Burjor H. Antia.

Antia: importance of Asha

Chapter one begins with a homage (vandan) to these celestial songs which sing praises of Lord Ahura Mazda. Then follows a brief history of our Prophet who gave the world its most ancient religion in response to the outcry of Mother Earth who couldn’t bear the cruelty and anarchy of the time (those were dark ages for mankind).

The Gathas contain 5,660 words which form 896 lines woven within each of its 17 chapters known as Ha (short form for Haiti). Later, they are divided into five parts viz Ahunavad, Ushtavad, Spentomad, Vohu-kshathra and Vahish­toisht, corresponding to the last five pious days which end the Zoroastrian calendar.

The Gathas have been translated in English, Gujarati, Persian, Sanskrit and Marathi by various scholars and the second chapter delineates their basic teaching like belief in one God (later this concept was borrowed by Islam and the very first Kalma of Quran-E-Shareef starts with it).

The second tenet of the Gathas is the Law of Asha (purity and truth) which should be a way of life for Zoroastrians.

Then the author elucidates the duality of the two primeval forces of nature: the good principle (Spenta Mainyu) and the evil one (Angra Mainyu) which are constantly at work at every level in the Cosmos. A brief note on the seven Ameshaspands ends this chapter with a comment on fire as the symbol of Ahura Mazda.

Chapter three deals with the philosophy contained in the Gathas beginning with the etymology of the word Aryan, an aside on Christianity and Judaism as also Islam.

Chapter four contains various comments by non-Zoroastrian scholars on the Gathas and certain aspects of our religion.

The last chapter is the crowning glory of this fascinating book and elucidates most lucidly the relevance of the Gathas in today’s day and age. Explaining how the Gathas can serve as a torchlight for entire humanity, the author elaborates on Yasna-Ha-55 where the Gathas are referred to as food for the soul and how every human being is responsible for his/her own salvation. Also, happiness and sorrow are of one’s own making and in absolute accordance with the quality of an individual’s thoughts, words and deeds. (Hinduism calls this the immutable law of Karma.)

There’s a comment on the Gathas (in Gujarati) translated from Samuel Lang’s Modern Zoroastrian — pg 203) which is very thought-provoking. This book which ends with a delightful little poem and once again stresses on the importance of Asha in daily living, is a publication which no Zoroastrian house should be without!

Ruby P. Lilaowala