A tradition of acceptance – II

Other texts and prayers

Yasna 42 is a supplement to the Hap­tanghaiti. We know from its linguistics that it is not as old as the Gathas, but older than some of the other Yasnas, which are in the Younger Avestan language (as noted by Prof Helmut Humbach). By the time Yasna 42 was composed, the religion had become institutionalized and had established priests and rituals. Verse 6 of this Yasna speaks of reverencing the athravans (fire-priests) who returned after spreading the religion in far off places. It says we reverence "the fire-priests, as they approach us from afar, and seek to gain the provinces, and spread the ritual lore.” This verse is clear evidence that even the rituals were not restricted and were open to anyone who wished to join the religion.

The Ahuna Vairya (Yatha Ahu Vairyo prayer) is in Gathic Avestan, and in the same meter as the Ahunavaiti Gatha. Many scholars believe that it was composed by Zarathushtra himself. Several centuries later this prayer was commented on in Yasna 19.6, a later Avestan text, which has Ahura Mazda making the following promise to everyone in the entire world: "And whoever in this world of mine which is corporeal shall mentally recall…a portion of the Ahuna Vairya and…shall utter it aloud, shall worship thus…I will bring his soul over the Bridge of Kinvat, I who am Ahura Mazda…” (Mills’ translation) So we see from this text that ancient Zoroastrians believed that it was Ahura Mazda’s wish that the Yatha Ahu Vairyo prayer be used by every person in the entire world.

In the Gathas Zarathushtra expresses the wish to spread Mazda’s teachings across the earth. He says: "Lord, let wisdom come in the company of truth across the earth!...” (Y50.5) The Farvardin Yasht echoes this thought. It says in verse 94 (Yasht 13.94) "…and there will the good Law of the worshippers of Mazda come and spread through all the seven Karshvares of the earth.” (Darmesteter’s translation)

This wish that the religion will spread all over the world is found in many Khordeh Avesta prayers composed during Sasanian times, more than 1,400 years after Zarathushtra. The Meher Niyaesh says: "May the knowledge, extent and fame of the commandments of the most excellent Mazda worshipping religion ever increase over the world, over all the seven regions, so may it be.” Almost identical words are also found in the Khorshed, Mah Bokhtar, Ardvi Sur and Atash Niyaeshes, the Ardibehesht Yasht, the Sarosh Yasht Hodokht and the Sarosh Yasht Wadi (Sethna’s translation).

The Doa Nam Setayeshne, also composed in Sasanian times, says: "Homage to the all knowing tolerator, who sent through Zarathushtra Spitaman… teachings of religion for the people of the world so that they may have friendship, inculcate faith and inner wisdom and knowledge gained from hearing. For the information and guidance of all men who are, who were, and who will be hereafter…” (Sethna’s translation)

The Din-no-Kalmo (Pazand) speaks of "The good, righteous and complete religion which God has sent for the world…” The Doa Tandarosti (Pazand) prays "May the religion of Zarathushtra be a source of glory unto all mortals…” (Sethna’s translation)

We pride ourselves on the fact that Zoroastrians are famed for their honesty. One cannot help but wonder how anyone can truthfully and sincerely say these prayers and yet insist that the religion prohibits the admission of non-Zoroastrians.

It is important to remember that Zarathushtra does not teach aggressive proselytizing. On the contrary, he teaches that each person should make choices for himself, after reflecting with a clear mind. This teaching requires us to exercise tolerance and respect other people’s choices of religion. Different religions are just different paths to God. But this teaching also requires us to accept and respect a person who wishes to take Zarathushtra’s path to God.

In the Gathas Zarathushtra implies that the divine is present in all things. The Farvardin Yasht reverences the fravashi — the divine within — as applied to different human races. Verse 143 of this Yasht reverences the fravashis of good men and women in various countries — Turanian, Sairimyan (which a footnote explains is Europe and Western Asia), Saini (China), and the verse concludes with reverence, for the fravashis of good men and women "…in all countries.” (Darmesteter’s translation)

If our religion teaches that the divine is present in all men and women, of what relevance is ethnicity to religion? Can we reject any person without rejecting the divine which is present within such a person?

Those who favor exclusion contend that this rule is not a question of rejecting anyone. Rather it is a question of obeying God’s will. They argue that it is God’s will that each person should remain in the religion of one’s birth, and to change one’s birth religion is an act of defiance against God’s will.

Well, God caused us to be born naked. Is it His will that we not wear clothes? He caused us to be born ignorant. Is it an act of defiance against God to get an education? Some babies are born sick or with birth defects. Is it His will that such babies not be given medical treatment to save their lives? What if one’s parents are atheists? Is it an act of defiance against God to want to believe in Him? What if one’s parents are religious fanatics? Is it God’s will that the child of such parents must be a religious fanatic also, and must massacre and torture people as his parents do?

If Mazda is the God of the Universe, how can anyone shrink His relevance to only 100,000 born Zoroastrians on this planet of several billion people? How did we sink from the high nobility of Zarathushtra’s thought to such a narrow view?

To be concluded in the next issue