Significance of fire

In Zoroastrianism, the sacred element of fire is given the exalted distinction of being the son of God (Puthro Ahurae Mazdao). The first hymn of the Rig Veda (1-1-1): "I pray to God” and God means fire since the very first word for God used in the Vedas is agni, the Sanskrit word for fire. Thus, fire is the common symbol, a sort of hotline to God in both Zoroastrianism as well as Hinduism.

Several ‘forms’ of fire are required to be consecrated in the making of Zoroastrian fire temples (agiaries and atash behrams). The Vedas too recognize forms of fire and three are mentioned, viz: the sun, lightning and sacrificial fire. In fact, an analogous Vedic expression for lightning is spoken of as the "son of Asura Varuna,” which is akin to Puthro Ahurae Mazdao.

The principal terms expressing the Aryan concept of divinity are all borrowed from fire and light. The many adjectives and metaphors used for fire in the Rig Veda are ‘supreme element, the best of the very best (sarva sreshtha), teacher of divine knowledge, priest, element for sacrifice and supreme deity of worship.’

In old Sanskrit, the term for God is Deva which means ‘shining,’ from its root word Div. Lightning is called athravan, i.e. containing athar or fire. In Zoroastrianism, fire is called athro and atarsh, later corrupted into atash.

During the navjote ceremony the neophyte prays before a burning fire. This is so similar to the Vedic janoi ceremony. Again, the Vedic havan is similar to the Zoroastrian jashan. Both religions venerate fire which has to be guarded, protected and never defiled.

The Bhagvad Gita (8-9) envisages the form of God as the primordial atom which is golden red in color (fire?). The Rig Veda (1-93-4) says that God is one centrifugal light while the Atharva Veda calls the divine a "golden dot that points upwards.” The Sama Veda calls God "a powerful central ray of sunshine.”

As an aside I may add that the Romans, who evidently separated from the original Aryan stock much earlier than the Brahmins, had fire-priests called Flamines whose office it was "to kindle fires and keep them free from unclean elements (Will Durant).” They had to cover their heads with a pointed cap called Pileus at the apex of which a Virga (twig of an olive tree corresponding to the Zoroastrian baresam) was kept. It was a sin to cut hair or nails near a fire, a sentiment reflected in the Zoroastrian Vendidad. The Romans had a sacred fire altar at Albalonga and the fire at Vesta at the foot of the Palatine hill in Rome symbolizing the presence of God and the existence of the state.

The Greeks too had the fire altar of the god Pan at Olympia which could never be extinguished. An ever-burning golden lamp was kept in the temple of Athena Polias.

The old Germans burnt twigs at the eternal fire before the statue of their god Thor. The Slavs too did the same to honor their diety Perkun, as did the Lithuanians with Wilna. Woe to the ancient priests who permitted these fires to go out. Death was the penalty for such a sin. Also, priests could approach the fire only after covering their mouths with a small piece of cloth to prevent the fire from being polluted by their breath. To this day Parsi priests cover their mouths by wearing a padan (half mask).

The sun, which is the ultimate symbol for fire in our material world, has been revered by almost every religion through the ages, more particularly in Zoroastrianism and Hinduism. The sun was God’s all seeing eye according to ancient Lemurian and Atlantis civilizations.

Max Muller called Zoroastrians fire-worshipers, but veneration of fire doesn’t imply that the object adored is presumed to be the supreme deity. Nor is such adoration inconsistent with a religious system based on iconoclastic monotheism where similar homage is paid to all elements of nature.

Thus, the ancient Aryan cult of glorifying the element of fire has come down from antiquity. On an unchronicled prehistoric day, the very first thinking man must have raised his head to the sky gazing at the ball of fire and his first feeling must have been awe, the same thought as that of a modern day man when he gazes at this heavenly fire under which he lives, laughs, cries, moves, frets and dies!

RUBY PHIROZE LILAOWALA