Mithra, Manthra, Yasna
The under mentioned article has been written in a condensed form from the Magnum Opus Master piece Book "Khordeh Avesta Ba Kshnoom" written by Dr. Faramroz S. Chiniwala Pages 5 to 20. I have tried to correlate his works ( Dr. Saheb's) with that of Shakespeare, because truth is truth after all, and we can have a glimse of it in every masterpiece of Literature, or in our time tested eternal truths as mentioned in our religion, and as expounded by Dr Saheb Faramroz Sohrabji Chiniwala. Surely Dr Saheb F.S.Chiniwala's Khordeh Avesta Ba Kshnoom written in Gujarati is worth its weight in gold and is must for every true student of our noble religion. Even if we have to learn Gujarati from scratch, the efforts are worth it.
Firdosh
Mithra, Manthra, Yasna - The inseperable bond between them
The human mind is limited and incapable of grasping the truths existing in nature. This is because there is an inheritant defect called as Dravao in him. To convert it into "Gao" this universe has been made, where man is the most enchanting manifestation formed by Dadar Ahura Mazda. This Dravao has within it a bit of Gao enmeshed in it due to which this physical life can be sustained. From the combination of Gav and Dravao the final result is known as Vohun - or material temperament which has a tendency of behaving in "Kharfastry" manner of mind inclined to ignorance or deception to self- i.e. -"Khud parasti", or "Taromaity" -i.e. ignorance, selfishness, which is opposite of Armaity
Shakespeare:-
The common curse of mankind - folly and ignorance be thine in great revenue !, heaven bless thee from a tutor, and discipline comes not near thee.
......... Troilus and Cressida – 2.3.26
Due to this short comings a human mind is always at unrest and has lots of wants and desires, likes and dislikes which is hard to fulfilled. The more you get the more we want. There is no end to greed. This shortcoming is called as "Tabaesh" or an illness. To calm our agitated mind we require an appropriate medicine or remedy to the illness. Manthra acts as a medicine and is called as "Baeshaj". In Ardibehest yasht Mantra spenta prayers is called as........ baeshajanam, baeshajayotemo, yat mantrem spentem baeshajyo...... which means Manthra is superlatively best form of spiritual healing.
Hence our not so perfect minds cannot compose our own prayers and pray in any language. A Bastekustian should pray Manthra in Avesta only with Mithra. When we start praying Avesta the static efficacy of avesta stoat actually act like medicine and tries to negate our vagrant dynamic mind which revolts by having fleeting thoughts. These negative thoughts which are hidden normally within us and remain unnoticed are challenged by efficacious stoat of avesta manthra whilst praying. This is the common problem encountered by everybody. It is not something to be afraid of, as prayers can be prayed in three different ways. Only thing we have to be careful is whilst praying we cannot make our mind vacuum and like a closed compartment block our mind from thinking as done in Hindu type of Meditation.
Ashoi Tarikats and not Meditation is meant for us Zarathostis
Many of us are under impression that there is no harm in following Hindu system of Meditation, but Meditation is not meant for us because it requires us to clear our mind or blank it off completely which is very dangerous for us Zarathostis to attempt. There are every chances of something else entering our mind, or may be some restless spirit may take charge of our mind. It may be alright for a Hindu to follow Meditation and that too under supervision of a Guru, but for us there is only one path, that of Righteousness (Ashoi); as all others are non-paths.
"Aevo pantaao yo Ashahay, veespay anyaeshaanm apantaanm"
Isn’t it apparent for us to see that what is one man’s meat may be poison for others. Meditation is a tarikat for our Hindu brothers and sisters but for us Ashoi tarikats is the only path.
The spiritual status of a Zarathusti Ruvan is very high in nature and greater the status greater are the responsibilities attached to it. A zarathusti Soul after evolving through many incarnations has come to state where in he has got within him a special quality known as "Guun e Parvar". It is a Khastar "Khathra" or electromagnetic energy in a Z soul that can transmute Druj to Gaav within our elements known as "Anasaar". Guun or Gaon means stoat or vibrations within us that always are attracted towards hasti which is immortal universe existing in nature. Parvar means that energy which nourishes (parvarish) within us. This Guun e Parvar is still in dormant state in spiritual constitution of humans of other four religions but will take much longer for them to develop it. That is why tarikaats of ashoi are given for us zarathostis and we have got everything to lose if we do not follow it owing to our developed Gune Parvar, where as there are no ashoi Tarikaats for souls of other religions as it does not make any difference to them owing to their dormant state of Gune Parvar Reference: (1). Where as in a Zarathusti Ruvan this Gune e Parvar can be developed in one life time only. That is why in Atash Niyaesh Reference: (2) it is said :-
Dayaome atash Puthra ahureh mazdao, Asu Khathrem, Asu thraitim, Asu Jitim, Pouru Khathrem, Pouru thraitim, Pouru Jitim...........
O mino Atash give me quickly ( Asu) Khathra that Khastar of Gune Parvar that can convert my Druj to Gav. That is why A Zarathosti Ruvan can in one "Thwashe" of life time only by following tarikaats of Ashoi can liberate his soul from cycle of incarnations........
Different methods of praying
To be more precise we have three ways of praying Avesta Reference:(3) and they are as under:-
1) Drenajya
2) Mur
3) Sravi Gathavya Vacha.
In Drenajya method the devotee who prays avesta like a free flowing water rivulet does so, and in a standing position without any interruption or making any swinging movements . Only one thought goes on in the mind, that may these prayers which i am praying be an offering as my service to Dadar Ahura Mazda and assist him in running the nature's machinery in whatever small way as per my humble capacity. It is OK even if we do not know the tavil of the prayers, but if after purifying our body and proper Sudreh Kushti, even a Gunehgar can obtain beneficiary effects of Avesta prayers with a certain level. It gives us 50 % benefit.
The second method of Mur is slightly different where the devotee sits in a position of "Do Zanu" i.e not sit in cross legged manner like a yogi does, but fold both legs on right side if male, and on left side if female and continues praying repetively certain number of times.This type of prayers gives us 70 % benefit.
The third method of prayers is that of Sravi Gathavya Vacha and is of highest order, by applying high degree of concentration and attuning with "the minds eye" to the almighty, understanding the meaning of each and every avesta word uttered. This gives us 100 % benefit.
If due to oversight we are careless and are unable to recite in any one of the above mentioned 3 ways than nature steps in and corrects the Kriya, and delivers it to Dadar Ahura Mazda Palace, by making necessary amends, taking care that avesta does not go in waste. Though the careless devotee has to bear karmic debt if avesta prayers are recited haphazardly .
Shakespeare:-
HAMLET
My father!--methinks I see my father.
HORATIO
Where, my lord?
HAMLET
In my mind's eye, Horatio
.................Hamlet- 1.2.185
Firdausi Tusi in his epic Shahnamah says:-
Ma Gooee- ke- Atash Parastan Boodend
Parastand-e- Pak yazdan Boodend
Translation:- "Say thou not, that they are the fire-worshippers, or idolaters. They are the worshippers of Paak holy Yazdaan, who is worthy of worship, (because Atash is the best medium through which we can pay homage to the Almighty.) "
Hence we should not get discouraged if our mind strays away whilst praying because Manthra prayers acts as medicine - Baeshasz to Tabaesha -our illness. For a medicine to have its favorable effect it takes time and we should be patient. The best way of concentration is focusing our attention on Qebla afarganyu fire flame which has got the hypnotizing effect and also stress on every avesta word uttered with right pronunciations, for fire is focal point and helps us to concentrate in front of Qebla. If at home we can pray before a divo.
Fire in Kebla room is the Alchemical pot of Gold
The consecrated fire Kebla which acts as a focal point of concentration also alchemizes our subtle druj that is why in 101 names of Dadar Ahra Mazda he is called as "Adar Kibritum",( which is the 67th name).The consecrated Atash acts as a philosophers stone called as "Paras Mani" or "Kibrit-Ahmar" and changes base metal of iron in our body to gold, whilst reciting Avesta Manthra. The reason of using 16 types of fire from iron smith, gold smith, kitchen fire etc and purifying it has got deep significance and requires separate attention to it.
What is Bandagi:- Ref: (4)
The word Bandagi has been derived from the persian word "Bandeh" meaning "Ibadat", Bhakti, devotion to the almighty.
There are three types of Prayers:-
1) Tan ni Bandagi- Prayers of body. :- Keeping our physical body and our sourrounding Aipi clean, paak.
2) Man ni Bandagi - Prayers of mind :-Trying to keep our innermost hidden thoughts true and a heart ever ready to resign to the will of god. Bearing it in our mind that what ever comes to us in form of happiness or misery is our own creation, and our salvation lies only by truthfully facing the encountered situation. Heavy emphasis is laid on speaking the Truth and nothing but the truth.
3) Ruvan ni Bandagi- Prayers for our Ruvan:- Chanting avesta prayers with its mithra, and understanding its meaning whilst praying.
Thus Bandagi can be summarized into three things which are indispensable for us Bastekustiyan Parsees
1) Meher- speaking Truth and a resigned will.
2) Druj Parhej Tarikats -keeping our aipi clean
3) Avesta Manthra prayers.
There is a saying in persian that "Bandagi do Bakht" which means by praying we can remake our second destiny or change our destiny to our advantage, such is the power of prayers.By being truthful, and enduring the difficulties with a resigned will and totally in acceptance to the almighty's will, we invite the divine mercy, and we can eradicate 2/3rd of our bad Karma. The remaining 1/3 rd Karma we can endure with a smiling face. and as the saying goes in Gujarati "Suli ni Vighan, Katey jay". In the Bible it is written "The meek and humble shall inherit the kingdom of Heaven." When we are true to our own self we realize our mistakes and make a resolution not to commit the same mistakes again. That is what is called as "Patet" or Penitence. Along with Meher Patet and Druj Parhej Tarikaats, we have to recite Avesta Mantra. When we lie and evade the challenges encountered by us we create Duz Manthra, which is opposite to good effects of Manthra, and is as good as self abuse.
Dr Saheb's Khordeh Avesta Ba Khshnoom - (K.A.B.K) Page 16 explains a very important Para repeated oft and on in every Niyaesh and Yasht as under:-
Haom yo Gav beresman, Hijvo Dangahagha, Manthracha, vachacha, shyothanacha arsukhadebyascha vaghzibyo
Shakespeare explains what is will of God:-
The means that Heaven yields
Must be embraced and not neglected;
Else, if Heaven would and we will not,
Heaven's offer we refuse,
The proferred means of succour and redress
......... Richard 2.3.2
Meaning:- We should never let go any opportunity offered by nature which gives us a chance to amend and redress ourselves, nor try to oppose the will of the god.
But Heaven hath a hand in these events,
To whose high will, we bound our calm contents
.......... Richard 2.5.2
Meaning:- Heaven's high will, is the will of "Ahunavar".
The will of heaven be done in this and all things!
...........Henry VIII, 2.1
Meaning:- Being true to oneself means coming to term with the fact that every thing happens with a reason, and there is a lesson to be learnt from every small thing. In shakespeare's play - "As you like it", the Duke's kingdom is usurped by his brother and he roams in cold jungles like Robinhood, and betrayed by his brother. When the cold winds of winter made the Duke feel the change of fortune, he would bear it, and say these cold winds which blow upon me are like true friends, they tell me my condition truly: and though they bite sharply, their tooth is nothing like so keen as that of the unkind and unthankful. In this manner the duke draw a useful lesson from everything he saw. He could find tongue in trees, books in running streams, sermons in stones, and good in everything. It all depends on how you tackle the situation. - As you like it.
Shakespeare:-
Duke :- Now my co-mates and brothers in exile, Hath not old custom made this life more sweet. Than that painted pomp ? Are not these woods more free from peril than the envious court ? here feel we not the penalt of Adam,The seasons' difference; as the icy fang, and churlish chiding of the winter's wind, which when it bites and blow upon my body, Even till i shrunk with cold, i smile and say "This is no flatery; these are councillors That feelingly persuade me what i am" Sweet are the users of adversity; which, like the toad, ugly and venomous, wears yet precious jewel in his head;
And this our life exempt from public haunt, Finds tongue in trees, books in the running brooks, sermons in stones, and good in everything. I would not change it.
....... As you like it – 2.1.1- (in the forest of Arden.)
Shakespeare:-
Blow, Blow, thou winter wind ! Thou art not so unkind as man's ingratitude.Thy tooth is not so keen, because thou art not seen. Although thy breath be rude, Heigh-ho ! sing heigh-ho! unto the green holly. Most friendship is feigning, most loving mere folly. Then heigh-ho, the holly! This life is most jolly. Freeze, freeze, thou bitter sky, thou dost not bite so nigh. As benefits forgot; Though thou the waters warp, Thy sting is not so sharp. As friend rememb'red not. Heigh-ho ! sing & C.
............ As you like it – 2.7.174- (in the forest of Arden.)
Bond of Manthra, Mithra and Truth
There is an inseparable bond between Manthra and Mithra as told by Dr. Faramroz S Chiniwala in his Khordeh Avesta ba Khshnoom Page 12. A prayer or Bandagi is said to be complete if the Avesta stoat of Manthra is prayed with appropriate Mithra. If we pray Atashi stoats of avesta applying appropriate Mithra than it can be compared to Sukhad, kathi, loban, spreading sweet fragrance if offered to consecrated fire. The flame of a fire can be used as medium of concentration. In other words if the seeds of Manthra, are properly nourished with waters of Mithra, we can grow a spiritual tree on firm earth of Spenta Armaity earth by tackling the daily situations by being true to own self and with Meher.
This above all: to thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.
Shakespeare in Hamlet - 1.3.78
Batein Mithra
Character can be developed by keeping in check your Batein Mithra or inner thoughts, and side by side following Tarikaats of our deen. This is finely described by Shakespeare below:-
See thou character. Give thy thoughts no tongue,
Nor any un-proportioned thought his act.
...................Hamlet 1.3.59
Afterall what is Character ? It is nothing else but a state of mind developed by our righteous inner thoughts which is now our second nature,after practicing Ashoi tarikats, wherein we do not fall for temptations when there is nobody to warn us of perils of temptations.
How our inner thoughts "Batein Mithra" are connected with our destiny ?
Sow a thought and reap an act,
Sow an act and reap a habit,
Sow a habit and reap a Character,
Sow a Character and reap a Destiny.
...... Thackeray (an englishman)
Covering our head with a Head Gear(ScullCap/scarf) - or Sar bandi
Last but not the least in Zarathusti Yoga the upper four chakras has to be developed first, and the first step in developing our first Chakra or the crowning glory of our scalp is to keep our head covered all the time with 2 layered Scullcap of cotton only. This is a very important tarikat although I have mentioned it in the end, but this tarikat is indispensable for us Zarathostis.
Kind regards,
Firdosh K. Sukhia
Reference: 1) Daruji e Booji by Ustad saheb Page 61
2) Khordeh Avesta Ba Khshnoom by Dr. Faramroze Chiniwala Page 348
3) Khordeh Avesta Ba Khshnoom by Dr. Faramroze Chiniwala Page 27
4) Khordeh Avesta Ba Khshnoom by Dr. Faramroze Chiniwala Page 20
No comments:
Post a Comment