ZOROASTRIAN ZEN

We constantly hear of the Cyrus Cylinder and the first Charter of Human Rights declared as way back as the Achemenian (Hakamanush) rule in ancient Persia. Yet most of us have never had the opportunity of reading this charter in a familiar language.

Not every embroidered sari worn by a Parsi lady is a Garaa. Garaas, generally called 'old Parsi Saris' are special hand embroidered  5 yards of  Chinese Silk, brought from China to India by the Parsi traders and worn as Saris. The embroidery motifs were often representations of either Chinese village scenes or the emblems of good luck in the Chinese culture or floral.

In earlier times, both Iranians and Indians were part of the same tribe identified as the Proto-Indo-Iranians belonging to the Indo-European family. With the roots in the Caucasoid, that is the Indo-European family, it then branches out to form the Nordics, Alpines and the Mediterranean. The Alpines bifurcate into Armenoids and the Iranoids that is the Proto Indo-Iranian family roughly around the 4th Millennium BC. They wandered and settled on the southern Russian Steppes.

After attaining certain stability in Sanjan, the Parsis started settling in other towns along the coast of Gujarat. They settled in Navsari, Surat, Khambhat, Bharuch, Ankleshwar, and Tarapore while maintaining trade contacts with Iran. Records show that from 900 AD onwards the Parsis had settled comfortably in these towns and had become quite prosperous. Several years of peace, which had helped the Parsis survive and prosper economically and culturally were followed by 200 years of continuous disturbances. Despite these unfavorable conditions, the Parsis managed to keep their distinctive nature intact.

Installing the ‘Aatash Behram’ in the Sanctum Sanctorum of a Fire Temple. Installing the fire in a Fire Temple, a Zoroastrian place of worship is treated like the coronation of a Monarch; in fact the Consecrated Fire itself is addressed as “Padsha” meaning Ruler. In a Fire Temple the installation …

For a quick recap, collection of kindling for fire temple is from the pyre while the corpse is burning and 15 others from the hearths of:         a dyer, a ruler, a potter, a brick-maker, a fakir or an ascetic, a goldsmith, a mint,  a blacksmith, one who makes armours, a baker, a brewer or distiller or an idol-worshipper, a soldier or a traveler, a shepherd, fire produced by atmospheric lightning, any Zoroastrian. At every stage of the process of collection of kindling for fire temple must be conducted by a Zoroastrian and no other person. The procedure for collection of the fires varies in the case of each of the 16 places from where that particular fire is collected.

As stated in the Qissa they were caught in a nasty storm. The Dasturs were thrown into consternation. They prayed for help and promised to build the Bahram fire if Bahram, the Yazata for victory, delivered them from this storm. Their supplication was granted and a gentle wind brought them to a point upon the Indian coastline. They sought refuge from the Hindu King Jadav Rana, which is believed to be the local ruler. It is believed that the King asked for five conditions before granting refuge to this migrant group:

Fire in Zoroastrianism is the center for worship. It is a Zoroastrian belief that through veneration of fire one can create an intimate communion with God, who is the creator of this sacred fire. It is the third holy immortal and has a religious significance of being a symbol of righteousness. Prophet Zarathushtra mentions fire as the holiest of the elements to be worshiped as the source of heat, light, life and growth. He selected it as a symbol of his faith to symbolize the divine spark within. Fire, in Zoroastrianism therefore, is considered one of the most sacred elements of nature.

The pledge made at Navjote  by a Zoroastrian adherent: “I pledge myself to the faith of Mazda… I pledge myself to the well-conceived thought I pledge myself to the well-spoken word I pledge myself to the well performed deed… To Ahura Mazda I ascribe all good.” [Jasa Me Avanghe Mazda, Pledge of faith, Yasna 12.8-9]

“According to the religion of Zarathushtra, every  human being is mortal, and death is destined for all. Death is seen as a transformation and total destruction. It is the passing way of spiritual elements from the physical body.” [Yasna 55.2] Zoroastrianism emphasizes on maintaining sacredness of the creations and all elements of nature. Pollution of the creation is seen as an act of evil. The dead body is considered as a source of contamination of both human beings and nature around us. To maintain this balance, the dead body should be disposed in such a way that the purity of the four elements of nature, earth, water, fire and air is not endangered. Thus over centuries, a method of total disintegration of organic matter and decomposition was evolved, as sought by the religion