Meaning and Message of
Yasna 30:2
Freedom of Choice
The
Gathas are a well-worded, well-versed, well-patterned, well-defined,
well-rounded, well-turned, well-linked, coherent, cohesive, concise, and precise
divan of the Divine Doctrine by the Master-Mâńthran (Thought-provoker)
and Prime-Poet Zarathushtra Spitama. They have five meters, seventeen songs and
241 stanzas, small enough to fit into a pocketbook of only 40 pages. They
discuss, in clear words, a unique Monotheism, Primal Principles of
Existence, mental enlightenment, physical soundness, Good and Evil, Freedom of
Choice, progressive life, constructive contribution, rehabilitation of the
uprooted, renovation of the world, radiating happiness in a natural and peaceful
environment, and advancing towards a godlike goal. They are supernal
inspirations, sublime prayers, subtle rituals, simple directives, and sound
advices for a superb splendid life. The Gathas are the Guide to Daęnâ Vańguhi,
Good Conscience, “the best religion …. for the living …. [because it]
promotes the world through righteousness and polishes words and actions in
serenity.” (Song 9:10 – Yasna 44:10)
All
the above subjects are interrelated and therefore interwoven within the
241 stanzas, a moving mosaic of Message. One may pick a subject in a stanzas but
to comprehend its meaning and message, he/she will have to see it in its context
as given in the stanza, then look at it in the song in which the stanza stands,
and then understand its interrelation with other stanzas in other songs.
Understanding the Gathas is easy, provided one has the entire
picture, the complete Doctrine, in his/her full view. A single sample,
out of context, may lead to misunderstanding or even wrong deduction.
Therefore
to comprehend the second stanza of the third song, we shall have to carefully
look at its main point in the context of the entire Gathic guidance. That main
point is “Freedom of Choice” and the word on which it is based is âverenâo.
It is from the root var (Sanskrit vr), which means to choose,
to select with a secondary meaning to prefer, to like.
Happily the words derived from this root have been used
for 30 times in the Gathas, more than enough to give us the true meaning of it.
They have been used twice in the Haptanghaiti and 12 times in the Fravarti
(Yasna 12). It makes a total of 44 times in the Gathas and their Supplements in
the same dialect.
The
words from this root occur twice in the non-Gathic Yasna, once in the Vispered,
twice in the Yashts and thrice in the Vendidad, a total of eight times in the
entire Later Avesta. The non-Gathic Avesta is, in size, almost twelve times
larger than its Gathic part. One may wonder at the ratio of eight times against
the Gathic 44 times. The reason is simple. The non-Gathic part of the extant
Avesta is more concerned about rituals, customs, prescriptions, proscriptions,
legend, history, geography, medicine, and more. Its composers knew well that the
Gathas were the Divine Doctrine. That was enough and adequate for them.
They appended what they considered appropriate. As it will be seen, although
eight in number, they are a good help in understanding the significance of our
subject of ‘Freedom of Choice’ as seen by the Avestan people.
My
translation of the our main stanza reads:
Hear
the best with your ears
and ponder with a bright mind.
Then each man and woman, for his or her self,
select either of the [following] two choices.
Awaken to this Doctrine of ours
before the Great Event of Choice ushers in.
(Song
3 - stanza 2)
But
let me give also the translations by three Parsi scholars and three Iranian
Zartoshtis:
(1) Ervad
Kavasji Edalji Kanga: …. (tę) mhotâ banâvo-ni agamcha daręk jan-nę
potânę-mâtę ę (potâni) pasandagi-no ętekâd (hovo joîyę – yâne daręk
mânasę khodâ-parasti tathâ dęv-parasti, ę bę-mâń-thi ję sârűń hoę
tę pasand kari-nę, tę műjab potâ-no dharm sańbańdhi ętękâd râkhvo …
“….
Then before the great event, each person should, for his own self, have his
preferred belief. (It means that each person should prefer from the two –
God-worship and demon-worship, the one which is better and thus have his belief
concerning the religion.) ….” (Ervadji Kanga – Happily, he has this stanza
in the Avestan script on the cover page of his book Gâthâ bâ Maenî,
Gujarati language, Bombay, 1895)
(2)
D.J. Irani: “…. Let each one choose his creed with that freedom of
‘choice,’ each must have at great events. ….”
(3)
Dr. Irach J.S. Taraporewala: “…. Before you choose which of
the Paths to tread, deciding each man by man, each for each; before the great
New Age is ushered in, wake up, alert to spread Ahura’s word.
(4)
Ardeshir Faramji Khabardar: “…. the careful selection of the
two ‘choices,’ man by man for his own self, before the great setting off on
life’s journey, ….”
(5)
Mobed Firuz Azargoshasb: “…. decide each man and woman
personally between the two paths, good and evil. Before ushering in of the great
day, or the day of the judgment, arise all of you and try to spread Ahura’s
words (Zarathushtra’s message).”
(6)
Mobedan Mobed Rostam Shahzadi: “…. Before the opportunity is
lost, each man and woman should for his/herself choose between the two – the
right path (Mazda-worship) or the wrong path (demon-worship). May you, with the
help of Mazda Ahura, be successful in your choice of the right path.”
The
word âvarenâo has been translated as ‘etekâd, yekîn,
belief, faith’ by Kangaji; ‘creed’ by Irani; ‘choices’ by Khabardar;
‘Path” by Taraporewala with the note “Bartholomae translates ‘avowal of
belief or of faith’ and derives it from var (Skt. Vr), to choose
and with [the prefix] â, to profess (a belief); ‘râh, aqîdeh
(path, belief) by Azargoshasb, and ‘râh’ (path) followed by
‘Mazda-worship or Demon-worship’ by Shahzadi.
The
stanza speaks of the full Freedom of Choice of Belief as the right of
each man and woman, and has a request to awaken to the Zarathushtrian
Teaching of the Divine Doctrine before the Great Event. The stanza is one
of the eleven stanzas of the Song devoted to the first sermon on vahya mainyu
and aka mainyu, the better and the bad mentalities, which
translate in human thoughts, words and deeds. It expounds this unique theme of
Good and Evil that has confounded many an exponent. The following Song 4 (Yasna
31) guides how to choose the better mentality and lead a good life, and Song 5
(Yasna 32) exposes the wrongs done by the aberrant.
Regarding
the remaining 29 instances of the words derived from var, all the above
five persons give the meanings of verbs as ‘to choose, to prefer, to like (pasand
karvűń), to please, to believe, to put faith in (mânvűń, etekâd râkhvűń),
and nouns as ‘faith, creed, religion, doctrine, custom, path.’
I
have, in a larger version of my essay, given the renderings of the above persons
for almost all the 44 instances in which the derivatives of the root var occur.
Here I will confine myself to only those passages, which are more related to our
subject of the day.
Ahunavar
(Yathâ Ahű): We
begin with Ahunavar, the stanza which has given the first Gatha its name Ahunavaiti.
It says: “Just as the lord (ahu) is vairyo, meaning ‘to be
chosen,’ so is the leader (ratu) on account of their righteousness
only.” Lord, according to Song 2 (Yasna 29) is the person “who repels the
fury of the wrongful,” and the leader is the person “who offers
civilization, nourishment and strength” to the living world. The person ‘to
be chosen’ as both the “Lord and Leader” by the Living World was and is,
of course, Zarathushtra Spitâma. He was the only person who had listened
to the Divine Message and was prepared to proclaim it through his Songs. He was
granted the sweetness of tongue to carry out his universal mission.
Song
1:5 (Yasna 28:5): Zarathushtra says: “With these greatest thought-provoking words, we
shall convince the barbarians to choose (vâurôimaidi) the right
religion.”
Kangaji:
“We shall be able to give faith to the wicked people.”
Taraporewala:
“May we e’er convert with force of tongue those gone astray., (with a note:
“… At any rate this passage is clear proof of the great desire of Z. that
His New Message should spread all over the world.”)
Shahzadi:
“When shall I have the ability of leading the warriors, antagonists, robbers,
and astray to the path which is the best and superior.”
Song
4:3 (Yasna 31:3): Zarathushtra wants the Divine Message to help him “to guide all the
living to choose for themselves (vâurayâ) the right religion.”
Kangaji:
“I may
make all the living as believers.”
Taraporewala:
“to convert all the living” and in his note he mentions about
‘conversion” and adds “that Zoroastrians in India today are on the whole
averse to proselytizing; some indeed regard it as positively ‘sinful’ (adharmî).
Shahzadi:
“…. Mazda has taught me the Religion of Mazda through his own tongue and
talk and told me to convey it to mankind.”
Song
4:11 (Yasna 31:11): God
has “fashioned for us the living world, conceptions and intellects, put life
in the physical frame, and gave deeds and doctrine, so that one makes his
‘choice’ ((varenęng) through free will.
Kangaji:
“…. for
fixing the deeds and religious commandments or for the belief or choice.”
Taraporewala
“Whereby one may hold whatever Faith one wills.”
Shahzadi:
Subtitle:
“…. You wanted every person to choose the way he/she prefers by his
determination and in full freedom.”
It
may be pointed out that Mobed Firuz Azargoshasb has written notes on
stanzas 1:5, 4:3 and 4:11 that the Good Religion of Zarathushtra is a universal
religion for all mankind and that it is to be spread through teachings without
any push, persuasion and/or force. People may choose it through their
knowledgeable discretion and Free Will only.
Song
6:2 (Yasna 33:2): Whosoever
foils the wrongful by word, thought or action, or …. teaches good things,
advances in his choice (vârâi).
Kangaji:
“He …
presents for his religious belief i.e. he strengthens his belief.”
Taraporewala:
They accomplish (Thy) Purpose. (in the vocabulary vâra, wish, lit.
‘choice.’)
Shahzadi:
“… or
guides a wrongful person on the right path, … (Note: Propagation of religion
and fighting evil is permitted according to this stanza.)
Song
12:6 (Yasna 47:6): “…. With the growth of serenity and righteousness, (serenity) shall
convert many a seeker.”
Kangaji:
“It is
completely selected by the aspirants.”
Taraporewala:
She shall draw (into her fold) many Seekers.
D.J.
Irani: This
shall cause many to hear Thy Message.
Song
13:4 (Yasna 48:4): Whoever,
Mazda, has set his mind on the better or the worse, sets his conscience
accordingly with actions and words. His desire follows his cherished choice (varenęng).
Kangaji:
“He who keeps himself good and pure, maintains the religion the same way; his
wish, belief and faith follow suit.
Taraporewala:
“His will follows his voluntary choice.”
Shahzadi:
“His
desire follows the same path.” (Note: a Persian couplet: You see exactly what
you wish. You wish exactly what you see.)
Song
14:3 (Yasna 49:3): This
has been put as a choice (varenâi) that righteousness is for the
promotion of the doctrine, and wrong is for harming it.
Kangaji:
“In order to guide the people of world, the religious preference ….
has been laid down.
Taraporewala:
“It is laid down by Mazda as choice for all – the Teaching that Truth shall
prevail, that Untruth shall be frustrated.”
D.J.
Irani:
“According to Thy Faith, O Mazda, the choice of Righteousness is its own
vindication.”
Shahzadi:
“… the
Mazda-worship Religion is based on Truth and therefore it is always beneficial,
and the demon-worship religion on Lie and therefore always harmful.”
Song
17:2 (Yasna 53:2): “And now, let Kavi Vishtaspa, the Zarathushtrian Spitama,
and
Ferashaoshtra pursue, with mind, words, and deeds, the knowledge for the praise
and for the choice (fraoret) of venerations of the Wise One, in order to
establish in straight paths the religion which God has granted to the
benefactor.”
Kangaji:. “…. With faith in adoration rites ….”
Taraporewala:
“Let each choose acts of piety … meditating on the Path of Truth – the
Faith Ahura has revealed to the Saviour.”
D.J.
Irani:
“May they teach all to keep to the established straight path, ….”
Shahzadi:
Subtitle:
The Best Course to Teach the Religion to Mankind. “For the pleasure of Mazda,
all should sincerely spread the best religion through thought, word and deed.
…. Vishtaspa and Ferashaoshtra became supporters of Zarathushtra and succeeded
as the Benefactors (Saoshyants) …. in teaching people the right path of the
religion.”
NOTE
I: Mobed
Azargoshasb follows closely his preceptor, Dr. Taraporewala, in his translations
of the Gathas. Nevertheless, he has his independent way also. His renderings of
the above stanzas are in quite harmony with Dr. Taraporewala’s.
NOTE
II: Mobed
Shahzadi has given subtitles to most of the stanzas of the Gathas in his
translation. Thirty-two of them present the Good Religion as the ‘universal’
and that it should be propagated and spread, and the Subtitles speak of Freedom
of Choice.
Haptanghaiti:
Song 1.3 = Yasna 35.3: That we have chosen (vairîmaidî), Lord Wise, through sublime
Righteousness, Which we have thought, spoken and done. Of these deeds, the best
be for both the [mental and physical] existences.
Yasna
16:2: We
venerate Zarathushtra’s Religion. We venerate Zarathushtra’s Choice (varena)
and Doctrine.
Yasna
57:24: This
religion was forth chosen (fraoreńta) by Ahura Mazda the Righteous, also
by Good Mind, Best Righteousness, Choice Dominion, Progressive Serenity,
Wholeness, Immortality, Ahurian Questions, and Ahurian Doctrine.
Vispered
5:3: For You, Righteous Ahura Mazda, I choose for
myself (verenę) this religion as a Mazda-worshipper, Zarathushtrian,
void of false gods and of the Divine Doctrine.
Yasht
10:92: This
religion was chosen forth (fraoreńta) by Ahura Mazda the Righteous. ….
The Amesha Spentas chose (vereńta) the religion …. .
Yasht
13:89:
Zarathushtra was the first to eliminate false gods and to choose (fraorenata)
to be a Mazda-worshipper, Zarathushtrian, void of false gods, and Divine
Doctrine.
Vendidad
12:21: Should
an alien-believer (anya-varena) alien-doctrined (anya-tkaesha)
die, how many creations of the Progressive Mentality would he pollute?
Vendidad
15:2: He
who teaches the alien-belief (anya-varena) and alien-doctrine (anya-tkaesha)
to a righteous person knowing.
These
two passages show that other religions were known by the term ‘alien’
instead of what some religions do by calling others as heterodoxy, unbelief,
heresy, paganism, or heathenism.
Vendidad
19:2: Zarathushtra
chose for himself (fraorenaęta) the Mazda-worshipping Religion.
The
use of the words derived from var show that they do carry the idea of the
choice of religion and also that the Gathas are the Divine Message for mankind.
That means that the Good Religion is the first missionary religion,
a mission that firmly believed in “Freedom of Choice” after a good knowledge
of the thought-provoking Message presented with a sweet tongue. To sum up what
one understands from all the above references is:
(1)
Freedom
of Choice is for every individual person.
(2)
A good
choice is made by considering the subject with a bright, clear, un-tinted and
unbiased mind.
(3)
Zarathushtra
wishes all to be awake to his Teachings also.
(4)
The
message is universal and is not confined to race, color, and nationality.
(5)
It has to
be peacefully spread with a soft and sweet tongue.
(6)
Force and
coercion are not allowed.
It
is because of such a meaningful mission that the composer of the eulogy in honor
of Zarathushtra in the Farvardin Yasht declares: “Henceforth the Good Religion
of Mazda-worship will spread all over the seven climes of the earth.”
With
our main subject of Song 3:2 (Yasna 30:2) in view, we now turn to two important
points: (a) Mazę Yâonghô, the Great Event and (b) Declaration of
Choice.
The
word ‘yâonghô/yâh’ is derived from the root yah/Sanskrit yas,
meaning ‘to endeavor, to strive.’ It occurs in Song 3:2 (Yasna 30:2), Song
11:14 (Yasna 46:14), and Song 14:9 (Yasna 49:9). It also occurs as ‘mazishtâi
yâonghâm – the greatest of events’ in Haptanghaiti Song 2:2 (Yasna
36:2). The two Gathic
instances show that the occasions refer to the days King Vishtaspa and Jamaspa
chose the Good Religion and the Haptanghaiti occurrence speaks of the day when
the congregation of early Zoroastrians had encircled the Fire altar in their
community enclosure for a special occasion called the greatest of the events,
perhaps a group initiation into the Good Religion.
Yâonghô
has been rendered as ‘mhoto banâv, agtyanűń kâm – a great event,
an important undertaking’ by Kangaji, ‘great events’ by D.J. Irani,
‘ushering-in-of the Great New Age’ by Taraporewala, ‘the great setting off
on life’s journey’ by Khabardar, ‘ushering in of the great day or the day
of judgement’ by Azargoshasb, and ‘opportunity (sic)’ by Shahzadi. In Song
11:14 and Song 14:9, the some of the above scholars have translated it as ‘The
Day of Judgment.’
The
word yâh does not occur in the Later Avesta but the word for Koshti, the
religious girdle is derived from it. It aiwi-yâongh. The prefix aiwi
meaning ‘to, towards, for’ also imparts ‘intensity’ to the word. That
expresses what the Koshti stands for: to strive for the New Age begun by
Zarathushtra’s Divine Message. The Koshti, we all know well, is girdled on the
occasion of the Declaration of Choice – the Initiation Ceremony. Aiwi-yâongh,
the Koshti, is first girdled on Yâongh, the Great Event in
one’s life.
The
Declaration of Choice begins with Yasna 12, known as Fraoreitish Hâitish, the
Religious Choice Chapter, a declaration that was/is made by the Initiate for the
Choice of the Good Religion. It is, in fact, the responsible response to
Zarathushtra’s call for consideration and choice.
In
Yasna 12 (repeated in Yasna 1:13, 3:24, 11:16, 14:4, 57:24), the Initiate
states: "1 do hereby eliminate the false gods. I do hereby choose for
myself (fravarânę) to be Mazda-worshipper, Zoroastrian, void of
false gods and Divine Doctrinal. ….”
“1
do hereby choose (varemaidî) the progressive serenity for myself.
May it be mine!”
Then
the Initiate declares that he/she will cleanse the world from theft and
violence; guard the home of the Mazda-worshippers against harm and destruction;
give the wise people, who live on this earth with their cattle, full freedom of
movement; does not intend to hurt any body or soul; renounces false gods and
their devotees; renounces sorcerers and their devotees; renounces each and every
mental malady and physical ailment; in fact all falsities and malignities in
thoughts, words, and deeds.
He/she
renounces the false gods just as the Righteous Zarathushtra did, and goes on to
declare:
"With
the Choice Belief (varena) in waters, with the Choice Belief in plants,
with the Choice Belief in the bountiful world; with the Choice Belief in God
Wise who created the living world and the righteous man -- the Choice Belief
Zarathushtra had, the Choice Belief Kavi Vishtaspa had, the Choice Belief
Ferashaoshtra and Jamaspa had, and the Choice Belief each of the
truth-practicing righteous Benefactors have, it is with the same Choice Belief
and doctrine that I am a worshipper of the Wise One.
"1,
with my appreciations and Choice Beliefs (fravaretas-châ), choose
for myself (fravarânę) to be Mazda-worshipper and Zoroastrian.
I
appreciate well-thought thoughts,
I appreciate well-said words,
I appreciate well-done deeds.
I
appreciate the Good Religion of Mazda-worship which overthrows yokes yet sheaths
swords, teaches self-reliance, and is righteous. Therefore, of the religions
that have been and that shall be, this is the greatest, best, and sublimest. It
is divine and Zoroastrian. I do attribute all good to God Wise."
It
is a daring declaration, and it is a great event. The very
fact that one calls his/her religion as the greatest, best and the sublimest,
means that he/she considers all other religions as great, good and sublime and
that he/she has made the choice after a comparative study of as many of them as
possible with a bright mind. The declaration explains the full meaning of the
Gathic stanza. It gives the salient points of the Good Religion. Enjoying the
Freedom of Choice, it is a highly desirable, proper and practical response to
Zarathushtra’s call for awakening to his Divine Message, our subject of the
day.
mazdayasnô
ahmî, mazdayasnô zarathushtrish
fravarânę âstűtascâ fravaretascâ.
âstuyę humatem manô âstuyę hűxtem vacô
âstuyę hvarshtem shyaothanem.
âstuyę daęnăm mâzdayasnîm
fraspâyaoxedhrăm nidhâsnaithishem
khvaętvadathăm ashaonîm
ýâ hâitinămcâ bűshyeińtinămcâ
mazishtâcâ vahishtâcâ sraęshtâcâ
ýâ âhűirish zarathushtrish
ahurâi mazdâi vîspâ vohű cinahmî.
aęshâ astî daęnayĺ mâzdayasnôish âstűitish!
* * * * *
LINKS:
FEZANA SPECIAL EVENT
TABLE OF CONTENTS and Their Links
Introduction & the Gist of "The Plain Reality Behind The Intricate Falsity"
Analysis of the 26-page "Global Protest"