Forward to The Divine Songs of Zarathushtra
The most important of all outstanding facts of Iranian history is the religious reform brought about by Zarathushtra. He was the first man we know who gave a definitely moral character and direction to religion, and at the same time preached the doctrine of monotheism, which offered an eternal foundation of reality to goodness as an ideal of perfection. All religions of the primitive type try to keep men bound with regulations of external observances. These, no doubt, have the hypnotic effect of vaguely suggesting a realm of right and wrong; but the dimness of their light produces phantasms leaving men to aberrations. Zarathushtra was the greatest of all the pioneer prophets who showed the path of freedom to men, the freedom of moral choice, the freedom from blind obedience to unmeaning injunctions, freedom from the multiplicity of shrines which draw our worship away from the single-minded chastity of devotion. To most of us it sounds like a truism to-day when we are told that the moral goodness of a deed comes from the goodness of intention. But it is a truth which once came to a man like a revelation of light in the darkness and has not yet reached all the obscure corners of humanity. There are men we still see around us who fearfully follow, hoping thereby to gain merit, the path of blind formalisms, which have no living moral source in the mind. This will make us understand the greatness of Zarathushtra. Though surrounded by believers in magical rites, he proclaimed in those dark days of unreason, that religion has its truth in its moral significance, not in external practices of imaginary value; that it is to uphold man in his life of good thoughts, good words and good deeds.
The outer expression of truth reaches its white light of simplicity through its inner realization. True simplicity is the physiognomy of perfection. In the primitive stage of spiritual growth, when man is dimly aware of the mystery of the infinite in his life and the world, when he does not fully know the inward character of his relationship with this truth, his first feeling is either that of dread or of a greed of gain. This drives him into wild exaggeration in worship, into frenzied convulsion of ceremonialism. But in Zarathushtra's teachings, which are best reflected in his Gathas, we have hardly any mention of the ritualism of worship. Conduct and its moral motives, such as Vohumano. Asha and Aramaiti, have received almost the sole attention in them.
The orthodox Persian form of worship in ancient Iran included animal sacrifices and offering of haoma to the daevas. That all this should be discountenanced by Zarathushtra not only shows his courage, but the strength of his realization of the Supreme Being as Spirit. We are told that it has been mentioned by Plutarch: "Zarathushtra taught the Persians to sacrifice to Ahura Mazda 'vows and thanksgivings.'" The distance between faith in the efficacy of bloodstained magical rites and cultivation of moral and spiritual ideals as the true form of worship is immense. It is amazing to see how Zarathushtra was the first among men who crossed this distance with a certainty of realization which imparted such a fervour of faith in his life and his words. The truth which tilled his mind was not a thing borrowed from books or received from teachers. He did not come to it by following a prescribed path of tradition. It flashed upon him as an illumination of his entire life, almost like a communication to his personal self, and he proclaimed the utmost immediacy of his knowledge in these words:
It was the direct stirring of his soul which made him say:-
The truth which is not reached through the analytical process of reasoning, and does not depend for proof on some corroboration of outward facts, or the prevalent faith and practice of the people--the truth, which comes like an inspiration out of context with its surroundings, brings with it an assurance that it has been sent from a divine source of wisdom; that the individual who has received it is specially chosen and therefore has his responsibility as the messenger of God. Zarathushtra felt this sacredness of his mission and believed himself to be the direct medium of communication of Divine Truth.
So long as man deals with his God as the dispenser of benefits to the worshipper, who knows the secret of propitiating him, he tries to keep him for his own self or for the tribe to which he belongs. But directly the moral or spiritual nature of God is apprehended, this knowledge is thrown open to all humanity; and then the idea of God, which once gave unity only to a special people, transcends limitations of race and gathers together all human beings within one spiritual circle of union. Zarathushtra was the first prophet who emancipated religion from the exclusive narrowness of the tribal God, the God of a chosen people, and offered it to the universal man. This is a great fact in the history of religion. The Master said, when the enlightenment came to him:
He prays to Mazda:
With the undoubted assurance and hope of one who has got a direct vision of Truth he speaks to the world:
I think it can be said without doubt that such a high conception of religion, uttered in such a clear note of affirmation, with a sure conviction that it is a truth of the ultimate ideal of perfection which must be revealed to all humanity, even at the cost of martyrdom, is unique in the history of religion belonging to such a remote dawn of civilisation.
There was a time when along with other Aryan peoples the Persians also worshipped the elemental gods of nature, on whose favour they depended for the good things of life. But such favour was not to be won by any moral duty performed or by any service of love. In fact, it was the crude beginning of the scientific spirit trying to unlock the hidden sources of power in nature. But through it all there must have been some current of deeper desire which constantly contradicted the cult of power and indicated a world of inner good infinitely more precious than material gain. Its voice was not strong at first, nor was it heeded by the majority of the people; but its influence, like the life within the seed, was silently working. Then comes the great teacher; and in his life and mind the hidden fire of truth suddenly bursts out in a flame. The best in the people works for long obscure ages in hints and whispers till it finds its voice, which can never again be silenced. For that voice becomes the voice of mankind, no longer confined to a particular time or people. It works across intervals of silence and oblivion, depression and defeat, and comes out again and again with its conquering call. It is a call to the fighter--the fighter against untruth--against all that lures away man's spirit from its high mission of freedom into the meshes of materialism. And Zarathushtra's voice is still a living voice, not a mere matter of academic interest for historical scholars who deal with the dead facts of the past. It is not a voice which is only to guide a small community of men in the daily details of their life. For have we not seen that Zarathushtra was the first of all teachers who, in his religious teachings, sent his words to all human races across the distance of space and time? He was not like a man who by some chance of friction had lighted a lamp, and knowing that it could not be shared by all, secured it with a miser's care for his own domestic use. But he was the watcher in the night, who stood on the lonely peak facing the East and broke out singing the poems of light to the sleeping world when the sun came out on the brim of the horizon. He declared that the sun of truth is for all, that its light is to unite the far and the near. Such a message always arouses the antagonism of those whose habits have become nocturnal, whose vested interest is in the darkness. And there was a bitter fight in the lifetime of the prophet between his followers and others who were addicted to the ceremonies that had tradition on their side and not truth.
We are told that "Zarathushtra was descended from a kingly family," and also that the first converts to his doctrines were of the ruling caste. But the priesthood, "the Kavis and the Karapans, often succeeded in bringing the rulers over to their side." So we find that, in this fight, the princes of the land divided themselves into two opposite parties, as we find in India in the Kurukshetra war. "With the princes have the Kavis and the Karapans united, in order to corrupt man by their evil deeds." Among the princes that stood against Zarathushtra, as his enemies, the mighty Bendva might be included, who is mentioned in Yasna, 49, 1-2. From the context we may surmise that he stood on the side of the infidels. A family or a race of princely blood were probably the Grehma (Yasna, 32, 12-14). Regarding them it is said that they "having allied with the Kavis and the Karapans, have established their power in order to overpower the prophet and his partisans. In fact, the opposition between the pious and the impious, the believers and the unbelievers, seem very often to have led to open combat. The prophet prays to Ahura that he may grant victory to his own, when both the armies rush together in combat, whereby they can cause defeat among the wicked, and procure for them strife and trouble."
There is evidence in our Indian legends that in ancient India also there have been fights between the representatives of the orthodox faith and the Kshatriyas, who, owing to their own special vocation, had a comparative freedom of mind about the religion of external observances. The proofs are strong enough to lead us to believe that the monotheistic religious movement had its origin and principal support in the kingly caste of those days, though a great number of them fought to oppose it.
I have discussed in another place the growth in ancient India of the moral and spiritual element in her religion which had accompanied the Indian Aryan people from the time of the Indo-Iranian age, showing how the struggle with its antagonistic force has continued all through the history of India. I have shown how the revolution which accompanied the teachings of Zarathushtra, breaking out into severe fights, had its close analogy in the religious revolution in India whose ideals are still preserved in the Bhagavadgita.
It is interesting to note that the growth of the same ideal in the same race in different geographical situations has produced results that, in spite of their unity, have some aspect of difference. The Iranian monotheism is more ethical, while the Indian is more metaphysical in its character. Such a difference in their respective spiritual developments was owing, no doubt, to the more active vigour of life in the old Persians and the contemplative quietude of mind in the Indians. This distinction in the latter arises in a great measure out of the climatic conditions of the country, the easy fertility of the soil and the great stretch of plains in Northern India affording no constant obstacles in physical nature to be daily overcome by man, while the climate of Persia is more bracing and the surface of the soil more rugged. The Zoroastrian ideal has accepted the challenge of the principle of evil and has enlisted itself in the fight on the side of Ahura Mazda, the great, the good, the wise. In India, although the ethical side is not absent, the emphasis has been more strongly laid on subjective realisation through a stoical suppression of desire, and the attainment of a perfect equanimity of mind by cultivating indifference to all causes of joy and sorrow. Here the idea, over which the minds of men brooded for ages, in an introspective intensity of silence, was that man as a spiritual being had to realise the truth by breaking through his sheath of self. All the desires and feelings that limit his being are keeping him shut in from the region of spiritual freedom.
In man the spirit of creation is waiting to find its ultimate release in an ineffable illumination of Truth. The aspiration of India is for attaining the infinite in the spirit of man. On the other hand, as I have said before, the ideal of Zoroastrian Persia is distinctly ethical. It sends its call to men to work together with the Eternal Spirit of Good in spreading and maintaining Kshatra, the Kingdom of Righteousness, against all attacks of evil. This ideal gives us our place as collaborators with God in distributing His blessings over the world.
It is, in fact, of supreme moment to us that the human world is in an incessant state of war between that which will save us and that which will drag us into the abyss of disaster. Our one hope lies in the fact that Ahura Mazda is on our side if we choose the right course. The law of warfare is severe in its character; it allows no compromise. " None of you:" says Zarathushtra, "shall find the doctrine and precepts of the wicked; because thereby he will bring grief and death in his house and village, in his land and people! No, grip your sword and cut them down!"-Yasna, 31, 18.
Such a relentless attitude of fight reminds us of the Old Testament spirit. The active heroic aspect of this religion reflects the character of the people themselves, who later on spread their conquests far and wide and built up great empires by the might of their sword. They accepted this world in all seriousness. They had zest in life and confidence in their own strength. They belonged to the western half of Asia, and their great influence travelled through the neighbouring civilisation of India and towards the Western Continent. Their ideal was the ideal of the fighter. By the force of their will and deed of sacrifice they were to conquer haurvatat, welfare in this world, and ameratat, immortality in the other. This is the best ideal of the West, the great truth of fight. For Paradise has to be gained through conquest. That sacred task is for the heroes, who are to take the right side in the battle and the right weapons.
This page was last updated on Monday, February 14, 2005.