AMBA

In its growth throughout the years the role of the Amesha Spentas has taken on many interpretations by scholars and practitioners. To get a clearer picture I poured over the gathas, line by line and noted down where each Amesha Spenta was mentioned and in what connection. The Amesha Spentas according to Zarathushtra are divine emanations that are “collaborators” in the Divine Plan. They are integrated and woven into the universe and its functioning.Hence their Immortality. In the beginning the Amesha Spentas were attributes of Ahura Mazda , later as seen in Yasna Haptangaiti they are given an individual status. “ So then we worship the good beings, male and female, the Spenta Ameshas, ever living, ever benefitting with purpose.”

 

I found myself still floating in a sea of confusion as no clear picture surfaced. This left me in a quandary, for I knew that no bonding can take place until and unless they become an inner and outer reality for me. I tried several approaches, and finally moved on to studying the nomadic pastoral life of the ancient Indo Aryans, who originated in Central Asia, hoping thus for clues. This approach I had used previously to understand the Rgvedic suktas.

 

Please check https://www.youtube.com/watch?v=owGhMpiCpqw&t=13s

 

Pastoral Connections

 

Letting lose my imagination, I visualized a life as a nomadic family, long ago, in the area where Mazdaism and Zoroastrianism began. Here then is a family herding their sheep and cattle, riding on horses, carrying tents, wandering in search of an area to reside. They find a place, a level one, not too far from a water source to build a home. They have in their possession bags of barley seeds, flour and dried herbs. Scouting the area, they gather dry twigs and branches with which they build a fire. Thus, a meal is made and the same fire keeps them warm during the cold nights. During the day they let their animals graze wherever grass is plenty. With the change of seasons, the soil becoming wet with the rains pouring from the sky above, they sow the seeds. Soon young plants grow to bear plenty of spikelets, that eventually bend down heavy with seeds. Harvest ensues. Daily trips to the nearby source of water becomes a ritual. Here they bathe, wash their clothes, carry water home for cooking.

 

From morning till evening their routine is tied to Mother Nature’s ephemeral, environmental patterns. Heat, cold, storms, heavy rains, and fear of predatory wild animals attacking their herds all bundled up to create within their minds, the presence of greater powers that they are beholden to. They address the presence of these powers with fearful gratitude by invoking them as beings who they are indebted to. This act of invocation is not a mechanical one. It issues from a deep source in their own mind to make the vital connection. This concretization results in designating separate entities with common ties. These six entities and beings are protectors and enablers.

 

Scriptural Importance of the Amesha Spentas

 

There are several yasnas where it is clearly stated that the Amesha Spentas have been created by Ahura Mazda from his own self hood, from his own light, like lighting a torch from another torch. Their essence is the same as the Creator, but have been given a separate entity by him. This was done to have them actively participate to overcoming evil while at the same time provide for and protect the good.

 

Amesha = Immortal and Spenta-s = holy and bountiful. They may be considered in terms of universal energies, beings or powers.

 

1. Lord and protector of waters, HAURVAThAATh.

 

2. Lord and protector of the earth, ARMAIThi

 

3. Lord of the sky, KSHAThRA-VAIRYA

 

4. Lord and protector of fire, ASHA

 

5. Lord and protector of plants, AMERAThAATH

 

6. Lord and protector of animals, VOHUMANAH

 

The motivating force within man that recognizes the power of the Divine in all six of them, SPENThaMAINYU.

 

With regard to the overall content of Zoroastrian scriptures I felt it had Vedic and Puranic flavors but not a hundred percent were they the same.

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Personal application to modern life

 

Man is endowed with an exclusive spirit Spenta Mainyu that has the faculties of mind and intelligence that facilitate the recognition, of the importance of preserving Natural Resources. Water is the source of all life. The earth is a benefactor and supporter. Plants provide us with breathable air in addition to providing nourishment. Animals too are providers of nourishment. The field for best and immediate human activity is right here within the umbrella of the sky. It is from here that the rains fall. A vital energy that we bring into existence, is the fire, that keeps us warm and helps in the transformation of food.

 

It is the same core spirit Spenta Mainyu that aids man in dealing with the misuse and abuse not only of natural resources but also the abuse of law and order that governs humanity. We are here to transform our personal nature in a way that it synchronizes with universal order. For that we have been endowed with a mind that is beyond instincts. Using this mind to stay prone to goodness, Vohumanah, facilitates the reign of Asha. Asha is both universal order and when by the constant practice of right thought, right word and right deed a person becomes an Asha-van, then we are fulfilling the purpose of our existence facilitated by the Creator Ahura Mazda. Such a person will continue to function in this path like a warrior or champion of goodness, Kshatra vairya. A wholistic person, he cares to take care of the earth, repository of Armaiti and the water principles, symbol of Haurvathath, that facilitate growth and sustenance. The principles of Amerathath and Vohumanah as represented by plants and animals respectively are recognized by an Asha-van as being vital to the maintenance of life on an ongoing basis. He is therefore a blessing to all that has been created, the mobile and the immobile, the inert and the living.

 

Nature and human nature are interrelated as built into Creation by the Creator. It is up to each one of us to use our free will to use this relationship and walk in the path of righteousness not for any other reason but rather for the sake of righteousness. What then is the most and best in life? Righteousness.

 

We all wish for happiness. Well then, what is the simplest way to achieve this or rather be rewarded with this? Here is the Zoroastrian mantra pertinent to this need.

 

Righteousness is the best good and it is Happiness.

 

Happiness is to him, who is righteous for the sake of righteousness.

 

अषेम् वोहू वहिस्तेम् अस्ति ।

उश्ता अस्ति उश्ता अह्माइ ।

ह्यत् अषाइ वहिश्ताइ अषेम् ॥

 

This is a circle mantra as it begins and ends with Ashem, Righteousness. May each one of us remain in this precious circle as we live, move about and transact in this world.