Matter of fact, when a careful study of these texts, we find that the symbolic representation of these Eternal Truths undoubtedly echoes in all verifiable sacred texts, however the symbolic language reflects a very particular aspect in these traditions.
Ahunavaiti 2.1- Yasna 28.7-11
dâidî ashâ tãm ashîm vanghêush âyaptâ mananghô dâidî tû ârmaitê vîshtâspâi îshem maibyâcâ dåstû mazdâ xshayâcâ ýâ vê mãthrâ srevîm ârâdå.
vahishtem thwâ vahishtâ ýêm ashâ vahishtâ hazaoshem ahurem ýâsâ vâunush narôi ferashaoshtrâi maibyâcâ ýaêibyascâ ît rånghanghôi vîspâi ýavê vanghêush mananghô.
Generally speaking, the idea of the ‘pure mind’ can be seen as a mind which has been purged from the limitations of separative and linear concepts. Thus, a mind which is not “ones own” in particular, but universal or boundless.
We can see in this first strophe that four names are mentioned; Mazda, Asa, Vohumano, and Spenta Mainyu. It…[Read more]
I am not too sure where exactly I should post this, but it is in reference to Rouhani’s comment made in another thread. Sorry for not getting back sooner ;
“Yes, well here is the central thing I’m trying to understand … does it not stand to reason that from One came many … which is to say … that all finite diversity and differe…[Read more]
Recognizing this is off the topic of Reincarnation, but not wanting to be rude, I thought I’d just mention a quick little bit. Perhaps Irfans question can be posted in a more closely related discussion.
To my knowledge, Allah and the Parambrahm are both literally undefinable in essence. Even to speak of It as undefinable is imposing a…[Read more]
You say and I quote;
“Theosophy” or “Secret Doctrine” mentioned (Gnosis in short or in Arabic: Irfan, Haqiqa and Ma’rifa), is something distinct from the book entitled ‘The Secret Doctrine’ and the organization entitled the Theosophical Society or ULT … must be born in mind.”
I must agree 100% in full with this statement. Theosophy- “A…[Read more]
Ahunavaiti 2.1- Yasna 28.1-6 –
1. ahyâ ýâsâ nemanghâ ustânazastô rafedhrahyâ manyêush mazdâ pourvîm speñtahyâ ashâ vîspêñg shyaothanâ vanghêush xratûm mananghô ýâ xshnevîshâ gêushcâ urvânem.
2. (zôt,) ýê vå mazdâ ahurâ pairî-jasâi vohû mananghâ maibyô dâvôi ahvå astvatascâ hyatcâ mananghô âyaptâ ashât hacâ ýâish rapañtô daidît hvâthrê…[Read more]
I do own Khabardar’s Avesta/Sanskrit/English edition. I have come across the Gujarati edition in India, and to my surprise I found the apparently “very rare” English edition shortly after. I was hoping to provide a digital copy, but it seems as if time is just as rare…
It has many additional notes that Taraporewalas doesn’t mention…[Read more]
One importance here is the idea that Law and Deity are one. This not only has great significance regarding cosmogenesis, but also the moral laws of corporeal existence.
In the Avesta, there is the following;
3. Thereupon Ahura Mazda said: It was this piece, the Ahuna-vairya, O Spitama Zarathushtra! which I pronounced as thine…[Read more]
Grace- what connection are you making regarding “motion giver?” Why did you think this was significant?
What is the occult understanding behind motion? Looking at the 7th strophe we see the mention of ‘holy word’ being One with Eternal Law. What does the SD mention regarding word, motion, vibration and Law?
“That Holy-Word of Sacrifice went…[Read more]
Agreed. Matter of fact, we see countless similarities in both traditions (Zoroastrian and Islamic)- to say that one was “replaced” by the other is superficial, and not allowing room for deeper introspection, something that every student must ultimately strive for.
There is a very important teaching ‘between’ these two traditions, which will…[Read more]
Continuing to the next strophes…
Gâθâ Ahunavaiti I. Yasna 29. 6-11
at ê vaocat ahurô mazdå vîdvå vafûsh vyânayâ, nôit aêvâ ahû vistô naêdâ ratush ashâtcît hacâ, at zî thwâ fshuyañtaêcâ vâstryâicâ thwôreshtâ tatashâ.
têm âzûtôish ahurô mãthrem tashat ashâ hazaoshô mazdå gavôi xshvîdemcâ hvô urushaêibyô speñtô sâsnayâ, kastê vohû manan…[Read more]
Actually, it is worth pointing out, that it has been said a Moshan Fání (Muhammad Muhsin), a Muslim, had who compiled The Dabistān-i Mazāhib (Dadestan-i Denig; book of Religious Decisions)- an important text in Zoroastrianism.
It also contains many clues to a reference you have recently posted;
“…“It is not the Pitris individually that were ever consulted, but their STORED WISDOM collectively; that wisdom being shown mystically and allegorically on the bright side of the moon.” (p. 176)
“What the Brahmans invoke are not ‘the spirits’ of the departed ancestors…[Read more]
In the topic summery, it reads;
“…one must understand the very fine language of the Gâthâs and take note of the complexed and unique language which often results with translations falling far from desired mystical understandings. Each student for themselves must come to a deeper intuitive understanding, which is reminiscent to that of the I…[Read more]
In general, or just in this case?
It appears that the Gâthâs, masculine and feminine designations are used in specific cases like the above example, however, there isn’t a concept known to any mind without the sense of duality, which appears to be a very large part of the Gâthâs.
I see. I do remember reading that, thanks for reminding me.
So then it is to be understood that “reincarnation” can be, and is often used regarding the general “embodiment” of any specific form, flesh or otherwise.
“…why the initiates withheld such important concept, like reincarnation, when this idea would inevitably help the masses live a more ethical life.”
Ideally, I agree with you Barbara.
However, given the present state of humanity it appears even “theoretical knowledge” of reincarnation couldn’t save people from adopting ethically questionable…[Read more]
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