Fire and its significance in Zoroastrianism

Fire in Zoroastrianism

An Award Winning Essay

The entire universe is made up of the four basic elements – air, water, fire, earth. Out of these, the fire owns a privileged position in the hearts of men, because fire turned out to be one of the greatest and best discoveries of man.

It provided protection to the ancient man from wild animals, and warmth to him on cold shivering nights of winter. Thus, fire became the dispeller of darkness and giver of warmth. The Iron Age man could craft his weapons thanks to fire; fire became indispensable for the running of industries.

Industry and progress made giant strides with the discovery of fire. The life of modern man would come to a standstill without fire. Electricity is a form of fire and can we imagine our lives without electricity? Our trains, planes, rockets run on it. From the time we get up till the time we go to bed, its our electrical gadgets doing everything for us. It should not come as a surprise then that man through the ages across the habitable globe has treated this amazing creation with awe, veneration and respect. It has received universal homage in nearly all religions and all countries, particularly in the religions of the Aryan race.

The “Harmes Fire” of Egypt, Elmis Fire of ancient Germans, the Burning Torch of the Greek God Apollo, the ever burning fire at the temple of Athens, the fire at Roman goddess Vesta’s temple, the “burning bush” of Moses, the fire-pillar which lead the Jews from their captivity are just a few examples of the universal worship of fire.

The above mentioned useful attributes of fire were not the only reason for the veneration. The advanced souls of those remote times realized that fire, heat and light were indispensable for the very existence, sustenance and progress of the universe. All living beings depend on fire for their survival. Without the vital heat, the living organism becomes a dead entity. The coming together and the separation of atoms is the function of fire. It was the element of fire which set the static Universe in motion. In other words, fire breathed life into the Universe. Fire is the fuel of existence. Fire is life!

Besides, we know that Ahura Mazda is ALL LIGHT. According to the Zoroastrian scriptures, he is “Rayomand, Khorehmand, Minoan, Mino” – full of luster and radiance.

The Cosmic Fire is the emanation of Ahura Mazda’s own Divine Light which he unleashed at the inception of creation. Asho Zarathustra declares thus in the Gathas (GY 31.7) “He, through His Holy Word did in the beginning declare that His Light (Khvathra=light, fire) shall stream forth thru all the Lights on High”.

Paul Brunton a great scientist says “All matter is ultimately the condensation of radical energy, i.e., Light. This marvelous structure of the Universe dissolves away – does not exist – when we inquire into its true nature and becomes the most intangible of all things – LIGHT. From Light, all creation takes its birth. And it is in Light that it disappears at the moment of its dissolution, and once again from Light it again takes its rise”.

Saint Kabir says “The holy Light was the first born of heaven. From that primeval Light, did the Lord then create all forms of Life.”

Today science supports this theory, which means that Light is no other than God. Light is God!

There is no natural object on earth which so closely resembles His Divine and Sublime Light as the fire. Endorsing our view-point, Bishop Meurin says “Pure and undefiled flame is certainly the most sublime, natural representation of Him who is Eternal Light”. A Zoroastrian clearly states in his prayer “O Ahura Mazda, through fire we first approach Thee and Thee alone” (Yash 2:2-1).

Firdowsi, in the Shahnameh, seems to mean the same when he says

“Ma guy ke atash parasian budand,

Parsustandeh e pak yazdan budand”

(Translation: Do not say that they (Zoroastrians) were fire worshippers,

They were the worshippers of the Holy God)

One American rightly states that “Those orientals who worship God with fire are wise and full of vision”. The great German scholar Professor Mills, after studying the Zoroastrian religion, declares “I am almost a fire-worshipper myself”. Thus, fire is the visible symbol of God, therefore fire-worship is really God-worship. No doubt then that Zarathustra selected fire, the noblest and most inspiring emblems of Ahura as the symbol of the Zoroastrian religion, which instantly reminds the devotee of the divine, lustrous, all-knowing Supreme Being. Through Nature, we try to reach Nature’s Creator.

Zoroastrian scriptures have much to say about fire. Fire is termed as:

1) Atar, athro – in the Avestan language

2) Atash – in the Pazand, Persian language

According to Zoroastrian literature, Hoshang Padshah of the Peshdadian dynasty one day went on a hunting spree with his courtiers, when he saw a huge dragon near a mountain. He lifted a huge stone to throw at the dragon, but the stone missed the target and instead hit another stone and was ignited. The dry grass and wood nearby started burning. The radiant light left the group awe struck. Just then a voice emanated from the fire “O Padshah! This Divine Light is the holy symbol of God. Create an altar for it is to be venerated”. Hoshang and the rest bowed down in veneration, enthroned it on an altar, covered it with a dome. It was called Noorekhuda. It was later called Adar Khordad. Ever since then, Zoroastrians have venerated this sacred symbol with utmost zeal and dedication.

In the Avesta, Atash is designated as Mazishta Yazata = the greatest yazata. Atar is called the “master of the house", and more frequently the son (puthra) of Ahura Mazda - so called so that people may not equate atash with Ahura Mazda but consider it as one of his creations. Ervad K. A. Kanga translates puthra = purifier because the English word fire is from Greek root “pur”, sanskrit “pu” and the Avesta root “Pur” – to purify. Fire is self purifying, consuming all dross to always remain in a state of perfect purity.

Adar Yazad and Ardibehsht Ameshaspand preside over Atar – the former residing over the visible, physical fire ; the latter over the invisible etheric state of fire.

The fire as the divine judge appears variously in the Avesta and justice was administered in various forms – “metal, molten metal , shining metal”. It will act as the Divine Judge at the Final Judgement (frashokereti) also according to Zorastrian texts.

Avesta describes fire as the “holy warrior – a friend of man, protector, powerful, swift, courageous, joy giver, the giver of ever increasing spiritual wisdom, active life with an active mind, power of oratory, virility, prosperity. It is the giver of healthy, noble, caring children – the pride of their country and their religion. Whosoever brings a dry, well-examined wood and scented wood to the fire gets the above blessings and happiness all days of his life, but it apprehends the malicious people for their wrong doing."

Fire destroys evil, grants boons and helps his devotee in the most unusual and miraculous ways. The story of Aden-Lonavala fire is a living testimony to this last claim.

Fire is a conscious entity – hence its presence as a witness in all ceremonies is mandatory. The Hindu couple solemnize their marriage with fire “as a witness”.

Fire acts as a catalyst taking upon itself the miseries and hardships that may befall his devotee. To solve the flood problem of Patiala city, a sage advised the founder Maharaja of Patiala to keep a house fire burning 24 hours “as the Aryans do”. The problem was solved and the fire still burns in the palace of his descendants.

Fire is a great purifier – hence it is always kept burning near a dead body. It is also an agent or a medium to channel our worship upwards and also to draw the divine forces and blessings downwards.

This description of Atash is in the Ijashne Ha 62 referred to as Atash Niyaesh. Ijeashne Ha Y. 19.11 describes 5 types of fires:

1) Atar Berezi-savah – the fire burning in the atash behram – “the fire highly beneficient – the fire that takes food only and no water”. According to the Bundahishn, this is the fire burning before Hormazd. According to Zadasparam, Sarosh Yazad is the helper of this fire.

2) Atar Vohufrayana – the fire in the body of man and animals – “the fire of good affection – diffusing goodness – the fire that drinks water and eats food”.

3) Atar Urvazishta – the fire found in plants – “the fire of greatest bliss/happy life – the fire that takes water only and no food”

4) Atar Vazishta – the fire in the atmosphere, clouds, lightning – “the fire swiftest – the fire that needs no food and no water”

5) Atar Spenishta – the fire burning in spiritual state in the highest heaven before Hormazd – the fire most holy – fire of prosperity. The Bundahishn considers this fire as burning in the atash behram.

The illustrious kings of ancient Iran established holy fires for religious purposes and to commemorate their victories. The kings were known to go on foot to pay their homage to these special fires and give gifts in cash and kind.

In the Kshnuman of atar, 3 holy fires are mentioned.

We know that all human beings and all good creations have “khvarnah, glory, efflugence” emnating from their bodies, which is intimately associated with fire. Adar Yazata is its protector. So the first holy fire is :

1) Atar Farnbagh – also called khvarnah, khordad, khoreh, fra, farreh – of the Iranian Glory and the Kayanian Glory. It was installed by King Jamshed on the Mount Khvarrehmand and is was transferred to Mount Roshan by King Vishtasp.

2) Atar Gushnasp was established by King Kay Khushro. Some read it as Gushasp (“the ear of the horse”). After conquering the fort of Dazeh Behman, when Kai Khushro was busy destroying idols, this fire struck near the ear of the horse. He installed it on Mount Asnavant near Chaichist Lake.

3) Atar Burzin Meher – it was the fire brought by Zarathustra to the court of King Vishtasp. It burnt without wood or incense, could not be extinguished by any means and would not burn the hands of persons holding it. It was installed at Mount Raevant by King Vistasp.

The above 3 fires were the guardians of the 3 classes of Iranian society:

1) The Athravans (priests)

2) The Rathestar (warriors)

3) The Vastroysh

It is said that Hormazd himself created these 3 fires “…..like 3 lights for the watching of the world, they ever glittered…”(Gr. Bd XVIII). These 3 holy fires are also said to have miraculous powers of flying, healing and of spreading the knowledge of the religion. They are also seen as the spiritual caretakers of the Zoroastrian faith in Iran. They are considered spiritual energies and as such they are spiritually present in all consecrated holy fires.

Several fires were installed during the Sassanian times also.

At present in India, we have 3 grades of fires:

1) Atash Dadgah – the household fire

2) Atash Adaran – this fire is obtained by 3 days of ceremonies on 4 fires obtained from 4 classes of society. It is installed on the fourth day.

3) Atash Behram – this is the highest grade of consecrated fire. 16 fires are required to consecrate an atashbehram fire which is done by an elaborate series of rituals, observing the highest laws of hygiene and purity by the team of Yaozdathregar priests

To uncover and activate their latest divine essence, each of the 16 fires is cleansed of their physical dross by the most stringent purificatory procedures known to man. They are put individually and jointly through a number of horizontal and vertical purifications and the the entire exercise involves 14,000 hours (538 days!) of prayers by over 50 priests after which it is amalgamated into one glorious flame which is by then the purest and most potent substance existing on earth. The fire temple thus becomes a dynamo of spiritual energy which has the ability to defray all evil. The 16 fires used are:

There are 2 fire temples in Iran at Yezd and Kerman and 8 in India. Out of these, the Iranshah atashbehram at Udwada owes a revered place in the hearts of Zoroastrians. Our forefathers had to face a severe storm during their sea journey from Iran to India. They took an oath that if they landed safely in India, they would construct a fire temple in the name of Behram Yazad. It happens that they were saved and went about fulfilling their promise by installing the Iranshah fire. What is unique about this fire is that its lightning fire was brought down from the highest heavens by our head priest by the power of his manthravani (prayers). Since we were without a king, the head priest named it Iranshah – the king of Iran, to guide and protect us like a king.

Much philosophy is imbibed in the offering of sandalwood. The bringing together of 16 fires from different walks of life reflects the universality of this fire. It shows that each one of us is important in God’s grand scheme. When a Zoroastrian carries a sandalwood as an offering to the fire, the guardian angel of fire looks at the hand of the devotee and asks “What has the moving friend (devotee), brought for the seated friend (fire)?” So the offering of sandalwood should remind the devotee of his duty towards his creator and ultimately his soul. He should take time off from pampering his body and also provide food for the soul.

We should spread our fragrance of good deeds like the piece of sandalwood. Just as the spreading of fragrance is due to the burning of sandalwood, so is the spreading of goodness possible when we burn our vices at the fire altar, which is also the altar of Asha (righteousness). The sacred ash is distributed amongst all irrespective of their social standing reminding one that all are equal in the eyes of God. The taking of the pinch of ash teaches us humility by reminding us that “Dust thou art, dust returnest”.

In para 7 of the Atash Niyaesh, the fire “gives instructions to everyone". This refers to the intuition which a soul experiences from Atar Nairyosangh which literally means the teacher of man.

We Zoroastrians are the inheritors of this priceless heritage. Whilst the rest of world forgot the significance of fire, we Zoroastrians have continued this bond from the dawn of civilization till today, because of the immense sacrifices of our priests and laity alike. To continue this bond till Frasho-kereti, we should heed Dr. Annie Besant’s advice when she says “….what nobler work for the Zoroastrian of today than to permeate his brethren with the ancient Fire, to relight its blaze on the spiritual altar of their hearts?......The fire is not dead. It is only smouldering on the ancient altars…. white hot are the ashes, ready to reburst into flames. And I dream of a day when the breath of the great prophet Zarathustra shall sweep again……and every altar shall flash into fire….from heaven the answering flames shall fall, making the Iranian religion ……a beacon light for the souls of men and one of the greatest religions of the world….”.

Amen!