Evidence of Rigveda and Indus Script Corpora lead to an understanding of the distinction between Soma of Rigveda and Haoma of Avesta. Soma was a mineral, Haoma was a herbal.
This hypothesis will be tested in this monograph with evidence for processing steps detailed in ancient texts and smelting and metal work processes indicated by Indus Script Corpora.
Despite the arguments of Ali A. Jafarey and Khoobchehr Keshavarzi suggesting a parallel between Rtvik, Vedic priests and Mobad, Avestan priests (See Annex), concordance of functions of the priests can be suggested only in reference to two functionaries performing Soma/Haoma yajna/yasna:
1. Agnidh (Veda) has the same duty as the AtarevakhSa (Avestan) tending fire; 2. Zaotar/Hotr is derived from zav/hve, meaning "to invoke." Thus, Zoatar of Avesta is likely to be a Rigvedic legacy of Hotr's functions.
The absence of a functionary comparable to Rigvedic पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. "Purifier" is significant and points to the possibility that Soma of Rigveda is a metallic compound (say, electrum or gold-silver compound ore with ferrite elements, signified as assem in Egyptian) while Haoma of Avesta is a Soma-substitute, say, a herbal when the trade networks with Mount Mujavant (Mushtagh Ata, Kyrgystan) to acquire ams'u, a synonym for Soma (Tocharian cognate: ancu'iron') were snapped. Rigveda notes how soma was traded and acquired by barter from traders of Mujavant.
पोतृ a Rtvik of Rigvedic times: Continues in Sarasvati-Sindhu civilization as 'purifier' in metalwork.
ध्मातृ, dhmātṛ, dhamaka, dhamaga 'smelter, blacksmith' signified by trefoils, two and single dotted circles; he is a priest of dhā̆vaḍ 'iron-smelters' with Indus script hieroglyphs signifies पोतृ,'purifier' of dhāū, dhāv'red stone minerals'
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Limestone sculpture. Mohenjo-daro. Priest king adorned with Indus Script hieroglyphs
http://bharatkalyan97.blogspot.in/2015/11/priest-of-dhavad-iron-smelters-with.html
Limestone sculpture. Mohenjo-daro. Priest king adorned with Indus Script hieroglyphshttp://bharatkalyan97.blogspot.in/2015/11/trefoil-of-indus-script-corpora-and.html
अध्वर्यु [p= 24,1] m. one who institutes an अध्वर any officiating priest; a priest of a particular class (as distinguished from the होतृ , the उद्गातृ , and the ब्रह्मन् classes. The अध्वर्यु priests "had to measure the ground , to build the altar , to prepare the sacrificial vessels , to fetch wood and water , to light the fire , to bring the animal and immolate it" ; whilst engaged in these duties , they had to repeat the hymns of the यजुर्-वेद , hence that वेद itself is also called अध्वर्यु); pl. (अध्वर्यवस्) the adherents of the यजुर्-वेद; f. (उस्) the wife of an अध्वर्यु priest Pa1n2. 4-1 , 66 Sch.
अध्वर्यु [p= 24,1] m. one who institutes an अध्वर any officiating priest; a priest of a particular class (as distinguished from the होतृ , the उद्गातृ , and the ब्रह्मन् classes. The अध्वर्यु priests "had to measure the ground , to build the altar , to prepare the sacrificial vessels , to fetch wood and water , to light the fire , to bring the animal and immolate it" ; whilst engaged in these duties , they had to repeat the hymns of the यजुर्-वेद , hence that वेद itself is also called अध्वर्यु); pl. (अध्वर्यवस्) the adherents of the यजुर्-वेद; f. (उस्) the wife of an अध्वर्यु priest Pa1n2. 4-1 , 66 Sch.
Zaotar of Avestan times oversees the processing of a herbal. Hotr AND Adhvaryu of Rigvedic times and days of Sarasvati Sindhu civilization oversee the processing of Soma, a mineral.
Bhagavadgita 17.7 explains the distinction between Yajatayas and Juhotayas respectively, as two kinds of offerings: in yajataya, ONLY Adhvaryu is involved in processing through Yajna; in juhotaya both Adhvaryu and Hotr are involved: Adhvaryu is involved in processing while Hotr is involved in recitation.
āhāras tv api sarvasya trividho bhavati priyaḥ |
yajñas tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu ||7||
Madhusūdanaḥ's commentary : ye sāttvikās te devā ye tu rājasās tāmasāś ca te viparyastatvād asurā iti sthite sāttvikānām ādānāya rājasa-tāmasānāṃ hānāya cāhāra-yajña-tapo-dānānāṃ traividhyam āha āhāra iti | na kevalaṃ śraddhaiva trividhā | āhāro 'pi sarvasya priyas trividha eva bhavati sarvasya triguṇātmakatvena caturthyāṃ vidhāyā asaṃbhavāt | yathā dṛṣṭārtha āhāras trividhas tathā yajña-tapo-dānānya-dṛṣṭārthāny api trividhāni | tatra yajñaṃ vyākhyāsyāmo dravya-devatā-tyāgaḥ iti kalpa-kārair devatoddeśena dravya-tyāgo yajña iti niruktaḥ | sa ca yajatinā juhotinā ca coditatvena yāgo homaś ceti dvividha uttiṣṭhad-dhomā vaṣaṭ-kāra-prayogāntā yājyāpuro 'nuvākyāvanto yajataya upaviṣṭa-homaḥ svāhā-kāra-prayogāntā yājyāpuro 'nuvākyārahitā juhotaya iti kalpa-kārair vyākhyāto yajña-śabdenoktaḥ | tapaḥ kāyendriya-śoṣaṇaṃ kṛcchra-cāndrāyaṇādi | dānaṃ parasvatvāpatti-phalakaḥ sva-svatva-tyāgaḥ | teṣām āhāra-yajña-tapo-dānānāṃ sāttvika-rājasa-tāmasa-bhedaṃ mayā vyākhyāyamānam imaṃ śṛṇu ||7||
During yajna, there are two types of exclamations: 1. स्व्-ाहा 2. वषट्
svāhā स्वाहा 1 An oblation or offering made to all gods indiscriminately. -2 N. of the wife of Agni; स्वाहा चैव विभावसोः (पतिदेवता) Mb.13.146.5. -ind.An exclama- tion used in offering oblation to the gods (with dat.); इन्द्राय स्वाहा; अग्नये स्वाहा &c. -Comp. -कारः utterance of the exclamation Svāhā; स्वाहास्वधाकारविवर्जितानि श्मशानतु- ल्यानि गृहाणि तानि. -पतिः, -प्रियः Agni or fire. -भुज् m. a god, deity.स्व्-ाहा [p=1284,3] nd. (prob. fr. 5. सु and √ अह् ; cf. दुर्-ाहा) hail! hail to! may a blessing rest on! (with dat. ; an exclamation used in making oblations to the gods ; with √ कृ [ind.p. -क्/आरम् , or -कृत्य] and acc. " to pronounce the exclamation स्वाहा over ") RV. &c f. an oblation (offered to अग्नि , इन्द्र &c ) or Oblation personified (as a daughter of दक्ष and wife of अग्नि ; she is thought to preside over burnt-offerings ; her body is said to consist of the four वेदs , and her limbs are the six अङ्गs or members of the वेद ; she is represented also as a wife of the रुद्र पशु-पति) RV. &c &c
vaṣaṭ वषट् ind. An exclamation used on making an oblation to a deity, (with dat. of the deity); इन्द्राय वषट्, पूष्णे वषट् &c. -Comp. -कर्तृ m. the priest who makes the oblation with the exclamation वषट्. -कारः the formula or exclamation वषट्. -कृत offered in fire (with वषट्); प्राज्यमाज्यमसकृद्वषट्कृतम् Śi.14.25. वषट्
[p=930,1] ind. (accord. to some fr. √1. वह् ; cf. 2. वट् and वौषट्) an exclamation uttered by the होतृ priest at the end of the sacrificial verse (on hearing which the अध्वर्यु priest casts the oblation offered to the deity into the fire ; it is joined with a dat. e.g. पूष्णे वषट् ; with √ कृ , " to utter the exclamation वषट् ") RV. VS. Br. S3rS. Mn. MBh. Pur. वौषट् [p= 1028,2] ind. (prob. a lengthened form of वषट् q.v.) an exclamation or formula (used on offering an oblation to the gods or deceased ancestors with fire) Br. Hariv. &c
चोदित--त्व [p= 400,2] n. the being enjoined Jaim. vi , 1 , 9; (अ- neg.)
Ka1tyS3r. i , 6. चोदित [p= 400,2] mfn. caused to move quickly RV. ix , 72 , 5; enjoined , fixed , appointed S3a1nkhS3r. ?? Ka1tyS3r. Mn. ii f. , viii MBh. xiii , 2439 R.(B.) iii , 56 , 16. carried on (a business) , iv , 28 , 21 (अ- neg.)
जुहोति [p= 424,2] m. a technical name for those sacrificial ceremonies to which √हु (not √ यज्) is applied Ka1tyS3r. Mn. ii , 84; xi , 223 Kull.
यजति [p= 839,1] m. N. of those sacrificial ceremonies to which the verb यजति is applied (as opp. to जुहोति)Ka1tyS3r. (cf. Kull. on Mn. ii , 84) .
Westergaard Dhatupatha links: 25.1
Whitney Roots links: hu हु 1 [p=1301,1]
Ali A. Jafarey's narrative on the 'Zoroastrian priest in Avesta' (1992) is annexed. Included in the annex is Khoobchehr Keshavarzi's review (2015) of the archaeologically attested Citadel of the Original Royal Avesta in Persepolis.
These narratives provide a framework for outlining the functions of a team of 16 fire-priests from Rigvedic times to the days of Sarasvati-Sindhu civilization of Bronze Age (ca. 3300 BCE to ca. 1900 BCE).
Potr is the root word which yields the gloss: पवत् a. A Purifier. पवन A sieve, strainer. Water. -5 A potter's kiln (m. also) A cloth for straining Soma juice; वायुः पूतः पवित्रेण प्रत्यङ् सोमो$तिद्रुतः Ts.1. 8.21 पवित्रकम् 1 A net or rope made of hemp or pack- thread.पवित्र pavitra -त्रम् 1 An instrument for cleansing or purifying, such as a sieve or strainer &c. -2 Two blades of Kuśa grass used at sacri- fices in purifying and sprinkling ghee; N.17.188. -3 A ring of Kuśa grass worn on the fourth finger on certain religious occasions; धौताङ्घ्रिपाणिराचम्य सपवित्र उदङ्मुखः Bhāg.6.8.4. -4 The sacred thread worn by members of the first three castes of the Hindus. -5 Copper.पवित्र [p=611,1]n. a means of purification , filter , strainer , straining-cloth &c (made of thread or hair or straw , for clarifying fruits , esp. the सोम) RV. &c; कुश grass (esp. two कुश leaves for holding offerings or for sprinkling and purifying ghee &c ) S3Br.Ka1tyS3r. Mn. &c
(ifc. also को » स-पवित्रक) , a ring of कुश grass worn on the fourth finger on partic.occasions W.; a purifying prayer or मन्त्र Mn. Ya1jn5. MBh.; a means of purifying or clearing the mind RV. iii , 26 , 8 ; 31 , 6 &c; copper L.; the vessel in which the अर्घ is presented L. (ifc. -क Ma1rkP. ); m. N. of a partic. सोम-sacrifice belonging to the राजसूय Ta1n2d2Br. Sch. S3rS.
अग्नि--ध् [p= 5,2] (अग्न्/इ-ध् , ध् for /इध् cf. अग्न्/ई*ध्) m. the priest who kindles the sacred fire RV. ii , 1 , 2;x , 41 , 3;91 , 10.
मग [p= 772,1] m. a magian , a priest of the sun Var. BhavP. pl. N. of a country in शाकद्वीप inhabited chiefly by Brahmans Cat.
अथर्वन् [p= 17,3] m. (said to be fr. an obsolete word अथर् , fire) , a priest who has to do with fire and सोम; N. of the priest who is said to have been the first to institute the worship of fire and offer सोम and prayers (he is represented as a प्रजापति , as ब्रह्मा's eldest son , as the first learner and earliest teacher of the ब्रह्म-विद्या , as the author of the अथर्व-वेद , as identical with अङ्गिरस् , as the father of अग्नि , &c ); m. pl. (/अथर्वाणस्). descendants of अथर्वन् , often coupled with those of अङ्गिरस् and भृगु; m. pl. the hymns of the अथर्व-वेद.
ब्रह्मन्[p= 737,3] m. one of the 4 principal priests or ऋत्विज्as (the other three being the होतृ , अध्वर्यु and उद्गातृ ; the ब्रह्मन् was the most learned of them and was required to know the 3 वेदs , to supervise the sacrifice and to set right mistakes ; at a later period his functions were based especially on the अथर्व-वेद) RV. &c
उद्-गातृ b [p=187,2] m. one of the four chief-priests (viz. the one who chants the hymns of the सामवेद) , a chanter RV.ii , 43 , 2 TS. AitBr. S3Br. Ka1tyS3r. Sus3r.
Mn. &c
अ-स्नातृ [p= 123,1] mfn. not fond of bathing , fearing the water , not a swimmer RV. ii , 15 , 5 ; iv , 30 , 17 ; x , 4 , 5. स्नातृ [p= 1266,3] अ-स्नात्/ऋ. [See: Avestan term Asnatar 'responsible for washing and cleaning the plants and the utensils.'] Hence, the functionary is not comparable to पोतृ who is a smelter of ores.
पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman ; = यज्ञस्य शोधयिट्रि Sa1y. ) RV. Br. S3rS. Hariv. N. of विष्णु L.f. N. of दुर्गा Gal. (cf. पौत्री).
होतृ a[p=1301,1306,1] m. (fr. √1. हु) an offerer of an oblation or burnt-offering (with fire) , sacrificer , priest , (esp.) a priest who at a sacrifice invokes the gods or recites the ऋग्-वेद , a ऋग्-वेद priest (one of the 4 kinds of officiating priest »ऋत्विज् , p.224; properly the होतृ priest has 3 assistants , sometimes called पुरुषs , viz. the मैत्रा-वरुण , अच्छा-वाक , and ग्रावस्तुत् ; to these are sometimes added three others , the ब्राह्मणाच्छंसिन् , अग्नीध्र or अग्नीध् , and पोतृ , though these last are properly assigned to the Brahman priest ; sometimes the नेष्टृ is substituted for the ग्राव-स्तुत्)RV. &c; N. of शिव MBh.; mf(त्री)n. one who sacrifices (gen. or comp.) , sacrificer Mn. MBh. &c
ऋत्व्-िज् a [p=224,2] m. (क्) a priest (usually four are enumerated , viz. होतृ , अध्वर्यु , ब्रह्मन् , and उद्गातृ ; each of them has three companions or helpers , so that the total number is sixteen , viz. होतृ , मैत्रावरुण , अच्छावाक , ग्राव-स्तुत् ; अध्वर्यु , प्रति-प्रस्थातृ , नेष्टृ , उन्ने तृ ; ब्रह्मन् , ब्राह्मणाच्छंसिन् , अग्नीध्र , पोतृ ; उद्गातृ , प्रस्तोतृ ,
प्रतिहर्तृ , सुब्रह्मण्य A1s3vS3r. iv , 1 , 4-6) RV.AV. TS. S3Br. Ka1tyS3r. &c
pratiprasthātṛ प्रतिप्रस्थातृ m. An epithet of a priest who assists the Adhvaryū.
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प्र-स्तोतृ [p= 699,2] m. N. of the assistant of the उद्गातृ (who chants the प्रस्ताव) Br. S3rS. MBh. &c
सु--ब्रह्मण्य a [p= 1229,2] m. N. of one of the three assistants of the उद्गातृ priest Br. S3rS. MBh.; f. a partic. recitation of certain मन्त्रs by the उद्गातृ priests (sometimes also the priest himself) Br. S3rS.; mfn. very kind or dear to Brahmans (said of विष्णु) Pan5car. सु--ब्राह्मण [p= 1229,2] (स्/उ-) m. a good Brahman AV. brāhmaṇya ब्राह्मण्य a. Befitting a Brāhmaṇa. -ण्यः An epithet of the planet Saturn. -ण्यम् 1 The station or rank of a Brāhmaṇa, priestly or sacerdotal character; सत्यं शपे ब्राह्मण्येन Mk.5; Pt.1.66; Ms.3.17;7.42. -2 A col- lection of Brāhmaṇas; ब्राह्मण्यं कृत्स्नमेतत्त्वां ब्रह्मण्यमनुगच्छति Rām.2.45.21.
brahmaṇya ब्रह्मण्य a. [ब्रह्मणे हितः] 1 Relating to Brahma. -2 Relating to Brahman or the creator. -3 Relating to the acquisition of sacred knowledge, holy, pious. -4 Fit for a Brāhmaṇa. -5 Friendly or hospitable to a Brāhmaṇa. -ण्यः 1 One well-versed in the Veda; त्वं ब्रह्मण्यः किल परिणतश्चासि धर्मेण युक्तः Mv.3.26. -2 The mulberry tree. -3 The palm tree. -4 Muñja grass. -5 The planet Saturn. -6 An epithet of Viṣṇu. -7 Of Kārtikeya. -ण्या An epithet of Durgā. -Comp. -देवः an epithet of Viṣṇu; नमो ब्रह्मण्यदेवाय गोब्राह्मणहिताय च Stotra.
उन्-नेतृ [p= 193,2] m. the priest who pours the सोम juice into the receptacles AitBr. S3Br. Ka1tyS3r.A1s3vS3r. &c
प्रति-° हर्तृ [p= 673,1] N. of one of the 16 priests (the assistant of the उद्गातृ) Br. S3rS. &c; m. (cf. प्रती-ह्°) one who draws back or absorbs , a destroyer MBh.; one who keeps or wards off , an averter Ragh.
मैत्रावरुण [p= 834,1] m. N. of one of the officiating priests (first assistant of the होतृ) Br. S3rS; m. a patr. RV. vii , 33 , 11 (of अगस्त्य or of वाल्मीकि L. ;
f(ई). S3Br. )
अच्छा-वाक [p= 9,1] m. " the inviter " , title of a particular priest or ऋत्विज् , one of the sixteen required to perform the great sacrifices with the सोम juice.
ग्राव--स्तुत् [p=374,1] m. ( Pa1n2. 3-2 , 177) " praising the सोम stones " , one of the 16 priests (called after the hymn [RV. x , 94 , 1 ff.] addressed to the सोम stones) AitBr. vi , 1 ; vii , 1 S3Br. iv , 3 , 4; xii Ta1n2d2yaBr.
A1s3vS3r. S3a1n3khS3r.
नेष्टृ [p=569,3] m. (prob. fr. √ नी aor. stem नेष् ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the chief officiating priests at a सोम sacrifice , he who leads forward the wife of the sacrificer and prepares the सुरा (त्वष्टृ so called RV. i , 15 , 3) RV. Br. S3rS. &c
उप-वक्तृ [p= 206,1] m. one who rouses or animates or impels RV. iv , 9 , 5 ; vi , 71 , 5 ; ix , 95 , 5S3a1n3khBr. a kind of priest A1s3vS3r. Sa1y. on
TBr. ii , 2 , 1 , 1 , &c
प्रशस्त a [p= 695,1] mfn. praised , commended , considered fit or good , happy , auspicious (as stars , days &c )RV. A1s3vGr2. Mn. MBh. &c; consecrated (as water); praśastiḥ प्रशस्तिः f. 1 Praise, eulogy, laudation. -2 Descrip- tion; U.7. -3 A panegyric or small poem written in praise of any one (e. g. a patron). -4 Excellence,eminence. -5 Benediction. -6 Guidance, instruction, rule for guidance; as in लेखप्रशस्तिः 'a form of writing'. -7 Publicity, advertising; दशाननतिरस्कारप्रशस्तिमिव Mv.5.12.
त्वष्ट [p= 464,1] mfn. ( √ त्वक्ष्) = तष्ट L. तष्ट [p= 441,2] fashioned , formed in mind , produced RV. AV. xi , 1 , 23; mfn. ( √ तक्ष्) pared , hewn , made thin L.; त्वष्टृ[p=464,1] m. a carpenter , maker of carriages (= त्/अष्टृ) AV. xii , 3 , 33; " creator of living beings " , the heavenly builder , N. of a god (called सु-क्/ऋत् , -पाण्/इ , -ग्/अभस्ति , -ज्/अनिमन् ,स्व्-/अपस् , अप्/असाम् अप्/अस्तम , विश्व्/अ-रूप &c RV. ; maker of divine implements , esp. of इन्द्र's thunderbolt and teacher of the ऋभुs i , iv-vi , x Hariv. 12146 f. R. ii , 91 , 12 ; former of the bodies of men and animals , hence called " firstborn " and invoked for the sake of offspring , esp. in the आप्री hymns RV. AV. &c MBh. iv , 1178 Hariv. 587 ff. Ragh. vi , 32 ; associated with the similar deities धातृ , सवितृ , प्रजा-पति , पूषन् , and surrounded by divine females [ग्न्/आस् , जन्/अयस् , देव्/आनाम् प्/अत्नीस् ; cf. त्व्/अष्टा-व्/अरूत्री] recipients of his generative energy RV. S3Br. i Ka1tyS3r. iii ; supposed author of RV. x , 184 with the epithet गर्भ-पतिRAnukr. ; father of सरण्यू [सु-रेणु Hariv. ; स्व-रेणु L. ] whose double twin-children by विवस्वत् [or वायु ? RV. viii , 26 , 21 f.] are यमयमी and the अश्विन्s x , 17 , 1 f. Nir. xii , 10 Br2ih. Hariv. 545 ff. VP. ; also father of त्रि-शिरस् or विश्वरूप ib. ; overpowered by इन्द्र who recovers the सोम [ RV. iii f. ] concealed by him because इन्द्र had killed his son विश्व-रूप TS. ii S3Br. i , v , xii ; regent of the नक्षत्र चित्रा TBr. S3a1n3khGr2. S3a1ntik.VarBr2S. iic , 4 ; of the 5th cycle of Jupiter viii , 23 ; of an eclipse iii , 6 ; त्वष्टुर् आतिथ्य N. of a सामन्A1rshBr. ); a form of the sun MBh. iii , 146 Hariv. 13143 BhP. iii , 6 , 15; name of an आदित्य MBh. i Hariv. BhP. vi , 6 , 37 VP. i , 15 , 130 ; ii , 10 , 16; name of a रुद्र , i , 15 , 122 (Monier-Williams)
4.009.01 Agni, make us happy, for you are mighty, (you) who come to this devout man to sit down on the sacred grass.
4.009.02 May that Agni, who is difficult to overcome, who is immortal, who is pre-eminent among men the descendants of Manu, becomes the messenger of all the gods.
4.009.03 He is conveyed into the sacrificial hall as the Hota_ to be adored at sacrifices, or as the Pota_ he sits down (on the sacred grass). [Hota_ and Pota_: two of the sixteen priests; Hota_ is the offerer of oblation; the function of the Pota_ is unclear].
4.009.04 Agni may be the officiating priest at the sacrifice, or the master of the house in the sacrificial chamber, or he sits down as the Brahman. [The officiating priest at the sacrifice: uta gna agnir adhvara: gna = devapatni_, a wife of a deity; one reading: agnir yaje devapatnir yajati, Agni worships the wives of the gods at the sacrifice; or, gna = gacchan, going, may relate to the adhvaryu, who moves about the ceremonial].
4.009.05 You, who are the director (of the ceremonial), accept the oblations of devoutly-worshipping men the descendants of Manu. [The director of the ceremonial: upavakta_, the priest who pronounces the formulae of sacrifice, or he may be the Brahma_, or the Sadasya, directing what is to be done].
4.009.06 You are willing (to fulfil) the office of messenger for the mortal whose oblations at the sacrifice you are pleased to convey.
4.009.07 Be pleased by our sacrifice; (be pleased) An:giras, by our offering hear our invocation.
4.009.08 May your inviolable car, whereby you defend the donors of oblations, be everywhere around us. [Yajus. 3.36].
2.043.01 Let the birds in quest of their food, according to the season, proclaim their circumambulations like the celebrators (of sacred rites); he utters both notes, as the chanter of the sa_ma recites the gayatri_ and tr.s.tubh, and delights (the hearers).
2.043.02 You sing, Bird, like the udgata_ chanting the sa_ma; you murmur like the brahmaputra at sacrifices; like a horse (neighing) when approaching a mare do you proclaim (aloud) to us good fortune from every quarter; proclaim aloud prosperity to us from every direction. [Brahmaputra: the same as the bra_hman.a_ccam.si one of the sixteen priests, who 'sastram s'am.sati, recites the mantra that is not to be sun or chanted].
2.043.03 When uttering your cry, O Bird, proclaim good fortune; when sitting silently cherish kind thoughts towards us; when you cry as you are flying, let the sound be like that of a lute; so that, blessed with excellent descendants, we may worthily praise you at this sacrifice. [Like that of a lute: karkarir yatha_: the karkari is a musical instrument: va_dya vis'es.ah].
r.s.i: arbr.da ka_draveya (sarpa); devata_: gra_va_ (prastara khan.d.a); chanda: jagati_; 5,7,14 tris.t.up
10.094.01 Let these (stones) speak; let us reply to the speaking stones, and do you (priests) utter (praise); when, you solid, quick-moving stones, you utter the noise of praise together to Indra, (then you become) full of the Soma.
10.094.02 They roar like a hundred, like a thousand (men); they cry aloud with green-tinted faces; obtaining the sacrifice, the pious stones through their piety partake of the sacrificial food, even before (Agni), the invoker (of the gods).
10.094.03 They speak, they received into their mouth the sweet (Soma), they roar (like the eaters of flesh) over the roasted meat; chewing the branch of the purplle tree, the voracious bulls have bellowed.
10.094.04 They cry aloud calling upon Indra with the intoxicating effused (Soma), they took the sweet Soma into their mouth, seized by the sister (fingers) the bold stones danced, filling the earth with shouts.
10.094.05 The well-gliding stones made a noise in the firmament; they danced (like) the black deer in the stall; they exude down from the upper stone the expressed (Soma); white as the sun they yield abundant moisture.
10.094.06 Bearing the burden of the sacrifice, yoked with (the Soma), they extend themselves like spirited horses; when panting and extracting (the Soma), they cried aloud, their snoring is heard like that of horses.
10.094.07 Worship (priests), those imperishable (stones) which have ten workers, ten girths, ten yokes, ten agents, ten encompassers, which are possessed of ten burdens, which bear (the sacrifice). [The ten workers etc., are the ten fingers; Nirukta 3.9].
10.094.08 These stones, having ten reins, swiftly moving, their delightful whirling goes round; they first tasted the ambrosia of the fragment of food of the expressed Soma.
10.094.09 These devourers of Soma kiss Indra's horses, milking forth the juice they repose upon the cow, Indra having quaffed the sweet Soma milked forth by them increases, waxes broad, grows vigour.
10.094.10 The Soma is your showerer (at the sacrifice); you are unharmed, (like those) abounding in food, you are constantly feeding; like the wealthy (possessed) of splendour, you, O stones, are beautiful (at the sacrifice of him) whose sacrifice you delighted in.
10.094.11 Splitting, but unsplit, you, O stones, are untiring, unrelaxing, immortal, free from disease, undecaying, rising and falling, powerful, unthirsting, not generating thirst.
10.094.12 Your progenitors (the mountains), stable from age to age, desirous of repose, seek not to mix with (religious) assemblies; exempt from decay, enjoying the Soma, flowing green (with Soma), they made heaven and earth resound with their clamour.
10.094.13 The stones proclaim it with their clamour at the issue of the Soma, like the quick-protecting (chariots) on the road; like cultivators sowing the seed, they, devouring the Soma, mix it, and do not hurt it.
10.094.14 (The Soma) being effused at the sacrifice, they made a noise like (children) at play, striking their mother. Proclaim the praise of (the stone), which has effused (the Soma), let the honoured stones revolve.
r.s.i: medha_tithi ka_n.va; devata_: 1,5 indra, 2 marudgan.a, 3 tvas.t.a_, 4, 12 agni, 6 mitra_varun.a, 7,10 dravin.oda_, 11 as'vini_kuma_ra; chanda: ga_yatri_
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'a_d) bha_rgava s'aunaka; devata_: agni; chanda: jagati_; Anuva_ka I
2.001.02 Yours Agni, is the office of the Hota_, of the Pota_, of the R.tvij, of the Nes.t.a_; you are the Agni_dhra of the devout; yours is the functionof the Pras'a_sta_; you are the Adhvaryu (adhvaryu radhvarayur adhvaram ka_mayata iti va_ (Nirukta 1.8) and the Brahma_; and the householder in our dwelling. [Hota_ etc.: these are the eight of the sixteen priests employed at very solemn ceremonies; the duty of the Pras'a_sta_ is ascribed to the Maitra_varun.a, and Brahma_ is identified with the Bra_hman.a_ccahm.si; Kulluka Bhat.t.a, in his commentary on Manu viii.210 enumerates sixteen priests, in the order and proportion in which they are entitled to share in a daks.in.a_ of a hundred cows, being arranged in four classes, of which the first four are severally the heads, and others subordinate to them, in the same course of succession: 1. Hota_, Adhvaryu, Udgata_ and Brahma_, are to have twelve each, or forty-eight in all; 2. Maitra_varun.a, Pratistota_, Bra_hman.a_ccam.si and Prastota_, six each, or twenty-four; 3. Accava_ka, Nes.t.a_, A_gni_dhra and Pratiharta_ four each, or sixteen; and 4. Gra_vadut, Neta_, Pota_ and Subrahman.ya, three each, or twelve in all; making up the total of one hundred. Thus, the percentages for the four groups are: 48, 24, 16, 12 respectively. Ra_mana_tha, in his commentary on the Amarakos'a, viii.17 gives the names of 16 priests, but with a few variations: Gra_vastut replaces Gra_vadut; Prastota_, Neta_ and Pota_ are replaced with Prastha_ta_, Pras'a_sta_ and Balaccadaka. In the Aitareya Bra_hman.a vii.1, the sixteen priests are enumerated with some variations: Pratistota_, Gra_vadut, Neta_ and Subrahman.ya are replaced with Pratiprasthata_, Upaga_ta_, A_treya and Sadasya. Other priests included in this list are: Gra_vastut, Unneta_, Subrahman.ya and the S'amita_ (immolator), when a Bra_hman.a. Ma_dhava's commentary on the Nya_ya-ma_la-Vista_ra of Jaimini, the list of 16 priests, following Kuma_rila Bhat.t.a includes: 1. Adhvaryu, Prati-prastha_ta_, Nes.t.a_, Unneta_ (ceremonial of the Yajurveda); 2. Brahma_, Bra_hman.a_ccam.si, A_gni_dh, Pota_ (superintend the whole according to the ritual of the three vedas); 3. Udga_ta_, Prastota_, Pratiharta_, Subrahman.ya (chant the hymns, especially, Sa_maveda); 4. Hota_, Maitra_varun.a, Acchava_ka, Gra_vastut (repeat the hymns of the R.ca_); the head of each class receives the entire daks.in.a_,or gratuity; the second, one-half; the third, one-third; and the fourth, a quarter].
r.s.i: suhastya ghaus.eya; devata_: as'vini_kuma_ra; chanda: jagati_
10.041.01 At break of dawn, (As'vins), we invoke with pious prayers your common chariot, praised of many, adorable three-wheeled, frequenting religious rites, traversing all space, suitable at sacrifices.
10.041.02 Ascend, Na_satya_s, your nectar-bearing chariot, which is harnessed at dawn, and set in motion at dawn, with which, leaders (of rites), you go to the people who are engaged in worship, to the priest-administered sacrifice, As'vins, of (your) adorer.
10.041.03 Come, As'vins, to Suhastya, whether as the ministrant priest bearing the Soma in his hand, or as the competent lowly-minded feeder of the sacred fire; although you go to the sacrifices of (some other) sage, (yet) come, As'vins, from them to the Soma (which I offer). [Competent lowly-minded feeder: damunasa = intending to give, da_namanasam].
Was Asho Zarathushtra Spitama, the Founder of the Good Religion, a priest by birth and profession? Did he perpetuate the priestly class in the new order? Was the priestly class a hereditary system before and after Zarathushtra? Is the present custom of hereditary priesthood a Zarathushtrian tradition? Is the initiation of a minor boy into priesthood an age-old custom? Does initiation into priesthood mean memorizing unintelligible recitations in Avesta and Pazend and learning how to perform equally unintelligible rituals? Is priesthood confined to the male gender only? The answers to these questions, and perhaps many more, may be found by examining the passages in the extant Avesta which deal with the priestly profession. Here is an attempt. It will, however, not go into details to reconstruct the simple rituals performed in the Gathic age and the elaborate rites current during the later Avestan period, a subject partially presented in the author's book Zarathushtrian Ceremonies, a reconstruction based on the Gathas.
The Avesta remains the main source of our information. If not composed entirely by the priests, it has definitely been preserved by them alone. In fact, we owe the extant Avesta--as our ancestors did for what is extinct now--with its fair accuracy, to the sharp, faithful memory of the priests, and they deserve full credit for this. It should, therefore, speak about them more than any other professionals. However, we know that a part of the Avesta has been lost. We shall refer, if necessary, to Pahlavi writings to find the missing clues. Fortunately, the Denkard in Pahlavi of 9th century CE has left us with a fairly good list of the contents of the Sassanian collection of the twenty-one Avestan nasks. We have the Pahlavi commentaries of most of the Avestan passages which deal with the priestly class. In addition, the reports on Iranian priests left by Greek historians may also prove of some help.
The terms used in the Avesta which could be translated as "priest" are numerous. The main term isâthravan (Pahlavi âsravan, âsron, âsrok; Zoroastrian Persian âsrûn). Aethrapaiti (Pahlavi erpat, herpad; Persian hîrbad; Parsi Gujarati ervad), a "school-master," is used today to mean an ordained priest. Besides, ahu and ratu of the Gathas have been rendered in Pahlavi as ahu orxvatây (Persian xodây or sardâr, Sanskrit swâmi--meaning lord and master) and dastvar (Persian dastûr, Sanskrit gurû--meaning teacher, preceptor, leader, director). Although the Gathic magavan, member of the Zarathushtrian fellowship Maga (S 6.7, 16.15 = Y 33.7, 51.15), has never been used in the Later Avesta, Old Persian magu (Greek magoi, English magus, plural magi) and the subsequent Pahlavi magopat, mowbad; Persian mobad, mobed) mean a member of the priestly class. There are eight functional terms: zoatar, hâvanân, âtrevakhsh, frâberetar, âberet, âsnâtar, raethwishkara, and sraoshâvareza.
In addition to the above-mentioned terms there is Vâstar, a term never used for "priest". It occurs twice in the Avesta and that too in the Gathas alone--Yatha Ahu and Song 2.1. And lastly, there is a Gathic term mâñthran which too has never been used for the function. We shall, in our study, briefly discuss each of them and see which word stands for "priest" and which does not. We shall begin with the Gathic and then refer to others parts of the Avesta.
Gathic References
The five Gathas, from Yathâ Ahû to  Airyemâ Ishyâ (Songs 1-17 = Yasna 27.13,14; 28-34; 43-51; 53; 54.1), are the only words of Asho Zarathushtra. Of the above terms, we have six only: ahu, ratu, vâstar, mâñthran, magavan, and zaotar.
Literally ahu means "Being" and therefore a dignitary. It is the same word as "ahura" which, with an addition of an emphasizing suffix ra, means "the Being," Lord, God. The main task of the ahu, according to the Gathas, is to cleanse the oppressed world from "fury, rapine, outrage, and aggression" and "to "repel the fury of the wrongful."(S 2.1-2) It generally occurs with ratu, and applies to Zarathushtra only. It is, therefore, discussed here along with ratu. As already said, it is rendered as "lord" and "master."
Although ratu, originally a "righteous and precise leader," has not survived in its original meaning or as an exclusive term for priest, we shall discuss it also, because it has been, as already said, rendered as dastavar/dastur in Pahlavi/Zoroastrian Persian writings for a leading judge-priest. It has survived as rad in Pahlavi, meaning "spiritual chief, master, leader," and in Persian, meaning "wise, scholar" and conventionally "brave, hero."
The Gathic term ratu is derived from eret, meaning "to do right, to act properly." It means the righteous leader who guides people with his constructive plans and programs, to peace, prosperity, happiness, and bliss. The term has been used six times in the Gathas. These instances describe the position and the functions of a ratu. "The leader of the living world ... offer[s] civilization, nourishment, and strength," and "acts with righteousness." (S 2.2, 2.6 = Y 29) "According to the Primal Principles of Life, the leader, with his actions, does full justice to the wrongful and to the righteous, as well as to the person whose falsity is combined with his probity."(S 6.1 = Y 34) A leader is a life-healer who inspires one "through good mind and protects [him or her] with[in] the divine dominion." (S 9.16 = Y 44)> A "true leader of the lawful ... is a humble intellectual" and as a settler, strengthens the world with righteousness by his proper actions.(S 16.5 = Y 51) He is chosen by a world groaning under "fury, rapine, outrage, and aggression" to render it rehabilitated and led to "true civilization."(S 2 = Y 29)
To sum up the Gathic concept of a leader (ratu), he or she is a humble, yet inspiring intellectual who justly leads the righteous and wrongful as well as the intermediates to promote the living world to peace and prosperity, and ultimately to wholeness and immortality.
In an eulogy in honor of Zarathushtra in the Farvardin Yasht, it is poetically said that the very Primal Principles of Life he expounded in his songs wished him to be the lord (ahu) and leader (ratu).(Yt 13.92) Other parts of the Avesta acknowledge Zarathushtra as the "first and foremost lord and leader of the material world, particularly human beings," ... because it was he who conveyed "the entire thought-provoking message, the righteous teaching" to humanity.(Yt 13.41; 90-92, 152; Y 70.1; Vp 2.4; 11.21; 16.3) In fact, "Zarathushtra is the lord and leader" of all the people whom "Ahura Mazda knows better for their veneration done in accordance with righteousness."(Vp16.3) The Later Avesta forgets that the leader is to be "chosen" by the people and considers his leadership as an appointment by God.(Yt 5.89; 8.44) It is a deviation from the Gathic concept of free will and choice, the first deviation noticed so far. Zarathushtra’s son Urvatad-nara is strangely mentioned as "lord and leader" of the legendary refuge of King Yima Khshaeta (Jamshid) in an out of context passage.(V 2.43)
Vâstar, derived from vas, "to settle" and its causative form of vâs, "to settle others," literally means "one who settles and rehabilitates people," In the Yatha Ahu formula and Song 2, Vâstar stands for Zarathushtra alone, because, once chosen as the good lord and righteous leader of mankind, he rehabilitates the drigu, the oppressed, who are deprived of their rights. It, therefore, means "settler, rehabilitator." Vâstra, the other derivative, which means "settlement," is used by Zarathushtra for his movement aimed at settling the oppressed, displaced, unproductive, parasitical, or nomadic peoples in an activated world-promoting Fellowship of a settled life. Vâstrya means a settled person, one belonging to vâstra. But some translators, intentionally or unintentionally, have followed the Pahlavi rendering of vâstar and vâstrya as "shepherd," and vâstra as "pasture" to render Zarathushtra a shepherd who had risen to protect cattle from cruelty. Others have been more kind and have conventionally translated the three cognat terms as pastor, pasture, and pasturage with a spiritual tint and religious meaning and have elevated him to be a Shepherd of human sheep. Perhaps they have Jesus Christ, Christian pastors, and Krishna Gopâl in view.
With the exception of the above solitary and obviously dubious passage about Zarathushtra's son, Avestan and Pahlavi records do not state that any person other than Zarathushtra was chosen or appointed as the lord (ahu) and rehabilitator (vâstar). Perhaps, with the world well on its path of righteousness and the causes of evil and disorder expounded, there was no need to have one. As a chosen ahu and vâstar, Zarathushtra had shown the way to eliminating evil, rehabilitating the displaced and leading the world to civilization. And he alone deserves the two titles.
However regarding ratu, the Avesta shows that the Gathic tradition of choosing the leader was kept alive for some time and that, for practical reasons, the office was given five grades: The ratus of the house, the settlement, the district, the country, and the world.(Y19.18) It, thus, covered all the basic units of the Zarathushtrian assembly. Each of three professions of priest, warrior and prospering settler had its own ratu. The ratu was the most competent and learned person in the respective unit. The post warranted a love for learning, practicing and teaching religious knowledge at all levels of society.(Y 13.1-3)
Still later, we find that the title of ratu was superceded by âthravan, the title of the priests of the pre-Zarathushtrian cult. This was yet another deviation. It gave the now thriving community its professional priests in place of chosen leaders. They introduced their own eight categories of officiants. Now ratu was generalized to mean a priest (Nirangistan 82-83).
The Pahlavi rendering simply uses rad, the Middle Persian form of the term, and this does not help to understand the semantic change in its meaning. However, it sometimes uses the term of dastur and herbad to explain the position. The two are conveniently translated as "master" and "judge." The subtle meaning and the Gathic concept of the "chosen" ratu is lost. It is not strange that we find that the âthravan composer of the Mehr Yasht completely ignores Zarathushtra and makes Ahura Mazda appoint Mithra, the old god of contract, as the "lord and leader of the material world, particularly men"! (Yt 10.92) Perhaps this explains the recession of ratu into a priestly officer who applies penalties to "contract-breakers" ( Mithra-druj, false-unto-Mithra) and wrongdoers, and leads the corpse-bearers to the funerary destination.(V 5.25; 7.71; 8.11) It is because of this role as a penalizing officer that, with the Pahlavi tag of dâdestân, judgement and justice, some scholars feel more convinced that it stands for a "judge" in the Avesta. Whatever the changes in the meaning of the word and the functions of the position, one finds less and less of ratu, and more and more of the well-installed priests as âthravan, magopat, mobed, dastavar, and dastûr.
The Gathic texts have another term, mânthran for Zarathushtra and his close companions. A mâñthran, is literally a thought-provoker or mentor (S 5.13, 15.5-6 = Y 32.13, 50.5-6 and Haptañhâti 7.5 = Y 41)who proclaims mâñthra, the thought-provoking message to mankind (S 1.5,7; 2.7; 4.6, 18; 8.14; 9.14, 17; 10.3; 16.8 = Y 28.5,7; 29.7; 31.6,18; 43.14; 44.14,17; 45.3; 51.8) The Ardibehesht Yasht (Yt 3) has an interesting passage supplying us with more terms: Ahura Mazda calls Zarathushtra by the titles ofstaotar (praiser), zaotar (invoker), zbâtar (caller), mânthran (thought-provoker), yashtar (venerator), âfritar (blesser), and aibi-jaretar (chanter).(Yt 2-3)The passage shows that all the words are ordinary adjectives and not professional terms, and this includeszaotar and mâñthran.
Although mâñthra, thought-provoking message is repeatedly mentioned in the Later Avesta, more as a potent, miraculous holy word than a mentoring message, the term mâñthran is very strangely absent. The âthravans never used it for themselves. Perhaps they had lost the spirit of the manthric mission. Perhaps being eclipsed by the âthravans, people of a separate school, the manthrans, kept alive the pristine religion as long as they could and then dwindled to be lost and forgotten.
Maga has been mentioned six times in the Gathas (S 2.11, 11.14, 16.11, 16.16, 17. 7(twice) = Y 29.11, 46.14, 51.11, 51.16, 53.7(twice) Although interpretations differ as to whether it means a " difficult task, enterprise" (Kanga & Insler), or "gift and reward," I, following Bartholomae and Taraporewala, derive it from maz/mah to mean "magnanimity," the name Zarathushtra gave to his universal Fellowship. It is twice called maz maga, "Great Fellowship" in the Gathas with a view to emphasizing the importance of the movement started by Zarathushtra.(S 2.11, 11.14 = Y 29.11, 46.14) Magavan means "belonging to Maga" and therefore a "companion of Zarathushtra, Zarathushtrian."(S 6.7, 16.15 = Y 33.7, 51.15) In the Gathas, it does not give the meaning of a religious leader but a person belonging to the Great Fellowship. (2)
Zaotar, Vedic hotri, is derived from zav/hve, meaning "to invoke." The word literally means an "invoker." Exhilirated byhaoma/soma drink, the zaotar of pre-Zarathushtrians times invoked gods and goddesses before a fire by feeding it with animal and plant oblations that went up in smoke. It is against such a smoking ritual that Zarathushtra makes his contrasting statement: "I shall invoke seraosha, Your Inspiring Voice, the greatest of all voices to reach my final goal. ... I am the straight invoker, who, through righteousness, perceive You with the best of mind. It is from such a mental favor that I wish to work as an adviser for the settled people. Therefore, Wise God, I am longing to have Your vision and communion." (S 6.5-6 = Y 33) This is the only occurrence of the word in the Gathas. The use shows that Zarathushtra was the true invoker who poured his love out to have a divine vision and that he was not a professional priest who fed the fire with oblations in an elaborate rite of "murmuring" incantations. In fact, he prayed with "a bow and uplifted arms" and could not handle ritual utensils used by institutional priests. The term ustâna-zasta,"raised hands, uplifted arms" occurs thrice in the Avesta, all in the Gathas.(S 1.1, 2.5, 15.8 = Y28.1, 29.5, 50.8)
Besides the above terms, the Gathas do not mention any formalized term which could in any way mean a professional or institutional "Zoroastrian" priest. This appears very odd by a person who was, we are made to believe, a priest by birth and promoted or even founded the priestly class. In fact, while repeatedly condemning superfluous rituals of the karapans, literally "mumbling" priests and the kavis, poet-princes of the old Aryan cult, the Gathas offer no substitutes at all to replace them. The Zarathushtrian Doctrine wants the whole system out. It has its own simple and sublime way of communicating with Mazda. The Aryan priestly office and its functions have no place in Asho Zarathushtra's sublime songs.
The Haptañhâiti (Y 35-41), Fshûsho Mâñthra (Y 58), and Hadhaokhta (Sarosh Hâdokht -- Y 56), three compositions in the Gathic dialect come next in importance and chronological order after the Gathas. They have no word on priest and priesthood.
Fravarti (Y 11.17-13.3), a late composition in the Gathic dialect, is the first to mention the three professions pursued by the Aryans. The two stanzas (Y 13.2 & 3) are, in fact, a prose complement to the preceding poetry of Fravarânê or the "Choice of Religion" formula (Y 12.8-9). It is interesting to note the order of the professions as given by the two stanzas: prospering settlers (vâstrya-fshuyant), (2) warriors (rathaeshtar), and (3) priests (âthravan). However, it is at the end of stanza 3 that the usual order of placing the priestly class first and the settlers last is given. This is obviously a still later addition. These passages advocate that the most qualified person must lead his particular profession. It says that the leader (ratu) of the priests must be the most learned of them in the Mazdayasna religion. The passages consider members of all the three professions of priests, warriors, and prospering settlers to be the greatest strength of the Mazdayasna religion. This important statement of considering the three professions as the backbone of the religion has been repeated in the Vispered.(4.5)
Later Avestan Part
The Vispered, the book for "All-the-Festivals", is the first in chronological order of the later Avestan collection. Its third chapter, clearly a later addition not in line with the contexts of other parts of the Vispered, supplies us with the names of eight officiating priests. It also shows that zaotar first conducted a roll call of all participating officiants, leaders, and representatives of all the religious and social units of the society, and then, for the congregation, recited, declared, sang, and revered only the Gathas and no other part of the collection known later as the Avesta.
The Nirangistân, Code of Rituals (Book II, Chapter XXVII) describes the functions of each of the eight officiants. Zaotar(invoker) recited the Gathas and responded to the voice of the material world, most likely the congregation present on the occasion for whom he conducted the roll call; hâvanân (pounder) pounded and prepared the haoma drink. Âthrevakhsh (fire-promoter) tended the fire, cleansed three sides of the fire vase, and responded to zaotar's voice. Frâberetar (procurer) cleansed the fourth side of the base and laid baresman twigs. Âsnâtar (washer) washed and strained the haoma juice. Raethwishkara (mixer) mixed the juice with milk and dispensed it. Âbere (water-carrier) bore water. Sraoshavarez (discipline-worker) supervised the ritual.
If other officiants did not come or arrived late to take their positions, a zaotar could perform the entire ceremony alone, unless taken up by the late arrivals. The person who arrived first, relieved the zaotar of his extra task and performed as havanan, the second as athrevakhsh, and so on. The last person to arrive took up as sraoshavarez. Perhaps it is because of such relaxation that today the team of eight officiants, each responsible for a specific duty, has been reduced to two, and that the raethwishkara (now pronounced as râspi), the seventh officiant, has, for no apparent reason, taken over the functions of all the other six officiants. The zaotar (now Persian zût, zot, Gujarati joti) remains the leading priest and raethwishkara assists him during the performance of a ritual. The names of the eight priests are mentioned in the Vendidad (5.57-58) and the Ozirengâh, the afternoon preparatory prayer (verse 5). Incidentally, the zaotar invokes by reciting the Gathas but not like Zarathushtra with uplifted arms and a bow, a posture that would help concentrate on what one prays and meditate upon it. In fact the Gathic term of ustâna-zasta (uplifted arms) is completely forgotten in the later Avesta.
The later Avestan priest is unable to lift his arms. He is too busy to do this, too busy to concentrate and meditate. He has baresmantwigs, zaothra (water libation), and haoma drink to handle, or to wash the four sides of the ceremonial base. Their hands are full because they are termed as aêsmô-zasta (firewood-in-hand), baresmô-zasta (baresman-in-hand) or baresmô-stereti (baresman-spreading), hâvanô-zasta (Mortar-in-hand), barat-zaothra (bearing-libation) (Y 62.1; Yt 5.30,127; 10.30, 65, 91, 126; 13.26; 16.1. On how to spread baresman twigs and at which Gathic prayer, please refer to Niragistan, chapter xii, page 460).
This explains why none of the assisting priests are mentioned as participants in the Gatha recital. It also explains why most of the non-Gathic Yasna chapters show the priest saying repeatedly either of the following statements: "I declare and perform,""I wish to venerate with libation ... and ... baresman," "with libation and baresman placed, I wish to venerate,""I offer ... Haoma, milk, libation, spread baresman, water, firewood, and incense,""I give milk, water, firewood, baresman, and haoma ..." In fact, with the exception of the Sections 9-11, 19-21, 27, 41, 52, 55, 57, 60-65, and 67, all the remaining 36 sections are but different editions of a stereotyped theme of enumerating the yazatas to be venerated with the above-mentioned elements. They are more of a running commentary to tell the audience as to what the officiating priests are performing.
Âthravan, the Fire Priest
Âthravans oratharvans, descendents of Atharvan, a legendary Indo-Iranian rishi who introduced the fire ritual and is the supposed author of Atharva Veda, are the fire-priests who performed the soma/haoma ritual in the Rig Vedic lore, and athrvangiras formed the sacerdotal class or race of men. This shows their pre-Zarathushtrian presence. However, the term has since declined in Hinduism. In Zoroastrianism, however, it has held the highest position. The term occurs almost 40 times in the later Avesta. It was the first of the four professions. (Y 19.18). The Hom Yasht (Y 9-11) says that Keresâni (a legendary ruler), who stopped âthravans from operating in his land, was dethroned by Haoma (here personified for the purpose). (Y 9.24). Paradoxically, Krshânu (Indic pronunciation of Keresani) of the Vedas is a guardian of soma in heaven. The two versions are a sign of Indo-Iranian schism in which the Iranian haoma priests seemed to have deposed the ruler of the original cult and to have established their supremacy.
Again, it was Haoma (yazata) which did not make a deadly empty-headed women bear âthravan and good children because she plotted to cheat an âthravan and haoma by eating the offerings made to haoma. (Y 10.15). In fact, he who robbed haoma of its offerings was cursed by haoma not to have any of the three professionals born in his or her house. The community had enough pilferers to have haoma personally curse them. The three references of the âthravan in the Hom Yasht confirms the Vedic version of the close relation between the âthravan and the haoma rite.
The Zoroastrian âthravans, we are told, went preaching around within their country, some outside the country, and some in far-flung lands, sometimes never to return home again. (Vp 3.3; 9.2, Aiwisruthrem Gah 6, Y 42.6). The travelling preachers are calledhomâya pairi-jathan, meaning "savant itinerants."
The yashts reveal that there were two categories or schools of âthravans: the memorizing (meremna) and the guarding (thrâyavan) priests. It appears the "memorizing" one was the regular priest, and the "guarding" one belonged to an "occult" order.(Yasht 4.9, 5.86, 14.5). Occult formulas given in Khordad, Aban and Bahram yashts were not to be taught to any person other than one's son, full-blood brother, or a "guardian"âthravan. While the zoatar of the regular order had an open congregation and no one was specifically barred from attending the prayers, the "guardian" priests of the yashtic lore were ordained not to give any part of the oblation, animal or otherwise, to an antagonist, whore, murderer, non-chanter-of-the-Gathas, anti-religion, deaf, dumb, dwarf, hunchback, and others considered physically deformed and mentally retarded. Aban Yasht of Aredvi Sura Anahita, a female deity, even bars women from partaking the oblation! (Yts. 5.91-93, 8.59-60, 14.51-52).
The priests of the Mithra Yasht had a cult of their own. They had to undergo a penance of a three-day-and-night bathing rite and suffer twenty lashes in order to perform an oblation ritual of haoma drink and cattle or fowl sacrifice.(Yt 10.120-122). It is strange that this practice of "self-torture" is not spoken about by any other part of the Avesta. The Pahlavi and Persian traditions are also completely silent on it. Therefore, we do not know why it was abandoned to such an extent that no one has ever paid any attention to a practice concerning the top yazata of the Zoroastrian lore!
This "Guarding" cult is, most probably, responsible for the re-entry of old Aryan gods as new "yazatas" and in doing so, their yashts have Ahura Mazda introduce the relevant yazata to Zarathushtra (Aban Yasht, Tir Yasht, Mehr Yasht, Bahram Yasht) because he happens not to know them. In one instance, it is Zarathushtra who asks the yazata to introduce himself (Hom Yasht--Yasna 19). It is interesting to know that these introductions happened well after Zarathushtra had founded his new religion and as pointed out in Hom Yasht, had already composed his Gathas and yet did not know any of these important deities and the rituals performed in their honor.
But, let us leave the interesting and yet hardly-studied occult order and return to our regular priests. According to Aerpatistân(Sacerdotal Code), which presents an older stage of Zoroastrianism, a priest was generally not a priest by occupation. He or sheonly officiated when called upon to do so. Vendidad, a later composition, states that an ordinary professional priest led a simple life. He was easily satisfied, even with a piece of bread and was a contended person.(V 13.45) A few, as already stated earlier, wandered teaching and preaching. Others fed themselves at the houses.(V 13.22) Some rich homes had their own domestic priests.(V 3.1) Members of a royal house were told to treat the priests as their own children and give them good food, a sign that some were not treated well.(Yt 24.9) His usual implements for rituals were ashtra (whip), milk-bowl, paitidâna (mouth-veil),khrafastraghna (for killing noxious animals), sraosho-charana (flogging instrument), strainer, standard mortar, haoma cups, and baresman twigs.(V 14.8) One may take a careful note of the absence of some of the implements used in modern rituals and vice versa.
Vendidad cautions that one should not recognize as an âthravan a person who pretends to wear paitdâna, girdle a koshti ceremoniously, take a flog, hold baresman twigs, and carry a whip, and who sleeps throughout the night without venerating and chanting and does not learn or teach anything. "He is a liar."(18.1) Fakes and frauds were busy too!
Teaching and Learning
The Gathas show that Zarathushtra was the first teacher who established a system to teach, preach, maintain, and promote his divine doctrine. The foremost persons he chose to train to teach at his school were Kavi Vishtâspa, brothers Ferashaotra and Jâmâspa, and his cousin Maidhyoimâha.(Song 14.14-17 = Yasna 48) He composed his message in five metric patterns and perhaps in as many or more tunes, and gave special training to Jamaspa in mastering the message and passing it on to others. Jamaspa, according to a tradition, later became his son-in-law and still later his successor. The purpose of condensing the Message in measured meters was to keep them compact and intact, free from any possible interpolation; render them easy to be memorized; maintain their original pronunciations within the meters and tunes; present and preserve them in melodies which would encourage people to chant and sing them repeatedly--a very effective method of teaching the thought-provoking words. Time has proven that no one, until the invention of modern recording appliances, could devise a better way than that of the Indo-Iranians to "human-tape-record" the very words of the composer for a remote future. The Gathas are intact in Zarathushtra's own words and dialect. They were preserved, one must say, by the âthravans who spoke another dialect and later by the priests who did not know both--the Gathic dialect and the later Avestan variety. They spoke and wrote in Middle Persian languages of the Parthian and Sassanian periods.
Aethrapaiti, the Teacher
During the later part of the Gathic period, we see the ratu hold a new title—aethrapaiti. It means the master of an aethra, and therefore teacher. No satisfactory etymology has been found, but most likely, it is derived from â+i, to approach, to come near, with the agentive suffix of thra. Whatever the derivation, it means a school, a place of instruction. The term for the pupil isaethrya, belonging to school. The first person to carry this title is Saena son of Ahumstuta, the sixth celebrity mentioned after Zarathushtra in the Farvardin Yasht list. It depicts his close association with the Prime Master Zarathushtra. Aethrapaiti literally means "school-master, teacher, preceptor." It is herbad in Pahlavi, hirbad and hirbod in Persian, and ervad in Gujarati. Saena is said to have trained "one hundred disciples who taught on this earth," a proof of the universal missionary work of the early Gathic period after the passing away of Zarathushtra.(Yasht 13.97) It is, compared to today’s religious teachers, a fairly large number for a small growing community of the thinly-populated world of those days.
Another person to carry the same title and with a new one, hamidhpaiti, head of the assembly, is Mânthravâk son of Samuzhi who is the 61st person in the list, a sign that he came two to three generations later. He is stated to have combated the heretics who chanted alien gathas, evidently songs dedicated to pre-Zarathushtrian deities who were being reinstated by certain authorities, and who had "no lord (ahu) and leader (ratu) among them." (Yt 13.105) In other words, these were the persons who had deviated from the true Gathic doctrine by adulterating the Good Religion with alien procedures and practices, and Manthravak combated them.
In the Avesta, an aethrapaiti is the teacher who teaches the Gathas and its philosophy only. The disciple, called aethrya, took at least three years to finish his or her education. He or she worked hard from before dawn till late morning and again in the afternoon till late in night, to learn the lesson.
Any Zarathushtrian could become a religious teacher. All it required was that the candidate be the "most aspirant" member of the family, that he or she did not deprive the family of its income, that he or she was unanimously chosen to become an aethrapaiti. Age did not matter. He or she could be the oldest or the youngest in the family. If he was a partner in a property with another person, he had to be chosen by the people concerned to take up the task. He could accept the new profession only if he did not harm the economics of the partnership. Both man and woman could assume the office of zoatar or any of the assistants. When called upon to perform a ritual, a husband and wife engaged in earning their livelihood from their regular occupation, had to decide which of the two could economically be spared to attend to the task. A wife, if required, could help another male officiant even without the consent of her husband. One could even take a competent child to assist one in the performance. A rare example of equality of sexes, a high regard for competency, and a great sense of priorities, indeed.(Aerpatistan & Nirangistan 1-37; Vendidad 4.45)
Aerpatistan calls the person thief, even a robber, who takes a woman to assist him in a ritual but with an ultimate intention of seducing her. Sexual harassment is nothing new. It also gives details on how far one can take a child without the consent of the parent, but it has no words on barring a woman from officiating during menses, pregnancy, or birth, or of a male becoming polluted through wet dream. In fact, with the exception of Vendidad, no other text speaks of such "pollutions," not even the yashts which prohibit specific persons from partaking their oblations. Evidently, the non-Vendidad school did not consider these natural occurrences to be polluting.
When did the education start? Aerpatistan and Vendidad, as already seen, would welcome it at any age. However, the assistance of a competent child in a ritual shows that there were people who started early with their education. Greek sources on the education of the royal young say that it began at the age of seven and continued until the age of seventeen.(Zoroastrian Civilization p.225) This could also be a clue for an early start. The teacher (aethrapaiti)) or the pupil (aethrya) could be a male or female.(Aerpatistan and Y 26.7-8, 68.12) The teacher was loved and respected.(FrD.4)
A person had to study for three years under the guidance of a competent teacher in order to acquire the proper knowledge and understanding of the texts in order to become a priest. The pupil had to study hard during the first and last parts of the day, and again during the first and last parts of the night. He could only rest during the middle parts of the day and the night. He followed the routine "until he can say all the words which former teachers (aethrapaitis) have said."(V 4.5) The texts to learn thoroughly were the Gathas and the Haptañhâit., They comprise only.069 (1/14th) of the bulk of the extant Avestan texts and .024 (1/41st) of the estimated bulk of the twenty-one nasks of the Sassanian canon.
It shows how long it took to master a short but very valuable volume. The teaching consisted of understanding, memorizing, reciting, chanting, singing, discussing, deliberating, and practicing the Gathic Message. The three-year time shows how deep one had to learn the thought-provoking Message of Zarathushtra. That is why Aban Yasht describes a competent priest as "a person of debate and discussion, thoughtful, artful, indeed the thought-provoking message personified."(Yt. 5.91) It may be kept in view that in those days, the Avestan language was the mother tongue of the teacher and the taught. The pupil fully understood what was taught and discussed. Furthermore, there was a question and answer period to encourage a pupil to be a debater.
The Avesta or the relevant Pahlavi commentaries have no data on the initiation of a pupil into a priest. But such an important task could not be completed without an initiation. There was definitely one, most probably a simple and solemn one performed between the teacher and the initiate/initiates. Unless one accepts the traditional initiation to be an elaborated form of a simpler ceremony, one should come down a number of centuries to turn to Greek sources to give us a description of the initiation of a west Iranian magi in the year 160 C.E.
It commenced, according to Lucian (Greek "Lukianos") in Necymantia, on a new moon day and continued for full twenty-nine days. Each day, the initiate took a morning bath while the teacher, facing the rising sun, recited holy texts. He looked into the face of the pupil thrice during his recitation. The two ate nothing but fruit and drank nothing but milk, honey, and water. They slept outside in open. The last bath was by the master in a running stream. The initiate was perfumed, and then given the priestly robes. (Aerpatastan and Nirangastan, Introduction page xxxi)
I would refer the reader first to The Persian Rivayats of Hormazdyar Framarz and Others by B.J. Dhabhar, and then to Dr. J.J. Modi's valuable book The Religious Ceremonies and Customs of the Parsis, and Mobed Ardeshir Azargoshasb's Persian Marâsem-e Mazhabi va Âdâb-e Zartoshtiân to judge how much this description resembles the present day initiation ceremonies in Iran and India. Not much, either because it belonged to a different school of Zoroastrianism or the present forms in Iran and India have undergone many changes. The Iranian and Indian modes of initiation, in spite of the close contacts between the two, are quite different. These two also belong to different institutions.
Most probably, the initiation of an adolescent as an adult and where applicable, as a priest was simultaneously held at the age of fifteen years, the Avestan age of adulthood. The Parsi term of Navjote and the Iranian Nowzûd, derived from the Avestan *nava-zaotar, new zaotar, may give a lead. While Navjote means the initiation of a child with sadreh and koshti, Nowzud to the Iranians means the ordainment as a priest. It is the same word with different denotations.
Ritual Prayers
The Gathas and their supplements in the same dialect have hardly any elaborate rituals. They show that the faithful, individually or collectively, faced a fire-altar and chanted from the Gathas and the Haptanghaiti in a devotional posture.(2) As far as the Later Avesta is concerned, the only ritual mentioned in Nirangistân and alluded to in other parts is a prototype of the present "Yasna" ceremony of preparing the haoma drink along with its sacrificial meat and baresman twigs. The only difference is that then the prayer texts were the Gathas and Haptanghaiti and now we have the entire 72-sections of the Yasna and more.
The Gathas and Haptanghaiti were the only texts required for learning, teaching and practicing, and for prayers. The Vispered is explicit on this point for all the Gahanbar celebrations, and so is Nirangistân on its ceremony. There is no trace of any other part of the Yasna collection of 72 sections nor there is any mention of the Vispered or the Vendidad as a ceremonial text. The Yashts recommend certain formulas to be recited at the time of addressing a favorite yazata to obtain certain boons and benefits, and here too haoma juice and other oblations are mentioned, but details of the rituals performed for the purpose are lacking. However, while there are the elaborate Yasna, Vispered, and Vendidad ceremonies, there exists no similar Yasht ceremony. It appears that Yasht ceremonies were abandoned after occult priests took over the job of performing non-occult ceremonies. This provided them with many more clients among the laity than they had before within the occult circle.
Although the Vendidad speaks in details on purification baths and rites for pollutions through dead matter and the disposal of the dead, neither it, nor any other text, defines any ceremonies or the functions of a priest at birth, initiation, marriage, or death. Relevant Pahlavi commentaries also do not elaborate. Tradition is the only guide, and it surely has changed and changes with the passage of time.
The reason may be as simple as this: Other parts of prayers were either still not composed, or if composed (which is much more probable), were not incorporated into a formalized form of rituals. In fact, the Sassanian division of the nasks places the Vendidad and the yashts, some forming a part of daily prayers at present, in the Datic category of the administrative wing of the state. The Vispered and non-Gathic parts of the Yasna were evidently parts of the Hadhmânthric category which contained supplements to the Gathic and Datic categories. This gives us a clue as to where other texts stood vis-a-vis the Gathic texts placed together in onenask, volume under the name of Stot Yasn.
A Hereditary Office?
There are no indications in the Avesta that show the office was hereditary and that people of other professions could not join this particular profession. Had it been so, there would have been a prohibition to accept a warrior or an agriculturist in the rigid circle. To draw a parallel, Hinduism is very explicit on this point. The very absence of a commandment making priesthood a closed circuit is proof enough to make the profession an open one. As already said in Spenta's previous issue, the commandment in Khordad and Bahram yashts not to teach the "spells" to any person other than a father or a full-blood brother or an occult priest applies only to the special category of priests who dealt with magical formulas and not to the priestly profession in general. However, there is little doubt that in those days--and still in many parts of the world--the general tendency of a child was to take up its parents' profession, and a priest parent preferred the children to take to priesthood.
There are a number of Avestan passages which show that one was free to choose to became a priest. The Vendidad says: Should a person of the same faith, friend or brother, approach another for goods, wife or knowledge, he should be given what he requests for. "Let him who wants knowledge, be taught the holy word ... (during regular parts of day and night) ... until he learns all the words taught by former teachers (aethrapaitis)." (Vd 4.44-45). As already cited in the previous issue from the Aerpatistan, the office was not confined to any sex or age. The only recommendation made was that the most aspiring person of a house become a priest and that too without jeopardizing the economic position of the house. Zarathushtra is shown in two late yashts as praying for King Vishtaspa, a warrior by profession, to have ten sons--three to become âthravans, three warriors, three prospering settlers, and only one to succeed the father as a king (Âfarin-e Peighambar Zartosht.5 and Vishtasp Yasht.3). Haoma's curse on a fraudulent woman not to bear an âthravan child makes the profession a general one. The Vendidad says that a person, who chants certain Gathic stanzas early in the morning, would eventually advance to know "the Gathas, the Haptanghaiti, and the discussions about them," and grow into a thoughtful and artful personification of the thought-provoking message, mâñthra (Vd 18.51), the very qualifications of a good teacher.
The Pahlavi commentaries as well as Denkard's description of Aerpatistan do not have any passages that would show the office was hereditary. The Pahlavi commentary of the Gathic line (Song 6.6) in which Zarathushtra calls himself a zaotar, adds a few more of the Farvardin Yasht celebrities to make a team. While Zarathushtra officiates as "the Zaotar of the entire world," Vohuvasti son of Snaoya "from the happy countries of the Religion" joins in as the Havanan, Isvant son of Varaza "from the countries of the Turanians" as the Atrevakhsh, Saena son of Ahumstut from the countries of Sainians" as the Fraberetar, and Kavi Vishtaspa as the Sraoshavarez. The ritual would be aimed at immortally renovating the entire world (Denkard Book IX, Chpt XXXIII, paragraph 6). The commentary clearly shows that the officiants belong to different countries, peoples, and professions. The absence of three officiants, including raethwishkara, the "Raspi," the second priest in command at present, may be noted with interest.
The hereditary system sprang into being when the priests of the old cult joined the Good Religion and quite naturally helped in institutionalizing the order.(3) It was, however, still an open field, and any aspiring person could enter it. Later, when the priests of occult science, who guarded their secret formulas, became powerful enough, the profession became, though still loosely, a family, or even a brotherhood affair. As we shall observe, the Medes of western Iran did have a priestly class. In my opinion, the transition to a rigid hereditary system happened in two main stages. The late Sassanian period when theocracy was at its peak of orthodoxy and learning had almost become a monopoly of the priests linked with the government, and again during the early Islamic occupation, when the priestly power was at its lowest ebb and the general condition of the Zoroastrians was getting from worse to abysmal, and strict measures had to be taken to preserve the tradition.
According to Greek sources, the Magi formed one of the six tribes of the Medes and were sacerdotal. They were the officiating priests at every (Zoroastrian) function in the Achaemenian empire. The sources also tell us about the simple and strict life the Magi led. Some practiced celibacy. Although no source speaks about the profession being hereditary among the Magi, Prof. Mary Boyce points out that "from 5th century B.C. .... it is thus in the west of Iran that the principle of a hereditary priesthood, exclusive in character, is first encountered." (A History of Zoroastrianism, Vol. I, p 10; also History of Zoroastrianism, Dastur M. N. Dhalla, pp 136 & 295). This could have partially contributed to making the profession hereditary. It may be pointed out that just as magu--definitely related to magavan of the Gathic Maga Fellowship--is absent in the Younger Avesta, the term âthravan is not mentioned by any of the sources on the Medes and Achaemenians--unless, of course, we take maghu used once in a derogatory tone in Vendidad (4.47)--"the man who has a wife is far above a maghu (meaning a "celibate)--as the first instance, and moghu-tbish (Y 65.7), now translated to mean a "fellow-tormentor," as the second possible instance.
Was Asho Zarathushtra a Priest?
The traditional life story, as told by the two Pahlavi writings, Denkard (Book VII) and the Selections of Zadsparam, and the Persian Zartosht-nameh by the Zoroastrian poet-mobed Bahram Pazhdu, do not state that he was from a priestly lineage. On the contrary, his father took the doubting child Zarathushtra to priests to have him convinced of the truth of the old Aryan cult, a task in which they miserably failed. If he were a priest, he would have handled his child himself. His mother, who, when still a maiden, was excommunicated and banished by the priests for her unorthodox views, sent her son outside to a teacher to learn the sciences of the day, a statement which may also supply the clue as to where Asho Zarathushtra developed his poetic talents, talents which some think could only be developed by a priestly boy.
The Avesta shows that Zarathushtra's father raised horses. (Yt 23.4; 24.2). The eulogy stating that Zarathushtra is the "foremost"âthravan, warrior, and prospering settler only shows his complete reformation of the three professions. The famous stanza of "Ushtâ nô zâthô âthrava yô Spitâmô Zarathushtrô--Hail to us, for an âthravan, Spitama Zarathushtra, has been born," (Yt 13.94) only indicates that the composer of the eulogy was an âthravan who obviously preferred to hail Zarathushtra as the foremost "reformer" of his particular profession. Had it been composed by a warrior or an agriculturalist poet, Zarathushtra would have been hailed as the "foremost" warrior or settler. It may be noted that the second eulogy in Farvardin Yasht calls him ahu, ratu andpaoiryô-tkaesha (lord, leader, and foremost-in-doctrine) and uses several superlatives to praise him and yet does not make an âthravan of him. The solitary use of zaotar in the Gathas (Song 6.6) in which Zarathushtra, who repeatedly condemns the cultic rituals performed by karapan priests and kavi princes, calls himself the "straight" invoker who does not indulge in any of them, proves otherwise that he was not a ritualistic priest by profession and that he was only an invoker, a true invoker indeed. His Gathas stand the best testimony to his being non-ritualistic.
Above all, had Zarathushtra been of a priestly class, he would have definitely mentioned it in his Gathas. He did take enough care to give his full family name, Spitâma Haechataspa on several occasions. He could have added the term âthravan, at least once. The three professions or classes of society--priests, warriors, and the prospering settlers--are absent in the Gathas and other Gathic texts. This does not mean that they did not exist in his days. The truth is that he did not believe in them as boundaries dividing human society into three water-tight compartments. The only profession he encouraged was the settlement of people in fields of agriculture, animal husbandry and crafts. He is the person who coined the term vâstrya-fshuyant, "prospering settler." We have no trace of it in pre-Zarathushtrian Avestan texts and the Vedas. That is why he is called the Vâstâr, meaning "settler, rehabilitator" of the oppressed in the Ahunavar formula, the opening stanza of the Gathas.
Conclusion
Keeping in view all the above points, I come to the conclusion that:
The Zarathushtrian Assembly's Position
True to the Gathic tradition that every profession which promotes human society is good and noble, the Zarathushtrian Assembly does not entertain a priestly class or division. It has proficient persons who officiate at ceremonies; act as chief witnesses at, for instance, wedding solemnizations; lead congregational prayers; convey the Divine Message; and teach those who want to learn and spread that message. Any able person, male or female, may qualify to be chosen and recognized as a ratu, a leader, aethrapaiti, a teacher, or hamidhpaiti, an assembly head.
The Assembly direly needs such devoted, dedicated, learned, and wise leaders, teachers and heads of the assemblies for the promotion of its chapters with the aim of spreading the divine, thought-provoking message of Zarathushtra and guiding its members and friends. The Assembly has the training of ratu, aethrapaiti, and hamidhpaiti in its program. These classes have been introduced on periodical basis and are running well.
* * * * * *
Note: S = Song as it stands within the Gathas; Y = Yasna; Yt = Yasht; V = Vendidad; Vp = Vispered.
(1) With the exception of the last two paragraphs added now, the above paper was read at "The Conference on Zoroastrian Doctrine, Culture & History" under the auspices of the World Zoroastrian Organization, London, hosted by the Zoroastrian Association of Metropolitan Chicago, Hinsdale, Illinois, November 26, 1987.
(2) Magu in Old Persian, and its subsequent terms of magus (plural magi), magian, for members of the priestly tribe of Medes during Median and Achaemenian periods in Ancient Iran indicate that in later times, the word became related to a priest and the priestly class. Nonetheless, the Pahlavi magog, Persian mogh, Arabic majûs meaning "Zarathushtrian" and magopat, "head ofmago(g)" and therefore a priest show that it continued to be applied to a member of the Zarathushtrian fellowship and not necessarily to "priest." Furthermore, maga is rendered magîh, magianship with a gloss "pure goodness." It is a generic term. It ismobed (magopat) which means "priest."
(3) See Zarathushtrian Ceremonies, a reconstruction, by Ali A. Jafarey, Ushta Publications, Cyrpress, California, 1992) for the details of the Gathic rituals.
(4) As already stated, the âthravans (Vedic Sanskrit atharvans) were descendents of *âthrava/atharva, a legendry fire-priest of the Indo-Iranian lore. A study of the Gathic parts of the Avesta and the Vedas proves that the âthravans/atharvans were not connected with the Gathic parts and the three early Vedas--Rig, Sâman, and Yajur. The atharvans are said to be the composers of theAtharvaveda. While the three Vedas belong to the higher class of Indo-Aryans, the contents of the Atharvaveda, with their spells and charms, show that the atharvans belonged to the superstitious laity. The non-Gathic parts also show a fall in style and material. Here too the âthravan style is evident. "The Atharvaveda was treated as a late addition to the Veda samhitas because the sagacious successors of the rishis, serving the princes and other aristocrats, knew well that it was an alien collection, composed by the atharvans, the fire-priests. It was not their shruti. They accepted it reluctantly only when they felt the rising market for spells, charms, and superstitions among the ruling class, their patron princes. The relevant parts of the Avesta composed by the âthravans had better luck. These parts were accorded a high position because on the Iranian side, the âthravans had ascended to completely control the religion founded by Zarathushtra. Therefore much of the surviving Avesta, older or younger than the Gathic texts, is an "âthravan" composition. I shall, therefore, call the non-Gathic texts as the Âthrava-Avesta.
Here is my theory: Both the Atharvaveda and the Âthrava-Avesta are compositions of the atharvans/âthravans, the fire-priests serving the laity. In India, the rishis dominated their society and their compositions were trayi, the three samhitas of Rigveda and its Sâman and Yajur supplements. They were trivedins only, not chaturvedins. The atharvans were secondary in importance and their composition was not given the high place the atharvans wanted it to have. The atharvans did succeed in rising to a high position but at the cost of their very name. They had to give it up and be better known as Brahmans and to have their composition be also called Bramanaveda, a later name for the Atharvaveda.
In Iran, the conditions were very favorable. The âthravans rose, quietly replaced the mâñthrans and the magavans, and became the highest authority so much so that they even claimed Zarathushtra was an âthravan. This was not enough. They even put words into Ahura Mazda's mouth that he too was an âthravan, nay âthravatema, the supreme âthravan. The entire Avesta, including the Gathas and their supplements in the Gathic dialect, a dialect different from their own, was claimed to be the âthravan composition, the divine composition revealed by the supreme âthravan Ahura Mazda, to an ever-asking âthravan Zarathushtra." (The texts within quotes is an extract from "Glimpses of the Atharvaveda in the Avesta," a paper read by the author at "The Atharvaveda Conference, held by the International Foundation for Vedic Studies, U.S.A., Dag Hamarskold Auditorium, United Nations, New York; July 14-16, 1993.)
चोदित--त्व [p= 400,2] n. the being enjoined Jaim. vi , 1 , 9; (अ- neg.)
Ka1tyS3r. i , 6. चोदित [p= 400,2] mfn. caused to move quickly RV. ix , 72 , 5; enjoined , fixed , appointed S3a1nkhS3r. ?? Ka1tyS3r. Mn. ii f. , viii MBh. xiii , 2439 R.(B.) iii , 56 , 16. carried on (a business) , iv , 28 , 21 (अ- neg.)
जुहोति [p= 424,2] m. a technical name for those sacrificial ceremonies to which √हु (not √ यज्) is applied Ka1tyS3r. Mn. ii , 84; xi , 223 Kull.
यजति [p= 839,1] m. N. of those sacrificial ceremonies to which the verb यजति is applied (as opp. to जुहोति)Ka1tyS3r. (cf. Kull. on Mn. ii , 84) .
Westergaard Dhatupatha links: 25.1
Whitney Roots links: hu हु 1 [p=1301,1]
cl.3 P. ( Dha1tup. xxv , 1) जुह्/ओति (Ved. and ep. also A1. जुहुत्/ए 3. pl. pr. ज्/उह् 3. pl. pr. ज्/उह्वति , °ते RV. &c ; 2. sg. Impv.जुहुध्/इ Br. &c ; होषि RV. ; p. P. ज्/उह्वत् ; A1. ज्/उह्वान [also with pass. sense] ; 3. pl. impf. /अजुहवुः ib. ; pf. P. जुहाव , जुहुवुः MBh. ; A1.जुहुवे R. ; जुह्व्/ए,जुहुर्/ए RV. ; जुह्विरे Br. ; जुहवां-चकार ib. Up. ; जुहवाम्-ास Vop. ; aor. अहौषीत् Br. &c ; Prec. हूयात् Gr. ; fut. होता ib. ; होष्य्/अति,°ते AV. &c ; Cond. अहोष्यत् Br. ; inf. ह्/ओतुम् , °तोस् , °तव्/ऐ , and ind.p. हुत्वा ib. &c ) , to sacrifice (esp. pour butter into the fire) , offer or present an oblation (acc. or gen.) to (dat.) or in (loc.) , sacrifice to , worship or honour (acc.) with (instr.) RV. &c ; to sprinkle on (loc.) Ya1jn5.; to eat Vop. : Pass. हूय्/अते (aor. /अहावि) , to be offered or sacrificed RV. &c &c : Caus. हावयति (aor. अजूहवत्) , to cause to sacrifice or to be sacrificed or to be honoured with sacrifice Gr2S3rS. &c : Desid. जुहूषति , to wish to sacrifice MBh. R. : Intens. जोहवीति(impf. अजोहवीत् or अजुहवीत् BhP. ) , जोहूयते , जोहोति (Gr.) , to offer oblations repeatedly or abundantly. [cf. Gk. ÏÏ
- in ÏÎÏ (for ÏÎÏÏ) , ÏÏ
λÏÏ, ÏÏ
μÏÏ ; Lat. fu1tis , " water-pot. "] |
Ali A. Jafarey's narrative on the 'Zoroastrian priest in Avesta' (1992) is annexed. Included in the annex is Khoobchehr Keshavarzi's review (2015) of the archaeologically attested Citadel of the Original Royal Avesta in Persepolis.
These narratives provide a framework for outlining the functions of a team of 16 fire-priests from Rigvedic times to the days of Sarasvati-Sindhu civilization of Bronze Age (ca. 3300 BCE to ca. 1900 BCE).
Potr is the root word which yields the gloss: पवत् a. A Purifier. पवन A sieve, strainer. Water. -5 A potter's kiln (m. also) A cloth for straining Soma juice; वायुः पूतः पवित्रेण प्रत्यङ् सोमो$तिद्रुतः Ts.1. 8.21 पवित्रकम् 1 A net or rope made of hemp or pack- thread.पवित्र pavitra -त्रम् 1 An instrument for cleansing or purifying, such as a sieve or strainer &c. -2 Two blades of Kuśa grass used at sacri- fices in purifying and sprinkling ghee; N.17.188. -3 A ring of Kuśa grass worn on the fourth finger on certain religious occasions; धौताङ्घ्रिपाणिराचम्य सपवित्र उदङ्मुखः Bhāg.6.8.4. -4 The sacred thread worn by members of the first three castes of the Hindus. -5 Copper.पवित्र [p=611,1]n. a means of purification , filter , strainer , straining-cloth &c (made of thread or hair or straw , for clarifying fruits , esp. the सोम) RV. &c; कुश grass (esp. two कुश leaves for holding offerings or for sprinkling and purifying ghee &c ) S3Br.Ka1tyS3r. Mn. &c
(ifc. also को » स-पवित्रक) , a ring of कुश grass worn on the fourth finger on partic.occasions W.; a purifying prayer or मन्त्र Mn. Ya1jn5. MBh.; a means of purifying or clearing the mind RV. iii , 26 , 8 ; 31 , 6 &c; copper L.; the vessel in which the अर्घ is presented L. (ifc. -क Ma1rkP. ); m. N. of a partic. सोम-sacrifice belonging to the राजसूय Ta1n2d2Br. Sch. S3rS.
अग्नि--ध् [p= 5,2] (अग्न्/इ-ध् , ध् for /इध् cf. अग्न्/ई*ध्) m. the priest who kindles the sacred fire RV. ii , 1 , 2;x , 41 , 3;91 , 10.
मग [p= 772,1] m. a magian , a priest of the sun Var. BhavP. pl. N. of a country in शाकद्वीप inhabited chiefly by Brahmans Cat.
अथर्वन् [p= 17,3] m. (said to be fr. an obsolete word अथर् , fire) , a priest who has to do with fire and सोम; N. of the priest who is said to have been the first to institute the worship of fire and offer सोम and prayers (he is represented as a प्रजापति , as ब्रह्मा's eldest son , as the first learner and earliest teacher of the ब्रह्म-विद्या , as the author of the अथर्व-वेद , as identical with अङ्गिरस् , as the father of अग्नि , &c ); m. pl. (/अथर्वाणस्). descendants of अथर्वन् , often coupled with those of अङ्गिरस् and भृगु; m. pl. the hymns of the अथर्व-वेद.
ब्रह्मन्[p= 737,3] m. one of the 4 principal priests or ऋत्विज्as (the other three being the होतृ , अध्वर्यु and उद्गातृ ; the ब्रह्मन् was the most learned of them and was required to know the 3 वेदs , to supervise the sacrifice and to set right mistakes ; at a later period his functions were based especially on the अथर्व-वेद) RV. &c
उद्-गातृ b [p=187,2] m. one of the four chief-priests (viz. the one who chants the hymns of the सामवेद) , a chanter RV.ii , 43 , 2 TS. AitBr. S3Br. Ka1tyS3r. Sus3r.
Mn. &c
अ-स्नातृ [p= 123,1] mfn. not fond of bathing , fearing the water , not a swimmer RV. ii , 15 , 5 ; iv , 30 , 17 ; x , 4 , 5. स्नातृ [p= 1266,3] अ-स्नात्/ऋ. [See: Avestan term Asnatar 'responsible for washing and cleaning the plants and the utensils.'] Hence, the functionary is not comparable to पोतृ who is a smelter of ores.
पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman ; = यज्ञस्य शोधयिट्रि Sa1y. ) RV. Br. S3rS. Hariv. N. of विष्णु L.f. N. of दुर्गा Gal. (cf. पौत्री).
होतृ a[p=1301,1306,1] m. (fr. √1. हु) an offerer of an oblation or burnt-offering (with fire) , sacrificer , priest , (esp.) a priest who at a sacrifice invokes the gods or recites the ऋग्-वेद , a ऋग्-वेद priest (one of the 4 kinds of officiating priest »ऋत्विज् , p.224; properly the होतृ priest has 3 assistants , sometimes called पुरुषs , viz. the मैत्रा-वरुण , अच्छा-वाक , and ग्रावस्तुत् ; to these are sometimes added three others , the ब्राह्मणाच्छंसिन् , अग्नीध्र or अग्नीध् , and पोतृ , though these last are properly assigned to the Brahman priest ; sometimes the नेष्टृ is substituted for the ग्राव-स्तुत्)RV. &c; N. of शिव MBh.; mf(त्री)n. one who sacrifices (gen. or comp.) , sacrificer Mn. MBh. &c
ऋत्व्-िज् a [p=224,2] m. (क्) a priest (usually four are enumerated , viz. होतृ , अध्वर्यु , ब्रह्मन् , and उद्गातृ ; each of them has three companions or helpers , so that the total number is sixteen , viz. होतृ , मैत्रावरुण , अच्छावाक , ग्राव-स्तुत् ; अध्वर्यु , प्रति-प्रस्थातृ , नेष्टृ , उन्ने तृ ; ब्रह्मन् , ब्राह्मणाच्छंसिन् , अग्नीध्र , पोतृ ; उद्गातृ , प्रस्तोतृ ,
प्रतिहर्तृ , सुब्रह्मण्य A1s3vS3r. iv , 1 , 4-6) RV.AV. TS. S3Br. Ka1tyS3r. &c
pratiprasthātṛ प्रतिप्रस्थातृ m. An epithet of a priest who assists the Adhvaryū.
प्र-स्तोतृ [p= 699,2] m. N. of the assistant of the उद्गातृ (who chants the प्रस्ताव) Br. S3rS. MBh. &c
सु--ब्रह्मण्य a [p= 1229,2] m. N. of one of the three assistants of the उद्गातृ priest Br. S3rS. MBh.; f. a partic. recitation of certain मन्त्रs by the उद्गातृ priests (sometimes also the priest himself) Br. S3rS.; mfn. very kind or dear to Brahmans (said of विष्णु) Pan5car. सु--ब्राह्मण [p= 1229,2] (स्/उ-) m. a good Brahman AV. brāhmaṇya ब्राह्मण्य a. Befitting a Brāhmaṇa. -ण्यः An epithet of the planet Saturn. -ण्यम् 1 The station or rank of a Brāhmaṇa, priestly or sacerdotal character; सत्यं शपे ब्राह्मण्येन Mk.5; Pt.1.66; Ms.3.17;7.42. -2 A col- lection of Brāhmaṇas; ब्राह्मण्यं कृत्स्नमेतत्त्वां ब्रह्मण्यमनुगच्छति Rām.2.45.21.
brahmaṇya ब्रह्मण्य a. [ब्रह्मणे हितः] 1 Relating to Brahma. -2 Relating to Brahman or the creator. -3 Relating to the acquisition of sacred knowledge, holy, pious. -4 Fit for a Brāhmaṇa. -5 Friendly or hospitable to a Brāhmaṇa. -ण्यः 1 One well-versed in the Veda; त्वं ब्रह्मण्यः किल परिणतश्चासि धर्मेण युक्तः Mv.3.26. -2 The mulberry tree. -3 The palm tree. -4 Muñja grass. -5 The planet Saturn. -6 An epithet of Viṣṇu. -7 Of Kārtikeya. -ण्या An epithet of Durgā. -Comp. -देवः an epithet of Viṣṇu; नमो ब्रह्मण्यदेवाय गोब्राह्मणहिताय च Stotra.
उन्-नेतृ [p= 193,2] m. the priest who pours the सोम juice into the receptacles AitBr. S3Br. Ka1tyS3r.A1s3vS3r. &c
प्रति-° हर्तृ [p= 673,1] N. of one of the 16 priests (the assistant of the उद्गातृ) Br. S3rS. &c; m. (cf. प्रती-ह्°) one who draws back or absorbs , a destroyer MBh.; one who keeps or wards off , an averter Ragh.
मैत्रावरुण [p= 834,1] m. N. of one of the officiating priests (first assistant of the होतृ) Br. S3rS; m. a patr. RV. vii , 33 , 11 (of अगस्त्य or of वाल्मीकि L. ;
f(ई). S3Br. )
अच्छा-वाक [p= 9,1] m. " the inviter " , title of a particular priest or ऋत्विज् , one of the sixteen required to perform the great sacrifices with the सोम juice.
ग्राव--स्तुत् [p=374,1] m. ( Pa1n2. 3-2 , 177) " praising the सोम stones " , one of the 16 priests (called after the hymn [RV. x , 94 , 1 ff.] addressed to the सोम stones) AitBr. vi , 1 ; vii , 1 S3Br. iv , 3 , 4; xii Ta1n2d2yaBr.
A1s3vS3r. S3a1n3khS3r.
नेष्टृ [p=569,3] m. (prob. fr. √ नी aor. stem नेष् ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the chief officiating priests at a सोम sacrifice , he who leads forward the wife of the sacrificer and prepares the सुरा (त्वष्टृ so called RV. i , 15 , 3) RV. Br. S3rS. &c
उप-वक्तृ [p= 206,1] m. one who rouses or animates or impels RV. iv , 9 , 5 ; vi , 71 , 5 ; ix , 95 , 5S3a1n3khBr. a kind of priest A1s3vS3r. Sa1y. on
TBr. ii , 2 , 1 , 1 , &c
प्रशस्त a [p= 695,1] mfn. praised , commended , considered fit or good , happy , auspicious (as stars , days &c )RV. A1s3vGr2. Mn. MBh. &c; consecrated (as water); praśastiḥ प्रशस्तिः f. 1 Praise, eulogy, laudation. -2 Descrip- tion; U.7. -3 A panegyric or small poem written in praise of any one (e. g. a patron). -4 Excellence,eminence. -5 Benediction. -6 Guidance, instruction, rule for guidance; as in लेखप्रशस्तिः 'a form of writing'. -7 Publicity, advertising; दशाननतिरस्कारप्रशस्तिमिव Mv.5.12.
त्वष्ट [p= 464,1] mfn. ( √ त्वक्ष्) = तष्ट L. तष्ट [p= 441,2] fashioned , formed in mind , produced RV. AV. xi , 1 , 23; mfn. ( √ तक्ष्) pared , hewn , made thin L.; त्वष्टृ[p=464,1] m. a carpenter , maker of carriages (= त्/अष्टृ) AV. xii , 3 , 33; " creator of living beings " , the heavenly builder , N. of a god (called सु-क्/ऋत् , -पाण्/इ , -ग्/अभस्ति , -ज्/अनिमन् ,स्व्-/अपस् , अप्/असाम् अप्/अस्तम , विश्व्/अ-रूप &c RV. ; maker of divine implements , esp. of इन्द्र's thunderbolt and teacher of the ऋभुs i , iv-vi , x Hariv. 12146 f. R. ii , 91 , 12 ; former of the bodies of men and animals , hence called " firstborn " and invoked for the sake of offspring , esp. in the आप्री hymns RV. AV. &c MBh. iv , 1178 Hariv. 587 ff. Ragh. vi , 32 ; associated with the similar deities धातृ , सवितृ , प्रजा-पति , पूषन् , and surrounded by divine females [ग्न्/आस् , जन्/अयस् , देव्/आनाम् प्/अत्नीस् ; cf. त्व्/अष्टा-व्/अरूत्री] recipients of his generative energy RV. S3Br. i Ka1tyS3r. iii ; supposed author of RV. x , 184 with the epithet गर्भ-पतिRAnukr. ; father of सरण्यू [सु-रेणु Hariv. ; स्व-रेणु L. ] whose double twin-children by विवस्वत् [or वायु ? RV. viii , 26 , 21 f.] are यमयमी and the अश्विन्s x , 17 , 1 f. Nir. xii , 10 Br2ih. Hariv. 545 ff. VP. ; also father of त्रि-शिरस् or विश्वरूप ib. ; overpowered by इन्द्र who recovers the सोम [ RV. iii f. ] concealed by him because इन्द्र had killed his son विश्व-रूप TS. ii S3Br. i , v , xii ; regent of the नक्षत्र चित्रा TBr. S3a1n3khGr2. S3a1ntik.VarBr2S. iic , 4 ; of the 5th cycle of Jupiter viii , 23 ; of an eclipse iii , 6 ; त्वष्टुर् आतिथ्य N. of a सामन्A1rshBr. ); a form of the sun MBh. iii , 146 Hariv. 13143 BhP. iii , 6 , 15; name of an आदित्य MBh. i Hariv. BhP. vi , 6 , 37 VP. i , 15 , 130 ; ii , 10 , 16; name of a रुद्र , i , 15 , 122 (Monier-Williams)
r.s.i: va_madeva gautama; devata_: agni; chanda: ga_yatri_
4.009.01 Agni, make us happy, for you are mighty, (you) who come to this devout man to sit down on the sacred grass.
4.009.02 May that Agni, who is difficult to overcome, who is immortal, who is pre-eminent among men the descendants of Manu, becomes the messenger of all the gods.
4.009.03 He is conveyed into the sacrificial hall as the Hota_ to be adored at sacrifices, or as the Pota_ he sits down (on the sacred grass). [Hota_ and Pota_: two of the sixteen priests; Hota_ is the offerer of oblation; the function of the Pota_ is unclear].
4.009.04 Agni may be the officiating priest at the sacrifice, or the master of the house in the sacrificial chamber, or he sits down as the Brahman. [The officiating priest at the sacrifice: uta gna agnir adhvara: gna = devapatni_, a wife of a deity; one reading: agnir yaje devapatnir yajati, Agni worships the wives of the gods at the sacrifice; or, gna = gacchan, going, may relate to the adhvaryu, who moves about the ceremonial].
4.009.05 You, who are the director (of the ceremonial), accept the oblations of devoutly-worshipping men the descendants of Manu. [The director of the ceremonial: upavakta_, the priest who pronounces the formulae of sacrifice, or he may be the Brahma_, or the Sadasya, directing what is to be done].
4.009.06 You are willing (to fulfil) the office of messenger for the mortal whose oblations at the sacrifice you are pleased to convey.
4.009.07 Be pleased by our sacrifice; (be pleased) An:giras, by our offering hear our invocation.
4.009.08 May your inviolable car, whereby you defend the donors of oblations, be everywhere around us. [Yajus. 3.36].
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: s'akunta (kapin~jala ru_pi_ indra) chanda: jagati_, 2 agis'akvari_ or as.t.i
2.043.02 You sing, Bird, like the udgata_ chanting the sa_ma; you murmur like the brahmaputra at sacrifices; like a horse (neighing) when approaching a mare do you proclaim (aloud) to us good fortune from every quarter; proclaim aloud prosperity to us from every direction. [Brahmaputra: the same as the bra_hman.a_ccam.si one of the sixteen priests, who 'sastram s'am.sati, recites the mantra that is not to be sun or chanted].
2.043.03 When uttering your cry, O Bird, proclaim good fortune; when sitting silently cherish kind thoughts towards us; when you cry as you are flying, let the sound be like that of a lute; so that, blessed with excellent descendants, we may worthily praise you at this sacrifice. [Like that of a lute: karkarir yatha_: the karkari is a musical instrument: va_dya vis'es.ah].
r.s.i: arbr.da ka_draveya (sarpa); devata_: gra_va_ (prastara khan.d.a); chanda: jagati_; 5,7,14 tris.t.up
10.094.01 Let these (stones) speak; let us reply to the speaking stones, and do you (priests) utter (praise); when, you solid, quick-moving stones, you utter the noise of praise together to Indra, (then you become) full of the Soma.
10.094.02 They roar like a hundred, like a thousand (men); they cry aloud with green-tinted faces; obtaining the sacrifice, the pious stones through their piety partake of the sacrificial food, even before (Agni), the invoker (of the gods).
10.094.03 They speak, they received into their mouth the sweet (Soma), they roar (like the eaters of flesh) over the roasted meat; chewing the branch of the purplle tree, the voracious bulls have bellowed.
10.094.04 They cry aloud calling upon Indra with the intoxicating effused (Soma), they took the sweet Soma into their mouth, seized by the sister (fingers) the bold stones danced, filling the earth with shouts.
10.094.05 The well-gliding stones made a noise in the firmament; they danced (like) the black deer in the stall; they exude down from the upper stone the expressed (Soma); white as the sun they yield abundant moisture.
10.094.06 Bearing the burden of the sacrifice, yoked with (the Soma), they extend themselves like spirited horses; when panting and extracting (the Soma), they cried aloud, their snoring is heard like that of horses.
10.094.07 Worship (priests), those imperishable (stones) which have ten workers, ten girths, ten yokes, ten agents, ten encompassers, which are possessed of ten burdens, which bear (the sacrifice). [The ten workers etc., are the ten fingers; Nirukta 3.9].
10.094.08 These stones, having ten reins, swiftly moving, their delightful whirling goes round; they first tasted the ambrosia of the fragment of food of the expressed Soma.
10.094.09 These devourers of Soma kiss Indra's horses, milking forth the juice they repose upon the cow, Indra having quaffed the sweet Soma milked forth by them increases, waxes broad, grows vigour.
10.094.10 The Soma is your showerer (at the sacrifice); you are unharmed, (like those) abounding in food, you are constantly feeding; like the wealthy (possessed) of splendour, you, O stones, are beautiful (at the sacrifice of him) whose sacrifice you delighted in.
10.094.11 Splitting, but unsplit, you, O stones, are untiring, unrelaxing, immortal, free from disease, undecaying, rising and falling, powerful, unthirsting, not generating thirst.
10.094.12 Your progenitors (the mountains), stable from age to age, desirous of repose, seek not to mix with (religious) assemblies; exempt from decay, enjoying the Soma, flowing green (with Soma), they made heaven and earth resound with their clamour.
10.094.13 The stones proclaim it with their clamour at the issue of the Soma, like the quick-protecting (chariots) on the road; like cultivators sowing the seed, they, devouring the Soma, mix it, and do not hurt it.
10.094.14 (The Soma) being effused at the sacrifice, they made a noise like (children) at play, striking their mother. Proclaim the praise of (the stone), which has effused (the Soma), let the honoured stones revolve.
r.s.i: medha_tithi ka_n.va; devata_: 1,5 indra, 2 marudgan.a, 3 tvas.t.a_, 4, 12 agni, 6 mitra_varun.a, 7,10 dravin.oda_, 11 as'vini_kuma_ra; chanda: ga_yatri_
1.015.01 Indra, drink with R.tu (proper duty, also personified divinity of a season) the Soma juice; let the satisfying drops entered into you, and there abide.
1.015.02 Maruts, drink with R.tu from the sacrificial vase; consecrate the rite, for you are bountiful.
1.015.03 Nes.t.a_ (= Tvas.t.a_), with your spouse, commend our sacrifice to the gods; drink with R.tu, for you are possessed of riches. [Tvas.t.a_ assumes the functions of Nes.t.r. as the priest at a sacrifice].
1.015.04 Agni, bring the gods hither, arrange them in three places (A_havani_ya, Daks.in.a and Ga_rhapatya--three fires) decorate them; drink with R.tu.
1.015.05 Drink the Soma juice, Indra from the precious vase of the Bra_hman.a ( = Bra_hmanical wealth) after R.tu, for whom your friendship is uninterrupted. bra_hman.a_d-ra_dhasah = lit. from bra_hmanical wealth; explained as a costly or wealthy vessel: dhanabhu_ta_t pa_tra_t; bra_hman.a_d = bra_hman.a_ccham.si, one of the sixteen priests employed in sacrifices, who perhaps holds some ladle or vase in which the offering is presented: tasya sambandhyucchis.t.as camasah, the relation is the ladle that has the leavings].
1.015.06 Mitra and Varun.a, propitious to pious acts, be present with R.tu at our sacrifice, efficacious and undisturbed (by foes).
1.015.07 (The priests) desirous of wealth, holding stones in their hands, praise the divine (Agni) Dravin.odas (= Agni, donor of wealth), both in the primary (e.g. Agnis.t.oma) and subsidiary (e.g. Ukthya) sacrifices. [gra_va-hasta_sah, having stones in their hands, with which to bruise Soma. Gra_va-va_n is one of the 16 priests. Dravin.odas is an appellative of Agni; donor (das) of wealth, or of strength, dravin.a; adhvara is said to be the primary or essential ceremony, prakr.ti-ru_pa, e.g. agnis.t.oma; yajn~a related to mofied ceremonies, vikr.ti-rupes.u, e.g. ukthya, elsewhere refered to as offering with Soma: somasam.sthaya_gam].
1.015.08 May Dravin.odas give us riches that may be heard of; we ask them for the gods.
1.015.09 Dravin.odas desires to drink with the R.tu from the cup of Nes.t.a_ (= tvas.t.a_ or one of 16 officiating priests); hasten, (priest, to the hall of offering); present the oblation, and depart.
1.015.10 Since Dravin.odas, we adore you for the fourth time (i.e. in four r.ks) along with the R.tu; therefore be a benefactor unto us.
1.015.11 As'vins, performers of pious acts, bright with sacrificial fires, acceptors, with the R.tus, of the sacrifice drink the sweet draught.
1.015.12 Giver of rewards (Agni = santya, fr. san, to give), being identified with the household fire, and partaker with R.tu of the sacrifice, worship the gods on behalf of their adorer.
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'a_d) bha_rgava s'aunaka; devata_: agni; chanda: jagati_; Anuva_ka I
2.001.02 Yours Agni, is the office of the Hota_, of the Pota_, of the R.tvij, of the Nes.t.a_; you are the Agni_dhra of the devout; yours is the functionof the Pras'a_sta_; you are the Adhvaryu (adhvaryu radhvarayur adhvaram ka_mayata iti va_ (Nirukta 1.8) and the Brahma_; and the householder in our dwelling. [Hota_ etc.: these are the eight of the sixteen priests employed at very solemn ceremonies; the duty of the Pras'a_sta_ is ascribed to the Maitra_varun.a, and Brahma_ is identified with the Bra_hman.a_ccahm.si; Kulluka Bhat.t.a, in his commentary on Manu viii.210 enumerates sixteen priests, in the order and proportion in which they are entitled to share in a daks.in.a_ of a hundred cows, being arranged in four classes, of which the first four are severally the heads, and others subordinate to them, in the same course of succession: 1. Hota_, Adhvaryu, Udgata_ and Brahma_, are to have twelve each, or forty-eight in all; 2. Maitra_varun.a, Pratistota_, Bra_hman.a_ccam.si and Prastota_, six each, or twenty-four; 3. Accava_ka, Nes.t.a_, A_gni_dhra and Pratiharta_ four each, or sixteen; and 4. Gra_vadut, Neta_, Pota_ and Subrahman.ya, three each, or twelve in all; making up the total of one hundred. Thus, the percentages for the four groups are: 48, 24, 16, 12 respectively. Ra_mana_tha, in his commentary on the Amarakos'a, viii.17 gives the names of 16 priests, but with a few variations: Gra_vastut replaces Gra_vadut; Prastota_, Neta_ and Pota_ are replaced with Prastha_ta_, Pras'a_sta_ and Balaccadaka. In the Aitareya Bra_hman.a vii.1, the sixteen priests are enumerated with some variations: Pratistota_, Gra_vadut, Neta_ and Subrahman.ya are replaced with Pratiprasthata_, Upaga_ta_, A_treya and Sadasya. Other priests included in this list are: Gra_vastut, Unneta_, Subrahman.ya and the S'amita_ (immolator), when a Bra_hman.a. Ma_dhava's commentary on the Nya_ya-ma_la-Vista_ra of Jaimini, the list of 16 priests, following Kuma_rila Bhat.t.a includes: 1. Adhvaryu, Prati-prastha_ta_, Nes.t.a_, Unneta_ (ceremonial of the Yajurveda); 2. Brahma_, Bra_hman.a_ccam.si, A_gni_dh, Pota_ (superintend the whole according to the ritual of the three vedas); 3. Udga_ta_, Prastota_, Pratiharta_, Subrahman.ya (chant the hymns, especially, Sa_maveda); 4. Hota_, Maitra_varun.a, Acchava_ka, Gra_vastut (repeat the hymns of the R.ca_); the head of each class receives the entire daks.in.a_,or gratuity; the second, one-half; the third, one-third; and the fourth, a quarter].
r.s.i: suhastya ghaus.eya; devata_: as'vini_kuma_ra; chanda: jagati_
10.041.01 At break of dawn, (As'vins), we invoke with pious prayers your common chariot, praised of many, adorable three-wheeled, frequenting religious rites, traversing all space, suitable at sacrifices.
10.041.02 Ascend, Na_satya_s, your nectar-bearing chariot, which is harnessed at dawn, and set in motion at dawn, with which, leaders (of rites), you go to the people who are engaged in worship, to the priest-administered sacrifice, As'vins, of (your) adorer.
10.041.03 Come, As'vins, to Suhastya, whether as the ministrant priest bearing the Soma in his hand, or as the competent lowly-minded feeder of the sacred fire; although you go to the sacrifices of (some other) sage, (yet) come, As'vins, from them to the Soma (which I offer). [Competent lowly-minded feeder: damunasa = intending to give, da_namanasam].
Anuva_ka VIII; r.s.i: arun.a vaitahavya; devata_: agni; chanda: jagati_, 15 tris.t.up 10.091.01 Damu_nas, being glorified by his diligent (worshippers), desiring food upon the footmark of Il.a_, is kindled in the chamber (of sacrifice), the offerer of every oblation, the object of veneration, the lord, the resplendent, to him who desires his friendship. [Damu_nas: an epithet of Agni; generous or submissive]. 10.091.02 Of manifest glory, he resorts as a guest to every house (of his worshippers) to every forest; friendly to man, like one going to all men, he disregards them not; kind to all, he dwells among all men, (he presides ove4r every one. [Like one going to all men: vane vane s'sis'riye takvavi_r iva = he lurks in every forest like a robber]. 10.091.03 You, Agni, are vigorous with vigour, you are active with acts (of piety), you are wise with wisdom, knowing all things. You are the dispenser of wealth, you abide alone, you are lord of the treasures of heaven and earth. 10.091.04 Sagacious Agni, you sit at your station suited to the sacrifice and anointed with butter at the foot-mark of Il.a_. your quick-moving rays are manifested like those of the dawns, beautiful as those of the sun. 10.091.05 Your glories, Agni, like the lightnings of the rain-cloud are manifested many-tinted, like the manifestations of the dawn, when quitting the plants and the forests, you gather on all sides food for your mouth. 10.091.06 The plants bear him as the embryo (conceived) in due season; the maternal waters bring forth Agni; yes, the trees and the pregnant creepers bring him forth daily like themselves. [sama_nam = equal to (or like) themselves, since he enters them as an embryo]. 10.091.07 When, agitated by the wind and quickly moving through the beloved (trees), you spread about devouring the food, the imperishable energies of you, Agni, the devourer, rush forth like charioteers. 10.091.08 (The priest) selects you, (Agni), the giver of intelligence, the accomplisher of the sacrifice, the invoker of the gods, the chief overcomer of foes, the councillor, alike verily at the lesser and at the greater oblation and none other than you. 10.091.09 The performers of sacred rites, devoted to Agni, to you, select you as the ministrant priest at sacrifices in this world, when the devout worshippers bearing oblations and strewing the clipped sacred grass offer you food. 10.091.10 Yours, Agni, is the function of the Hota_, yours the duly-performed function of the Pota_, yours the function of the Nes.t.a_, you are the Agni of the sacrificer, yours is the office of the Pras'a_sta_, you act as Adhvaryu, and you are the Brahma_ and the lord of the mansion in our abode. [You are the Agni: you are the fire-kindler, or agni_dhra]. 10.091.11 The mortal, Agni, who presents to you, the immortal, fuel at the offering of the oblation-- you are his Hota_, you go on his errant (to the gods), you direct (the ceremonial), you offer the sacrifice, you act as the officiating priest. [You direct: i.e., Agni is the Bra_hman, the Yajama_na and the Adhvaryu]. 10.091.12 May these laudatory words, these eulogistic verses, these voices (proceeding) from us, reach him the giver of wealth, Ja_tavedas; these wealth-desiring (words) in which when they are perfected, the perfecter delights. 10.091.13 I will address this new laudatory hymn to the ancient Agni, who is gratified (by praise). May he hear us. May I be in the centre of his heart, to touch it, like a loving well-attired wife (in the heart) of her husband. 10.091.14 I offer graceful praise with all my heart to Agni, the drinker of water, whose back is sprinkled with Soma, the ordainer (of the rite), to whom vigorous horses and bulls and barren cows and sheep are consigned as burnt offerings. [I offer: Yajus. 20.78 has janaya, offer, perhaps addressed to the Adhvaryu]. 10.091.15 The oblation has been poured, Agni, into your mouth, like butter into the ladle, like Soma into the spoon. Bestow upon us riches conferring food, (comprehending) male progeny, excellent renowned and abundant. MAHABHARATA, BOOK 14: ASHVAMEDHA PARVA Section 25The Brahmana said, In this connection is recited the ancient story of what the institution is of the Chaturhotra sacrifice. . Whatever is thought of by the mind, whatever is uttered by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, whatever is smelt by the nose, constitute oblations of clarified butter which should all, after restraining the senses with the mind numbering the sixth, be poured into that fire of high merits which burns within the body, viz, the Soul The sacrifice constituted byYoga is going on as regards myself. The spring whence that sacrifice proceeds is that which yields the fire of knowledge. The upward life-wind Prana is the Stotra of that sacrifice. The downward life-wind Apana is its Sastra. The renunciation of everything is the excellent Dakshina of that sacrifice. Consciousness, Mind, and Understanding, these becoming Brahma, are its Hotri, Adhwaryyu, and Udgatri. The Prasastri, his Sastra, is truth Cessation of separate existence or Emancipation is the Dakshina. In this connection, people conversant with Narayana recite some Richas. Unto the divine Narayana were animals offered in days of yore Then are sung someSamanas. On that topic occurs an authority. O timid one, know that the divine Narayanais the soul of all. Puronuvakya and Yajya uttered by Hotr:
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| avs.7.73 | [0707305] Let the warm drink approach you with its Hotar priest: let the Adhvaryu come to you with store of milk. |
| avs.11.1 | [1100131] Adhvaryu, cleanse that face of the Supporter. |
| avs.18.4 | [1800415] On thy right hand let Indra be thy Brahman, BrihaspatiAdhvaryu Agni Hotar. |
| avs.19.42 | From Brahma was the Adhvaryu born, from Brahma hidden offering. |
| avs.20.135 | Do thou, Adhvaryu, quickly do thy work. |
| yvk.1.8 | The two ornaments he gives to the Adhvaryu, the garland to the Udgatr, the round ornament to the Hotr, a horse to the Prastotr and Pratihartr, twelve heifers to the Brahman, a cow to the Maitravaruna, a bull to theBrahmanacchansin, garments to the Nestr and Potr, a wagon drawn by one ox laden with barley to the Achavaka, a draught ox to the Agnidh. |
| yvk.2.5 | Take, Adhvaryu, the spoon (sruc) with ghee he says; verily by it he causes the sacrificer to wax great. |
| yvk.2.6 | He should not put forward the points too much; if he were to do so, there would be a violent torrent to destroy the Adhvaryu. |
| yvk.2.6 | The Adhvaryu has no support, and he is liable to be seized by shivering. |
| yvk.3.1 | [2] knows the support of the Adhvaryu finds support. |
| yvk.3.1 | This is the support of the Adhvaryu; he who knows thus finds support. |
| yvk.3.1 | He who knows the possession of the Adhvaryu, becomes possessed (of what he needs). |
| yvk.3.1 | If he begins the litany without placing the Soma," the Soma is not supported, the Stoma is not support d, the hymns are not supported, the sacrificer is not supported, the Adhvaryu is not supported. |
| yvk.3.1 | He should grasp the cup or fill up the beaker, and then begin the litany; a support to the Soma he verily (eva) gives, to the Stoma, to the hymns; the sacrificer finds support, the Adhvaryu finds support. |
| yvk.3.1 | The Adhvaryu is he that brings trouble on the sacrificer, and he that brings trouble himself is ruined before the trouble. |
| yvk.3.1 | So the Adhvaryu girds himself in front with a protection, to avert trouble. |
| yvk.3.1 | c The drop that falleth of them, that shoot, Shaken by the arms, from the womb of the pressing planks, Or from the filter of the Adhvaryu, Over it I say Hail! and offer it to Indra. |
| yvk.3.1 | f The Adhvaryu is the first of the priests to start work, verily they say theStoma should be started by him. |
| yvk.3.2 | [2] and with its being split the breath of the Adhvaryu would be split. |
| yvk.3.2 | In that the Hotr addresses the Adhvaryu, he makes the thunder bolt advance towards him; O reciter of hymns he says in response at the morning pressing; the syllables herein are three, the Gayatri has threePadas, the morning pressing is connected with the Gayatri; verily with theGayatri he places the thunderbolt within the morning pressing. |
| yvk.3.2 | The theologians say, He indeed would be an Adhvaryu who should produce the metres in the responses according to the pressings; he would bestow brilliance upon himself at the morning pressing, power at the midday pressing, and cattle at the third pressing. |
| yvk.3.2 | The hymn hath been uttered to Indra he says in response at the third pressing; the syllables herein are seven, the Sakvari has seven Padas, cattle are connected with the Sakvari, the third pressing is connected with the Jagati; verily at the third pressing he produces the metres in the response; now the Jagati is cattle, the third pressing is cattle; verily at the third pressing he bestows cattle upon himself that the Hotr addresses theAdhvaryu, he puts fear in him; if be were not to smite it off |
| yvk.3.2 | Just as one looks for the exact interval, so the Adhvaryu looks for the response. |
| yvk.3.2 | The Hotr is this (earth), the Adhvaryu yonder (sky); in that he recites sitting, so the Hotr goes not away from the (earth), for this (earth) is seated as it were; verily thereby the sacrifice milks this (earth). |
| yvk.3.2 | In that he responds standing, so the Adhvaryu goes not away from yonder (sky) |
| yvk.3.2 | In that the Hotr addresses the Adhvaryu, he makes the thunderbolt advance towards him; he turns towards the West; verily he overcomes the thunderbolt. |
| yvk.3.3 | b All this the Adhvaryu, as he begins, begins for the Udgatrs; May these gods who support breath bestow breath upon me he says; verily he bestows all this on himself. |
| yvk.3.3 | The theologians say, For whose gain does the Adhvaryu cause (him) to proclaim? For the strength of the metres he should reply; Do thou proclaim Be it proclaimed Utter We that utter the Vasat call, that is the strength of the metres |
| yvk.3.5 | To that deity whom the Adhvaryu and the sacrificer overlook do they fall victims; he should draw the cup of curd for Prajapati, all the gods arePrajapati; verily they make reparation to the gods. |
| yvk.4.6 | e Hotr Adhvaryu, atoner, fire kindler, Holder of the stone, and skilled reciter, With this well prepared sacrifice Well offered do ye fill the channels. |
| yvk.5.1 | If the Adhvaryu were to pour the libation on that which is without fire, theAdhvaryu would be |
| yvk.5.1 | [1] blind, the Raksases would destroy the sacrifice; he puts gold down and offers; verily he pours on what has fire, the Adhvaryu does not become blind, the Raksases do not destroy the sacrifice. |
| yvk.5.1 | By mind must he obtain that libation which the Adhvaryu offers in that which s without fire; he offers with two verses containing the word mind to obtain the two libations; with two (he offers), for support. |
| yvk.5.1 | He, having left his place and not having reached a support, then thinks of the Adhvaryu and the sacrificer; holy order and truth he says; holy order is this (earth), truth |
| yvk.5.1 | [8] is yonder (sky); verily in these two he establishes him, and neither theAdhvaryu nor the sacrificer is ruined. |
| yvk.5.4 | The fire is Rudra; he is born then when he is completely piled up; just as a calf on birth desires the teat, so he here seeks his portion; if he were not to offer a libation to him, he would suck the Adhvaryu and the sacrificer. |
| yvk.5.4 | He offers the Satarudriya (oblation); verily he appeases him with his own portion; neither Adhvaryu nor sacrificer goes to ruin. |
| yvk.5.5 | [1] the third the abysmal, the fourth the strong, the fifth the desirable; if he were not to offer libations to them they would burn the Adhvaryu and the sacrificer; in that he offers these libations, verily he soothes them with their proper portion; neither Adhvaryu nor sacrificer goes to ruin. |
| yvk.5.5 | b These deities guard the fire when kindled; if he were not to offer libations to them, they would suck the Adhvaryu and the sacrificer; in that he offers these libations he soothes them with their proper portion; neither Adhvaryunor sacrificer goes to ruin. |
| yvk.5.6 | Agni is pain; he afflicts the Adhvaryu, the sacrificer, and offspring with pain; in that he puts down water, he soot es his pain; neither Adhvaryu nor sacrificer goes to ruin; offspring are soothed where these are put down. |
| yvk.5.7 | The fire is an extended sacrifice; what of it is performed, what not? What the Adhvaryu in piling the fire omits, that of himself he omits. |
| yvk.5.7 | [1] abodes he says; this is the self piling of the fire; verily the fire piles the fire, the Adhvaryu omits nothing from himself. |
| yvk.5.7 | If the Adhvaryu without taking the fire in himself were to pile it, he would pile his own fire also |
| yvk.6.1 | If the Adhvaryu were to offer a libation where there were no fire, theAdhvaryu would become blind, and the Raksases would destroy the sacrifice. |
| yvk.6.1 | He offers after putting down the gold; verily he offers in that which has fire, the Adhvaryu does not become blind, and the Raksases. |
| yvk.6.1 | (Saying) Ours be wealth he pours it; verily the Adhvaryu |
| yvk.6.1 | If be were to clarify it, it would be as when one expels from the mouth what has been swallowed; if he were not to clarify it, it would be as when something falls upon the eye and moves to and fro; the Adhvaryu would be hungry, the sacrificer would be hungry. |
| yvk.6.1 | If he were to barter (it) in response (to the words), Let me buy with one sixteenth (of the cow) from thee, with one eighth he would make the Somanot worth a cow, the sacrificer not worth a cow, the Adhvaryu not, worth a cow, but he would not depreciate the mightiness of the cow. |
| yvk.6.1 | With a cow let me buy from thee verily he should say; verily he makes theSoma worth a cow, the sacrificer worth a cow, the Adhvaryu worth a cow, yet still he does not depreciate the mightiness of the cow. |
| yvk.6.1 | Thou art the bodily form of penance, Prajapati s kind he says, verily theAdhvaryu makes atonement to the cattle, that he may not be cut off. |
| yvk.6.2 | If the Adhvaryu were to pour the libation in (a place) without fire, theAdhvaryu would become blind, the Raksases would injure the sacrifice |
| yvk.6.2 | He puts gold down on it before making the libation; verily he makes the libation in that which has fire; the Adhvaryu does not become blind, theRaksases do not injure the sacrifice. |
| yvk.6.2 | Now the knot which he first ties, if he were not to unloose it, the Adhvaryuwould perish from suppression of urine; therefore it must be unloosed. |
| yvk.6.2 | Now the knot which he first ties, if he were not to unloose it, the Adhvaryuwould perish through suppression of urine; therefore it must be unloosed. |
| yvk.6.3 | The altars are the breaths; if the Adhvaryu were to go past the altars to the west, he would mingle the breaths, he would be liable to die. |
| yvk.6.3 | The Hotr is the navel of the sacrifice; the expiration is above the navel, the inspiration is below; if the Adhvaryu were to go past the Hotr to the west, he would place the expiration in the inspiration, he would be liable to die. |
| yvk.6.3 | The Adhvaryu should not accompany the song; the Adhvaryu s strength is his voice; if the Adhvaryu were to accompany the song, he would confer his voice on the Udgatr |
| yvk.6.3 | The theologians say, The Adhvaryu should not go beyond the Sadas to the west before the Soma offering is completed. |
| yvk.6.3 | The Adhvaryu turns away from the beast as it is slaughtered; verily he conceals himself from cattle, that he may not be cut off. |
| yvk.6.4 | The theologians say, He indeed would be an Adhvaryu who in making Somadescend should make it descend for all the gods. |
| yvk.6.4 | O Adhvaryu, didst thou seek the waters? he says; they came to me; look upon them in effect he says. |
| yvk.6.4 | The theologians say, For what reason does the Manthin vessel not go to theSadas? It is the vessel of misfortune he should say; if it were to go there, the Adhvaryu would be blind, he would be ruined; therefore it does not go there. |
| yvk.6.4 | The Adhvaryu taking the Agrayana, commencing the sacrifice, utters his speech; thrice he utters Him verily thus he chooses the Udgatrs; theAgrayana is Prajapati; in that he utters Him after taking the Agrayana, verily thus Prajapati sniffs offspring |
| yvk.6.5 | If the Adhvaryu desire, May I bestow upon myself the glory of the sacrifice standing between the Ahavaniya nd the oblation holder he should pour (it) down |
| yvk.6.5 | [3] therefore in order the Adhvaryu sets out by the southern (door), thePratiprasthatr by the nor hern; therefore the sun goes south for six months, north for six months. |
| yvk.6.5 | It is the Unnetr who offers; the Adhvaryu when he has uttered Godspeed! is as one who has finished his journey; if the Adhvaryu were to offer, it would be as when one yokes again (a horse) unyoked. |
| yvk.6.6 | If the Adhvaryu were not to make a success of drawing the Ansu, for both the Adhvaryu and the sacrificer would it go ill; if he were to make a success, for both would it go well; he draws without breathing; this is its success. |
| yvk.7.1 | He should give her to the Agnidh, or the Brahman, or the Hotr or theUdgatr, or the Adhvaryu. |
| yvk.7.1 | Then indeed were four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. |
| yvk.7.1 | He, who knowing thus offers the four night rite, has four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. |
| yvk.7.5 | The Adhvaryu sings nine (verses). |
| yvk.7.5 | The Adhvaryu (mounts) two mats; verily they reach the surface of the ruddy one. |
| rvs.3.53 | 3 Adhvaryu, sing we both; sing thou in answer: make we a laud acceptable to Indra. |
| rvs.4.6 | 4 When sacred grass is strewn and Agni kindled, the Adhvaryu rises to, his task rejoicing. |
| rvs.6.41 | Drink thou; the Adhvaryu standeth up before thee: let thy spoilwinning- thunderbolt attend thee. |
| rvs.6.42 | 4 To him, Adhvaryu! yea, to him give offerings of the juice expressed. |
| rvs.6.44 | 13 Adhvaryu, hero, bring to mighty Indra, for he is King thereofthe- pressedout- juices; |
| rvs.8.32 | 24 Now to the Hero fair of cheek, Adhvaryu, pour the Soma forth: |
| rvs.10.30 | Go thou unto those Waters, O Adhvaryu, and purify with herbs what thou infusest. |
| rvs.10.41 | 3 If to the deft Adhvaryu with the meath in hand, or to the Kindler firm in strength, the |
| rvs.10.91 | Then thou art his Adhvaryu, Hotar, messenger, callest the Gods and orderest the sacrifice. |
| yvk.1.8 | The two ornaments he gives to the Adhvaryu, the garland to the Udgatr, the round ornament to the Hotr, a horse to the Prastotr and Pratihartr, twelve heifers to the Brahman, a cow to the Maitravaruna, a bull to theBrahmanacchansin, garments to the Nestr and Potr, a wagon drawn by one ox laden with barley to the Achavaka, a draught ox to the Agnidh. |
| yvk.3.3 | a The maker of the sound Him is Vayu, the Prastotr is Agni, the Saman isPrajapati, the Udgatr is Brhaspati, the subordinate singers are the All gods, the Pratihartrs are the Maruts, the finale is Indra; may these gods who support breath bestow breath upon me. |
| yvk.6.3 | The Adhvaryu should not accompany the song; the Adhvaryu s strength is his voice; if the Adhvaryu were to accompany the song, he would confer his voice on the Udgatr [5], and his voice would fail. |
| yvk.6.5 | He causes the Udgatr to look (at the wife); the Udgatr is Prajapati; (verily it serves) for the production of offspring. |
| yvk.7.1 | He should give her to the Agnidh, or the Brahman, or the Hotr or theUdgatr, or the Adhvaryu. |
| yvk.7.1 | Then indeed were four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. |
| yvk.7.1 | He, who knowing thus offers the four night rite, has four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. |
| yvk.7.5 | The Udgatr sings these (verses); verily having borne food from the quarters [4] they place glory in themselves. |
| yvk.7.5 | The Udgatr mounts a throne; verily they attain rule. |
| yvk.6.5 | It is the Unnetr who offers; the Adhvaryu when he has uttered Godspeed! is as one who has finished his journey; if the Adhvaryu were to offer, it would be as when one yokes again (a horse) unyoked. |
| yvk.6.5 | They await the invitation from the Unnetr; verily they win the Somadrinking that is here. |
| yvk.7.1 | Then others say, It is to be given to the Unnetr. |
| yvk.7.1 | This is left over of the thousand, and the Unnetr is the one of the priests who is left over. |
VALMIKI RAMAYANA
| vrm.1.14 | The Hota s, invocators, have welcomed the Devas for partaking oblations by singing Sama Veda hymns sweetly and harmoniously, and on inviting them with Vedic hymns they have offered oblations to them. |
| vrm.1.14 | Thus, the officiating priests of the ritual, namely Hota, Adhvaryu and Udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king. |
| vrm.1.14 | As the promoter of his own dynasty that king Dasharatha donated eastern side to Hota, western to Adhvaryu, and southern to Brahma. |
| yvk.6.5 | One should not follow the other; if one were to follow the other, season would follow season, the seasons would be confused [3]; therefore in order the Adhvaryu sets out by the southern (door), the Pratiprasthatr by the nor hern; therefore the sun goes south for six months, north for six months. |
Annex
THE ZOROASTRIAN PRIEST IN THE AVESTA
1992 by Ali A. Jafarey(1)
Was Asho Zarathushtra Spitama, the Founder of the Good Religion, a priest by birth and profession? Did he perpetuate the priestly class in the new order? Was the priestly class a hereditary system before and after Zarathushtra? Is the present custom of hereditary priesthood a Zarathushtrian tradition? Is the initiation of a minor boy into priesthood an age-old custom? Does initiation into priesthood mean memorizing unintelligible recitations in Avesta and Pazend and learning how to perform equally unintelligible rituals? Is priesthood confined to the male gender only? The answers to these questions, and perhaps many more, may be found by examining the passages in the extant Avesta which deal with the priestly profession. Here is an attempt. It will, however, not go into details to reconstruct the simple rituals performed in the Gathic age and the elaborate rites current during the later Avestan period, a subject partially presented in the author's book Zarathushtrian Ceremonies, a reconstruction based on the Gathas.
The Avesta remains the main source of our information. If not composed entirely by the priests, it has definitely been preserved by them alone. In fact, we owe the extant Avesta--as our ancestors did for what is extinct now--with its fair accuracy, to the sharp, faithful memory of the priests, and they deserve full credit for this. It should, therefore, speak about them more than any other professionals. However, we know that a part of the Avesta has been lost. We shall refer, if necessary, to Pahlavi writings to find the missing clues. Fortunately, the Denkard in Pahlavi of 9th century CE has left us with a fairly good list of the contents of the Sassanian collection of the twenty-one Avestan nasks. We have the Pahlavi commentaries of most of the Avestan passages which deal with the priestly class. In addition, the reports on Iranian priests left by Greek historians may also prove of some help.
The terms used in the Avesta which could be translated as "priest" are numerous. The main term isâthravan (Pahlavi âsravan, âsron, âsrok; Zoroastrian Persian âsrûn). Aethrapaiti (Pahlavi erpat, herpad; Persian hîrbad; Parsi Gujarati ervad), a "school-master," is used today to mean an ordained priest. Besides, ahu and ratu of the Gathas have been rendered in Pahlavi as ahu orxvatây (Persian xodây or sardâr, Sanskrit swâmi--meaning lord and master) and dastvar (Persian dastûr, Sanskrit gurû--meaning teacher, preceptor, leader, director). Although the Gathic magavan, member of the Zarathushtrian fellowship Maga (S 6.7, 16.15 = Y 33.7, 51.15), has never been used in the Later Avesta, Old Persian magu (Greek magoi, English magus, plural magi) and the subsequent Pahlavi magopat, mowbad; Persian mobad, mobed) mean a member of the priestly class. There are eight functional terms: zoatar, hâvanân, âtrevakhsh, frâberetar, âberet, âsnâtar, raethwishkara, and sraoshâvareza.
In addition to the above-mentioned terms there is Vâstar, a term never used for "priest". It occurs twice in the Avesta and that too in the Gathas alone--Yatha Ahu and Song 2.1. And lastly, there is a Gathic term mâñthran which too has never been used for the function. We shall, in our study, briefly discuss each of them and see which word stands for "priest" and which does not. We shall begin with the Gathic and then refer to others parts of the Avesta.
Gathic References
The five Gathas, from Yathâ Ahû to  Airyemâ Ishyâ (Songs 1-17 = Yasna 27.13,14; 28-34; 43-51; 53; 54.1), are the only words of Asho Zarathushtra. Of the above terms, we have six only: ahu, ratu, vâstar, mâñthran, magavan, and zaotar.
Literally ahu means "Being" and therefore a dignitary. It is the same word as "ahura" which, with an addition of an emphasizing suffix ra, means "the Being," Lord, God. The main task of the ahu, according to the Gathas, is to cleanse the oppressed world from "fury, rapine, outrage, and aggression" and "to "repel the fury of the wrongful."(S 2.1-2) It generally occurs with ratu, and applies to Zarathushtra only. It is, therefore, discussed here along with ratu. As already said, it is rendered as "lord" and "master."
Although ratu, originally a "righteous and precise leader," has not survived in its original meaning or as an exclusive term for priest, we shall discuss it also, because it has been, as already said, rendered as dastavar/dastur in Pahlavi/Zoroastrian Persian writings for a leading judge-priest. It has survived as rad in Pahlavi, meaning "spiritual chief, master, leader," and in Persian, meaning "wise, scholar" and conventionally "brave, hero."
The Gathic term ratu is derived from eret, meaning "to do right, to act properly." It means the righteous leader who guides people with his constructive plans and programs, to peace, prosperity, happiness, and bliss. The term has been used six times in the Gathas. These instances describe the position and the functions of a ratu. "The leader of the living world ... offer[s] civilization, nourishment, and strength," and "acts with righteousness." (S 2.2, 2.6 = Y 29) "According to the Primal Principles of Life, the leader, with his actions, does full justice to the wrongful and to the righteous, as well as to the person whose falsity is combined with his probity."(S 6.1 = Y 34) A leader is a life-healer who inspires one "through good mind and protects [him or her] with[in] the divine dominion." (S 9.16 = Y 44)> A "true leader of the lawful ... is a humble intellectual" and as a settler, strengthens the world with righteousness by his proper actions.(S 16.5 = Y 51) He is chosen by a world groaning under "fury, rapine, outrage, and aggression" to render it rehabilitated and led to "true civilization."(S 2 = Y 29)
To sum up the Gathic concept of a leader (ratu), he or she is a humble, yet inspiring intellectual who justly leads the righteous and wrongful as well as the intermediates to promote the living world to peace and prosperity, and ultimately to wholeness and immortality.
In an eulogy in honor of Zarathushtra in the Farvardin Yasht, it is poetically said that the very Primal Principles of Life he expounded in his songs wished him to be the lord (ahu) and leader (ratu).(Yt 13.92) Other parts of the Avesta acknowledge Zarathushtra as the "first and foremost lord and leader of the material world, particularly human beings," ... because it was he who conveyed "the entire thought-provoking message, the righteous teaching" to humanity.(Yt 13.41; 90-92, 152; Y 70.1; Vp 2.4; 11.21; 16.3) In fact, "Zarathushtra is the lord and leader" of all the people whom "Ahura Mazda knows better for their veneration done in accordance with righteousness."(Vp16.3) The Later Avesta forgets that the leader is to be "chosen" by the people and considers his leadership as an appointment by God.(Yt 5.89; 8.44) It is a deviation from the Gathic concept of free will and choice, the first deviation noticed so far. Zarathushtra’s son Urvatad-nara is strangely mentioned as "lord and leader" of the legendary refuge of King Yima Khshaeta (Jamshid) in an out of context passage.(V 2.43)
Vâstar, derived from vas, "to settle" and its causative form of vâs, "to settle others," literally means "one who settles and rehabilitates people," In the Yatha Ahu formula and Song 2, Vâstar stands for Zarathushtra alone, because, once chosen as the good lord and righteous leader of mankind, he rehabilitates the drigu, the oppressed, who are deprived of their rights. It, therefore, means "settler, rehabilitator." Vâstra, the other derivative, which means "settlement," is used by Zarathushtra for his movement aimed at settling the oppressed, displaced, unproductive, parasitical, or nomadic peoples in an activated world-promoting Fellowship of a settled life. Vâstrya means a settled person, one belonging to vâstra. But some translators, intentionally or unintentionally, have followed the Pahlavi rendering of vâstar and vâstrya as "shepherd," and vâstra as "pasture" to render Zarathushtra a shepherd who had risen to protect cattle from cruelty. Others have been more kind and have conventionally translated the three cognat terms as pastor, pasture, and pasturage with a spiritual tint and religious meaning and have elevated him to be a Shepherd of human sheep. Perhaps they have Jesus Christ, Christian pastors, and Krishna Gopâl in view.
With the exception of the above solitary and obviously dubious passage about Zarathushtra's son, Avestan and Pahlavi records do not state that any person other than Zarathushtra was chosen or appointed as the lord (ahu) and rehabilitator (vâstar). Perhaps, with the world well on its path of righteousness and the causes of evil and disorder expounded, there was no need to have one. As a chosen ahu and vâstar, Zarathushtra had shown the way to eliminating evil, rehabilitating the displaced and leading the world to civilization. And he alone deserves the two titles.
However regarding ratu, the Avesta shows that the Gathic tradition of choosing the leader was kept alive for some time and that, for practical reasons, the office was given five grades: The ratus of the house, the settlement, the district, the country, and the world.(Y19.18) It, thus, covered all the basic units of the Zarathushtrian assembly. Each of three professions of priest, warrior and prospering settler had its own ratu. The ratu was the most competent and learned person in the respective unit. The post warranted a love for learning, practicing and teaching religious knowledge at all levels of society.(Y 13.1-3)
Still later, we find that the title of ratu was superceded by âthravan, the title of the priests of the pre-Zarathushtrian cult. This was yet another deviation. It gave the now thriving community its professional priests in place of chosen leaders. They introduced their own eight categories of officiants. Now ratu was generalized to mean a priest (Nirangistan 82-83).
The Pahlavi rendering simply uses rad, the Middle Persian form of the term, and this does not help to understand the semantic change in its meaning. However, it sometimes uses the term of dastur and herbad to explain the position. The two are conveniently translated as "master" and "judge." The subtle meaning and the Gathic concept of the "chosen" ratu is lost. It is not strange that we find that the âthravan composer of the Mehr Yasht completely ignores Zarathushtra and makes Ahura Mazda appoint Mithra, the old god of contract, as the "lord and leader of the material world, particularly men"! (Yt 10.92) Perhaps this explains the recession of ratu into a priestly officer who applies penalties to "contract-breakers" ( Mithra-druj, false-unto-Mithra) and wrongdoers, and leads the corpse-bearers to the funerary destination.(V 5.25; 7.71; 8.11) It is because of this role as a penalizing officer that, with the Pahlavi tag of dâdestân, judgement and justice, some scholars feel more convinced that it stands for a "judge" in the Avesta. Whatever the changes in the meaning of the word and the functions of the position, one finds less and less of ratu, and more and more of the well-installed priests as âthravan, magopat, mobed, dastavar, and dastûr.
The Gathic texts have another term, mânthran for Zarathushtra and his close companions. A mâñthran, is literally a thought-provoker or mentor (S 5.13, 15.5-6 = Y 32.13, 50.5-6 and Haptañhâti 7.5 = Y 41)who proclaims mâñthra, the thought-provoking message to mankind (S 1.5,7; 2.7; 4.6, 18; 8.14; 9.14, 17; 10.3; 16.8 = Y 28.5,7; 29.7; 31.6,18; 43.14; 44.14,17; 45.3; 51.8) The Ardibehesht Yasht (Yt 3) has an interesting passage supplying us with more terms: Ahura Mazda calls Zarathushtra by the titles ofstaotar (praiser), zaotar (invoker), zbâtar (caller), mânthran (thought-provoker), yashtar (venerator), âfritar (blesser), and aibi-jaretar (chanter).(Yt 2-3)The passage shows that all the words are ordinary adjectives and not professional terms, and this includeszaotar and mâñthran.
Although mâñthra, thought-provoking message is repeatedly mentioned in the Later Avesta, more as a potent, miraculous holy word than a mentoring message, the term mâñthran is very strangely absent. The âthravans never used it for themselves. Perhaps they had lost the spirit of the manthric mission. Perhaps being eclipsed by the âthravans, people of a separate school, the manthrans, kept alive the pristine religion as long as they could and then dwindled to be lost and forgotten.
Maga has been mentioned six times in the Gathas (S 2.11, 11.14, 16.11, 16.16, 17. 7(twice) = Y 29.11, 46.14, 51.11, 51.16, 53.7(twice) Although interpretations differ as to whether it means a " difficult task, enterprise" (Kanga & Insler), or "gift and reward," I, following Bartholomae and Taraporewala, derive it from maz/mah to mean "magnanimity," the name Zarathushtra gave to his universal Fellowship. It is twice called maz maga, "Great Fellowship" in the Gathas with a view to emphasizing the importance of the movement started by Zarathushtra.(S 2.11, 11.14 = Y 29.11, 46.14) Magavan means "belonging to Maga" and therefore a "companion of Zarathushtra, Zarathushtrian."(S 6.7, 16.15 = Y 33.7, 51.15) In the Gathas, it does not give the meaning of a religious leader but a person belonging to the Great Fellowship. (2)
Zaotar, Vedic hotri, is derived from zav/hve, meaning "to invoke." The word literally means an "invoker." Exhilirated byhaoma/soma drink, the zaotar of pre-Zarathushtrians times invoked gods and goddesses before a fire by feeding it with animal and plant oblations that went up in smoke. It is against such a smoking ritual that Zarathushtra makes his contrasting statement: "I shall invoke seraosha, Your Inspiring Voice, the greatest of all voices to reach my final goal. ... I am the straight invoker, who, through righteousness, perceive You with the best of mind. It is from such a mental favor that I wish to work as an adviser for the settled people. Therefore, Wise God, I am longing to have Your vision and communion." (S 6.5-6 = Y 33) This is the only occurrence of the word in the Gathas. The use shows that Zarathushtra was the true invoker who poured his love out to have a divine vision and that he was not a professional priest who fed the fire with oblations in an elaborate rite of "murmuring" incantations. In fact, he prayed with "a bow and uplifted arms" and could not handle ritual utensils used by institutional priests. The term ustâna-zasta,"raised hands, uplifted arms" occurs thrice in the Avesta, all in the Gathas.(S 1.1, 2.5, 15.8 = Y28.1, 29.5, 50.8)
Besides the above terms, the Gathas do not mention any formalized term which could in any way mean a professional or institutional "Zoroastrian" priest. This appears very odd by a person who was, we are made to believe, a priest by birth and promoted or even founded the priestly class. In fact, while repeatedly condemning superfluous rituals of the karapans, literally "mumbling" priests and the kavis, poet-princes of the old Aryan cult, the Gathas offer no substitutes at all to replace them. The Zarathushtrian Doctrine wants the whole system out. It has its own simple and sublime way of communicating with Mazda. The Aryan priestly office and its functions have no place in Asho Zarathushtra's sublime songs.
The Haptañhâiti (Y 35-41), Fshûsho Mâñthra (Y 58), and Hadhaokhta (Sarosh Hâdokht -- Y 56), three compositions in the Gathic dialect come next in importance and chronological order after the Gathas. They have no word on priest and priesthood.
Fravarti (Y 11.17-13.3), a late composition in the Gathic dialect, is the first to mention the three professions pursued by the Aryans. The two stanzas (Y 13.2 & 3) are, in fact, a prose complement to the preceding poetry of Fravarânê or the "Choice of Religion" formula (Y 12.8-9). It is interesting to note the order of the professions as given by the two stanzas: prospering settlers (vâstrya-fshuyant), (2) warriors (rathaeshtar), and (3) priests (âthravan). However, it is at the end of stanza 3 that the usual order of placing the priestly class first and the settlers last is given. This is obviously a still later addition. These passages advocate that the most qualified person must lead his particular profession. It says that the leader (ratu) of the priests must be the most learned of them in the Mazdayasna religion. The passages consider members of all the three professions of priests, warriors, and prospering settlers to be the greatest strength of the Mazdayasna religion. This important statement of considering the three professions as the backbone of the religion has been repeated in the Vispered.(4.5)
Later Avestan Part
The Vispered, the book for "All-the-Festivals", is the first in chronological order of the later Avestan collection. Its third chapter, clearly a later addition not in line with the contexts of other parts of the Vispered, supplies us with the names of eight officiating priests. It also shows that zaotar first conducted a roll call of all participating officiants, leaders, and representatives of all the religious and social units of the society, and then, for the congregation, recited, declared, sang, and revered only the Gathas and no other part of the collection known later as the Avesta.
The Nirangistân, Code of Rituals (Book II, Chapter XXVII) describes the functions of each of the eight officiants. Zaotar(invoker) recited the Gathas and responded to the voice of the material world, most likely the congregation present on the occasion for whom he conducted the roll call; hâvanân (pounder) pounded and prepared the haoma drink. Âthrevakhsh (fire-promoter) tended the fire, cleansed three sides of the fire vase, and responded to zaotar's voice. Frâberetar (procurer) cleansed the fourth side of the base and laid baresman twigs. Âsnâtar (washer) washed and strained the haoma juice. Raethwishkara (mixer) mixed the juice with milk and dispensed it. Âbere (water-carrier) bore water. Sraoshavarez (discipline-worker) supervised the ritual.
If other officiants did not come or arrived late to take their positions, a zaotar could perform the entire ceremony alone, unless taken up by the late arrivals. The person who arrived first, relieved the zaotar of his extra task and performed as havanan, the second as athrevakhsh, and so on. The last person to arrive took up as sraoshavarez. Perhaps it is because of such relaxation that today the team of eight officiants, each responsible for a specific duty, has been reduced to two, and that the raethwishkara (now pronounced as râspi), the seventh officiant, has, for no apparent reason, taken over the functions of all the other six officiants. The zaotar (now Persian zût, zot, Gujarati joti) remains the leading priest and raethwishkara assists him during the performance of a ritual. The names of the eight priests are mentioned in the Vendidad (5.57-58) and the Ozirengâh, the afternoon preparatory prayer (verse 5). Incidentally, the zaotar invokes by reciting the Gathas but not like Zarathushtra with uplifted arms and a bow, a posture that would help concentrate on what one prays and meditate upon it. In fact the Gathic term of ustâna-zasta (uplifted arms) is completely forgotten in the later Avesta.
The later Avestan priest is unable to lift his arms. He is too busy to do this, too busy to concentrate and meditate. He has baresmantwigs, zaothra (water libation), and haoma drink to handle, or to wash the four sides of the ceremonial base. Their hands are full because they are termed as aêsmô-zasta (firewood-in-hand), baresmô-zasta (baresman-in-hand) or baresmô-stereti (baresman-spreading), hâvanô-zasta (Mortar-in-hand), barat-zaothra (bearing-libation) (Y 62.1; Yt 5.30,127; 10.30, 65, 91, 126; 13.26; 16.1. On how to spread baresman twigs and at which Gathic prayer, please refer to Niragistan, chapter xii, page 460).
This explains why none of the assisting priests are mentioned as participants in the Gatha recital. It also explains why most of the non-Gathic Yasna chapters show the priest saying repeatedly either of the following statements: "I declare and perform,""I wish to venerate with libation ... and ... baresman," "with libation and baresman placed, I wish to venerate,""I offer ... Haoma, milk, libation, spread baresman, water, firewood, and incense,""I give milk, water, firewood, baresman, and haoma ..." In fact, with the exception of the Sections 9-11, 19-21, 27, 41, 52, 55, 57, 60-65, and 67, all the remaining 36 sections are but different editions of a stereotyped theme of enumerating the yazatas to be venerated with the above-mentioned elements. They are more of a running commentary to tell the audience as to what the officiating priests are performing.
Âthravan, the Fire Priest
Âthravans oratharvans, descendents of Atharvan, a legendary Indo-Iranian rishi who introduced the fire ritual and is the supposed author of Atharva Veda, are the fire-priests who performed the soma/haoma ritual in the Rig Vedic lore, and athrvangiras formed the sacerdotal class or race of men. This shows their pre-Zarathushtrian presence. However, the term has since declined in Hinduism. In Zoroastrianism, however, it has held the highest position. The term occurs almost 40 times in the later Avesta. It was the first of the four professions. (Y 19.18). The Hom Yasht (Y 9-11) says that Keresâni (a legendary ruler), who stopped âthravans from operating in his land, was dethroned by Haoma (here personified for the purpose). (Y 9.24). Paradoxically, Krshânu (Indic pronunciation of Keresani) of the Vedas is a guardian of soma in heaven. The two versions are a sign of Indo-Iranian schism in which the Iranian haoma priests seemed to have deposed the ruler of the original cult and to have established their supremacy.
Again, it was Haoma (yazata) which did not make a deadly empty-headed women bear âthravan and good children because she plotted to cheat an âthravan and haoma by eating the offerings made to haoma. (Y 10.15). In fact, he who robbed haoma of its offerings was cursed by haoma not to have any of the three professionals born in his or her house. The community had enough pilferers to have haoma personally curse them. The three references of the âthravan in the Hom Yasht confirms the Vedic version of the close relation between the âthravan and the haoma rite.
The Zoroastrian âthravans, we are told, went preaching around within their country, some outside the country, and some in far-flung lands, sometimes never to return home again. (Vp 3.3; 9.2, Aiwisruthrem Gah 6, Y 42.6). The travelling preachers are calledhomâya pairi-jathan, meaning "savant itinerants."
The yashts reveal that there were two categories or schools of âthravans: the memorizing (meremna) and the guarding (thrâyavan) priests. It appears the "memorizing" one was the regular priest, and the "guarding" one belonged to an "occult" order.(Yasht 4.9, 5.86, 14.5). Occult formulas given in Khordad, Aban and Bahram yashts were not to be taught to any person other than one's son, full-blood brother, or a "guardian"âthravan. While the zoatar of the regular order had an open congregation and no one was specifically barred from attending the prayers, the "guardian" priests of the yashtic lore were ordained not to give any part of the oblation, animal or otherwise, to an antagonist, whore, murderer, non-chanter-of-the-Gathas, anti-religion, deaf, dumb, dwarf, hunchback, and others considered physically deformed and mentally retarded. Aban Yasht of Aredvi Sura Anahita, a female deity, even bars women from partaking the oblation! (Yts. 5.91-93, 8.59-60, 14.51-52).
The priests of the Mithra Yasht had a cult of their own. They had to undergo a penance of a three-day-and-night bathing rite and suffer twenty lashes in order to perform an oblation ritual of haoma drink and cattle or fowl sacrifice.(Yt 10.120-122). It is strange that this practice of "self-torture" is not spoken about by any other part of the Avesta. The Pahlavi and Persian traditions are also completely silent on it. Therefore, we do not know why it was abandoned to such an extent that no one has ever paid any attention to a practice concerning the top yazata of the Zoroastrian lore!
This "Guarding" cult is, most probably, responsible for the re-entry of old Aryan gods as new "yazatas" and in doing so, their yashts have Ahura Mazda introduce the relevant yazata to Zarathushtra (Aban Yasht, Tir Yasht, Mehr Yasht, Bahram Yasht) because he happens not to know them. In one instance, it is Zarathushtra who asks the yazata to introduce himself (Hom Yasht--Yasna 19). It is interesting to know that these introductions happened well after Zarathushtra had founded his new religion and as pointed out in Hom Yasht, had already composed his Gathas and yet did not know any of these important deities and the rituals performed in their honor.
But, let us leave the interesting and yet hardly-studied occult order and return to our regular priests. According to Aerpatistân(Sacerdotal Code), which presents an older stage of Zoroastrianism, a priest was generally not a priest by occupation. He or sheonly officiated when called upon to do so. Vendidad, a later composition, states that an ordinary professional priest led a simple life. He was easily satisfied, even with a piece of bread and was a contended person.(V 13.45) A few, as already stated earlier, wandered teaching and preaching. Others fed themselves at the houses.(V 13.22) Some rich homes had their own domestic priests.(V 3.1) Members of a royal house were told to treat the priests as their own children and give them good food, a sign that some were not treated well.(Yt 24.9) His usual implements for rituals were ashtra (whip), milk-bowl, paitidâna (mouth-veil),khrafastraghna (for killing noxious animals), sraosho-charana (flogging instrument), strainer, standard mortar, haoma cups, and baresman twigs.(V 14.8) One may take a careful note of the absence of some of the implements used in modern rituals and vice versa.
Vendidad cautions that one should not recognize as an âthravan a person who pretends to wear paitdâna, girdle a koshti ceremoniously, take a flog, hold baresman twigs, and carry a whip, and who sleeps throughout the night without venerating and chanting and does not learn or teach anything. "He is a liar."(18.1) Fakes and frauds were busy too!
Teaching and Learning
The Gathas show that Zarathushtra was the first teacher who established a system to teach, preach, maintain, and promote his divine doctrine. The foremost persons he chose to train to teach at his school were Kavi Vishtâspa, brothers Ferashaotra and Jâmâspa, and his cousin Maidhyoimâha.(Song 14.14-17 = Yasna 48) He composed his message in five metric patterns and perhaps in as many or more tunes, and gave special training to Jamaspa in mastering the message and passing it on to others. Jamaspa, according to a tradition, later became his son-in-law and still later his successor. The purpose of condensing the Message in measured meters was to keep them compact and intact, free from any possible interpolation; render them easy to be memorized; maintain their original pronunciations within the meters and tunes; present and preserve them in melodies which would encourage people to chant and sing them repeatedly--a very effective method of teaching the thought-provoking words. Time has proven that no one, until the invention of modern recording appliances, could devise a better way than that of the Indo-Iranians to "human-tape-record" the very words of the composer for a remote future. The Gathas are intact in Zarathushtra's own words and dialect. They were preserved, one must say, by the âthravans who spoke another dialect and later by the priests who did not know both--the Gathic dialect and the later Avestan variety. They spoke and wrote in Middle Persian languages of the Parthian and Sassanian periods.
Aethrapaiti, the Teacher
During the later part of the Gathic period, we see the ratu hold a new title—aethrapaiti. It means the master of an aethra, and therefore teacher. No satisfactory etymology has been found, but most likely, it is derived from â+i, to approach, to come near, with the agentive suffix of thra. Whatever the derivation, it means a school, a place of instruction. The term for the pupil isaethrya, belonging to school. The first person to carry this title is Saena son of Ahumstuta, the sixth celebrity mentioned after Zarathushtra in the Farvardin Yasht list. It depicts his close association with the Prime Master Zarathushtra. Aethrapaiti literally means "school-master, teacher, preceptor." It is herbad in Pahlavi, hirbad and hirbod in Persian, and ervad in Gujarati. Saena is said to have trained "one hundred disciples who taught on this earth," a proof of the universal missionary work of the early Gathic period after the passing away of Zarathushtra.(Yasht 13.97) It is, compared to today’s religious teachers, a fairly large number for a small growing community of the thinly-populated world of those days.
Another person to carry the same title and with a new one, hamidhpaiti, head of the assembly, is Mânthravâk son of Samuzhi who is the 61st person in the list, a sign that he came two to three generations later. He is stated to have combated the heretics who chanted alien gathas, evidently songs dedicated to pre-Zarathushtrian deities who were being reinstated by certain authorities, and who had "no lord (ahu) and leader (ratu) among them." (Yt 13.105) In other words, these were the persons who had deviated from the true Gathic doctrine by adulterating the Good Religion with alien procedures and practices, and Manthravak combated them.
In the Avesta, an aethrapaiti is the teacher who teaches the Gathas and its philosophy only. The disciple, called aethrya, took at least three years to finish his or her education. He or she worked hard from before dawn till late morning and again in the afternoon till late in night, to learn the lesson.
Any Zarathushtrian could become a religious teacher. All it required was that the candidate be the "most aspirant" member of the family, that he or she did not deprive the family of its income, that he or she was unanimously chosen to become an aethrapaiti. Age did not matter. He or she could be the oldest or the youngest in the family. If he was a partner in a property with another person, he had to be chosen by the people concerned to take up the task. He could accept the new profession only if he did not harm the economics of the partnership. Both man and woman could assume the office of zoatar or any of the assistants. When called upon to perform a ritual, a husband and wife engaged in earning their livelihood from their regular occupation, had to decide which of the two could economically be spared to attend to the task. A wife, if required, could help another male officiant even without the consent of her husband. One could even take a competent child to assist one in the performance. A rare example of equality of sexes, a high regard for competency, and a great sense of priorities, indeed.(Aerpatistan & Nirangistan 1-37; Vendidad 4.45)
Aerpatistan calls the person thief, even a robber, who takes a woman to assist him in a ritual but with an ultimate intention of seducing her. Sexual harassment is nothing new. It also gives details on how far one can take a child without the consent of the parent, but it has no words on barring a woman from officiating during menses, pregnancy, or birth, or of a male becoming polluted through wet dream. In fact, with the exception of Vendidad, no other text speaks of such "pollutions," not even the yashts which prohibit specific persons from partaking their oblations. Evidently, the non-Vendidad school did not consider these natural occurrences to be polluting.
When did the education start? Aerpatistan and Vendidad, as already seen, would welcome it at any age. However, the assistance of a competent child in a ritual shows that there were people who started early with their education. Greek sources on the education of the royal young say that it began at the age of seven and continued until the age of seventeen.(Zoroastrian Civilization p.225) This could also be a clue for an early start. The teacher (aethrapaiti)) or the pupil (aethrya) could be a male or female.(Aerpatistan and Y 26.7-8, 68.12) The teacher was loved and respected.(FrD.4)
A person had to study for three years under the guidance of a competent teacher in order to acquire the proper knowledge and understanding of the texts in order to become a priest. The pupil had to study hard during the first and last parts of the day, and again during the first and last parts of the night. He could only rest during the middle parts of the day and the night. He followed the routine "until he can say all the words which former teachers (aethrapaitis) have said."(V 4.5) The texts to learn thoroughly were the Gathas and the Haptañhâit., They comprise only.069 (1/14th) of the bulk of the extant Avestan texts and .024 (1/41st) of the estimated bulk of the twenty-one nasks of the Sassanian canon.
It shows how long it took to master a short but very valuable volume. The teaching consisted of understanding, memorizing, reciting, chanting, singing, discussing, deliberating, and practicing the Gathic Message. The three-year time shows how deep one had to learn the thought-provoking Message of Zarathushtra. That is why Aban Yasht describes a competent priest as "a person of debate and discussion, thoughtful, artful, indeed the thought-provoking message personified."(Yt. 5.91) It may be kept in view that in those days, the Avestan language was the mother tongue of the teacher and the taught. The pupil fully understood what was taught and discussed. Furthermore, there was a question and answer period to encourage a pupil to be a debater.
The Avesta or the relevant Pahlavi commentaries have no data on the initiation of a pupil into a priest. But such an important task could not be completed without an initiation. There was definitely one, most probably a simple and solemn one performed between the teacher and the initiate/initiates. Unless one accepts the traditional initiation to be an elaborated form of a simpler ceremony, one should come down a number of centuries to turn to Greek sources to give us a description of the initiation of a west Iranian magi in the year 160 C.E.
It commenced, according to Lucian (Greek "Lukianos") in Necymantia, on a new moon day and continued for full twenty-nine days. Each day, the initiate took a morning bath while the teacher, facing the rising sun, recited holy texts. He looked into the face of the pupil thrice during his recitation. The two ate nothing but fruit and drank nothing but milk, honey, and water. They slept outside in open. The last bath was by the master in a running stream. The initiate was perfumed, and then given the priestly robes. (Aerpatastan and Nirangastan, Introduction page xxxi)
I would refer the reader first to The Persian Rivayats of Hormazdyar Framarz and Others by B.J. Dhabhar, and then to Dr. J.J. Modi's valuable book The Religious Ceremonies and Customs of the Parsis, and Mobed Ardeshir Azargoshasb's Persian Marâsem-e Mazhabi va Âdâb-e Zartoshtiân to judge how much this description resembles the present day initiation ceremonies in Iran and India. Not much, either because it belonged to a different school of Zoroastrianism or the present forms in Iran and India have undergone many changes. The Iranian and Indian modes of initiation, in spite of the close contacts between the two, are quite different. These two also belong to different institutions.
Most probably, the initiation of an adolescent as an adult and where applicable, as a priest was simultaneously held at the age of fifteen years, the Avestan age of adulthood. The Parsi term of Navjote and the Iranian Nowzûd, derived from the Avestan *nava-zaotar, new zaotar, may give a lead. While Navjote means the initiation of a child with sadreh and koshti, Nowzud to the Iranians means the ordainment as a priest. It is the same word with different denotations.
Ritual Prayers
The Gathas and their supplements in the same dialect have hardly any elaborate rituals. They show that the faithful, individually or collectively, faced a fire-altar and chanted from the Gathas and the Haptanghaiti in a devotional posture.(2) As far as the Later Avesta is concerned, the only ritual mentioned in Nirangistân and alluded to in other parts is a prototype of the present "Yasna" ceremony of preparing the haoma drink along with its sacrificial meat and baresman twigs. The only difference is that then the prayer texts were the Gathas and Haptanghaiti and now we have the entire 72-sections of the Yasna and more.
The Gathas and Haptanghaiti were the only texts required for learning, teaching and practicing, and for prayers. The Vispered is explicit on this point for all the Gahanbar celebrations, and so is Nirangistân on its ceremony. There is no trace of any other part of the Yasna collection of 72 sections nor there is any mention of the Vispered or the Vendidad as a ceremonial text. The Yashts recommend certain formulas to be recited at the time of addressing a favorite yazata to obtain certain boons and benefits, and here too haoma juice and other oblations are mentioned, but details of the rituals performed for the purpose are lacking. However, while there are the elaborate Yasna, Vispered, and Vendidad ceremonies, there exists no similar Yasht ceremony. It appears that Yasht ceremonies were abandoned after occult priests took over the job of performing non-occult ceremonies. This provided them with many more clients among the laity than they had before within the occult circle.
Although the Vendidad speaks in details on purification baths and rites for pollutions through dead matter and the disposal of the dead, neither it, nor any other text, defines any ceremonies or the functions of a priest at birth, initiation, marriage, or death. Relevant Pahlavi commentaries also do not elaborate. Tradition is the only guide, and it surely has changed and changes with the passage of time.
The reason may be as simple as this: Other parts of prayers were either still not composed, or if composed (which is much more probable), were not incorporated into a formalized form of rituals. In fact, the Sassanian division of the nasks places the Vendidad and the yashts, some forming a part of daily prayers at present, in the Datic category of the administrative wing of the state. The Vispered and non-Gathic parts of the Yasna were evidently parts of the Hadhmânthric category which contained supplements to the Gathic and Datic categories. This gives us a clue as to where other texts stood vis-a-vis the Gathic texts placed together in onenask, volume under the name of Stot Yasn.
A Hereditary Office?
There are no indications in the Avesta that show the office was hereditary and that people of other professions could not join this particular profession. Had it been so, there would have been a prohibition to accept a warrior or an agriculturist in the rigid circle. To draw a parallel, Hinduism is very explicit on this point. The very absence of a commandment making priesthood a closed circuit is proof enough to make the profession an open one. As already said in Spenta's previous issue, the commandment in Khordad and Bahram yashts not to teach the "spells" to any person other than a father or a full-blood brother or an occult priest applies only to the special category of priests who dealt with magical formulas and not to the priestly profession in general. However, there is little doubt that in those days--and still in many parts of the world--the general tendency of a child was to take up its parents' profession, and a priest parent preferred the children to take to priesthood.
There are a number of Avestan passages which show that one was free to choose to became a priest. The Vendidad says: Should a person of the same faith, friend or brother, approach another for goods, wife or knowledge, he should be given what he requests for. "Let him who wants knowledge, be taught the holy word ... (during regular parts of day and night) ... until he learns all the words taught by former teachers (aethrapaitis)." (Vd 4.44-45). As already cited in the previous issue from the Aerpatistan, the office was not confined to any sex or age. The only recommendation made was that the most aspiring person of a house become a priest and that too without jeopardizing the economic position of the house. Zarathushtra is shown in two late yashts as praying for King Vishtaspa, a warrior by profession, to have ten sons--three to become âthravans, three warriors, three prospering settlers, and only one to succeed the father as a king (Âfarin-e Peighambar Zartosht.5 and Vishtasp Yasht.3). Haoma's curse on a fraudulent woman not to bear an âthravan child makes the profession a general one. The Vendidad says that a person, who chants certain Gathic stanzas early in the morning, would eventually advance to know "the Gathas, the Haptanghaiti, and the discussions about them," and grow into a thoughtful and artful personification of the thought-provoking message, mâñthra (Vd 18.51), the very qualifications of a good teacher.
The Pahlavi commentaries as well as Denkard's description of Aerpatistan do not have any passages that would show the office was hereditary. The Pahlavi commentary of the Gathic line (Song 6.6) in which Zarathushtra calls himself a zaotar, adds a few more of the Farvardin Yasht celebrities to make a team. While Zarathushtra officiates as "the Zaotar of the entire world," Vohuvasti son of Snaoya "from the happy countries of the Religion" joins in as the Havanan, Isvant son of Varaza "from the countries of the Turanians" as the Atrevakhsh, Saena son of Ahumstut from the countries of Sainians" as the Fraberetar, and Kavi Vishtaspa as the Sraoshavarez. The ritual would be aimed at immortally renovating the entire world (Denkard Book IX, Chpt XXXIII, paragraph 6). The commentary clearly shows that the officiants belong to different countries, peoples, and professions. The absence of three officiants, including raethwishkara, the "Raspi," the second priest in command at present, may be noted with interest.
The hereditary system sprang into being when the priests of the old cult joined the Good Religion and quite naturally helped in institutionalizing the order.(3) It was, however, still an open field, and any aspiring person could enter it. Later, when the priests of occult science, who guarded their secret formulas, became powerful enough, the profession became, though still loosely, a family, or even a brotherhood affair. As we shall observe, the Medes of western Iran did have a priestly class. In my opinion, the transition to a rigid hereditary system happened in two main stages. The late Sassanian period when theocracy was at its peak of orthodoxy and learning had almost become a monopoly of the priests linked with the government, and again during the early Islamic occupation, when the priestly power was at its lowest ebb and the general condition of the Zoroastrians was getting from worse to abysmal, and strict measures had to be taken to preserve the tradition.
According to Greek sources, the Magi formed one of the six tribes of the Medes and were sacerdotal. They were the officiating priests at every (Zoroastrian) function in the Achaemenian empire. The sources also tell us about the simple and strict life the Magi led. Some practiced celibacy. Although no source speaks about the profession being hereditary among the Magi, Prof. Mary Boyce points out that "from 5th century B.C. .... it is thus in the west of Iran that the principle of a hereditary priesthood, exclusive in character, is first encountered." (A History of Zoroastrianism, Vol. I, p 10; also History of Zoroastrianism, Dastur M. N. Dhalla, pp 136 & 295). This could have partially contributed to making the profession hereditary. It may be pointed out that just as magu--definitely related to magavan of the Gathic Maga Fellowship--is absent in the Younger Avesta, the term âthravan is not mentioned by any of the sources on the Medes and Achaemenians--unless, of course, we take maghu used once in a derogatory tone in Vendidad (4.47)--"the man who has a wife is far above a maghu (meaning a "celibate)--as the first instance, and moghu-tbish (Y 65.7), now translated to mean a "fellow-tormentor," as the second possible instance.
Was Asho Zarathushtra a Priest?
The traditional life story, as told by the two Pahlavi writings, Denkard (Book VII) and the Selections of Zadsparam, and the Persian Zartosht-nameh by the Zoroastrian poet-mobed Bahram Pazhdu, do not state that he was from a priestly lineage. On the contrary, his father took the doubting child Zarathushtra to priests to have him convinced of the truth of the old Aryan cult, a task in which they miserably failed. If he were a priest, he would have handled his child himself. His mother, who, when still a maiden, was excommunicated and banished by the priests for her unorthodox views, sent her son outside to a teacher to learn the sciences of the day, a statement which may also supply the clue as to where Asho Zarathushtra developed his poetic talents, talents which some think could only be developed by a priestly boy.
The Avesta shows that Zarathushtra's father raised horses. (Yt 23.4; 24.2). The eulogy stating that Zarathushtra is the "foremost"âthravan, warrior, and prospering settler only shows his complete reformation of the three professions. The famous stanza of "Ushtâ nô zâthô âthrava yô Spitâmô Zarathushtrô--Hail to us, for an âthravan, Spitama Zarathushtra, has been born," (Yt 13.94) only indicates that the composer of the eulogy was an âthravan who obviously preferred to hail Zarathushtra as the foremost "reformer" of his particular profession. Had it been composed by a warrior or an agriculturalist poet, Zarathushtra would have been hailed as the "foremost" warrior or settler. It may be noted that the second eulogy in Farvardin Yasht calls him ahu, ratu andpaoiryô-tkaesha (lord, leader, and foremost-in-doctrine) and uses several superlatives to praise him and yet does not make an âthravan of him. The solitary use of zaotar in the Gathas (Song 6.6) in which Zarathushtra, who repeatedly condemns the cultic rituals performed by karapan priests and kavi princes, calls himself the "straight" invoker who does not indulge in any of them, proves otherwise that he was not a ritualistic priest by profession and that he was only an invoker, a true invoker indeed. His Gathas stand the best testimony to his being non-ritualistic.
Above all, had Zarathushtra been of a priestly class, he would have definitely mentioned it in his Gathas. He did take enough care to give his full family name, Spitâma Haechataspa on several occasions. He could have added the term âthravan, at least once. The three professions or classes of society--priests, warriors, and the prospering settlers--are absent in the Gathas and other Gathic texts. This does not mean that they did not exist in his days. The truth is that he did not believe in them as boundaries dividing human society into three water-tight compartments. The only profession he encouraged was the settlement of people in fields of agriculture, animal husbandry and crafts. He is the person who coined the term vâstrya-fshuyant, "prospering settler." We have no trace of it in pre-Zarathushtrian Avestan texts and the Vedas. That is why he is called the Vâstâr, meaning "settler, rehabilitator" of the oppressed in the Ahunavar formula, the opening stanza of the Gathas.
Conclusion
Keeping in view all the above points, I come to the conclusion that:
1. Asho Zarathushtra was not a priest, karapan, âthravan, or one known by any other Indo-Iranian term.
2. Asho Zarathushtra and his dedicated companions went spreading the message as mâñthrans, thought-provokers.
3. They were also known as Magavans, belonging to Maza Maga, the Great Magnonimity, the Great World Fellowship founded by Zarathushtra. This term gave rise to Magu priests of a Median tribe.
4. The âthravans, professional priests of the Indo-Iranian Haoma/Soma cult, embraced the Good Religion of Zarathushtra and managed to maintain their leadership. It is they who put the mâñthrans into oblivion.
5. There was no institutionalized priestly profession during the Gathic period.
6. Even after its establishment as an institution, it was not necessarily a full-time profession. There were many part-time priests who attended to it only if their main occupation permitted them.
7. It was an acquired occupation and not a hereditary profession. The other two professions of warriors and prospering settlers were of equal importance.
8. Any aspiring person, young or old, male or female, could learn the knowledge to become a priest.
9. The candidate for priesthood had to go through a rigorous course of at least three years to attain the desired standard in Gathic studies alone.
10. The training school was established by Zarathushtra and promoted by his companions and their successors on a specific system.
11. The extent Avesta and Pahlavi books have no description of the initiation of candidate to priesthood, perhaps because of its simplicity or its usual synchronization with the initiation into adulthood.
12. The priest, far above being a "mumbler" of Avestan texts, was an expounder of the religion of Good Conscience, an interpreter of the Divine Doctrine, and a scholar of the sciences of his or her days.
The Zarathushtrian Assembly's Position
True to the Gathic tradition that every profession which promotes human society is good and noble, the Zarathushtrian Assembly does not entertain a priestly class or division. It has proficient persons who officiate at ceremonies; act as chief witnesses at, for instance, wedding solemnizations; lead congregational prayers; convey the Divine Message; and teach those who want to learn and spread that message. Any able person, male or female, may qualify to be chosen and recognized as a ratu, a leader, aethrapaiti, a teacher, or hamidhpaiti, an assembly head.
The Assembly direly needs such devoted, dedicated, learned, and wise leaders, teachers and heads of the assemblies for the promotion of its chapters with the aim of spreading the divine, thought-provoking message of Zarathushtra and guiding its members and friends. The Assembly has the training of ratu, aethrapaiti, and hamidhpaiti in its program. These classes have been introduced on periodical basis and are running well.
* * * * * *
Note: S = Song as it stands within the Gathas; Y = Yasna; Yt = Yasht; V = Vendidad; Vp = Vispered.
(1) With the exception of the last two paragraphs added now, the above paper was read at "The Conference on Zoroastrian Doctrine, Culture & History" under the auspices of the World Zoroastrian Organization, London, hosted by the Zoroastrian Association of Metropolitan Chicago, Hinsdale, Illinois, November 26, 1987.
(2) Magu in Old Persian, and its subsequent terms of magus (plural magi), magian, for members of the priestly tribe of Medes during Median and Achaemenian periods in Ancient Iran indicate that in later times, the word became related to a priest and the priestly class. Nonetheless, the Pahlavi magog, Persian mogh, Arabic majûs meaning "Zarathushtrian" and magopat, "head ofmago(g)" and therefore a priest show that it continued to be applied to a member of the Zarathushtrian fellowship and not necessarily to "priest." Furthermore, maga is rendered magîh, magianship with a gloss "pure goodness." It is a generic term. It ismobed (magopat) which means "priest."
(3) See Zarathushtrian Ceremonies, a reconstruction, by Ali A. Jafarey, Ushta Publications, Cyrpress, California, 1992) for the details of the Gathic rituals.
(4) As already stated, the âthravans (Vedic Sanskrit atharvans) were descendents of *âthrava/atharva, a legendry fire-priest of the Indo-Iranian lore. A study of the Gathic parts of the Avesta and the Vedas proves that the âthravans/atharvans were not connected with the Gathic parts and the three early Vedas--Rig, Sâman, and Yajur. The atharvans are said to be the composers of theAtharvaveda. While the three Vedas belong to the higher class of Indo-Aryans, the contents of the Atharvaveda, with their spells and charms, show that the atharvans belonged to the superstitious laity. The non-Gathic parts also show a fall in style and material. Here too the âthravan style is evident. "The Atharvaveda was treated as a late addition to the Veda samhitas because the sagacious successors of the rishis, serving the princes and other aristocrats, knew well that it was an alien collection, composed by the atharvans, the fire-priests. It was not their shruti. They accepted it reluctantly only when they felt the rising market for spells, charms, and superstitions among the ruling class, their patron princes. The relevant parts of the Avesta composed by the âthravans had better luck. These parts were accorded a high position because on the Iranian side, the âthravans had ascended to completely control the religion founded by Zarathushtra. Therefore much of the surviving Avesta, older or younger than the Gathic texts, is an "âthravan" composition. I shall, therefore, call the non-Gathic texts as the Âthrava-Avesta.
Here is my theory: Both the Atharvaveda and the Âthrava-Avesta are compositions of the atharvans/âthravans, the fire-priests serving the laity. In India, the rishis dominated their society and their compositions were trayi, the three samhitas of Rigveda and its Sâman and Yajur supplements. They were trivedins only, not chaturvedins. The atharvans were secondary in importance and their composition was not given the high place the atharvans wanted it to have. The atharvans did succeed in rising to a high position but at the cost of their very name. They had to give it up and be better known as Brahmans and to have their composition be also called Bramanaveda, a later name for the Atharvaveda.
In Iran, the conditions were very favorable. The âthravans rose, quietly replaced the mâñthrans and the magavans, and became the highest authority so much so that they even claimed Zarathushtra was an âthravan. This was not enough. They even put words into Ahura Mazda's mouth that he too was an âthravan, nay âthravatema, the supreme âthravan. The entire Avesta, including the Gathas and their supplements in the Gathic dialect, a dialect different from their own, was claimed to be the âthravan composition, the divine composition revealed by the supreme âthravan Ahura Mazda, to an ever-asking âthravan Zarathushtra." (The texts within quotes is an extract from "Glimpses of the Atharvaveda in the Avesta," a paper read by the author at "The Atharvaveda Conference, held by the International Foundation for Vedic Studies, U.S.A., Dag Hamarskold Auditorium, United Nations, New York; July 14-16, 1993.)
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- Poure Davoud, E., Yasht-hâ, Vol. I, Tehran, 1958 (in Persian).
- Poure Davoud, E., Yasht-hâ, Vol. II, Tehran, 1959 (in Persian).
- Poure Davoud, E., Vîsparad, Tehran, 1957 (in Persian).
- Sacred Books of the East, The Zend-Avesta, Part I, Vendidad, Oxford, 1895.
- Sacred Books of the East, The Zend-Avesta, Part II, Yashts, Oxford, 1883.
- Sacred Books of the East, The Zend-Avesta, Part III, Yasna, Oxford, 1887.
- Sacred Books of the East, Pahlavi Texts, Part IV, (contents of the Nasks), Oxford, 1892.
- Sanjana, Darab P., The Dinkard, Vols. XVI and XVIII, London, 1917.
| The Citadel of the Original Royal Avesta in Persepolis | |
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By Khoobchehr Keshavarzi (translated by Roya Monajem) Introduction It is said both in the native and foreign sources that the original Avesta “written on 12,000 prepared cow-skins, and with gold ink,” was burnt together with other treasures and books when Alexander of Macedonia set Parsgarde (Persepolis) on fire. (1) In other sources, it is said that there were actually two copies, one kept in Shapigan treasury and the other in the “citadel of writings” dejnebeshteh (2) whose exact location had never been found, thus a mystery. In this article based on the remaining architectural features of one of the buildings in Persepolis, known as Tachara Palace, we will first show that this building is not as believed to be Darius’ private palace, but most probably a Zoroastrian Temple (with a yazeshgah); and secondly, that mysterious “citadel of writings” dejnebeshteh, was most probably in the central room of this building. This article is in fact a chapter of Keshavarzi’s book A New Approach to Pasargade, (Behjat, 2914) which won the prize of Iranian Society of Architects this year. ******* According to the existing texts, Tachara was the first building of the complex called Pars-garde (Persian City)[i], constructed on the skirts of the mountain of Mehr (Love) later changed to Rahmat (Mercy). Its entrance used to be from the south, which later was closed due to some unknown reasons. Now if we look at this majestic ruined edifice, which is said to be Darius’ private palace known as Tachara, and carefully examine its unique architectural features, we can notice a vital significant secret hidden from the eyes of the honorable scholars so far. These specific features are: a) The platform of this building is 2.20-3 m higher than the floor of its neighboring palace of Apadana and its garden. The latter, which is the most distinguished part of the complex has 72 pillars, most probably inspired by 72 yasna-s of the Zoroastrian Holy book, Avesta, as some archaeologists speculate. According to Zoroastrian Tradition, it is only after learning the whole 72 yasnas that one reaches the required existential maturity to understand the Truth. Despite that, Tachara overlooks the 72-pillared Apadana Palace, pointing to its higher significance in the language of architecture. b) In contrast to other buildings of the complex, all erected on pillars, this is the sole building made of monoliths, pointing to the fact that durability must have been the major concern of its architects. c) The sculpted figures on its base-reliefs are different from those of other buildings. d) It has only one entrance on the west side, which was originally on the south side as mentioned above. e) And the most challenging point is that there are some shelves in the main hall of this building decorated with engravings all around. According to Professor Shabazi, these shelves were protected by wooden doors. f) There is a stony water basin (sangaab) and a water channel on the north part of its staircase, which runs down to the south on the west side of the building. g) The inscriptions found in this building, like a birth certificate mention the five generations of kings who took part in its construction, annexations and subsequent repairs. They all sound very proud of their deed, asking God Ahuramazda to bless, protect and maintain their souls. h) Finally, in contrast to royal courts, this building is totally isolated without any security routes and pathways. It looks more like a quarantine place than a palace. Nearly all native and foreign archaeologists and scholars, including Shapour Shahbazi reached the conclusion that this relatively small building of the Persepolis complex known as Tachara, located on western south of Apadana Palace to be Darius’s private palace. The conclusion has most probably been based on the assumption that in classifying the users of Persepolis into distinct separated classes, no doubt, the king and his Royal demeanor and ceremonies would be the first priority. As a Royal private palace, it then would have required a kitchen and it is on this account that the sculpted figures on the base-reliefs of its staircase were interpreted as representing servants working in the Royal kitchen or carrying oblations and the sacrificed animals to the Royal Palace. Now before dealing further with the unique architectural features of this building and for a better understanding of its most probable real function, I will first examine the inscriptions found in this building, which as mentioned before act like its birth certificate. Inscriptions First comes the inscription engraved in three languages, Elamite, Ancient Persian and Babylonian on both sides of the southern threshold of the hall above the head of the king. It reads: “Darius Shah, the great king, king of kings, king of countries, the son of Vishtaspe Achamenid, built this Tachara.” In addition, on the lapis lazuli doorknob found in the same building there is an inscription reading “constructed by Darius.” (see fig.1) This means that Darius’ signature is found on even the relatively insignificant components of this building, pointing to its importance and Darius’ pride of his accomplishment. This can also be another seemingly ‘logical’ reason for the assumption that it was his private palace. Figure 1  Source: A Doorknob made of precious stone, Ralph Norman Sharp, The inscriptions in old Persian cuneiform of the Ach�menian emperors Cornelius de Brown who visited the building in 1904 has reported how he ruined the engravings of the two sides of the west pillar, while trying to remove a part of Daruis’s outfit to take home to Paris. The inscription on the stolen parts now preserved in the treasury of the National Library in Paris, again written in the three above languages reads: “The Great King Darius, the Son of Vishtaspe Achaemenid.” There is yet another inscription repeated 18 times on the cornices of its central hall, mentioned above. This too is in three languages and reads: “The stony frame made for Darius’s vithiya” (see fig.2) Figure 2  Ralph Norman Sharp, The inscriptions in Old Persian cuneiform of the Ach�menian emperors The next inscription attributed to the next generation, i.e. Khashayar Shah (Xerses) reads: “... By the will of Ahuramazda, Daruis who was my father built this palace. May Ahuramazda and other gods protect what my father Darius and I have done.” This inscription is repeated five times in Ancient Persian, Elamite, and Babylonian languages on the southern part of the platform and southern pillars of its balcony. The inscription of Ardeshir III, in Ancient Persian is seen on the staircase built during his reign. It reads: “Ahuramazda, the greatest of all gods who created this..., who made me king (Ardeshir), one of the unique kings among many, a unique ruler among many. I am Ardeshir, the great king, the king of kings, the king of countries, the king of this land. I am the son of Ardeshir Shah, Ardeshir Shah was the son of Daruis Shah, Daruis Shah was the son of Ardeshir Shah, Ardeshir Shah was the son of Khashayar Shah, Khashayar Shah was the son of Daruis Shah. Darius Shah was the son of Vishtaspe. Vishtaspe was the son of Arshameh, descended from Achaemenids. Ardeshir Shah says: I have built this stony staircase. May Ahuramazda and the divinity Mehr protect me and this country and whatever I have done.” The names mentioned in this inscription shows that Ardeshir III, belonging to the fifth generation after Darius the Great was actually the king who repaired the staircase. There is also another inscription in Sassanian Pahlavi language remaining from Shapur II in which after confessing that the king and all those who have participated in building Pasargade, worship Ahuramazda, it reads: “... he held a great feast and performed the religious rituals... and then sacrificed an animal for the king of kings Shapur and his soul, and the one who first ordered to build this building.” A Sassanian king, asking for salvation of the soul of the one who ordered to build this edifice belonging to the dynasty they overthrew! This is a very significant point implying its supreme importance, which should not be overlooked. In these three inscriptions, three different words are used to designate the building ‘tachara,’ ‘hadish’ and “vi-th’, (‘vithiya’), all apparently having the same meaning as palace (kaakh), but in Persian this word khaakh also implies house, citadel and a tall building, a superb edifice. Most probably as it will be seen later, the use of triple designations for the same edifice is to suggest that it had all the various functions these words imply. Now considering the relatively large number of inscriptions found in this comparatively small building, remaining from five generations of kings, it is hard to believe the claim that it served as a private palace of only one king.Based on this and the following architectural features, my hypothesis is that this marvelous edifice was a yazeshgaah, a place where religious rites and ceremonies were performed, in short a temple. That can then very well explain the relatively high number of its inscriptions, and why all the kings sound so full of pride for participating in its construction and maintenance. So, once again before going into more detailed analysis of its unique architecture, let us say a few words about the religious rituals and ceremonies whose performance requires certain objects and procedures which help us to discover who might be those sculpted figures on its base-reliefs interpreted so far as servants working in the royal kitchen. Relevant Religious Rites and Rituals 1) Rite of Yasna Literally yasna means worship and prayer. It is also the name of the main liturgical texts (consisting of 72 chapters as mentioned before) and one of the five parts of Avesta. Rite of Yasna consists of reciting yasnas (yazshankhani or yazashana). Yasna 22-26, are dedicated to the barsam (bareman, barsom, meaning sacred twigs), haoma (a sacred plant) and milk and their corresponding rites performed in veneration of Ahuramazda, sorosh (equivalent to Gabriel or inner voice), amshaspandan (archangels) and fravashi (souls or spirits) of the virtuous. It should be mentioned that barsam is an important part of Zoroastrian liturgical apparatus, prepared from twigs (number varying according to the ceremony) of the haoma plant or pomegranate tied up in bundles. The ritual is carried out by 7 mobad-s (Zoroastrian priests), whose tasks are: Zot, is the highest mobad who recites the Yasnas. Ha’vanan, is the mobad who prepares haoma (scared juice) for the ceremony. Atrfakhsh attends the fire. Farabartar is responsible for handing various utensil to the highest priest orZot . Abret brings water for the ceremony. Asnatar is responsible for washing and cleaning the plants and the utensils. Raovishgar mixes the plants’ juice with milk (usually of goat). Saroshavarz supervises the whole ceremony. From the above description, it is clear that water, certain plants, milk and utensils required for grinding and mixing of these plants and extracting their juice are among the necessary means and procedures of the rite (s) performed. The plants need to be thoroughly washed and cleansed and the fresh milk is obtained by milking a goat just right before the rite, at the scene. Thus, making the presence of the stony water basin and water channel next to the building meaningful. The room on the left side then could be the place where the plants were washed and prepared, and those sculpted figures on the base-reliefs are disciples bringing what is necessary. There is one who is carrying (most probably) a goat. It is not in vain to mention here that a very similar water channel is found in A’zargoshasb Fire temple too, even though A’tashkadeh (Fire Temple) is different from Yazeshgah (Place of Worship) in their functions. Yet, considering that A’zargoshasb was one of the most important fire-temples, then most probably it served as a yazeshgah as well. The other requisite for all these preparation is ervisgaah, a large square stony table on which the barsom is prepared and the juice of plants is extracted and mixed with milk, while the corresponding yasnas are recited. In Tachara there is a similar structure in the middle of the room on the west side (see fig.4)  Figure 4, From “A collection of Traditional Iranian Architectural works” by Geographic Organization. In this map, the architectural function is clearly seen in relation to the users. In his book Iranians and Greeks, Plutarch writes: “A short while after the death of Darius II, his successor Ardeshir went to Parsrgade to perform the ritual ceremony of his enthronement performed by mobad-s. There in a place of worship named after the warring female divinity who can be the equivalent of the Roman Minerva, the goddess of wisdom, war and arts, the heir takes off his outfit and puts on what Darius had been wearing. He then eats a basket of figs, and other fruit with a glass of sour milk. In addition, there are other rituals which are hard to believe unless one sees them with one’s own eyes and hears them with one’s own ears.” Doesn’t this quotation imply that there should have been a ‘temple’ formobad-s (priests) to perform the enthronement ceremony? Bas-reliefs a) Sculpted figures on the bas-reliefs of the southern staircase (fig.5),  Figure. 5 Note that they are alternatively wearing male (Median) and female (Persian) outfits, while both genders have covered their heads. The figures appear in different outfits, but those repeated on the slope of the staircase, are alternatively wearing similar outfits; those wearing the Median coat and trousers are armed and bearded and those wearing Persian pleated dresses have soft feminine faces (see fig.6). They are women, and young boys, as has always been claimed. These figures are of the same stature as the men, thus implying that they are grown up and not adolescent boys who have not still grown beard. And when the faces are carefully scrutinized, little doubts remains about their femininity. To call them eunuch is like looking at the world from the point of view of recent Sultans who cruelly made young boys sterile. There is no reference to such an inhuman act in any old Zoroastrian texts. On the contrary, looking after one’s health is an imperative in this culture. One of the names of Urmazd or Ahuramazda (the eighteenth according to Urmazd Yasht of Avesta) is ‘one bestowing health.’  Figure 6, A girl carrying some utensils to the yazeshgahFrom Persepolis, Heidemarie Koch, Persepolis. Going back to the same stone-carvings, we can conclude that in contrary to the claim that there is no trace of women in Persepolis, these very figures are the testimony of its falsity. These men and women are all wearing a head covering which is actually a special long shawl wrapped in a specific way as to cover their mouths too. They are carrying mortars and chalices for grinding and extraction of herbal juices, mixing them with milk, zohrwater, etc, together with a tray covered by a piece of cloth, most probably for carrying herbs and fruit used for the rite. The men, in addition to small tools, are carrying small goats, whose milk will be used for the rite. One can assume that those whose heads and mouths are covered and are not armed are the only ones who are allowed to enter yazeshgaah. (fig.5) In addition, if we compare the protome of the Achaemenid Lady (fig.7a) with the two sculpted figures on the pillars with one of them carrying a long belt-like ribbon (known as belt of religion, or koshti in Zoroastrianism) in one hand (fig.7b) and a small flask in the other, we can notice the similarity of their hair-dressing, crown and facial anatomy, with the rather prominent curve of their breasts. They must be court ladies entering the building to attend the ceremony and maybe even taking part in it because, they are carrying, a brazier, a liquid container, small bowels and/or mortar.  Fig. 7a. The Protome of the Achaemenid Lady  Figure 7b. Traditional Iranian Architecture, Geographical Organization  Figure 7c. Notice the curve of her breast, in addition to her soft face An additional proof for the claim that these figures are women and not young males, comes from a piece of fabric with figurative design showing women carrying barsam and koshti (belt of religion). Their free hands are held upward exactly like men when performing some religious rites. Therefore the most likely conclusion is that both men and women equally freely commuted to this place whose full probable functions will be discussed later.  Figure 7d. From the book Persepolis by Reza Qiasabadi Finally, the last evidence for the falsity of the claim that these sculpted figures are kitchen servants is Xenophon’s repeated comments in hisAnabasis (mainly dealing with Cyrus’ education): “Persians and Achaemenids did not care much about food and eating.” In addition, it is said in certain ancient texts that Persians ate only once a day. So, how can people who did not care much about food and eating and were content with having one meal a day, dedicate a whole staircase to kitchen servants? b) Bas-reliefs of the Central Hall There are four bas-reliefs in the central hall. Before analyzing what they signify, it is necessary to say a few words about the basic principles of Zoroastrianism. The essentials of Zoroaster’s teaching in Gathas is the faith in the divinity of Ahuramazda, and the twin opposing spirits Spenta Mainyu, the Bounteous Spirit and Angarah Mainyu, the Spirit of Destruction. Ahuramazda’s seven Amshaspands (archangels) are guiding lights to salvation and happiness in the same way as they assure Ahuramazda’s presence (good spirit) in the soul of righteous people. [ii] Devils and their rivals symbolize Ahriman’s (evil spirit) in people and the task of the virtuous people is to follow the example of Amshaspandan to help the Bounteous Spirit and ultimately Ahuramazda in the struggle to subdue and restrain the Spirit of Destruction (Dorough, lies). In yasna (chapter 31, paragraph 18) it is said: “Therefore, you should not listen to the words and teaching of Dorvands (followers of dorouj = Lies (doruj) or devils) who bring about destruction and ruin and you should resist them with arms.” This is what the four stone-carvings of the central hall of Tachara are in fact illustrating: the struggle of the king, hero, the Ideal Human, symbolizing the bounteous spirit of Amshaspands with the Spirit of Evil, symbolized by complex demonic creatures. (Figures 8-11, notice the spear (the arm mentioned in the above quotation from Avesta) being pushed into the belly of the creature in all the four images). All the images are taken from A Collection of Traditional Iranian Architecture, printed at Iranian Geographical Organization, 1976.  Figure. 8  Figure. 9  Figure. 10  Figure. 11 In short, what the stone-carvings of this hall, which based on the remaining inscriptions, had been a very special place, more or less undoubtedly illustrate is the rite of evolutionary passage from the human to the divine stage. Now we reach the peak of our analysis; the presence of shelves protected by wooden doors in the central hall, each decorated on top with a repeated inscription in the words of Darius, reminding their high importance to the users. I would like to claim that this square shaped small hall, yet decorated with a comparatively large number of special bas-reliefs depicting the king (ideal human being), entering into the hall from the west-north part, or his exit from yazeshgaah, while holding the barasm, the scenes of his spiritual struggles with the inner demons and beasts, with a separate royal entrance door, an annexed yazeshgaah, with Persian soldiers guarding it from the front as well as the southern balcony, located in a solitary building (thus making it easily accessible to everyone), is most probably that very famousdejnapshank, with shelves made from monoliths, protected with wooden doors, decorated with inscriptions, repeated 18 times, where the Avesta written with gold ink on 12,000 cow skin was kept. The claim is based on the following additional evidences. We read in Pour-Davood’s Gathas: “Tansar (Tosar), the well-known sage (hirbodan hirbod, highest priest) wrote in a letter written about the king Ardeshir Babakan, to the king of Tabarestan 1700 years ago: “You know Alexander burnt our Holy Book written on 12000 cow-skins in the city of Estakhr.” In addition, Pour-Davood writes: “Now, it is said in the book of Dinkerd, Zardosht Sepanteman gave 21 chapters of Avesta to Gashtasb and according to another tradition he handed it to Dara, the son of Dara. One of these copies was kept in the treasury in Shapigaan and the other in Dejnapshteh. Avesta had 1000 chapters in total. When the cursed Alexander burnt the Iranian Royal Palace, the Holy Book was burnt with it too. The Greeks took the other copy from Shapigaan and translated it into their own language.” Pour Davood translated “dejnapshtak” as the ‘citadel of papers’ or the registry office (archive). Now the most valid evidence is perhaps the inscription remaining from the next dynasty, i.e. Sassanian, making it as significant as those of the builders. According to this inscription, found in the same building, when the great Sassanians reached this place they felt obliged to perform certain religious rites, pray for their ancestors and offer sacrifices for those who built this building. This is particularly important when we remember that even though Sassanians were very religious, but as one can speculate, they could not care about the kings of another dynasty, the founders of this majestic Tachara. This inscription belongs to the third century, i.e. nearly 8 centuries after the construction of Persepolis. The remarkable durability of Tachara, the way it still inspired awe and religiosity leaves little doubt about its holiness and religious function. Conclusion: As the guiding paradigms of ordinary people, the royal ritual demeanor of Achaemenid kings, the whole complex of Parsagade together with its bas-reliefs were designed and built in harmony with the way they approached human existence and the Universe. Considered as a stone book, its architectural plan and elements, its bas-reliefs and inscriptions are the phrases, manifesting the lofty sacred ideas and ideals expressed in the imperishable spirit of these forms. In order to reach a deep understanding of this splendid extraordinarily unique earthly palace of existence, one should walk along it, breathe in its majesty, encounter Time, see the signs, hear the voices, perceive the impression of the resonating echoes, endure the weight of awe and supremacy, envision merit and value, recognize depth, learn from light, try and savour pure reflection to the point of having a mirror-like quality, conceive imperatives and rites, discover the impasses of users, and finally take a distance from them all in order to lend wings to these contemplations to assume a three dimensional volume, turn and dance in and out of it, until reaching a point of standstill when the whole complex begins to vibrate with life, revealing its secrets. The findings presenting themselves in this way would leave little doubt that Tachara was the Royal Zoroastrian palace of rites and ceremonies (yazeshgaah), and the mysterious citadel (dejnebeshteh)of the Original Royal Avesta written with gold ink on 12000 cow-skins with the essence of its content illustrated and preserved on its walls for all the generations to come. References: [i] In old Persian garde means city, so we have Pars (Persian)-garde which the Greek called it thus Persepolis. Due to some carelessness on the side of scholars and researchers, the Persian word for Persepolis is now written and pronounced as Pasargad. [ii] For more information, see Khoobchehr Keshavarzi, A New Approach to Stone-reliefs of Persepolis, at Tavoos Online. http://www.payvand.com/news/15/jul/1168.html S. Kalyanaraman Sarasvati Research Center November 28, 2015 |
Panoramic view of the gardens and outside of the