by Jayaram V
The meaning of asha is rather complex because its meaning depends
upon the
context in which it is used. The word asha is interpreted variously as
truth, order, justice, righteousness, godliness. Asha an inseparable
quality of God. Ahura Mazda is the master of Asha. He is also its
creator. Where He prevails, Asha reigns. Asha is divinity itself. Asha makes
things beautiful. Asha makes things perfect. Asha is one of the reaons
why evil stays away from the domain of God. Asha renders evil weak. Asha
renders Ahirman helpless. God attains His ends the
most infallibly, because of his Asha. All the Zoroastrian ritual places
are said to be asha sanctified. They are performed in an orderly manner,
according to an established procedure. So performing a ritual according
to the scriptures means, putting God's asha into action and bringing
order and sanctity into our lives. Among the Amesha Spentas or the
universal beings, Asha is personified by Asha Vahishta, who represents
the qualities of of truth, fairness and justice in the spiritual
plane and the element of fire in the material.
The word ash is derived from the root word, 'arta',
meaning right or true, from which is also derived the Sanskrit word
"rta", which denotes more or less a similar concept in
Hinduism. Just as God creates rta in the Vedic tradition to uphold the worlds
and establish Dharma (righteous law), in Zoroastrianism also God creates asha
to uphold the entire creation and establish righteousness. God's creation is an orderly process in which
He brings forth various worlds and beings in a sequential fashion and sets them up in space and
time in a meaningful and manageable hierarchy. It is like producing a
melodious symphony from disparate elements of music and creating a
feeling of oneness. In contrast, Ahirman or Angira Mainyu,
the evil spirit, represents chaos and confusion (druj). He is opposed to asha
because he cannot thrive in it. So he always tries to disrupt the
elements and lives of people by throwing them off
balance. The battle between good and evil is also a battle between order
and chaos. According to Zoroastrian teachings, human beings should be aware of
the dangers posed by evil in a chaotic world and strive to bring order and balance into their
lives, by performing good deeds and living righteously for order is
rooted in righteousness, so that they can keep evil at bay.
In the physical realm, asha is represented by fire. The symbolism is
understandable because in darkness, fire makes things visible and
meaningful so that we can make sense out of them and act accordingly.
According to Zoroastrian tenets, fire has the
capability to purify things and make them truthful and divine. Fire is
used in the sacrificial rituals because of its nature to sanctify
things. Fire is also a symbol or light and life. Where these exist there
is order, beauty and the presence of God. In ancient
times, fire was used to prove some one's guilt
or innocence and establish truth and justice. Fire has the ability to drive away
the fear of evil and darkness,
which symbolizes chaos and confusion, from our minds. Again it is with fire that Ahura
Mazda will ultimately destroy Ahirman and subject all the evil doers to
punishment on the Judgment Day.
Excerpts From Zoroastrian Texts On Ahura Mazda
Avesta - Yasna - Chapter 1
2. I announce (and) carry out (this Yasna) to Vohu Mano, and to the
Highest Asha, and to Khshathra Vairya, and to Spenta Armaiti, and to the
two, the Haurvatat and Ameretat, to the body of the Kine, and to the
Kine's Soul, and to the Fire of Ahura Mazda, that one who more than
(all) the Amesha Spentas has made most effort (for our succor)!
3. I announce (and) carry out (this Yasna) for Asnya, the masters of
Asha, to Hawan, Asha-sanctified, master of Asha; and I celebrate, and I
carry out (this Yasna) for Savanghi and for Visya, Asha-sanctified,
master(s) of Asha.
I announce (and) carry out (this Yasna) for Mithra of wide pastures, of
the thousand ears, and of the myriad eyes, the Yazad of the spoken name,
and for Raman Khwastra.
4. I announce (and) carry out (this Yasna) for Rapithwin, the Asha-sanctified
master of Asha, and for Fradat-fshu, and for Zangtuma, the holy master(s)
of Asha; and I celebrate and carry out (this Yasna) to Asha the Best,
and to the Fire of Ahura Mazda.
5. I announce (and) carry out (this Yasna) for Uzerin the Asha-sanctified
master of Asha, and for Fradat-vira and Dakhyuma, the Asha-sanctified
master(s) of Asha, and for that lofty Ahura Napat-apam (the son of
waters), and for the waters which Ahura Mazda made.
6. I announce (and) carry out (this Yasna) for Aiwisruthrem (and)
Aibigaya, the Asha-sanctified master(s) of Asha, and for the
Zarathushtrotema, and for him who possesses and who gives that
prosperity in life which furthers all. And I celebrate and carry out
(this Yasna) for the fravashis of the saints, and for those of the women
who have many sons ['Men and herds?'], and for a prosperous home life
which continues without reverse throughout the year, and for that Might
which is well-shaped and stately ['Well-grown'], which strikes
victoriously, Ahura-made, and for that Victorious Ascendency (which it
secures).
Yasna 45
I will speak of what is best for the life. Through Asha I have come
to know, O Mazda, who created it (the life), the father of active Good
Thought: but his daughter is the good-working Armaiti. The all-observant
Ahura is not to be deceived.
KHORDA AVESTA - Part 1
Holiness (Asha) is the best of all good: it is also happiness. Happy
the man who is holy with perfect holiness!
We worship the Ahunwar. We worship Best Asha, the most beautiful
Amesha Spenta.
Suggested Further Reading
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