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3.1 The amesha spenta: Are they living
beings or allegories.
3.1.1. The amesha spenta as entities and as concepts.
3.1.2. The amesha spenta are the Word or teaching of the Wise Lord,
and the way we implement these teachings.
3.1.3. The amesha spenta are created or fashioned by the Wise Lord,
and also are brought to life by man.
3.1.4. The amesha spenta are the reward, and also the way to earn
the reward.
3.1.5. The amesha spenta are objects of reverence, worship, praise,
esteem and service. They also are a way to reverence, worship, praise and
serve.
3.1.6. The amesha spenta are aspects or characteristics of the
Wise Lord Himself. They also can be attained by, and exist in, man.
3.1.7. Conclusion.
3.2 Some Thoughts on Zarathushtra's Reasons for using
Allegories.
3.2.1. The quality of
divinity.
3.2.2. The nature of divinity – the singular and the plural.
3.1 The amesha spenta: Are they living
beings or allegories.
Differences of opinion abound regarding the
collective term amesha spenta.1 Are they actual living
beings, as some contend, or are they divine characteristics? Do they number
six or seven (i.e. do they exclude or include spenta mainyu)? What
are the meanings of the words or terms that comprise the amesha spenta?
And indeed, what does the term amesha spenta itself mean.2
The term "amesha spenta" does not appear
as such in the Gathas although the words or terms that comprise the
amesha spenta do indeed appear in abundance, and are a central feature
of Zarathushtra's thought. As I use the term in this piece, it means
benevolent immortals, and includes spenta mainyu, asha, vohu mano,
aramaiti, vohu xshathra, haurvatat and ameretat.
It is not my purpose here to analyze what the
collective term amesha spenta was intended to include in the later
Zoroastrian texts. I use the term here purely as a convenient shorthand
method of referring collectively to these Gathic words. For convenience, I
will also include spenta mainyu in the discussion, because,
regardless of whether or not spenta mainyu is one of the amesha
spenta according to the later texts, its treatment in the Gathas is, in
many respects, similar to the treatment of the other terms which were later
included within the meaning of the collective noun amesha spenta.
There is no one English word that adequately
translates each of the terms that are included within the collective noun, "amesha
spenta". In addition, opinions differ greatly on the correct meaning of
spenta mainyu, aramaiti, haurvatat and ameretat. A
detailed study of the meaning of each amesha spenta based on how
Zarathushtra uses those terms in the Gathas, is beyond the scope of this
paper. However, some short definitions are necessary for convenience of
discussion. The following definitions are far from complete, and they
represent my understanding of these terms, based on their contextual usage
in the Gathas. As you read them, you may notice that the definitions
include not only ultimate objectives, but also the way of achieving them.
This is not a flaw in the definitions, but an integral part of them. This is
similar (but not identical) to an aspect of Gathic linguistics.3
Spenta mainyu
means a virtuous or benevolent spirit. In my view "mainyu" means
"spirit" as in a "way of being". Spenta mainyu is a way of being that
advances the forward progress of creation by being in accord with asha.
There is a respectable body of opinion that believes that mainyu
should be translated as "thought" (Professor Gershevitch4) or as
"mentality" (Dr. Jafarey5). I agree that thought or mentality is
a part of mainyu (because thought and mentality are part of a given
way of being as the following quotations show), but I am not persuaded that
"thought" or "mentality" describes the full scope of mainyu. In
Y30.3, Zarathushtra states, referring to the two mainyu:
"…In thought and in word, in action, they are
two…" Y30.3.6 And in Y45.2 the two mainyu are described as
opposites in their
"… thoughts… teachings… intentions… preferences… words… actions…
conceptions [and] souls…" Y45.2. If all these things mentioned in Y45.2
are included within the concept of mainyu then it would be reasonable
to infer that the word means the totality of a way of being, and not just
"thought" or "mentality". Spenta mainyu is a divine quality.
Asha
literally means “what fits”, hence "truth". Zarathushtra sees the material
and abstract worlds (what he calls the worlds of mind and matter Y28.2) as
complementary and interactive parts of our reality, rejecting neither. In
the world of matter, “what fits” is what is correct – truth, the natural
laws that order the universe, the laws of physics, chemistry, biology, et
cetera. In the world of mind (i.e. the world of abstract ideas), what
“fits” is also what is correct – i.e. what is right, which, in the Gathas,
includes such notions as truth, justice (including the law of consequences),
goodness, beneficence (generosity), solicitude, friendship, loving-kindness,
et cetera. So in essence, asha comprehends the truth of things (or
the true order of things) in the worlds of mind and matter. There is no one
English word that captures the full meaning of asha. “Truth” is the
closest in my view, although it should be remembered that this is not just
truth in the world of matter. It also includes the truths of mind and
spirit, i.e. goodness, beneficence, what’s right. And asha also is a
divine quality.
Vohu mano
means good thinking, a good mind, reason and intelligence committed to
goodness. It is the instrumentality through which we quest for, and
understand, truth (asha) (however imperfectly or incrementally). It
is the means of accessing wisdom, and Wisdom Personified – Ahura Mazda
(as shown both in Y29 and the writings of Zadsparam -- a later text).
Ultimately, vohu mano is the comprehension of truth. In my view the
distinction between "mind" and "heart" which exists in our society, was not
a view that Zarathushtra shared. Zarathushtra may not have known anything
about the right side of the brain (governing creativity, artistic
expression, intuition, emotions, etc), and the left side of the brain
(governing reason, analysis, logic, etc). But if you look at the ways in
which Z uses vohu mano in the Gathas, you will see that the concept includes
more than cold logic. It includes goodness, beneficence, lovingkindness (the
activities of the right side of the brain), as well as reason, reflection,
logic, et cetera (activities of the left side of the brain) -- both sides
working in harmony to produce vohu mano -- a good mind, or good
thinking, the quest for, and comprehension of, truth (asha). And
vohu mano is a divine quality.
Spenta aramaiti:
No scholar to date has come up with an unquestioned definition for the
meaning of aramaiti. Linguists themselves are in substantial
disagreement.7 Based on its contextual use in the Gathas, I think
the term spenta aramaiti means the benevolent realization (or
making real) of truth (asha) with thoughts, words and actions of
truth. Aramaiti often has been translated as "rightmindedness". I do
not think this is correct for two reasons. First, "rightmindedness" is not
much different from good thinking (vohu mano). Zarathushtra would
not have had two redundant amesha spenta. But even more important, "rightmindedness"
does not always fit the context in which aramaiti is used in the
Gathas. For example: Zarathushtra says:
"But to this
world He came with the rule of good thinking and of truth, and…enduring [aramaiti]
gave body and breath (to it)…" Y30.7. How do we give
"body and
breath"
to the rule of truth and good thinking? We cannot do it by "rightmindedness"
alone. We can only do so by bringing these concepts to life with our
thoughts, words and actions. Similarly in Y44.6, Zarathushtra says
"…Through its actions, [aramaiti] gives substance to the
truth…" Y44.6, indicating that actions are a part of the meaning of aramaiti.
And a person of aramaiti is described in the following way:
"Virtuous is a man of [aramaiti]. He is so
by reason of his understanding, his words, his action, his
conception….."Y51.21, indicating that the meaning of aramaiti includes all
of these activities – understanding, words, action and vision. And
aramaiti also is a divine quality.
Vohu xshathra
or xshathra vairya means good rule, or the rule to be chosen,
the desirable rule. It means exercising power in accord with truth (asha)
and good thinking (vohu mano). It often is often referred to in the
Gathas as the rule of truth and good thinking. It is the rule that
aramaiti brings about ("…Grant thou, [aramaiti] your rule of good thinking…" Y51.2).
Good rule also is a divine quality.
Haurvatat
means completeness wholeness. It is the state of being in which truth (asha),
its comprehension (vohu mano), its realization in thought,
word and action (aramaiti), and its rule (vohu xshathra) have
been attained completely, have been personified. And haurvatat is a
divine quality.
Ameretat
literally means "non-deathness". It is the state of being that occurs when
haurvatat is attained, and the reason for mortality ceases.
"Immortality" is used for ameretat for convenience of expression, but
it does not quite capture the meaning. Ameretat is most frequently
mentioned together with haurvatat. And ameretat is a divine
quality.
While it is true that Zarathushtra sometimes
refers to the amesha spenta as entities, to him, they are the
concepts or characteristics that make for divinity. I think that his
occasional descriptions of the amesha spenta as entities are intended
to be allegorical, but sometimes, when collectively referred to, may include
both the concepts and those life forms who have attained and personify these
values of divinity – a double entendre. In Parts 3.1 and 3.2, I will discuss
the evidence from the Gathas on which I base these conclusions, and indulge
in some speculations as to why Zarathushtra may have chosen to present these
key components of his thought – the amesha spenta – in allegorical
form.
What is an allegory? An allegory is an extended
metaphor. It is a reference to one thing, using the form of another.
For example, we are all familiar with the concept
of Justice being represented by a blindfolded lady, holding a set of
perfectly balanced scales. The blindfold indicates the idea that Justice is
blind to anything not relevant to the matter that is to be judged, such as
who a person is, his race, color or creed, how beautiful or ugly he may be,
his power or lack of it, his wealth, poverty or social status. The
perfectly balanced scales represent the idea that Justice means weighing the
evidence (for and against) with perfect fairness.
The artist who created this allegory, used the
form of a blindfolded lady with perfectly balanced scales to represent a
concept – Justice. The "lady" is not a real, living, being. She is an
allegory – the form of a lady with blindfold and balanced scales – used to
represent the concept of justice.
3.1.1
The Amesha Spenta as Entities and as Concepts.
In a delightful play of shifting references,
Zarathushtra refers to the amesha spenta, sometimes as entities, and
sometimes as concepts, activities or characteristics – sometimes in the same
verse, sometimes in verses that succeed each other, and sometimes in verses
that are disparate. The very first Yasna of the Gathas, Yasna 28, provides
excellent examples of these shifting references, and the same technique is
found throughout the Gathas. Here are a variety of examples to give you the
flavor of this technique, and Zarathushtra's underlying thought:
In Y28.3, both truth and good thinking are
entities, mentioned in tandem with the Wise Lord:
"I who shall
eulogize all of you as never before – thee, o truth, and good thinking and
the Wise Lord….." Y28.3.
In the very next verse, Y28.4, truth and good
thinking are both concepts.
"I who
thoroughly bear in mind to uplift myself with good thinking…..as long as I
shall be able and be strong, so long shall I look in quest of truth." Y28.4.
In the very next verse Y28.5, truth is an entity,
good thinking a concept.
"Truth,
shall I
see thee, as I continue to acquire … good thinking…..?" Y28.5
In Y29.7 good thinking is an entity.
"…..Who has
(been found) by thee, good thinking,…..?" Y29.7
In Y28.7 truth and aramaiti are entities,
good thinking is a concept.
"Give, o truth,
… the attainments of good thinking. Give thou o [aramaiti] power to
Vishtaspa and to me…." Y28.7
In Y51.1, aramaiti is an entity, good rule
and good thinking are concepts.
"…..Grant thou [aramaiti]
your rule
[xshathrem] of good thinking
for the glory of the Mighty One." Y51.2.
In Y43.16 aramaiti is a concept and so is
rule:
"…..May there be
[aramaiti] under the rule of Him who has the appearance of the sun…."
Y43.16.
In Y28.1, the very first verse of the Gathas,
spenta mainyu (the benevolent way of being) is referred to as an entity.
"With hands
outstretched in reverence of him, (our) support, the spirit virtuous through
truth, ….." Y28.1.
Similarly, in Y29, spenta mainyu is one of
the cast of characters – entities, (although not mentioned by name8)
along with truth, good thinking and the Wise Lord himself, to whom a plea is
made for deliverance from cruelty, violence, bondage and oppressive might.
In Y31.21, and Y44.2, mainyu is a concept
or way of being.
"…..the one who
is His ally in spirit [mainyu] and actions." Y31.21.
"…..For such a
person…..is a world healer and Thy ally in spirit [mainyu],
Wise One." Y44.2.
Good rule is frequently referred to as a concept
or activity. For example:
"…..the rule
of good thinking and of truth." Y33.10.
"…..the rule
of good thinking….." Y30.8.
"…the beneficent
man…He serves truth during his rule, with good word and good action…"
31.22.
"…..the Lord,
Wise in His rule…"45.9
In Y33.11 good rule, aramaiti, truth, and
good thinking are all referred to as entities along with the Wise Lord.
"The Wise One
who is the Mightiest Lord, and [aramaiti], and truth
which prospers the creatures, and good thinking, and (good) rule –
listen to me, ….." Y33.11.
In Y30.7, truth, good thinking, good rule and
aramaiti are all concepts:
"But to this
world He came with the rule of good thinking and of truth,
and (our) enduring [aramaiti] gave body and breath (to it)….."
Y30.7.
In Y34.11 completeness (haurvatat) and
immortality (ameretat) are concepts or activities, as are good rule,
good thinking and aramaiti.
"Yes, both
completeness and immortality are for Thy sustenance. Together
with the rule of good thinking, …[aramaiti] has
increased these two enduring powers for thee…" Y34.11.
And in the beautiful Y47.1, all of the amesha
spenta are referred to as concepts or activities.
"Through a
virtuous spirit [spenta mainyu]and the best thinking,
through both actions and the word befitting truth, they shall grant
completeness and immortality to Him. The Wise One in rule is
Lord through [aramaiti]." Y47.1.
Completeness (haurvatat) and immortality (ameretat)
are the only amesha spenta which are not referred to as entities,
unless the reference to "two companions" in Y33.9 refer to completeness and
immortality mentioned in the preceding verse, a conclusion about which there
is some disagreement based on linguistic considerations.9
These above verses (and many others) in which
Zarathushtra treats the amesha spenta as concepts or activities,
establish that when he treats them as entities, his intention is
allegorical.
3.1.2 The amesha spenta are the Word or teaching of the Wise Lord,
and the way we implement these teachings.
The amesha spenta appear in the Gathas as
the word or teaching of the Wise Lord, and also as the way to implement
these teachings. Here are some verses which illustrate these conclusions.
[Instruction]
"Therefore do thou reveal to me the truth…" Y43.10.
[Implementation]
"…(…those) who shall satisfy the Wise Lord continuously with true actions."
Y30.5.
[Instruction]
"Wise One, therefore tell me the best words and actions, namely those allied
with good thinking and with truth…" Y34.15.
[Implementation]
"…the beneficent man…..He serves truth, during his rule, with good word and
good action….." Y31.22.
[Instruction and
implementation] "…Instruct us to those paths of good thinking easy to travel in
alliance with truth," Y34.12
[Implementation]
"…the paths straight in accord with truth, wherein the Wise Lord dwells."
Y33.5.
[Instruction]
"…Be for us Wise Lord, the revealer of good thinking." Y31.17.
[Instruction]
"…May the Creator10 instruct through good thinking (the
course) of my direction…" Y50.6.
[Implementation]
"…and
through the very best thinking I shall seek for myself their rule
of strength…" Y31.4.
[Implementation]
"For Zarathushtra does give the breath of even his own person as a gift, in
order that there be for the Wise One predominance of good thinking along
with (predominance) of the action and the word allied with truth, that there
be obedience and His (good) rule." Y33.14.
[Implementation]
"Yes, those men shall be the saviors of the lands, namely, those who shall
follow their knowledge of Thy teaching with actions in harmony with good
thinking and with truth, Wise One. These indeed have been fated to be the
expellers of fury." Y48.12.
In short, the amesha spenta comprise a
teaching or a Word that is personified – a Living Word in every sense.
Perhaps that is one reason why Zarathushtra sometimes chooses to treat them
as allegorical entities.
3.1.3. The amesha spenta are created or fashioned by the Wise Lord,
and also are brought to life by man.
Only spenta mainyu, is not specifically
mentioned as being created by the Wise Lord. This is understandable.
Mainyu (a way of being) is described as "primordial" (Y30.2), and the
word is used to describe the Wise Lord's own way of being.
However, truth (asha), good thinking (vohu
mano), aramaiti, good rule (vohu xshathra), completeness
(haurvatat) and non-deathness (ameretat) are expressions of
the spenta way of being. So it is understandable that these amesha
spenta are all said to be created by the Wise Lord. And the amesha
spenta are also brought to life (and in that sense, are continuously
created and re-created) by the good thoughts, words and actions of man.
Here are some examples of verses in which the amesha spenta are shown
to be created by the Wise Lord, and also brought to life by man.
[By the Wise
Lord]
"…..I realized Thee to be…the real Creator of truth…" Y31.8.
[By the Wise
Lord]
"…..Thy most virtuous spirit [spenishta mainyu], Wise One, by reason
of which Thou didst create the wondrous powers of good thinking
allied with truth." Y43.2.
[By the Wise
Lord]
"…Thou didst create tranquility and [aramaiti]…" Y47.3
[By the Wise
Lord]
"…Virtuous is truth and the rule of good thinking. The
Wise Lord created this, ….." Y51.21.
[By the Wise
Lord]
"…Thou, Wise One, who hast fashioned … the waters and the plants by
reason of Thy most virtuous spirit, grant Thou to me immortality and
completeness, ….." Y51.7.
[the waters and
plants are the material counterparts or metaphors for immortality and
completeness].
[By the Wise
Lord]
"But to this world He came with the rule of good thinking and of truth, and
[By both]
… enduring [aramaiti] gave body and breath (to it)…"Y30.7.
[By both]
"…Through its
actions [aramaiti] gives substance to the truth…" Y44.6.
[By man]
"…May truth be embodied and strong with breath…" Y43.16.
[By man]
"…we are going to live in accordance with truth." Y31.2.
[By man]
"…I who thoroughly bear in mind to uplift myself with good thinking…"
Y28.4.
[By man]
"Let those of good rule rule over us … with actions stemming from
good understanding and with [aramaiti]…" Y48.5.
[By man]
"Through his rulership (following) along the paths of good
thinking, Kavi Vishtaspa reached this understanding of our task, …"
Y51.16.
[By man]
"…that vision which… would prosper my creatures…allied with truth
through words and acts stemming from [aramaiti]…" Y44.10.
[By man]
"…Those of you
who shall give obedience and regard to this (Lord) of mine, they shall
reach completeness and immortality….." Y45.5.
The fact that the amesha spenta are
created by the Wise Lord and also are brought to life by man, illustrates
that their occasional treatment as entities is an allegorical use.
3.1.4. The amesha spenta are the reward, and also the way to earn the
reward.
Sometimes a given amesha spenta is
described as a way to earn a reward, which reward is the same or another
amesha spenta. When all these verses are considered together, the
conclusion is compelling that the amesha spenta are both
Zarathushtra's idea of reward, as well as the way to earn this reward. Here
are some examples:
In Yasna 28.10, truth and good thinking are what
make a person deserve a reward. And they are also the reward itself.
"Therefore,
those whom Thou dost know, Wise Lord, to be just and deserving in conformity
with truth and good thinking, for them do Thou fulfill their
longing with these attainments….." Y28.10.
In Yasna 51.21, truth and the rule of good
thinking, are the things that make a person deserve a reward. And they are
also the reward itself.
"…Virtuous [spento]
is truth and the rule of good thinking. The Wise Lord
created this, (and) I shall entreat Him for this good reward."
Y51.21.
In Yasna 31.21, good thinking is the reward for
good spirit.
"The Wise
Lord…shall give the permanence of good thinking's alliance to him,
the one who is His ally in spirit and actions. Y31.21.
It should be remembered that mainyu (a way
of being) derives its spenta (good, beneficent) quality from asha
(Y28.1), and chooses asha (Y30.5). So it is not surprising that
the above verse, Y31.21 tells us that a spenta way of being results
in (or is rewarded by) the comprehension of asha (which is the
concept of good thinking – vohu mano).
In Yasna 43.10 the reward for aramaiti is truth.
"Therefore do
Thou reveal to me the truth …being in companionship with [aramaiti]
I have deserved it…" Y43.10.
In Yasna 51.2, the reward for aramaiti is the
rule of good thinking.
"…Grant thou [aramaiti]
your rule of good thinking for the glory of the Mighty One." Y51.2.
In Yasna 46.12, the reward for truth and aramaiti
is good thinking.
"Since thou,
truth, didst arise among the noteworthy children and grandchildren of
Friyana, the Turanian, the one who prospered his creatures with the zeal of
[aramaiti], therefore did the Wise Lord unite them with good
thinking….." Y46.12.
In Yasna 33.13, the reward for good thinking is
the Wise Lord's good rule. And the reward for aramaiti is truth and
its comprehension – good thinking (vohu mano)
"Lord of broad
vision, disclose to me for support the safeguards of your rule, those
which are the reward for good thinking. Reveal to me, by reason of
my [spenta aramaiti], those conceptions in harmony with truth."
Y33.13.
In Yasna 45.7, the reward for truth is
ameretat (non-deathness).
"…That the soul
of the truthful person be powerful in immortality…" Y45.7.
In Yasna 45.5, the reward for following the Wise
Lord's path (which is the way of truth (asha), its
comprehension (vohu mano), its realization (aramaiti),
and its rule (vohu xshathra),) is completeness (haurvatat) and
non-deathness (ameretat).
."…Those of you
who shall give obedience and regard to this (Lord)11 of mine,
they shall reach completeness and immortality….." Y45.5.
Finally, with a subtle and multi-dimensional
technique, Zarathushtra suggests in a number of verses that the reward for
truth is truth itself.12
At first glance, the above verses may seem like
something of a jumble – with no logical order or progression from one
amesha spenta to another. But a moment's reflection makes it clear that
the attainment of the amesha spenta is achieved by following the path
of the amesha spenta in an incremental fashion. The more we strive
to bring the truth to life, with each choice in thought, word and action,
the more such experiences help us to understand (vohu mano) what is
true and right (asha), and realize it (aramaiti) in our beings
and in our world (which is the dual purpose of existence – to perfect
ourselves and our world).
This understanding of the truth, and the words
and actions they generate, impact both the material and spiritual
realities. They result in good rule (vohu xshathra) here in this
material existence, and transform our way of being, so that eventually, we
personify the spenta way of being, which is asha, its
comprehension (vohu mano) and its realization in thought, word and
action (aramaiti), a process that eventually results in completeness
(haurvatat). And when that occurs, the reason for mortality ceases (ameretat).
If the amesha spenta are the reward, and
also what earns the reward, then their occasional treatment as entities can
only be allegorical. Perhaps Zarathushtra uses this allegorical technique
to illustrate that the amesha spenta (as the way to earn the reward)
need to be personified (as the reward) for the purpose of life to be
fulfilled.
3.1.5. The amesha spenta are objects of reverence, worship, praise,
esteem and service. They also are a way to reverence, worship, praise and
serve.
[Object of
reverence]
"With hands
outstretched in reverence of him, (our) support, the spirit virtuous
through truth….." Y28.1
[Object of
reverence]
"…..As long as I
shall be able, I shall respect that truth is to have a gift of
reverence." Y43.9
[Object of
reverence]
"Therefore, let
us reverently give an offering to Thee, Lord, and to truth….."
Y34.3
[Object of
reverence]
Come hither to
me, ye best ones…..— Thou, Wise One, together with truth and good
thinking – …..Let bright gifts and reverence (for all of you) be
manifest amid us. Y33.7
[Object of
worship and praise]
"…..Thou, Wise
One, along with truth and good thinking …..I shall very happily
approach all of you, as I worship and praise." Y34.6
[Object of
praise]
"Yes, I shall swear to be your praiser, Wise One, and I shall be it, as long
as I have strength and be able, o truth….." Y50.11
[in this verse, Zarathushtra appears to be
calling the Wise Lord "truth" the way he calls him "Wisdom" – i.e. Wisdom
personified is Truth personified].13
[Object of
esteem]
"…..virtuous [aramaiti] which is esteemed by Thy knowing
follower….." Y34.9
[Object of
service]
"That good rule must be chosen which best brings good fortune to the
man serving it with milk….." Y51.1
["milk" here is used with double entendre, as both a reference to
the milk offering of the ritual, as well as a metaphor for good thinking, as
demonstrated in Part 1 The Natural Metaphors].
[Object of
praise]
"…immortality and completeness, those two enduring forces which are
to be praised
[way to praise]
with
good thinking." Y51.7.
[Way to praise]
"…..praising with truth Him who is beneficent through His virtuous
spirit to those who exist….." Y45.6
[Way to praise
and worship]
" Yes, praising, I shall always worship all of you, Wise Lord, with truth
and the very best thinking and with their rule…" Y50.4.
[Way to serve,
reverence, and worship]
"…With hands outstretched, Wise One, I shall serve all of you…..with
truth and with the reverence (worthy) of a sincere person. You,
moreover, with the skillfulness of good thinking. Praising, I shall
encounter you with such worship, Wise One, and with actions stemming from
good thinking allied with truth…" Y50.8 – 9.
[Way to glorify
and pray]
"I shall try to glorify Him for us with prayers of [aramaiti], Him,
the Lord who is famed to be Wise in His soul….." Y45.10.
["prayers of [aramaiti]"
are prayers of thoughts, words and actions that bring truth (asha) to
life – a beautiful way to pray].
[Way to worship
and reverence]
"…(We shall offer) words allied with aramaiti while worshipping with
reverence of the Wise One who offers support (to us)." Y51.20.
[Way to serve]
"I who shall serve all of you, Wise Lord, with good thinking….."
Y28.2
[Way to serve]
"…..One chooses that rule of good thinking allied with
truth in order to serve (Him)….." Y51.18.
[Way to worship]
"…..Your enduring worshipful offering has been established to be
immortality and completeness." Y33.8.
[This way to
worship, ties into the next quotation].
[Way to worship,
serve, establish His rule] "Through a virtuous spirit [spenta mainyu] and the
best thinking, through both action and the word befitting truth,
they shall grant completeness and immortality to Him. The Wise One
in rule is Lord through [aramaiti]." Y47.1
It is clear from the above that the amesha
spenta are not only objects of worship, reverence, et cetera, they also
are a way to worship, reverence, praise and serve – with thoughts, words and
actions in the temple of life. To Zarathushtra, the fragrance of a life
well lived is the incense of worship – a living prayer.
At first thought, the verses above, in which the
amesha spenta are objects of worship, reverence, praise, esteem and
service, may seem to require the conclusion that they must be living
beings. However, if the amesha spenta are also a way to worship, as
the above verses prove, then references to them as entities can only be
allegorical.14
If, as the evidence establishes, the amesha
spenta are concepts or qualities, we need to puzzle out why Zarathushtra
also treats them as objects of worship, praise, reverence esteem and
service, because, in the history of religions, to worship a concept (as
distinguished from a being) is almost unheard of. This is something we will
discuss in Parts 3.2.1 and 3.2.2 of this piece.
3.1.6 The amesha spenta are aspects or characteristics of the Wise
Lord Himself. They also can be attained by (and exist in) man.
The amesha spenta appear in the Gathas as
attributes of both man and the Wise Lord. For example:
Spenta mainyu,
the benevolent way of being – the way of being that is spenta through
asha (Y28.1) – is certainly the way of being of the Wise Lord,
Himself.
"… Thy
virtuous spirit [spenta mainyu]." Y44.7.
"…Him who is
beneficent through His virtuous spirit [spenta mainyu] to
those who exist…" Y45.6.
"…(I wish) for
this person…to be understanding all his days, …understanding through Thy
most virtuous spirit, Wise One, by reason of which Thou didst create the
wondrous powers of good thinking allied with truth." Y43.2.
"Therefore,
Lord, this Zarathushtra chooses that very spirit of Thine which
indeed is the most virtuous of all, Wise One…" Y43.16.15
Spenta mainyu,
the benevolent
way of being, is also to be found in man.
"Through a
virtuous spirit [spenta mainyu] and the best thinking, through
both action and the word befitting truth, they shall grant completeness and
immortality to Him….." Y47.1.
"…those who are
properly truthful from this virtuous spirit…" Y47.4.
"…but in due
course, [aramaiti] shall come to terms with one's spirit [mainyu]
where there has been opposition." Y31.12.
"The Wise
Lord…shall give the permanence of good thinking's alliance to him, the one
who is His ally in spirit [mainyu] and actions." Y31.21.
"…the loving
man…virtuous [spento] through truth, watching over the
heritage for all, is a world-healer and Thy ally in spirit [mainyu],
Wise One." Y44.2.16
Asha is a characteristic of the Wise Lord.
"…the Truthful
One…" Y43.8.
"… the truthful
Lord, virtuous in His action…" Y46.9.
"… the truthful
Lord. Y53.9.
Asha is also an attribute of man, (or all the
living):
"…for the
truthful person [ashaune]" Y30.4.
"…the creatures
of truth [ashahya gaethao]…" Y31.1.
"… the souls of
the truthful ones [ashaunam]…" Y49.10.17
Vohu mano
(good thinking)
is an activity or characteristic of the Wise Lord.
"…'…May He
dispense through His good thinking (each) reward corresponding to
one's actions'." Y43.16.
"…Thy (good)
thinking, …" Y46.7.
"…the very Wise
Master [ahurai] of good thinking…" Y30.1.
"…Be for us,
Wise Lord, the revealer of good thinking." Y31.17.
"…May the
Creator instruct through good thinking (the course) of my direction
in order to be the charioteer of my will and my tongue." Y50.6.
"… Thy words
stemming from good thinking….Y51.3.
Vohu mano
(good thinking) is also an activity or characteristic of man.
"…my good
thinking…" Y28.1.
"I who shall
serve all of you, Wise Lord, with good thinking…" Y28.2.
"…With words
stemming from good thinking I shall call upon those whom Thou, Wise
Lord, hast assembled in Thy abode." Y46.14.
"…through the
very best thinking I shall seek for myself their rule of strength,
through whose growth we might conquer deceit." Y31.4.
"…Through …
his good thinking, he shall be someone like Thee, Wise One." Y48.318
Aramaiti
is an attribute of the Wise Lord:
"Thine was to be
[aramaiti]…" Y31.9.
Aramaiti
as an attribute or activity or the Wise Lord, is also expressed indirectly.
For example, we know from other parts of the Gathas that vohu xshathra
is the Wise Lord's rule of truth and good thinking. Therefore, when
Zarathushtra says:
"…Grant thou, [aramaiti] your rule of good thinking…" Y51.2,
he seems to be
equating the Wise Lord with aramaiti – implying (among other things)
that the Wise Lord is aramaiti personified.
Similarly, if the concept of aramaiti comprises
thoughts, words and actions of asha, then when Zarathushtra speaks of
the Wise Lord's thoughts words and actions of asha, Zarathushtra is
describing His aramaiti. For example:
"…Thou art the
Lord by reason of Thy tongue (which is) in harmony with truth and by reason
of Thy words stemming from good thinking of which Thou, Wise One, art the
foremost revealer." Y51.3; "…the truthful Lord, virtuous in His actions…"
Y46.9;
a statement which is echoed in:
"…for I have … knowingly through truth,
seen the Wise One in a vision to be Lord of the word and deed stemming from
good spirit…" Y45.8,.
A thought that finds an equivalence in:
"…The Wise One
is Lord through such actions stemming from good spirit." Y45.5;
and is
re-echoed in the lovely:
"…The Wise One
in rule is Lord through [aramaiti]." Y47.1;
thus indicating
that the concept of aramaiti (thoughts, words and actions stemming
from asha) is included within the notion of spenta mainyu –
the benevolent way of being – the way of being that is spenta through
asha (Y28.1).
The concept of aramaiti is also found in man.
For example, in response to man's request:
"…Let us be Thy
messengers, in order to hold back those who are inimical to you" (Y32.1),
the Wise
Lord replies, with truth and good thinking:
"We have chosen your good and virtuous [aramaiti].
It shall be Ours." Y32.2.
See also:
"…Reveal to me,
by reason of my [spenta aramaiti] those conceptions in harmony with
truth." Y33.13.
"By his action
stemming from good thinking, the man of good determination has expressed his
understanding and his [spenta aramaiti]…" Y34.10.
"A person shall
bring to realization the best…with his hands, through (every) act of [aramaiti]…"
Y47.2.
"Virtuous [spento]
is a man of [aramaiti]. He is so, by reason of his understanding,
his words, his action, his conception…." Y51.21.19
Vohu xshathra,
good rule, is an activity or attribute of the Wise Lord. For example:
"…..the Lord,
Wise in His rule…"45.9
"…Thy rule
that is in accord with truth…" Y43.14.
"…By your
rule, Lord, Thou shalt truly heal this world in accord with our wish."
Y34.15.
"…Thou, the Wise
One, hast come into the world with Thy virtuous spirit (and) with the
rule of good thinking, …" Y43.6.
"Where shall
there be protection instead of injury? Where shall mercy take place? Where
truth which attains glory? Where virtuous [aramaiti]? Where the very best
thinking? Where Wise One, through Thy rule?" Y51.4
The last verse above (Y51.4) demonstrates that
truth (asha), its comprehension (vohu mano), and its
realization in thought, word and action, (aramaiti) are all
components of His rule – a rule that offers protection instead of injury. A
rule of compassion. Illustrating that the qualities of compassion, of
protecting instead of injuring, are included within the notion of asha, its
comprehension, its realization in thought, word and action, its rule.
The concept of vohu xshathra, good rule,
is also an activity or characteristic of man. For example:
"…the beneficent
man…He serves truth during his rule with good word and good action…"
Y31.22.
"…I shall attain
for us here the long-lived rule of good thinking…" Y33.5.
"Let those of
good rule rule over us – not those of evil rule – with actions stemming
from good understanding and with [aramaiti]…" Y48.5.
"That good
rule must be chosen….. This very rule shall I now bring to
realization for us." Y51.1.
"…One chooses
that rule of good thinking allied with truth in order to serve…" Y51.18.20
Finally, haurvatat (completeness) and
ameretat (non-deathness, immortality) are characteristics of the Wise
Lord.
"The best shall
be for him, the knowing man, who shall tell me the real precept concerning
the truth of His completeness and immortality…" Y31.6.
"By whichever
action, by whichever word, by whichever worship, Wise One, Thou didst
receive for Thyself immortality, truth, and mastery [xshathremcha]
over completeness…"Y34.1.
"…Whatever one
has promised to Him with truth and with good thinking is to be
completeness and immortality for Him under His rule, is to be these two
enduring powers for Him in His House." Y45.10.
"Through a
virtuous spirit and the best thinking, through both actions and the word
befitting truth, they shall grant completeness and immortality to Him.
The Wise One in rule is Lord through [aramaiti]." Y47.1.
"Yes, both
completeness and immortality are for Thy sustenance. Together with the
rule of good thinking allied with truth, (our) [aramaiti] has increased
these two enduring powers (for Thee)…" Y34.11.21
Notice in Y47.1 (above) man grants completeness
and immortality (non-deathness) to the Wise Lord, and in Y51.7 (below), the
Wise Lord grants completeness and immortality to man, indicating, perhaps,
that man and the Wise Lord complete each other – that haurvatat,
completeness is achieved, both at an individual, and at a collective, level.
Here are examples in which haurvatat
(completeness) and ameretat (non-deathness, immortality) are also a
state of being which man is capable of attaining.
"…grant Thou to
me immortality and completeness..." Y51.7.
"…a prize which
is to inspire completeness and immortality in me, just as Thou hast
received these two for Thyself?" Y44.18.
"…That the soul
of the truthful person be powerful in immortality…" Y45.7.
"…Those of you
who shall give obedience and regard to this (Lord) of mine, they shall reach
completeness and immortality. The Wise One is Lord through such
actions stemming from good spirit." Y45.5.
"…Your enduring
worshipful offering has been established to be immortality and
completeness." Y33.8.22
3.1.7
Conclusion.
It is clear from all of the above evidence, that
the terms which comprise the amesha spenta are described by
Zarathushtra as concepts, as activities, and as characteristics of the Wise
Lord, as well as man, and perhaps all the living. Therefore, Zarathushtra's
references to them as entities can only have been an allegorical usage. No
other conclusion is logically possible. Nor, if we think about it, could
there be any living "entity" that is only one amesha spenta to the
exclusion of all the others – any more than there could be a real, living
lady (blindfolded with balanced scales) that is only justice – to the
exclusion of all other qualities.
Allegory has been a popular device in literature
from time immemorial. It is to be found even in the later Yasnas, where
such things as the Mazdayasnian law23 and the Gathas24
are referred to as entities (i.e. an allegorical usage). Indeed, even in
the later Avestan texts, there are indirect allusions to the fact that the
amesha spenta are attributes of divinity – the Wise Lord, Ahura
Mazda.25 If it had not been for the killing of the learned,
the burning of books and the general loss of knowledge that followed the
invasion of Alexander, and later, the Arabs, with the resulting loss of an
understanding of Gathic grammar, I do not think there ever would have been
any doubt that the references to the amesha spenta as living beings
are allegorical.
It is true that Zarathushtra calls the Wise Lord
the "father" of truth, good thinking and aramaiti.
"…..the Wise One
is the Father of truth." Y47.2.
"…..I know the
Wise One…..to be the Father of effective good thinking. And His daughter is
[aramaiti] of good actions….." Y45.4
But in light of the fact that Zarathushtra also
refers to asha, vohu mano and aramaiti as concepts and as
characteristics of the Wise Lord and man, it would be reasonable to conclude
that Zarathushtra is using "father" as a metaphor for "source" or "origin" –
that He begets or generates these good values. This conclusion is
consistent with the many verses in which He is also called the "creator" of
asha, vohu mano and aramaiti,26 just as man also gives
life, to these qualities with his thoughts, words and actions (“But
to this world He came with the rule of good thinking and of truth and (our)
enduring [aramaiti] gave body and breath to it…..” Y30.7).
In passing, one might wonder why these three
amesha spenta – asha, vohu mano and aramaiti are so singled out
as offspring of the Wise Lord, and why the Wise Lord is not also called the
"father" of good rule or completeness and immortality. I think the reason
may be that good rule, completeness and immortality are all states that are
brought about by the other three. Good rule is brought about by truth (asha),
its comprehension (good thinking), and its realization in thought,
word and action (aramaiti) – that is why it is often described as the
rule of truth and good thinking; that also is why it is referred to as
aramaiti's rule ("…..Grant
thou [aramaiti]
your rule [xshathrem] of good thinking
for the
glory of the Mighty One." Y51.2). Similarly, completeness and immortality describe the state of
being that is attained when a person personifies truth, its comprehension
(good thinking), and its realization in thought, word and action (aramaiti)
– as does the Wise Lord.
I have heard it argued that the whole concept of
the amesha spenta was an arbitrary and mistaken invention of the
unknown authors of the later texts, that there are many ideas or concepts in
the Gathas that are equally important, and that the concepts which later
came to be known as the amesha spenta should not be singled out for
special consideration in the Gathas.
With due respect, this argument overlooks the
fact that if asha includes the notion of what is right, then all of
the "good" concepts mentioned in the Gathas would of necessity be
comprehended within the term asha. But more importantly the argument
overlooks the fact that Zarathushtra himself treats spenta mainyu, asha,
vohu mano, aramaiti, vohu xshathra, haurvatat and ameretat in a
manner that is markedly different from his treatment of all other concepts
mentioned in the Gathas. Only these (comprising the amesha spenta)
are referred to as allegorical entities. But even more important, only
these (comprising the amesha spenta) are specifically referred to, or
treated, in the special ways described above – as the Word or teaching of
the Wise Lord and also the way to implement these teachings; as the reward
and also the means by which the reward is obtained; as objects of
reverence, worship, praise, esteem, and service, and also as a way to
reverence, worship, praise and serve; as aspects or characteristics of the
Wise Lord Himself, which also can be attained by (and exist in) man. So we
see that far from being a mistaken later convention, the terms that comprise
the amesha spenta are central to Zarathushtra's teachings.
3.2. Some Thoughts on Zarathushtra's Reasons for using Allegories.
Even if we agree that the amesha spenta
are not living beings, we still are left with the question: Why does
Zarathushtra sometimes portray them as allegorical entities? Doubtless,
these allegories are a function of his poetic art. But is poetic art his
only reason for using allegories? I think not. I think Zarathushtra uses
this technique to convey certain key aspects of his thought regarding the
quality, nature, and attainment of the divine. Let us consider the
evidence.
3.2.1 The quality
of divinity,
To understand this aspect of Zarathushtra’s
thought, we need to put ourselves in his shoes and consider the society in
which he lived.
From these and other parts of the Gathas we get
the picture of a society in which the local gods and their practices were
tyrannical, violent, oppressive and cruel,27 a state of affairs
that deeply troubled Zarathushtra – especially since he was on the receiving
end of their malice, probably because of his outspoken criticism of their
practices (“To what land to flee? Where shall I go to flee? They exclude (me)
from my family and from my clan…..” Y46.1).
Using his mind to address the problem, he concluded that such fierce and
hateful deities were not worthy of worship; that bondage, cruelty and
violence could not be divine qualities, and that therefore, those "gods" who
embodied such values could not be divine. Zarathushtra not only rejected
these gods, he demoted them from “godhood”, concluding that only a being who
personifies pure goodness, truth, beneficence, reason, intelligence,
understanding, wisdom, in all its thoughts, words and actions, could be
divine, could be worthy of worship.28 A significant step in man's
quest for the divine.
To Zarathushtra, the amesha spenta are the
qualities that comprise divinity. They are what make a being divine – it is
not who the being is, but the quality of his being, that makes him divine –
the spenta way of being; the being that has attained completely,
that personifies, asha (truth, beneficence, what's right), vohu
mano (its comprehension), aramaiti (its realization in each
thought, word and action); the being whose rule is not a rule of cruelty,
deceit or tyranny, but the rule of asha, vohu mano, and
aramaiti.
In short, the amesha spenta are the
qualities that must be acquired before a life force can be considered
divine. I think one reason why Zarathushtra sometimes describes the
amesha spenta as allegorical entities who are worshipped, praised,
reverenced, served and esteemed, is because he wants to make this point –
that these values are the essence of divinity.
Perhaps he has another equally important reason
for describing them as allegorical entities, and that is to suggest that the
amesha spenta as concepts alone are empty – mere ideas,
possibilities, potentials, without substance. These concepts come to life,
they acquire substance, only when they are expressed in the thoughts, words
and actions of living beings – when they are personified by a life force,
such as the Wise Lord, and other life forms who attain completeness (haurvatat).
3.2.2. The nature of divinity – the singular and the plural,
If Zarathushtra were to refer to the Wise Lord
always in the plural, we might conclude that he does so, as a mark of
respect, the way royalty is often referred to in the plural. But he
doesn't. He refers to the Wise Lord mostly in the singular, but sometimes
in the plural. This varying use of the singular and the plural, to refer to
the Wise Lord – often in the same sentence or verse – represents a
significant Gathic puzzle.
Not being a linguist myself, I am thankful for
the Insler translation, which, with the meticulous integrity of good
scholarship, translates "thou," "thee", "thy", and "thine" when the
pronouns referring to the Wise Lord are singular, and "you", "ye" "your"
and sometimes for emphasis, "all of you" when the pronouns are plural. Let
us consider the evidence with a view to puzzling out Zarathushtra's
intention in using this technique. In all of these quotations, I have
inserted "singular" or "plural" in square brackets, to draw attention to the
applicable pronouns.
There are numerous verses in which Zarathushtra
refers to the Wise Lord only in the singular. Examples are legion, and need
not be detailed here.
There are some instances in which Zarathushtra
uses a plural pronoun to refer to the Wise Lord in a context that is easy to
understand. These are instances in which he addresses sometimes truth (asha),
and sometimes both truth (asha) and good thinking (vohu mano),
as allegorical entities, in tandem with the Wise Lord. So understandably,
the pronouns used to refer to them collectively, are plural. For example:
"I who shall
eulogize all of you
[plural]
as never before – thee, o truth, and good thinking, and the
Wise Lord…" Y28.3. [Here the plural refers to truth, good thinking and the Wise
Lord].
" …'Let us be
Thy
[singular]
messengers, in
order to hold back those who are inimical to you
[plural].' "Y32.1.
[a puzzle].
"To them did the
Wise Lord reply as befits His
[singular]
rulership, …He
[singular]
who is allied with good thinking and the good
companion of sunlike truth: 'We
[plural – presumably the Wise Lord, good thinking
and truth]
have chosen your good and virtuous [aramaiti], it shall be Ours
[plural].'
" Y32.2.
[not a puzzle].
"Come hither to
me, ye | 
