Some Observations
By Anamitra Dasgupta
The
Persian Zoroastrian (Parsis) as we know them, are in fact "special
Indians". They are rendered "special" because of their
achievements and their society and teachings that employ humanist and moral
precepts, which have a spiritual source and core. This is diametrically
different from other religious, nationalist and moral laws that underline and
strongly recommend an unbreakable “revealed” and acquisitive reality that
divides the world into believers and non-believers; into pure and impure; into
holy or unholy. The last mentioned adjectives have no spiritual import or spiritually
edifying definition; these adjectives are in fact lower moral precepts used by
man to rule over man; furthermore Man’s rule is the one based in fear and ego;
in the “right to have”, rather than in the “need to give”. Zoroastrianism, as a
spiritual reality, is formless and draws on eternal spiritual, and thereby,
non-binding guidelines. Every spiritual precept that is non-binding is by
nature compassionate, humanist and rooted in eternity. In contradiction, every
earthly philosophy begins and ends in the “right” to congregate as “one” and
convert others into a set, and accepted way of thinking; which has nothing that
is deep or even spiritual about it. In short, Zoroastrianism is about Life
manifested as Divine Diversity; while other revealed religions are about God as
the ultimate arbitrator of authority – with God’s Prophet deciding upon all
ingress or access to God.
Zoroastrian
humanism is the same as the Hindu recognition of diversity. Both Zoroastrianism
and Hinduism possess the same point of origin, i.e., both these religions are
Vedic; and while these may have developed separately through their own
geographical and political histories, the inner, core spiritual belief and its
manifestation have remained the same. This has placed Zoroastrianism as a
natural ally of Hinduism; the best Vedic Hindu is as good as the best
Mazdayashni. And the best Mazdayashni identifies immediately with Hindu values
without ever being compelled to subscribe to the Hindu pantheon. This is the natural
convergence that answers as to why Zoroastrianism found an effortless and
instinctive safe haven in India Persian Empire . While the weakness of the
Sassanian Kings or the internal politics of the last years of the Sassanian
Empire is a contributing factor to the end of the Sassanian empire; the core
cause was that a harsh and sinister philosophy, born in the Arab deserts,
intolerant; the representative of a blood thirsty God and His warrior Prophet,
recognised in Zoroastrian Persia an antithesis of everything that the desert
God stood for; and saw in the existence of Zoroastrian Persia, as an affront to
Allah, which had to be avenged at all costs. You know the events that followed.
This
is why, and in my humble opinion, that while Zoroastrianism can be spoken of
without taking recourse to history, the birth of the Parsi community and its
existence so far, is a deep and historical reality that finds echo in an
awesome and hoary antiquity – elements of which we must take into account when
we speak of the noble Parsi community and their contributions in India. These
historical elements include the Hakamanishya-Parsa as well as the Sassanian
Fars; and unknown, pre-historical times before all of these.
Who
are the Parsis? The Parsis are survivors unlike any other in known human
history; they have survived against all odds, and in the tiniest, but yet, most
thriving numbers. What has helped them to survive is their spiritual belief
that provides inner and non-binding humanist guidelines; and supported by an
external religion the provided a deep sense of security that has always been
based – not in the threat of violence and ghettoisation – but in the ability
assimilate in peace and accept events – not as the whims of a jealous God – but
as the unknown but perfect way of eternity. To a Zoroastrian-Parsi, eternity is
the manifestation of God’s Love. To other revealed religions, eternity depends
on Man’s Sin. As Hindus, we recognise the immense difference between the two
precepts; for one embraces the formless reality of creation, while the other
relegates all life to a judged mundane mediocrity.
Because
of this unique spiritual Zarathushti tradition, the reality which has
solidified through the centuries as “the Parsi way”, and often spoken of as
“Parsi-ism” has a noble origin and truly Aryan mandate – the right to survive
and be humanist – combined with a noble progression – which has always been the
selfless need to give back to India in deeds of nationalism, fealty and
passionate loyalty seldom seen otherwise in history; and – marked through every
precept that may be recognised in the original promise of Good Words, Good
Thoughts and Good Deeds, as expressed in a handful of sugar in a bowl of milk.
Thus have the Parsis and Parsi-ism sweetened the realities of India
Yet
– the community today faces a crisis. Its is a deep and disturbing crisis that
is a result of a past filled with achievements – a present that seems to be
relatively lacking in the forward motion that was once the hallmark of the
community – and the fear of a future, that seems to haunt everyone, because it
is a future that is built of the terror of extinction. What we in fact see is
fear of irrelevance; the fear of ridicule; and the fear of dwindling numbers
which, for any social group, implies the loss of identity as well as assets.
Parsi numbers have always been humble – a drop in the vast Indian ocean; and yet,
as if to compensate for the lack in numbers, the community is in possession of
a surfeit of wealth. This wealth, made even more precious by the fact that is
was begotten by legitimate and relatively spotless means – makes it double more
attractive to rapacious onlookers, who hover like vultures, in spite of the
fact that the community is certainly not approaching death – not as yet. This
is a deeply disturbing situation; and the resultant insecurity is manifested as
a breakdown in the community’s collective morality and its time honoured sense
of probity – when, fearing that they are on a sinking ship, it is every man for
himself, gathering, by whatever means, all the wealth that he can, so as to be
able to seek survival, again, in a very hostile environment. The migration of
Parsis to foreign shores is also a part of this manifestation – where there is
a need to find means to again start afresh in kinder and more ordered societies
of western countries. Added to this is the need now to live off the security
created by Parsi philanthropists of the past – and the reaction, amongst other
manifestations, is to lead a so-called trouble free life – free, that is, from
offspring too. To be fair this choice is often forced on Parsi couples – for
infertility is never a moral choice; it is a physical reality. This needs
gradual, informed and educated remedy.
The
corruption we see and mourn is not of Parsi nature or Zoroastrian origin – but
is in fact the same symptom of any nation or empire – coming apart due to
internal uncertainties and the perception of an increasing external threat. And
the greatest threat, it seems, is not even external, but internal – for, while
the holders of modern and contemporary opinions amongst the Parsis would like
to take the Mazdayashni Faith to the world, the tradition bound majority harks
back and quotes as the only legitimate precedent – the same Parsi-ism that once
ensured greatness, security and success in all its endeavours. Indeed, in the eyes
of tradition, all attempts to embrace changing social and genetic realities are
perceived as traitorous and treasonous acts not only against the community and
the religion, but against the age old sacrament made to the Jadi-Raja – to never convert Hindus or others;
to always follow and adapt to Indian ways, and always maintain a separation in
religious ritual. So, there now exists a schism between the Conservative Majority
and the Centre-Left Minority; unbridgeable in fact, apparently – and deeply
bitter, interspersed with personal attacks and acts of violence that seem
shocking, given the continuous precedent of gentleness and reasonableness that
has been the hallmark of Parsi deportment and interaction. Matters are made
even more delicate by that self appointed arbiter of Parsi Society – the
increasingly anachronistic and morally inept Parsi Panchayat, which, too, was
once great. Sadly, the Parsis themselves have elected its unworthy
representatives over themselves; and now, these representatives, in an attempt
to aggrandize themselves, raise the bogey to prepare for a so-called bleak
future, and have now begun gnawing away at the community’s own material
resources. Moreover, having embarked upon this terrible and reactionary process
of moral wrongdoing, they compound their misdeeds by using their noble and
timeless religious precepts as if in justification for their crimes. To both
the conservatives and the progressive Parsis, this is increasingly a matter of
the deepest mortification and shame – and has left many good Parsis completely
confused and disillusioned.
The
need of the hour is for all members of the community to come together and, as a
first, to agree amongst themselves to disagree. Compromise is a democratic
process based not in agreement, but in the right and ability to disagree. The
community must elect morally far sighted representatives that understand the
ancient precepts of Zoroastrianism as in the Gathas; there is more that is
spiritually edifying in simply looking within one’s own inner light, than in
dividing community members on their diligence with the Khordeh-Avesta, the
Sudreh and Kusti. The argument should not only be about the Daena Vangehui being spread to all
corners in the world; but it should be about arousing the young and old from
their present, contented slumber, and again walk the path to achievement. Worry
not for the Daena Vangehui – for this noble way is affirmed in all creatures
through their deeds and actions in every moment of living reality and in their
natural surrender to God; there cannot be any other way, for all ways are
unified in God’s eyes; and in All is One God; gather knowledge through action;
for in knowledge lies all that is righteous. “Aevo-pantao yo Asha-he; vispe Anyayesham apantam”.
In
summation – The Parsis cannot stop their forward movement, and rest on part
glories. Past glory and its indulgence makes a virile race weak; saps its
strength. Past glory, bandied about, turns into an excuse for sterility in
deeds and in action; turns into an excuse for moral laziness. It is the need
for future glory that preserves racial and social vitality. Yet, future glory
is a nebulous term – the right usage would be the terms “present completion and
contentment”. When the native Indian population had lost its way, burdened by
the trauma of repeated invasions and incredible poverty, it was the Parsis who
pulled the nation up and exemplified the nature of modern India with deeds of
unbelievable loyalty, valour, principle, excellence and an ability that all
reflected the ancient Warrior-Saint-Kings like Maharaja Bharat, Daraya-Vahu, Kourush
and Ashoka. The Parsis, by example, reiterated to India
The
Above are Excerpts From –
“A
Hindu View on Zoroastrianism”
by Anamitra Dasgupta
©
Anamitra Dasgupta
May
2012
