Jamshedi Navroz: Celebration of Life - Jamshedi Navroz  

By Aban Bana  

Jamshedi Navroz: Celebration of Life - Jamshedi Navroz  

The philosophy of Prophet Zarathushtra accorded sanctity to nature as much as to rectitude in human existence. The Sun became the celestial emblem of the Fire which was kept burning within the homes and fire-temples on earth as an undying and unremitting tribute to the spirit of the Creator, Ahura Mazda.

Haptan Yasht says: "We revere the Earth and the Sky, we revere the strong Wind created by Mazda, we revere all good land." The unflinching reverence of the living world as also an abiding involvement with the advancement of our own Self were propounded through Zoroastrianism, a religion in consonance with environmental perceptions. Physical purity became a step towards purity of the mind, the soul and the spirit.

The Khorshed Yasht, a benediction to the spirit of the Sun proclaims: "When the Sun rises, the land created by Ahura Mazda becomes purified. If the Sun were not to rise, evil forces would devastate all which exists.'' During winter the power of the Sun decreases, the nights are long and cold, all nature slumbers.

Then on March 21, the Sun enters the sign of Aries and this day is known as the Spring or Vernal Equinox. From this day on the power of the Sun increases, the days get longer and all nature rejoices. King Jamshed of the Peshdadian dynasty in ancient Iran introduced the Sun-calendar with the day of the Vernal Equinox as the first day of the year - Naoroz (new day).

Jamshedi Navroz is celebrated not only by the Zoroastrians, but also by Muslims in Iran, Afghanistan, Kurdistan and some parts of the former Soviet Union. Entire families go to the countryside to be close to nature, to celebrate the coming of spring. Iranians prepare a table with seven articles beginning with the letter 'S': Sib (apple), sabzi (vegetable), sirkey (vinegar), soomac (powder), sir (garlic), sikke (coin), senjed (olive).

King Jamshed was responsible for introducing agriculture. Through the activity of ploughing, sowing and reaping, the dark, stagnant forces locked within the earth were converted and liberated into light forces that regenerated and nourished. This radiant light was ascribed the quality to cleanse, the quality to restore natural equilibrium.

The sustenance of ecology hence became indoctrinated in Zoroastrian theology. Purity of the environment was ordained as unequivocally as the purity of the self. This purity would fortify the individual against the influence of evil, shield from disease and ailment, and safeguard the wholesomeness of the environs. This code of ethics is contained in the Vendidad, the scripture which became the code of conduct for Zoroastrians.

The third chapter is devoted to the well-being of the Earth, where Ahura Mazda enlightens Zarathushtra on the means of making His corporeal realm happy. Some of these sound startlingly similar to the principles enunciated by ecological organisations today.

For Zoroastrians ecology entails a positive balance between varying life forces, for in this equilibrium is harmony. And it is this harmony that promotes life and growth, not so much in numbers as in quality.

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See also: Jamshedi Navroz, Indian Festivals, Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)