NORTH AMERIC AN MOBEDS COUNCIL THEORY AND PRACTICE OF YASNA RITUAL Ervad Dr. Jehan Bagli Yasna constitute the central sacrament of the Zarathushtrian Faith. Etymology of the word Yasna is cognate with Vedic Yajna which means devotion or worship. The text of Yasna are organized into 72 chapters, haas or haitis meaning sections. The 72 threads of the sacred girdle kusti is a reminder to the devotee of these liturgies. TIME AND PLACE OF PERFORMANCE: Yasna ritual is performed only during the daytime preferably in the morning. These inner liturgical ceremonies are performed in a place called Dar-i-Mehr. These are buildings that are attached to the main fire temples. The meaning of the term is ‘the door or portal of Mithra’. Mithra being venerated sun god, the term is generally interpreted as ‘House of Divine light or Justice’. Presently, the ritual is performed by two priests, and takes about two and a half hours. However, we note in Vsp. 3.1, Nirangistan book II, Ch.27, Vd. 5.57 that in the earlier times eight priests were involved in performing this ritual. It is essentially a priestly act of worship performed on behalf of the community. However, the laity often sponsors the ritual and sometimes the sponsoring families are permitted to observe the liturgy. THEOLOGICAL SIGNIFICANCE Yasna, like other inner rituals, involves the representation of cosmic space and creation. The entire consecrated ritual area and all the objects and enactments within it, become a microcosmic model of the larger reality that is the macrocosm. Duchesne-Guillemin in his book ‘Symbols and values in Zoroastrianism: Their survival and renewal’ states: “…figuration of the Sun, Moon, earth are easily recognizable. Fire is a substitute of the Sun:….. The Moon is present in the form of the two metal crescents on which the barsom is placed… As for the earth, it is the table, in front of which the chief priest sits.….. It seems that this completes the cosmic definition of the ceremony in which all the elements take part: fire, water, vegetable 74
and animal nature, The entire universe, as one may infer, is brought into play to avert the demons and death” We must recognize at the outset, that Spirituality is a reality. When harmonized with the innate Divinity, it can be directed within the realm of physical to experience the phenomenon consciously. Ahura Mazda, - the personification of Wisdom- is the absolute in purity; in truth, and in unconditional love, compassion, and benevolence. It is that intangible spirit (Shayast la Shayast, 15.2), as transcendent, as it is intimately personal. Human beings are an emanation of Mazda, an insignificant tiny spark of that Infinite Glow. Consequently, it is incumbent upon mankind, to make every effort to attain the highest level of ritualistic purity of mind and body possible, for this spiritual encounter. The main service of yasna starts with the recital that in fact invites the Lord Wise, Ahura Mazda together with all HIS benevolent aspects, to participate in this celebration, to receive the offering and bestow their blessings. The major purpose of the Yasna liturgy is synchronous, with the goal of human life, that depicts the purification of the getig creation, to renovate it to its pristine state. In order to achieve this goal, it is crucial to maintain the cleanliness and sacredness of all the ritual implements, requisites and the location. The participant becomes consciously engaged in a struggle of cosmic proportion between Wise Lord and its negation. The priest who solemnizes the liturgy, thus seeks not only to increase all that is wise, good and bountiful in both the visible and ineffable existence but also challenges the forces of evil around to fight and defeat them. By establishing an area scrupulously pure within the precincts of an enclosure the celebrant chooses Spenta Mainyu (Ys 19.15, 30.3-4, and 45.2) over its negation. The importance of this ritual may be judged by the fact that Mazda is believed to have performed the Yasna ceremony with the Benevolent Immortals in Rapithwin gah; (GBd III.23) at the beginning of time. Also when all evil will be vindicated (GBd XXXIV.29) Ormazd will return as Zaotar and the holy Sraosha as Raspi at the end of time implying the inference, that a Yasna ceremony will be celebrated, at the end of time. THE LAYOUT–YASNA/URVIC GAH The area enclosed by the furrows is called yasna-gah (see fig.1). The enclosure made by the furrows is called a FEZANA JOURNAL — Spring 2010