The concept of Rt-Ush

A-sha the algorithmic mechanism set up by Ahura Mazda to run the universe, is helped by 33 divinely empowered forces that micro manage various facets of its rhythmic functioning.

• Yasna 1.10 thus mentions 33 Rt-ushs’ (literally Light empowered Kings of Truth-Reality),  instituted by Ahura Mazda to uphold Asha Vahishta (the greatest Truth, the highest Reality, the blessed Universe).
• " I declare, loudly & address this invocation to all 33 Rulers (Regulators) of A-sha, who congregate around this blessed Havan (ceremony) & who like the different seasons were instituted by Ahura Mazda & promulgated by Asho Zarathushtra, as the Rulers, powering the progress of this Highest Truth, the Greatest Reality (A-sha)."
  

  
Derived from the root words (Rt + Ush); where Rt = Sovereign/King & Ush = Light/Knowledge/enlightenment, this term is cognate with Rtvij (Rtu + Vij), one who like the ever expanding physical universe, expands/increases the cause of righteousness (spirituality).

We thus find  these forces of righteousness mentioned in the Ahunawar Mantra:

Ya-thaa A-hoo Vai-ri-yo

                  I pledge alliance to Thee consciously, O Almighty Creator of all Life,

                  Through reasoned, fact based, intelligent Choice.

A-thaa Rt-ush A-shaat-chit ha-chaa          

 Likewise I, seek guidance for alignment with Truth & Justice, from the divinity within (Rt-ush), for dispelling my doubts, through Knowledge.

Here, the term Rt-ush  is the Divinity within ones-self. It is the seed of the Almighty Creator within ones-self, ones inner soul. 
It is therefore that infinitesimal portion of the Creator----Ahu-ra in each one of us, guiding us to acts of righteousness through the Law of Consequences (A-sha). In effect this is the guide that helps us analyze our previous mistakes & take corrective action; in effect aligning ourselves (through Knowledge) with the natural rhythm of the Universe (Asha/Rta). 

The philological translation[i]of R-tu extends this Gathic imagery, representing it as the pure celestial river of prosperity, the Harah-vaiti (Vedic Saraswati); True Speech. 

It represents that pure, divine, unblemished portion of our creator “Ahu”….life force in each one of us. It is what helps cleanse our souls, through self directed corrective actions, that highest Benchmark (standard) that encourages us to rise above earthly failings & washes away (removes) blemishes from our character.

  The Vedas similarly identify R-tu as one dwelling in the heart, who destroys with the shining, radiant lamp of knowledge the darkness born of ignorance. 

Rig Veda 7:1 :Translation By Shri Aurobindo

 “Leading all the faculties of man, he calls the higher Powers to come and aid. He is the un-deflectable seeing Will of Truth which knows its way. Power of Truth that he is, all that he does and effects is true. He carries the rich inspirations of Truth from beyond and communicates them to him in whom he is set awake. He is the Immortal in mortals, God in the human; he brings other gods too to the sessions of self-offering and new-birth of man.


I Wonder if I Know Him by Rabindranath Tagore

• I wonder if I know him In whose speech is my voice,
  In whose movement is my being,
  Whose skill is in my lines,
  Whose melody is in my songs
  In joy and sorrow.
  I thought he was chained within me,
  Contained by tears and laughter, Work and play.
  I thought he was my very self
  Coming to an end with my death.
  Why then in a flood of joy do I feel him
  In the sight and touch of my beloved?
  This I beyond self I found
  On the shores of the shining sea.
  Therefore I know This'I' is not imprisoned within my bounds.
  Losing myself, I find him Beyond the borders of time and space.
  Through the Ages I come to know his Shining Self In the Iife of the seeker,
  In the voice of the poet.
  From the dark clouds pour the rains. I sit and think:
  Bearing so many forms, so many names,
  I come down, crossing the threshold Of countless births and deaths.
  The Supreme undivided, complete in himself,
  Embracing past and present,
  Dwells in Man.
  Within Him I shall find myself - The I that reaches everywhere.
  
  
  
  
  Aryan philosophy assumes the outer cosmology to be mirrored in the inner cosmology of the human. Therefore, the number 108 (Distance between earth and sun = 108 times the diameter of the sun; Distance between earth and moon = 108 times the moon-diameter, and most remarkably, the Diameter of the sun = 108 times the earth diameter) is that Divine mathematical constant that represents the 'distance' between the physical body (Keherpa) of the devotee to that infinitesimal portion of the Creator (Ahu-ra) within…………..RT-USH. 
  
  
  This is the reason many scholars have often blandly translated the term ratush as “Lord” or "Masters/Rulers" of Righteousness, without factoring the imagery of the Gathas. Through the Law of Consequences, they guide our path; while on the physical plane, they control individual facets of the Universe. 
  
  
  This designation for divine forces that control nature & everything in it, has only one mortal exception. This exception, the 33rd Rt-ush is Zarathushtra, who attained oneness with Divinity in a single lifetime & is thus addressed as Khor-dad, meaning the "perfect" man.
  
  On the Vedic side 33 Gods (Adityas-the original, real powers) who power the Universe are similarly mentioned. 
  

  As there are many more gods in the Hindu Pantheon, this clearly shows the extent of influence of the Zarathushti philosophy on the Vedas.
  
  
  The 108 beads of the rosary (mala) therefore, represent the number of steps (in this case, mantra repetition) required to bridge the gap the material body and the inner light (RATUSH). The devotee, repeating the mantras while counting the beads, is therefore making a symbolic journey from the physical body to the heavens.
  
  
  Ancient sages having postulated 10,800 breaths per 12 hour day (@1breath every 4s), this number (factor of 108) therefore aligns us with nature & creates a positive atmosphere.
  
  
  In astrology, similarly,  the 12 Zodiacs have 9 divisions each, working out to a total of 108 divisions in a year.
  
  
  
  
  
  

A modern poem to Ratush :

Awake, oh sleeper, look within, and remember who you really are; You've already slumbered far too long; it's time to become a shining star.

Be guided by the One within; allow your-self to become aware; Be receptive to the radiant light;

let the inner glow begin to flare.

Release your everlasting love to all conditions near and far; it’s time to come alive once more,

And remember who you really are.

- Carl M. Lucas 

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[i]    Monier Williams, Sanskrit-English Dictionary

Common Concepts: Zorastrianism & Hinduism

The Gathas which propound a philosophy of Ethics, calling itself Mazda-Yasna (the worship of Wisdom)  had tremendous influence not just on the latter sections of the Vedas, but also the Upanishad & Mahabharatta[1]) that followed the Vedas. As per J Chatterjee, The Geeta & Dhammapada can also  be similarly classified as manuals of Ethics.

This is brought out by the almost verbatim similarity of a critical verse in both the Gathas & the Bhagwad Geeta.

Mantra of the Universal Soul: Gae-ush Urva-nem

   

The Earth’s Souls’ lament: Ys29.1

In anguish;  wailed Mother Earth, taking the shape of the self sacrificing Cow.

Why & for what purpose have I been created, what hands have moulded me,

The degenerate forces of Hate, Deceit & Violence, encircle me---strangulate me,

For me , there is no Protector, other than you.

Guide me, I plead with thee, to a safe shelter through an efficient & powerful Saviour.

Amongst the Par-asu tribes of  the 16 aryan lands,  Zarathushtra was born, in answer to this appeal of mother earth.

 Bhagwad Gita (X.1.17-18)

The earth, oppressed by schemes of the princes proud,

Leagued in their might with countless demon hosts

Bowed down with this great burden,

She approached her great creator, seeking help from him,

Wearing the shape of a Cow, two streams of tears,

Flowing adown her face, lamenting loud,

And piteously, with heavy heart she stood,

And poured out to her lord, her suffering soul

In answer to this appeal, we are told that Sri Krishna was born. 

Interestingly, this name "Krsna" also appears in the Farvardin Yasht as that of a good King.

As per J M Chaterjee.[i]          

The doctrine of the Gita was taught previously by sage "Narayan" in the reign of king Vasu (Vistasp), in the country North-West of India, where the people were white complexioned, & professed a culture of self expression, & religion of  monotheism.

 Govinda (Krishna), the hero of the Bhagad Geeta, himself states that he derived his philosophy from Iranian sources.

(Karna Parva 69-85). "This is the philosophy of the Atharvas & the best of all philosophies. Those who desire welfare should act up on this code".

Those who know that the priests of Persia were, as they are today, known as Athra-vans, know quite well where to look for its source.

The word narayan (the same as naro-ish nara of Ys48.10), in the Mahabharata originally meant the ideal man, along the line of the Superman of Neitche, as distinguished from Nar, the common man. It was, to begin with a descriptive name or class noun. In course of time, it got converted into a proper name with its application to a particular individual-Spitama Zarathushtra. As a consequence the name of the person fell into disuse, & the designation took its place. Similarly the word "Buddha" has replaced "Gautama" & "Christ" is gradually replacing "Jesus".

In the Avesta, Zarathushtra is traditionally referred to as one who had achieved “perfection” (Ha-urva-tat) within one lifetime. This “perfect man”, is identified as "Naro-ish Nara" & his birthday is thus called Khor-dad (perfection) Saal.

One must keep in mind the time frame involved. Whereas the Maha-bharata identifies its time as around 15 generations after the Ramayana epic; it clearly says that the era of Sage Narayana was so far in the past that even an estimate could not be made about those times.

Thus in tracing the origin of the positive philosophy of action which is the special contribution of Zarathushtra, the Mahabharata states:

Shanti: 378-83: The Ethics of self assertion was preached by Rishi Narayana.

Here the word "narayan" is qualified by "rishi" to distinguish it from the ideal of all ideals, the Creator himself.

Indeed the whole outlook of the mahabharata- its non-ascetic, positive, militant philosophy may be said to be an amplification of the principle of the Gathas.

Namely, Shanti:271-20: Tell you truly, non-violence is quite a duty, but violence for the right cause is also a duty. This is our creed, the creed of the followers of truth.

 

Similarly, Ys46.18: "Ill to the evil & weal to the good".

The Gathic dictum of uncompromised war with the forces of evil, finds an echo in Bhagwad Geeta 2.41:

"For a warrior, Nothing is higher than war against Evil.

The Warrior, confronted by such a war, should be pleased Arjuna;

For it comes as an open gate to heaven.

But, if you do not participate in the battle against Evil,

You will incur Sin, violating your Dharma & your Honour".

Tradition (Udyoga Parva: 96-46) is insistent that Arjuna & Govinda (Sri Krishna) are re-incarnations of Nar & Narayana, or for Farashoshtra (Naroi farashoshtra-for the sake of Farashoshtra, the nara of -Ys28.8 & Zarathushtra, as they were called in Iran.

The philosophy of Rishi Nara-yana (Zarathushtra) being the central idea of the Mahabharata, herein we find the reason why every chapter in the Mahabharata begins by  homage to Nara-yana & nara.

It is the peculiarity of the Mahabharata alone that Nara-yana & nara are singled out for ovation, to the exclusion of all Vedic Gods, who are left in the background. This was done because the whole book owed its view point to Rishi Narayana.
Interestingly, Udyoga Parva 96-46  refers to Sage Narayan as “camel”—ushtra, the term for intellect, which forms the suffix of Za-rath-ushtra.

The imagery of the Gathic Yasna 44.18; advising mankind on the best practices to adopt for success in life:

Dasa Aspao arshna-vaitish Ushtram-chaa

Of  commanding, energetically (without procrastination), the 10 senses with strength (purpose) & intelligence.

In this imagery that straddles the spiritual & the material;  the intelligent Charioteer, represented as Ush-trem is both Intelligence (Ush) & a Camel. He commands a  Mighty Stallion (Strength), who in turn guides Ten Mares 10 senses.

Whereas this concept is not found in the Vedas; it is however, detailed at great length in the Katha-Upanisad (i. 3.3-6) where the atman is called the Lord of the Chariot; the physical Body as the Chariot and the Human Senses as the Horses. These "horses" rush outwards, guided by the Ush-trem (intelligence) along the path of Truth; ignoring baser material desires.

Kahmaa, meaning “desire” is critical to understanding human mentality; as it is frustrated desires that are the root cause of negative emotions (Aesh-maa : envy, greed, anger, malice, sloth, & ego.

The Greeks borrowed the same concept, which appears as the chariot in Plato's Phaedros.

 A natural corollary of this concept is that just like a poorly baked clay pot will not hold water efficiently; in order for the Ushtrem (intelligence) to master control of  the Mind, encased in the body (the chariot), one needs to proficiently master control of the body & its senses (the container housing the mind) through awareness/understanding of the various systems & organs that make up the body. This is the very foundation of Yoga.

This can be seen reflected in the Yoga postulates listed in the Shewta-savatara Upanishad: “Controlling the Pranas (diverse energies/senses of the body: the nervous system), balanced in Motion (firmly anchored in reality), one should breathe out, when the Prana (energy) comes to rest at the tip of the nose. As horses, difficult to control, on a journey, the knower should control the mind without distraction.”

Sutra 48 states: `From this perfection of posture comes cessation of disturbances from the pair of opposites'[2].

Sage Vyasa comments: `From the conquest of posture the Yogi does not become over-powered by the pair of opposites such as heat and cold, pleasure and pain, fame and ignominy."

This concept is but a verbatim translation of Gathic thought. It is also very similar to the Path of Moderation expressed by Lord Krishna and Rishi Vashishta.(Vahishta).

Yoga, derived from the root word Yuj, (in turn derived from “Yu” meaning unite & separate: co-ordinate) refers to a methodology of harnessing, setting to work, & coordinating the mind & the body.  Yoga teaching is said to have come from Ish-wara, the Cosmic Guru. The word Ishwara (not found in the Vedas) is derived from Ishu, (Yasna 34.15) that attribute of Ahura Mazda, given to wish fulfillment & overcoming difficulty. Originally composed by Kava Ushana (Shukra-acharya) & codified by Sage Patanjali, it is distinct from the Vedanta philosophy. The word Ishwara, for the almighty only appears in post Vedic literature.

Ishu: One of the 72 names (attributes) of Ahura Mazda is referred to twice in the the Hormazd Yasht as:

isho-khshathroo = whose strength helps overcome obstacles (also epithet of Ganesha)

isho-khshathro-tema = the strongest helper/wish fulfiller (in overcoming obstacles)

The Avestan/Gathic term “Ishu”, for the Powerful Creator who grants wishes, not seen in the Vedas is thus the Ishwar of post vedic scriptures. As is apparent here, in this timeline, previous Asuras (Ganesh in this case) are re-introduced to worship as Gods.

The etomology of the name of our saviour can now be understood:

Za-rath-ushtra: Za(bright divine light, vedic Hari) + Rath (chariot) + Ush-tra (blaze of enlightenment, from Ush = to burn & tra = concentration/confluence/intersection)

 “Ushtra” means both the intellect that controls the mind & has also been referred to as “Camel”; The Camel being the prime mode of transportation in the Balkh-Afghanistan area in those times, the name refers to:

The vehicle (bringer) of the blazing light of enlightening knowledge.

According to J M Chatterjee; It is after this epic war (Mahabharat) that the imperial family of the Kurus left Indra-Prastha (Delhi), with one branch going east, establishing itself at Kausambi[3]. The other branch proceeded west & established at Anshan, a great empire, which later came to be known as “Achaemenian Empire”, which overthrew the Medians. 

The most powerful emperor of this line being “Kur-ush” (Cyrus, the Great), the name compositing the paternal “Kuru” clan with "Ush" for Light. His successors, Darius (Dara-ush) & Xerxes (Ksh-ashish) too turned their attention westward, although close links continued between them & Bharatas (Indians).

 Inspite of the political differences, this memory of joint heritage could possibly be the reason why there were no invasions into India (or vice versa) prior to the Moslem looting expeditions[4] as also the fact that there were numerous Zarathoshti settlements in Sind, Punjab & Saurashtra right upto the time of the Sassanian empire. (KISSE-I-SANJAN Or The Supposed Landing Of The Parsis In Sanjan by Byramsha D. Nasikwala ; published by B.N. BHATHENA, 100, Nagdevi Street, Bombay, 3)

The Godly designation “Pai-ti[5]”; meaning  “worthy of devotion”; source of protection; for our Creator Ahura Mazda, becomes “Pati” (e.g. Tiru-pati) of the Vedic Sanskrit, a designation restricted earlier to Asuras/Ahuras.

A cognate word is: paata = the Protector, the 41st name of Ahura Mazda (Out of 72 names of Ahura Mazda in Hormazd Yasht)

 

“Bhagwan” (Bhag + Wan) is Avestan Baga-wan; where Baga = divine fortune & Wan = victorious. Cognate terms being Baga, Bagh-dad & Bha-rata

                            

The Avestan “Daitya”, & its cognate “Daato”, (Out of 72 in Hormazd Yasht)  = the Bestower & Postulator  is none other than Datta or Daitreya in Hindu scriptures.

The Vayaosh (Vedic & Gathic[6] Vayu) that we invoke daily in the Jase me avanghe Mazdao prayer, representing the “all pervading atmosphere” , an entity mirrored in Hanu-man (Son of Man)  of post vedic scriptures (Ramayana). One may note that the term “hanu” means “son” in avesta (in vedic Sanskrit it is sanu); clearly showing times in the Aryan past when terminologies & dialects were freely exchanged.

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[1]  3129 BC  appears to be very viable date for Mahabharata war based on one critical astronomical statement made in Mahabharata Bhishma Parva that “Thirteen day” eclipse pair occurred in Kurukshethra before the Mahabharata war. Whereas, this set of eclipses also suggests a later date, the fact that the River Ganga has overtaken River Saraswati as the prime Vedic river, but not totally dried, points towards this earlier date taking precedence. The physical description of various cities of the time (archeologically located in the Saraswati Valley- the persian Harah-vaiti or the 16th land of the Aryans) indicate a time period well before the Saraswati river dried up.

The Mahabharatta is also replete with detailed description of the Persian “Tripura” (three walled fort) excavated in Balkh & the method of its destruction; clearly indicating common dates as the lands no identified as the Balkh Margiana Archeological Complex.

[2]  Spenta Mainyu & Angra Mainyu
3] Ancient Indian Historical Tradition by F.E. Pargiter, Motilal Banarsidas, Delhi-Varanasi-Patna, 1962., P285.

[4]  In the Sarosh Yasht Vadi there is a special invocation for blessing & protecting the Zarathushtis living on the Arabian peninsula, clearly indicating that they were a threatened minority in these areas, unlike in India, since early times.

[5]  From Sarosh Baaj: “Ahunem Vai-reem Tanum Paiti” (recite 3 times)

I invoke thee O Creative Life Force (Ahura), by choice, through recitation of the Ahunawar Mantra , for protecting (Pai-ti) my entire being (Tan = body)

[6] Yasna 53.6

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[i]  “Ethical Conceptions of the Gathas”  & “Gatha, The Hymns of Athravan Zarathushtra”. J M Chatterjee/Adeshir Billimoria         

[ii]   M. Monier Williams, Sanskrit-English Dictionary

The common heritage language of the Avesta & Vedas

It is now well known that Avestan - the language of the Zarathushti scriptures, the Avesta; & Vedic Sanskrit – the language of the Vedas are sister dialects. The chief difference between the two lies in certain well-defined phonetic shifts rather than in basic grammar. It is, therefore, quite possible, by simple phonetic substitutions, to transliterate Gathic verses into intelligible Vedic Sanskrit. 

Both words “a-ve-sta” & “ve-da” are derived from the same root: “Vid” to know, to gain knowledge.

This word “Vae-da” also appears in the Gathas (Ys28.10, Ys31.2) as knowledge.

Similarly the name Avesta of our divine scriptures is called Upastha in Vedic Sanskrit meaning collection of mantras, & therefore Knowledge crucible.

The “Avesta” is composed of  Yasna (Sk. Yagna/yajna), Yasht, Visperad & the Vedidad. The Yasna is the oldest & more aligned to Rig Vedic Sanskrit. Being the compilation of Zarathushtra and his immediate followers, it is the most authoritative. The Yasna is made up of  72 chapters in conformity with the 72 attributes of Ahura Mazda (see Hormazd Yasht) & the 72 threads that make up the holy cord (Janoi), called the Kusti, worn by the Parsis. Significantly, the Visperad & the Vandidad, too were said to have had 72 chapters originally.

The Gathas being the individual composition of Zarathushtra himself are 17 chapters collected into 5 groups, & composed in a rhythmic meter very similar to that in the Rig Veda

GATHA                                                      Similarly Metered Veda

Ahunavaiti Gatha                                          Rig: Gayatri;

Ushtavaiti Gatha                                           Rig: Trishtumbh;

Spenta Mainyu Gatha                                  Rig: Pankti;

Vohu Kshathra Gatha                                  Rig: Ushnik;

Vahishta Ishti Gatha                                    Rig: Arya

It should be noted that, the language of the Vedas is called Vedic Sanskrit, as distinguished from the later and more settled form called classical Sanskrit. 
Geography & Political boundaries played a big role. By the time the Rig Veda was codified, the center of power had shifted from what is now North western India, to the lands east of the River Ganges. The river Sarasvati (Harah-vaiti) had begun to dry out & ceased to exist after 3000BC. 
Classical Sanskrit therefore sprang from a fusion of vedic Sanskrit with Prakrit & other eastern Indian languages. A similar situation came up on the Persian side with the center of power shifting westward & the daughter languages of Avesta being relegated to local (central Asian) use.
As per Dr Martin Haug: “This classical Avesta language, or ancient Bactrian, which was for many centuries the spoken and written language of Bactria is the language of the Zend (explanatory) Avesta. These Bactrian languages began dying out in the third century B.C., and have left no daughters”.[1]

The language of the Gathas , Yasnas & Yashts, including those written in later Avestan are in closer proximity to Rig Vedic Sanskrit, than the classical Sanskrit  of today. According to Dr. Martin Haug[i]; as per the rules of philology they can   accurately be called sister dialects, not independent languages.

The Vedic language has 52 sounds 13 of which are vocalic & 39 consonantal.

The Avesta script is made up of 47 letters, including 13 vowels & 34 consonants. It is written from right to left.

Dr Haug, further states that:
 “The differences between Vedic Sanskrit and the Avesta language are very little in grammar, but are chiefly of a phonetical and lexicographical nature, like the differences between German and Dutch. There are certain regular changes of sounds, and other phonetic peculiarities perceptible, knowledge of which enables the philologist to convert any Avesta word easily into a pure Sanskrit one.

 Judging from these peculiarities, there seems no doubt that the dialect of the Gathas shows some traces of a higher antiquity than can be claimed for the ordinary Avesta. But the differences are not as great as that between Vedic and classical Sanskrit, or between the Greek of Homer and that of the Attic dialect, the two dialects of the Zend-Avesta being much closer to each other. They represent one and the same language, with such changes as may have been brought about within the space of one or two centuries”.

The Gatha dialect is therefore, only one or two centuries older than the ordinary Avesta language, which was the standard language of the ancient Iranian empire. The variation is due to geographic spread of the Aryan tribes & movement necessitated due to political loss of territory.

This is best illustrated by the example of Yasna 34.4 of the Gathas, also recited in Atarsh Neyash; wherein the letter “V” in Dae-vish is substituted by the letter “B”. (Dae-bish).  In a similar way “Vasu” meaning wealth in western India is “Basu” in Bengal. In the Gathas, both “Vas” & “Vah” mean wealth.

 According to Dr Arthur Macdonnel  ; “In their structures, the Vedic meters come half way between the meters of the Indo Iranian period (Gathas) & that of  classical Sanskrit.” This implies that at least the Gathas were composed in a time frame preceding the Rig Veda.

According to Professor Jacobi, the separation of the Indo-Iranians probably took place prior to 4500BC. This gives us a rough idea of the times of Zarathushtra, as the theme of the Gathas is almost exclusively Indo-Iranian.


We thus find primal concepts, the common theme in the Gathas (& Avesta) as well as the Vedas with the hymns in both compositions complementing each others’ concepts. Little wonder therefore that University level training of philologists considers both Avestan & Vedic Sanskrit to be indispensable to the understanding of each other.

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[1] Fanatical hordes of savage arabs- faithful disciples of a prophet of a very different order from Zarathushtra swept over Persia & brought the usual categorical alternatives. The larger part of the Avesta was finally lost & the bulk of the Parsis, accepted per force , the sorry substitute of the Koran.

-Moulton, Treasure of the Magi, P67

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[i] The Language of the Parsi Scriptures, Martin Haug.

KAVA Ush-an

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One of the ancient Master Philosophers referred to in earlier blogs was

Kava Ush-an.

As per Dr Irach Taraporewalla: “Kava Ush-an, is one of the Royal-Sages of the Avesta. He was a holy King who overcame the forces of evil by His prayers, and He was specially famed for the glorious halo that surrounded Him, whence He is also known by the epithet a-sh-Vare-shao (of full radiance). He is also said to have acquired miraculous powers of flying through the air, with the help of a heavenly bird. The Veda mentions Him mostly as Kavya, and is said to have established the Sacred Atash (Fire) . In the Epics of India [Vedas] , he is mentioned as the Teacher of the Asuras and he is also known by His other name of Shukracharya (Shukra: blazing bright; Acharya: teacher).”

Usha-nin Geh, the first portion of the 5 portioned day is dedicated to him . It is this time, between midnight and dawn that is considered very auspicious.

Till about 75 years back conservative Parsis used to have the marriage ceremony repeated during this Geh. It was probably abandoned due to looting and kidnapping campaigns mounted by Islamic bandits called Mavalis.

According to the Vedas, he obtained the power of 'Mrita-sanjeevani," ; the technique of reviving the deceased back to life.

Shukra as he is addressed, is therefore considered the bestower of long life, wealth, happiness, children, property and good education. He blesses the devotees with power to control and regulate with will, one's Sense organs, (the 10 horses of Yasna 44.18) and enables the devotee to obtain fame and name. As the name suggests, Fridays are considered to be effective for invoking help from Shukra. In the later hindu scriptures, Shukr-acharya is reputed to be the founder of yoga.

According to Robert P. Goldman[i],  The characteristic feature which sets the Bhrgu Clan (under Shukracharya) is “open hostility to the gods (Daevas) themselves.
 “This association of the sage Sukra (Kava Usana), one of the greatest of the Bhrgus, who served as the priest and chaplain of the asuras, the demon enemies of the Vedics, is one of the strangest peculiarities of the Bhargava corpus”
 “That one of the greatest Bhargava sages should regularly champion the asuras, the forces of chaos and evil - in short, of adharma - against the divine personifications of dharma is perplexing and has no non-Bhargava parallel in the literature. The origin of the relationship was evidently puzzling to the epic redactors themselves, for the question is raised at least twice in the Mahabharata (circa 3138 BC).  In neither case is the answer given wholly satisfactory. This identification of Sukra as the purohita and protector of the asuras may shed some light on some of the most basic problems of early Indian and even early Indo-Iranian religion. If, as has been suggested on the basis of the Iranian evidence, the asuras were the divinities of Aryans for whom, perhaps, the devas were demons, then Sukra and perhaps the Bhargavas were originally their priests, and whose descendants switched sides at a later date”.

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[i] Gods, Priests and Warriors: The BhRgus of the MahAbhArata by Robert P. Goldman, (UC, Berkeley) Columbia University Press, New York, 1977.

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