History of Zoroastrianism/Chapter 61

And now we have reached the completion of our study down to the present day. We have traced the gradual development of the religion of Zarathushtra during the various periods of its history. Nearly three thousand years have elapsed since the great prophet first gave the message of Mazda to the people of Iran. Many millions of human souls have lived a happy life and died a peaceful death under the shadow of the protecting wings of the faith. Zarathushtra's immortal triad of 'good thoughts, good words, and good deeds' has kindled the religious zeal, intensified the desire, ennobled the thoughts, illumined the minds, and warmed the hearts of the countless numbers of his followers. Throughout its history Zoroastrianism has seen its bright and dark days, accompanied by the rise and fall of the political power of its adherents. During these ages, great and mighty kings, in whom was concentrated the temporal power of Persia, have ruled over Iran. Yet they are no more. But the one personality in whom was sanctified the spiritual power, the everlastingly greater than kings, has ruled over the hearts of men in all periods of the nation's history and will ever continue to rule so in the ages to come. Zarathushtra, the chosen of Ahura Mazda, does not belong to any single period and particular people, but to all ages and to all peoples. He is unchanging. His religion it was that inspired the Iranian nation with the loftiest of ideals when Iran was at the zenith of her power. His ever optimistic teachings and the ever cheerful spirit of his sublime doctrines saved its remnants from falling into the slough of pessimism and gloom, thirteen centuries ago, when the Zoroastrian community stood appalled by the national catastrophe that sounded the death-knell of their empire. With the downfall of the empire the hope of regaining power had disappeared forever. They could never see visions of its restoration. History has recorded this one and unique pathetic instance of a great nation ​of millions being reduced to a small community of a little over a hundred thousand souls all told, still true to its ancient faith. Everything that was nearest and dearest to them in the fatherland was gone. Zarathushtra remained their only hope, and with his religion as the only cherished heritage, the Parsi exiles sought an asylum in India. Thirteen centuries have dragged their weary course since they first landed on this the land of their hope and began their life anew. Rulers of nations they have not become, but they have proved themselves to be the true bearers of the great name and fame of their illustrious forebears. The pages of their national history are still thrilling with the noble deeds of the ancient Iranians, and their dutiful descendants have faithfully reflected their past national glory in the mirror of their small community. Zoroastrian virtues have made the modern Parsis great. The community has secured a pioneer place in the social, intellectual, and industrial life of the teeming millions of India. They have amassed vast fortunes and have given away equally vast sums for philanthropic purposes without distinction of caste, color, or creed. An individual member among the Parsis to-day is a better cared-for unit than one in any society. The Parsis yearly contribute for his relief at a rate which no people in the world does for its individual member. The virtue of charity has been built into the very communal fibre, and is woven into the tissues of every individual's being. A religion that produces such results in the practical life of a community well deserves the epithet 'excellent,' which the Mazda-worshipping religion of Zarathushtra is given in the Confession of Faith.

With sublime confidence Zarathushtra foretold to the Evil Spirit that his religion will ever live and his followers will do battle with the forces of evil up to the end of the world.^[1] His noble faith has weathered the heaviest of storms and survived them; and a religion which stood these trials in the past will stand any trial in the future. Zoroastrianism will live by its eternal verities of the belief in the personality of Ormazd, an abiding faith in the triad of good thoughts, good words, and good deeds, the inexorable law of righteousness, the reward and retribution in the life hereafter, the progress of the world towards perfection, and the ultimate triumph of the good over evil through the coming of the Kingdom of Ormazd with the co​operation of man. These are the truest and the greatest realities in life. They are valid for all times. They constitute the lasting element of Zoroastrianism. In the midst of the accretions that have gathered round it during the long period of its life, these immortal truths have remained substantially unchanged, and by them Zoroastrianism will live for all time. Dogmas and rituals are based upon the needs of the times, and as such they are subject to the natural laws of growth and decay. They have their place in the spiritual development of man. They are the accompaniments of religion, but not religion itself. Man may fall away from dogmas and from rituals, and yet he may remain religious. Righteousness rests on the individual's piety, and not on a scrupulous observance of ceremonials, or a practice of elaborate lustrations. Let the Parsi individually, and his community collectively, abide steadfast in the path of righteousness, and they will be practising true Zoroastrianism. In the fret and fever of modern civilization, which renders man exceedingly sensitive to suffering, and lets loose on him the demons of restlessness and discontent, Zarathushtra's religion is the best sedative for him to-day. So will it be in all social unrests, economic crises, and religious upheavals of the future. Zarathushtra has been the hope of the Parsis in the past. So is he now, and so will he be forever.