During her speech at the Research Institute of Cultural Heritage and Tourism on the occasion of the Abangan Festival, Mobed Sarvar Taraporevala highlighted the vital role of water, noting that “We call our homeland “water and land.”
She began by explaining that, according to the Zoroastrian faith, all creations of Ahura Mazda are inherently good, each fulfilling its role within the harmonious order of existence. Among these divine creations, she regarded water – after fire – as the most esteemed, emphasizing that water, as the source of life, growth, and purity, is both sacred and revered.
Water as a spiritual essence linked to wisdom and truth
Mobed Taraporevala added that in Iranian culture, water is not merely a physical element but a spiritual force intertwined with wisdom and truth. To protect and honor water, she said, is to safeguard the essence of existence itself. Referring to the Abangan Festival, she explained that Zoroastrians celebrate the profound connection between humanity and nature—marking the unity of the spiritual and material realms.
The Abangan Festival Falls on the Fourth of Aban, Not the Tenth
Mobed Sarvar Taraporevala continued by asking, “But what do we really know about Abangan?” She explained that in the Zoroastrian calendar, whenever the name of a day coincides with the name of the month, a celebration is held in honor of that month. Accordingly, the Abangan Festival is meant to take place on the day of Aban in the month of Aban, which corresponds to the tenth of Aban in the Zoroastrian calendar. However, the official national calendar differs slightly from the religious one, and in that system, the day of Aban falls on the fourth of Aban. This date remains constant every year. She noted that some people mistakenly observe the festival on the tenth of Aban, but it should in fact be celebrated on the fourth of Aban.
Anahita or Ardvi Sura Anahita
Mobed Taraporevala added that preserving sacred times reflects a deep sense of connection and devotion to Iran. Speaking about Anahita, she said that the Abangan Festival is dedicated to this revered goddess. Her full name, Ardvi Sura Anahita, is composed of three parts.
The first, Ardvi, refers to a mythical, abundant river that springs from Mount Hukairya and flows into the Sea of Vourukasha, regarded as the mother of all waters and the link between the spiritual and material worlds. Some scholars trace Ardvi to the root ard, meaning “to increase” or “to grow,” while others, such as Bartholomae, interpret it as “moisture” or “humidity,” a meaning that is widely accepted in academic research.
The second word, Sura, is an adjective meaning “strong” or “powerful.” It also appears in Sanskrit with a similar meaning and, in the Avesta, is associated with divinities such as Sraosha (Soroush) and Mithra (Mehr), both representing strength and might.
The third part, Anahita—originally Anahita—combines the prefix a- (a negation) with ahita, meaning “defiled” or “impure.” Together they form Anahita, meaning “the pure” or “the undefiled.”
From a linguistic point of view, Ardvi Sura Anahita thus means “the strong and pure moisture,” while in mythology it represents “the mighty, pure river.” Anahita—or Nahid, as she is known in Persian—is the goddess who protects and governs the waters.
The Fifth Yasht: The Aban Yasht
Mobed Sarvar Taraporevala explained that the fifth Yasht, known as Aban Yasht, is dedicated to the goddess Anahita. It is one of the most ancient and extensive Yashts in the Avesta, consisting of 30 sections (kardes) and 133 verses. The first 15 verses describe Anahita’s qualities and appearance, verses 17 to 19 contain Ahura Mazda’s praise of her, and verses 23 to 83 recount the devotion of legendary kings and heroes—both Iranian and non-Iranian—who worshipped her.
He noted that in this text, the prayers of Iranian kings are always noble, asking Anahita for the happiness of their people and the prosperity of Iran. Such requests, she said, are granted by the goddess. In contrast, the pleas of non-Iranian rulers, like Zahhak—who sought power over others and the ruin of their wealth—are rejected.
Anahita Was Honored by Both Iranian and Foreign Kings
Mobed Taraporevala pointed out an interesting detail mentioned in the Yashts: both Iranian and foreign kings recognized and revered Anahita, offering her prayers and sacrifices. However, she emphasized that what mattered most was not faith alone but the nature of one’s intentions. Anahita, she said, accepts only those prayers that aim to bring joy and goodness to humanity.
Verses 84 to 96 focus again on Anahita herself and the manner in which she is to be honored. Verses 97 to 118 mention notable contemporaries of Ashu Zartosht (Zoroaster) who paid tribute to her, while verses 119 to 133 provide further descriptions of her purity and power.
A portion of this Yasht also appears in the Yasna—specifically chapters 63 to 69—known as Ab-Zor (the water offering). A condensed version of it is included in the Khordeh Avesta under the titles Aban Niyayesh or Ardvi Sura Niyayesh, which are used for daily prayers.
The Abangan Festival Is Held Beside Flowing Waters
Mobed Sarvar Taraporevala explained that during the Abangan Festival, Zoroastrians gather near flowing waters—rivers, streams, or springs—to perform the Ab-Zor ceremony, an offering dedicated to honoring and strengthening the waters. The term Zor (also rendered as Zar or Zohr) refers to a liquid offering given to empower water. A similar tradition exists for fire, known as Atash Zor, in which an oily substance is offered to sustain and invigorate the flame.
A Reciprocal Relationship Between Humanity and Nature
Mobed Taraporevala emphasized that in Zoroastrian belief, the connection between humans and the natural world is mutual, not one-sided. “We are not mere beneficiaries of nature,” she said. “If nature serves us, we, too, must serve nature.” She explained that one of humanity’s essential responsibilities—beyond protecting nature—is to nourish it, a concept symbolized by reciting the Ab-Zor prayer during the Abangan Festival. Although Ab-Zor is performed on other Aban days throughout the year, the observance during the festival holds special significance.
The Offering to Water in the Ab-Zor Ceremony
Describing the contents of Ab-zor mixture, Mobed Taraporevala said that it typically includes milk, thyme, and rose petals. During the recitation of specific Avestan verses, this mixture is gently poured into the water. She noted that reverence for water is not confined to the Aban Yasht but appears throughout other Zoroastrian texts, including the Hormozd Yasht, Khordad Yasht, and parts of the Avesta that emphasize harmony and cooperation between humanity and the elements of creation.
The History of Anahita’s Temples
Mobed Sarvar Taraporevala discussed the rich history of Anahita’s worship in Iran. She noted that during the Achaemenid era, Anahita’s name appears alongside Ahura Mazda and Mithra in the inscriptions of Artaxerxes II. She also highlighted the resemblance between her temples and the Greek goddess Anaitis, both in name and concept.
From the Seleucid period onward, many stories describe Anahita’s temples. For example, a Seleucid king attempted to attack the temple in Susa but faced local resistance, ultimately losing her sanity and dying—a fate the people saw as divine punishment. During the Parthian era, temples existed in Ecbatana (Hamedan) and Kangavar, and statues of Anahita appeared even in Armenia, showing her influence beyond Iran.
In the Sasanian period, the first Sasanian king’s coronation took place in an Anahita temple. Her image frequently appeared on coins and reliefs alongside kings, making her one of the few divinities depicted in human form.
Even after Islam arrived, Anahita’s sanctuaries continued under different names, such as the shrine of Bibi Shahrbanu. The “Dokhtar” fortress was originally an Anahita temple, with bridges dedicated to her—remnants now known as Pol Dokhtar.
Mobed Taraporevala emphasized the enduring value of water in Iranian culture, saying, “Anahita represents our link to nature and reminds us to respect all elements of existence, especially water—the source of life. We even call our homeland “water and land”, our most precious possession, reflected in the Avesta where Spandarmad and Aban appear together.” She added that although many know the phrase, fewer are familiar with Anahita and the Abangan Festival, and hoped collective effort would strengthen cultural awareness.
The meeting From the Abangan Festival to the Little Festival was held from 1 to 3 p.m. in the Parseh Hall of the Research Institute of Cultural Heritage and Tourism, featuring Mobed Sarvar Taraporevala, Mobed Pedram Soroushpour, Abbas Tahvildar, and Mehrdad Arabestani, with Maryam Dara as moderator.
