Jun 1965

VOL. I No. 8 t.. t < ! t « I I > X 75 Paise ’I. A nete medium for old wisdom •-J >». be rf- i JUNE 1965 I ¥ A 1- ^NJC ENGINEER! jBfU K.) jEjU. S.A.> iTecfa. (ladb). fe ,' .' *’* ' ¦ » ^; I e/ ''’'T ¦* •“< Etsew ,tc^ I. fc Ma Lfal-VOL 1 No. 8 * 1 ¦ t '5* Contents : Zoroastrianism —by Dr. Annie Besant EDITORIAL Need and Urge of the Age —by Padma Vibhusan Kakasaheb Kalelkar Tit-Bits —by Farda ... Early History of Zarathustra ’s Creed —by Dr. P. A. Dalal .. The Sacred Legacy of Zoroaster —by Thomas B. Me Arthur Rahe-Mazdyasni —by Dasturji Khurshed Daboo Yasna 48-1, in the light of Vedanta —by Jatidar Mohan Chatterjee Two Ancient Dynasties of Iran —by P. N. Tavaria Tlie Last of the Zoroastrians —by M. V. A. Wasil ^^nagnng Editor: P. B. WARDEN, M»S. (Bom, ), D.P.M. (Bom.) ADVISORY EDITORIAL BOARD Dasturji Dr. Hormuzdiar K. Mirza, M.A., Ph.D. Dasturji Navroz Minocher-Homji, M.A. Ervad Dr. M. D. Karkhanavala, M.Sc., Ph.D. Dr. R. N. Cooper, M.S, (London), F.R.C.S. (Eng.) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M.Com Dr R. C. Cooper, M.Com., Ph.D. (Econ.), F.CA. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. angle Copy: 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, Sh. 15 for U.K. and 2 dollars for U S.A. Office Address : C/o Warden ’s (Mysore ) Pvt. Ltd., 378, Grant Road, ' BOMBAY 7. JUNE 1965 Page 2 3 5 8 10 12 16 21 24 ?7 Publidied and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.! THE FIRE OF ZARATHUSHTRA Again much is left untold, which is too briefly, too badly described ; yet enough has been said to justify the occultist when he bears witness to this ancient religion, the second of the Fifth Race religion that it springs from the primeval source, that its Prophet was one of the Divine Initiates, that it comes down from the past, millennium after millennium, and is but poorly represented by the comparatively materialised Zoroastrianism of to-day. The study of, its Scriptures might revive it, the old -knowledge might again be breathed into it ; these concessions to European criticism and European materialism might be repudiated by every Zoroastrian as no part of his ancient glorious faith. O MY PARSI BROTHERS !, YOUR PROPHET IS NOT DEAD HE IS NOT PERISHED; HE IS WATCHING OVER THE RELIGION THAT HE FOUNDED, ever seeiking to raise it from its present degradation, to give it back . ,‘its lost knowledge, its lost powers. What nobler work for the Zoroastrian of to-day than to permeate his brethren with the ancient Fire, to relight its blaze on the spiritual altar of their hearts ? What nobler Work than to study his own Scriptures, and to go forth and teach the ancient learning with the authority and power that can only be wielded by a man of the same faith with those he addresses? The Fire is not dead ; it is only smouldering on its ancient altars ; white-hot are the ashes, ready to reburst into flames. AND I DREAM OF A DAY WHEN THE BREATH OF THE GREAT PROPHET ZARATHUSHTRA SHALL SWEEP AGAIN THROUGH HIS TEMPLES fanning the ashes on the altars of those ancient fanes, and every altar shall flash into fire, and again from heaven the answering flames shall fall, making the Iranian religion once more what it ought to be, a beacon-light for the souls of men, one of the greatest religions of the world. ” I 1 I 1 (From “Zoroastrianism ” by Dr. Annie Besant).? ( t i “did I t ? The Fire of Zarathushtra is an inspiring message which gives 'heart to our minority group and stands out in bold reljef againist the badkground of pessimism expressed by the Canadian, gentleman, Mr. Thomas B. McArthur, on a search four in India as a journalisJt and Mr. M. V. A. VaSil, an enthusiast for revival of Avastan Scripts. We have inserted the articles of both of them. We have to listen to everybody. Some write from superficial study, others from casual interviews, and yet some others to utter not say so? ” at a future date whenever incidents and occurences present a semblance of their forethoughts. In no case is any sensible group of people correct in hiding its face in sand like an ostrifch. It is true that our interest in . Zoroastrianism and Parseeism is waning but it is only a symptom of the trend of the time throughout the World. Of course there ate more young people marrying outside the community now than ‘previously — yet all men remain Zoroastrians and most of them maike their children go through Navjot Ceremony . (Women mostly go over to the religion of their husbands. Even if Some of these Women w’ish to retain our religion it is we who push them out. Few really desire conversion. No doUbt, an average Parsee is glamour-happy and sometimes does tend to drift to it but discovers the hollowness sooner than we believe. They do not change. Padma Vibhushan Kakasaheb Kalelkar expresses the Need and Urge of the Age — It is spiritual experience underneath the glamour of miaterialism. That is the hope and the strength of the community. In time to come Zoroastrianism and Parseeism may Change but “Parsiana ” will go on for ever (not as a Magazine but), in the totality of everything in which the Parsi “lives, moves and has his being. ”FRONTPAGE PICTURE It is said that coming events cast their shadows before . Before the birth of a great soul, Prophet Zoroaster to come, His mother Dogddbanoo had an aura of brilliance around her. It was sq extraordinary that people of the place considered it a portend of a great, upheaval and recommended and prevailed upon her father to send her away. She is seen leaving her village. Men folk in the background are seen discussing about their decision. Artist — Naval J. Jijina i » , i !i « f ' - . ‘ I 1. '-:¦' /C'? •5»^. • ¦' - <•• ifrl .©¦^ V A ’,-^-1 -f ¦: st > i-y, ©A ' r © ' ' *• ¦?* *7 ........ ........... f 3 S«K» AHD URGE OF THE AGE Age of Philolog^ta Is over —' That of Spiritual Experience Has Begun ( by Padma Vibhushan Kakasaheb Kalelkar) So namy different religions in the light he has received under ^ bushel. world:/haw ruled the hearts of mankind He must share it with all. Ihis pious that^ipne is quite bewildered. There was wish takes the form of conversion and r^pipblem so long as these reli^ons then all means, noble and ignoble^ are conned themselves to their own votaries used to secure such conversions. The in the form of particular customs and effort then becomes not one pf tsO^g traditions. They taught their votaries the One ’s li^t with others but of increasing •lesson of‘live and let alive ’. Peaceful the number of following of one ’s creed, co-existence was all that was required Mankiiid h^ shed blood and pcipetua- for these religions to prosper in ' their Ud uritqtd atrochies in^t^^ own way. giohs. Meanest objet^iws have oftiMi been condealed behind 2^ spread of i^igicm. This went bn /or cen ­ turies, arid th^ man got weary ting the rehgs^BWBatmients aad^a&ioatt of the people. He met with other mort , , . 7 ,. . tempting objectives for which he could leads to comparison and jnd^^ These others. Thfe has been studies are trften shallow and they are ¦ man ’s exploits on this influeiiced by arrogance and contempt for others. Thirst for dominatioD ; I I I. r-rii Q. I ir.ii |||^ly¦¦l¦F ____________ _________ _ Besides being inquisitive, man wants truly to ihfluence others and to dominate over mindedk Tl^ sineer^ tri^ to m. The desire for domination is not iman from th®^ abysS of ignorance, vice rTv physical and worldfy over-lord- sand crime. They saw the utility of man ’s also and perhaps the more devotion to religion ; they studi^ the: ^ife^-the realm of thought, emo- " of life. J .vf\. .^•'•<'15':^’: / k ‘ffi- 7.' ¦ IvS ¦ ¦¦ ¦ ’• Compar atwe, studies ~**T“Tr— iW''41iWs'beea an inquisi- lal; He wants to fenow what his strangers and enemies believe and how they live. Such study ’' I - . )1 ' ’¦ — A- • ' J J - T WorMyai Fanatidsm ¦ There have always ibeen some who werb truly reli^m^ a u d spb^hul^ mindedk TMy sm ">•' .A’- k. ‘ fa. U» .:. ! • I : ! ¦ih 5 ¦ '# a ^->1Jh. ( better position to understand the scrip- , tures and the hoary traditions of all - religions. Matearial and Spiritual Evolutions ¦ The progress of . material evolution and spiritual evolution were ncifii^er identical, nor even parallel. The proces ­ ses formulated by' the physical evolution-" ists could not be applied to the evolution of the realization of the sjnriW That field had to be explored anew and indepen ­ dently. ' Various g^ligions Branches Of tire Now we have come to the realisation ' The rationalists of the world, proud of th^t the various religions of the world their discipline and scientific investiga- were not oW tiOn tnade light of all such spiritual various sec^ohs of mankind* but that research and religiohs were again neglec- they also happened to be, various bran- , ted. This neglect culminated in the dia- of one starting with lectical materialism ofi the Communists, -a Gathic-Vedic Common sot^^ Later, They preached equal contempt for all they branched o^ into Iranian and Bha?’ ' the lehgions. The spiritualists;; w ratiya groups. Judaism, Christianity, other hand, patiently carried on their Islam and Sufism formed one family; original research in spiritual truth by Vedanta, Budhism, Jainism^ Bhalton, first purifying the rnmd and heart, and Sikhism formed another family, then going through the Sadhana (that is discipline) of each of the great religions, and they courageously afiSrmed that ail the great religions aimed at the same < goal and that the truths they arrived at were identical. Literary Researches ‘ , Literary research about the great mhtaphystei^^^^^^/m this process, scriptures of the world also improved. The wars betwim Cross and the The study of Anthropology, Sociology Crescent were as nothing to the cold war and history of cultures developed lealisti^ apfJraisal of the spiritual adiie- vemen^ of the past. We are now in a force. Irrdi^on . is taking advantage of It was only those, who had deep spiri ­ tual insight and who were conversant with the variety of spiritual •sadhana, could dive beneath . tlie m<^anings of words and discover the esoteric concep- concealed behind metaphorical exinjessions. Esoteric Fancy \ Berd also the scholars were ill- equippWj and what was lacking in ), difect experience, was occasionally made up for by imagination and esoteric fancy, Rationalists versus Spiritualists , » % wore not only parallel endeavours of the R^igiohS and Philosophical - " iSynthesis " ' Tljen started the coming together of these various branches in the difficult process of mutual underst^^^dM^/^^ final aco^tanc^/gfiOacM a that Is going, on between the great wider outlook and resulted in a more proselytising religions today. But the signs are that they have exhausted their , I ? « . ,«• M 3»s 6i' 8l^\and is stalking world. Vedk and Avestic Studies Now is the time when Vedic studies other. The age of Philologists is almost over, and that of spiritual experience has begun, l^in Aurobindo Ghosh has taught us hdW to study the Vedas The Avestan scholars can follow the^ same interiia^tation nf the Gathas in the light The' various religions have begun to. _ . . .. realise dimly that their mutual conflicts Now is the time when Vedic studies - - • . • , and Avestic studies should help each Other. The age of Philologists is almost over, and thaJt of spiritual experien^ has 21,-1 -1 ’ ’ .'1 "" " " ‘ taught us hbiv to study the Vedas The Avestan scholars can follow the same path and give us a consistent coherent interpretation nf the Gathas in the light of Vedanta, Sufism and Yoga. Many scholars will have to put forward their wwld^prooess has started for evolving a before the world is able to appreriate the : grand common spiritual discipline, emi- full in^li'Cations of the spiritual renais- neritly suited to a commcm world-wide sane© started by Bhagwan Zarathushtra. humanity.. The various rac^, cultures and political ideologies are feeling the international co-operation,_science, tech ­ at lawt come to ^the realisation that we dr ‘Practical Metaphysis of^Zoroastria- all Wi?mg to each other knd that there is a cci^fate . n^on^^y of working or swim together. • Bhagw'an Zarathushtra At thiS ' juflttcture it has become impe- ratfVe to study the spiritual message of each religion and the spiritual discipline enjoyed by it. We know that the teach ­ ings of Bhagawan Zarathushtra. , were _ ____________ „ - - the earliest to insist on Righteousness with such a translation of the Oathas. and tW'SUprema^ of the Moral law; Let us, hope that the generous Parsi bo ip^?^preted by those who .institutions and individuals will soon .. . .... , - • , , ^.1 . • . . ,make this work available to the IbvjKS of Zoroastrianism ind students of religions all over the world. I am particularly anxious to see how the teachmgs of the Zarathushtra Saheb influenced JWawr and Islam and how they have helped the evolution of Sufism. Our poet Khabar- dar began a^ comparative study of the Vedas and the Gathas. That research has also to be pursued in right earnest, so (that we may some d^ be able towrite lustory of the family of all the extant digions. This Will nave the practical did find a home here and have effect in building the world system of spiritual training. and race for universal empire has com© to naught. They could not destroy, the germ of a single religion, they succeeded only in demolishing the prestige of theological culture and they have now to recover the very ground under* their feet. The less anibitious religionists that did not struggle to establish a universal empire have now come into the field and begun a reverential study of all religions germ of a single religion, they succeeded only in demolishing the prestige of theological culture and they have now to recover the very ground under their feet. The less anibitious religionists that _ ' ¦ I empire have now come into the field and begun a reverential study of,all religions . . ~ in a spirit of synthesis and harntOny. A own interpretations from this angte, : grand common spiritual discipline, emi- full in^hcations of the spintual renais- humanity.. The various rac^, cultures and political ideologies are feeling the necessity of fusing together through international oo-operation, science, tech- __ ______ nology and mutual help. The world has a good beginning by giving us a brochure all tbelong to each other and that there is nism ’. Gur President, Dr. Rai^akrish- accl^ate , Bespoa^^b^ of working nan, has weleonw it with a foreword, for each other ’s aalvareion, that we sink has said there that the correct analyse or swim together. of the Gatha text and a coherent inter ­ pretation of its meaning 'by Shri Todt will certainly be appredated. ’ Correct Interpretation pf the Praetfcal Metapfay^s Happily for us Shri Minocheher Hor- masji Toot .of Oeolali (Nasik) has made pretation of its meaning 'by Shri TodT Gathas We learn that Sbri Toot is now ready „ haWt^a^e'a jstiw^ of the Iranian J3e of the '<5athic pcrioa and its; further devdopaheiit thfou^ the dehturies. Un ­ fortunately Zoroastrianism was oiw of the earliest victims of the proselytising faith of Arabia. It was hot an accident that the foliowers of Zarathushtra of Iran sought shelter in our country. The Vedic Aryans and the Gathic Iranians belong to one religious family. Separa- for many centuries have made them C^Jj^reht from each other, SO that they .a history oi the la-miiy or an tne extant not coalesce togeth^, but the religions. This will have the practical li^SJarmoniously, and ‘comfortably. "‘V’’ I hav-^Wade a d stiidy of 1 Jffe of the Oathic pwod a^ 7¦f 1 -I u “ 5- TIT-BITS; FARDA of ju^ice US tlw foundation of their, empire. The literal meaning of the name Navshirwan is derived from Nav = new, fresh ; Shir == lion and van = a suffix meaning like. He. -would jump against any injustioe lito-a fewh lion and tW is why he was Aadii = just — a word" of the same group as. Adal and Adalat, or I i Achaemehian Dynasty produced two of the greatest rulers in the history of Iran. Cyrus-and his successor '‘Darius ^nd out prC ’eminently with their cpn- cept of rule so closely iiear - the jnofeh They tt^eiher built th^ first world empire 2$00 years ago with yj^ll-orga* nised system of administration with a code of laws administered by the central judicial council, a just method of tax­ collection With benefits of vast network of communications along new roads and that no one should be debarred front highways, postal services, introduction coming to him for. , seeing justice. He new philosophy of government previous- . U : . ' .V ¦ ¦.: ¦ ¦ ¦ ,¦/¦ ‘ 1*. .'. ' court ot tjhc. place of justice. anecdote wiith him. He of a new sodal order with a refreshing therefore had a bell fixed in his hafi with new^philosophy of government previous- i ' _ ly unknown to tie world, fis^din of that aOytody eo^°pull ii worship and freedom from suBjt^tten for admission to seek ^stije et ajM, body and soul, ev^fhfl^ Once a leg of » doakwgot supported by a strong, loyal, efficie^ army. C^atness pf the Roman law?givers is partly due to their faithfuHy copying a Jong rope reaching the in the rope andl^ Navste- van ordered invc^gMis,« A he abu8^4 the King. Instead of enhancing M that if he hptioed apger on the sentence for contempt of court, he his face he must hold before him a card 1 told the Court that this man has angered on which three-sentences were written : me by his indiscreet behaviour. If I increased bis punishment that wouid be for my personal solace and not for justice in the name of God. t A Shenshah'Ardeshir Babdkan had reali- W that in the name of justice greater injustice could he done to people by a Judge in anger. He had therefore instruc- 1. King — You are bom human and therefore weak. 2. Be kind that another may show you kindness if you ever need it. 3. In the matter of justice follow the law of your religion. I “ WARDENS and i Warden*s (Mysore) Pvt. Ltd. have given you best Sandalwood for 40 years Associates of Warden’s (Mysore) Pvt. Ltd. Presented; • / Exhibition of CXI Paintings of Life and Teachingsof Prophet Zoroaster. It was opened at the iehangir Art Gallery by the Late Sir Cowasji Jehangir Bart. It attracted attention and drew large crowds. NOW They are giving you “HcWtcwa 9 A' > 'zxy¦¦ I EarJy Historyof Zarathustra’s Creed ¦ "t. ; Dr. P. A. DALAL D,P.H., D.T.M. etc. The present Pafsee prayers are a Vedas e.g. Mithra, Haoma, etc. me present rarsee prayers are a Vedas e.g. Mithra, Haoma, etc., or (b) collection of sacred writings belonging others .with no counterparts in the Vedas to two regions : (1) The doctrine promul- and may be peculiarly ancient Iranian gated by the Prophet Zarathustra in e.g. Anahita, Tastrya. Dravaspa ; and (c) Iran (Aryana-Vaejeh), and (2) What certain Zarathustrian notions l began Io be formulated in the Pahlevi divinities e.g. Asi, Sraosa, etc. These language then known in the second half later compositions in various languages of the V century B.C. in Persis or West- by ern Iran. This may be termed the periods of time are far from being a syncretism of religions and are often •mere juxt a-posit ions of incompatibles. Syncretism on the other hand is effort at minimizing differences and connecting incompatibles. For the contamination of the Prophet ’s -Iran (Aryana-Vaejeh), and (2) What loertain Zarathustrian notions Younger or iKhordeh Avesta. The only religious tenets which can be reliably ascribed to Zarathustra are those explained and implied in his own words as handed down in the Gathas, recast as r various individuals at different plus the Yenghe-hatam prayer, an^ For the contamination of the Prophet ’s perhaps certain parts of Yasna Haptan- doctrine with incompatible elements, ghaiti. Essentially, these tenets pertain both the Eastern and the Western to an'ethical dualism on two planes ; in Iranian priesthood were responsible ; one the opposing terms are Asha (Truth) besides, the special circumstances under and Druj (Falsehood) ; on the, other which Ahura Mazdah as the sole God of plane are Spenta-mainyu (the incremen- the Iranians was introduced in Western tai spirit) and Anghramainyu (the fiend- Iran. These circumstances were as ish spirit). The monotheism centered in under* — Ahura Mazdah has emanated into seven super-natural aspects of Himself, the entities collectively termed Amesa- Western Iran decided to invade Aryana Spenta, the empyrical counter-parts of Vaejeh in East Iran ; he took with him the elements, man, cattle, fire, metal, Vazir, Vistagp, leaving Vistasp ’s son earth, water and vegetation. I>arayus, who was then about 20 years old, in charge. Sometime after reaching The Younger (Khordeh) Avesta of the East Iran, suspicion arose in his min d Parsees is a mixed religion, whose ingre- that young Darayus may be plotting #dients are (1) Zarathustrianism and (2) against him ; he mentioned this to The cults of certain non-Zoroastrian, Vistasp, and the latter left at once to go even pagan, divinities, who are either ibacfc home. lie did not find any conspi- (a) Indo-lranian, with equivalents in the racy and contented himself by relating 10 ¦ ¦ ¦- ' These circumstances were as ¦¦ ¦ ' Cyrus, who was ruling over Persis in that young Darayus may be plotting ¦x t J 'i 4*¦ ¦¦vi- '^- $ w i Ik" It' t e to his fibon d^ails of how Ahura Mazdah ZaTathustfalaboured in his life-time and as the one and only God of Bast Iran . had discarded; was venerated. Darayus got quite impres ­ sed with this, contrasting it with the many different beliefs and followings in , It did not take even a century after the death of Zarathustra for his- creed to be so radically altered by extraneous fac­ tors, and it is this latter day prayers that jParsees follow with such zest and which is nowhere near the Gathas that the •prophet composed in his life-time. (From Gershevitch ’s Introduction to his Avestan Hymn to Mithra ” 1959) C^onclufi^ From the above, it wouild appear that the Parsees, for many generations, even tbe West. Soon after, news was received of Cyrus baying died in battle, and Darayus was proclaimed King. • With a view to purify the religious belief in the West, he bad all his Magian court-pi^sts beheaded, in order to begin anew with a clean slate. He did not succeed in uprooting the whole priesthood with this one gestuTe, as the priests u^d to ‘1_____ the same priest doing the work for all ; and they gradually staged a come-^back, so much so that the grandson of Darayus Artaxerxes II came down strongly on the side of the Magian priests. Zar^usfcra had not lived long enough fftitualism. after his creed was accepted and declared the oflBcial religion of East If an to form creed, and very soon, the invasion ffom Supreme God-head, viz., Abura Mazda, J - ¦ all-powerful, all-pervading ever- had discarded present deity, intangible and yet mani- «> ‘The •serve many .denominations of ^li«vej-s, j^efore tl^y left Iran for India, have • ...-r. 4- zl nr 4-KIA Bir/ArllT triT fl * •' been following the shadow while neglec- g ting the substance, which latter being the original teachings of the Great Prophet, (Zarathustra; instead, they have lost themselves in an ---------- intricate maze of , Zarathustra ’s tenets were :— (1) the acceptance of only one and train a clergyin the details of^ his ^IVVU, uutw- -— the West began to add once again the ‘an pagan gods whom He U.; r~ from his religion. (2) The existence of Dualism in the Another circumstance that greatly always evident to each one of us addM to this mixture was that about the tn numerous instances every day and year 440 B.C. the Iranian Calendar was njgiit • as Russel Lovell has said :— the names of days and months were selecte|,by ae then ruling clergy from^thF^hood, all-powerful, all-pervading ever- \ ( added to this mixture was that about the leformed after the Egyptian model and ^*6ft to every man and nation. Come the moments to decide. gods of all denominations. ' .u j xu -i -j ® * For the good or the evil side Thus arose, the Younger (Khordch) jand the CHOICE goes by for ever Avesta, got together laboriously in the old Avastan language as far as possible and later by different individuals in later ^hn^ has Ahura Mazda given us the languages as they developed and privilege to choose between right and chamged, incidentally le-intrOducing the (wrong without laying down any very outlandish worships against which conditions. 9 ’Twixt that Parkuess and that Light. J9 11•r \ - ''s’ * THE SACREOD LEGACY OF ZOROASTER by Thomas B. Me Arthur For well-ni^ 1200 yearsia dosevkhit refugee community has lived in Bombay; , , _ J MXXVV- VXXVtV XU Xk.7 WXXV VX prospering in business and often engaged the last outposts of a once mighty world '' J forget that it escaped from Iran over a thousand years ago, and that it is one of , , . AM.WV Vkj VZi. M. WXAVX* XXXXftXJiVy W VI1’ in philanthropic activities. They are the empire and of the faith that inspired it. Parsis, often described as “fire-worship ­ pers ” %. f / The nearest relatives and only co­ religionists of Bombay ’s Parsis are the Zoroastrian community of Yazd and and sometimes, with a; smile, called *‘mofe British than the British The P^si cohamunity has lived in Kerman in Iran, a tolerated minority in a India so long that it has- absorbed something of all the major groups with which it has come in contact. Remnants come as “Irania of ancient Iranian practice rub shoulders establishments fwith iUindu customs and British attitu­ des. However, like the scattered Je^ (who have never forgotten the iMd of is a Zoroastrian? And are they the same Israel, the Parsi community d©^ not 'thing ? <- »5 sea of Moslems, ivho, fr^uently sensing a sympathetic welcome in India, have, to set up husineas in the big cities. What exactly is a Parsi? What indeed come as «&- t 12 ’V .. .ii .1Dasturji Daboo, one of the leading worshipped gods common also to their priestly scholars, in the Zoroastrian Aryan brothers the Hindus and to other world, told me : “Religion has nothing to do with race, but the Parsis are racially Parsis, being people from the province of Pars in Iran. We have pre ­ served that blood. ” “If race is not important, can I become a Zoroastrian? ” I wondered. “You only have to declare your belief to be a Zoroastrian —but you would not be a Parsi. “Is there any distinction between Persian Zoroastrians and Parsis? ” i Indo-European wanderers. Such a god was Mitra. The foremost symbols of their life were Light and Darkness, in which naturally the sun-god figured prominently. The militant Assyrians may \ well be named after Asura or Ahura, the igod of light of those early days. There were prophets and wise men among the ¦people of Iran from earliest times and a title which was common among them was “Zarathrishtra, ” a name perhaps linked with Chaldean astrology because “In the religious sense there is no difference whatsoever. But one was left wondering whether the racial element really weighed far 95 it means “Golden Shining Star. ” Such religious leaders, sometimes known as Magi, from which our modern word “magic ” derives, may have been tele- more ’ian ’the ’iiritu'al'one. The work scoped into one legendary Zoroaster, on of centuries has undoubtedly turned this remnant of the once outgoing Persians into an inward-looking community and there may indeed have been a specific man, living about 600 B.C., who acted as a catalyst for the spiritual aspirations (it may have come kbout in the following of the people. way. Certainly, about that time, the Zoro- Thousands of years ago, herders and astrian religion burst upon the outside warriors inhabiting the plateau of Iran, world as one of the first great moralising 13forces, setting righteousness and devo ­ tion against service to demons arid evil. In this way there grew up a dualism ” in Zoroastrianism in which Ahura Mazda '(Ormazd), the God of Light, is contras ­ ted with Angra Mainyu (Ahriman), the spirit of destruction and darkness. Some scholars believe that during the Jewish exile in Babylon and Persia, this outlook entered their religion as the struggle between Jahweh and Satan, and thus found its way at a later date into Chris ­ tianity. Whatever the actual origins, this religion of light and fairness, in which origins, During the vicissitudes of centuries, foreign armies often possessed Iran, but the national religion survived and in its day fiercely persecuted any other faith that threatened its position. Christianity and Manicheism were stamped out. The time came, however, when a new reli ­ gion, in the seventh century A.D., just as ferocious as the local variety, swept up from Arabia and replaced the fire temple with the mosque. Since the invasion, Islam has held the ascendancy in Iran. Pockets of Zoroastrian resistance held out in the hills, and still hold out tod^y, but rather in the fashion of tolerated ft ithe symbolism of fire played a great part, minorities like the Jews and Armenians. galvanised the Persians into j - - - ^military adventure, until their empire, hardly numbers ’ ing-a belated interest in their oldest t Greeks, some of whom lived as vassals indigenous faith. of the Persian King, commented on “the Jaws of the Medes and Persians ” as incorruptible and utterly fair. There is no doubt that even after Alexander ’s 'Zoroastrians, there were already small conquest the civilising influence of communities of soldiers and sailors of Zoroastrian Iran was immense. Persian origin in India. Their religion of a colossal The whole community in Iran today - . i more than 10,000, the fourth century stretched ing a belated interest in their oldest irom India to Greece. The admiring although Iranian nationalists are show- > The future of Zoroaster ’s fire was elsewhere —India. Before the fligh t of 14However, in the twentieth century the I looking outward once again. It is this factor which has led a number of people, including Parsis, to observe that the community will have ceased to exist by the end of the century. Dastur Daboo i t firetemplesand wells was not new. ¦However, a Rajput king is said to have Pars! community shows evidence of permitted the armed newcomers sanctu ­ ary, on condition that they lay down their weapons, adopt Gujerati as their langu ­ age and not intermarry among the local people. I may add here that there is much controversy over these points, as . observed that this is “only a pessimistic jthere is over much of Zoroastrian history view, nothing else, ” 'and the facts may never be fully separa- certain centripetal forces at work : ted from the fabrications. Young Parsis tend to look westward even more than most young Indians; In due course, the Parsi community, there is an increase in marriages out of remembering the harsh eviction from the community ; cremation is gaining their homeland because of the Moslems ground instead of the unique 'and confined by law and no doubt their jower of Silence where the bodies, are 'own wishes from intermarrying, not laid out for the birds ; smoking regarded eager to teach their faith to any others, forgot their ancient militarism and took <0 business. There is reasonable proof that in early times Zoroastrians sought^ holds, the Parsi commnnity will change 'converts far and wide for their faith, as ¦-does any religion that believes itself changed in the past. “We are a very true, but, like the scattered Jews, slowly adaptable people, ” he concluded. (began to look inward rather than out- ‘ward, to seek solace in theological and ritual quarrels within the community while ensuring their survival by econo ­ mic strength. and yet there are 5is a pollution of fire, is quite common. It is likely that, whatever the future radically in the next forty years, as it has Courtesy MIRROR t 15it RAHE-MAZDYASNI OUR DISTORTED HEROWORSHIR Dasturji Khurshed Daboo. According to Carlyle everyone loves Heroworship. Seeing in one ’s own self lack of a significant trait a person is impelled to come in contact with some ­ one possessing that desired trait. Behind desire for contact of superior individual there may be hope of profitting by the influence wielded by some great man or a great soul and thus seek one ’s solution or salvation without working for it. In short it is desire for an effortless . gain; With such beliefs many of our commu ­ nity men and women whirl around some Sai, Peer or baba. Some of the over anxious ones under the ecstasy have discovered their so called guru and have parted with all their belongings in favour of such gurus who successfully worked up some outer form of pomp and pose. A proverb says: If there were no gullible persons the cheats would starve. These cheat's shout at the top of their voice of the easy road to meet the Almighty and though everyone knows that the path of reaching the Almighty is ever so difficult these gullible followers of the treache ­ rous gurus accept their word with ridi ­ culous lack of sense. When human beings seek short cuts to important problems cheats reap a rich harvest. Some of the so called capable sais, peers and sadhus have their well organised touting clicks, who with their tall talk catch viptims for their principals. Prophets have in all instances given clear cut immutable law of reap what you sow and everyone is unmistakably told to stand only on his own record of good or evil. But man tries a double-deal to remain in sin and secure absolution. The Parsis often ask me questions about the story appearing in Pahlevi books that Dasturji Peshotanji has secured Immortality and now resides in Alburz Mountains, with his pupils and is going to reappear in the world for spreading Zoroaster ’s message once again. Natu­ rally anybody would be eager to contact such learned and lofty soul. Perhaps Dasturji Peshotan himself may question -— Whdt is your motive behind this visit ? When all th,e religions acknowledge the' existence of such lofty souls the question of their presence is a matter of high probability. Such souls may have learnt up all the laws of Evo ­ lution of man and may believably have reached perfection. That is possible for we know of human wisdom in all grada- - tions. The Bible describes them as an “Assemibly of just men made perfect ”. Perfect here means perfect in all ways : in knowledge, in sympathy, in tranquili ­ ty and in satiety — likewise a separate class of men of perfection with some extraordinary qualities may be existing because adl efforts in nature are directed f A 16I V ' I 1 / y ix^*' V' M S& <1 I * towao^L^ ^stiny of perf^on. If aeect y^ Jor giving yon Pesi^in could toe inimortal the same tionsVyou need not go to them aU the destiny can be assumed to have been because howsoever far off they may determined for us also. That' evolution be from you they can convey their' j«ver comes to a stand-stiU is ' a good message to you but if they do not need reason for such assumption. The soul in your help and you want to go there you evolving has passed through stages, can never find them because they have Through mineral, vegetable and animal built around them a sort of divine forti- experienoes man has reached human fication and they live within its precin- stageS. It may Idgieally hereafter be cts. Earnest seeker like Dr. Hartmann expected to proceed to some new higher , returned disappointed. He was clearly stage — by whatever name we may informed by a letter ‘You get yourself Ihter call them Soshyants, Adepts, engrossed in S^ice to humanity and We Mahatmas or emancipated souls. In the last ceptu^ many such ^instan^ were gained by your coming hear us. ’ collet-Marie Corelli has inctrnporated them in her novels and Mr. Senate lEdi- tor of the Pioneer) has placed several before ventarmg on a search of the nor- letters signed by such great .souls in the ' British Museum Library. Many a man ____ _ ______ 1ms seen such souls visiting them and of religions and laws of the appearing in person in their presence ; ^injjghty, 4© not interfere with these not only that but boc^s of their teach- Not only that but they are bound ings are compiled. On historic events in their convictions to honour these ^past such great souls have personally. suffering under ig^^part in directing and changing the d^^W^ations. Many are convinced Compensation) they cannot intend of th^i^|^^>^aud work by personal experiences, tofen^hst^ding all this d t ^aves of the supreme law. ’Sdit ismean- must be lememtoered that these aouls favours or facilities have deliberately kept^l^selves out of tjj^ij^jirams. the hutouto and turmoil of town life because they did need lonelineM and 2. only need persons already. c^pW peace of mind for their way of ehgrossed in work of huinan weffaie- In life. Why ^ould we then intrude into other words they do not want a follower their privacy ? Why should we disturb who is u dead load on his guru. Itoey and disrupt th^r naind engrossed in deep> only need eainest workers fOT the good l^e^tation of a higher order ? Lord of others. They can give thwf inessa^ i^ipaster was also in meditatioo for te^ and their lead to sudh men from ^y dis- ip moun taii) . recesses. Always tance. It is not necessary to go near this that if these great souls them. staged. It may Idgieally hereafter be cts. Earnest seeflcer like Dr. Hartmann are by your side. Nothing is likely to be 9 \.- ¦ Following rules must be kept in rnihd mally unfathomable : L Great souls being supervisors and our Karma (The Law of retribution and (in (¦ "'Sh. ¦w r ¦ 3. If people want their *Darshan _________________ _ (sight) just out of curiosity they only seen from far in eoinplete darkness by a create nuisance of themselves. Presence person of sharp. Vision the ey^ of ^eat of suclrpersons can only spoifthe clean souls can locate the dim shining ato of men and women suitable for their work. In the ‘Yenghehatam ’ prayer the ite^Ehe , idea is somewhat differently expiaii^, namely, Padar Ahurmazd identifies any, soul from its purity arising out of the practice of self-abnegation, Jusiw a Bint beam of light can l>e % atmosphere of those who keep their aura pure and are working towards divine purpose. 4. It is enough for us that a lofty soul still further advanced as the Prophet Zoroaster ’s took the trouble to live amongst us. The Gathas say about Zara- thushtra that at that time He was the -n iv , , ir.nx» I - V Xie was me By the same law the soshyants can also lone soul then living who had under- Stood and known the scheme of the Almighty. The Soshyants living in the mountain caves are at his service to still further advanced as the Prophet any, > identify altruistic souls. Just as a gardener is keen to see his garden blossom forth, divine souls are ’CTplain the Prophet ’s work after having anxious for the uplift of human ¦> is the ^d desire night and day is to advan- see his understood Him. The Prophet did give Knowing the scheme of the Almigh- His ‘Darshans ’ and what : result ? (He was killed) but in the life ­ time of Zarathushtra His follower Pesho- tah, the son of King Gustasp, attained Immortality. They were great living indi- faithful persons practising region were left? Great Souls in Need of Good Souls path, (Righteousness — Ashoi). We lO When we go in search of « u Zoroaster giving similar direction in His ‘Darshans ’ and what ce it by putting forth new and better ideas for advancement of ’ our soul. When Gautam Buddha almost reached f, viduals but how manytruly staunch arrest _ my progress till ah the persons in the unhappy world wifi nchie- the stage of Nirvan for self • he -said ‘I ve their salvation ’. Great souls are ever eager to lead the world to the straight Zoroaster giving similar direction Yajashne in similar words. Furthermore those supervisors of ancient wisdom and religion from time to time, as needed, throw light on essen- human race. In the new world to come htful^n will take the place of lntelllgi$ieu:e as psychic power as now gift frdnk'^aven. a guru it must be remembered that the genuine potent great teachers are themselves on the lookout for suitable helpers for their own^woik. The Whole world is crystal clear to them. When they come toinow to to betterment of of souls .advanoed in purity and love, they are able without phtside help to pick up such persons as workers for completion of their own task of human That will Im n c lj * xv ' nar Will be a great step forward in the welfare. - ¦ • t. progreasi 18'Tr p< Kuft Kving. WW many yet conscienoe^ insisting on its own right- undeveloped psychic traits -will become - hess. Following our hunches we work manifest and made use of by the great our way up or out incredibly faster funknown for elevating human life, for unhampered by innumerable / pros and enlightening human beings With right cons to sift. If in doubt go to sleep, of knowledge, and saving the human (Intuition will work out the solution. t ra^e from destruction and decay by the Great brains ’ and great souls ’ solutions felony of selfish evil man. Desire of unworthy mean souk is for aroJgh^CT^riment? ’’¦irith self and crushing down others for their own selfish gains. Great unknown protectors, of human destiny always stand in need of men and women of good thoughts and good conscience in their task of rescuing the world from such outrages that humanism and peace could last on earth. This humble author can add his proofs that at eveiy stage in his life he , . has continuously renewed unexpected, Suidanoe ? The answer is simple, hints from unkhov^ quarters. These lofty sohls (sahibs) have picked me up When I was down and out and given me several opportunities which are surpri ­ sing. With over-emphasis on rationalism were mostly • arrived at by the same process and subsequently proved right experience in the world. ”) One question is overdue. If these Sahibs do possess the lost boofks of our religion why are they not bringing them out ? If Dasturji Peshotanji is still tlie real guardiUp angel of our religion why are the Parsis still left without any the Parsis still left without any 1. The kind of guidance and the kind of persons to whom such guidance is given is never revealed but it is well known that the people of the western apd insistence on logical step by step loountrieS are doing their best to spread thinking the value of intuition is discori- ancient Iranian ideas in the world and in ted these days. Great minds like Einstein, Iran itself there is distinct awakening Edison, and others under intuition and about real ancient wisdom of the land, (inspiration have comefo some conclu ­ sion, which they feel is right while not knowing the reason. Reason is too slow, Weighing and balancing evidence from Conclusion to conclusion. 2. Assuming that some hidden anci ­ ent books are brought out will the present day suspicious and questioning generation have faith in their genuine ­ ness Some of the so-called scholars « (A uiuque idea is a conceptual short- hand andi intuition is a mental shortcut. M start ragging, creating unnecessary “Neither reasoning nor intuition is fool-proof technique but in either case a - .tow over them and finally declare them J fake copies. Furthermore is the oommu- the sri^ngth of the feeling of certainty taityready toput the new knowledge is tsompelling. It invades his mind again into practice ? ’ How many of us m^e and again. It is almost like a nagging use of our existing literature 7 19 J4 At? J £ ' 5 r J ;• r* . . ^/'yResponi^ility of our lost Uteia- ,;^^Is ‘^iWy our own. After Alexander Jdavirig -destroyed our library Dastoorji Tonser had re-written o u r ancient twenty one Nasks, but we took no eare to preiserve themi. Even what little is left we do not care for. Why shodld the"great . sahebs heedlessly waste their efforts in and guide us. They would not care to thrust their ideas on us by force. Our religion taught goodness and peace on earth by relinquishing anns. It is predicted that Dastoorji Peshotan in the next milleniujn will come as a Pro ­ phet. Today all over the world there are movements directed towards reo^mii^ sing life. If in Such times we remain engrossed in old worn out formulae how can awakening come in our community and dur religion ? If our rich and onr poor both live in callous unawareness who will be our well to come to our rescue ? J reforming US ? They can wait till we turn to 'them. wy 4. If our .Prophet Zoroaster comes down from Garodeman — the highest Oaven and asks us to give acdount of US, things wouid look very disappoint ­ ing.Our rising gehetatioh knows nothing of our ancient ItiKl and its history of philosophy nor even of our Prophet Ifimself. Ail that is seen is the shallow ininiick- in|t of the west. No one is concerned about religion being completely out of our education. There is a crazy antireli­ gious wind blowing and a group of to remain peoj^e actually prefer ig9oi«i>l^tlBtoacfaii^»au4 our Propbet. Mon^, naatemlitia and fashion '^sorb them fully and ihey merrily while away their time. " ‘ 5. At present conditions are in no way favourable for the great souls to Translation : • Courtesy Jame-Janashed t* If 1 •Jif * engineer, Yasna 48-1, in the Ught of VedantstECTRON-cjNo. A 1. E. E. E. (U. S. A,) A. 1. Mar. Tech. (Indiar). ¦ Radio Officer* led to accept the principle of An al Haq (Omnipresence of Brahma). Any how. Maha Ratu Zarathustra boldly asserts the end of all Duality (Yasna 48-9) to be the final truth of life, and to assuage the fear he provides in this mantra the safeguard that the monism of Brahma may be attained through virtuous deeds alone (i.e. by leading a moral life, and not by abroga ­ ting morality). As a matter of fact, the opposition against Sankara, arises out of a miscon ­ ception. For Sankara had very clearly \ stated that there is no scope for non ­ dualism in the moral life “Adwaita is to be practised only in the J by Jatidar Mohan Chatterjee m.A. Those deeds by which Rectitude over ­ comes vice —- the deeds that are held to be honourable and divine, and which confer Ameretati (godliness) to men and angels on account of those practices, may Ahura award to us (Knowledge of) Brahma (the Absolute) Maha Ratu Zarathustra lays down in this Rik, a fundamental point of his reli ­ gious philosophy. The Adwaita doctrine of Sankara is assailed by some European scholars, on the ground that it obliterates the distinc ­ tion between right and wrong, and is thus destructive of moral life. Following their lead, some Parsi scholars too, are very suspicious of the philosophy of Non-dualism, and fight shy of it. They are very panicky lest any trace of Non- sphere of conception, and not in the dualism is found in the Avesta, and very eager to tell us that the conception of Zravan Akarena is exotic to Avesta. They fail to see, that with the fall of Monism (Adwaita)) Monotheism also i i wrong deeds have equal value), a man falls to the ground. If the Universe did reduced to a brute in no time, and not spring from the same source, the all philosophy, whether dualistic or non ­ conclusion is inevitable, that different dualistic, will have no meaning for him gods created its different parts. This is just as it has not gob for a dbg or a the reason why Islam, which in the -bull. beginning so vehemently resisted the Zarathustrian revival led by Hallaj matter, but to reach it, one has to go sphere of action (conduct) ”. Sara — Tatwa He was well aware that if Adwaita is transferred to the sphere of conduct (and as a consequence it is held that right and wrong deeds have equal value). all philosophy, whether dualistic or t Non-dualism is the final truth of the Mansur, found itself ultimately compel- through the discipline of moral life, 21 1involving the dualism of right and wrong deeds (which are the outcome of Spenta and Angra Manyu respectively). Non-dualiism is the final truth of Phi­ losophy, and yet Dualism (of right and wrong) is the basic fact of moral life. A reconciliation is made by saying that Non-Dualism is the end, and Dualism (of moral life) is the means. This should silence the European < tics and others of the same outlook about They bold that both the the alleged evil effects of Adwaita. The Gita also suggests the same solu ­ tion. Though (Non-Triplism of the Gunas = Non Dualisim) is the ultimate objective, a Guna (viz. Sattwa Guiia = Spenta Manyu) is to be resorted to as the means (Gita 2-45) It is a matter of reasonable pride for ho^ds the Parsi point of view. This phi- the Parsis to find the Gita fore-staUed in this mantra of the Gatha. Then again, the last time “Behmeng Bakshed Ahura ” (May Ahura award to us Bahma = may we attain Brahma, through the grace of Ahura) reminds us their views, about the state of the aspi ­ rant after emancipation. The Sanikarites .hold, that at the ultimate end, only one Entity viz. Brahma subsists; this is to say that the soul of the aspirant is merged in Brahma. The Ramanujists (particularly the school of Chaitanya) hold this idea to be unsatisfactory. Why should a man like to be emancipated, if he has to lose his separate existence thereby? Who is to cri- profit, they ask, by such emancipation ? _____J persons — God and His Devotee (the Beloved and the Lover), subsist up to the end, united in love (but not one merged in the other). Both parties put forth cogent philoso ­ phical arguments in support of their respective points of view. (It is to be noted that the School of Ramanuja up- losophy was known as Cisti (Yas 48-5) in pre-Islamic, and as Sufism in poat- Islamic Iran.) The Bhagavata Purana here observes, that even granting, that merger in Brah- of the following celebrated slpka of Absolute), is the correct philoso- Srimad Bhagavat Purana, the great view, it should be comprehended, scripture of the Hindu School of Devo- devotion to Personal God, is the best way of reaching that end. 3Tfh II Bhagavat 3-25-19 A few words, by way of introduction, are necessary to understand the meaning of this important sloka. The two schools of thought, viz. that of Sankara, and of Ramanuja, differ in explained as follows : 22 I#**- The very same idea is poetically des ­ cribed here, when the Gatha says that Brahma (knowledge of Brahma, or mer ­ ger iiL Brahma, as one likes to take it) is in the gift of Ahura Mazda. > The Sldka of the Bhagavat may be i/if’- 9 Even for the Yogis, there is no better mention would invalidate the cult, of way of realising Brahma (merger in the Devotion of the Gatha. On the other Absolute), than devotion to Bhagavan hand, the inclusion of the idea, in its (Personal God), who is the soul of the discourses, raises the value of the tfheolo- Universe. gy Gatha, as bringing it in a line Bhagavata Pur ana thus reconciles the with the highest philosophy, ancient or conflict, between the protagonists of modern). Impersonal and Personal God, (Brahma and Iswara) — the God of Philosophy, devotion to Personal God is indispensa and the God of Religion, by saying that ble, if not as the final end, at least as the Adwaita Philosophy and moral life, and best of the means of attaining the final end. (Thus there need not be an anathema .scriptures of the Hindus on the term Brahma, in the fear that its and the Bhagavat. It will thus be seen that this mantra of the Gatha, in respect of two very impor ­ tant points viz. (1) the relation between (2) ' the relation between the cult of Bhakti, forestalls the two most respected the Gita ) J. E. DASTOOR & CO. ELECTRICAL ENGINEERS & CONTRACTORS SPECIALIST IN ERECTION OF POWER HOUSES. CABLE LAYING & JOINTING UP TO 22 KV H. T.-L. T. STRUCTURAL WORKS OVERHEAD LINES AND INDUSTRIAL INSTALLATIONS. » 204, Princess Street, BOMBAY-2. Telephone: Ofl'ice 20357 Workshop Stores j 3: 76462 5$^ 23Two Ancient Dynasties of Iran HUAFRIT AND KUDURVAND. - by P. N TAVARIA Firdousi sang the history of ancient Iran in his immortal 60,000 couplets, which have led or rather misled the scholar world into the erroneous belief that the Shah Nameh comprises that history in its entirety, which it does not. Thus ancient Greeks who lived two to four centuries before the Christian era have reported that Zarathushtra lived in 6000 B.C., though the correct approxi ­ mate date is 7551 B.C. according to Khshnoomic calculations ; while the modern scholars put that date at 600 to 1000 B.C. based on enigmatical Pahlavi writings which have misguided them. two ancient dynasties of Iran, viz. Huafrit and Kudurvand, unknown to philological scholars, but also informed that the Kayanian dynasty had continued to rule for over 2000 years after the death of king Kae Gushtasp mentioned above. S’ The second period of 3255 years men ­ tioned above represents the combined period of the rule of Huafrit and Kudur ­ vand dynasties. The history of the Kaya­ nian dynasty after king Kae Gushtasp has been completely lost or destroyed at the hands of the enemies, both cutside and inside of Iran ; while that of the Huafrit and Kudurvand dynasties, though unknown except that of the last about 261 years, explained further on, has not been lost or destroyed, but is said Thus there is the huge gap of over 5400 years made up of two periods of (1) 2079 years, and (2) 3255 years of which the scholars are entirely in the dark. The to have been rendered sacrosanct for former represents the continuance of the Kayanian dynasty after the death of king Kae Gushtasp in whose royal court holy ZarathushtTa revealed his holy Faith. This Kayanian dynasty was temporarily terminated in about 5382 B.C. by the Indian invasion and the rule of Indian kings over Iran which lasted for 100 years. In this connection on the basis of the esoteric teachings of Khshnoom our revered Ustad Saheb, the late Mr. Beh- ramshah Shroff not only gave clues to the valid reasons, to be disclosed at the pro ­ per time and by the proper authority. Huafrit Dynasty 5282 to 3656 B.C. The name of Huafrit occurs in Aban Yasht ; 130, where it is stated “I, Huafrit : may conquer large realms ”. But evident ­ ly because there is no mention of such a name or of his descendants in Shah Nameh its existence is not known to scholars, and consequently in S.B.E. Vol. XXIII Prof. Darmesteter has rendered the above sentence as “I, fully blessed, ” &c. Thus owing to deficient knowledge t. * 24I 1' * f ¦« * i 1 & > s^id with certainty that they weie the Wo 1^^ that ruled over Iran between 5382 and 5282 B.C. Then Huaf- rit^ who was a descendant of • the Kaya- ren nian dynasty supplicated to Axdvi-sur, and rose against the Indian rulers and defeated and expelled them, ahd himself sat on the patriarchal throne of Iran. This was an extremely glorious period on the known material world in the > ‘Hukhuda^ baen Jam-tokhmagan akhar min Fredun pavan fratum pavan Manushchiharan u dadigar pavan Kay an u cidigar pavan Huafritan e min ham Kay an e Sassan. (Uansiation) ‘-Among- the>’^soendants 95 of Shii Krishna ;"^oeoraing to the moide ti '“calc«lations of the heavens ” Lord Shri Krishna was and some 4G of th^,j^oiy ,of ancient Iran, the proper nameWuafrit ha^ 'been erronedurty dered etymologically. The late indefatigable scholar Ervad Sheheryarji Bharucha has drawn atten ­ tion to this dynasty in his article in Sir Jamsetjee Jeejeebhoy Madressa Jubilee Volume (dp. in doing which he quotes Rehetseck ’s App. Il, MSS Din- kard Vol. il as under ; .(12im indebted to ti^ learned Ervad B. R. Panthaki for the matter of spiritual advancement, for the informatiOTi). Daevas or the demon-gods whose activi- ' ties belonged to the destructive daik side Jji Nature, now turned to be the of the White side. These demon-gods Who formerly walked cm the earth dis ­ guised a® human 'beings, were either caused to vanish in the ground by Zara- _ _ thushtra fYsn. 9,15), or the evil cerebral ifeww hed there WfW good rule after powers of their Chakhras, plexuses, were of transmuted mto good fYt. 13,89), or 1- they (Daevas) Were smitten by him (ibid), w descendants of So transcendent was this transfiguration Huafrit, and the Sassaniahs descended caused by the holy propbel that when from the same Kayanis. ” ' the propitious Time factor arrived m the Thus it is proved that Huafrit is the fiendish demoniacal atrocities, and the ^ge was set for a great Saviour in the p^®on of Lord Shri Krishna to take birth in about 5422 B.C., and ertahhrtJ the Vedic idolatrous cult of the White ride in India and elsewhere. Thus: the term that was treated with uttor hatred in Avesta, now assumed the exalted deified position in Vedic scriptures. Kudurvand/Dyrrasty 3656 to 2027 B.C, The Kuduryand dynasty was in reality continuation df the same Huufrif dynasty, but the, king who came to the . . first by the successors Faridun .. Minocheher and secondly by the Kaya- nis, and thirdly by the i 99 heavens, the world was delivered of their name of the founder king of his dynasty bom in about 5422 B.G, years later there was Indian rule over ,Iran for 100 years as stated above. In Dastur Peshotan Sanjana ’s Dinkard Vol. V (p. 34) and in S:B.E. Vol. XLVII (p, 84 Intro, p. xii) the names of kings Kari- ’ and Rashne Rish occur, which a §^iyo be Indian rather than “Ruimi;' \ as in the footnote, yet it cannot be throne after some 1626 years called hixn- 25 9 ¦ 99 !¦ ( ' ¦ i > p'^iJis;., •J i ' The Mlidwyaiiid dynasty ahd tnled Sfiff K^to-'Nanaa^ndi (abridged^^^^^ . _ Kudurvandi). Tn * his “History of the practically for the same period as that or Kaianians ’’ (P. 498) the well-knovm P^si Huafrit namely *1629 years. Out erf these historian, Mr. Pallonji B. Desai gives some account of these Kudufvand kings from the works 1 lap of their race to Death. Like the Red Indians, a kw Parsecs will be found. Our publications : The 6-Line method here and there, may bb clad in shi^ and lOsf Writing Avesta Letters, On the Imipor- shorts, living in isolated places, having tanoe of Rcadhig Aive^a Prayers in the murtis of Sai Baba, Lord Krishna, or (Avesta Script, the Avesta Primer, and Buddah in their homes Mgether the 6-Lme riil^ exeroise-books, as well ^i^'-^Tphoto of Lord Zoroaster in the as the graihophone record bearing Aves- I¦ ¦;» Xs I iF'*' • ! > ^‘' ' 'r rH’ 3^ Ji a ta PraycfS lsJ^wing correct prottuncia- pointecUy^ *T«41ds a way erf ta&iag moiaey ? ¦5 ’ (COURTESY and FAIR-DEAL) r< ' <=* t t 5 t X ' ; ? is^? ¦V' ,14 :sd. 'Reg. No B 961 r J ’fl KHORDEH AVESTA (IN ROMAN SCRIPT) To meet the pressing need of those Zoroastrians who are unable to read Gujarati, for offering daily prayers, we have transcribed into Roman Script our Khordeh Avesta. CONTENTS; Publishers ’ explanatory note. Guidance for pronunciation. Note for reciting prayers, Ashem Vohu, Yatha Ahu Vairyo, Kem Na Mazda, Ahuramazda Khodae, Jasame Avanghe Mazda, Niran-gi Gaomez, The Five Gahs, Sarosh Baj. Hushbam, Havan Gah, Rapithwin Gah, Uzirin Gah, AiwMifUthrem Gah, Ushahin Gah, Khorshed Nyaish, Meher Nyaish, Vispa Humata, Nam Stayishn, Nemaz-i-Chdiar Nima, Mah Bakhtar Nyaish, Ardvi Sur Nayaish, Atash Nyaish, Hormazd Yasht, Ardibahest Yasht, Srosh Yasht Hadokht, Srosh Yasht Vadi, Bebram Yasht, Hom Yasht, Vanant Yasht, Namaskars of Cherag, Muktad, Dakhma, Koh, Aw and Orvar, Din-no-Kalmo, Tan-Dorosti, Names of Thirty Days, Names of Twelve Months, Names of Five Gathas. details of Six Ghambars, Twelve Jas hans. Seven Hamkars, Recital of Yatha and J'lShem, Patet Pashemani, Patet Ravan-ni, Saturn Karda, 101’ Names of Ahuramazda. Price Rs. Six (Postage Re. I/-) < Jehangir B. Karanfs Sons 12 B, Sir P. Mehta Road, Bombay-1. Tele: 261289. Estd. 1893 Karani ’s All Khordeh Avastas are available at Warden’s (Mysore) Pvt. ltd. Sandalwood Shops. 1 -i i i ! I