Dec 1965

4 co 1^’ *n L2*Si I b'^'3 L J o*»t fl '^• M I C’li ¦ s»< FSK„X *!* i* VOL II No. 2 Contents : EDITORIAL DECEMBER 1965 Page ¦V "I ¦ 3 Mehrjibhai Nosherwanji Kuka —by Erach D. N. Pavri Honesty on Two Feet—by Madam Ma Nyein Tha Zarathustra and the Gathas—by Mahyar-Byranaji Patel ... Rahe Mazdyasni—by Dasturji Khurshid Dabu Of Wine and Women —by David T. Armstrong The Voice of Righteousness Zoroastrianism-Ritual —by L. K. Nalbansingh Khshnoom —by P. N. Tavaria Revive The Gahambars—by Mr. M. V. A. Wasil Integration —by P. B. Warden Managing Editor : P. B. WARDEN. M-S. ( Bom. ). D.P.M. (Bom. ) ADVISORY EDITORIAL BOARD Dasturji Navroz Minocher-Homji, M.A., B.Ed. 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.C.A. 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. Single 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. 4 8 9 14 17 18 20 25 27 PwhKatMwl and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7. and prints by Him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.INSTRUCTIONS FROM CANADA For Probable Zoroastrian Settlers ¦ I Canada I am asked to Canada requiring technical On behalf of a reputable employment agency in explore the possibility of filling certain positions in r- skills and education in the following categories. Electrician — Machinist — Draftsman — Tool and EMemaker — Welder, ete. Practical experience essential. Graduates and diploma holders in General and Engineering sciences Chemistry — Physics — Mathematics — Aeronautics — Civil, Mechanical, Electrical Engineering — Electronics — Mining — Metallurgy — Petroleum, etc. and pieces nor enclose original documents ’ Write or type on one side of foolscap Other areas in which you think you can be employed in Canada. Please give the following information in one envelope and not send in bits 1 IT 7 * J J n * J M sized^oTietterhead sized paper. Be brief. If we are interested we will mail you regular forms to fill in with full details. Please put your name and address on all pages and enclosures. Write in brief. We wish to know, for the present, the response from your end. 1. Full name and address, age and marital status — wife’s age and qualifications — names of children and their respective ages. 2. Your educational qualifications: Degrees, diplomas. Name of Univer­ sity, year graduated, special subjects. 3. Experience: Type of work, names of employers, dates of employment Are you prepared to settle in Canada permanently ? Family men are preferred^— up'to 45 years of age — married men with children — Zoroastrian. J All correspondence to be in English. All letters will be acknowledged without going into details for the time being. Please have patience and not expect quick results. Airmail details before 31st December 1965 to: — Jehangir R. Paymaster, 71, Bank Street (502) Ottawa 4, Canada. 2 yA 5 (toil al A fi h !¦ In this issue we bring to the notice of our people one of our forgotten worthies — just one amongst the many, who by their zeal and devotion have clarified several of the issues about Zoroastrianism raised or left unsolved by preceding scholars, mostly Europeans. It would truly be educative work to give short life-sketches and extracts from their writings. The front page picture is of the legend of the Black Horse (Aspe Siah). Interesting story about it is that King Gustasp accepted Zarathushtra ’s religion because he could straighten out the drawn in four feet of this his favourite horse. In the article of Khshnoom it is described in the most interesting manner. All should read it whether or not they accept Khshnoom. Mr. Mahiyar Patel is a discovery of Parsiana and his zeal will go a long way in enlightening our readers from time to time with the fund of information and knowledge he now collects. Sardar Nalbansingh is a quiet, unassuming student of comparative religion. He works in the Pathology section (Non ­ Medical) of the Military Medical Unit in Poona and issues Bulletins free of all cost on Zoroastrianism, Christianity and other ethical ______values as his labour of love. From Page 28 present day scare-mongers are politicians themselves. And it is the irony of fate that the accused (the politicians) are themselves sitting on judgment on the problem of Integration by looking at each religion from a different angle. How they see different aims in different religi­ ons is a fallacy hard to beat. These very same politicians one evening attend communal functions of communities other than their own and from their lofty pedestal of chairman of the evening de­ clare in glowing terms of our integrated unit and next evening on the floor of Lok Sabha move a proposal for banning com ­ munal parties. When on the floor of the Lok Sabha Mr. Swell asked the Govern ­ ment what were the reasons which com ­ pelled the Government to drop the Bill already drafted for banning communal parties ? Mr. Jagganath Rao, Deputy Minister for Law informed .the House that “the difficulty was to define a com ­ munal party; freedom of association which extended to all fields of human activity was guaranteed under the consti ­ tution and the Government did not want to curb that liberty”. Meanwhile our children grow up under a ban impo ­ sed by Superintendent of Schools. Emo ­ tional integration cannot be achieved this way. We must search for other avenues of approach. s 3Mehrjibhai Noskerwanji Kuka, m. a . (BIRTH CENTENNIAL 10-12-1965) < ?R| ¦ by re ¦teg ! ERACH D. N. PAVRI B. A. I H Sir Rustom P. Masani eulogised the services of the late Mehrjibhai Nosher- wanji Kuka, M.A., on the occasion of the observance of his Birth Centennial, at a meeting convened under the joint auspi ­ ces of the K. R. Cama Oriental Institute, Rehnum-e-Mazdayashnan Sabha, Zar- thosti Din-ni Khol Karnari Mandli, the Iranian Cultural Society and the Iran League. Mr. P. B. Vatcha referred to him as the “greatest of these scholars ” among the Parsees, who had devoted their labour of love to the study and glorification of the Persian literature. The greatness of Mehrjibhai does not rest only upon the laurels of his erudition as a Persian scholar and on his famous book The Wit, Humour and Fancy of Persia, but he will always be remembered by his scholarly research upon the Fasli calendar which, he believed was the correct reckoning. To prove his point, he brought astronomical calculations and historical facts to bear upon the learned treatise he wrote on the subject. The pity of it all is that Fasli has been treated as a mere fad by the present-day Parsees who are hide-bound by tradition and are chary of any change, in their calendar. * f 1 ( Meherjibhai published two other treat­ ises —now out of print— which prove his erudition and the painstaking research he did before coming to conclusions. He differred from the learned Savants, Prof. Jackson and Dr. West, who had laid the era of Zarathushtra as preceding the era of Christ by only 500 to 600 years. J j Basing his research upon the ancient Babylonian civilisation and history, Meherjibhai drew a similarity between the Iranian culture and Babylonian cul ­ ture. Cuneiformic and Ideographic stu ­ dies revealed that the Babylonians also worshipped fire and water. He proved convincingly that the Babylonians adop ­ ted and adapted not only many names from our religious precepts and practices. t 4but even took over certain forms of worship. This probably Was the tribute of ait inferior race to a master race which Persians then were. The Babylonians paid homage to Strous (Sarosh) and Hoo- varatat (Khordad) under other, yet simi­ lar, names. From many such findings, Mr. Kuka came to the conclusion, which had been accepted later by other eminent scholars abroad, that Zarathushtra era was somewhere around 5,000 B.C. If historians could place Babylonian era, they must perforce accept and acknow ­ ledge the hoary antiquity of ancient Iran of Zarathushtra, These researches of Meher jibhai were published in English under the titles of ‘The Era of Zoroaster in the Light of Recent Babylonian Researches’ and, ‘The Antiquity of the Iranian Calendar and of the Era of Zoroaster ’. These treatises were published at the suggestion of the late Mr. Khurshedji R. Cama, who was a great admirer of Mehrjibhai. 6 » Mehrjibhai went on disseminating his knowledge through articles in such jour ­ nals as Nur-e-Elum, the Jam-e-Jamshed, Ra6t>Go£tar, Journal of die Iranian Asso- dation, and others. He was always dressed in the then usual Parsee style — Parsee dagla (black alpaca) and phenta. He was however, not an orthodox Parsee where religious dogmas were concerned. He was the son of a Parsee priest (Mo- bedji Nosherwanji Sorabji Kuka, Pan- thaki of the Agiari at Mhow). Though orthodox in style he was not so in think­ ing like other fanatically orthodox Par- sees. He did not believe in the aura thrown round the Nirang. He lampooned Theosophy; and, one of his classic satires is in respect of the Cock referred to in Avestan literature as the sentinel of Sarosh Yezd ! No one could guess that this serious- looking, quiet, unassuming man had a hidden treasure-house of wit and humour within his frail frame. On occasions he wrote humour which could hardly be surpassed. I still chuckle over his ‘Aji Aap Chaliye’, a short humorous story in Guja ­ rati which later found place in a Gujarati anthology published by the late Sir Ram- anbhai Nilkanth. It was this love of humour that led him to delve deep into Persian literature and compile that classic ‘Wit, Humour and Fancy of Persia.’ In his study of Persian he was mainly inspired by two great men: Sir Mirza Hairat and Professor Edward Granville Browne. This book is a veritable gem. To the student of Persian it provides a source of unending delight, and, even to those not knowing Persian, the accompanying anec­ dotes in English will give great entertain­ ment. In this book, Mehrijibhai proves his own mastery over the Persian language by including his own humorous verses, which make dextrous use of the Pun Macaronics, Macaronics could be defined as a form of double entendre, depending upon two words of two different langua ­ ges with the same phonetic sound but 5 >different meanings. One example: poet Saifi used the word Haq, Haq, to convey two meanings: “If the Hookkah were not to say ‘God ! God! ’ I would smash it”. (Here Haq, Haq, means ‘God ! God !’ and it also means the gurgling sound made by the Hookkah when a person is pulling at the pipe.) Mehrjibhai was not a regular Agiari- going type ! He worshipped his God in his own way — by his services to the cause of Zoroastrian religion. He did not believe in any outward show of religious- mindedness, but he had a deeply religious streak in him; which made him compile a small booklet ’ Niyayesh-e-Ahurmazda Ane Farsi Monajato’ — a collection of the choicest passages from the Gathas and the various Yeshtas, with transla­ tions. In the Monajat section, he has included two of his own compositions. Mehrjibhai in his quiet, modest way helped others in their work connected with religious books. One such effort of his was over the Shah-Nameh compiled in Gujarati by the Kutar brothers — Mahiyar and Framroze. Mehrjibhai was very proficient in figures which helped him prepare special formulae and tables for use by the textile mills of the Tata Group. Many have wondered how Mehrjibhai found time to do research and acquire a vast knowledge on diverse subjects. From his childhood he was a book-worm. At fourteen he matriculated; at 17 he passed his B.A. and at the age of 19 he was an M.A. And at the same age he married his cousin, Pavri. 4 Mehrbai Framroze Khurshedji He was the Head Master of the Tata High School in Navsari. During leisure hours, he played chess and acquired mastery over the game and his proficiency at Chess astounded the men of Navsari. When Jamshedjee Tata visited Navsari, someone suggested to him that he witness the skill of Mr. Kuka at Chess. Jamshed­ jee was impressed by Mehrjibhai playing blind-folded three games simultaneously. “You are rotting here. Come with me to Bombay and join my firm.” He told Mehrjibhai. * a i i And, thus it was that in 1889, Mehrji­ bhai came to Bombay as the Head Clerk in the Svadeshi Mills. i When he retired 45 years later, he was General Secretary of the Tata Textiles; the group of Tata mills. Dastur Jamshed Sorabji Kuka, popu ­ larly known as Kukadaru was his uncle, who inspired him to study Zoroastria ­ nism. Kukadaru did not see eye to eye with his brother, Nosherwanji Kuka, father of Meherjibhai, when the latter journeyed to Bombay by sea from Surat. To Kukadaru, this was a sacrilege, as wa^ then considered for a Zoroastrian to cross over long distances of waterways as long voyage would perforce pollute water with human excreta. While a disciplina- 6rian at home and at office, he had a gentle studied both the Indian and the Western side to his nature where children were systems. What a queer quirk of fate that concerned. He went out of his way to astrologers never predict their own relax with his grandchildren and enjoyed future ! There is that old Gujarati pro- their pranks and innocent company. (As verb: Joshi na randc nahi ane Vaid-na this should be in all good homes). mare nahi ! Mehrjibhai had predicted that his wife Meherbai would die before After retirement from the House of him. But he died years before her. Just Tata, Mehrjibhai decided to relax for the a few months after his retirement, Mehrji- first time in his life. He joined the Dadar hhai Kuka one evening passed away Parsee Gymkhana, in order to indulge in Quietly and peacefully while playing his his favourite game of Chess. At one time, favourite game of Chess at the Dadar under his physician’s orders he had been Parsee Gymkhana. forced to relinquish this game, which was causing him great mental strain. The game of Chess and long walks pro ­ vided him with his pleasures of life and his relaxation. ‘He walked with a slouch, deeply wrapped up in his thoughts. Let Parsis take inspiration from scho ­ lars like Mehrjibhai and it would be better if extracts from pen of our forgot ­ ten worthis are reprinted in a magazine like Parsiana to arouse interest in them. Perhaps it would be news to many that amongst earnest scholars of Persian the following names otherwise familiar to us also rank high : Shri Mangaldas Pakvasa, Sir Ardeshir Mehrjibhai then got engrossed in his own private world of enigmas and riddles, mathematical calculations and the verses of Saadi, or making some adept move of Dalal, Prof. Fardoonji Dastoor, Diwan Chess pieces all in his mind. Bahadur Krishnalal Javeri, Sir Jehangir Coyaji, amongst the departed ones and Incidentally, like his illustrious uncle Prof. P. B. Vatcha, the principal lecturer Kukadaru, he too, had acquired a genu- of the evening and our grand old man ine fondness for astrology and had Sir Rustom P. Masani. 1IKIOIMESTY @N TW@ FEET 4. A Harangue by MADAM MA NYEIN THA of Burma “The answer to dishonesty is an honest man. I would like to see honesty walking about on two feet. Gentlemen, I would like to remind you, you all have two feet. 59 That was shot one. And before they could recover she delivered her second blow. “I am not interested in moderate honesty. Who wants to draw most of their Salary ? To eat an egg that is mode ­ rately good ? To live in a house that keeps out most of the rain ? To travel in a ship that floats most of the time 59 “The trouble with us is that ^e are an individualistic people. Look at the word: five ‘i’s and one ‘u ’ and ‘i’ comes first. Look at the word unity. One ‘u ’ and one ‘i’ and the ‘u ’ coffies first.” People were looking now thoughtful, now uncomfortable and every noW and then were laughing in spite of theinselves. The speech was printed. The Principal of the University gave a copy to every student. The Buddhist monks in Rangoon took a copy to every monastery. The head of the Post and Telegraphs sent his men with a copy to every village. SOLI K. NICHOLSON Proprietor — Selvel Syndicate Died 2-9-65 in U. S. A. following Cardiac surgery. ? ? ? Mr. Nicholson was a pioneer in the field of Outdoor Advertising. of the confidence his clients had in him IVir. iNlVllUioVli wao « yiviivvx - -------------------------- J . 1 1 • . 11 • J He had a genius for Outdoor Advertising in which he virtually enjoyed a unique and foremost position, by reason c- -------------- and his ability to cater to their specific needs. Ouiet, unassuming and studious, he was an outstanding, unUrmg and methodical worker. His grasp of technical and administrative affairs of the organi ­ sation helped him to dispose of all problems with remarkable facility. His sense of justice and fair play endeared him to the clients and the He will long be remembered by the Selvel hoardings that pmmote ^ngCT graeratton his spMJ of OTt« and his vision for tapping new members of the staff. ................... o.,.,_t oTouMooV Advenrslng" of ’which he was a doyen. We entrust to modern concept ou r ; _ _ unique sources of trade and business. May his soul rest in Peace. i'-Zarathushtra and the Gathas by MAHYAR BYRAMJI PATEL “ He was that great and shining personality, to whom quite spontaneously, the intelligent could surrender their reasons, the virtuous their actions, and the faithful their hearts” So very far back into antiquity we have to delve, when we take up the study of perhaps the first and greatest prophet of mankind, that we almost feel lost in a maze of truths, half truths and fantasies that have accumulated themselves in the extant Avesta around the person of this venerable sage. Speaking of Zarathushtra, Dr. Martin Haug says: “The leading idea of his theology was Monotheism, i.e. that there are not many gods, but only one, and the principle of his Speculative Philosophy was Dualism, i.e., the Supposition of two primeval causes of the real world while his moral philosophy was moving in the Triad of thought, word and deed. The great fame he enjoyed even with the ancient Greeks and Romans who were so proud of their own learning and wisdom, is a sufficient proof of the high and pre­ eminent position he must have occupied in the history of the progress of the human mind aims and pursuits were the highest to which a mortal man can aspire...........his motives were purest and loftiest — love of truth and virtue ...........We must class Zoroaster amongst the greatest men who ever lived, and as one of the real benefac­ tors of the human race.” He really lived, and his The german professor Geldner clarifies the style and contents of the Gathas: “In the Gathas, Zarathushtra speaks in a particular style on a deep and sublime subject. Every one of his stanzas expresses thoughts concerning fundamental princi­ ples......... confusion words are ever used is always full of vigour and spiritual force. He never indulges in any exaggera­ ted statement”. .'Nowhere is there the slightest .....No useless and superfluous all that he says Hertel sees the depth to which the heart of the Prophet moved: “In the Gathas, a personage of great intellect, zeal and fervour, who is hurt to the core at the sight of the struggle between right and wrong, addresses us in a way which evidences his sympathy and love for mankind. He is the cause of rectitude in the character and morals of man. The art of agriculture and the care of useful cattle, he considers as the root foundation of the peaceful and happy life of men in the material world. He rises above the worship of natural elements as so many different deities”. ? 9and The fundamental principles Geiger says: “He is the unique person ­ age that has stepped out of the circle of intellectual limitations .....and...... laid out the depth of the worship of the One Creator of his religion are not based on sacrifices or outward ceremonial observancies. The very basis of his teaching is his insistence on the purity of thoughts as the basis of all action in life...........” Opinion of Paul Horn on Gathas is “In the Gathas we meet with the expression of noble feelings, vigorous belief in the true faith, and sublimity and excellence of ethics.” “With all due honour to Him who could die for opinion ’s sake, how was it, or how could it be possible for Jesus to announce a better or purer doctrine than that so often repeated by Zarathushtra, his predecessor, viz., good thoughts, good words and good deeds ? Do not those three things embrace all there is or could be in any religion ? Can the most devout Saint add anything to them ?” Such is the verdict of the American Scholar Whitney on Gathas. “The Mazdayasnian Religion can justly boast of having the soundest, the highest, and the most reasonable system of ethics” (Casartelli). On incessant struggle between good and evil clarified and overcome by Zarathushtra, Prof. Jackson says: “The sacred books of but few people, contain so clear a grasp of Right and Wrong, and so ethical a conception of Duty, as the Zarathushtrian Scripture. Few creeds inculcate more strongly than that of Persia, the need for purity of body and soul The orthodox Dr. Frances Power Cobbe pin-points the evolution of human morals thus: “To whose lessons we have owed • such a portion of our intellectual inheritance, that we might hardly conceive what human belief would be n o w, had Zarathushtra never existed.” Rabindranath Tagore puts Zarathush ­ tra in the forefront of intuitive reformers. “Zarathushtra was the first man we know, who gave a definitely moral character and direction to religion, and at the same time, preached the doctrine of monotheism which offered an eternal foundation of reality to goodness as an ideal of perfection Persian form of worship in ancient Iran included animal sacrifices and offerings of “Haoma ” to the “Daevas”. That all this should be discountenanced by Zara­ thushtra, not only shows his courage, but the strength of his realisation of the Supreme Being as Spirit. Plutarch had mentioned that “Zarathushtra taught the Persians to sacrifice to Ahura Mazda Vows and thanksgiving, and not Mood- stained magical rites, cultivation o£ moral and spiritual ideals is the true form of worship. It is amazing to see how Zara­ thushtra was the first among men, who crossed this distance with a certainty of realisation, which imparted such a fervour and faith to his life and his words. The truth which filled his mind was not a thing borrowed from books or received from teachers. He did not come to it by following a prescribed path of tradition. It flashed upon him as an illumination to his entire life, almost like a communica­ tion to his personal seif’. 10 A? Our religious literature has now come down to us as the modern Avesta, com ­ prising the Yasna, the Visparad, the Vendidad, the Yashts and the Khordeh Avesta, of which the Yasna contains the most authentic parts in as much as it contains the Holy Prophet ’s own message, preserved in the form of the five Gathas, which are regarded as the holiest portion of the entire range of the Avesta. They are regarded as the auspicious pronounce ­ ments of Holy Zarathushtra himself, and consequently are regarded as the final authority in all matters pertaining to the religion of Zarathushtra, He feels himself lifted above the earth, and in his supreme moments of transcen­ dent ecstacy, he has the beatific vision of Mazda, He longs to be alone with Him and belong wholly to Him, and live in His Love and Attachment. He praises Him, worships Him, makes songs of devotion to Him. He longs to lose himself in the Divine Bosom. His whole life is bound up in one idea. “Ahura Mazda!” He implores Him to solve his doubts satisfactorily. He asks Him about the mysteries of Creation and the principles of ethics and metaphysics and eschatology. He is granted the revelation. Now he burns with a great missionary zeal. He was the The study of philosophy enabled chosen one of Mazda, Who now speaks devoted orientalists to sift the contents of with sublime satisfaction that Zarathush- the entire Avesta, and differentiate tra alone among mankind had heard His between the authentic personality of the Divine Commands and having heard Holy Prophet and the revelation as them was now going to make them heard contained and preserved in the Gathas, among all mankind. He affirms, that he the oldest sections of the Avestic litera- will lead mankind on the path of right- ture. Later Avestic literature then accu- eousness, and sing untiringly His praise mulated around the original pristine all around as long as his life is blessed purity, and wove vast phantasms about with power and strength. He speaks of it. Hence, it is to the five Gathas alone his faith in terms of a Universal Religion, that we turn. He longs to win all humanity to the faith of Ahura Mazda and gives discourses on In the Gathas, we find the prophet in the new religion of the good life. A all his original and sublime beauty, resplendent halo of righteousness encir- expressing noble sentiments that grip the cles his beloved face. He awakes to moral heart and awaken the mind. Here, lies the grandeur. He suffers. The priests of the. deepest study, and we walk with him ancient idolatrous faith now assail him. through all his privations and glories. His heart burns with indignation against Here, we find the heart of the prophet these hypocrites He implores Ahura plaintively crying out to his Almighty Mazda to put down their evil and over- Ahura Mazda ! He longs to approach- throw their chiefs from power. He speaks Him through the Good Mind. His one out against misinterpreters and deceivers consuming passion is to see Mazda face who defraud mankind of the happiness to face, and hold communion with Him. of both the worlds. He declaims Evil * 11Thought, Lie and Arrogance. He exhorts are irrefutable. Ahura Mazda, Asha all men not to listen to their evil words Vahista, Vohu Manah, Khshathra, and commands, and to resist them with all their might. He denounces those, who do not embrace Righteousness and Good Thought. He looks to Ahura Mazda alone for protection, and implores Him to recoil their evil upon themselves. He is con ­ spired against. All but Ahura Mazda now desert him. He is dis-respected, mocked, maligned, jeered, and insulted. He cries out in agony to Ahura Mazda and requests Him to help him as one friend to another. He has no following, no means of sustenance and no place of refuge. He asks Mazda to point to him the land to which he should flee if He wants him to live so that he can yet hope to work as His prophet, and establish the Excellent Religion. He wanders without any asylum. He traverses the length and breadth of Iran, discoursing and preach­ ing. He suffers imprisonment. At last he begins to win. His cousin Maidyoimaon- gha becomes his first follower. Then follow noble Frashaoshtra and Jamaspa. Fry ana the Turanian follows suit. Finally King Kavi Vishtaspa and his Queen Hutaosa embrace his religion. Then it becomes the State Religion. Here in the Gathas, we find all the richness and munificence of Ahura Mazda’s Religion made manifest. We walk with the holy prophet, we talk with him, we suffer and rejoice with him. All this in his own blessed and authenticated words (No interpolations). Here, we find his Divine Message in all its glorious enfoldment. We discover first hand the secret road to happiness. We make personal contact with the Bountiful Immortal Laws that Vohu Armaiti, Haurvatat, Amertat, are all properly explained. Sraosha, Atar, Ashi, Geush Tashan and Geush Urvan are approached in their proper perspective. Here, we find Theology and philosophy raised to the highest pinnacle of perfec­ tion. All that is good, noble, sincere, virtuous, uplifting and truly rewarding is clearly extolled. The uncompromising conflict between good and evil, their logical conclusion is stated in no uncer ­ tain terms. The laws of reward and retribution are made manifest. There is no story more beautiful, true and venerable, than the one contained in the Gathas, whose pathos cannot fail to move our entire beings, and bring them in complete accord with the noble and soul stirring sentiments expressed therein. With Let us end the present discourse with the words of one of the noblest and most inspired sons of the true religion, the late venerable Dasturji Doctor 'Maneokji Nusserwanji Dhalla, High Priest of the Parsis in Karachi, who says:— 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. 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 12 4yet he may remain religious. Righteous­ ness rests on the individual’s piety and not on scrupulous observance of ceremo­ nials, or a practise of elaborate lustra ­ tions. Let the Parsi individually and his community collectively, abide steadfast in the path of righteousness, and they will be practising true Zoroastrianism. In the deeds, the inexorable law of righteous- They are the accompaniments of religion, ness, the reward arid retribution in the life but not the religion itself. Man may fall hereafter, the progress of the world away from desmas and from rituals, and 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 consti ­ tute the lasting element of Zoroastrian- ^sm. In the midst of the accretions that fever of modern civilization, have gathered round it during the long which renders man exceedingly sensitive period of its life, these immortal truths to suffering, and lets loose on him the have remained substantially unchanged, demons of restlessness and discontent, and by them Zoroastrianism will live for Zarathushtra ’s religion is the best sedative all time. Dogmas and rituals are based for him to-day. So will it be in all social upon the needs of the times, and as such unrests, economic crises, and religious they are subject to the natural laws of upheavals of the future. Zarathushtra has growth and decay. They have their place been the hope of the Parsis in the past, in the Spiritual development of man. So is he now, and so will he be forever . * Dogmas and rituals are based for him to-day. So will it be in all social So is he now, and so will he be forever ”. “ Ngmed Zarathushtrah^ Spitamah^ Ashonb Fravash^e !” “Obeissance to the Fravashi of Holy Zarathushtra Spitaman! ? ? PRODUCTS Kamal Bldg., adjoining Radio Club Arthur Bunder Road, Colaba, Bombay 5. Manufacturers of OAKS BRAND Squashes Crushes Syrups uacoES squash QUAUTY SYRUP W ARTIFICIAL By Appointment to H. E. Shri Sri Prakash, Ex-Governor of Maharashtra Suppliers to High Class Hotels, Air Lines, Well-known Clubs, Stev^ores to Shipping Companies, Oaks’ Products Must be Good. 13 iilahi' 3Ha<dna.'nii ¦K by DASTURJI KHURSHID DABU I ANCIENT WISDOM The modern man vaingloriously talks of Atomic age as his age in which he is constructing a New World. Down with your age-old ideas. Our College Profes ­ sors of today have more knowledge than all your old wisdom. Ancient Religions were good for Primitive people. The modern world has advanced too far wherein there is no room for old ideas. New civilization needs Revolutionary ideas. God and Soul were given to primi­ tive people and thus kept under the of India believes that youth has gone thumb of the gurus. We are the up-to- astray. A little more book learning often date emancipated ones who harbour no shows discourtesy to the ancient great fictions. We do not go to temples or souls of deep understanding. If that shows churches. To us marriage is only a social where the wind blows we are going head­ contract, —no sanctity is attached to it. long to rank Materialism — a belief that Our love is unfettered. It is free. The man I’fi matter alone we see the potentiality of who succeeds is wise man. Everything is 1-^® universe holds no here so climb up quick in life and after me the deluge. We do not hold any fantasy of the life beyond. Look at the rapid progress in sciences Russia has made after being Materialistic in outlook. We shall now have to remove the cob ­ webs clinging to our brains. soul. He is missing it. Bluff is apparent. Col. Baden-nPowell in his book for Rover Scouts warned youths how unmindful they are of the many bed-rocks on which they can trip in their journey in life. The surprising thing is that the ablest men of modern days do not talk in this tone. Dr. Carl Jung, a note-worthy Psychologist is impressed with the need of religion in life. Einstein advocates humility in the face of God ’s unfathomable ways. Dr. Radha- krishnan, the learned Philosopher-Presi- 4 a lofty life, that the universe holds secrets and that sciences will fathom all of them that have escaped detection. But this superb bubble will one day burst. It will dawn on us that the Atom has infinite stored-in energy but the secrets of life still remain unsolved. This energy may destroy part or whole of the world but that cannot be considered as victory of man; nor as triumph over secrets of life. Some Yogis told Sikandar “How are you a Badshah ? So long as you have not gained victory over your lust for power and pride you have not conquered the great 1 i J 1 If we examine the underlying heart beneath this vanity there is lack of Faith, Conviction or feeling of certainty. Inside there is a turmoil — there is suspicion of the fearful unknown. Long tongue and powers. You are still a slave.” Alfthat verbal intelligence do not hide the fact science has done is to arouse the sleeping that man is constantly in search of his snake of atom charge. 14love of God and mysteries of universe and because they expect in hand tomorrow what they ask for today they are driven to materialism as a ready at Zarathushtra was offered hand solution of life. They are disillu- But “ye shall be judged by thy fruits ”. The principal difference between old and new world is haste. Everybody wants hastily to be rich and rise high up in life. Patient, plodding constructive life is at a discount. immediate suzerainty and kingdom with sioned in course of time. Meanwhile untold wealth. He turned down the offer, everything that does not offer quick Why ? He had a mission to fulfil and a return is labelled “humbug ”. purpose to solve. All that He had to do could only be done by patient waiting and constant waking after complete self- Final assessment of life must depend control. There were no examination after upon your performance in life. Humean book-learning and there were no degrees welfare is not worked out just by tongue, to be appended to. In those times the But the present generation greatly loves elders were the true leaders of the youth tall talk and talks glibly all the while and they selected right kind of youth and mixing up mere talk with solution. The taught them mysteries of life — how life real learned talk less. In a single talk could capture blessings from the Minoi- youth can dispense with God and all He jahan. People were initiated in the bliss of means to mankind. So the Budhists warn heaven and the pure delights of the other us that it is not in the lot of human being world that were in store for them who with his limitations to measure the had healthy spiritual life here on earth. Almighty in the infinite. The present day There was humility and little insolence, if students also expect that everybody will at all. Why are we looking down upon ancient noble soul satisfying wisdom ? We have become doubting Thomases. We doubt anything and everything. We doubt the ability of our parents to give guidance sincerely, honestly and understandingly. Due to such awkward mind many of our youths develop no faith. Modern youth is suffering from a sort problem in its proper perspective. If they of Megalomania. It makes them believe desire everything new they must also that they are superior brains because needs expect a new moral code. They say “see how much disorder there prevails in nature. If we were Gods we would have accept their verdict. All we find in their hasty verdict is Negation based on doubts. As those who have no faith can have no basic principles to fall back on they quote other men’s mind extensively but show no evidence of conviction in their own life. They function very well as tape records of one philosopher one day and another philosopher the next and never independently attempt to see the - books supply them ready-made answers for most debates. Because haste is the guiding star of made a better world ”. Too much of self­ modern life there is no patience for things importance is nourished in the youths, which only patience can secure — like When they discard Eternal Verities it is 15little wonder they advocate changing patent, to meet the main source and God ’s order. They are unwilling to test a when such desire becomes extremely few of the old established tenets and sharp, man seeks and Guru gives the right principles taught to us by the wise ones of lead. The meeting of several such souls the past. constitutes the “Assembly of just men made perfect”. All true religions are It is because modern generation does given to them and according to Dadestan- not like any imposition of discipline. All i-Dini every age is promised the advent the same they love and honour some of evolved souls of men made perfect. Tawiz or Talisman of a short Mantra as They are our saviours, our Protectors — short cut to success. One need not forget not bombs and rockets. Whenever critical that the educated are also subject to situations arose in the history of Zoroas- temptations. When facing an examination trianism they have shown their powers to or going for a girl after their heart they revive our religion. But we do not bother learned non-Zoroastrians have shown admiration for our religion. We take pride in what they have said but we are own lofty faith. We can say that we have appreciated Peshotan, Ardaiviraf, Adar- bad Marespand, Manuschehr, Nairyo- sangh, Meherji Rana, Azar Kaiwan and such lofty souls only after we have devo ­ ted some little time to know them as our noble heritage. Why are our scriptures spared despite all efforts by Alexander and Khalif Omar to destroy them ? For whom are they saved ? Shall we or shall we not save them for our posterity ? Those who will humbly study them will reach their destiny earlier and work for uplift of the community. May the hope with which such writings were prepared be one day fulfilled. Amen. Translation. Courtesy Jam-e-Jamshed do not forget the possibility of a magical understand this entire message. Many device. They do try for them and some ­ times get duped by opportunists. Those who know and acknowledge the not ready to move our finger to study our arrangement of God know it for certain that after getting tired they, like children getting tired of their toys, will one day be anxious to seek the mystery of nature. Just as the chelas seek their Gurus the Gurus in turn wait for the right kind of pupils to some to them. They wait in expectation so that by imparting Divine Wisdom they can shed fresh light on right path. It is said that Peshotan, the immor ­ tal son of King Gustasp with his 151 followers in waiting in the caves on Alburz mountains holding on to true divine knowledge. If evolution works its way up from the baser to the better and nobler species on physical plane evolution of soul from baser to lofty is conceivable. As man’s soul is just one spark from Almighty it has desire in it, latent or Parsiana the new medium for old wisdom makes ready such writings. Where your duty to Parsiana lies is clear as day light. If it falters, fails or falls short of critic’s expectations, it is the lot of all human efforts until they reach Khordad (Perfec­ tion). If you are better than Parsiana improve it. If you are not so good take Parsiana as a chance on the way. 16 *z/b<^ fEAy you PLEASE f POLSON S COFFEE ¦ BUTTER ¦ TE/ PLEASE yOL When President Roosevelt was Assist­ ant Secretary of the Navy, they say he was visited by some temperance ladies who suggested that he christen new ships with soda pop instead of champagne, “The trouble with you ladies,” said Mr. Roosevelt, “is that instead of oppos ­ ing the christening of a vessel with cham­ pagne, you should encourage it. It would be a great temperance lesson. ” Why, what do you mean, Mr. Roose ­ velt ?” queried one of them. (( OF WINE AND WOMEN “Well,” he replied, “just remember that after the first taste of wine, a ship takes to water and sticks to it "ever after.” — David T. Armstrong. t 17THE VOICE OF RIGHTEOUSNESS ZOROASTRIANISM-RITUAL fay L. K. NALBANSIXGH POONA Every religion for human beings must have an external element in it, as well as dead men along the road, how shall the an internal or spiritual conception to cattle, the draught-beasts, men and formulate the ritual which is generally women, the fire, the son of Ahura Mazda and the Beresma, which is bound in holiness, go on these ways ? When people carry dead dogs and 4 practised with the tendency to demons ­ trativeness in individual worshippers. If there is no external formality then it is no religion for the human beings and if there is only internal and spiritual without cattle and the beasts of burden shall not external element, then it is only suitable gQ these ways, not the men and for and congenial to angels. women, not the fire, the son of Ahura But the precepts commanded by God, ^^da, and the Beresma bound in holi- though they may vary for different A priest shall first walk along this persons, or at different times and places, road chanting the victorious words: do promote spiritual worship. God seeks Yatha ahu vairyo. more for loving hearts than for expert hands which manipulate the outward rituals or ceremonies. Then answered Ahura Mazda: The for and congenial to angels. But the precepts commanded by God, By the holiness of Vohu-mano, Ruler ­ ship belongs to Ahura. Ahura Mazda created a protector to me and my follow- Particularly in the Avesta, Ritual crs. If the bad ones seek to harm me, occupies a prominent place, and several besides thee, the fire and Vohu-mano, if rules and regulations are given in it for I walk after thy works, O holy one, then cleansing and exercising. There are rules who shall help me, O Ahura? Tell me this for cleansing houses, clothes, wood, corn, vessels of different sorts, after a death has occurred in a family. These rules and regulations include washings, sprinklings, repetition of spells, and other ritualistic performances in great variety. In the Yasna, the Vispered, and the Gahs, frequent mention of the ‘ritual order ’ and Spenta Armaiti defend us from our foes. law by the Dastur, who smites victorious ­ ly by thy protection and teaching. Make manifest to me in both places a Ratu for the law. Then Sroash and Vohu-mano come, O Mazda ! May my wish be the wish of every one ! Ahura Mazda and many presentations of sacrifice, homage, I drive back the Daeva Drukhs. I drive and praise are made to the ‘Lords of the back that which proceeds from the ritual order ’ a title which is bestowed on Daevas. I drive back what they have Ahura Mazda and several ‘Bountiful done and created. I drive away the immortals ’. Daevas. Begone O Drukhs ! I drive away 18lir < prayers. Whoso in this corporeal world, O Holy Zarathushtra, recites to me the portion of the Ahuna-vairya, recites uttering, delivers reciting, praises deliver­ ing, his soul bring I thrice over the bridge to the Paradise, I who am Ahura Mazda, unto the best place, unto the best purity, unto the best lights.” Zarathushtra asked Ahura Mazda; “Ahura Mazda, heavenly, holiest. Creator of the corporeal world, pure, what does the man, deserve, what does the man gain, what is the reward for the man, who with right prayer for Rapithwina praises the Lord Rapithwina with washed hands, with washed mortars, with bound Beres- ma, with uplifted Haoma, before a shin­ ing fire reciting Ahuna-vairya, moistened on the tongue by the Haoma of a Manth- ra-bound body ?” O Holy Zarathushtra, as the wind coming from the mid-day region furthers the whole corporeal world, increases it and makes it attain to profitable happiness, so deserves also this man, that will be the reward for this man, who with right prayer for Rapithwina praises the Lord Rapithwina, with washed hands, washed mortars, with bound Beresma, with uplifted Haoma, at a shining fire, uttering Ahuna-vairya, the tongue wetted with the Haoma, the body bound with the Manthra.” Some of these formulae of the rituals would give us some ideas regarding the ceremonies to be performed so that we the Drukhs that they may rush to the North. They shall not destroy the corpo ­ real world of the pure. (This formula is the gist of Kemna Mazda prayer). Let us listen to another formula to understand more and more regarding the rituals prescribed for the followers: Zarathushtra asked Ahura Mazda: “Ahura Mazda, heavenly, holiest. Creator of the corporeal world, pure; how shall the men in the corporeal world provide themselves with a person who will purify the body of one who is affected with impurity, who has come in contact with the dead bodies ?” Then answered Ahura Mazda: “They shall look about for a pure man, O Holy Zarathushtra, who speaks true words, and recites the Mantra (i.e. the Avesta), who is best acquainted with the Mazda- yasnian law as a purifier. ” “Creator, how far from fire, how far from water, how far from the bound up Beresma, how far from the pure men ?” Then answered Ahura-Mazda; “Thirty steps from fire, thirty steps from water, thirty steps from the Beresma, thirty steps from the pure men. Thou shalt dig a first hole, two finger deep in summer, and four fingers deep in winter. Thou shalt dig a second hole, a third, fourth, fifth, sixth, each one step from the other. ” These are some of the instructions given in the Avestan books so that some ««**««*«» '7 so uiai we 5 V txt uuvy ov vxiciL ouwv keep Quj- thoughts, words and deeds as sort of ceremonial actions may be _? performed and there should be some penance for the man to become pure. Here we find an instruction from Ahura Mazda about the virtue that attaches to the correct recitation of a particular formula. Ahuna-vairya, O Holy Zarathushtra, recited without omission, without negligence, is worth a hundred other meritorious Gathas, which are recited with omission and negligence. Even recited with omission, with negligence it is equal to ten other principal pure as we can. The main point is how to avoid the evil of this world. In this regard we may know the parallel doctrine explained by Saint Paul. “We wrestle not against flesh and blood, but against principalities, against powers, against the rules of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand the evil day, and having done all to stand, take the helmet of salvation, and the sword of the spirit, which is the word of God ”. I 19KHSHNCOM Zarathushtra in the Court of King Gustasp By P. N. TAVARIA During this temporary loss of consci- (70) Then there is reference to “enliven- (69) It is stated that King Vishtaspa sentenced Zarathushtra to imprisonment, ousness, he was deprived of the sublime It was when Zarathushtra had changed wisdom of Bahman Ameshaspend and his subtle body into corporeal one in hence he is allegorically stated to have order to make himself visible to the been ‘starved’. This starvation is not of people of the world. The Prophet ’s body the physical body but of Wisdom which was composed of second grade light in he was otherwise constantly receiving which light, there is a trace of Druj (Evil) from Bahman Ameshaspend. in latent form. As soon as the subtle body was turned visible there was an onrush of the liberated Druj which on some occa- ing the Bull ” by Zarathushtra. This bull sions rendered the Prophet temporarily is not the quadruped. Gava, lit. bull unconscious. In that state the Prophet among other meanings signifies Life, uttered in a helpless tone “Kam nemoi Death of the bull signifies the preponder- zam, Kuthra nemoi ayeni” (Ysn. 46, 1) ance of Evil over Good, and when the i.e. ‘where may I go, whither may I turn’, bull is said to be enlivened, it means sub- On such occasions archangel Bahman jugation of Evil by Good or preponder- used to hurry to his succour, and restore ance of Good over Evil. So when the him his power. Such occasions were Prophet became temporarily unconscious instances of ‘Azeh’ type of sin, in which in the act of transforming himself from there is vicarious suffering by one mixii^ invisible to visable state, he is stated to with the sinful person, though pure have been imprisoned and starved and personally. when his body was rendered to its normal shadowless state, it is stated that Zara- The above statement of the Prophet s thushtra brought the bull back to life, imprisonment sounds quite ordinary, yet it has a hidden meaning. The temporary unconsciousness which deprived the Prophet of his powers is allegorically depicted as ‘imprisonment ’. It was not possible in the case of Zarathushtra to be closed up in a worldly prison, for nobody could touch his person, because it gave Here is the story of ‘the miracle about the horse of Vishtaspa’ the marvellous cure of Vishtaspa’s horse by Zarathush ­ tra. This miracle is described in detail in the Persian Zaratusht-Namah.” This Zaratusht-Namah was written in verse shock if touched, and he was capable of by Dastur Zaratusht Behram in A.C. 1278 rarefying his body and making himself (Sanjana Dinkard; Vol. XIII; Intro, invisible and free, whenever he desired. p. xiii). The narration of the cure of the 20‘black^steed’is a parable taken in its four of the King’s mental powers were literal sense. Khshnoom had not come to deficient or latent, while others were light Ustad Saheb Behramshah Naoroji shining, i.e, active. The bright powers are represented as a horse, but since there were defects also, that horse is stated to be black. The King was misguided and he Shroff later revealed the true interpreta­ tions of those allegories for the first time in India. The elucidation of these allego ­ ries has been given by Dr. Ghiniwalla in his ‘Nikiz’ Vol. I. The following is trans­ lated from “Amar Jyoti Zarathushtra by ordered Zarathushtra to be imprisoned that Zarathushtra may not come out from his residence in the holy talismanic moun ­ tain (Harbarez) and the demons may have their own way. The demons spread putrid things like loose hair, nails, skulls and corpses in his bed. Zarathushtra ’s bed is the earth, on which the task of Zarathu ­ shtra was to spread blissfulness. The demons deposited the above mentioned putrid things on earth so as to defeat Zarathushtra ’s activities. learned Ervad S. M. Bhada (pp. 21-22). A parable is connected with the life of Zarathushtra in which it is stated that the demons poisoned King Vishtaspa’s ears by misrepresenting Zarathushtra as a sorcerer, having hair, nails and other impure things in his possession. This caused him to be imprisoned. And when war arose between Gushtasp (Vishtasp) and his enemy Arjasp, it is stated that the legs of King Vishtaspa’s bl^k steed Aspe Siah got bent in its body and Zarathush- tra restored them to their natural condi- witchcraft, there were in the royal court tion one by one. Thereupon King Vish- of Vishtaspa holy leaders also who on taspa accepted the Revelation of Zara- • . _ _ Just when demons were practising their I - - - - - - their part were endeavouring to defeat thushtra. We are aware by now that the demon ’s powers. There was great Zarathushtra had a luminous body, he rivalry between parties of the Dark and was not approachable closely, his body the White sides. The King’s intervention was of electrical and fiery nature and was absolutely necessary, but he could gave shook if touched and was transparent not decide which party to support. He shadowless and possessing the music of consulted the wise for restoring the horse the Divine songs of the Gathas and to its natural state, but no one could implements for talismanic power. More- effect it. Thus chaos reigned supreme in' the Court of Vishtaspa, which Zarathush ­ tra could perceive from his residence in Harbarez by his spiritual powers. He declared that he would be able to clear the haze of uncertainties. Upon this Zarathushtra was invited to the royal over, he could render his body invisible at will. How can it ever be possible for any human, being to catch him or strike him or imprison him ? King Vishtaspa was misled by the insti­ gations of the demons and by their hold ­ ing him under their control through spells of black magic. In the above allegory, court. 21Holy Zarathushtra presented himself (“* in the Court. Due to his lustre the whole Zarathushtra is about the controversy on mankind and animals rejoiced. This is the Religions with the famous • sages of aptly stated in Farvardin Yasht 93-94 as the region (of Khaniras). They were well- • known for their learning of the sacred In whose birth and growth the waters l^^ts, and were among those who were and the plants rejoiced; the greatest opponents of the deceitful in whose birth and growth the waters ^o^trines of their religion. To them came and the plants grew; in whose birth and growth all the creatures of the good creations cried out. Hail ! Hail, to us ! He is born, the Athravan, Spitama Zarathushtra.. The King forgot himself in the Pro ­ phet’s presence. Peace and f around by his advent as if the divine the sacred ceremonies which are techni- I " * ’ '' - Everyone became anxious to follow his commands. The power of the demons exaltation of his mental condition imbi- was nullified for they were convinced that bed the holy Teaching. Not only that but Zarathus htra had ‘extracted the four he also began to attune himself to legs’ that is, cleared the four confounding Ohrmazd and Ameshaspends. Thus the doubts or ambiguities in the King’s mind. Jarthoshti Din spread on the earth and and they realized that Vishtaspa may demon worship was extirpated. All order the annihilation of the demons, this great change commenced with the Most of the demons surrendered to Zara­ thushtra and accepted his message. (71) Reverting to Dinkard para 71 we find that Zarathushtra foretold and dis­ closed through his spiritual insight what ^sha VahishU (Bahman and was in the mind of King Vishtaspa and ^^<^^hesht Ameshaspends) and the pro ­ of the people of his country. (72) “One more miracle was that seve- ] been practised by means of sorcery by that of the Moon. They produced Dahaka in Babylon — whereof mankind stronger conviction in Vishtaspa for came to worship idols were dispelled and helping Zarathushtra. The council of rendered inactive through the praclama- sages now believed in the truth of Zara- tion of the triumphant words of the thushtra ’s leachings and helped spreading Religion of Zarathushtra. the same throughout the country. (73) Another miracle attributed to the intelligible truth from Zarathushtra. We have now seen the allegorical nar­ ration of Zarathushtra ’s advent in the royal court. Zarathushtra now disclosed to the Royalty knowledge contained in the 21 Nasks (volumes! He taught them joy spread the philosophy, the talismanic spells and message of Ahura Mazda was received, cally called practices of “Sarv-e-Kesh- _ - - ------- —* mar” a sacred tree. King Vishtaspa by the 4 extraction of the withdrawn legs of the black horse ’ (Aspe Siah), (74) After this, Ohrmazd sent Vohu- Ardibesht Ameshaspends) and the pitious Fire-energy (of two grades) called Adar-Burzin-Meher, the higher operating -------- — ——TT ML? VXXMU OV W 1 « - ral objects of vicious delusions which had heaven of the Sun and the lower 22 A(75-76) Then the remaining Amesha- will be so without old age, without hun- spends came down from the sky to the earth, and Ohrmazd instructed them to proceed to the residence of Vishtaspa who was by then a great possessor of blissfulness by acceptance of Zarathush- tra’s words. ger and without thirst and who will be alive and powerful in both the lives of his embodied and spiritual existence. (83) Arjaspa and his envoys, the enemies of Vishtaspa were ready to attack (77-79)^Then the Fire Energy of Ad^ Iran, but on the one hand, Ariaspa was awe-stricken by the talismanic powers of Zarathushtra, and on the other, Burzin Meher addressed the king: exalted Kae Vishtaspa ! there is nothing to fear about from these Ameshaspends. ^'aratnusutra, and on the other, was They have not come to frighten you in afraid of Asfandiar Ruintan, another son your residence nor have they come to of Vishtaspa. Ruintan ordinarily means frighten you as the envoys of Arjaspa who demand tribute from you nor have they come as robbers. We three, Adar- “O ‘body of metaP. Body of metal is not possible in Nature. But this protection is Burzin-Meher have come to thee from through holy formula. The elements of our heavenly residence. If you use your Asfandiyar’s body were rendered invul- spiritual wisdom, you will find that this nerable by the holy formulae so that no world requires the good Mazdayasni Religion. (80) Adar Burzin Meher then exhorted the king to chant the Ahunavairya to know the Will of Ahura and to chant Ashem-vohu to praise piety which is best and to utter no worship for the demons; because the Will of Ahura Mazda, Arne- Nairyosangha to the residence of Vish- shaspends and Yazads (sacred beings) taspa as a companion to Ardibehesht regarding thee is the exaltation by thee of this Religion. _ (81-82) If you praise the good and pure may look into the sublime abodes in heaven. (Nairyosangha is the name of the divine messenger of Ahura Mazda. It is also the name of a fire that dwells in the arms could harm him permanently. One more miracle. It was the intelli­ gent vision exhibiting spiritually unto Vishtaspa his future victory over Areja- taspa and the Khyaonians. (84) Ahura Mazda sent Yazata (angel) Ameshaspend to make Vishtaspa drink the spring of life in order that his spirit Religion of the holy Zarathushtra, then as the blessings and recompense thereof, we will give you sovereignty of a long duration and a long life, to complete your noble work; and we shall constantly hearts of kings, and helps them in their help you in your sublime progress. More- royal functions). On account of that over, we will bless you with a son, named ambrosial drink, Vishtaspa beheld the Peshotanu, who will be immortal , who great glory and splendour of heaven. 23(85-87) Then Ahura Mazda bade Nair- rushed towards the territories of Arjaspa, yosangha to hurry to the residence of Vishtaspa and tell Asha Vahishta, arch­ angel Ardrbehesht, to take the finest of the goblets and carry in it our excellent Haoma and sacred narcotic and make King Vishtaspa drink it up to the brim, which the King did. King Vishtaspa retired to his private chamber and spoke to his Queen Hutaosha that she would receive, besides this Religion, a s/kill of prompt acquirihg of that Religion so that she would expound the Religion of Ahu ­ ra Mazda and Zarathushtra. (88-90) When Vishtaspa accepted the become the gift of the Iranian Zarathush- Religion and praised piety, the demons were rendered inactive in the deceitful material world, and the demon Aeshma Dinkard Vol. XIV. the cruel ruler of Khyaona and he insti­ gated them all to battle by the loudest clamour “Rise of Zarathushtra and his religion would mean the downfall of idol and demon-worship ”. The hand of God directed the operations against Arjaspa, and his Khyaonians, and Vishtaspa’s army marched sucecssfully through their territory, spreading a knowledge of the tenets of the faith.” The Prompt sfeBl was at one time a gift of the Khyaonian Arja­ spa when he was predominant, but that sikill was of evil type; but now it has I I I tra. Here ends Chapter III of Sanjana 8' ¦I WARDENS and Warden’s (Mysore) Pvt. Ltd. have given you best Sandalwood for 40 years NOW RECOMMEND BEST READING MATTER Works of Dr. Irach J. S. Taraporewalla Ph. D. I The Religion of Zarathushtra Daily Prayer Book Parsiana Available at all our shops. Rs. 6 Rs. 3 Rs. 6 (Yearly) 24Revive The Gahambars by Mr. M. V. A. WASIL 1 i The Ga-ham-bar is called Yairya in Avesta, and Ga-san-bar in Peblvi. The Gahambars are six seasonal feasts, each lasting five days. Religious importance of the Gahambars King Jamsheed was the first to celebra­ te the Gahambars. Among the seven principal acts of Righteousness, the Gafambars take the third place, the first two being Radih (Charity), and Rasti (Truth). In the Sad-Dar, the Gahambars head the list of six religious acts. Qahman Yasht says that celebration of the Gahambars will be an evil day for the World. Social importance of the Gahambars 1. The celebration of the Gahambars offers a valuable opportunity to our brethren to meet and know each other, which results in close unity in the Com ­ munity. The celebration of the Gaham­ bars is a sure cure for the European indi­ vidualism which has gripped, even the sensible members of the Community, with “hoops of steel”. As things are, the Zarthushtees living in the same building hardly know each other. This attitude of indifference has to be rooted out, subject to the harmony between the temperament of those individuals who intend to co- says non- operate for the furtherance of this object. For this good purpose, there is no substi ­ tute for the Gahambars. 2. Since, in celebrating the Gahambars, the rich sit with the poor, and the peers mix with the peasants, a keen sense of ideal brotherhood is awakened. Mazda- yasnan was the first religion to lay stress on the importance of the brotherhood of Man and the Mazdayasnis are losing sight of it. AIRYEMA-ISHYO (Yasna 54) (The Much-desired Brotherhood) May Brotherhood of Man, for which we yearn. Come down amongst us and rejoice the ' hearts Of men and maidens of Zar’thushtra ’s Faith, •J Banging fulfilment unto Vohu Man’; When Souls of men receive their prec When Souls of men receive their precious meed, f pray to Asha in His Grace to grant These blessings for which human souls do long. Which Mazda Ahura hath meant for all. (Translation: 1. J. S. Taraporewala.) 3. At the Gahambars, the rich experi­ ence that noble humility which is so very essential for man’s spiritual progress, and the poor feel elated mentally, while sitting in company with their more fortunate brethren. 25(4) From the 206th to the 210th days is celebrated Ayathrem, or the feast of the breeding season of the cattle. . (5) From the 286th to the 290th day is celebrated Maidhyarem, or the mid­ A Ethical importance of the Gahambars 1. The less fortunate Zartushtees, who, otherwise, might not be able, to get enough food very often, get the satisfac­ tion and pleasure of eating food to their winter feast, heart’s content. Thus, Number One prin­ ciple of Righteousness, namely. Radih celebrated Hamaspath-maedaem lb) From the 361st to the 365th day is or the I (Charity) is fully observed. 2. The celebration of the Gahambars helps cool down the simmering discontent in the hearts of the poor. 3. The hatred that is often harboured by the poor against the rich is kept down contribution may take one of the follow ­ ing four forms :— 1. Contribution in cash 2. Contribution in kind according to your mite. 3. Contribution in manual labour, i.e., vernal equinox feast. The Public Gahambars When the Gahambar-feast is celebrated by open invitation, it will be advisable to ask for individual contribution. This I 1 goods, should lend their services towards the celebration of the Gahambars. 4. Even those who join in the prayers recited, are supposed to have contributed their unite. Gahambar is not possible under condi ­ tions of rationing and save food campaign to its minimum intensity by the generous Hand. Thus, the evil winds of commu ­ nism, scepticism, cynicism, and atheism are shut out of the homes of the humble Zartushtees. I give below the order in which these religious feasts are celebrated, each one those who can afford neither money, nor for five days: (1) iFrom the 41st to the 45th day after Navroz is celebrated Maidhyozarem, or the Mid-spring feast. (2) From the 101st to the 105th day is celebrated Maidhiosliem or the mid-sum ­ mer feast. (3) From the 176th day to the 180th at present. Thus old custom is worth day is celebrated Paitishhayem, or the reviving in some modified form when autumn feast. conditions permit. I 1 26INTEGRATION by P. B. WARDEN f e The concept of Integration is the oldest literature and life of 19th Century, Chi­ yearning of the human fold. It is an off- valry of literature was gallantry — a sort shoot of the instinct of gregariousness, a of merrymaking by Gaylords with cour- necessity thrust on primitive societies as teous but amorous attention to ladies, a defence against wild animals. After Ancient chivalry was of bravery in defen­ establishing itself on firm footing against ce of woman and the progeny she gave, wild animals this instinct did not die out The concept of family became the great- as a result of disuse atrophy. Meanwhile est educative factor in group living. It man became conscious of personal and not only educated every member but group possessions — possessions of planned ahead of and for the progeny wo-men, land and cattle. Land and cattle growing to adulthood. Here lies the crux were in plenty to support life. No food of Integration. Here at this stage is the cards were issued — people either died of supreme need for inculcating the values starvation in famine or cut off their cattle of life. To that purpose religion has and survived as long as they could and always been the oldest medium and with then in posture of supplication rolled up all the advances in educational systems their eyes to the skies. There was no religion. There was only Nature and man In mimicking Russia we have abolished worshipped it. It was very much later all religious training in schools at the that Zarathushtra extended the idea from most receptive period of acquiring sound Nature to Nature ’s CREATOR and laid basic values. Religious training is there- the foundation of Monotheism. fore now imparted stealthily. The Central and State Governments have failed to realise the demoralising influence of stealth. Religion has still remained irreplaceable. Meanwhile human relations were working out their own evolution. From instinctual fondness for the faminine arose the love for woman and all she meant to man. What man meant to behest of the Government and majority wo'man did not matter at all. Women have not given up imparting religious have only very recently acquired status training and enforcing their own rites, and rights. Woman gave man all her best rituals and customs on their children, and aroused in man the consciousness of Nor will the substantial number ever do values in life. The animal in man slowly so. They love their religion. Russia des­ receded and gently hid itself beneath the t.royed churches, or converted them into veneer of chivalry — not the chivalry of galleries, sent many a bishop to giallows Society has not given up religion at the 27obtain otherwise it is permissible to infer that if their judgments (are crooked pro ­ bably their education may be defective in nature or distorting in action. In schools and colleges high-pressure pump- -it and desolated souls but the souls again linked themselves up with religion. Instead of service in a church there is service in open spaces where people,con ­ gregate and ministers deliver sermons. All that in a totalitarian state. What ing in of facts still leaves self-education about our Democracy ? Does secularism work in essence and spirit ? Has it the approval of people ? Has it removed the bones of contention ? Has it produced better youths ? — leave alone the fossil ­ ised ancient groups for Whom states may wait for autumn leaves. If a secular state means freedom for belief and practice of any religion and propagation of its own specific peculiar culture it should be res­ pected in toto and not blocked as it is at school age. Many a learned and thought ­ ful person like President Radhakrishnan has sighed at the sight of our education product — a new hybrid without disci­ pline and not without bigotry and fana­ ticism, ajid with subversive tendencies against all values of life. No one denies elasticity to values. They are just like any other thing subject to dhange. May be that the change is so recent that youth had no time to set up a new set of accep­ table values. AU will have to wait and watch. Meanwhile the trend for the shape of disharmony. People however, are peyer of things to come looks ugly without tired of saying All religions are one and yet religion is a target of mild assaplt. The sophisticated parade a sort of aloof ­ ness from religion and coreligionists lest politioally they be mis-branded or socially labelled bigotted. untouched — with poor show of disci­ pline and devil-may-care attitude in many matters. Our moral armament in schools now rests only on legends and instances of good examples culled from literature. Even though true they do not have the sanctity that religion gives to its legends and stories. The former fail to impress the young in their impressionable age and after that age character is already formed for better or for worse. Season for sowing is this way lost and our crop is only that which comes from seeds thrown haphazard from skies by birds flying over untilled fields. Something grows, no doubt, but that is not the crop that nourishes healthily. And we have indiscipline as the sign and symptom of spiritual malnutrition. The present day trend of thinking in political circles is that religion is the root , are never religion. Many have already given their opinion that education without religion will breed a tribe of clever devils. This is a contradiction in terms in la way and a shrewd observation of fact on the other. Those who are intelligent and educable, peace with each other with their All people for years have lived in ---- - --- --------------- TT JVJ-i mVll own taken by and large, are also capable of religion to themselves, unless dissensions more mature judgment and if conditions were 28 engineered by politicians. Our Continued on Page 3 ? 1 I? # * t. I