May 1966

t- ' CO s VOL. II No. 7 MAY 1966 i’ll ¦ s3^ l l ‘ IZei- 6 ’.' • I^HEr Ss# ’= li •^-sv: s:?:. '‘'•• 4 -A »' ¦i» 5' ’^t- .< X- ,: ..^ «»x>.«.»-», i>?< >^--x: Jr: -Jj is: s^^j/ .4*” ¦V'- K/ medium for old wisdom L’-*J !?> ^>IW« .^4^-F ‘^C ' •. J } . '^1 «' •5*: '^‘1 iLT>w Price |*1>MCC ii^Gii\££a * ^^’75:: '!• W4 B sissb ? sSsSTW .',;!h{:5’B .!i!S:;? '’*¦*¦< * x=x .., ¦‘.I, < < A ' ' **’ aH -xB-BU^a^^ 34tn 4* L^- 4®’s BP »X, Sfl ^x^Sx 2s 4 Za'^ 4 i Z (isS 11^^ : ix :;^rS5? 4>i4^fi:- »x b: ^k'S S'd r?*#| o JWit! s® SPS't'M >: ihSl iSfSf sSifi /S' '•S'* ilS" Sras^< 35<- i'^l ? * L«1 r^' • S fj B*' ’’ 4 F. . » - S /x» ; S ¦ "i/S XX J..,, ,,«xx''S! s^c.; ¦Si' Sil ’I.- T C--1 ¦ ^- a BEHMAN (VOHUMANA) Ki:»a <^/^iix'7?«« jfe;: ''**?’’¦Ml ? ? ? ? ? ? ? P. N. Mehta Education Trust / RUNS Boys’ Town ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? N ASIK We invite attention of parents to this famous Boarding School for boys of all ages and all communities. Efficient staff Individual attention Clean wholesome diet Opportunity for out door sports Open-air games Care of health Building of character along with sound education Has made this institution famous monument of Late Mr. P. N. Mehta ’s Munificence (Concessions to Parsee Students will be considered by the Trustees) Inquiries — Mr, Bejon N. Desai, M.A., B.Ed., Principal. <• ? ? $ <• ? ? ? ? ? ? $ ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Front Page Picture BEHMAN (VOHUMANA) Artist — M. Afsar Razvi The hand of Behman Yazat is protective on the innocent animals and restrictive on predatory animals. If their predatory and destructive activities be beyond control destroying of such “Kharffastars ” (evil animals) is not a sin but a good deed (Vandidad 14). Governments also encourage destruction of scourges and pay people something per each snake, rat and other rodents destroyed. Some time back catching and destroying monkeys was announced by the U. P. Government (because they destroyed the crops) but there was much unrest fearing that Hanu- man Dev may curse the land. Zoroastrian concepts of good and evil are practi ­ cal and commonsensible. It is not any vague virtue but just simple goodness of the worldly people. Because of this practical goodness protection of the dumb animal world is under him. Mohor, Geuosh and Raam are his Hamkars. Mohor presiding over the moon may shake the mind like ebb and tide, which he would not do here as Geuosh, the preserver of vitality and life is the compandon in arm. It is through maintenance of this balance that Animal Lovers get true innocent delight (Raameshni).Ik; ¦f ¦ •4 ... - s--!k W’.' , "4^' ‘3.". , ¦*v <• ?? oi ? ?? $ iV VOL II No. 7 Vi ‘I 4 S- \ - Contents : EDITORIAL MAY 1966 Page 3 Zarathushtra: His Message- The Amesha-Spentas: “Vohu-Mana ”: —by Mahiyar Byramji Patel Rahe-Mazdyasnan —by Dasturji Khurshid Daboo Gathas —by Dr. K. T. Jungalwalla The Origin of Chess, as given by Firdausi —by Khurshed Navroji Pavri Talismanic 81,000—by P. N. Tavaria 5 9 15 19 25 IvI&nHging Editor; P. B. WARDEN, M«S. (Bom, ), D«P ' - rtght-thinking chose the Good those of the evil intent!” nnt- ^euce, devout Zarathusht- sang out; nans refrain from c. ’ ^^‘^musnt- of deference to his •Zarathushtra all, who with r Ushta ahmai, chit! ’ ^ppiness unto others! ”, u„d principle of human Mjanah. Vohu-Manah is the Good-Mind that Moending all harriers, lifts man ’ J5 is great!’* ao was the first prophet of UTT . ushta kahmai -— Bahman, Mohor, Cv.u aie dedicated to him. Bahman fl VI __n “ mighty voice and thus, laid their Calendar ^e, known in the A vesta consci- Raam that < is the Pahlavi Vohu-Manah, as the Vohii- eating meat as a mark -3 special province of . -i months of . Gosh, -J rendering of the Ahura Mazda ! Send down Thy Bles- «heLoyeofGod. «i;;^-^:"J, ‘° “'t of benevolence that includes the tem ”imo **"*»’»« ^XaT^fTt““ ** affection^ Ahura.MazTTT ” ine path of Vohu-Manah is the nnfii ; wiazda, and m a voice rich with I^ve. Vohu-ManahistheSupremfjudae ” ouC “Vohu-JManah that enables the individual ' Grant me thv wicrirv«, t j "Z r- — f • -1 • - sole interests of lhe indestructible voii mits no violation, <__ .raaivn i Manah is the man of nure n.', , i. turn our thn.mh.- good disposition. ® ™® Good-mind, embracing 8®od creation, ] peisfonification into BahmTn up to Good-Mind inspires man with a J that includes the to reside in me. eu- — a voice rich with <>«•• “Vohu-Atanah. - - truth and justice. It is "'inch of my followers will thT voice of God, that per- ^cend ? and which is the final wisdom and - carries us —™ nets which - ~ • .V o ’® inspiration IS the Supreme Judge 1 to pass impar- own acts in the , ---- It is per- Grant me thy wisdom Reveal t hy decree s ^ongst whicl^ of wisdom descend L-J imow, that the ——i understanding me. fiood creation, is the Guardian Angel _ the oitire ^hes its ultunate —.J He of th e of thy devotees. 7 songs of praise. Tell inspire my followers thee? Grant -3 wherewith I,, «”Mial to thy realms. I do adore me, how best with J— me the strength and may ever lead - Lead thou thee with may I reverence for —[ power, niy followers me unto the 5Here, dwell no houris as a reward for a life of abstinences, nor do we find here the flowing of wines, or the satisfaction of any lusts. The roads here, are not of silver, nor are the pavements of gold. It is not an earthly paradise, but an ethical one. The Zarathushtrian looks forward to a future life, where the Holy Amesha- Spentas, the Divine Attributes of Ahura- Mazda rule supreme. Virtue brings its own reward, and the life well-lived has its own satisfaction. There is no disconsola ­ tion like that of the task undone, or the purpose misused. Injustice devours its own heart, and its pangs are remorse. abode of Ahura-Mazda. Though thee shall 1 surely glorify my Maker. Come to my succour in my hours of travail. Re ­ veal unto me thy Divine-^Mind , and brin ­ ging illumination, satisfy me. Declare unto me the rules of life , that lead to happiness. Vouchsafe unto me the secrets of Ahura-'Mazda. I know that life lived according to thy promptings, is life lived well. Thou art the beneficent provider of the rewards of the good life. Protect thou my followers from those that tread the evil paths, and forever grant unto them thy wise counsel. Well do I know, that thou art the dispenser of riches to those happy conscience could enjoy no greater pleasure than the satis ­ faction of his own life well-lived, as that of a heavy conscience could suffer no greater displeasure than in the pangs of a miss-spent life . The nights of the devout Zarathushtrian are very beautiful, as his days are happy. A true Zarathushtrian has no reason to hide his head in shame, and turn into an apologist, but has great cause to hold his head high, when the fundamental tenets of his religion are of the well-disciplined minds. The noxi ­ ous creatures fly from those whom you protect. Never have I known thee to for ­ sake the righteous. Grant thou thy boun ­ tiful gifts unto me, and to all those that follow me. Blessings are within thy Eter ­ nal keeping. Grant unto us the Good- Abode, the joy in life, perfection and im- mortality. Announce thou the advent of the Kingdom of Ahura-^Mazda, and at the end of time, establish it for those that help the righteous to rout the wicked, brought into light. with the help of Saoshyants at the Great Renovation! ” Vohu-Manah, the Good-Mind reaches several times a day, the votary expresses its perfection in the superlative Vahish- tem-Manah, the Best or the Universal- Mind. This Vahishtem-Manah is the Be- heshta, the Paradise of the good Zarathu- shtrians, which is necessarily the King- upon his dear ones. In the beautiful ‘Yatha Ahu Vairiyo ’ prayer which the Zarathushtrian recites I his belief that the rewards of the Good- Mind are for those that actively work for the good creation of the Lord. Vohu-Manah bestows discrimination Th e follower o f dom of the Good-M ind. It is the heaven- Vohu-Manah is never an escapist. His ly home of those that tread the One and Ohly Path of Asha, the Righteous. world is not Mayavic. He takes the entire creation as it is, draws the line between 6i < one individual who loves God infinitely the good and the evil, and takes up sides accept that it should be sufficient for just at once . The world, he acknowledges, is a stern reality. He knows, that within fo suffer, so that those that forever come himself, as elsewhere, the forces of good Him might all be absolved of their ahd-evil are ever at war with each other, wickedness, and be saved. To him it is The doctrihe of Maya is the path of the blasphemy against the justice of God. shirker, whom he regards with contempt. Is is bn worthy compromise and has with ­ in itself the seeds of sloth and evil. He will never have recourse to the belief of the world as being unreal, and the avoid ­ ance of his responsibilities would entail great shame for him. He will refuse to seek his own personal salvation or Moik- nothing to do even with the Behram Ya- sha at the sacrifice of Duty. The Ascetic, ^ata of the later Avesta. Faith in this with all his holy airs of renunciations, he Puerile fabrication of a story is entirely contemptuously regards as one that has foreign to the spirit and religion of Holy simply run .away. Whereas the man of Zarathushtra and is the covert re-intro- renunciations lies prostrate before his duction of the Daeva-Yasna cult, and an deity,^ the Zarathushtrian heroically rises effrontary against the One and only God - - - ----- Ahura-Mazda. It should be peremptorily • The promptings of Vohu-Manah recognise but One God alone, Ahura- Mazda as the Worshipful One. The wor ­ ship of all other deities and homage to practices like that of Mushquil-Asan are deprecated. Mukel-Asan in reality has up, and girts up his loins to face the task. Vohu-Manah enables him to discrimi- Zarathushtrian homes. nate between the fascinating shows of religious pomp and pageantry and the simple worship of his Monotheistic Ahura-Mazda. He regards the glamour of colourful altars as the paraphernalia of The mysticism of Zarathushtra is the fulfilment of man ’s passionate longing to reach his Maker through Vohu-Manah. Zarathushtra ’s musticism conforms to, the idolaters. He refrains from extending ^^^s of logic, his hands with candles and contributions confounds it nor .goes contrary tt» the various shrines that are in truth fo ^ts basic tenets. Zarathushtra came to the greatest of idolataries, against which the world to reveal, and not to burden the blessed prophet had raised his mighty his message with a load of riddles . Quite voice. He accepts the facts of life are. He regards his child as born out of prophet of the One God Ahura-Mazda, as they simply, he explains that he is the true 4 the union of pure love, and never regards that he bears a unique Revelation from it as a product of original sin. Man ’s Him, that he would lead his followers considering God ’s only m.ethod of pro ­ creation a sin he holds as grossly pre ­ sumptuous. He detests all hypocrisy and righteousness, that the individual consci- chafes at all injustice. He would not ence must guide his followers to the do- unto happiness in both the worlds, that he rests his tenets upon the pillars of 7main of the universal conscience, that humility and devotion are indispensible for all progress, that the Good-Kingdom of Ahura-Mazda is now and here, within the reach of man, and that perfection and immortality are his rightful heritage. city to aspire, that he may if he chooses to rise to a life of nobility, grandeur, moral-splendour and superb man-hood, that nature evolves him for a higher exis ­ tence, and that Paradise awaits him. 3 Were man .to awake to Vohu-Manah, Vohu-Manah is the good thought that birds would sing for him, the flowers symbolizes his Wisdom. It shines to guide would spread their sweet frangrances, the way-farer, give him protection, the waters would dance and ripple gaily, crease his knowledge, rejoice in his efforts the fires would shine brilliantly and right to wrest the secrets from nature, give the airs would waft caressingly, the succour to the good creation, help man moon would diffuse its cool halo, the reach God. He is the willing hard- clouds would sail dreamily, the rains in- to working family-man, welcoming the would be beneficient, the fields would righteous to Paradise, and smiting his bear abundant crops, the cattle have adversary Aka-Manah, the evil mind, out green pastures, the lands would grow of existence ' ~ plenty, man ’s labours would bear reward, , the homes would be abodes of love, his days would be pleasant and his nights would be restful, for all these blessings are within the reach of Vohu-Manah, around which the Ever-smiling Providen ­ ce dances attendance. Vohu-Manah makes man aware of the Moral Law of Ahura-iMazda. It is the small but powerful voice, that will not be stilled. It fructifies into the Vahishtem- Manah, which is the great and glorious Universal-Mind. V ohu-Manah teaches man that he is responsible for his actions towards others for his own good, as well as for the good of the entire community. Vohumanah teaches that just beyond his limited vision lies a whole world of inspi ­ rations that is only limited by his capa- “The gifts of Vohu-Manah come to those who work for the creation of the Lord! ” Bombay; 11th April 1966. 8« ? h ci RAHE MAZDVASNAN “Pride Goeth Before A Fall” A Misunderstood Episode of King Jamshed DASTURJI KHURSHID DABOO we read in the name Its subject was ‘ King Jamshed. ” In this he has refuted" the current belief and has thrown much light the late Mr. Nusserwanji Billimoria V (Often much that - • ¦-¦¦¦** ’ ---ww -sfcA WAXW XXMXllV history is heresay description ^ legend. Long intervals of time mixed up in confusion. We have v.b about King Jamshed and waver between placing him l, ;__ fortunate King of Iran and acknowledg- infT him ac “AV.,,” “Historical Calumny of are < wrong on the spiritual side of the subject. Later —1 we on the late Mr. Nusserwanji Billimoria as just^ one and the author of this article (Dasturji Khurshid Daboo) offered alternative ex ­ planations which are all dispersed. Hence this article is necessary to collect them in one essay. In our scriptures, except for Jamiyad in yasht, the rest of them have described King Jamshed as God ’s first Paighambar waver between placing him we mis- his Fravashi is worshipped. How the Philological school have boUhds of sanity i ing him as “Ahu ”. A^ a result of this confusion trhderstand and vilify a great Soshiyant (Reformer) of the order of a prophet. He K highly adored in the Vandidad and L. several yashts (excepting Jamiyad yasht). “ '’•’t bearer of Paigham or message)'Md the Philnl oi 1 brishan Students of his Fravashi is worshipped. How can n ' “®byant Mddenly ¦become afXf c^? ” vainglorious? The many nobte eat le “ are extolled Jamshed, one adored in the Afrins of having brought death kind-which was immortal i and made others rendered by him to mankind I! 1 in several scriptures. It is least likely that such a wise Paighambar should lose his Afringans, and a great soul, is accused of revolt against the Almighty , ^ike an ordinary person. Granting that h6 ___ show vanity in his life and expressions van4ty> That a soul so lofty and praised possible that for his shortcoming the wrath of the Almighty would descend on all mankind and make them subject rabji M, Desai prepared an essay in 1905 tai (not subject to death). This offends for Bazam-e-Ruze Ahurmazd, wliivii was published by the late Mr. Dinshah Irani on entire man ­ prior to his so high be deemed to have stooped so low is a contradiction so apparent that to counterart this infamy the late Seth So- death when before this it was immor- — i -.J--------- — — Vk for Bazam-e-Ruze Ahurmazd, the law of Karma. At most God ’s-wrath could descend on King Jamshed alone.' which was 9I *5 • -' f King Jaroshed wasno . ordinary soul. King Jamshed (Vandidad II) how. is it Thronj^ inspiration, he knew of the possible for Jamshed to have detiaOrated Great Deluge that was to come, and he so much as to become a target for violent ¦made preparations, to save all kinds of wrath of the Almighty? And what slur life by selecting pairs of animals and does it cast on the sense of justice of the keeping them safe on a ship against such Almighty, to have spread his wrath on catastrophe. If Jamshed were to be sidered the first mortal man who brought death on mankind he could not be just a ruler of Iran, His power and influence must have been world-wide for the known world of that period of the pre ­ historic age. He must have been one wielding so much power, earthly and spiritual, as to be entitled “Ahu ” by his sitatus. He must have lived in an age so remote when Man had light etheric body, which in later ages had consolidated by involu ­ tion to a hard material body. In the Pu- ranic Kathas of 'ancient Hindu literature there is a parallel instance differing little in details from the legend of King Is it not possible that its real meaning I name , ' ’ ’ _ is “Yim” and in the Avesta, he is known the example of the great Sufi poet Man- az :__________ /XT- « , , , . . ; con- a ( .all other men and women and turned ' them mortal for the sin of one? “Pesh-Daat ” (Fhst Law) It was God’s own Law of Vi-Daeva- dat (against-iSatan-Law) compiled as the Vmididad, and later known as the Mazd- yasni daen the first instance of daen spread in some form by Jamshed, This was the real and those Kings who beloved in this first law and ruled under its tenets were the Pesh-Dadian Dynasty. When in history could this law, meant for entire mankind, have come into its own? Were the utterances of a great soul, who knew the plan and the wish of the Almighty really deserving of drastic punishment? Jamshed. King Jamshed ’s original name was some philosophical realisation? Take as “Yim-Vivangban ” (Yim, the son of sur, who, when he declared his formula of Vivanghan). In the Puranas, there is “Ann-al-Haque ” “I am the true God ” nwntion of one Yim-Vivasvat also known (implying — in me is the truth of God) as Manu (meaning a man controlling all Is it not possible that when we speak of mankind). Manu later became Jamraj the vanity of King Jamshed we are really .(caretaker of souls after death). This failing to understand him and his utter- Puranic Katha refers to an age millenia ances? We see no vanity in Christ ’s utter- ago; But there is no reference to egoism, ance “I am the Way — I and my Father ' or vanity, in it. The most probable thing are One ” In Hindu philosophy we see is that what IS ordained for the entire “Ahma Brahamasain ” I am the form of world must apply to Iran. God. Such expressions are considered as According to Ahimawar Ahu, the King ^manifestations of the lofty order of Cbii- of Kings and Ratu, the Paighamh ar^ are sciousness. Our daily prayer Hosh-baam, b<^ of the same status. When the Al- speaks of our meeting the Almighty in _ L the practice of ago; But there is no reference to egoism, or vanity, in it. The most probable thing (( mighty spread his First Religion through friendliness through 10 I e\ 1 n z 1/ !¦ i >U I ’l I s < ? POISONS COFFEE ¦ BUTTER • TEA PLi-:.-isi-: y(^ju Asha ” Asha Vahishta, Asha i the best and excellent medium S wS£“" i**-”:’k~ festations of vanity or of the ? , T M consoMtaed material sute of merging boily W«am.e this Now let *0 -e-metion the era of Jamshed. If man was not sub- 8’"®®® change coming deata upto the Ume of King Jam- «>“W enter the spirit of hb m wtot fonn did human beings state and retain die ^thaim the times of Gayomard, oonseSousne® of Etheric T^urat^h the predecessors '*7 «P««s MmseK iunshed. Some idea of » can he woik- J"®* “«terial body, my ed^^a„,,«y » ®»^ of flte Aln^’^S •Mid. His name is a compound woni in hJ^ ’ T’’ “»nortal. ” This should Which. Gai is Bfe (cp S ® of mind and — - subject to death indicatinc . , ------* Me and m the form of hght, thin Kehrap Shresht, as I for “Dar- (Etheric Body). There ted .material bod^y to perish State O( Bte t;- _ bk. It was in the prooes of Inralntion —floating state of life no consolida- J and the free V*®® not destnict- rfj vanity or of the real Yogi fomi tfa^ the hiunan influences. If despite this on hhn King 'i can be woric- very name of Gayo- Marethna = * * * a fi«e-floating state between death i ' urvan), not a defect. Me and bterature it appears that the I —xw «J slander of vanity attached to his name is IIi / sh- of ssta Mirtr isle w^^s, aiM^ay the blame'^fe making?,.. . m4^-mort^ on sgne ifl^ivid|al o^oro^fe: ' asimn linage. I " J- Mr, Sohrabji b^Des^ was "Wb^arnesfe '' i rip-resiove this sl&derBom ^e name <3^2 3. K^g Jamsh|d, ai^ has^ritt^ wasH Is ,i It *» Geush ” p SU *" " of mini I is tlS nan he fl 4. I^ws I 'ealt® fean scho] i as W ^sh I s 'n:|^y 1. '^‘2. Fwd R’ b ^arne: i extKsiv( ithas th k ly the siiject, King Amsl has werM.^sl^^-'l lAHwUhiis . instruct- if 'Ass4' ^Is ’ obvious'that ^4 < 1 in the I Eu: id I.a a]^a^l^h8njB|^4}||^< (32r^ 10 mean ’^1 ¦4 • 1 $ all png ira- ky fing ^e- as im- i(^am Vltan^hg-hiti^fher' Wi ravi Such victim of God’s order Vivanghan’s father’s famous Yim aschlt yeb mashiyeng chakshnusho jams^ed also who subjected to death obeyed vpluntarjly Ahayakeng 1. |S* -¦5’ n- “ [nj lOd-i^is lll'H mfiig' this to 'be lrue, human beings must have had bpdy capa ­ ble of assimilating meat. HpW can King Jam shed be then blamed for making mankind subject to death? Kangaji has set^a^cfe Pahlevi writings and trandated^ ‘‘Geush baga ” as “streng ­ th of word. ” According to Dr; IWapore^ wala ’< rendering, this paragraph means “giving lustre to God ’s Grbation with the judgment in the above matter is Jamshud, desire to make mankind happy. ’? >Accor- son of Vivanghan, who amongst others dirig to Behramgor Anklesriria, it means bec^e unhappy to i>^rt of ' that Jan^hedi wanted to establish Man ’s beconjing subject ;to death. regime by makirig Bhagwan^unhappy. ’’ s^ jbout himserff Oh^Hu^^ '}[ ’too AcCotding to Dasturji Bode, AWriighty surrender myseif to your jud^eht * ’ ’ " '' ¦ time the rest of nran- ¦i n (I) ini>> '"’^yWartfehg-h'ti^her ¦ I baga part Kharemno full of suffering thra-al^ml joura (or all of us Aishamchit (an^) for su<;h like Mazda Oh ! Mazda '.J i ' . One of the famous victims of God ’s gawoos life Aa-ahmi l am here Vichl tbai One with you (in your judgment) ^ara&usht^ --- » -r i--, . Jo b> (Note thafcithei wor4 “O^empo ” nob mean^^LhPnar (eater) and the nioMw all advocated hikdf thd Wbrd “ainangh ” is vefl^0Pfl^6 eating of cow ’s meat how could such in Keifina Mazda and other WfitiA^ Buf 12 Was vilified to enhance human vanity, mortality in path of least resistance in translating *‘Geush ” as gosh (meat) and “kharem ­ no ” as Khanaro (eater). If the lofty soul like Jamshed ’s ever at : Some Phhlevi writers have followed the kml '9 . ^.4 J » ! j ¦1 .1t 1 l^dnand teacher was, Yim (Jamshed) of AhUra Mazda. Such wa& the “Vairiyo ’’ or the Lord of Will who with his compan ­ ion, Ratu (teacher) worked out the sche ­ me of God to completion. Religion, i e I i h^e^rishtaken^ as dinner by several wri? tens no, . valid reasom - To properly understand this paragraph if'is necessary to be acquainted with the process of Involution as de^ed by education, new thoughts and spiritual Ahura. The first born and the earlier guidance were under them, hence these I - * - : the Almighty and “Ashatchit hacha ”. born man did not have material body. There is a hint of the same in the Pura- nas. The origina,! Etheric shadow-bodies power of purity was vested in them, through internal changes gradually be- iKing Jamshed, as the “Ahu ” (the Lord came solidified (materialised). With every of all He surveyed) was the Yamraj of change more of life-force entered and re- Mankind, juvenatbd thbttii In the stage of Etheric body, then, not subject to death and des ­ truction, they existed in the flimsy shadow-Uke vaporous form of “Keharp- . and ‘TJshtan ” on which the Satan could material he was deeply grieved. This fSod ’s plan <^ang^ was su^ect to oiw^ipo^dit^tt S t^ abb^mtK^^te the ofi^i- on .,wherf M&t attdns perf^l wSI iial yearnings of the Farohars to descend dora, each one of them will again become ....... ' “amareshiyantun ” (immortal) and “Aja- ’"of <00,against evil Man ’s form and reshiyantimi (Indestructible). Not having Structure was materi^ised amd subjected attained this spiritual understanding and to destruction. just hearing the hearsay legend of Jam- shed ’s pride, some may have portrayed ‘’Mashiya ” .uieans Maratya = Mortri. Wm at a disadvantage in • the Gathi^. •HenOe Mashiyo ayndMasldyai are agortal Tlx real culprit is the Fahleyi 0efMiJfeA. man arid mortaif woman, A.!riA^r. > J I I { i I ¦C tc>Mlfit.'€arth and fight their battle of life amareshiyantun ” (immortal) and “Aja- oWf Man.' In the management of each quoted above from the Gatha does not ; group of mmifkind, its ^Manu (Avastan say or inaply a word about the so called r Ahu) has the controlling voice and who vanity of Jamshed. Going through the is'Caken as the Lord of the group, under Vandidad and yashts we find that Jaifi- ^^OSfef^^tion Wdridly, political, social shed was one with God in his desires and changes and changes in law and order was a Paighambar who loved his daen 1’’* lhe same category is inclu- ^aith). His services to mankind are in- numerate. Hoam Yafht^a)^ that, da^- fpWs suitaS^ to jimei' place and shed was born to Vivanghan fulflfling tfie come. “Ahumacha father ’s wish to have a son who would ratumcha Yim Ahurem Mazdam ” Such do good to mankin d. •; : J- 13V r-; . J However, a queer story appears in the Avesta that when the Almighty asked Jamshed to spread his faith, (which must have been Mazdayanian faith) he declin ­ ed apologetically stating his unfitness for the great task; but agreed to rule over Iran well for the good of 'Mankind. Pur an a also gives a parallel instance. Dhyanchowhan took exception to the similar offer of the Gods and requested that such tasks should be assigned to “Manasputra ”. If Jamshed were in any way a sinner it is unlikely that his Frava- shi would be remembered with reveren ­ ce all throughout in Avesta and specifi ­ cally in Afrins. It is forbidden in the Gathas (Ha 32 para 11-12) to harass animals even in joike. On the face of it, it looks absurd that Jamshed could have advocated eating cow ’s meat. Somewhere there is a Himalayan blunder in mistrans ­ lating “Geush ” and “Gosht ”, whose original meanings are different. (Continuation,) Translation Courtesy — Jam-e-Jamshed 1 I • I GOME TO GOA... A REAL HOLIDAY RESORT I, 4^ ! •«_fc .¦...‘’'fr We welcome you to Goa—a picturesque holiday resort, a centre of tourist attraction for young and old. You will be delighted to see the aga old ... the golden sandy beaches... peaceful country scenes... andthat’s notalfl Come and explore yourselfl ? Make your stay in Goa a real holiday*—come to our peaceful beach-side Hotel Solmar, away from the bustling city noise, but not too far from the capital city of Panjim. ? Hotel Solmar provides you with modern amenities, exquisite cuisine and fine delicacies. Send in your reservations to Hotel Solmar, Panjim, Goa or telephone 369. We will be glad to help you. J STAY AT HOTEL SOLMAR, PANJIM, GOA 14i GATH AS, The Zoroastrian equivalent of the Christian Bible and the Moslem Koran by DR. K. T. JUNGALWALLA The five Gathas carry the message of mind emcompassing good and love of all our Prophet, in His own words, in the life, human and animal; and Armaiti. -------—’'7------------------------ ~ ----- - - ~ then spoken Avestan language. They self-less purity in the service of all good stand equivalent to the Bible and the life. Koran as books of Revelation. Gathas are divine songs (ga = to sing) of Zara- earliest Avestan prayer and is the thushtra, each one having its own special thg Zoroastrian faith. The ‘Ahuna Vairya ’ (Yatha Ahu Vairiyo) metre. “The languages of the Vedic portion of the extant Avestan Hymns (Geet = song) of the Hindus and jgxts are the ‘Five Gathas of the Gathic chants of Zarathushtra are branches of the same spoken tongue of Qatha is ‘Ahunavaiti ’, which clearly the time ; thus there is an exceedingly indicates its connection with the Ahuna close resemblance between the two. Both vairyo and demands its pre-existence ”, are supposed to be composed about the jn fact. Dr. Taraporewalla believes “the same period, about 4000 B.C. i.e. appro- ‘Ahuna Vairyo ’ to be the foundation ximately 6000 years ago. (Dr. Tarapore- upon which the teaching of Gatha Ahu- walla ’s “Religion of ZaraUiushtra ”, page navaiti rests. The Gathas rank among the Bibles of Humanity and demand our texts are the ‘Five Gathas Zarathushtra ’. The name of the very first walla ’s “Religion of Zarathushtra ”, page 2). The nearest to the Gathas, both in language and in spirit, stands the Vedic reverential study, just as much as the literature of India, Bhagavad Gita in Upanishads, the Bhagavad Gita, the Sanskrit, sister language to Avesta. (Dr. Dhammapada, the Qoran, the Old and Taraporewalla ’s “Gathas ”, page 50). the New Ttestaments, and other scrip- “Zarathushtra was, and still is, in very tures of the world. The Gathas are truth the World-Teacher (Jagat-Guru) among the precious possessions of huma- and His message given in the Gathas is nity, and they are the very fountainhead for all Humanity, the whole world, and of the ‘Teachings of Zarathushtra ’. for an time and ages. His message is the Eternal Teaching of ‘TRUTH, LOVE and SERVICE’, based upon His perfect ­ ed principles of “Asha ”, righteousness loaded with thought ’’ -^“The Zand or uprightness; “Vohu-mana ”, the good Avasta ” — Rev. Dr. L. H. Mills. “Gathas ”, 1. In Gathas Zarathushtra has given us writings in which every syllable seems 15.2. “He was the First Prophet of Truth who appeared in the world and kindled a fire which thousands of years could not entirely extinguish ” — “Original, Speech of Zoroaster ” — Haug. 3. “No one can study the, Gathas as a whole, without admiration for the mind which had so sane an apprehension and appfecjatidh of religion and morality, or without recognition of the reality of Zarathushtra as a man ” — “The Divine A^ct'of History ’ ; ;l ! ¦ — Mbzley. 4. : r” !¦' “Wo^ must class Zoroaster amongst the greatest meh who ever lived and as one of the real benefactors of the human race ” — iljfy f. — Haug. Origin of the Parsee Religion ” 5. ib The Gathas revealed “A religion which 6. 'To lessons we have owed such a portion of our intellectual inheritance, that we might hardly con- 4 . I-.J. ceive what'nttftian belief would be now, had Zarathushtra never existed ” —^Fran ­ cis Power. ¦*» ' 'jfU»4K\. F Xj T « I 7. “Amongst the inen of the early ages of-the iwcUWiS^ffoaster, in science and knowledge foremost rank ”. — J. How. 8. “Zarathushtra was the first to preach Monotheism to the world. His message or religion gave an eternal foundation of reality to goodness as an ideal perfection. Zarathushtra was the foremost prophet who showed the Path of Freedom to men, the freedom of moral choice, the freedom from blind obedience ti? un ­ meaning injunctions, freedom , from the is ancient and which certainly taught multiplicity of shrines, which draw away iminoftatity of the soul and the future our worship from single-minded chastity sthte of rewards and punishments, centu- of devotion ....... The morah significance Hes before the doctrines were prevalent of the Zoroastrian faith is tO' Uphold among the Jews; a religion which for man in his life of Good Thoughts, ................. < — ¦ - ' i/In ra ’s teachings, winch refl^pted in of devotion J ages prior to Christianity announced Words and Good D^ds, that man> must 'be pure in thought as well as Words and deeds, and sins must be the Holy Gathas, there is less mention of repented of before they could be atoned the ritualism ,,^we^ship than conduct for ......... such pure and venerable reli- 'and its moral- motives, such as Vohnma- gion as one which must command the no =5 godd ‘thoughts, Asha = universal respect of .the civilized world and of law of purity and truth and Arrtiaiti = which a Parse© may well be proud ” — obedience ” — “Zarathushtra ’s Message Arthur Bleeck. obedience ’ to the World ” — Major S. R. Bamji.I 9. i r, •! t 1 ' "^pon the basis of Gatha text, Zoro ­ astrianism can be represented as one of the purest and the most sublime religions which have existed in the world. The religion of Zoroaster is a religion of cul ­ ture, of spiritual and moral progress and proficiency ” — Geiger. 10. “Zarathushtra was one of the greatest religious geniuses of all time, a Prophet who held colloquy with God............The importance of Zoroastrianism lies in the influence it has exercised on other later religions, particularly Christianity, thro ­ ugh the medinm of the Jewish exiles in posed were Yasna or Yajashhe With its 72 Chaptm (Ha). They were composed ' f Historiap^ b^lieye 12. “Zoroastrianism, the ancient reii^oh of Persia (Iran), because of ife flbeolo^i^ distbicitivieness and its historical injport- ance, clearly ranks among the world ’s major religions it profoundly influenced Judaism (Judae was a part of the Persian (Iranian) Em? pire at that time) .... .. Mudi of the Zoroastrian theology may be said to sjur- Viv® today not vonly Sn Judaism^. fa|ut also in Christianity and Mohame d^nism ' “The World ’s Great Scriptures ” Browne. ¦Lewis After the Gathas other prayers com ­ Babylon, who seem to have been thoro ­ ughly imbued with Zarathushtra ’s idea, at different periods. They Christiahity claims to be heir to the pro- compilation of miscellaaesous pray^ in- phets of Israel. If there is any truth in duding all the five Gathas ”. The 72’ this claim, it is no less heir to the Prophet threads of our of Ancient Iran, little though most Chris- are symbolic of the 72 Chapters (Ha) of tians may be aware of the fact ” — “The the Yasna. The whole prayer is in the are “a large Sacred Girdle (Kustilf 4 Concise Encyclopaedia of Living Faiths ” Zarathushtra & His Teachings — R. C. Zaehner. * Avestan language. It cannot be classifietj amongst our daily prayers, although many verses (Ha) are included in out daily prayers. - Our three basic prayers, Yatha-Ahu* ____ „ Vairiyo, Ashem Vdhu and Yengheh^ (he captivity period (B.C.-538), as the Hatam (existed times immemorial n. The teachings of Zoroastrianism had an enormous impact on Judaism during r- ................. f rituals and prayers lasting foL i/iar period; through Judaism, th^se were ^ter assimilated into' Christianity Mohamedanism ” • ' — Spiegelberg. Mohamedanism ’ / - - _ 5? about two and a half hours. f7After the Gathas and the Yasna — Yajashne Yashts were compiled about lOGO B.C. Each Yasht has a specific name of its Yazd and each one is num ­ bered. According to Kavasji Kanga ’s (“Khordeh Avesta Ba Maeni ” — pages X and XI) there are 24 of them. They are also in the Avestan language and many verses (Ha) of the Yasna (Yajash ­ ne) are incorporated in these prayers. >4 (3) The five Nyaish were compiled a little later. They are: (1) Khorshed (Sun), (2) Meher (Mithra), (3) Mahabokhtar (Moon), (4) Avan Ardvisur (Lustre) and (5) Atash (Fire). These are mostly in the Avestan language, but a few paragraphs are in the Pazand language, such as the first paragraph of 'Khorshed Nyaish, even some Arabic words have been used showing that this part must have been added at a much later date. Some still later prayers like Doa- N a a m-S e t y a s h n e, Din-no-Kalmo (Pazand), Doa-Tandorasti, are in the Pazand language and the Monajats are in pure Persian. These should be regard ­ ed as our latest prayer compositions about the 3rd century A.D. Our Khordeh Avesta prayer books consist of a collection of these prayers, and compilations vary in their contents. (I am grateful to Dasturji N. D. Mino- cher-Homji for his kind advices and guidance in preparing this article.) I am thankful to Major Sohrab R. Bamji for several quotations contained herein. 1 WARDENS and Warden’s (Mysore) Pvt. Ltd. have given you best Sandalwood for 40 years 1 NOW RECOMMEND BEST READING MATTER Works of Dr. Irach J. S. Taraporewalla Ph, D. The Religion of Zarathushtra Daily Prayer Book Rs. 6 Rs. 3 Woiks of Mr. Framroze Rustomji of Colombo Parskina Rs. 6 (Yearly) Available at all our shops. 18The Origin of Chess, as Given by Firdausi by 4 Khurshed Navroji Pavri, b.a. (Hons.) 1 Mr. Rusi F. Madon, a member of DADAR CHESS CIRCLE, has won this year the All-India Chess Championship. He is 28 years old, and has a still more bril ­ liant future before him. This is the first time that a Parsi has won the Champion ­ ship ever since the inception of this All-India competition and it is hoped that the readers of PARSIANA will find the following article interesting, as an epi ­ sode in the history of Iran of the Sasanian period. CHESS has been called “the most excellent game that the wit of man has yet devised. ” It is one of the most intel ­ lectual forms of recreation, which “the wisdom of antiquity has bequeathed to us. ” It is a game, which requires deep concentration, foresight, analysis of futu ­ re moves, and retention in the mind of the picture of the board a few moves ahead. There is no element of chance at all, as in ganoes played with cards or dine. As narrated by Firdausi in the SHAH- NAMAH, the game of CHESS, called by him SHATRAINJ, originated in India, and was introduced into Iran during the reign of King Naushirwan-e-Adil of the Sasanian dynasty (531 to 579 A.D.) whom Western scholars and historians generally know by the name of KHUS- RU I or CBOSROES I. * Firdausi says that one day a messen ­ ger from the King of Hindustan arrived at the Iranian court of King Naushir- wan with a very rich tribute of precious jewels and valuable articles of Indian manufacture as a gift from his master. He placed before Naushirwan a SHAT- RANJ-BOARD with the ‘MOHRAS’, or Pieces of the game, and conveyed the message of the Indian iking, which was to the effect that the wise courtiers of Naushirwan should try to find the correct moves of the Pieces and determine the principles and practice of the new game. The messenger added that the Indian king had stipulated that if no one in Iran succeeded in masteripg the game, the Indian king would cease to pay the tri ­ bute to Iran, and that on the contrary Iran should pay a tribute to the Indian King. Ini describing the Board and the Pieces Firdausi says that St was a game resembling war-fare, played by two play ­ ers, and consisted of two sets of Pieces, one set having been made of coloured ivory and the other set of teak-wood, and he gives the names of the Pieces, viz. King, Vazir, Pawn, Camel, Horse, and ‘Rokh ’ (Elephant). Naushirwan asked for time of seven days for his courtiers to study this new game. 19The wise men of the court having failed to find out the principles and prac ­ tice of the game, Naushirwan ’s Prime Minister, Buzorjmeher, undertook to study the game. After very strenuous deliberation extending over one day and one night he succeeded in finding out the ways and method of playing the game and the correct moves of the diffe ­ rent Pieces. Before the ‘anjuman ’ assem ­ bled in the court Buzorjmeher displayed the Shatranj-Board and Pieces. He put the Vazir by the side of the King, and arranged properly the Pieces of the army on each side. He began moving the Pie ­ ces, tile object of either side being an attack on the opposite King. The whole assembly and the Indian messenger were quite surprised at the intelligence and ingenuity of Buzorjmeher in mastering the correct way of playing the game in such a short time without any previous knowledge whatsoever about the Board or the Pieces. Naushirwan bestowed va ­ luable gifts on Buzorjmeher. Firdausi says that Buzorjmeher invent ­ ed a new game of his own, which he called “NARD”. The game consisted of a battle-field with an army on each side, but the main difference between SHAT- ‘RANJ and NARD was that the latter was •played with the help of two dice made from ivory with blaok dots on the sides. The moves of the Pieces depended upon the throw of the dice by each player. Naushirwan, being quite pleased with the intelligence of Buizorjmeher, deputed him to the Indian King at Kanoj with the game of NARD and a load of rich and valuable articles. The message from Naushirwan to the Indian King stated 20 that the wise men of the court of the King should try to find out the princi ­ ples and practice of this new game, and that if they failed to do so, the Indian King should not only return all the gifts sent to him, but in addition he should send a further load of tribute of equal value. No one in the Indian court could solve the principles and practice of playing NARD, and the Indian King had to admit defeat. Buzorjmeher explained the method of playing the game. The Indian King paid the full tribute as stipulated, and Buzorjmeher returned with the same to Iran. (The game of NARD was also called “VIN-E-ARDESHIR”, or “THE GAIME OF ARDESHIR”, in honour of Ardeshir Babeikan, founder of the Sasa- nian dynasty.) 'J After narrating the episode of the game of NARD, Firdausi.describes, in the ‘dastan ’ that follows, the circum ­ stances in which the game of SHATRA- NJ happened to be invented in India. According to him, there was once a famous King named Jamhoor, in Sandal in India. He had a son named Gav. Jam- boor died when Gav was only a child, and iMaai, Jamhoor ’s brother, became king. Maai married the widow of Jam ­ hoor, and a son was born, who was given the name of Taihand. When Gav was seven years old and Taihand was two years old ,Maai died, and on the advice of the subjects the mother of the two boys assumed the reins of the kingdom 'as queen. When the boys grew up, each of them wanted to be king, and tried to per ­ suade the mother to give the kingdom to *<¦ ¦ I ( him. Gav claimed the kingdom because how Taihand had died of his seniority, and Taihand put forth asked their advice his claim as the son of the last king. Even his mother about the fact. After deliber- uninjured. Gav as to how to convince the subjects were divided into t'wo camps. < ’ _ ___ _ Taihand,who was hot-headed, decided counsellors devised a board with a hun- ----- 1 squares and two sets of army with , camels and infantry. With the appropriate moves of the Pieces they evolved a mock battle on the board, and showed how ating over the matter for long the wise [ 4f' to fight for his claim. The mother and dred ; _ _______ J Gav did their best to pacify Taihand, kings, vazirs, elephants, horses, and Gav even offered to him half the kingdom so that each brother could rule over his own part of the territory inde- _ pendently. Taihand would not agree to king of one army could be ‘checked ’, i.e. this proposal, and prepared to fight, threatened with attack, by the opposite There was a battle between the armies of army, and how he could be ‘check-mated ’ the two brothers. Gav gave orders to his army not to harm Taihand in any way, but to try, if possible, to capture him alive. Taihand also gave similar orders help of this game Gav was able to con- to his army respecting Gav. In the first vince his mother that Taihand had died u/u Talhand ’s army was defeated, in similar circumstances without being 'When the armies were engaged in the injured. This was the game of SHAT- second battle, there was a storm, and a RANJ. hot wind blew in the face of Taihand ’s army. Many of his officers and men were killed, and many others surrendered to the opposite side, and Taihand was de ­ serted by his followers. He died of heat couplets, viz. 1 ’ • • ’ - elephant. When Gav found Talhand ’s ------- ZZ, _____ dead body, he examined the whole body since that time the SHATRiANJ-BOARD to see if he had at all been wounded any ­ where. He assured himself that Taihand or defeated without actually being woun ­ ded, when his followers were not in a position to come to his succour. With the K to his army respecting Gav. In the first army was defeated. In this ‘dastan ’ Firdausi thus gives his own account of the origin of SHATRA- 'NJ in India. He concludes this account . “Now this ‘das- hunger and thirst on the badk of his -tan ’, which I had learnt from the BAST- --------- 3 'AN NAMAH, comes to an end. Ever had died without any injury. The mother was stricken with grief and mourning at has remained in existence with the people of the world. ” was stricken with grief and mourning at However, after considerable research the death of Taihand. She could not be historians and scholars have come to the accused Gav of having conclusion that the original or primitive same, from which SHATRANJ was evo- by heat, hunger and thirst, without a wound. Hwujiig inar me ongin or the game learned definitely pomfs to India and not to any and that SHATRANJ accused Gav of having conclusion that the original , , . —game, from which SHATRANJ was evo- death Ived, is very ancient. With all the availa- any ble evidence they are almost unanimous in holding that the origin of the f wise and learned definitely points to India and not to them how the battle had progressed, and was evolved from the very ancient game 21 tIP' .-atesa 1 1 The game was, however, played with called “CHATURANGA” in old Sans­ krit. But the origin of CHATURANGA dice, tand the moves of <116 Pieces were itself is lost in the mists of antiquity. Sir idetermined by^ a compound represented by the figure 9. twmeral expression made up^of 81 and Nnmerdogioal Significanoes of 3 Ciphers in 81,000 and 12,000 years In 12,000 (Bd. 34) as in 81,000 the three cibpers stand for the three stages 4$ tihat from our present state of imperfec ­ tion represented by the figure 8, we have to rise to the excellence, i.e. ,perfection three ciphers. Of this 81, 77 is the sum total of the degrees at which, each of the six planets in its revolution around the Sun na^rges its lustre in that of the latter (Sun). Such merging of the lustre is known in astrology as the “setting ” of Creation called the Ahunavar-Plan. . the planet. Thus, Jupiter sets at 11 deg ­ rees, Mars at 17, Venus at 9, Mercury at , 13, Moon at 12. and Saturn at 15 degrees totalling in all 77. The Sun as the execu ­ tor of the Divine Plan is represented by tife numeral 4. The Sun called Spento- ' temd^ino, the Blissful angel is the deputy of Ameshaspends, and exdbutes the three-stage Ahunavar Plan in this material world. Thus 77 plus 4 = 81. Numerological Aspiect of ‘81’ « , In the first, souls with deficiency of divine knowledge, are brought down from the Sth heaven to the planetary world. Here a large portion of the above mentioned souls gets reformed by self- effort. For the unreformed remainder 'functions the law of Infoldment of Spirit 'into Matter, Mazdadata (Yt. 10, 67) 'Mazdayasni Daena IVd. 19, 13) In the second stage human beings trail dbwh to this earth according to this law, and here go through t he rounds of birt h and death (Thwasha Khadata; Vd. XIX, or in BljOOO 'WdW'^^h respect to the numerologi- ________ cal aspect of 81 followed by three ciphers 13) till Emancipation is gained. the nptheral 8 stands for human souls '(UrvaniiYsn. 55, 1) who all lack in Di­ vine Knowledge, and hence sinful. The next figure is 1. 8 and 1 added together Daena, which is the third menifestation From this stage onward functions the Law of Unfoldment of Spirit from Mat ­ ter (Ahurdata; Yt. 10, 67) or Zarthoshti 2$^I picture to himself in that horoscopic mirror the great future events of world ­ wide or nationwide importance. We give below two charts (A and B) showing deailed periods of minor cycles under •major cycles of Mars and Jupiter. until finally the souls get repatriated to the planetary world and beyond, whence they were exiled in the beginning of their journey to the earth. 81,000 are actual •Solar years, constituting a Zarvane- Daregho-khadat, the self-created limited Cycle of Time. It is but a link in the end- CHART B less chain forming the one Boundless Minor cycles No. of years Time (Zarvane-Akarana). 2036 Saturn The expression 12,000 does not con- years {under Jupiter vey its normal numerical value as is one Jupiter Mars believed in philology, but the sum of the major cycle) Sun figures 1 and 2 equal to 3, standing for the three-stage plan; each stage represen ­ ted by a cipher to follow 1 .+ 2 = 3 plus the three ciphers (000). It is hoped the astro-numerological exposition given above makes clear why the long cycle of Time of a Zarvane- Daregho-khadat comprises fixed 81,000 years, neither more nor less, based as it is, on the fundamental eternal verities. The Tawil or commentary is the verit ­ able mirror of the Ages influenced by the rotations and revolutions of the planets, whose periods (major, inter or minor) are worked out by mathematical compu ­ tations, called Shumar-i-Falak. Thus Tawil constitutes the readings of the ho ­ roscope of the earth, in which the whole past history, not only of Iran, but of the ’whole world of some 14,000 years since the restoration of the known material ’world is reflected, cycle by cycle, and the expert adept of that science can also Venus Mercury Moon 377 (I) 277 427 100 226 (k) 327 (j) 302 (h) 2036 CHART A Inter cycle Minor cycles No. of years of 1931 Mars years (under Sun one Mars Venus major cycle) Mercury Moon Saturn Jupiter 388 (g) 90 (f) 200 (e) 320 (d) 311 (c) 361 (b) 261 (a) terminated in 1940 A.D. 1931 26Kudarvan dynasty commenced at the Inception of the intermediate Time-cycle of Moon (under Jupiter major cycle) and ruk^ for about 1629 years between B.C (j) in Chart B from (a) in Chart A, We know the 2500th anniversary of Gautama Buddha ’s pari-Nir van a was celebrated in 1956. Gautam Buddha and his Faith are under Mercury. So gping back up to the Mercury magistrate cycle 3656 and B.C. 2027. The last minor cycle we of 260 years under this Lunar cycle was get by addition the total period of 2560 under Mercury which gives rise to and years, which is the birthryear from 1940 supports idolatry (of the White side). A.D. So naturally in 1956 A.D. it. would Hence during this period of 260 years be 2576. Pari-Nirvana indicates Buddha ’s Idolatry flared up in the extreme Western departure from the earth, which is said territories of Babylonia and Assyria, to be at the age of 79. So the 2500th year which were then under Iran. Gautar^ works out correct to a trifling difference Buddha and Jain Mahavir whose cults Of (2576 minus 79 = 2497) i.e., only 3 ’are likewise idolatrous of the White side years or ,soi-si j of Nature were both born under the Mercury magistrate cycle. Similarly, in the remote age Shri Krishna, whose Faith is also idolatrous '(of the White side) also appeared under the minister as well as the magistrate cyc]^ of ^Mer ­ cury (under Jupiter royalty) between 5422 and 5382 B.C. Again BC. 2027, the year of defeat of king Zarathusbtra (Oxyartes) by the As ­ syrian monarchs Ninus and Semiramis works out correct to the very year by adding up the magistrate cycles from (a) to (1) and deducting 1940 of the Christi ­ an era.- ; S Coming to the immediate past, the Jupiter magistrate cycle (a) of 261 years shown at the bottom of the Chart A ter ­ minated ill 1940 A.D. Parsis and Zoro ­ astrianism are under Jupiter. So they prospered during that period of over two centuries in India and to a certain extent ¦in Iran as well, chiefly -under King Reza- This same epoch-makihg Still^"agkin, Axyantes was the last king of the kudarvan dynasty which scholars do not know to be Zoroastrian, just as they do not know about its preceding dynasty founded by Huafrit (Yt. 5, 130), over 2000 years after the Kayanian king Kae Vishtaspa in whose royal court Za- rathushtra revealed his rleigion. The shah Pahlavi. 28«• ¦ .1 magisfeacy abebt ^^kyrohstiaan F^igbus i^avaU;4Jw;inew o^ult light {be^shed for, the M of |his centu ­ ry^ through which the genuine teachings of the Zoroastrian religion were reveal ­ ed in their pristine purity, the faith- shattering misconceptions th^ phiid- logical school got refuted, and the dark ­ ness in the ifie|d. of Zoroastrian religious knowledge was dispelled. aboiit the niiddle as in that of Mohahi- h?ad]pr ^t the tail ieiidias in the case of Jesus •Christ. , We have shown above that by adding up the minor cydle^ (ai) to (j) we get the era of Gautam BudtJha. Similarly, to find the distant era,df Lord Shri Krishna. We add upThe peri0ds of the following inter cycles of longer durations to mini­ mize additions : All the above insances show on the one hand that the main activities of worldwide or nationwide importance are engendered by planetary influences, and on the other, that the science of the “reckonings of the heavens ” taught by our Master is proved to be true and the time cycles worked out mathematically correspond with the actual events that happened on the earth during' the past 4000 years, dates of which known. are well 4C< T a wil-i-Zarvane- that is, a scientist of or An adept in the daregho-^khsdat ”, the planetary Time cycles ascertains is aware because of his knowledge the cycle in which a particular Law-Giver is destined to descend on the earth .It may be quite at the inception of the cycle concerned as in the case of Buddha or (D) (C) (B) (A) 1766 1629 2037 1930 I. Total -WTinus 1940 of Christian era. 54^2 B.C. era of Shri Krishna. 7362 Going reinoter back, for the Holy Zarathushtra, we add up the inter ­ cycles (E) and (F) to 5422 years shown above. Thus, 907 (F) 1222 (E) 5422 (shown above) 7551 B.C. Date of Zarathushtra. era of 29r I *>5 w&ile the jrirfe to fUI up the gap in Imnian history Thus the Master lifted the Veil of • years for the date, depending on the Darkness that shrouded the Date of Za- reports of the earliest Greek writers, t rathushtra ever since the philologieal icnowing well that they would not he school came into existence, Pahlavi Dasturs (high priests) of yore of over 5,300 years, without owning the knew the mystery behind 300 “years ”. It new light shed by the Khshnoom School may also be stated that of late Parsi phi- on this important topic. lological scholars refer to 8000 or 7000 —-tisJflsS*— ? ’ ? — o ? aS I ? 39= MIC PRODUCTS p- Kamal Bldg., adjoining Radio Club Arthur Bunder Road, Colaba, Bombay 5. Manufacturers of OAKS BRAND 30 squash Squashes Crushes Syrups QUALITY SYRUP pArriFiciAL 4 By Appointment to H. E. Shri Sri Prakash, Ex-Governor of Maharashtra Supplters to High Class Hotels, Air Lines, Well-known dubs. Stevedores to Shipping Companies, Oaks’ Products Must be Good. I 1 J* 1 S:Y' I PARSIANA > •i.- k I. I- invites all Zoroastrian Institutions to reserve whole or part of any issue to send their message to the Community; following the example set by Rahnumae Mazdyasnan Sabha of collaboration with Parsiana- in April 1966 issue. message with ? I <> *— ?—* <> I ? •k