Complete Issue
Jun 1967
.1
/«¦ -1
I
J
¦
1
I ¦
u
><
J’'>
1
\
>
t
I
. 1
VOL. III No. 8
— 1
5f?\
Price
ti
r
JUNE 1967 ; .^/
-• •! • •¦ 11
75 Paise
FARIDOOM
Sixth King of Peshdadian Dynasty
T
1
i
ixa.
3P.
ELECTRONIC ENOINEE
A. I.E.R. E.(U. K.)
A. I. E. E. E.(U. S. A.)
A. 1. M»T. Tech. (India).
Radb Offioor.I'
> L
;-h
to ,t^
r 'x
>;
V
¦¦.T-ftJ-
I » '
t
•^r
9
/¦
#;
I
I
t
>
¦ I
'!i' ¦ “'"'
a -
W
• t A
-'5.
1?-
r
t
ft
¦
s^«ij'»c»i»3hc*fcw ’*^'3’^2!».sr-!4
32$^
K
rf9ia
s
»M ,M
»
. Ill No. 8
»»Xre^-'rTi II »'¦
A
"Sgi^
¦'- .tj;
JMNE 1967 M
... - . ,1-
-
-.- -i, ¦»
* EDITORIAL
A
1S5’
’’ Z
;•»•¦ TiV •.
¦ ' I
Page
3
?.
iii'
i
'Doetrihe of Rebirft
The Devil Eidate^-b^'WliS^^
Geush-Urvan: the So^ ofOtoarimt!^
Khshnoom—by P. N. TiriwSa
Faridoen—by P. B. TRae^
Prayer—by Mrs. €t>ol SayiU»l
200tb Barth Amiiveieary ci 8||
Rdigioni£l««»*^I»«M$
Managing Editor: P. Bl Wi
'PMor'Bfllltt
Mrs. Cool X.
Byramjee Pi^l
30
k?s'
iHI.
-A
^jiMwaeaQ:
BJ
sailifiiif
’¦'f.
5
12
16
20
28
25
27
26
’S,
'4
5f
' Mrs. ’ , Moj rt 1 ifWt WCr-' < ‘ ¦
Or. R, C. Co^ar. >,
Mr.
Prof. Na
.’ ft IS+' EOITORIAI ^hc body is a thingy ttoe^ul is also a thing; man is not a to live with the body and soul ’ which have fallen to him by chance^ ’i Thus, far we tefiow Ortega Gasset ’s'^words of w«dom. We iMlmtand for certain the destination =€tf body -^Jgrave, pyre, crematoriuiB or Dokhma ; but for destiny of scM^ We harbour umesolved inflict. Shalt we or shall we not be reborn ? Like this w have many vexations and we endure them. One day we want to be done with once and for all. Another day we his lite. Mas Ms to live with the body and soul Shall we or shall we not be want to return to play “the unfinished symphony ” Man, i§ u reasoning being. To be rational is to possess the faculty of aswmng the-higher probability. LooMd at that destj< app^sito M re-incatpatm^ — returning over and over again to ec^i^iiete. unfiriished symph^y ’" contingency our philosophy embodied in Khordad and Amardad — of attaining perfection and merging into Infinity for good would only be noisy empty tin-pot sound. Wte know that we all are imperfect. At least T am ae^ and know noth^^ your vam^^ but under this philo sophy we are awaiting propulsion to Amardad. May be ! God in His infinite mercy is running the “firming schools ” for the. benefit of Parsi Z(toastriai» only — admission free — r” way our Unless we accept such be noisy empty tin-pot sound. We know that we all are imperfect. At Sophy we^^^a^aiMyjropuh^^ to Amarda± May be ! God hil5s Parsi Zk^oastriai^ only to appejH-for. no eirtrance examination Last Week Ervad Go^ej Sidhwa of Karachi (telivered an enlightening lectiM® on Gathas in the Cama Institute. After the lecture the audience cast a “gherao ” around him a skin g for (if it was a gherao it was demanding) opinion on Rebirth in l^oroastri anis m - . 'No rebirth is possible for'^ Zonnastriaiy ’. B is nowhere in our scriptures. So I hasten to print the article (rf Wurji Khurshid Dabu on the subject. The pet argument gM people agmst Dastmji Dabu is his adh^ence to Theosophy. Is it anything di^nest or dishonorable to be a thepsophist 2 Is it betray^ or perfidy < faith ? laT teom it, It is a lofty and ennobling comprel^ive philosophy. I believe that any intetpret|tton of our religious scrMures in t^ms ctf other attain ments should be welcome to make our religion more broad-based. If He said Dasturji Dr. DhaHa used to say “It cannot be ”. an 3• a it is no sacrilege t< i^rpfe^l^it^ i| ttosff^me scientific para llelism, how does it perleft religion if-i -is^ia^chat from some differ ent ken ? Our minds must be given an outing. Our scriptures will look brighter in the vast expanse of the panorama than in the shaded complacency of circumscribed egoism. , Many ;men ;dfscientific ¦ atitainment and many m miatter^f-fact man, hke Air-MiarshaiETed^, acknowledge the validity, of communicatidnnn spirituaMsmi sWhether it is good or badifCK the souhc^&e d^ased has no 'plaoejfjis; i the investigations of human ’E.S.P. (Extra ^nsory .Perception). Anything ..that arouses r dull sensibility is goodi sJStudys jof Pacapsyehc^ogy was started in E>uke ’s University by Ptetf; William Ma<£>ougall and all other Universities in the West are studying it. In India, good wotk in Parapsychology is done in Seth Sohan Eah Memorial Institute, of Parapsychology at Ganganagar — Rajasthan. Literature on modem spiritifalisffi largely implies and in sevefeil cases ^descriW ’the pheno menon of Re-birth. However, position as it Stands today Is that ‘ laboratory ihveStig^ibm in E.S.P. have not -cohfiriftdd ’ itebftth bn evidericjc admissible as^ demahded ih Scidticd; This^ on, meanwhile I *do believe'in Re-Birth. - Ur. "in ..j 3 ¦1 4 ? ? ? »???¦»? I»«? »»»?'???¦?¦I H « ? *1 W» t*» ?» t» < > >!>»?»?»»??; ' • • ? 1 ? 4 » * * 4 • I i.- » - ¦ <« • < ? 4Doctrine of Rebirth in Zoroastrianism by DASTUR KHURSHED S. DABU I i i Zarathushtra preached his message because Parsis were averse to the belief in about 8,000 years ago, under the Kyanian reincarnation. dynasty, ruling over Iran, when ’ts capital was in Balkh (Bactria). He incorporated in his teachings many of the sound prin ciples of a previous religion, the Mazda- yasni faith. Centuries passed, and the Zoroastrian people had to submit to alien According to Zoroastrian conceptions, in the constitution of man, there is one supreme spiritual Principle called Frava- shi or Farohar (the Monad) that is angelic (Fravardin Yazat), and another Urwan (ego, soul), bearing the responsibility of all the deeds done on earth. Urwan is the reincarnating constituent of man (though immortal, yet immature in wisdom). Fravashi does not incarnate, but remains The destiny of man proclaimed by Zoroastrianism is Ravan-Bukhtagi, that is the redemption of the Urwan from the fetters fo those errors which bring about the penalty of sin and subsequent descent into matter. n^rs : Assyrians, Medians, Achaemeni- ais, Parthians and Ashkanians, before tl^ 'Phrsi Zoroastrian rulers of the Sassa- nian dynasty took over. During the long intervening period, the as a Guiding Angel on a higher spiritual original message underwent the influences level. of those alien doctrines (even Mazdaki, Manichean, Neo-Platonic, Judaic and early Christian). So the Pahlavi commen taries and translations of the original A vesta texts suffered from those biases and prevailing alien dogmas. When some western scholars took up the work of interpretation, they relied upon these Pahlavi versions, rather than on the philo logical kinship between the Vedic (Sans- ' Resurrection (Ristakhiz-Kayamat-Frasho- krit) and the Avesta languages. These gard) is not inconsistent with reincarna- western scholars were prejudiced against tion. Both are true, but many incarnations the doctrine of reincarnation, as they were have to precede the final Liberation lead- (many of them) Christian missionaries ing to immortality. Like that never-erring who treated Zoroastrianism as a “primi- *Law of Karma (strict justice) which has tive ” -religion inferior to Christianity! a clearly defined place in the Zoroas^ian . Parsi scholars toed this line, regarding the Gathas, and which is an important item BM^ern translators as infallible, partly of a Zoroastrian ’s Creed, the doctrine of Another important point to be borne in mind is the fact that the doertine of 5(e) reincarnation has to be a natural corollary to the Law of Justice. Otherwise, it is not possible to explain the odd “vagaries of Fate ”: an innocent child ’s sufferings, in nate defects (even imbecility) or even the “good fortune ” of a born genius, or • a millionaire! The only plausible explana tion is that the Lords of Karma (Bagho- Bakhtars), who allot one ’s destiny, have to carry over the arrears of past accounts to the next life, which inherits what is brought forward ”. Else, God ’s ; ___ would have to be deemed erratic and Immortality is the ultimate goal. Confine ment for long periods in Heaven or Hell would be a suspension of this evolution- /I ¦ good in self-sacrifice, through his righteousness. ” Vispa Humata: “All good thoughts, words and deeds, done through dom, lead to the heavenly condition! All evil thoughts, words and deeds, done through the absence of wisdom, lead to the worst plight! ” The law of gradual evolution of the soul (Fradaiti-Veredaiti) is also clearly justice proclaimed in the Zoroastrian religion. 4 WIS- partial! But God is Dadgar, the Just ! The Law of Karma The following passages, among others, process! The descent of the soul (ac- from the Zoroastrian Scriptures and to Bundahfehna) is ordained in writings, show that the Law of Karma ^’^tler to gather experience, to grow in had a clearly accepted place in Zoroastri anism : (a) Gatha (29-4): “God has the best me mory of all acts of men and demons —even foresight with regard to what might happen later on. ” (b) Gatha (43-5): “Evil plight for those J i wisdom by fighting against evil, and then to “return to the abode of bliss ”. God is “anti-chance ” (as P. Le Comte du Nouy, the great scientist, calls Him in his book Homaa, Destiny). If fluke or chance has to be eliminated from one ’s conception of the divine scheme, eternal and immutabte laws, not subject to whims, or likes and dislikes, have to be understood. The. doctrine of reincarnation is found who are evil, and good reward to those who are righteous. This is to be Thy regulation, O God! till the end of the Universe. ” in Zoroastrianism, even along with that of (c) Gatha (30-11): “God has fixed two R«surrection (BiaMti^ or FratlhagRc^. principles of Zarathushtra ’s message, since repeat^ lives on this earth alone form the experiences great laws for the education of men. does conflict with the fundamental O naen! You get happiness or misery in accordance with the laws, namely: Bliss for the righteous, and a long- ^^W-Wd for gathering drawn out suffering for the evil-doer. ignoran<^,and temptations. A knowledge of these two laws should prove a source of satisfaction unto you. ” (d) Yasna (7-27) : We should expect from Parsi “scholars ” an impartial attitude to this doctrfhei see ing that in the Yasbi, it is dedared God has the know- that “All good thoughts, words and deeds, ledge of every living being who is whenever and wl^rev^ are fit <<< ‘5 6;5‘ KHORDEH AVESTA (IN ROMAN SCRIPT) $ I ¥ r To meet the pressing need of those Zoroastrians who are unable *^o read Gujarati, for offering daily prayers, we have tanscribed into Roman Script our Khordeh Avesta. CONTENTS: Publishers ’ explanatory note. Guid ance for pronunciation. Note for reciting prayers, Ashem Vohu, Yatha Ahu Vai- ryo, Kem Na Mazda, Ahuramazda Kho- dae, Jasame Avanghe Mazda, Niran-gi Gaomez, The Five Gabs, Sarosh Baj, Hushbam, Havan Gab, Rapithwin Gah, Uzirin Gah, Aiwisru&rem Gab, Ushahin Gah, Khorshed Nyaish, Meher Nyaish, Vispa Humata, Nam Stayishn, Nemaz-i- Chehar Nima, Mah Rakhtar Nyaish, Ardvi Sur Nayaish, At«Bh Nyaish, Hor- mazd Yasht, Ardibahest Yasht, Srosh Yasht Hadokht, Srosh Yash Vadi, Beh- ram Yasht, Hom Yasht, Vanant Yasht, Namaskar ’s of Cherag, Muktad, Dakh- ma, Koh, Aw and Orvar, Din-no-Kalmo, Tan-Oorosti, Names of Thirty Days, Names of Twelve Months, Names of Five Gathas, details of Six Ghambars, Twelve Japhans, Seven Hamkars, Recital of and Ash em. , Patet Pashemani, ' loi Names of Almramaa^ Price Rs. Six (Postage Re. I/-) and . Pat< "WtiW-nC '‘-^^Hasda, Jehangir B. Karani’s Sons 12-B. Sir P. M. Road, Bombay-1. Tele: 261289 Ested. 1893 Karanl’s All Ktarfeh Aveslas are available at Warden's (Mysore) Pvt. Ltd. Sandalwood Shops 9 1. for our reverence, because we Zoroastri ans are on the side of goodness! ” Other wise, they should set themselves, in fair ness to their faith, to submit an alterna tive hypothesis, which is equally rational, and not against the principle of Divine Justice, in which the law of “as you sow, so shall you reap ” is not violated. Their present, “patchwork of fancy explana tions ” is utterly unsatisfactory, particular ly as they know that in their inner convic tions most Parsis do have firm faith in the certaintly of past Karma bringing about results in the present life. Zoroastrian Texts Supporting Reincarnation Let us take the Gathas first : There is a stanza in the Spentamad Gathas (49-11) which has a key-word: Paitiyeinti (They come back). The subject of this verb is “souls ” that had a record of evil deeds, and who had earned evil reputation. They re turn to this “world of illusions ” (drujo-Demane), because they had belonged to it (anghen astayo). The Pahlavi people had a tradition that demons go out to receive, in hell, evil souls, taking with them a potion of bitter drink! ” So this passage (49- 11) was translated to incorporate this legend, and they took Paitiyeinti as meaning “go out to receive ”; and actually smuggled the word “demons ” (non-existent) as the scubjeetC under stood) of the verb! European and other scholars, for reasons known to them, never doubted this version! In 1908, as a youth attending college, I had the audacity to differ. The sub- 1I ‘‘ - t r * . ! t- z 1. i- ¦ I ject “souls ” was there; What need need was there to borrow the word “demons ”? And the verb distinctly means (even in the Sanskrit equiva lent): “Come back ”. This was pub lished with annotations in the Gherag, in The Theos<^hist and other maga zines. It is remarkable that the Stan za uses the word Paiti twice, to em phasise “again and again ”. Later, a great scholar, Sohrab Bulsara, con- cuned. Then came another indepe ndent confirmation from Erwad R. Meherji Rana. Later Erwad Phiroze Masani, another eminent scholar, also translated the stanza on my lines. Dr. Irach Taraporewala, agree- 3. A* • ing with my translation, has added a a foot-note referring to me. The most surprising support came from Dastur F. Bode and Behramgore Anklesaria who, in their published translations, agree that “the souls return” they eliminate the fictitious demons! and The gist of the stanza is that certain deserving types of souls belong to this “lower world of delusions, ” and have to return to the same abode by a sort of law of affinity and attraction. i 1 ,2. Gatha (30-10) is another significant stanza (with the key-word Zazente which Mr. Bulsara took as the re duplicative present tense of za “to be born ”) meaning: “They used to be born repeatedly. ” In the same para graph, it is stated that “those very souls would, one day, be re-united (yaozente) in the abode of God, . when that influence of delusions is broken. Till then they used to be re- 9> born for the reputation and glory of this world. Gatha (46-11) is typical of several other similar allusions to “faning down from the Bridge of Selection into the lower world of illusions ”, because “they had hardened their conscience ”! This “bridge ” is an alle gory, In Zoroastrian eschatology, souls with a bad record are supposed to be unable to cross over to Heaven. (Heaven is the Garo-deman, the abode of Divine Songs, the opposite pole of DfBjo-deman, this phenome- ; nal world of deceptions). The falling down into an “unreal ” plane of exist ence (because such souls could not cross over mean return to this earth in another incarnation {prior to yaozente or re union, mentioned in 30-10). I can quote many similar allusions to the arrival at the Bridge and “the down fall ”. (Compare the fall Of Lucifer, Adam, etc.) In Gatha (34-6) and (50- 9) there is a variant of the verb, as Paiti-ayeni meaning “I may return ” to fulfill certain aspirations. ¦ to Paradise) can only 5 4. 5. Gatha (46-19) has a clear statement about deserving “souls getting their reward in the next life (Para-ahum)”. Zarathushtra promises this reward to t^l who follow the Path of Right eousness png^eribed by him. This word Para-aifum has no other n^an- ing but “n^life’’ in Ayestgh as well as in the equivalent Sanskrit. In the Pazehd texf known as Dhoop- sama, there is a concluding prayer : “May the departed souls return (Be- 8 1ft ayend) to our good religion of Maz- dayasnis! ” But supposing they have reached perfection and “do not have to return ” (agar ne-ayend) then “may they pass on to the tribunal of Meher (Mithra), the true Judge, with their great aspirations ”. Here both eventu- ahries: in the ba lance ; may return and may not have to return. Thus it impartially sur veys the lot of both types of men. Afrin Rapithwan (para 29) similar ly presents two alternatives for the departed souls (vataran): those that work out their destiny and those who fail. 6. During the performance of the Yasna ritual, the doctrine of reincarnation .is symbolically inculcated : The ex tract of Haoina twigs represents “Wisdom derived from the strokes of 7. fate ”; the mortar signifies incarna tion : the pestle the play of fate ; the - resultant juice (mixed with the extract of an ever-green tree, representing immortality) has to pass through a dish with nine perforations repeated ly, from the mortar to another cup (the post-mortem rest) and vice- versa. This dish represents one ’s phy sical vesture which has nine apertu res. The repeated filtering indicates several births, until finally the sacra ment is fit to be poured back into the well, from which water had been drawn at the initial stage, symboliz ing that Yaozeate or reunw^ with the Divine Source. There is a special ritual catted Geti- kharid. The idea behind it is Signifi cant ; it implies advance “purchase of meritorious existence oa (3us by the departed soul to be bmm onMi I i < '¦ ** 'T *'.- J, 7i> ^-,i r. • * . W' ¦ p^.-,- ?% - •J 1-1 "?X ¦" ‘^‘“- X < * * .. .>»?;•¦. .-- ¦ -• '•¦¦ 5’ • ¦¦ M. . .ir.-. < ’ *¦ • »* "¦¦-1 r t. ’r ; -vt A w :fe .nf*. ¦ s. 'TJ t*a '-s «? . >^cat>7 as it ^BSctly refca to z' MPfilk Ori-tliA PnTr.«.Ai1 ____ IV , i® ,.¦ J > tuning ilrsonMitv sfl(ae^nz,co^X wrrection very well.) 'W is tfil doctrine mlt freiie^ |ere sev^f^sons Irian Icriptliri^ 4o more,c^n than th^T^ law needs « repe- I’y? f - Z««St.2^s p^iic t^o^s^rjx; ovia ^mmas£tl and knev^ the ___ _ '' \ possess:^ comfortable ni^e oil^iifurn). Jt ig .4 for -tfife £1 ¦ sort of futujfe. ^^tied ;in Pazend te^- itifo law^’bo '4>. A Txr roi notM le Zo- rein- ^tnans jus) so >r fre- p wa s J!^ < an allegory for . ^^Jos^jers X there be an body be necessary for a 1®“'^*'. ’'“ imihorulhy “ S®P^pkred" >y “S «. m® ‘° ‘’® ^^®®‘^°“ ffom the '®®'’^cst totor havebeed^osrr : hraldom of incarnations, when libe- ‘“’ ttCfofere, necessary before mati ““ fo ion (Rawap-bokhtogi) is achieved ®i''®®Pihg statoment to the ~ 'iSru wd, .firadibgard, *?!;’“>« Was,xtet ttoafeddh wh ch refers , to “promotion ’.^ from '53?'’.t |fc»ve h?ea io some ol the human stage to a highq- “ of;a Sosh- '*’ h 5«- i ’’I 1 anea=» ’J’ * Kyanrat another w ^^^1 i^^l^ginal founder of the Sassanian dynastyX^ut'of . - - royal “''®.‘^“’°®‘-Caution J any effect that the t^^ttf'forit lasoiBebf'tfi^B^volu- k^’’ !Cl ir ts another term referring to not is EgoOtarar^ j, widi, erstwhile, '»>«'' - ~-t- - « /«« earth in his nu Dr ’'si^iS!! ‘_?^?'"’ ^hamsh-ul-ulema) cpntroversial was a sojourrieron sl°the t^cafnatogS'-^^®*^® ”®®' numerous incarnations. drougia iifo, "o' tocufs or pCTspect- So the -*X“S£.& r® i? 1. anee. ¦ ivet ?-i Those who place, much emphasis nn _u ure rebirth usually lapse into lefhirgy , Isa h^rm^I l.. ®lWtufiiti^ of the pi^ myself dear when I s ’ay ,TteTv^ ™^,itflfeed. Thhfo may be ' is subject to being comes vague and hazy. So “perhaps th^ 'j: W discussing as tils opinion : •r =? question, expresses “Regarding reincarnation, Zvx gasman ;^*’ va- very reason why subsequenr ”1^6^ nZ.?K ' ,1??? aU » the Law of ReincamdBon ? . realkXteoro ”?’*®’'® S”a= “-r=:s “ y^g;!hftture considerafirt« satir are the losers, ’ { He granted <( ‘Finis ” to re- ' chyine^Ws it? il ^opside^tion sation and decrees of ? dispen- are th™oiT^as It ‘I"'® wrong “ Xute S ipgly to become inv„i*^ possible unkuow- which had no cauw in 'atty result ¦of / 1 ° .'^^.'"L’welved m the processes ' ehfld that sute i‘’ Th® reincarnation its plight. The TT7n««e4 1 « a* ¦ * « . . the Just dispen- of God) it would be *** • ’ XliC in M^era- oT t9 deserve book, BbdiSht -YA’ - , miVUlVCa ™«'£.£ te'* swi'i. Ik ¦„ .s, - • ' ^7f?"y weighing fe so^rJS'., taxes topm as KeisJa ' tional theoiy'capabfe PlaiBs; WIant ual^i, iP®- TWh, . p»„„.’fe 7’ 1? ,cribes in minnt^ d£- of any evil karma i; ^te?P»n^ss tional theAX enkwl ”S ;9q«.a«y , ra- I should The Nask, it ;terve the credit! ” .fiTOainr ’*'**¦......... ^- I? tSw S'*?,- lif® ’ arithmetic. JlTlniC Lj«y<> TT r;W*j ’\ - *¦* His Tfaw giving the utmost jnist aroGbtj ’s is nnerring. ticular^ and feiarffis w7Sha'^ ’’-°f SSSiZS?? pleasant¦.io. ’fiS; manner.. »«. “ a. just of^urVwnl ’i.l ’^LP?’:!^^^^ ;tlik1re are s.~rxsrte" “““w b. 1.11,u „. S,te “¦“•“¦ ™, pi, >1“ “ - -o*is%.-Ks ss^SBsx "iSss. luc grave . So mote it be! IS IKrfect ”; and 1^ fulfilled i“ ¦ ^Huugn His mill grinds slnuzhr tT* *“«• exceedingly fine Tt it! it igrmds ___ t . ““'ll- rt IS Dlea.'Jan.t c.^1-^ — our own makina~T« are ®ea- h arrow fafis bm mest, and are nioi^ ’S^ — « sparrow Ms bS Be-r scS^tlJeoutributX/ “ oven, now by our we Jive i;— mA V Wiat our nretn, Pleasanter Ht: aims over “the grave ”. So “411- J ifl I I-' Dr. Sohrab H. Batlivala, B.A., Ph.D. (Bombay), Member Parsiana Advisory Board writes to the Editor — THE 1s 1 11 I I am enclosing herewith a newspaper cutting from the “Sunday Standard ” pub lished in Bombay, dated 10th April, 1966. It is an article by the world famous Chris tian preacher Dr. Bill Graham and is en titled, “The Devil Exists. ” I request you to publish it in one of the forthcoming numbers of “PARSIANA”. DEVIL EXISTS by DR. BILLY GRAHAM i There is faking person in the ! i ) i ; ! world today whp has not wondered many times about the devil, poa he really exist? What is he like? Where did he come from? ...... - '¦¦¦ ¦' f . _ Modem man is often inclined to put - ¦ ¦ -7-1 Claus. Two little boys were overheard discussing the devih One of them asked “Neither our minds, nor teachings, nor the o^r : “Do you believe there ’s a real, intelligence, nor ways, nor speech, nor live devil? ” The other answered : “No, I works, nor conscience, nor souls are think it ’s just like Santa Claus; it ’s your compatible with one another. ” This passage, which is in the words of Zarathushtra himself, shows that the Di- generation about the vinity as well as the Devil possesses the make jokes about him. He is faculties of mind and soul. In other words, and in literature. He Zarathushtra must have experienced the real presence of the Divinity and the - =»- Devil to have composed this verse, indi- eating that they are distinct entities by themselves. Here Dr. Billy Graham says that many have felt “the personality and power of Satan. ” We reproduce this article now though we had announced its inclusion for May 1967 issue to follow in proper sequence the article on Evil in Zoroastrianism by Mr. Framroz Rustomji of Colombo which appeared in April 1967 issue. I might inform you that the theme of this article is truely in the spirit of the words of our Prophet Zarathushtra him self. In the Gatha Ushtavaiti (Yasna 45:2) the Essence of Benevolence is depicted as saying to the Essence of Malevolence, i.e. in the same cate^ry with Santa the Divinity says to the Devil, < - times aj)out. thi devil, poa he really >5 dad. ” This bqyish maswer reflects the cloudy devil. We make jokes about him. He is is described as a fantastic, as4?h^79$i widi niMi Vll '^5 • .a 12 •sMOi, a power 1^10 grips. Wl^^I _ _______ ________ reascmn ; The^lMe plainly says he esdsts. mtn the devil? For three I see irerk everywhere. Great me® of the p^ I^ve recognised his existence. Now let us take up these reasons one by mm. JMUe evidence:V 4 •J' ¦ £^. - e I He is mention by name at least 20 :^kwoiks^iu%isein;a^^ in Hie times in the Old Testament, and over fOO stniken eyes of tbe dope Add&slj ki the times in the New Testament. He is npt ti9ed> empty face spoken of just as a principle, or an abst- @?eedy eyes the iliis^ in the , raC(t force, but as a person who walks, glance of the criminal. Satan, n Evidence u*<^ ]^ot look at tire w^ 4rime; its bst, anti its carnage, ^d doubt j , that there is a mdtiva&ng ‘^wer for evil i fcious of the devil ’s operating to the worldr^^^^^^ '-^^ • - — „„ I tr'i I Itfe : One can- * live in, with its I 1 Great nieh of the past : Tb Protestant j i ‘. :ziij f'L,-; OHB ¦fUiif.iU i iChurch, the Catholic Church, and the I Orthodox Jew beliex^ lh ihe ^kiStence of j Satan. Martin Luther was once so con-i ..... i presence that he; k threw-an tokwett at hton -J^n —Oai^toy ’ 1^^W; i not basely material. They even lose theff faculty for recognising the very one who holds them under his diabolical spell. Like a radio or television set which has been cut off from its antenna, man, when - i fe John Wesley, Jonathan Edwards, Bi shop Francis Asbury, George Whitefield and many other leaders went on record that they felt the personality and power of Satan. One of the prices Adam paid, and that severed from God by Satan ’s power, can all men since Adam must pay, for listen- only get sensory reception. He can only ing to the devil is a loss of spiritual per- perceive that which is material or local. brought under his He loses his ability to communicate with ception. Men who are spell lose their capacity for seeing, hear- God. ing, and understanding anything that is * I *—"A «• I ? ? —? 1 Courtesy —Sunday Standard i 1 1 ‘‘Zoroastrian Credo ” A Book for every home by Gool K. S. Shavaksha, A very simple translation in English of the Gathas, Daily Prayers and the Life of Zoroaster with simple ’ essay explaining our religion to the children. Rs. 5/- Available at N. M. Tripathi and from the Author, 43 New Marine Lines, Bombay- 1. USE ESSO GAS The elemi, safe and efflcteit Domesde and Indnstrial fuel with I^ANGAS HAT Yow lias it why not you ? Sole Agents -V;5 fcllis*^ KOtAMGAS COMPASt. Bombay and Poona Distributors the natural gas co. FVT.LTD. 53/57 Laxmi Buildings, Sir P. Mehta Rd., BomWl- 2, M^edina Road, Poona. 14GEUSH-URVAN: THE SOUL OF CREATim: i s> ¦ 1 i i I. by WkWAR BYRAMn PATEL My hands were c|ean, yet none could read m^Fortune therein. “My hands wer^ cjean, yet none could read na^Fortune therein. —Then I went and soiled them with dirt of honest labour, and>lp! the lines of Fortune and Success stood out deep and clear! ” “KHSHMAIBYA GFUSH URVA GEREZH^A; ‘KAHMAI MA THWARO- ZHDUM? KE Ml ti^HAT? A MA AESI^O AYA DERES^A ifcviSHCHA ; NOIT l>A>I^'yA,«a -4fjB A. TW A CJ A TVTO'T A TJ^TJT T x 7 A O'TTi xz k iiif ATHA MOI SANSTA VOHU VASTRYA’l^. .1 5 “To You, the Soul-of ‘¦Creation did complain : “Why- yW' fc birthT Who fashioned me? All around me, Passion, Rapine and Violence enmesh me comptetely, and nutfage — me with aggression ; For me there is no other Protector than You, therefore, reveaF to me the Good Saviour! ” WHENEVER there is l d-ZL. * Rigliteou^ness, Ind ’ the UiifightedU§ f S the ascendancy, the Universal Soul ^nds up M calF to the Mighty Fashioner the Um¥erse,rand implores Him to send a decline of of-CreatioB sends up a plaintive, terrw- ^3 Akura-Muda to reveal d Sttobg and ]H<^ One who will descend on Earth, and put an rad to sufferings. . This Geush-Urvan of die Gathas be- forth a Saviour who wiH redeem the sufferers frosmtheir misery, and lead them once again into the Realms of Bliss, comes Goshurun in the Pahlavi rnwawjWiWB-. .» the material of which Prophets are made "* its present form is Goshf i^ precious indeecL.The aMH ^gj^toenlh Yazata of the Parsed offerers from their i| precious indeed. The I^re . _ I^anifestaMOfl Of a I^iJpiiet "W WIW. which is Earth. In His infinite Mercy fife reclaims Drvasp Y^t is the lost and the forlorn, and sets in tipn a new cycle of Renovation. r The earliest record of such a raiBdaBdrj horse, thsts meaning tlw possoisor of a; {wre manifestation is revealed, j in J the horse. Igflhe Avesta, the word G^ mean$' ^raty*ninth chapter of the Yasna. Grashn a bull, and the word Asp means a horse, Br9Wh«^4lhdvtrsal;?Sou^ As .hoth th^ creatures werA..c«ef>ers, imd tte sur- Ahura- living tes^les ^ Miftra still nortrav iha flourish stly iBflg tlfen, that when M^hef-Earth trebled in anguish at the evil perpfiSJrated upon her by the wicked- minded, it was the gentle self-sacrtfi^ng cow, that in the person of the Geush Uf- van raised its com^aint to hi^ Heaven, and implored' the Creator for succour and if^terposes. It is anE iiJT -M*/flli f . thushtrian Religion, son spiritual in its contej'^^' liething Completely dfts. spiritual in its In the Gathas, ^©nsh Urvan represents the Soul of Cre’-^twoj Geush Tashan rep resents the O-reative activity of Ahura- ^^*_f**' fi the Soul of Cre’"®ti3 Geush Tashan rep resents the O-reative activity of Ahura- Mazda, an 5^ Gav Azi represents joy and desolatfon of the Earth, with all the vege tation dried up and the water containing - ted. It demanded the fulfilment of tte promises of a Liberator. Ahnrt-l^azda assured Geiish Urvan that the iOs had proceeded from Ahriman. Geush Urvan now flewthrough the spheres of the starty 2-j moon, and went right Ahura-Mazda show- ‘g Ahura-Mazda fashioned Zarathushtra sui tably and sent him to thft wnr lH in' order to -kp’ prosper!* Ay that cattle gives as the wealth of the^ community. ?^arathushtra enjoins upon his follow ers to abjure the life of nomadic living and to take to the settled ways of an agri cultural life. He exhorts them to work diligently and with integrity. He glories in the active and the industrious household ers, who tend the kine. He especially favours those who till the soil and per the cattle of VohuManah. Mazda has caused the cattle t ___ for the good of mankind. The rich tures of Geush Tashan j ' cattle to thrive on. Those who of Ahura-Mazda, and spoke of flie vast desolatfon of the Earth, with all the vege tation ^ed up and the water con taming - ted. It demanded the fulfllmait of tte promises of a Liberator. Ahura-Mazda assured Geiish Urvan that the iOs had proceeded from Ahriman. Geush Urvan ] heavens and the ed it the Fravashi of Holy Zarathushtra. tably and sent him to the sor- the whose different use- this, the Gs^sh Geush Umn fmms a part nf pros- of the Mfthxa-womhippers, and the__ viving Naples of Mithra stffl portray fbe to flourish deity sacifflcfaig this biffl, the Geush Urvan for the salvation of the are there for the world, and from those ___ rAzi kw 17 k 1- —’ inspi- parts of the body are fashioned other red by Vohu-Manah to work for the wel- tul animats, grains and herte ^^^nic^ri^tlR^triaBS fefaseWtoBch beef a mwk of reflect to the Soul ot symbolised by the Cow or the Bull. The Gao is always respectfully re- At garded as the Holy Mother by both the branches of the ancient Aryan civiliza tion, ahd'the Av^ar as the V<^a Ahura- pas- 1 fare of the cattle are blessed with fulfil ment of their desires in both the worlds. The Pahlavi Bundahishn records that amongst all the living creatures, the bull was the first to come into existence. that event, Ahriman introduced the de mons of greed, avarice, harm and disease to sacrifice this first bull. From the differ- ,, ____ ent mem^rs of the sacrificed bull ’s body and Xen« f n dUn«.rposes. It is an ferrld J^ th« n,T^°f ‘“‘‘espen^ friesfl of ttie tiller of the soil-It isWly fifcg then, that wb<^ purified. It gave rise to a pan o£cattlejhat Mother-Earth trembM in anguish at W —1- evil perpetrated upon her by the wicked- ani- minded, it was the gentle self-sacrificing fkk D II XL ..:c cow, that in the person of the Geush Ur- Urvan, still van raised Its complaint to high Heaven, - —2 and impld^ed*the Creator for succour and was trans- purified, it gave rise to ______ _ later became the progenitors of two-hum dred-and-seventy-two kinds of useful __ mals of the good creation. However, the Soul of this BuH, the Geush Urvan, stffl rafeed its voice in complaint at the court 18I protecticm. Efeaven could not, possibly i^ist the implorations of th© long suff^- . and forbearing cow, and Holy Zara- resist the imglorations of th© long sufife- thushtra came down to Earth in response to its call. Those scholars who consider the Gathas as a treatise on cattle and fodder are far Urvan to raise its voice once again, and implore the Geush Tashan to come to its help in the midst of all distress. Perhaps the cry has already gone up. We see dis tress and suffering all around us. Perhaps, even now, there is a Prophet in the ma king, in the high heavens. There may be tho!^ amongst us who shall live to see the chosen one rise up amongst us, as some more than eight thousand years ago. r > from realising the intrinsic value of it. f their entire implications, and they could How many of us shall recognise the pro nto have chosen a better symbol than the mised one when he walks amongst us? venerable cow when the need arose for Zarathushtra himself has promised that humanity to send up its cry of anguish. Today, the need is great for a Deliverer to come amongst men in a world torn with strife and hatred. The Gita promises that ; “Whenever there is a decline of righteousness, and unrighteousness is i the ascendant, then do _ ' '7 in body. ” Now is the time for the Geush more The Gathas are absolutely spiritual in aid not have chosen a better symbol than the mised one when he walks amongst us? Soshyos, the future prophet will come to save us. He may take long in coming, for Nature is thrifty when she fashions pro phets, but come he will. Thcu pnce again. all Nature will rejoice. Bfe will smile at ¦[ in his birth, and his smile will be catchy. I manifest myself Geush Urvan will be appeased, and.no raise its voice in anguish. f fc ¦*’5- W “DIANA CLEANING PASTE” Spotless Cleaning. Waditag, Cooking Utensils, Crockery, Cutlery, Free WftW COLABA To MAHIM. Phone or Drop A CARD. PACK/JVCJS:- 25-00 Kgs. /nn 6-00 Kgs. Tin For Qlawwiyorif, Enamelware, Marble, Til^, Metal, Floors, etc. 3-00 Kgs. Tin 1-50 Kg. Tin DIANA SOAP CO. Sussex Road, Byculln, BOMBAY-27. DD. Phone; 37 3799 Also available at all Leading Stores. DistrlbiA&rs: G ATHERTON & CO. (P.) LTD. BOMBAY-1 BR. V9•s I J K H S H N O O M DEGIMATION CYCLE OF SOULS P.N.TAVARIA Dust thou art to dust returneth was sitional region concerned between two not spoken of the soul. ” The soul runs its Asmans and the level at which it succeeds own cycle of descent, ascent and merging, in entering is the Nisti-e-Auwal, the The cycle ending in Khaetvadath is traced super-ethereal section of the Space below the planetary world. Here it assumes the invisible body oT®e superior class of souls called ‘Gava-Chithra^ literally the blissful seed (Yt. 7,1). this Subut class soul is the god-father and the guiding soul of huMdii beings. The remmhing ^.I of the Subut soul , . ¦ as the Drvao, (that is, OM the Mole unit) is the dross wickedness IS also of varied degrees each cdled ‘KharfT, oiBider. soul is attracted to the planetary level to Nisti, c suhaWe to Its own degree of Staota, down to ® Barth W its Refdrmticrn OT xnbrationary colours. However, owing to purification ,by the fire^nerey of Atash- the Drvao (Evil clung to it) the whole unit h^no-lcarkil This Kharij soul passes of the soul is not able to enter the correct through^ four IMi, the four dawns of heaven in toto, but it is divided up on four evolutions, namely fiery, airy watery several levels as@ul ^4 ^^nt^rs ib^/loy^pt Keshv.ar. , Ypurt^ Bareshti (from the earth ’s Qud). JBy the tffle ^thi^ ’ ^bul feachfes the f^icltbby 'r^^ibh Jt may; bdi^xplaiaejl thatJwiieffindthw concerned is, after deatli, able to cross the J- L w i^rms the mineral soul. != ;It Will be* observeth^hW^sihde^he^hu- man being-gets 0^9/01? the: Kharij soul is the i^s^j^hare,uW»nkiiJd are eh:? ctf^Dad^es-Ghhan, the^artick-sdiils^- ;F^^W®F!br;Wsoiiing. denied iaksgratei in the reverse order-: Thus, the particle-soulsirpt ve^able (n^al p^icje-spul ^ets a^sprbpj an4 mineral kingdpms, , -.--.x-’li. it t k ‘ by way Of "food; Oh account'bfthi^ -i ^Fhe rpspunribility of SRefoimation i of teSintegration dhto itself (ahimabi of its the soul rests on the human beings, bc^ particle-souls in vegetable and mineral masculine and feminine. When a Kharij kingdoms, such animal ’s ‘Rae ’, self-inward f 1 ¦• 7 i vegetable as manure; the vegetable in ani. soul from the planetary world arrives on ^^nowledge, isjleveloped. Owing to its ele- Zareh Vourukasha (Ysn. 42,4) the huge* sea-like expanse generating super-ether eal waves, it (Kharij soul) is bifurcated into two sexes, which are not divisions, but the two phases of the same soul like molation for which it is jubilant. It (Pasu) vated ‘Rae ’, that quadruped no longer re- ? mains a ‘Staora ’, ordinary draught animal, but becomes a ‘Pasu ’ from Pas, to bind . or unite), one anxious to be combined with Its relative human soul, even by im- the two fadir offi jjMlBsltek^rt of lik^^»^na^^adrupeds both sexes (that is, 0.009 of the whole " - - unit) forms the two human coaitefbartsl ^^®^ - M - • . zv / < vU4.li X aoU V xao while the remaining 0.1 (that is, 0.001 of j ¦ — the whole unit is j^ong anim^,^ anii^al particle-soul is absorbed in the vegetable aimn,(nf]^,'kmaj^« . h|^n : ^cuttie plained abofe. ’j'- j4,^wliu^dVeit is qukter inv^dvaiiai The various divisions of a Subut soul whil^ simZneTusirtte “t- •, both sexes (that is, 0.009 of the whole while the remaining 0.1 (that is, 0.001 of awaiting massacre by the knife of a bu- ~ ' ' ' ' ceremony of cook- (‘Pasum pachayen ’; Yt. 14,50) and by partaking of its meat, the ^et « quhter ii^«dv^<4meat —an attawftient that involves aeons and aeons t^vementioned may be shown as under : holy human soul becomes fully comple- concerned. Subpequ^lyi ’^ej above holy Subut Soul (0.1 of the whble unit): .iot ”-----J B.069 iV 0.0009 - 0.00009 0.00001 Human Animal Vegetable Mineral ¦6.^: : i: K 0.10000 kt ' soul ’s t^My e^unterpart ^Iso gets like wise purified and succeeds in crossing the Chinvat Bridge andMnpe|^ the first-comer, the two counterpart souls ‘give themsel ves up ’ (‘-datha ’; Ysn. 12,9) each to each ¦other ’s ‘own= relative ’ (‘Khaetu ’; ibKH that? 1 B is, relative counterpart soul, and thus of the Subut . soul (that is, 0.01 of the blend into one CKhaetvadatha ’; ibid.), whole unit.) When this perfected Kharij these two counterparts holy souls of oppo- 0,1 nwr^s into 0.9 gava-Chithra soul, the site sexes form by their blending one combination forms one Subut soul, asexual perfected whole soul called ‘Ma- which represents 0.1 of the whole unit, gavan ’ (Ysn. 33,7). This Magavan repre^ which Subut having been purified can sents the perfected Druj-free state, which enter the respective Asman (heaven) con- constitutes individual ‘Frasho-kereti ’, Re- oerned. ThuS^^ With the purified Subut soul novation (Ysn. 62,3) of the erstwhile Kha- (0.1) entering the heaven now and the rij soul that was trailed to the earth for Dukhul soul (0.9) that entered quite in its purification as stated above. It is also the beginning stage, the entry in the shown above that this Kharij soul is 0.1 heaven of the whole unit soul is complet ed.. ¦"i 1 i "’ll v^MH Hs^ft^ii Mia ‘HHi'iai^ n«i •»H41^ 4 (V4l>ft ^<^^o) o ?‘s It, 1. 22(1* f i- 1 i ? 'C C -?¦* t' ! E ¦ §- I h* ! FARIDOON Fifth King of Peshdadian Dynasty by P. B. WAWEN Tired of the accursed rule of his prede- duct of devotion and worship his parents cessor, Zohak, people revolted under lead offered to theism. If devotion is great Kaveh, an ironsmith and liberated Almighty may grant good wishes and themselves. Thereafter the banner unfur- even consecrate the grant. Faridoon is led by Kaveh remained the symbol of pue of the three such famous consecra- ] ; _ ' ¦ .7.... following. People and rulers adored it and gahan pulped Haom and offered Yejeshne liberty, freedom and fraternity for ages tions in history of Zoroastrianism. Vivan- from time to time adorned it with precious with a wish for a pious son and Jamshid Jb^s. It went down in history “Kaviani Zunda ’ and Was the Vahguard of all the fanio^i pious son and Faridoon was born to him. as Kahev ’s Banner the was born to him. Athavian pulped Haom — und offered Yejeshne with a wish for a battles of the Iranians till the end of the Pourushaspa pulped Haom and oflfered Iranian Empire. Faridoon came to the throne of Iran with the help of the iron-smith Kaveh on r J. r L. I Yejeshne with a wish for a pious son and Zarathushtra was born to him. The learned pious souls residing in the Meher Mah and Meher Roz. Jashan of recesses of Alburz mountains tau^t and this auspicious day is celebrated as Meher- trained up Faridoon in spiritual living gan every ydar. Faridobh^ ftad the aristo- and devotional intricacies. This training cracy of birth by his descent from King aroused his talent psychic forces and he Jamshid and the aristocracy of ascendency came in full possession and command of of moral and divine potentialities in his the mithra and mathra and their uses, own person. The majesty of his persona- through which he cured diseases and re- lity and the loftiness of his soul inspir^ ; moved all sorts of psychic aberrations the subjects towards useful and peaceful and relieved anxiety ridden souls of their living and his reign was characterised constant misery. Out of his experience of solemnity of universal peace throughout curing people he has composed a lofty his kingdom in which his subjects lived in prayer, now famous as Afsoon-e-Shahe prosperity, amity and in robust physical Faridoon, which is used as a phychothera- and mental health. He was not a great peutic weapon of choice more commonly warrior nor a great administrator. He amongst the Iranis. It is a delightful pray- was a devout and pious soul, an end pro- er, so poetic in its diction, so rhythmic, sof" - ' •SWMWSiS '¦ 1 ~ ’lA V- Bi? sonorous and catcher that ff W the heart of man. li'^Jn li^afc iii^aila- Irljch^^^wJW IrW was his favourite, ble in Gujarati script) and whether the He appointed Irach as his successor to the reader knows Persian or not it will come throne ^nd relinquished kingship ^nd re ....J._ L___ "I ^ome tl^ipne^nd relinquished kingship^nd re- to him/^ eomethml-Iwefc y iJ^mcS^li^iecesiSda^ dlj^cim all a ! ¦1 g - characterises Persian language. Whatever his time to prayers. Salam and Tur out of brings on emotional change in man brings jealousy l^led Irach and usurped the on change in life. Psychotherapeutic curea-throne between them, do not come from acceptance of tual argunaents but from emotional altera- .s^ .J^aspi . thM for n his of AfSOon bn amonj^ 0?^ sent that ctf the' latter type in man arid works on wise good kitjg,ji4^9ri to H^l, because i^oom. Il has raised the^atus of King - - ^^idtobn to tli^ the Xord ol ileaters. mean^ 'XalWa^ irialhra-v^i. Aridft^hst Yesht desd-fbe^ five ty^s of hbafet^ ' (vide'Ardibehst V^ht) amofl|^ Wbiri a pisychic healbr b rated highest becarise mdst varieties of heriling arts and techniques are directed towards curing a g^rticular organ or removing a specific symptom^ whereas psychic healing cures the ^ntiije n^n -- miri^ r ; < W^ one invite^ it wth^^:F p^^pn, nor^^iU law of the future. man as i ’ it ~ : J J .; ¦ thopj wise ^ood .kii^gj •je !JS»®°‘« '!¦ 'I' ¦ ? t $ c H I L D R E F R hocf;; S COP/VHR W bl W. i R by W. GOOL SAVAKSHA * When you teach your child to pray the We must not hurt people child is sure to ask what is God. God is a^ y/^ must not b« unkind Presence. We cannot see- Him, driy ifeel' must ^iid be heatthj gim with us Th^ft^nce ts like the afc happiness ^f«l ftfld-b^athe. It is always there. E ® , Aakes iis f^[^off^ fresh bie^ happiness us ly good/ " UStA AHMAI YEHMAI VASHI What do we feel when we pray? We KAMAIGHTT feel we are one with this soir^ing Qood. J^ inust promise 1 We then feel good ourselves. This feel ing is good for us and gives us happiness. To speak good words, “GAVASHNI God has made everything for happ^H^'a™®' kW ’ at,^ l^autiful sounds for us to hear. So ’ sliould be fihppyi ^l# not happr there is something wrong with us, either in our body or fn our mind. IM •i' fof )(^ , It we are Truthful ^we^Mfd^Kind If we ai«"0Sfeff If we are ;k/ - \te must be happy ( 1 We must not hate, We must not get angry / . Il 3 t : ¦• n- > '• ®.;-< ¦r ¦f I I i 200th Birth Anniversary of Seth Framji Cawasji Banaji w i £ i- I;' His private life was examplary and his public life was unique and enviable. He knew how to live and lived with progress I sive ideas which he put to practice and I gained immense wealth and he used it in I good way. (1) Staunch faith in religion, (2) firm adherence to truth and (3) honest hard labour were the three pillars of his character which brought him higher up in ' life. I I I.. . r I i Amongst his great achievements^ was the then Pawai Eastate, an expMiniCTiM feum ov^ 8800 acres of barren waste land. He fertilised and vitalised the entire tend into areas of gardens, orchards, fields and forests where he grew cotton, tea, coffee, sugar-cane, tobacco, opium etc. He had 100,000 mango trees planted * therein. In 1847 Iw sent a par^l of man ges to Queen Victoria. It was relished,^^ appreciated and thanked for. Besides these there were three salt-pans, over a hundred wells and a couple of distilleries preparing alcohol. The entire area prised of seven villas contiguc^ td and continuous c4qh I|ii WWed tSese there were three salt-pans, BORN 5-6-1767 — DIED 1851. , Lzate. I’rapiji was a Sethia in the real sei^ c^ life term. He had all the noble , traits of a good soul and the lofty ideal isms of a great mind. He was a man of fahnlonsincome. staunch religious faith , coupled with wis dom, sagacity and foresight all of which he used to advantage and much for the many good of people. sailing ships. corn- He had his trade tentacles spread over countries for which he owned iW ¦ f.He was a founder member .of the th^n reinforced by (he b^ngs from the tnmhflv TimAfi” which now continues and soothing Atmosphere of the 5 The 200th Birth Anniversary of Seth behram (Bombay) on 5th June 1967 with an imposing Jashan Ceremony in the r «i> u rt,: M ,. , vxic calm Bombay Times', which now continues and soothing atmosphere of the monu- its life as "The Times of India”. He was ment he has left to us for worship of amongst the first promoters of the ^‘Bom- Ahura-Mazda. bay Bank”, a Director of the Great Indian Peninsular Railways (now the Central The 200th Birth Anniversary of Seth Railways) and was connected with Insur- Franiir^^s celebrated at Banaji Atash- ance companies. Ho was a true Zoroastman; land carried , , out two significant injunctions of his reli- with all High Priests and a large gion with deep sincerity to the fullness of mobeds taking part. hi^ heart. He fertilised the barren Jahd of Pawai. Zoroastrian scriptures say “He by Mr, N^in Evening gathei^g was presided over Miilla, Chairman of ?ij|Oo^”ihSu^s:“go:^ as satisfactory ^aswmg rod or J" . ¦ »' Thus the reiigious concepts inentiojj^ < and are therefore able to impart balance flnieha, whereas reli^on is the golden formulae “Hurna^ Huqata one side there is the law of and and Huverasta. ’’ Their Study is essential on the Otte fro contemp&fioiiWwauty as it imparts meaninjg to, the rites petfor- of holiness. What "one :t^ other med which tiHi^ate^,cilfeet the human mi«§ea;(^d vige Wsa ” ‘X t:^haviour — co^rned wtth dwiditionS which are observed to ?e^Ute physical itoo- TTT n A A «tAI4A4 2*^ > ««*lh MftBka!:" . in prayers are essentially correct basically to daily life and help the apphcation of up in contemplaticm of rnoi^' ------ - - —— __—e there if the law of ____ and Huverasta. ” Their Study is essential on the Ottetiw contemp&fioii Wwauty med which tiHitete^^cilfeet the human mi«§aa;(^d vige wsa ” ¦3^-^ r^l^b^ding <- w- w«|i’ -.fte lie iii^dn>«..hWMlw Olt'df^ Neoessity efth'^ of the ingredients is liicefy to cause r imbalance in one ’s ttfe. The m^ddification i stuefy W tep tl^ ^ic^ of i^^on in cbftipah temporary j^tehtpte^ - IttiapriEtotioii ¦ dfla^Sr^idUk 8^^ faith and rd^^ fn ^Sp3 Ifey tSke iii the ffe^ious concepts, after proper Shelter tho®^^gaap^|g B9e tune vs^i^ cih^^feg Imines and con- i$. dA^owl tott^ - In snj^rt of the laSt St atetttert Alfred ' : N^ih Whitehead b alloted from hisT -^-^ essay “Religion and Sdetftje. ‘*”^ctece is . '•%'. >J The Life of , *< 30 5 ’’ ?' ¦» F - tepieift* • ¦ ¦¦< ¦< . ¦¦.¦'¦¦.• '-.¦ e;«' W s'^utCf^ S' w ¦ ? .’ ,‘S 7 . ^^'Ihiay |o nay way. t' "• «• re Sr •¦fe ,.1^^'GijU. - .4 momiM>) 'i y' ¥tsh b^<5' ¦35^ ^wW-^y>P' * -v - ’ s ^ARSIANA" reeomfteds thlK^k, bi|Wy^ discovering modern fo giriy New B ; '*^7 T ^.•
.’ ft IS+' EOITORIAI ^hc body is a thingy ttoe^ul is also a thing; man is not a to live with the body and soul ’ which have fallen to him by chance^ ’i Thus, far we tefiow Ortega Gasset ’s'^words of w«dom. We iMlmtand for certain the destination =€tf body -^Jgrave, pyre, crematoriuiB or Dokhma ; but for destiny of scM^ We harbour umesolved inflict. Shalt we or shall we not be reborn ? Like this w have many vexations and we endure them. One day we want to be done with once and for all. Another day we his lite. Mas Ms to live with the body and soul Shall we or shall we not be want to return to play “the unfinished symphony ” Man, i§ u reasoning being. To be rational is to possess the faculty of aswmng the-higher probability. LooMd at that destj< app^sito M re-incatpatm^ — returning over and over again to ec^i^iiete. unfiriished symph^y ’" contingency our philosophy embodied in Khordad and Amardad — of attaining perfection and merging into Infinity for good would only be noisy empty tin-pot sound. Wte know that we all are imperfect. At least T am ae^ and know noth^^ your vam^^ but under this philo sophy we are awaiting propulsion to Amardad. May be ! God in His infinite mercy is running the “firming schools ” for the. benefit of Parsi Z(toastriai» only — admission free — r” way our Unless we accept such be noisy empty tin-pot sound. We know that we all are imperfect. At Sophy we^^^a^aiMyjropuh^^ to Amarda± May be ! God hil5s Parsi Zk^oastriai^ only to appejH-for. no eirtrance examination Last Week Ervad Go^ej Sidhwa of Karachi (telivered an enlightening lectiM® on Gathas in the Cama Institute. After the lecture the audience cast a “gherao ” around him a skin g for (if it was a gherao it was demanding) opinion on Rebirth in l^oroastri anis m - . 'No rebirth is possible for'^ Zonnastriaiy ’. B is nowhere in our scriptures. So I hasten to print the article (rf Wurji Khurshid Dabu on the subject. The pet argument gM people agmst Dastmji Dabu is his adh^ence to Theosophy. Is it anything di^nest or dishonorable to be a thepsophist 2 Is it betray^ or perfidy < faith ? laT teom it, It is a lofty and ennobling comprel^ive philosophy. I believe that any intetpret|tton of our religious scrMures in t^ms ctf other attain ments should be welcome to make our religion more broad-based. If He said Dasturji Dr. DhaHa used to say “It cannot be ”. an 3• a it is no sacrilege t< i^rpfe^l^it^ i| ttosff^me scientific para llelism, how does it perleft religion if-i -is^ia^chat from some differ ent ken ? Our minds must be given an outing. Our scriptures will look brighter in the vast expanse of the panorama than in the shaded complacency of circumscribed egoism. , Many ;men ;dfscientific ¦ atitainment and many m miatter^f-fact man, hke Air-MiarshaiETed^, acknowledge the validity, of communicatidnnn spirituaMsmi sWhether it is good or badifCK the souhc^&e d^ased has no 'plaoejfjis; i the investigations of human ’E.S.P. (Extra ^nsory .Perception). Anything ..that arouses r dull sensibility is goodi sJStudys jof Pacapsyehc^ogy was started in E>uke ’s University by Ptetf; William Ma<£>ougall and all other Universities in the West are studying it. In India, good wotk in Parapsychology is done in Seth Sohan Eah Memorial Institute, of Parapsychology at Ganganagar — Rajasthan. Literature on modem spiritifalisffi largely implies and in sevefeil cases ^descriW ’the pheno menon of Re-birth. However, position as it Stands today Is that ‘ laboratory ihveStig^ibm in E.S.P. have not -cohfiriftdd ’ itebftth bn evidericjc admissible as^ demahded ih Scidticd; This^ on, meanwhile I *do believe'in Re-Birth. - Ur. "in ..j 3 ¦1 4 ? ? ? »???¦»? I»«? »»»?'???¦?¦I H « ? *1 W» t*» ?» t» < > >!>»?»?»»??; ' • • ? 1 ? 4 » * * 4 • I i.- » - ¦ <« • < ? 4Doctrine of Rebirth in Zoroastrianism by DASTUR KHURSHED S. DABU I i i Zarathushtra preached his message because Parsis were averse to the belief in about 8,000 years ago, under the Kyanian reincarnation. dynasty, ruling over Iran, when ’ts capital was in Balkh (Bactria). He incorporated in his teachings many of the sound prin ciples of a previous religion, the Mazda- yasni faith. Centuries passed, and the Zoroastrian people had to submit to alien According to Zoroastrian conceptions, in the constitution of man, there is one supreme spiritual Principle called Frava- shi or Farohar (the Monad) that is angelic (Fravardin Yazat), and another Urwan (ego, soul), bearing the responsibility of all the deeds done on earth. Urwan is the reincarnating constituent of man (though immortal, yet immature in wisdom). Fravashi does not incarnate, but remains The destiny of man proclaimed by Zoroastrianism is Ravan-Bukhtagi, that is the redemption of the Urwan from the fetters fo those errors which bring about the penalty of sin and subsequent descent into matter. n^rs : Assyrians, Medians, Achaemeni- ais, Parthians and Ashkanians, before tl^ 'Phrsi Zoroastrian rulers of the Sassa- nian dynasty took over. During the long intervening period, the as a Guiding Angel on a higher spiritual original message underwent the influences level. of those alien doctrines (even Mazdaki, Manichean, Neo-Platonic, Judaic and early Christian). So the Pahlavi commen taries and translations of the original A vesta texts suffered from those biases and prevailing alien dogmas. When some western scholars took up the work of interpretation, they relied upon these Pahlavi versions, rather than on the philo logical kinship between the Vedic (Sans- ' Resurrection (Ristakhiz-Kayamat-Frasho- krit) and the Avesta languages. These gard) is not inconsistent with reincarna- western scholars were prejudiced against tion. Both are true, but many incarnations the doctrine of reincarnation, as they were have to precede the final Liberation lead- (many of them) Christian missionaries ing to immortality. Like that never-erring who treated Zoroastrianism as a “primi- *Law of Karma (strict justice) which has tive ” -religion inferior to Christianity! a clearly defined place in the Zoroas^ian . Parsi scholars toed this line, regarding the Gathas, and which is an important item BM^ern translators as infallible, partly of a Zoroastrian ’s Creed, the doctrine of Another important point to be borne in mind is the fact that the doertine of 5(e) reincarnation has to be a natural corollary to the Law of Justice. Otherwise, it is not possible to explain the odd “vagaries of Fate ”: an innocent child ’s sufferings, in nate defects (even imbecility) or even the “good fortune ” of a born genius, or • a millionaire! The only plausible explana tion is that the Lords of Karma (Bagho- Bakhtars), who allot one ’s destiny, have to carry over the arrears of past accounts to the next life, which inherits what is brought forward ”. Else, God ’s ; ___ would have to be deemed erratic and Immortality is the ultimate goal. Confine ment for long periods in Heaven or Hell would be a suspension of this evolution- /I ¦ good in self-sacrifice, through his righteousness. ” Vispa Humata: “All good thoughts, words and deeds, done through dom, lead to the heavenly condition! All evil thoughts, words and deeds, done through the absence of wisdom, lead to the worst plight! ” The law of gradual evolution of the soul (Fradaiti-Veredaiti) is also clearly justice proclaimed in the Zoroastrian religion. 4 WIS- partial! But God is Dadgar, the Just ! The Law of Karma The following passages, among others, process! The descent of the soul (ac- from the Zoroastrian Scriptures and to Bundahfehna) is ordained in writings, show that the Law of Karma ^’^tler to gather experience, to grow in had a clearly accepted place in Zoroastri anism : (a) Gatha (29-4): “God has the best me mory of all acts of men and demons —even foresight with regard to what might happen later on. ” (b) Gatha (43-5): “Evil plight for those J i wisdom by fighting against evil, and then to “return to the abode of bliss ”. God is “anti-chance ” (as P. Le Comte du Nouy, the great scientist, calls Him in his book Homaa, Destiny). If fluke or chance has to be eliminated from one ’s conception of the divine scheme, eternal and immutabte laws, not subject to whims, or likes and dislikes, have to be understood. The. doctrine of reincarnation is found who are evil, and good reward to those who are righteous. This is to be Thy regulation, O God! till the end of the Universe. ” in Zoroastrianism, even along with that of (c) Gatha (30-11): “God has fixed two R«surrection (BiaMti^ or FratlhagRc^. principles of Zarathushtra ’s message, since repeat^ lives on this earth alone form the experiences great laws for the education of men. does conflict with the fundamental O naen! You get happiness or misery in accordance with the laws, namely: Bliss for the righteous, and a long- ^^W-Wd for gathering drawn out suffering for the evil-doer. ignoran<^,and temptations. A knowledge of these two laws should prove a source of satisfaction unto you. ” (d) Yasna (7-27) : We should expect from Parsi “scholars ” an impartial attitude to this doctrfhei see ing that in the Yasbi, it is dedared God has the know- that “All good thoughts, words and deeds, ledge of every living being who is whenever and wl^rev^ are fit <<< ‘5 6;5‘ KHORDEH AVESTA (IN ROMAN SCRIPT) $ I ¥ r To meet the pressing need of those Zoroastrians who are unable *^o read Gujarati, for offering daily prayers, we have tanscribed into Roman Script our Khordeh Avesta. CONTENTS: Publishers ’ explanatory note. Guid ance for pronunciation. Note for reciting prayers, Ashem Vohu, Yatha Ahu Vai- ryo, Kem Na Mazda, Ahuramazda Kho- dae, Jasame Avanghe Mazda, Niran-gi Gaomez, The Five Gabs, Sarosh Baj, Hushbam, Havan Gab, Rapithwin Gah, Uzirin Gah, Aiwisru&rem Gab, Ushahin Gah, Khorshed Nyaish, Meher Nyaish, Vispa Humata, Nam Stayishn, Nemaz-i- Chehar Nima, Mah Rakhtar Nyaish, Ardvi Sur Nayaish, At«Bh Nyaish, Hor- mazd Yasht, Ardibahest Yasht, Srosh Yasht Hadokht, Srosh Yash Vadi, Beh- ram Yasht, Hom Yasht, Vanant Yasht, Namaskar ’s of Cherag, Muktad, Dakh- ma, Koh, Aw and Orvar, Din-no-Kalmo, Tan-Oorosti, Names of Thirty Days, Names of Twelve Months, Names of Five Gathas, details of Six Ghambars, Twelve Japhans, Seven Hamkars, Recital of and Ash em. , Patet Pashemani, ' loi Names of Almramaa^ Price Rs. Six (Postage Re. I/-) and . Pat< "WtiW-nC '‘-^^Hasda, Jehangir B. Karani’s Sons 12-B. Sir P. M. Road, Bombay-1. Tele: 261289 Ested. 1893 Karanl’s All Ktarfeh Aveslas are available at Warden's (Mysore) Pvt. Ltd. Sandalwood Shops 9 1. for our reverence, because we Zoroastri ans are on the side of goodness! ” Other wise, they should set themselves, in fair ness to their faith, to submit an alterna tive hypothesis, which is equally rational, and not against the principle of Divine Justice, in which the law of “as you sow, so shall you reap ” is not violated. Their present, “patchwork of fancy explana tions ” is utterly unsatisfactory, particular ly as they know that in their inner convic tions most Parsis do have firm faith in the certaintly of past Karma bringing about results in the present life. Zoroastrian Texts Supporting Reincarnation Let us take the Gathas first : There is a stanza in the Spentamad Gathas (49-11) which has a key-word: Paitiyeinti (They come back). The subject of this verb is “souls ” that had a record of evil deeds, and who had earned evil reputation. They re turn to this “world of illusions ” (drujo-Demane), because they had belonged to it (anghen astayo). The Pahlavi people had a tradition that demons go out to receive, in hell, evil souls, taking with them a potion of bitter drink! ” So this passage (49- 11) was translated to incorporate this legend, and they took Paitiyeinti as meaning “go out to receive ”; and actually smuggled the word “demons ” (non-existent) as the scubjeetC under stood) of the verb! European and other scholars, for reasons known to them, never doubted this version! In 1908, as a youth attending college, I had the audacity to differ. The sub- 1I ‘‘ - t r * . ! t- z 1. i- ¦ I ject “souls ” was there; What need need was there to borrow the word “demons ”? And the verb distinctly means (even in the Sanskrit equiva lent): “Come back ”. This was pub lished with annotations in the Gherag, in The Theos<^hist and other maga zines. It is remarkable that the Stan za uses the word Paiti twice, to em phasise “again and again ”. Later, a great scholar, Sohrab Bulsara, con- cuned. Then came another indepe ndent confirmation from Erwad R. Meherji Rana. Later Erwad Phiroze Masani, another eminent scholar, also translated the stanza on my lines. Dr. Irach Taraporewala, agree- 3. A* • ing with my translation, has added a a foot-note referring to me. The most surprising support came from Dastur F. Bode and Behramgore Anklesaria who, in their published translations, agree that “the souls return” they eliminate the fictitious demons! and The gist of the stanza is that certain deserving types of souls belong to this “lower world of delusions, ” and have to return to the same abode by a sort of law of affinity and attraction. i 1 ,2. Gatha (30-10) is another significant stanza (with the key-word Zazente which Mr. Bulsara took as the re duplicative present tense of za “to be born ”) meaning: “They used to be born repeatedly. ” In the same para graph, it is stated that “those very souls would, one day, be re-united (yaozente) in the abode of God, . when that influence of delusions is broken. Till then they used to be re- 9> born for the reputation and glory of this world. Gatha (46-11) is typical of several other similar allusions to “faning down from the Bridge of Selection into the lower world of illusions ”, because “they had hardened their conscience ”! This “bridge ” is an alle gory, In Zoroastrian eschatology, souls with a bad record are supposed to be unable to cross over to Heaven. (Heaven is the Garo-deman, the abode of Divine Songs, the opposite pole of DfBjo-deman, this phenome- ; nal world of deceptions). The falling down into an “unreal ” plane of exist ence (because such souls could not cross over mean return to this earth in another incarnation {prior to yaozente or re union, mentioned in 30-10). I can quote many similar allusions to the arrival at the Bridge and “the down fall ”. (Compare the fall Of Lucifer, Adam, etc.) In Gatha (34-6) and (50- 9) there is a variant of the verb, as Paiti-ayeni meaning “I may return ” to fulfill certain aspirations. ¦ to Paradise) can only 5 4. 5. Gatha (46-19) has a clear statement about deserving “souls getting their reward in the next life (Para-ahum)”. Zarathushtra promises this reward to t^l who follow the Path of Right eousness png^eribed by him. This word Para-aifum has no other n^an- ing but “n^life’’ in Ayestgh as well as in the equivalent Sanskrit. In the Pazehd texf known as Dhoop- sama, there is a concluding prayer : “May the departed souls return (Be- 8 1ft ayend) to our good religion of Maz- dayasnis! ” But supposing they have reached perfection and “do not have to return ” (agar ne-ayend) then “may they pass on to the tribunal of Meher (Mithra), the true Judge, with their great aspirations ”. Here both eventu- ahries: in the ba lance ; may return and may not have to return. Thus it impartially sur veys the lot of both types of men. Afrin Rapithwan (para 29) similar ly presents two alternatives for the departed souls (vataran): those that work out their destiny and those who fail. 6. During the performance of the Yasna ritual, the doctrine of reincarnation .is symbolically inculcated : The ex tract of Haoina twigs represents “Wisdom derived from the strokes of 7. fate ”; the mortar signifies incarna tion : the pestle the play of fate ; the - resultant juice (mixed with the extract of an ever-green tree, representing immortality) has to pass through a dish with nine perforations repeated ly, from the mortar to another cup (the post-mortem rest) and vice- versa. This dish represents one ’s phy sical vesture which has nine apertu res. The repeated filtering indicates several births, until finally the sacra ment is fit to be poured back into the well, from which water had been drawn at the initial stage, symboliz ing that Yaozeate or reunw^ with the Divine Source. There is a special ritual catted Geti- kharid. The idea behind it is Signifi cant ; it implies advance “purchase of meritorious existence oa (3us by the departed soul to be bmm onMi I i < '¦ ** 'T *'.- J, 7i> ^-,i r. • * . W' ¦ p^.-,- ?% - •J 1-1 "?X ¦" ‘^‘“- X < * * .. .>»?;•¦. .-- ¦ -• '•¦¦ 5’ • ¦¦ M. . .ir.-. < ’ *¦ • »* "¦¦-1 r t. ’r ; -vt A w :fe .nf*. ¦ s. 'TJ t*a '-s «? . >^cat>7 as it ^BSctly refca to z' MPfilk Ori-tliA PnTr.«.Ai1 ____ IV , i® ,.¦ J > tuning ilrsonMitv sfl(ae^nz,co^X wrrection very well.) 'W is tfil doctrine mlt freiie^ |ere sev^f^sons Irian Icriptliri^ 4o more,c^n than th^T^ law needs « repe- I’y? f - Z««St.2^s p^iic t^o^s^rjx; ovia ^mmas£tl and knev^ the ___ _ '' \ possess:^ comfortable ni^e oil^iifurn). Jt ig .4 for -tfife £1 ¦ sort of futujfe. ^^tied ;in Pazend te^- itifo law^’bo '4>. A Txr roi notM le Zo- rein- ^tnans jus) so >r fre- p wa s J!^ < an allegory for . ^^Jos^jers X there be an body be necessary for a 1®“'^*'. ’'“ imihorulhy “ S®P^pkred" >y “S «. m® ‘° ‘’® ^^®®‘^°“ ffom the '®®'’^cst totor havebeed^osrr : hraldom of incarnations, when libe- ‘“’ ttCfofere, necessary before mati ““ fo ion (Rawap-bokhtogi) is achieved ®i''®®Pihg statoment to the ~ 'iSru wd, .firadibgard, *?!;’“>« Was,xtet ttoafeddh wh ch refers , to “promotion ’.^ from '53?'’.t |fc»ve h?ea io some ol the human stage to a highq- “ of;a Sosh- '*’ h 5«- i ’’I 1 anea=» ’J’ * Kyanrat another w ^^^1 i^^l^ginal founder of the Sassanian dynastyX^ut'of . - - royal “''®.‘^“’°®‘-Caution J any effect that the t^^ttf'forit lasoiBebf'tfi^B^volu- k^’’ !Cl ir ts another term referring to not is EgoOtarar^ j, widi, erstwhile, '»>«'' - ~-t- - « /«« earth in his nu Dr ’'si^iS!! ‘_?^?'"’ ^hamsh-ul-ulema) cpntroversial was a sojourrieron sl°the t^cafnatogS'-^^®*^® ”®®' numerous incarnations. drougia iifo, "o' tocufs or pCTspect- So the -*X“S£.& r® i? 1. anee. ¦ ivet ?-i Those who place, much emphasis nn _u ure rebirth usually lapse into lefhirgy , Isa h^rm^I l.. ®lWtufiiti^ of the pi^ myself dear when I s ’ay ,TteTv^ ™^,itflfeed. Thhfo may be ' is subject to being comes vague and hazy. So “perhaps th^ 'j: W discussing as tils opinion : •r =? question, expresses “Regarding reincarnation, Zvx gasman ;^*’ va- very reason why subsequenr ”1^6^ nZ.?K ' ,1??? aU » the Law of ReincamdBon ? . realkXteoro ”?’*®’'® S”a= “-r=:s “ y^g;!hftture considerafirt« satir are the losers, ’ { He granted <( ‘Finis ” to re- ' chyine^Ws it? il ^opside^tion sation and decrees of ? dispen- are th™oiT^as It ‘I"'® wrong “ Xute S ipgly to become inv„i*^ possible unkuow- which had no cauw in 'atty result ¦of / 1 ° .'^^.'"L’welved m the processes ' ehfld that sute i‘’ Th® reincarnation its plight. The TT7n««e4 1 « a* ¦ * « . . the Just dispen- of God) it would be *** • ’ XliC in M^era- oT t9 deserve book, BbdiSht -YA’ - , miVUlVCa ™«'£.£ te'* swi'i. Ik ¦„ .s, - • ' ^7f?"y weighing fe so^rJS'., taxes topm as KeisJa ' tional theoiy'capabfe PlaiBs; WIant ual^i, iP®- TWh, . p»„„.’fe 7’ 1? ,cribes in minnt^ d£- of any evil karma i; ^te?P»n^ss tional theAX enkwl ”S ;9q«.a«y , ra- I should The Nask, it ;terve the credit! ” .fiTOainr ’*'**¦......... ^- I? tSw S'*?,- lif® ’ arithmetic. JlTlniC Lj«y<> TT r;W*j ’\ - *¦* His Tfaw giving the utmost jnist aroGbtj ’s is nnerring. ticular^ and feiarffis w7Sha'^ ’’-°f SSSiZS?? pleasant¦.io. ’fiS; manner.. »«. “ a. just of^urVwnl ’i.l ’^LP?’:!^^^^ ;tlik1re are s.~rxsrte" “““w b. 1.11,u „. S,te “¦“•“¦ ™, pi, >1“ “ - -o*is%.-Ks ss^SBsx "iSss. luc grave . So mote it be! IS IKrfect ”; and 1^ fulfilled i“ ¦ ^Huugn His mill grinds slnuzhr tT* *“«• exceedingly fine Tt it! it igrmds ___ t . ““'ll- rt IS Dlea.'Jan.t c.^1-^ — our own makina~T« are ®ea- h arrow fafis bm mest, and are nioi^ ’S^ — « sparrow Ms bS Be-r scS^tlJeoutributX/ “ oven, now by our we Jive i;— mA V Wiat our nretn, Pleasanter Ht: aims over “the grave ”. So “411- J ifl I I-' Dr. Sohrab H. Batlivala, B.A., Ph.D. (Bombay), Member Parsiana Advisory Board writes to the Editor — THE 1s 1 11 I I am enclosing herewith a newspaper cutting from the “Sunday Standard ” pub lished in Bombay, dated 10th April, 1966. It is an article by the world famous Chris tian preacher Dr. Bill Graham and is en titled, “The Devil Exists. ” I request you to publish it in one of the forthcoming numbers of “PARSIANA”. DEVIL EXISTS by DR. BILLY GRAHAM i There is faking person in the ! i ) i ; ! world today whp has not wondered many times about the devil, poa he really exist? What is he like? Where did he come from? ...... - '¦¦¦ ¦' f . _ Modem man is often inclined to put - ¦ ¦ -7-1 Claus. Two little boys were overheard discussing the devih One of them asked “Neither our minds, nor teachings, nor the o^r : “Do you believe there ’s a real, intelligence, nor ways, nor speech, nor live devil? ” The other answered : “No, I works, nor conscience, nor souls are think it ’s just like Santa Claus; it ’s your compatible with one another. ” This passage, which is in the words of Zarathushtra himself, shows that the Di- generation about the vinity as well as the Devil possesses the make jokes about him. He is faculties of mind and soul. In other words, and in literature. He Zarathushtra must have experienced the real presence of the Divinity and the - =»- Devil to have composed this verse, indi- eating that they are distinct entities by themselves. Here Dr. Billy Graham says that many have felt “the personality and power of Satan. ” We reproduce this article now though we had announced its inclusion for May 1967 issue to follow in proper sequence the article on Evil in Zoroastrianism by Mr. Framroz Rustomji of Colombo which appeared in April 1967 issue. I might inform you that the theme of this article is truely in the spirit of the words of our Prophet Zarathushtra him self. In the Gatha Ushtavaiti (Yasna 45:2) the Essence of Benevolence is depicted as saying to the Essence of Malevolence, i.e. in the same cate^ry with Santa the Divinity says to the Devil, < - times aj)out. thi devil, poa he really >5 dad. ” This bqyish maswer reflects the cloudy devil. We make jokes about him. He is is described as a fantastic, as4?h^79$i widi niMi Vll '^5 • .a 12 •sMOi, a power 1^10 grips. Wl^^I _ _______ ________ reascmn ; The^lMe plainly says he esdsts. mtn the devil? For three I see irerk everywhere. Great me® of the p^ I^ve recognised his existence. Now let us take up these reasons one by mm. JMUe evidence:V 4 •J' ¦ £^. - e I He is mention by name at least 20 :^kwoiks^iu%isein;a^^ in Hie times in the Old Testament, and over fOO stniken eyes of tbe dope Add&slj ki the times in the New Testament. He is npt ti9ed> empty face spoken of just as a principle, or an abst- @?eedy eyes the iliis^ in the , raC(t force, but as a person who walks, glance of the criminal. Satan, n Evidence u*<^ ]^ot look at tire w^ 4rime; its bst, anti its carnage, ^d doubt j , that there is a mdtiva&ng ‘^wer for evil i fcious of the devil ’s operating to the worldr^^^^^^ '-^^ • - — „„ I tr'i I Itfe : One can- * live in, with its I 1 Great nieh of the past : Tb Protestant j i ‘. :ziij f'L,-; OHB ¦fUiif.iU i iChurch, the Catholic Church, and the I Orthodox Jew beliex^ lh ihe ^kiStence of j Satan. Martin Luther was once so con-i ..... i presence that he; k threw-an tokwett at hton -J^n —Oai^toy ’ 1^^W; i not basely material. They even lose theff faculty for recognising the very one who holds them under his diabolical spell. Like a radio or television set which has been cut off from its antenna, man, when - i fe John Wesley, Jonathan Edwards, Bi shop Francis Asbury, George Whitefield and many other leaders went on record that they felt the personality and power of Satan. One of the prices Adam paid, and that severed from God by Satan ’s power, can all men since Adam must pay, for listen- only get sensory reception. He can only ing to the devil is a loss of spiritual per- perceive that which is material or local. brought under his He loses his ability to communicate with ception. Men who are spell lose their capacity for seeing, hear- God. ing, and understanding anything that is * I *—"A «• I ? ? —? 1 Courtesy —Sunday Standard i 1 1 ‘‘Zoroastrian Credo ” A Book for every home by Gool K. S. Shavaksha, A very simple translation in English of the Gathas, Daily Prayers and the Life of Zoroaster with simple ’ essay explaining our religion to the children. Rs. 5/- Available at N. M. Tripathi and from the Author, 43 New Marine Lines, Bombay- 1. USE ESSO GAS The elemi, safe and efflcteit Domesde and Indnstrial fuel with I^ANGAS HAT Yow lias it why not you ? Sole Agents -V;5 fcllis*^ KOtAMGAS COMPASt. Bombay and Poona Distributors the natural gas co. FVT.LTD. 53/57 Laxmi Buildings, Sir P. Mehta Rd., BomWl- 2, M^edina Road, Poona. 14GEUSH-URVAN: THE SOUL OF CREATim: i s> ¦ 1 i i I. by WkWAR BYRAMn PATEL My hands were c|ean, yet none could read m^Fortune therein. “My hands wer^ cjean, yet none could read na^Fortune therein. —Then I went and soiled them with dirt of honest labour, and>lp! the lines of Fortune and Success stood out deep and clear! ” “KHSHMAIBYA GFUSH URVA GEREZH^A; ‘KAHMAI MA THWARO- ZHDUM? KE Ml ti^HAT? A MA AESI^O AYA DERES^A ifcviSHCHA ; NOIT l>A>I^'yA,«a -4fjB A. TW A CJ A TVTO'T A TJ^TJT T x 7 A O'TTi xz k iiif ATHA MOI SANSTA VOHU VASTRYA’l^. .1 5 “To You, the Soul-of ‘¦Creation did complain : “Why- yW' fc birthT Who fashioned me? All around me, Passion, Rapine and Violence enmesh me comptetely, and nutfage — me with aggression ; For me there is no other Protector than You, therefore, reveaF to me the Good Saviour! ” WHENEVER there is l d-ZL. * Rigliteou^ness, Ind ’ the UiifightedU§ f S the ascendancy, the Universal Soul ^nds up M calF to the Mighty Fashioner the Um¥erse,rand implores Him to send a decline of of-CreatioB sends up a plaintive, terrw- ^3 Akura-Muda to reveal d Sttobg and ]H<^ One who will descend on Earth, and put an rad to sufferings. . This Geush-Urvan of die Gathas be- forth a Saviour who wiH redeem the sufferers frosmtheir misery, and lead them once again into the Realms of Bliss, comes Goshurun in the Pahlavi rnwawjWiWB-. .» the material of which Prophets are made "* its present form is Goshf i^ precious indeecL.The aMH ^gj^toenlh Yazata of the Parsed offerers from their i| precious indeed. The I^re . _ I^anifestaMOfl Of a I^iJpiiet "W WIW. which is Earth. In His infinite Mercy fife reclaims Drvasp Y^t is the lost and the forlorn, and sets in tipn a new cycle of Renovation. r The earliest record of such a raiBdaBdrj horse, thsts meaning tlw possoisor of a; {wre manifestation is revealed, j in J the horse. Igflhe Avesta, the word G^ mean$' ^raty*ninth chapter of the Yasna. Grashn a bull, and the word Asp means a horse, Br9Wh«^4lhdvtrsal;?Sou^ As .hoth th^ creatures werA..c«ef>ers, imd tte sur- Ahura- living tes^les ^ Miftra still nortrav iha flourish stly iBflg tlfen, that when M^hef-Earth trebled in anguish at the evil perpfiSJrated upon her by the wicked- minded, it was the gentle self-sacrtfi^ng cow, that in the person of the Geush Uf- van raised its com^aint to hi^ Heaven, and implored' the Creator for succour and if^terposes. It is anE iiJT -M*/flli f . thushtrian Religion, son spiritual in its contej'^^' liething Completely dfts. spiritual in its In the Gathas, ^©nsh Urvan represents the Soul of Cre’-^twoj Geush Tashan rep resents the O-reative activity of Ahura- ^^*_f**' fi the Soul of Cre’"®ti3 Geush Tashan rep resents the O-reative activity of Ahura- Mazda, an 5^ Gav Azi represents joy and desolatfon of the Earth, with all the vege tation dried up and the water containing - ted. It demanded the fulfilment of tte promises of a Liberator. Ahnrt-l^azda assured Geiish Urvan that the iOs had proceeded from Ahriman. Geush Urvan now flewthrough the spheres of the starty 2-j moon, and went right Ahura-Mazda show- ‘g Ahura-Mazda fashioned Zarathushtra sui tably and sent him to thft wnr lH in' order to -kp’ prosper!* Ay that cattle gives as the wealth of the^ community. ?^arathushtra enjoins upon his follow ers to abjure the life of nomadic living and to take to the settled ways of an agri cultural life. He exhorts them to work diligently and with integrity. He glories in the active and the industrious household ers, who tend the kine. He especially favours those who till the soil and per the cattle of VohuManah. Mazda has caused the cattle t ___ for the good of mankind. The rich tures of Geush Tashan j ' cattle to thrive on. Those who of Ahura-Mazda, and spoke of flie vast desolatfon of the Earth, with all the vege tation ^ed up and the water con taming - ted. It demanded the fulfllmait of tte promises of a Liberator. Ahura-Mazda assured Geiish Urvan that the iOs had proceeded from Ahriman. Geush Urvan ] heavens and the ed it the Fravashi of Holy Zarathushtra. tably and sent him to the sor- the whose different use- this, the Gs^sh Geush Umn fmms a part nf pros- of the Mfthxa-womhippers, and the__ viving Naples of Mithra stffl portray fbe to flourish deity sacifflcfaig this biffl, the Geush Urvan for the salvation of the are there for the world, and from those ___ rAzi kw 17 k 1- —’ inspi- parts of the body are fashioned other red by Vohu-Manah to work for the wel- tul animats, grains and herte ^^^nic^ri^tlR^triaBS fefaseWtoBch beef a mwk of reflect to the Soul ot symbolised by the Cow or the Bull. The Gao is always respectfully re- At garded as the Holy Mother by both the branches of the ancient Aryan civiliza tion, ahd'the Av^ar as the V<^a Ahura- pas- 1 fare of the cattle are blessed with fulfil ment of their desires in both the worlds. The Pahlavi Bundahishn records that amongst all the living creatures, the bull was the first to come into existence. that event, Ahriman introduced the de mons of greed, avarice, harm and disease to sacrifice this first bull. From the differ- ,, ____ ent mem^rs of the sacrificed bull ’s body and Xen« f n dUn«.rposes. It is an ferrld J^ th« n,T^°f ‘“‘‘espen^ friesfl of ttie tiller of the soil-It isWly fifcg then, that wb<^ purified. It gave rise to a pan o£cattlejhat Mother-Earth trembM in anguish at W —1- evil perpetrated upon her by the wicked- ani- minded, it was the gentle self-sacrificing fkk D II XL ..:c cow, that in the person of the Geush Ur- Urvan, still van raised Its complaint to high Heaven, - —2 and impld^ed*the Creator for succour and was trans- purified, it gave rise to ______ _ later became the progenitors of two-hum dred-and-seventy-two kinds of useful __ mals of the good creation. However, the Soul of this BuH, the Geush Urvan, stffl rafeed its voice in complaint at the court 18I protecticm. Efeaven could not, possibly i^ist the implorations of th© long suff^- . and forbearing cow, and Holy Zara- resist the imglorations of th© long sufife- thushtra came down to Earth in response to its call. Those scholars who consider the Gathas as a treatise on cattle and fodder are far Urvan to raise its voice once again, and implore the Geush Tashan to come to its help in the midst of all distress. Perhaps the cry has already gone up. We see dis tress and suffering all around us. Perhaps, even now, there is a Prophet in the ma king, in the high heavens. There may be tho!^ amongst us who shall live to see the chosen one rise up amongst us, as some more than eight thousand years ago. r > from realising the intrinsic value of it. f their entire implications, and they could How many of us shall recognise the pro nto have chosen a better symbol than the mised one when he walks amongst us? venerable cow when the need arose for Zarathushtra himself has promised that humanity to send up its cry of anguish. Today, the need is great for a Deliverer to come amongst men in a world torn with strife and hatred. The Gita promises that ; “Whenever there is a decline of righteousness, and unrighteousness is i the ascendant, then do _ ' '7 in body. ” Now is the time for the Geush more The Gathas are absolutely spiritual in aid not have chosen a better symbol than the mised one when he walks amongst us? Soshyos, the future prophet will come to save us. He may take long in coming, for Nature is thrifty when she fashions pro phets, but come he will. Thcu pnce again. all Nature will rejoice. Bfe will smile at ¦[ in his birth, and his smile will be catchy. I manifest myself Geush Urvan will be appeased, and.no raise its voice in anguish. f fc ¦*’5- W “DIANA CLEANING PASTE” Spotless Cleaning. Waditag, Cooking Utensils, Crockery, Cutlery, Free WftW COLABA To MAHIM. Phone or Drop A CARD. PACK/JVCJS:- 25-00 Kgs. /nn 6-00 Kgs. Tin For Qlawwiyorif, Enamelware, Marble, Til^, Metal, Floors, etc. 3-00 Kgs. Tin 1-50 Kg. Tin DIANA SOAP CO. Sussex Road, Byculln, BOMBAY-27. DD. Phone; 37 3799 Also available at all Leading Stores. DistrlbiA&rs: G ATHERTON & CO. (P.) LTD. BOMBAY-1 BR. V9•s I J K H S H N O O M DEGIMATION CYCLE OF SOULS P.N.TAVARIA Dust thou art to dust returneth was sitional region concerned between two not spoken of the soul. ” The soul runs its Asmans and the level at which it succeeds own cycle of descent, ascent and merging, in entering is the Nisti-e-Auwal, the The cycle ending in Khaetvadath is traced super-ethereal section of the Space below the planetary world. Here it assumes the invisible body oT®e superior class of souls called ‘Gava-Chithra^ literally the blissful seed (Yt. 7,1). this Subut class soul is the god-father and the guiding soul of huMdii beings. The remmhing ^.I of the Subut soul , . ¦ as the Drvao, (that is, OM the Mole unit) is the dross wickedness IS also of varied degrees each cdled ‘KharfT, oiBider. soul is attracted to the planetary level to Nisti, c suhaWe to Its own degree of Staota, down to ® Barth W its Refdrmticrn OT xnbrationary colours. However, owing to purification ,by the fire^nerey of Atash- the Drvao (Evil clung to it) the whole unit h^no-lcarkil This Kharij soul passes of the soul is not able to enter the correct through^ four IMi, the four dawns of heaven in toto, but it is divided up on four evolutions, namely fiery, airy watery several levels as@ul ^4 ^^nt^rs ib^/loy^pt Keshv.ar. , Ypurt^ Bareshti (from the earth ’s Qud). JBy the tffle ^thi^ ’ ^bul feachfes the f^icltbby 'r^^ibh Jt may; bdi^xplaiaejl thatJwiieffindthw concerned is, after deatli, able to cross the J- L w i^rms the mineral soul. != ;It Will be* observeth^hW^sihde^he^hu- man being-gets 0^9/01? the: Kharij soul is the i^s^j^hare,uW»nkiiJd are eh:? ctf^Dad^es-Ghhan, the^artick-sdiils^- ;F^^W®F!br;Wsoiiing. denied iaksgratei in the reverse order-: Thus, the particle-soulsirpt ve^able (n^al p^icje-spul ^ets a^sprbpj an4 mineral kingdpms, , -.--.x-’li. it t k ‘ by way Of "food; Oh account'bfthi^ -i ^Fhe rpspunribility of SRefoimation i of teSintegration dhto itself (ahimabi of its the soul rests on the human beings, bc^ particle-souls in vegetable and mineral masculine and feminine. When a Kharij kingdoms, such animal ’s ‘Rae ’, self-inward f 1 ¦• 7 i vegetable as manure; the vegetable in ani. soul from the planetary world arrives on ^^nowledge, isjleveloped. Owing to its ele- Zareh Vourukasha (Ysn. 42,4) the huge* sea-like expanse generating super-ether eal waves, it (Kharij soul) is bifurcated into two sexes, which are not divisions, but the two phases of the same soul like molation for which it is jubilant. It (Pasu) vated ‘Rae ’, that quadruped no longer re- ? mains a ‘Staora ’, ordinary draught animal, but becomes a ‘Pasu ’ from Pas, to bind . or unite), one anxious to be combined with Its relative human soul, even by im- the two fadir offi jjMlBsltek^rt of lik^^»^na^^adrupeds both sexes (that is, 0.009 of the whole " - - unit) forms the two human coaitefbartsl ^^®^ - M - • . zv / < vU4.li X aoU V xao while the remaining 0.1 (that is, 0.001 of j ¦ — the whole unit is j^ong anim^,^ anii^al particle-soul is absorbed in the vegetable aimn,(nf]^,'kmaj^« . h|^n : ^cuttie plained abofe. ’j'- j4,^wliu^dVeit is qukter inv^dvaiiai The various divisions of a Subut soul whil^ simZneTusirtte “t- •, both sexes (that is, 0.009 of the whole while the remaining 0.1 (that is, 0.001 of awaiting massacre by the knife of a bu- ~ ' ' ' ' ceremony of cook- (‘Pasum pachayen ’; Yt. 14,50) and by partaking of its meat, the ^et « quhter ii^«dv^<4meat —an attawftient that involves aeons and aeons t^vementioned may be shown as under : holy human soul becomes fully comple- concerned. Subpequ^lyi ’^ej above holy Subut Soul (0.1 of the whble unit): .iot ”-----J B.069 iV 0.0009 - 0.00009 0.00001 Human Animal Vegetable Mineral ¦6.^: : i: K 0.10000 kt ' soul ’s t^My e^unterpart ^Iso gets like wise purified and succeeds in crossing the Chinvat Bridge andMnpe|^ the first-comer, the two counterpart souls ‘give themsel ves up ’ (‘-datha ’; Ysn. 12,9) each to each ¦other ’s ‘own= relative ’ (‘Khaetu ’; ibKH that? 1 B is, relative counterpart soul, and thus of the Subut . soul (that is, 0.01 of the blend into one CKhaetvadatha ’; ibid.), whole unit.) When this perfected Kharij these two counterparts holy souls of oppo- 0,1 nwr^s into 0.9 gava-Chithra soul, the site sexes form by their blending one combination forms one Subut soul, asexual perfected whole soul called ‘Ma- which represents 0.1 of the whole unit, gavan ’ (Ysn. 33,7). This Magavan repre^ which Subut having been purified can sents the perfected Druj-free state, which enter the respective Asman (heaven) con- constitutes individual ‘Frasho-kereti ’, Re- oerned. ThuS^^ With the purified Subut soul novation (Ysn. 62,3) of the erstwhile Kha- (0.1) entering the heaven now and the rij soul that was trailed to the earth for Dukhul soul (0.9) that entered quite in its purification as stated above. It is also the beginning stage, the entry in the shown above that this Kharij soul is 0.1 heaven of the whole unit soul is complet ed.. ¦"i 1 i "’ll v^MH Hs^ft^ii Mia ‘HHi'iai^ n«i •»H41^ 4 (V4l>ft ^<^^o) o ?‘s It, 1. 22(1* f i- 1 i ? 'C C -?¦* t' ! E ¦ §- I h* ! FARIDOON Fifth King of Peshdadian Dynasty by P. B. WAWEN Tired of the accursed rule of his prede- duct of devotion and worship his parents cessor, Zohak, people revolted under lead offered to theism. If devotion is great Kaveh, an ironsmith and liberated Almighty may grant good wishes and themselves. Thereafter the banner unfur- even consecrate the grant. Faridoon is led by Kaveh remained the symbol of pue of the three such famous consecra- ] ; _ ' ¦ .7.... following. People and rulers adored it and gahan pulped Haom and offered Yejeshne liberty, freedom and fraternity for ages tions in history of Zoroastrianism. Vivan- from time to time adorned it with precious with a wish for a pious son and Jamshid Jb^s. It went down in history “Kaviani Zunda ’ and Was the Vahguard of all the fanio^i pious son and Faridoon was born to him. as Kahev ’s Banner the was born to him. Athavian pulped Haom — und offered Yejeshne with a wish for a battles of the Iranians till the end of the Pourushaspa pulped Haom and oflfered Iranian Empire. Faridoon came to the throne of Iran with the help of the iron-smith Kaveh on r J. r L. I Yejeshne with a wish for a pious son and Zarathushtra was born to him. The learned pious souls residing in the Meher Mah and Meher Roz. Jashan of recesses of Alburz mountains tau^t and this auspicious day is celebrated as Meher- trained up Faridoon in spiritual living gan every ydar. Faridobh^ ftad the aristo- and devotional intricacies. This training cracy of birth by his descent from King aroused his talent psychic forces and he Jamshid and the aristocracy of ascendency came in full possession and command of of moral and divine potentialities in his the mithra and mathra and their uses, own person. The majesty of his persona- through which he cured diseases and re- lity and the loftiness of his soul inspir^ ; moved all sorts of psychic aberrations the subjects towards useful and peaceful and relieved anxiety ridden souls of their living and his reign was characterised constant misery. Out of his experience of solemnity of universal peace throughout curing people he has composed a lofty his kingdom in which his subjects lived in prayer, now famous as Afsoon-e-Shahe prosperity, amity and in robust physical Faridoon, which is used as a phychothera- and mental health. He was not a great peutic weapon of choice more commonly warrior nor a great administrator. He amongst the Iranis. It is a delightful pray- was a devout and pious soul, an end pro- er, so poetic in its diction, so rhythmic, sof" - ' •SWMWSiS '¦ 1 ~ ’lA V- Bi? sonorous and catcher that ff W the heart of man. li'^Jn li^afc iii^aila- Irljch^^^wJW IrW was his favourite, ble in Gujarati script) and whether the He appointed Irach as his successor to the reader knows Persian or not it will come throne ^nd relinquished kingship ^nd re ....J._ L___ "I ^ome tl^ipne^nd relinquished kingship^nd re- to him/^ eomethml-Iwefc y iJ^mcS^li^iecesiSda^ dlj^cim all a ! ¦1 g - characterises Persian language. Whatever his time to prayers. Salam and Tur out of brings on emotional change in man brings jealousy l^led Irach and usurped the on change in life. Psychotherapeutic curea-throne between them, do not come from acceptance of tual argunaents but from emotional altera- .s^ .J^aspi . thM for n his of AfSOon bn amonj^ 0?^ sent that ctf the' latter type in man arid works on wise good kitjg,ji4^9ri to H^l, because i^oom. Il has raised the^atus of King - - ^^idtobn to tli^ the Xord ol ileaters. mean^ 'XalWa^ irialhra-v^i. Aridft^hst Yesht desd-fbe^ five ty^s of hbafet^ ' (vide'Ardibehst V^ht) amofl|^ Wbiri a pisychic healbr b rated highest becarise mdst varieties of heriling arts and techniques are directed towards curing a g^rticular organ or removing a specific symptom^ whereas psychic healing cures the ^ntiije n^n -- miri^ r ; < W^ one invite^ it wth^^:F p^^pn, nor^^iU law of the future. man as i ’ it ~ : J J .; ¦ thopj wise ^ood .kii^gj •je !JS»®°‘« '!¦ 'I' ¦ ? t $ c H I L D R E F R hocf;; S COP/VHR W bl W. i R by W. GOOL SAVAKSHA * When you teach your child to pray the We must not hurt people child is sure to ask what is God. God is a^ y/^ must not b« unkind Presence. We cannot see- Him, driy ifeel' must ^iid be heatthj gim with us Th^ft^nce ts like the afc happiness ^f«l ftfld-b^athe. It is always there. E ® , Aakes iis f^[^off^ fresh bie^ happiness us ly good/ " UStA AHMAI YEHMAI VASHI What do we feel when we pray? We KAMAIGHTT feel we are one with this soir^ing Qood. J^ inust promise 1 We then feel good ourselves. This feel ing is good for us and gives us happiness. To speak good words, “GAVASHNI God has made everything for happ^H^'a™®' kW ’ at,^ l^autiful sounds for us to hear. So ’ sliould be fihppyi ^l# not happr there is something wrong with us, either in our body or fn our mind. IM •i' fof )(^ , It we are Truthful ^we^Mfd^Kind If we ai«"0Sfeff If we are ;k/ - \te must be happy ( 1 We must not hate, We must not get angry / . Il 3 t : ¦• n- > '• ®.;-< ¦r ¦f I I i 200th Birth Anniversary of Seth Framji Cawasji Banaji w i £ i- I;' His private life was examplary and his public life was unique and enviable. He knew how to live and lived with progress I sive ideas which he put to practice and I gained immense wealth and he used it in I good way. (1) Staunch faith in religion, (2) firm adherence to truth and (3) honest hard labour were the three pillars of his character which brought him higher up in ' life. I I I.. . r I i Amongst his great achievements^ was the then Pawai Eastate, an expMiniCTiM feum ov^ 8800 acres of barren waste land. He fertilised and vitalised the entire tend into areas of gardens, orchards, fields and forests where he grew cotton, tea, coffee, sugar-cane, tobacco, opium etc. He had 100,000 mango trees planted * therein. In 1847 Iw sent a par^l of man ges to Queen Victoria. It was relished,^^ appreciated and thanked for. Besides these there were three salt-pans, over a hundred wells and a couple of distilleries preparing alcohol. The entire area prised of seven villas contiguc^ td and continuous c4qh I|ii WWed tSese there were three salt-pans, BORN 5-6-1767 — DIED 1851. , Lzate. I’rapiji was a Sethia in the real sei^ c^ life term. He had all the noble , traits of a good soul and the lofty ideal isms of a great mind. He was a man of fahnlonsincome. staunch religious faith , coupled with wis dom, sagacity and foresight all of which he used to advantage and much for the many good of people. sailing ships. corn- He had his trade tentacles spread over countries for which he owned iW ¦ f.He was a founder member .of the th^n reinforced by (he b^ngs from the tnmhflv TimAfi” which now continues and soothing Atmosphere of the 5 The 200th Birth Anniversary of Seth behram (Bombay) on 5th June 1967 with an imposing Jashan Ceremony in the r «i> u rt,: M ,. , vxic calm Bombay Times', which now continues and soothing atmosphere of the monu- its life as "The Times of India”. He was ment he has left to us for worship of amongst the first promoters of the ^‘Bom- Ahura-Mazda. bay Bank”, a Director of the Great Indian Peninsular Railways (now the Central The 200th Birth Anniversary of Seth Railways) and was connected with Insur- Franiir^^s celebrated at Banaji Atash- ance companies. Ho was a true Zoroastman; land carried , , out two significant injunctions of his reli- with all High Priests and a large gion with deep sincerity to the fullness of mobeds taking part. hi^ heart. He fertilised the barren Jahd of Pawai. Zoroastrian scriptures say “He by Mr, N^in Evening gathei^g was presided over Miilla, Chairman of ?ij|Oo^”ihSu^s:“go:^ as satisfactory ^aswmg rod or J" . ¦ »' Thus the reiigious concepts inentiojj^ < and are therefore able to impart balance flnieha, whereas reli^on is the golden formulae “Hurna^ Huqata one side there is the law of and and Huverasta. ’’ Their Study is essential on the Otte fro contemp&fioiiWwauty as it imparts meaninjg to, the rites petfor- of holiness. What "one :t^ other med which tiHi^ate^,cilfeet the human mi«§ea;(^d vige Wsa ” ‘X t:^haviour — co^rned wtth dwiditionS which are observed to ?e^Ute physical itoo- TTT n A A «tAI4A4 2*^ > ««*lh MftBka!:" . in prayers are essentially correct basically to daily life and help the apphcation of up in contemplaticm of rnoi^' ------ - - —— __—e there if the law of ____ and Huverasta. ” Their Study is essential on the Ottetiw contemp&fioii Wwauty med which tiHitete^^cilfeet the human mi«§aa;(^d vige wsa ” ¦3^-^ r^l^b^ding <- w- w«|i’ -.fte lie iii^dn>«..hWMlw Olt'df^ Neoessity efth'^ of the ingredients is liicefy to cause r imbalance in one ’s ttfe. The m^ddification i stuefy W tep tl^ ^ic^ of i^^on in cbftipah temporary j^tehtpte^ - IttiapriEtotioii ¦ dfla^Sr^idUk 8^^ faith and rd^^ fn ^Sp3 Ifey tSke iii the ffe^ious concepts, after proper Shelter tho®^^gaap^|g B9e tune vs^i^ cih^^feg Imines and con- i$. dA^owl tott^ - In snj^rt of the laSt St atetttert Alfred ' : N^ih Whitehead b alloted from hisT -^-^ essay “Religion and Sdetftje. ‘*”^ctece is . '•%'. >J The Life of , *< 30 5 ’’ ?' ¦» F - tepieift* • ¦ ¦¦< ¦< . ¦¦.¦'¦¦.• '-.¦ e;«' W s'^utCf^ S' w ¦ ? .’ ,‘S 7 . ^^'Ihiay |o nay way. t' "• «• re Sr •¦fe ,.1^^'GijU. - .4 momiM>) 'i y' ¥tsh b^<5' ¦35^ ^wW-^y>P' * -v - ’ s ^ARSIANA" reeomfteds thlK^k, bi|Wy^ discovering modern fo giriy New B ; '*^7 T ^.•
◆ ◆ ◆
From the archive