Sep 1967

^5 f V'll !»’• V :J. • 3^ I.'I. . ¦. ¦ .. ( ( ij VOL. HI No. H SEPTEMBER 1967 I I 1 I * ¦j' b. cu Medium oid teitidom mi 4^' < .Ab 75 Raise Tuianian Black Spot indicates his accursed rule. f/. t E. c t E. E ’^•dio f£^«ONK£i S. (indiaxa Sy Sl^ .. b £ A j VOL. Ill No. 11 SEPTEMBER 19 67 t ; Contents: , Page EDITORIAL 3 i *( I" Consecration of the Sacred Fires, —by Framroze Rustomji Daeva, Druj and Aka-Manah: the False, Wicked and Evil-Mind : —by Mahysgr Byramji Patel ... / 5 9 Mini-Poems —by Aban N. Kanga A Symposium on the Mystic Elements etc. The Conflict of Ideals —by P. N. Tavaria Peace of Mind—by Major Sorab R. Bamji Why Our Prayers Go Unanswered ”—by Homi B. Bharucha Afrashiab ... It 15 16 19 23 26 28 w . Managing Editor; P. B. WARDEN. M*S. (-Bom. ), D.P.M. (Bom. ) APVtSORY BOARD • f I 'i L’* Dasturji Navroz Minocher-Hornji, M.A., B.Ed. Major Adarbad Irani R.A,M.G., D.G.M.S. (Lond); D.O. (Oxon) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M,Com. Dr. R. C. Cooper, M.Com., Ph.D. (Econ.), F.C.A. Mr, Jehangir F. ;Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. jungl e Copy; 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, SL IO for U.K. and 2 dollars for U.&A, Office Address: C/o Warden ’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. < Published and edited by Editor-Proprietor _ Lil - 7_ • P. B. Warden from 378, Grant Road, Bombay 7 and**printed by him at Godrej Memorial Printing Press, Gamadia Colony. Tardeo, Bombay 7.-I* DITORIAt Religions throughout the world have passed through the Age f ( 4 of Belief and have now arrived at the Age of Reasomng.-'Beli^f and Faith once went together as inseparable companions in which Faith consisted in Belief as the acceptance of things not seen and the evidence of things not known. Several philosophers have called Belief “Natural thinking ” or thinking unhampered. They have revolt ­ ed against intrusion of rationality as a destructive element not justi ­ fiable in faith. They say the moment you question the existence of the Almighty you destroy the very basis of your understanding. If you dig under your feet you stand nowhere. This is true of physical as well as of psychic world. About the physical world Archimedes said “Give me a standing place and I shall move the world”. If there be an immovable spot even the Universe has no other go but to move around, towards or away from that spot and the chances are that the Universe will move uniformly under some system of laws In the realm of the psychic Mysticism appears to be one such immovable spot. The result is a uniformity around it which is un- mistakeable. Mysticism is one system of thought which is universally identical. Whether you read Mysticism of the East, the Middle East, or the West, be it African, Indian, European or Mongolian they all converge on a focal point. If the source of a mysticism under study is not revealed it is practically impossible to locate its origin. Such is its oneness of purpose and identity of thinking. May be this is ___ ' ;i4' :¦ - - “Natural Thinking ”. We have included in this issue a symposium on Mystic^m in which Dasturji Naoroz Minochehr-Homji had spoken at length clarifying the essence of Mysticism of Zoroastrianism. But a meeting like this always has the same tune and the same undertone. That is its specific characteristic, which makes it a unique discipline of the mind, differing from the rest of the mental processes, which are hindered by reasoning and distorted by tutoring. If universal •> ¦; 3gratis advice be natural, stay natural, we may add, think natural and somewhere somehow mysticism will percolate and find a way to your heart and mind. It is true even though at places it be illogical because logic is not the be all and the end all of man ’s mind. CORRECTION: In August 1967 issue in the article on Dasturji Dabu line 16 on p. 37 should read theosophy and not theology as theology contravenes the sense intended to be conveyed. T 4 > < ? * ? I ? o ? -M-e- j. 4$ Consecration of The Sacred Fires, by FRAMROZE RUSTOMJI (Colombo) (1) Atash Behram (2) Atash Adaran (3) Atash Dadgah Each of these sacred Fires has different rituals for prayers during different Gahs. It should be noted firstly that consecra ­ tion merely declares a person B ''i *' I ’ his appearance. The Daevas are presented in the Later Avesta as the Diabolic and Infernal Spi­ rits, who have entered into a conspiracy with the vile Angr^-Mainyu, in order to run down the Good Creation of Ahura- Mazda. They have their origin in the AkaManah, the Evil-Mind, and have spread their sphere of activity over all of the Seven Zones. They mislead mankind into wrong-thinking, wrong-speaking and Vohu-Manah, the Good-and Loving- S wrong-doing. Their wishes run counter to Mind, who has its superlative in the Vahi-1 the settled ways of a peaceful and bene- shtem Manah, the Best or the Universal- B yolent life. At the dawn of creation, they Mind, just as Hell is mentioned as the B rushed forth, demon-fashioned and evil- region of Aka-Manah, the Evil-Mind, B bent, in order to destroy mankind. They who has its superlative in the Achishtera-B rise in revolt against Righteousness and Manah, the Worst-Mind. B The Druj, is a female fiend, unlike mostB^ •* .5 1 Heaven is mentioned as the region of I t ie> i the Good-Mind. The future prophet So- shyant shall befriend as father, brother or friend, all those who detest the Daevas. ®‘’*“ Daevas, who are male. Shi The final Dispensation -shall smite the Personified Wickedness. The Gathai wicked out of existence. give the greatest prominence to Druj^P; Ever since the world came into being, « There is in opposition to every Arch- has been divided into two camps, the oni Angel and Angel of Ahura-Mazda ’s celes- belonging to Asha, the Righteous, and thj tial council, a corresponding Arch-Fiend other to Druj, the Wicked. It is the call J or Fiend in the council of Angra-Mainyu. Holy Zarathushtra to win over and cOa Thus, Spenta-Mainyu, the Best-Mind is vert those misguided ones who have gOM opposed by Angra-Mainyu, the Worst- over to the side of the Druj, and briJ Mind ; Asha-Vahishta, the Best-Right- them back into the fold of Asha. That i eousness is opposed by Druj or Indra, the the sacred work entrusted to him n Wicked; Vohu-Manah, the Good-and- Ahura-Mazda. Those that yield to w 10 I *5® M Dregvants, just as those that side with the Righteous Asha are called Ashavans. The Dregvants seek to mislead others. Those temptations of the wicked Druj are called Dregvants, just as those that side with the Righteous Asha are called Ashavans. The Dregvants seek to mislead others. Those wicked ones who try to harass the Holy Prophet Zarathushtra, by spreading false doctrines, leading the ignorant ones astray by their evil advice, and by disobeying the Manthra of the Good-and-Loving- Mind of Ahura-Mazda, and by attempting to estrange the Righteous from the Best- Mind whilst bringing others down to their own low-levels, and by bringing death and devastation to the houses, villages, towns and countries by means of their evil-spells are the children of Druj. In opposing the Wicked, Zarathushtra clearly and sharply defines between the two forces of Good and Evil, and then unsparingly and unforgivingly carries on his crusade against the forces of Darkness. It is not in the Spirit of Holy Zarathush ­ tra to offer his enemy the other cheek, when the ethics of retaliation demand satisfaction. Zarathushtrian ethics insist on swift and forceful retaliation, and the impotent virtue of returning good for evil I finds no expression in his doctrines. Evil condoned is Evil sanctioned. The vile are to be subjugated by their own weapons and those that live their wicked lives by the sword, shall perish by weapons more powerful and sharper than that sword. 1 Zarathushtra, the loving and true friend of 1 the Righteous is the inflexible foe of the for the advent of the Kingdom of the sword, shall perish by weapons more powerful and sharper than that sword. Zarathushtra, the loving and true friend of the Righteous is the inflexible foe of the wicked. Those that help in clearing the way I'.'i , Ahura-Mazda, by hurling down the • ' d are active participants UUWVilWi TT V**. wr X 1 -r • in the crusading army of the Lord. It^s an active virtue to hinder and disable the impious. Those that are good to the wicked are t ------ powerful wicked are active participants an active virtue to hinder and disable the themselves all wicked, and 11;1 ’1 i J I stand condemned in the eyes of Ahura- Heavenly Bodies from moving in^beir Mazda. The followers of the Daevas fare no better in the lives to come. Retribution and misery shall be their future states. Ahura-Mazda is impartial in dealing out absolute Justice, and as he rewards the virtuous, so he punishes the wicked, whilst being merciful to the truly penitent. According to the Gathas, it is their own individual conscience that leads to the different states of future existences, and as we SQW now, so shall we later reap. Not only the wicked spirits, but also for such libations only reached the regi- the plundering nomadic hordes of Mazan- ons of the Daevas. The Vendidad (Vi- deran and Gilan, along with the wicked daeva-data) is the book of the ‘law against sodomites are defined as Daevas in the the daevas ’, and is said to be the only Pahlavi Literature. The worshippers of nearly complete book remaining to us out^ the Daevas are themselves regarded as of the original twenty-one Nasks, most of Daevas, ^^nd after death shall continue to be so. Wherever the sweet scent of the Holy Fire spreads, there it destroys the germs of disease, death, plague and pesti ­ lence by the thousands. Even these germs are regarded as Daevas, and were it not for the rising of the sun and the spread ­ life-promoting rays, these Daevas would Daeva who lies in wait for the soxfls of 9 Kunda, the intemperate, who hurls the j souls of the wicked into Hell; Bushyansta | tantamount to making an offering of Evil who is Sloth personifed ; Buiti, the Teinp- 9 _ ___ _ ___ ;____ ;____ ; " - Spenjaghri, the associate of Apaosha ; Azi | sorcery,'lie, ’cheat, befraud, ill-behave, the Avaricious ; Vayu, the EvU-Wind, who 1 practice any loathsome evil are all regard- is the Collaborator of Astovidhotu ; Pai- j ed as Daevas. Although the extant Avesta rikas, the Fairis who bewitch to seduce j Texts reveal only approximately about men away from the right paths; And | forty-five or so of the Daevas by name, Vyambura, Hashi, Ghashi, Saeni, Buji, 1 their actual number is said to be legion. Driwi, Daiwi, Akatasha, Aghashi, Paid- 1 They spread uncleanliness, destroy crops, sha, Zaurva, Ithyejah, Spazga and a few I attack those that shirk wearing the Sud- others of whom nothing further is known j reh-Kusti, attempt at preventing the apart from their names. The author of the 1 fixed courses, and perpetrate all evil. They are put to flight by the recital of the Holy Spells, and by the drinking of the conse ­ crated Haoma. The Daeva-Yasnis are put on a totally different footing from the Mazda-Yasnis, and in ancient, times, no new surgeon was permitted to operate upon a Yasni, until he had carried out three suc ­ cessful operations upon the Daeva-Yasnis. Anyone offering libations to Ardvi Sura after sunset was off as a Daeva-Yasrii, Mazda- which are now lost to us. Amongst the names of the Daevas re­ maining to us, apart from the ones already mentioned hereinabove, we have the Dae ­ va called Nasu, who is the personification of embodied uncleanliness ; Astovidhotu, ing of its beneficent and life-giving and the Fiend of Death ; Vizaresha, who is the destroy all Ufe on Earth. Strict laws of the wicked after death, at the gate of Hell; hygiene are a prominent part of Zara- thustrianism, and a neglect of these is to the wicked Daevas. Those that are ter ; Apaosha, the Daeva of draught , void of good, practice any form of evil or !. . _ is the Collaborator of Astovidhotu ; Pai- the apart from their names. The author of the • L f-i > s I I 1 J? 0 I I h ft 3 12f' r LkS ' . 1 Bundahishn reveals that there are as many Daevas as there are types of sins commit ­ ted by men. t i i 1^' b »’• But returning once more to the sublime but simple passages of the Gathas, we find a much more acceptable message pertaining to the Daevas and their associ ­ ates. Here, Holy Zarathushtra sings: “Ahura-Mazda well knows the prayers of the Daevas and men of all times. Crea ­ tion ’s purpose shall be fulfilled, and the worst shall go to the followers of Untruth, just as the best shall go to the followers of the Truth. The False choose Untruth, whilst the Holiest choose the Truth. Being deluded, the Dayevas do not choose aright, because of their doubts. When retribution comes, then shall the False-ones give themselves up to Asha. The Righteous shall triumph when destruction shall come to the False-ones. Then shall age-long punishment befall the followers of Un ­ truth, and progress pursue the upholders of Truth, This message of mine, unheard- of before^ when heard now, shall benefit both, the True as well as the False. My message shall expunge all evil. I fain would know as to what shall be the re­ quital of the pious and the wicked. What is the punishment for those that lend their might to the wicked ? Which is the better of the two paths, that of the Righeous or that of the wicked, tell us, that we may not henceforth go astray. Let none of you go to the False-ones for their impious teachings, for that way lies ruin. Illumination shall come to those that follow the Righteous, but darkness and woe shall be the lot of the wicked. Even the Daevas shall ultimately bow before Ahura-Mazda. The Daevas, and those that worship the Daevas, are all of the same Evil-Spirit. The perverted ones are beloved of the Daevas. The Daevas de­ fraud mankind of Perfection and Immor ­ tality, just as with their false promises of supremacy, they have defrauded the Followers-of-Untruth. The Daevas even distort the Holy Scriptures, and regard the Earth and the Sun as unworthy of our vision. They corrupt us back from the Highest-of-Truths. They turn us away from the best course of action, when they preach their evil doctrines, but they shall meet with their just retributions. Their own evil powers shall finally devour themselves. Thou, O ! Ahura-Mazda, have power enough to protect me from those that threaten me. I shall act with perfect justice towards all. Those that frustrate the evil intent of the wicked, by thought, word or deed, accomplish Thy purpose, O ! Ahura-Mazda. I shall pray for the deliverance of Thy worshippers. How great is Your Power above all the Daevas and wicked men ? I recognise Your Power when you bestow righteous rewards and retributions upon all alike. I dedicate my­ self to the Good, and declare myself to be an inveterate adversary of the Wicked. Never shall I placate the False-ones, for they treat the righteous as their enemies. Reveal to me the followers-of-Truth, as well as the followers-of-Untruth, so that I may know truly with whom to associ ­ ate. How shall I keep the False away from us ? How shall I deliver up the False in the Hands of Asha ? How is it that the Daevas have flourished and become so powerful ? Listen to these words of mine, and never again shall the Evil-Teacher bring destruction through his false talk. The Soul of the Righteous shall triumph in Immortality, whilst the tribulations of the wicked shall keep on recurring. Who­ soever opposes the Daevas and their evil 13¦5 brood, shall find in You their Friend Brother and Father, O ! Ahura-Mazda ’ Where shall I go when they oppress me, for I have none but You to protect me from these followers-of-Untruth ? When the True shall ask for protection, let the man of power help him, for he who does not do so shall build for himself a snare, and shall be deceived by the enticers of Untruth. Their own conscience- shall chide the False Priests when they come to the Chinavad Pool, the Bridge of Discrimi ­ nation. Because of this, the followers-of- Untruth find themselves ever thwarted. f ¦ the false partake of the bS 3^ mSTpS Min? ’7^ThP lii ^nd pervert the True Spiritual Lffe^ But tniS? ® k® 1 Un- those that unite in the Higher Life of the Devoted shall be rewarded Renounce not the Righte7us\h:i'rove“ ?he”wicked; «o’'^^erTh/ EM by Maiden^nd ignorant people Whrshafrbe unruffk^^ happiness, blessed by their True I" teaching of the corruptor makes VScg? a* ? i ? •> ? •j 14 i ? ? ? ? HOMl & CO. Charni Road Junction A place for Quality and Precision for glasses. Eyes tested by qualified eye- specialist on attendance (COURTESY and FAIR-DEAL) ? ? ? ? ? ? ? ? ? ? ? * 4 ? *> ? ? ? ? i*b; p MINI-POEMS by ABAN N. KANGA i I I T I ¦ < 1. 2. 3. 4. 5. Fire Oh our Sire S You sit on the Throne Yet make no drone. Fire, Water, Air, We little care ; You run your course By Nature ’s force. Nature has one feature. It ’s the best teacher. FIRE TEMPLE In looks so simple Has carved in our heart A dimple. Prayer Sees you through Years without fear. 6. FAITH You dare not rate ; It ’s divinity — Eternal sublimity. 1. 8. 9. RELIGION Innocent dove, A Homing Pigeon Brings home a message From celestial region. Good Thought, Good Word, Good Deed, Are things we all need heed, To lead the strife For fuller life. In our heart Ashoi, On our lips Ashem; We came For a worthy game. ????????? 15i r A SymposiaW on the Mystic Elements! in HINDUISM ZOROASTRIANISM CHRISTIANITY ISLAM (1) Hinduism. Shri G. L. Chandavaricar said “Neti scious sources withiiL/ The Supreme is Neti ” summed up all that could be said called Tat (That) in the Gathas. lt is about the mystic element in the philoso- definable. phy of the Upanishads, which is the basis Mysticism is a 'r^a^hing/ for of Hinduism. The Aryans, having striven identity, with this undefinable. Escaping and jypn tl^r right to live ipfipeace in the from the consciousness of a separate per- Indus, turned their intellect to sonality the mystic explores -his inner more profound questionings on the origin being, the cave of the mind, the of things. This search after truth resulted where Brahman dwells. Thereby he into communion with the innermost. (3) Christianity; The Rev. Mother S. Grant Said: Without the mystical element which is its life and soul, Christianity would lose its whole reason for existing. It is the central belief of the Christian religion that God created man for the sole purpose of unit ­ ing him to Himself in a union of knowle- dge and love which absolutely transces^"'^^' the possibilities of man ’s unaided nature, because it is a sharing in God’s knowledge and love of Himself which creature can possess as its own by right. In its profoundest aspect mysticism is simply a growing awareness of this life of God being lived in and through us at the teacher. It is, he said, a tapping of uncon ­ scious about the mystic element in the philoso- definable. - ; . ------- -J Mysticism is un- cave fenters in an intuitive apprehension of a power, direct, intimate and immediate, and the realization that “God cannot be reached by the eye, nor by words, nor by the other senses, nor the practice of asceticism or by sacrificial offerings. He is revealed only to the mind, to the intellect and to the heart. ” This, the mystic approach, was not accessible to everybody ; so Hinduism evolved a mode of worship through things seen or heard. The religious teachers of a later age, the saints of the medieval period evolved a simpler code of worship, the belief in the mother-child relationship between God and man: with bhakti, simple devotion. (2) Zoroastrianism. Dastur N. D. Minocheher-Homji defi- deepest centre of our being : a “letting ned mysticism as an experience, not des- what is in the depths emerge.” It implies cribable in words and possible without a a total renunciation of all that is not God, fl man : I own no ! 1at least in will and desire, a total surren ­ der to the point of “a living death as to sense and spirit, ” as St. John of the Cross puts it, if the fullness of union is to be reached. But this kind of mysticism is compara ­ tively rare. The action of God, as a habi ­ tual directive principle of a person ’s life and action, adapts itself to the psycholo ­ gical make-up of men and women. But for all mysffcs, a great purification is neces ­ sary, the death to human activity, which makes room for the action of God. f I 0“' 1 V to voluntary poverty and asceticism. Searching for God and union with him, the Sufi mystics arrived at the truth that there was no difference between man and man and it was necessary to live in peace with one ’s fellow men. They also arrived at the major truth, that God was “nearer than the jugular vein. ” The great mystic Mansoor al-Hallaj asserted that he was God, “An al Haq. ” He was charged with blasphemy and put to death. Al Ghazali, later putting up a defence for him, inter ­ preted his statement as an expression of an experience of mystical identity. Pro­ fessor Khan mentioned other Sufi mystics who had yearned for fana, complete annihilation of the ego as a concomitant of union with the divine. (4) Islam. Professor AMul Majid Khan quoted OsraelFs peply to a young questioner about his rehginon: “Sensible men never tell. They try to live up to it. They are mystics professing different religions. ” The central nerve of true Christian mysticism is experimental knowledge of the living God communicated to “man upon the earth ” in the darkness of faith until he passes at last through the gateway of death and realizes with bliss beyond all in the four great religions. As Emerson utterance the Glory he has carried within said, “Conscientious and sensible men are him all the days of his pilgrimage. all of one religion. ” This was evident when we considered that though differen ­ tly defined as yoga, self-realization, aware ­ ness, fana, the mystical experience defined was the same. The mystics were men and women who walked with God, gave up the life of the personality to live the real inner self. Above Symposium was held on the Professor Khan spoke of the Sufis, who, occasion of the Centenary of Prarthna disgusted with the outer piety of, the Samaj (Bombay). ruling Muslim classes of their days, turned ’ Courtesy The Indian P. E. N. There was a great basis of agreement 17 si I THE CONFLICT OF IDEALS 1 i P. N. TAVARIA I r Moreover, Avesta abounds in allegory, When the linguistic study of the Avesta and Pahlavi was introduced in the last metonymy, numerological mysticism &c. century, it was believed that through that so that literal translations however expert, study, we would understand our religious ly effected turn out to be husky, since teachings, but we were soon disillusioned, they do not convey the lofty inner import for though the scholars understood those of a word or passage. Horse, bull, sheep, languages to some extent, they could not camel, mountain, know the religion in its pristine purity. river, sea, country, town, city, street, house, wheels fish, tree, waters, channels, pillars, conflict, contest ­ ants, tool, relative &c. &c. are all used in their technical or allegorical or spiritual meanings. In certain cases, simple-looking words convey hidden significance or im ­ port as in the case of 300 ‘years ’ mention- # visible vibrationary colours &c. applied to the ancient Kyan language current in Iran when Zm*atli»^Mra descended on the earth some 9000 years ago. Based as it is on vibrationary colours, the letters tchha, dha, bha and la have been expunged from the composition of the Avesta, because they produce incompati ­ ble vibrations. The pronunciation of ‘da ’ with the flourish on the right hand side as ‘dha ’, has been wrongly introduced by Western scholars. It is well known that words beginning with ‘dha ’ in Sanskrit are changed into ‘da ’ in Avesta, as has been shown in Kanga ’s Avesta dic ­ tionary. (Vide supplement No. 19 re ‘Diversities in Avesta language ’). C6- and la The reason for the above condition is that Avesta is not a dialect as is erroneous ly believed in philology. The term Avesta is derived from ‘A’, not, and ‘vid’, to know, and connotes knowledge about the Unknown or Unknowable. Hence it is a technical language dealing with God, and “ Zadsparam. The word ‘years ’ has the affairs of the Universe, and Nature ’s baffled all philological scholars. These machinery for the plurification of souls. 300 years are equal to 8.100 years as is Avesta is a special language formed by shown further on with reference to the the application of ‘Staota ’, the laws of in- remote past unknown history of Iran. The Western scholars when they began their Philological barebone study of Avesta did not know that Avesta was “Razeng ” or “mystic words ” ot “Guzra Senghaongho ” “the hidden words ” as depicted in the Gathas. Being totally ignorant of the Laws of Staota accord ­ ing to which the entire Avesta Scrip ­ tures are composed from the twenty-one Nasks of Zoroaster these Western Scholars paid heed only to grammar and style as in the case of any modern ordinary language. ” (P. S. Masani). Both “Razeng ” and “Guzra Senghaon ­ gho” occur in Spenta-Mainyu Gatha(Haa 50/6 and Haa 48/3 respectively) not subject to gpmmar rules. Scholars where it is stated that the Holy and the erroneously believe them to be corrup- Wise Devotees of Zarathushtra will teach tions in compositions. In the case of Man- you (followers of Zarathushtra). What thra Spenta they do stand to grammar, but will they teach ? They will teach Razeng they require the knowledge of Staota and Guzra Senghaongho — the mystic Yasna for correct interpretation. Agha commonly unfathomable principles under- Manthra, the destructive spells are short ­ lying Zoroastrianism. lived having no permanency and no hidden meanings. At most they can have I cannot cite here references of the some secrets of plannig evil deeds. above allegorical and other usages in Avesta and Pahlavi for they are treated i i 1 1 ¦ 4 I i I 5 I s Thus it will be seen that mere barebone or will be treated either in the exposition study of Avesta fails to enlighten us with It was at such a critical juncture in the study of Avesta in the beginning of the present century that our spiritually en ­ lightened Master, the late Mr. Behram- shah Naoroji Shroff broke his reticence about his profound knowledge of our religion after 27 years of his return from Iran, whence he had brought the new light of ‘Khshnoom ’, the heart-rejoicing occult commentary knowledge of the Zo- roastriah Faith, and filled the hearts of faithful Zoroastrians with new light. Under strange circumstances material the or under separate heads hereafter in their respect to the genuine teachings of the proper places as Supplements. Moreover, Zoroastrian religion and of the relevant the extant Avesta are hardly 6 or 7 per topics mentioned above. cent of the original entire treasure, and they too are either liturgical, or are for­ mularies for religious ceremonies, in which besides other things, descriptions of the map of the worlds above and of other noumena are given in language of the material world. The scholars of the philological schools have mixed up most things be ­ cause they have read noumena in the language of phenomena. Phenomena are describable as seen or felt or known or understood by the aid of our senses. Nou­ mena are supra-sensory experiences and under strange circumstances some- S are only conceivable — not demonstrable where in 1875-76, the Master, then a fl or describable except in some abstract youth of 17 or 18, was drawn away from his fl manner. Again since philological scholars native home in Surat to the outskirts of fl cannot often distinguish technical terms Peshawar, and thence (according to plan) S or proper nouns from common nouns, taken to the secret recesses of Mt. Dema- fl such technical and other terms are ren- vand in Iran. His latent powers were ini- derd etymologically making translations daily developed by making him go fl| far-fetched. One and the same Avesta through the strict Zoroastrian exercises flS word in different places has different sig- of purity coupled with the spiritual disci- nificances which lead to misinterpreta- pline of the rigorous observance of the tions, because scholars do not know the Zoroastrian anti-microbe Baaj rites ; and fl| theme of the passage concerned. Again in later the sacred teaching was imparted — Gathas and Vandidad, Fshusho Manthra 7/8ths in spiritual trance (‘Sezda ’) and (Blissful spells) are employed which are l/8th ‘Sina-dar-Sina ’, heart to heart Ml J » 15* (Blissful spells) are employed which are l/8th ‘Sina-dar-Sina ’, I I 201 ? I. 5 J * $ R , r t.- fi*? }' s' T' ''i- 'V7;3-« '4^?' - I priest who was ^reading out 4;he tecU^- In the very sh^Mrt span of threo, years paper held out? an-aB|^tSudreh before ' * ' ' -J'.--— “suK^ is otff all the branches of knowledge relating Sndreh ”, I had tears of joy. beatific dimFacterlstk of knowlecige as its derivative impl^ pirawed its^ifrom the very first lecture J heard and made me a life long devotee enc. of JuiHtet%anet - aU this M much ¦' ? f .iS-,. , l~f- ¦;-i< ¦¦ . 1^' ¦ . . " :’1he en^^meat of any booiea was exalted from a raw yputh to. an adept the audifence and said, in J to the Zoroastrian religion, the exegesis to _ the Avesta, the secret *Keys’ for lucid un ­ ambiguous reading of- |^.;r^ihiavi, the life and date of the'^^'"B(^t,. the, scientific expostfebo®^^ermoelect- ro-magne^ vl^tioi^ and such forces the souls of the departed as scholar, Erv^ Pheroze S. Masani, and aa Thus tlMs r i was impart to him through the bd ®race of histholy Master sage — ti^ SraGshavarez hUrhbftaa^Saheb. Otherwise our Master was almost in ignoramus in the matter of school eto:atm, whii^ 4® not extend beyond three or four Gujarati Vernacular standards. , The fact that Rhshnoom is heart- II .A'. II. / '¦¦ j- ; r- liiiinm^Kii. i F I’^^rP^riap * „„ . __ _ in 1912 in the ‘Anjumah We^fe^le’ hall. When I entered, the hall was fully pack ­ ed with ladies and gentlemen. I took a. seat adjoining the entrance door, where close-by on the road the deafening traip- car bells were clanging. The lecture was on 1" .<.¦1 ¦iV'i- ¦ *'*Zoro^riaii Credo** if A Book 0^17 home by Gool K. S. Shavaksha, A very simple translation in English cd the Gathas, X>aib(' Prayers^ and the Life of Zoroaster with simple j^Ssay explaining our religion to the. children. Rs. 5/- AvaflaW at K mI the exposition of the ^acipd shirt, Siklreh. j Tripafchi aM from the Auth A. I.E.E. E. world will be conscious of the spirituality. Tie way to peace is the way of spiri-^ : tual consciousness, Wherein truth, non ­ violence, love, purity. Tight conduct,''tole- .rance and understanding rule supreme and t can Every thfld^ that wc send out is a “ dhration which never perishes. It goes on vibrating every particle of the Universe/ If our thoughts are good and forceful, they set up vibrations in every sympathe ­ tic mind. The people who arc like us, take the thought we have projected and they too send out more or less similar thoughts. Setting up great forces which will Work together. The, solution for world peace fjes inTpt- rituaiisation of the outlook, of mankind . 'if t 5.< V >¦i«). I ''1 e* - ' * ^“¦' MW the surrounding atmosphere' which . lingers on. Even in the most difficult times of fa ­ mine- floods, earthquakes, tempests, cy ­ clones , political difficulties and e\^ one has to try to be peaceful with com- _. pletefaithin THE GREAT ARCHITECT- 7. OF THE UNIVERSE, AHURA MAZ- 8-Dmt P DA, caU HIM by any name. Man is ignorii^ his inherent divinity cand so he is tossed about here and there in the ocean so^fy, passion and impulsiveness carry him aw^. Be moderate nert^ briffiant. Stop tlte -"L-Lumm wa iging emotions everywhere and get away thrt effort to< from the company of m^^ in WW sons. Try to Understand nature. Separate whereas proper livi y ws^ from unspiriteal thoiight. If you conserves both time and falter you alter the very nature vine dian Dynasty. Jhab and Kersasp oecaiuv N"usurpZws throne. During the 10th and tlth Peshdadian kmgs later on. deterioration of the kingdom of Iran in jn the paW-garhan (List of names) in the time of Nozer there was no powerful ceremonies the names of Peshda- person in Iran to claim the throne. Afra- kings are CitedlWith grea^ veneration, shiab therefore took this opportunity of ^However Zohak arid AaSld^ ^are never declaring himself the king of Iran, 9th in jn^ntioned and when succession of Peshdadians without belong- as accursed persrms. Afrashiab ’s ing to that Dynasty. brother Agriras was a hdble soul, who lescued many Iranians from torture. Agri­ ras is remembered in prayers Nar- ' Asho Agriras ”. In Avan Yesht Afrashiab offered prayers to Aban to s^re the throrie of Iraii. His prayer^ not in Iran to claim the throne. Afra- ] Afrashiab was a Turanian and a bitter enemy <--------- upon his suzerainty over lordship and never owned any noble res ___ ponsibility of kinghood. He damaged aM--^^epted. He wal at best a temporary exploited Iran and worked havoc in the country for about twelve years. He laid the country barren and oppressed the sub ­ jects. At last the people revolted against him under the leadership of Karen and same way as people had revolted against f Zohak under the leadership of Kaveh, the cipation ¦Blacksmith The revolutionaries drew fl.—--- ,, !tay Afrashiab from the country and pnt must have Royal des^nt blue . the government under Jhab and Kersasp, to be a pbrson fit to be a King. of Iran and ''Iranians.' He looked^ Iran as Feudal toleraU^ ruler. In Jamyad Yesht craved to secure the lustre Of Iran. Hi: wish was not granted. In the same Yesh he is described as a “cruel Turanian ’. One thing is noticed in the Peshdadiai lought their object was to fight for emar \ ~ ¦ L and not for usurping throne. Th firm belief of the time was that a perso *>4 28