Jul 1969

1 VOL. V No. 9 JULY 1969 « » : CO Price f(€fr medium for old tf isdom 50 Paiie f lectronic engineer , A. 1. E. R. B. (U. K.,-) A, I. ri. E. E.(V.S. A.) A. 1. Mar. Tech. (India). Radio Officer. “THE SPLENBOUREB ONE » iS C OMIN C (See inside )VOL. V No. 9 JULY 1969 Contents: Page EDITORIAL 3 Mystical Teachings of the Avestan Times— by Framroz Rustomjee, Colombo 5 Rahe-Mazdyasni—by Dasturji Khurshedji Dabu 12 The Splendoured Cne” A Preview 17 Pilgrimage to Persia—by Dr Sarosh R. Wadia 19 Prof. Dr. Maneck Bejonji Pithawala 21 23 The Relevance of Zoroastrianism in the Modern World— by Homi B. Dhalla 25 “ TV Managing Editor: P. B. WARDEN, M.& (Bom.), D.P.M (Bom.) ADVISOR BOARD i Dasturji Navroz Minocher-Homji, M.A., B.Ed. Major Adarbad Irani R.A.M.C., D.O.M.S. (Lond); D.O. (Oxdn) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M.Com, Dr. R. C. Cooper, M.Com., Ph.D. (Econ.), F.C.A. Mr. Jahangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., L1_B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Mr Homi Burjor Dhalia, M. A. ( Harvard ) Single Copy: 50 paise. Yearly subscription for 12 issues Rs. 6. Sh. 12/6 for U.K. and 2 dollars for U.S A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. inland. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo. Bombay 7.rriTCRiAL I Three writings in this issue demand total attention of the community. First, is the suggestion by Dr. Sarosh R. Wadia about moving in the matter of securing the necessary concessions from the Government of India for Parsis eager to visit Iran, the land of their Prophet and Religion. The facts that the community is a numerically insignificant minority and that our Exodus has been ancient are no disqualifications. Before the Pahlavi Dynasty that now rules over Iran conditions of travel were unrestricted but conditions inside Iran were uninviting for the Parsis. H. I. M. Shehnshah Reza Shah Pahlavi of noble memories and His illustrious successor H. I. M. Shahnshah Mohamed Reza Pahlavi Ary a Meher have changed the face of Iran and altered the living conditions making favourable for people of all faiths to meet with the spirit of brotherhood. This now is the time to expand this esprit de corps. Let us move on towards it. Please fill in the forms and follow other instructions to bring the day of fulfilment closer. The move may prove muturally beneficial to India and Iran in greater cordiality making the spirit of Brotherhood an actuality instead of maintaining it as a notional virtue Secondly the learned explanation Mysticism behind the Nirang- i-Din ceremony and the correction of wrong meaning associated with it are clarifying the as yet confounding issues. The article is by the most competent writer on Zoroastrianism — Mr. Framroze Rustomji of Colombo. That part of the controversy over pollution and infec ­ tion of Gaomez has already been correctly treated by the editor in our issue of May 1969 as appendage to the article of Dasturji Dr. Sohrab Kutar of London. No further controversy is called for. Thirdly ye’ young and old, come to see “The Splendoured One.” It is a feast of talents in the setting of time — the Zarvana Akarne and Zarvane Daregho-Khadate because the theme presented — is timeless and universal. The Play is written by Mrs. Gool Savaksha, an esteemed member on the Advisory Board of Parsiana from its inception (see Advertisement & Preview inside) 31 Mystical Teachings of the Avestan Times Nirang ”, Nirang-i-Din ”) Versus “ Gaomez '' Framroz Rustomjee (Colombo). This very vital subject has resulted in There is a difference between the simple lengthy controversy over the past several Vendidad ceremony and the Vendidad re­ years. Our Athravans put themselves to considerable trouble, inconvenience <— hardship to consecrate the “gaomez ” or the important ceremony of “Nirang-i- tion of the bull ’s urine), our Athra^^ns Din”. ] This very vital subject has resulted in » cited for consecrating the bull ’s urine. In and the former case (in the simple Vendidad : ceremony) no urine of any bull is required, the urine of the sacred bull “Varasya ” by However, in the latter case (the consecra- In their faith Zoroastrians consi- collect the urine of the sacred bull der the consecrated “Gaomez ” as sacred “Varasya ”, in a vessel, scrupulously clean. I and use the same in any manner that app- If the quantity of the urine of the Vara- eals to them in any Zoroastrian ceremony, sya ” is found inadequate for their purpose, like Navjote, wedding or Nahn (sacred then they also have in <-------- bath). ¦ * ¦ L another vessel, clean and dry, the “Av” (water) which too comes to be consecrated along with the The term “Nirang-i-Din” “Gaomez”. The two vessels filled with ‘Nirang-i-Din ” is the term applied to “Gaomez” and “Av” are closed air-tight the ceremony of our religion. By no stret- uds. ch of human imagination can it ever mean the “Gaomez ” or the urine of the bull (more accurately the “Varasya ”), because this ceremony of the Vendidad has been a. performed by the Athravans in order to corisecrate the bull ’s urine. It is after consecration of the bull ’s urine by the ^i-fbrmance of the ceremony, Vendidad, stone, pebble) is cast into the vessel con- liiat this stuff (the cohtoated urine) has taining “Gaomcz with a pincer, er come to be erroneously known as ‘Nirang’. opening the lid. The^^bble > is This error is perpetuated to this day, and' t--------- sacred magical properties have come to be then closed again, and this process is applied to the “gaomez ”, while they really peated hntil 120 “Ahunavars ” are comp e- belong to the ceremony. ted. At the end of this ceremony the peb- 5 is the term applied to Sangrizah. During the recitation of the Vendidad \ number of “Ahunavars ” (120) are recit­ ed, and at the recitation of the all-import- ant word “Shvaothananam” a ‘ ‘sang- rizeh ” (sand-stone, more correctly a flint- cast into the “Av”. The two vessels are re-bles are removed (not by inserting a hand tainly entitled to hold the ceremony^ of or instrument) but by pouring over t„- ------- . “Gaomez ” and the “Av” into a clean that ceremony as possessing power, which • the consecration sacred, and the product of clean that ceremony as possessing power, which Most of PeW)les. it a The pebble, as abovestated, has another Zoroastrians bottle or bottles, which are kept tightly is effective or sanctifying, corked, and the pebbles remain in the ori- ginal vessels, to be hast away. I our Zoroastrians consider consecrated object, which their faith in it purpose. That pebble is “alkali ” and may urges them to hold as sacred, containing possibly have the quality of sucking up attributes that are profoundly magical and miraculous; impure matter. “ Varasya ” con sidere d or aosoromg the If the urine of the were free from this inherent defect, or consider ­ ed Divine by nature, then the whole of this most majestic ceremony would be entire­ ly unnecessary. Modern science may easily afford a chemical by which the same or e.— —- be produced to serve the required purpose. Then the method would be different. Ni­ rang-i-Din is a method and an ancient one. In the Vendidad however, we do find reference to the applica ­ tion of Bull ’s urine, for those who had be­ come . contaminated by coming into con­ tact with dead bodies. absorbing naturally even better result may come to Effect produced on “Gaomez’ by recitation of Vendidad. The word Vehdidad (Vi-daeve-dat) re­ fers to the Law against the Daev or evil or impurity of any nature in a created ob- Jqc L The Ahunavar (word of God) helps to “bring down ”. (Niir — the act of descen ­ ding from above, referred to in Haom Yasht) upon the Athfavans, performing an act of consecration, the Mighty Forces, Powers and Principles of the Lord of Life, pervading in and throughout the tiniverse. Such mighty forces help the in­ dwelling Farohar in each Athravan, in the act of performing “Nirang-i-Din ” to pro- A test done. . mote into the Urvan (Soul) that amount of sanctimony, which is necessary to per-^ form an act, which they had resolved to do. That these mighty forces are invoked in one way or another, through one pray ­ er or another of our Avesta Manthravani, is known to us all, as fortifying ourselves, and we therefore cannot belittle a great religious prayer, fervently invoked such as ¦'¦Nirang-i-Din , just because through cus- Reference to Vendidad tomary usage the urine of the “Varasya is involved, Which some people disapporve _ oL From such point of view or any other 51) and Pargard Vii. (60.65.66)^ from the remote view-point, the believers are cer- t------------ - Now turn to the epistles of Manu- chihr, written about 1087 years ago. When the Bull ’s urine did become stale ' and stinking after the consecration, the Athra- vans were instructed to purify it. Nothing can be expected to be pure and clean for t all times. This may account for some specemens. On reading Vendidad Pargard V. (45-50 translation of Darmesteter, before seeing 6$ •! few--- t the translation of Ed. Kangaji, I was led Edition. He has used the word “draughts ” into thinking, 32 years ago, that the Bull ’s instead of “food ”. This error is unknown, urine was given for drinking to a woman, perhaps to many, who had given birth to a stilf-born child. The above translation in the Pargards re­ fer to food to be given first to such a woman. The question asked is “of foods what shall the woman first eat? ” The re­ ply is bull ’s urine and ashes, three drops of six drops or nine, they shall sprinkle inside the stomach of the begetter”. This IS to say that bull ’s urine and ashes was administered to the woman to clean the woman ’s stomach. The Avestan word is “Franharezayan ”. The Pahalavi translator cofrectly rendered it by “be helinih ”. But unfortunately, the eminent Gujarati trans ­ lators, the Rabadis, (father and son) of Surat rendered it as “may drink ”, reading the Pahlavi “be helisnih” as “be khvaris- nih”. Unfortunately, again many philolo ­ gical translators, even Europeans, follow ­ ed the incorrect translation of the Raba ­ dis, One Padre Wilson made capital out of this blunder. He exposed our religion to ridicule. He proselytised a number of Parsis. There was then much consternation in Bombay. At that time one Dhunji a Pars! was also prosyletised. Wilson took pride in his ability to convert the Parsis. At that time other Christian Padres hap ­ pened to question Dhunji on matters per­ taining to the Mazdayasni Daen. Dhunji CQuld afford no enlightenment, whatso ­ ever. Then the Padres themselves hinted that Wilson had succeeded in proselytising only an ignoramus. In the year 1897 the error of Darmesteter was pointed out to hini. That error had appeared in the 1st Edition of Darmesteter ’s Vendidad. It is said to have been corrected in his 2nd The nine drops are recommended to be sprinkled in the innermost part of the woman, as that part has been com­ pared to a “Dokhma”. Why is that part considered “Dokhma ”? Il is because the woman has given birth to a stillborn child, and dead bodies are therefore fit to be placed only in a “Dokhma ”. By now our Athravans have clari ­ fied the position set out above, over the years that have rolled by, by having a thorough test done by some authoritative analyst in regard to the consecrated “Gao ­ mez”, kept for one, five and ten years, and also the unconsecrated urine of simi­ lar durations of time. From Gaomez the Nirang is a thing apart. The “Nirang” so called is not the consecrated urine, nor it is the “Nirang-i- Din”. Nirang is a sacred ceremony. There are many different kinds of Nirangs in our Avestan texts, such as the Kusti- Nirang, the Nirangs found at the end of the Yashts, most valuable of Zoroastrian religious literature, and one of these refer to Bull ’s urine. What then is “Nirang” and Nirang-i-'Din” “Nirang ” means Abe-Zar (golden water) mi‘41 If is due to want of a correct understanding of this word that w^ have all the contradictory notions and much misunderstandings, held by different peo­ ple. How this mighty word has degenera ­ ted to mean “urine ” is a mystery. What a travesty of a great religious idea embody- 7 U’i Din”, must necessarily be those who are devoid of any stain. In other words each one of them has to be the ‘‘Varasya” of his own temple — his body-possessing in hhn the highest spiritual attributes, faculty and religous understanding of almost sup­ rente nature. He should be (me Divinely inspired to do this mighty ceremony be­ cause of his being stainless. That then is the ^‘Varasya”, who plays so vital a part in “Nirang-i-Din”. If one such high-priest of his own temple were to take part in per­ forming this majestic ceremony of the ‘"Nirang” of our “Din or Daena”, then -that ceremony can put an end to every ing the loftiest concept of a religion of such, vast importance and significance to the whole human race. This word means the quintessence of knowledge on a sub­ ject and when it is associated with Din or Daena and called “Nirang-i-Din” it means the quintessence or the highest Di­ vine wisdom pertaining to our Daens. The Nirang of our Din or the “Kirang-i- Din”, when performed sanctimoniously, by the holy Athravans, helps in their own case to unlock the gates of Infinitude. ThM then is “Nirang ”. The ‘‘Varasya” What really do we understand by “Va- kind of evil that besets our religion, race rasya ”. What does “Varasya ” signify in and humanity. Every kind of difficulty the mystical sense of our great religion. It and danger can be pvercome by “Nirang- is a rare animal in the shape and form of i-E>in”, Thp, mighty power of the “Varas- a Bull, which does not have on its body ya ” (not the animal) brings “down ” on even one dark hair. Do our most highly the high-priest of his temple the Power intelligent, race stand bereft of every vest- and Glory and Will of Ahura Mazda. In ige of religious ideas, so well founded, preached, taught and left behind as our eternal heritage by Holy Zarathushtra ? stitutes a What then does this “Varasya ” signify in The mystery of the Avesta. our sacred Temples ? Is he there to afford us the urine needed for consecration ? If that were all the purpose to be served by serve a the “Varasya ”, then the spot where he is housed would never be so eminently set out as befitting an object worthy of our veneration. “Varasya” in the sacred Tem- * a Free-Masonic Lodge, such a high priest is the R.W.M. who consecrates and con- Mason “with the power in him Our ceremonies are not valueless but I vital need in the lives of us all, to understand the deeper significance of the throne of Ahura Mazda, whose Essence is within us, but we have lost the key to understand the Divine in us, to under ­ pie depicts the concept of a Zarathushtro- stand the great purificatory process per- tema ( _ . tra), who has not one dark stain on his character. It takes many years for an Athravan to reach the stature of a Zara- thushtrotema, who at all times was a bene­ factor of humanity. “Varasya ” then points _ . . to the significant thought, that each of the nifestly reveals to those, who have been Athravans, who perform the “Nirang-i- eagerly seeking to send help by ritual- (a high-priest most like Zarathush- vading in nature and in each one of us. the This then is the “Nirang-i-Din”, and not the consecration of a bull ’s urine, under the misnomer “Nirang-i-Din ”. The mighty symbolology of this ceremony ma- 8 1e !> I ismpbaj, afringan, Farokhshi and lavishly ordered Staoms. The priests of all religi­ ons do have to make their living, and they readily accept all orders for ceremonies. Then comes a time, when the bills of our priests have to be met, and at that stage comes all the uncouth defamatory state ­ ments to fix down the minimum rates for ceremonies forgetting all the while the soaring costs of sandalwood, incense, fruits, vegetables, flour, ghee, gas, fire ­ wood and the making of all the condi ­ ments, earmarked for each and every ce­ remony. Such upheaval brings to an end the intended advancement of the deceased. The great and mighty Law of Asha stands grim in the face of all. What more can our priests, holy and wise, do to bar ­ ter with the decrees of Providence. Why do these great teachings remain bound up in mystery ? It is because we have the wolves in sheep ’s clothing, that can make use of the mystical teachings for their own ends, as even the Devil (of the Christians) can quote the bible for himself. Parsis, ladies and gentlemen, who revile our Holy Athravans, beware. It is we with our in­ difference to'the welfare of Athravans have lowered their state, their status and their potential. A substitute for the use of “Gaomez at Nahn, Navjote or Wedding. The .learned Athravan should know all about the purifying nature of the Nahn and create equally sound effect on ’ the body and mind of one who takes the Nahn, objecting to and rejecting Gaomez. The “Gaomez ” is neither “made ” nor “produced ” by the Athravan. The Athra ­ van through his power had done the con­ secration ceremony. It was made by the is 95 BuU. What is highly deplorable is that the greatest, ceremony of “Nirang-i-Din' made to pale into insignificance, and in its place has sprung up through custom, reva- yets and other sources the ‘Nirang-i-Din ’ which helps to purify the urine of a Bull. Varasya certainly has to be held sacred in our Temples, but for quite different reasons already discussed. The “Varasya ” must and should be there also for many other reasons. The Sassanians and our ceremonies. It would not be correct to say that the Sassanians had introduced a great deal of purificatory ceremonies. We Parsis grope in the darkness of our age, concerning the history of the evolution of Zarathushtrian religious usages. The Sassanians had only followed their forefathers, in the zeal to preserve all the purificatory rites enjoined by the Avestan sanitary code, the Vendi ­ dad. They have not added one jot to the Avestan code. Our ceremonies are wholly based on Avestan writings. I do not elect to take away from any of my readers their intrinsic faith in the “Gaomez ”, consecrated by the ceremony of “Nirang-i-Din ”. I only explain what “Nirang ” means, not what it represents to individuals and narrate the mighty mysti ­ cism behind the ceremony knowp ’ as Nirang-i-Din. Addendum Dasturji Khurshedji Dabu explains that , it is only a popular idea that the important part of Nirang-pDin is pu ­ rification of Gaomez and the preservation of Gaomez. They are just incidental and non-essential to the ceremony. Almost all 9-i2'. institutions attempt to ward off and deterioration of one thing or The other meaning of Nirang is sacra ­ ment produced by the action of- prayers (mantra). Darun, Haom-ras, holy waters (jaothra-jor) and the fire and the ashes religious decay j-------- another, preserve them as long as they can and exhibit them to their followers as either relics or wonders. With advance of knowledge man has come by other simp ­ ler, cheaper and effective substitutes for __ ______ ancient practices but behind every ancient object that besides it purifying practice there was mysticism which was ^y soul shall be elevated ”. Here the impressive aspect of the practice, connection between both the worlds is strengthened belief and faith. The main “jj-ue to the kindred points of body of this original article has explained heaven and home ”. it at length about Nirang-i-Din. ^^bsti- -- . tute gaomez by milk or sherba't ? Part of ved indefinitely and deterioration may set washing our ideas about “dirt ” in the pre­ ceding paragraph. If non-vegetarian things The concept of “dirty ” needs to be basically dirty at source could be cleaned elastic. At the Sangham of Ganga and swallowed why object to Gaomez? clean. At the Sangham of Ganga and ourselves are no better Jamuna Rivers hundreds of thousands of containing contaminating people bathe and must be adding excreta (contents. By Nirang Din a higher order yet the Ganga River water is found to be purificatory element is introduced by clean and accepted as holy. St. Xavier s pj.g^y^j.s which make Gaomez “Ashya body is opened every ten years and each (made superb by ashoi). Why give preference to Gaomez ? Be­ cause several medicines — especially J Ayurvedic or Yunani — are administered = .'¦rs which IS derived from Nieer mean g onlv then thev work best. A drug " -«. Haom Yashts There is thus a connection formed between the two worlds and it is to some t minoi have some preservative power over all organic matters of which we are part. wonders. With advance of In nature nothing is meant to be preser ­ in Gaomez without deterring the efficacy and loftiness of the ceremony. (mantra). Darun, Haom-ras, holy waters 4.1 i_ —J kept sacred also constitute Nirang. “Een khoram, Een paki-i-tan ba Yojda- thri-e ravan mara ”. “I take this sacrament the kindred points of < In fact we than a cage time it shows progressive decay. Accord ­ ing to Christian religion every dead body must go in the grave and yet the relic is Niruk in specific vehicles, A vehicle is a substan- several medicines — especially i 10 mez belongs to that category of vehicle which best suits the flow of “ashya oojda- . A so-called better material may not tor of Electricity is copper wire — gold may do but not so well. extent true that things from the better. The best conduc- arahe -mazdyasni Occultism ITS NEED AND PRACTICE 1 I 1 by KHURSHEDJI DABU It is an old practice from AtomJ^ morial amongst all nation heavily guarded against intrusions, “’“s ~.s;, mature and reliable. It is not out of selfish- B ateu^ ness of persons in possession or <,ome by some - know of some vital secrets, . . . ,af^Fihany to know. Many such released untimely may reach unreliable in- “ ^onat,,^ “¦ dividuals who may cause more harm ^^grtantly they drop a hint, never intend- good to a cause cautiously pursued. be unpatriotic or anti-social* child though innocent and meaning no mg to be unpatriot harm to self or others cannot be trusty knowledge, with a pistol or a bottle of poisonous stufh Likewise military information is guarded and some films are declared “for adults j jt^ge of intellectual and only.” Mason brothers have their m^- " Xment. Without that back ­ ings behind closed doors and many ms - recepient cannot understand tutions and gatherings keep out peop (he Contents of the learning and will not who are not fit to take part in eir significance of the obscurey berations. Judges, Ministers and toior g^^P^^ Undervaluing it he may officers in Government departments an . j^^ejence or in secrecy and private industries ,nb niay part with his acquired information keep watch on het. All her friends a^d companions are shadowed. It is not due to distrust. It is due to keeping them fiom being kidnapped and tortured ¦ information by internal es- pionage gangs. They talk cautiously - as it were their mouths are sealed. dastukji 1 to withold mongers who have not are 1 heavily guarded against J of persons in possession know of some vital secrets. : deciding the moral responsibility in the of persons in the inner circle who have fresh knowledge which may cautiously pursued (1) Religious preachers must fully ---- 1 the fact that the recepient must have -------- K • reached a certain stage of intellectual and Mason brothers have their mee - development. Without that back- . . __ 4 and nianv insU- ethical aeveiopiui; declared “for adults grasp " in Government departments and ‘sig nments on oath of secrecj Small month may part * I know a Pars! young lady attached to Atomic Research Division in D.b.A. She and several others of that institution, have to forego freedom. She cannot leave the compound without accompa ­ nying guards who reach her home. She cannot then leave home without report­ ing her '— accepting their as- freedom. She cannot whereabouts where guards may 12 not hold it in reverence or in shadowed. It is not due safe to extract their mouths are sealed.to another equally undeveloped person or to an undesirable character. Many tenets and principles of a religion belong to this class of facts, which the dwarfed minds overthrow as burden beyond their ken. ! 1 i It is a fact that all minds and all souls are certainly not equal. Advanced minds can grasp advanced knowledge, advanced souls can catch intuition. Because the grasp of insufficiently developed ones is poor they cannot transmit their ideas nor their inner experiences. They lack compre ­ hension and they lack insight, Man like Dastur Azar Kaivan could separate his ethereal body from his physical body and could travel in the space and get informa ­ tion therefrom. That way Dasturji Ardai- Viraf could go and return from a trip to Heaven and Heil and has described them in Ardai-Viraf Nama. These phenomena are too much for us to realise and there ­ fore too much for us to swallow. Such lofty souls could not convince dwarfed souls and silence was best for them. They conveyed their conviction only to a select few. ¦ 1 i There are Cowans in the world every­ where. Cowans are men of little minds, less knowledge and still less understanding who are misfits in the society of the men of wisdom and their presence there is positive nuisance and must be kept out. As they lack seriousness in belief for the lofty and the divine they may ridicule them and may go to the extent of blasphe ­ my. Some fanatical Cowan may see in Atash-Kadeh of our Fire Temples some element of idolatry and act violently to damage our revered symbols. It is therefore better for us to keep aloof and keep unknown persons out as their beliefs are not the same as ours. Secrecy is not a novelty. It is there in all walks of life in­ cluding business secrets and production secrets in industries. When the Arab fanatics were picking out Zoroastrians for molestation or muti ­ lation the latter were living truly Zoroast- rian life inwardly and had to profess Is ­ lam outwardly. They formed their own “Tayefa ” (nomadic groups) and secretly performed all their own rituals and cere­ monies far off in some lonely hideouts. Coercion cannot really convert. It is averred that Dasturji Peshotan (the son of King Gustasp) with his 151 companions is inhabiting the Alburz mountain. Peshotan was given the gift of immortality by Zarathushtra Himself at the time of the Royal family acknowledg ­ ing the religion of the Prophet. They are there as the Saoshyants who from time to tim.e revitalise Zarathushtra ’s religion and “Khshnoom ” prevails. Real meaning of the word “Khshnoom ” is something that spreads Ecstacy, that is, delight, pleasure that overflows from the body. The philo ­ sophy of Sufism that arose out of that time ’s secrecy was the expression of joy (Ecstacy) overflowing from the heart of the then repressed believers. It is our old philosophy dressed up in the new garb of poetry of merging in the Infinite to retain the pleasures of the Quest Eternal and yet escape the brunt of fanaticism. It was so catchy that even the Mullans were caught up in its delightful snare. A fresh crop of Logats (expressive words and phrases) was coined to side-track the minds of the Mullan.s Words and phrases were assign- 13mis ­ Darius of Achaemenian Dynasty kink tbpn assumed Darius ot Acnaemcmdu ed new meanings which the understood it and under the-pretext of fresh connotations and imphcations. The understood it ----------- --- ignorant Arabs were t water could also mean a — _ From that we seek some meaning m “Armeshtam ” (dry water). “Hoarii-ras ” apart from meaning extract of Haom plant also means the quintessen ­ ce of wisdom. Psycho-somatic medicine “pts that every physical or physiologi- ’-5 cal trait has its physical counterpart an translations totally, for that reason body speaks an abs interpretation was given it language ot its own in some un-identifla e Y ^nd stigmatised malady. As with body » wUh mind we wasjraced to can Speak a language unintelligib e y j^any of our ceremonies except our own coteries. That part of t e P background and many fourth Karde of HapmYasht from apa^ "ZdTsWod for mystic meanings, scha vao to matro fltio is _ Taraporewala has enlivened and that Ervad Kavasp Kanga himre supplying mystic ­ footnote admits that he « interpretations to many Avastan words • 1 ’x -* £ phone I filr*, llil!C j author) also suggests that its word translation would be ed new meanings i rnnfouncled Word some political intreague slaughtered the fl ’ .motions Magavans. Since then we ate missing the a flow of emotion . understanding of several sec- are missing the seek some meaning in with mind we rets of our lofty faith. Abeds of old knew much of the Minoi essence behind the worship of water and mountains. With the coming in of the Western scholars we lost all Zest for seeing behind the worship of water and have some al interpretations to many word for shads. One time tedious and Vedic Sanskrit, now worthless but it probably refers to some unfathomable matter, such as, the tech ­ nique by which the Magavans controlled and directed their seminal fluid to be able to attain higher stage in self-realization. Though our religion has immense poten­ tials hidden in our scriptures it will blos ­ som forth only when we l ---------- Avasta was the key to Sanskrit is to be ac- cepted as key to inner meaning of Avesta. Pahlavi is not so expressive as Sanskrit for explaining the inner esoteric meaning of Avastan words and ceremonies. If our younger generation is to be diverted from I*.-J materialism teach our religion them with Minoi esoteric meanings found attached to such words. Ind awiy the'key to the hidden secrets “Ask and you shall be told ” - “Seek and of our Esoteric understanding and deve ­ lop faith in its existence and power. The teachings of the Magi began to be called Ma^ic. /UHHPtd in self-realization. of Avastan words and ceremonies. If our sinking into to t— shall discover wherever found attached to such words. of our Esoteric understanding and deve ­ lop faith in its existence and power. The teachings of the Magi began to be called thou shall find ”. Free and selective translation P.B.W. Courtesy Jame-Jamshed. 14 otherwise he would have been a great asset in guiding the destiny of Parsiana with his learned discourses. A number of persons from Pakistan had come inquiring about his where ­ abouts anxious to meet him as their loved and respected teacher. Within a week of his death I have come across his transla ­ tion and commentaries on Gathas under . His wish on his death ­ bed was to see his work published. It was shown to him and he felt happy to see the bulk of unbound volume and died — at years and from 1920 to 1946 was the two days before the com- Principal of Virbaiji High School of Kara- pl^tion of the publication in print. It chi. Under guidance of Prof. Taylor of promises to be on^more landmark in the London University he studied local geo­ graphy resulting in a thesis, namely vast literature on Gathas. May his soul rest in peace. 21 I Iti ll <1^4ii^ei 4(44 5l4£l 1141<^1 yRl44i ^1-6^3 HliiC4i5, i^iy hii &hi ^rs HiHl »Z VlRHHl 513 ’Hl’m iJiHl, 51i^ MtS ’141 C4i ^41 il4tl H®/ 4441 31HSI 4ia444 41^ y^l4^l n«lrfl^l WMWi Mi. ^,;, Jij iHlWiai ’tfifll W <*11^ “aJ-Wllil” JlSll S’ »!«« »f’w!(l a4H«l4 ifll, ^'¦•'••' ’'•'I'll. Mjflst's aS^HlWl ^'Hct’fl atiarll s'tl^ai Mx'rtl Sl*ii4>^l 4l4?lSl51l 3hU41 4€14i (6-^ ^41441 3HIO41 ^41^ 1.: H€i cHlRX64 Hi 401 a ‘H's ’t’ •*> St «^0d^. fecll, <14 ail^ qSfjiii (|q^l SHI ^4 <11. 41 Hill’d (6X4 H3’ XM' 41^ 5j<1, 63 ailR X^' ci^J>J& HIH4i 5li x!i (6X%t (ni’HXi ail’ll "Ulil) »^l ail’ll dsfH Xm^ S, ax4 aXfH 6’ =Xl^ X’4 « ’llXl Xiv4l ax4 «llR «l4? 5l% (ii«ix V Ol (t«l%»{l •1^4141^0 ^(iiX'='Xi 64i, 4 4X XX =x4 1^^% mH «i6iRl4i R^iH an^i^i. ’iwyx Hi i€lH ^ioii4 X4il ii’ie id, 1^5yx Hi«/ axi i€lH ll«ll4 XHl’^-Xl l€ 31(311 ^icix vCiiaH yixHi 4idi 4xid ^xe^^ii^ h^ix H4?^«ii^ 1^114 4iic-xi (641 4 bOftniH Mi^Hi j^hMI itrxHl’H^xlHl XXll aHM3 nm^l M»l*m l^Cll, V 19<) UHl^Ml ilMl^l Wl4l “ xixd (64l. X6A HIXX*4 6^3^55 Xm-XRlrtM 3H1 HHtiSdl ¦'Hdl^iSi »iH sSH’ll’il'ftHi C. «il«WliS ^l ¦^Cll’X =‘Xl''-4l (64i ax4 4 ®HR*n =»il Hl4lail (x6Xl4l ‘^^Hldllal <414 3<-Sli iiQn’ 4d ’i 5iixixi. ani «xix "idi U^kh’i ii xx\ anoXlH id, H14 H^4Hi (Slfci, i4aiHl HHd4 fci. X. ivs^o Hi (6-^=t4l4 anioxi, ax4 SdH i-^d^Ui4l Mh' Carl Jung detected in modern man, a vast spiritual need which each individual ’s religion had the capacity to supply. More­ over, he held that the revealed scriptures would heal his psychic illness and help him to overcome his distress. Tillich argued that religion supplies the feeling of purposefulness upon which man ’s courage and vitality, and hence his civili­ zation, ultimately depend. Conversely, the loss of a religious centre to life causes anxiety, reduces courage to the point of despair. The contemporary age, is the civilization, by exorcising the peril inhe- Uge of anxiety. It suffers from what Tillich rent in the worship of man-made “isms ”. In the volume on the Universal Chur ­ ches, Arnold Toynbee expressly rejects the theory formulated by Gibbon and Sir James Frazer, labelling churches as ‘cancers ’ which eat away the tissues of civilization. On the contrary, “in seeking God ”, says Toynbee, “man is perform ­ ing a social act ”, and indeed, without the fruits which religions supply, civilizations cannot long endure. He holds that it is religion that shapes 25Religion, however, should be - dynamic and comprehensive penetrating entire Western and Indian philosophies should human life and influencing every type of aim at the common good of mankind, human activity. In modern times, the instead of the one proving itself right in central axis or religious concern has shif- opposition to the other. ted from matters of ultimate salvation to that of its utility for this life. This paper scrutinizes the four funda ­ mental principles of Zoroastrianism and truth. Each individual has been seeks to establish whether a contempor- endowed with a free will and has the right ary Zoroastrian is able to derive inspira- gf making his own choice, after hearing Albert Schweitzer held the view that We are all searchers for the truth, and we ought not to be intolerant and assert that ours is the only religion that posses- cion and inner strength from his faith to ^he truth. An intolerant person or false teacher distorts God ’s message, brings about misery, and leads man astray. face the challenges of the modern world. (For four principles, see Jasme-ahvangho prayer appearing in Yasna 12.9). They are Fraspayokhedram, Nidhas- naithishem, Khaetwadatham, Ashaonim. Our Universality of thought and catho ­ licity of outlook is demonstrated in the Fravartin Yasht where the fravashis of I FRASPAYOKHEDRAM : It means holy men of all nations, including Turan, resolving all discord. One should endea- the known enemy of Iran, are reverentially vour to be tolerant. Racial, social and invoked. Moreover, respect is paid to all economic factors result in mutual distrust, spiritual masters, and the highest stage of enmity, conflict and hardships. Man is existence is wished to all holy men of the their cause and their victim. Man is a social being, and unless he relates himself to others, he can neither live, nor develop his potential. One of the salient features of the modem world, is the growing interdependence of man, a development very largely promoted by modern technical advances. Nevertheless, brotherly dialogue among men does not lence as the supreme virtue, belligerent ' reach its perfection on the surface level of men have held the view that wars are technical progress, but on the deeper means to good ends. Mussolini declared level of interpersonal relationships. These violence as perfectly moral, in fact even demand a mutual respect for the full more moral than compromise. Moreover, spiritual dignity of man. war is as natural to man as motherhood Barriers do exist between individuals is to woman. Ruskin writes that war is and nations, but a sympathetic understan- the foundation of the faculties of man, ding of other non-conflicting relations, and of his virtues. Sir Arthur Keith in acts as a social cement. his Rectorial Address delivered to the past, present or future. II NIDHASNAITHISHEM: It means relinquishing all lethal and harmful wea ­ pons. Non-violence, or positively put, love for all creation, is fundamental to Zoroastrianism. While religions have exalted non-vio- 26f s It y I ! i I I ! I , i 1 students of Aberdeen University in 1931, said that, nature by pruning her human orchard keeps it healthy, and it is war which is her pruning-hook. Men of all nations have praised war as the elimina- to rof weakness and the promoter of sur ­ vival. Albert Einstein saw not the chivalry and the pageantry of war, but its hideousness and rapacity and said he who enjoyed marching in line and file to the strains of music, fell below his contempt; such man had received his brain by mistake — the spinal cord would have been amply suffi ­ cient”. Predatory passion has masqueraded as patriotism,. The weak have always lived in fear of the strong and the innocent have been exterminated by insane cruelty. The arms race is a trap for humanity, and one which ensnares the weak and the poor to an intolerable degree. The world is split into factions — poli­ tical, social, economic, racial, ideological —over them all lurks the menacing atom. We have grown in knowledge, but not in wisdom and virtue of peaceful living. Peace nurtures cultures and civiliza ­ tions. The social order needs to be found ­ ed on truth, built on justice and animated by love. We should love our fellow-men, and overcome hatred through the joy of inner life. Evil can be conquered through love. Our mind should not be tempted by violence. Human Rights of the United Nations, Articles 56 lays down an obligation on the member states to cooperate with the Or­ ganization in promoting universal respect for human rights and freedoms and uni ­ versal observance of them. A firm deter ­ mination to respect other men and their dignity, as well as the studied practice of brotherhood, are absolutely necessary for the establishment of peace. We should yearn for universal brotherhood — a uni ­ versal brotherhood under which a wrong to the humblest, is an affront to all, — so that there may be goodwill among men. Lord in Zoroastrianism also embraces the animal kingdom. Man should afford animals protections from oppression. In later Zoroastrian theology, Bahman is the special guardian angel of animals, and the second day of every month in our calendar is named Bahman and is conse ­ crated to him. May this short prayer which offers us hope, be the guiding principle of our destinies (Yasna 60,5): May understanding overcome misunder ­ standing. Peace triumph over discord, Generosity overcome avarice. Reverence triumph over contempt. Truth over falsehood. III KHAETWADATHAM is self-sacri ­ fice. It is losing or giving away our petty self for serving God and fellowman. There are natural tensions of economic, political and social forms. But at a deep ­ er level, they flow from man ’s pride and selfishness, man being unable to give up self. Freedom acquires new strength by con­ trast, when a man consents to the unavoi ­ dable requirements of social life, takes on the manifold demands of human part ­ nership, and commits himself to the service of the community.In every religion certain verses are that the soul is transported into (he realms regarded as specially sacred. The most of light. The divine enraptures us, as we sacred verse in Zoroastrianism is the l ------ AlniBa Vairya. The third concept in this The deep urge prayer lays emphasis on the importance of the distressed, leads to a merger with S Mer gaining knowledge and God. Bergson states that when this umon having filled the heart with love, the ful- takes place, there ts boundless joy an a filment and the crown of human life absorbing ecstasy. God is there and the “ takTthe form of service to man- soul is in God. This spiritual ex^nen^ kind. It is this spirit of service, which' is creative, as it brings about a change o crowns Zoroastrianism enjoins active service, and not world, as the duty of man. of joy and sorrow, happiness and misery, life would be intolerable if it were nut - unintelUgible chaos, for the sympathy, kindness and love of fellow men. Unbearable is the burden This cosmic process progresses of life when unaided. One cannot yearn - - for anything more asha. ’^Only '“sublime inspiration could tlveness. Life is incomplete when lives for his own self, oblivious t needs of others. The person who brings light into the lives of others, himself gets light. To a Zoroastrian it. is this principle of selflessness, which forms the basis of a ___ wedded life. Wedlock is a sacred union jlis expression. Tlw infiinite plan en- of two persons, where sympathetic under- compasses the totality of God ’s creatures. The final eonsumination of marriage Khaetwadatham. At a higher level it is this principle of Khaetwadatham, which leads to commun- Zoroastrianism is the human life with perfection. man- contemplation away from the In this world life would be intolerable if it were not Unbearable is the burden all have the spark of divinity within us. of the inner self to relieve with soul is in God. This spiritual experience consciousness. IV ASHAONIM: : Zoroastrianism is suffused with the concept of asha. Asha is the divine plan. It is the immutable eter­ nal law of God, according to which the universe has come into being. The cos- towards its fulfilment under the law of with mounting generosity and effec- L man of the sion of its essence ; “That God who ever lives and loves, One God, one law, one element. And one far-off divine event To which the whole creation moves. ” God intended creation to be the organ have drawn from Tennyson a comprehen- Standing and absolute self-sacrifice reign, ^ntil Evolution served to bring creation IS to its peak in Man. Man is the Man is the ideal channel through which God speaks. Intelligence and God- consciousness are t— — the attributes which co-operate with Him. Partak- ion with Absolute Reality. Zarathushtra himself offered his very life and being as :Xed whh S'determinalT to°"erve, he’follows the path of asha. Man hungers 28 knows of the _ and of the promised bliss if ing of the divine nature, man inner lifi ¦1If for, spiritual reunion, and holds in his Zoroastrianism is a religion of action, mind ’s eye, God as the true parent of the and the Prophet ’s message emphasizes the eternal law. The summum bonum will be ii^portance of right action in right time attained when all men act for furthering the divine plan. Thought is noble, but action is nobler. To live for. spiritual reunion, and holds in his attained when all men act in full accord with the immutable law. The pathway already lies within him: the power to walk that path also lies there for man to is to act and work, be free from any limiting experience. A, The law of asha implies a regular and In Zoroastrianism, the law of asha orderly progress in all manifestations, exalts truth, and equates truth with God. seed is in us, but it must be Hence the prayer. O Mazda, grant that I perform all actions in harmony with righteousness and acquire the wisdom of the loving mind, so that I may bring happiness to the soul of the universe. nurtured and matured. Nothing under heaven is complete and perfect, but we have to strive for perfection. The aim of Zoroastrianism is to lift mankind to a higher level;. the world is the scene of his spiritual evolution; The purpose of life is that man shall know himself, his divine origin, his almost in­ credible potentialities as a child of God The righteous attain the highest gifts- truth, wisdom, perfection, immortality. But if we take to righteousness only in the expectation of a future reward, such an action becomes denuded of its value. He and co-worker with Him. who passes the fiery test of truth, chooses to follow God ’s path and so belongs to Him. He furnishes himself, while there is time, with a store of righteousness, for the great journey his soul will have to undertake one day. Conclusion ;— Those who overcome evil in their own persons and around them in the world, prepare the w^y for the coming of the Kingdom of God. Zarathushtra has laid can choose, the foudation of the Kingdom of Righte ­ ousness, and has assigned man the task of building and completing it. It is left to man to bring that day near. But doubting man pauses, ponders, hesitates, but he need not be lost. As he. lets the divine flame within hints spark upwards, will all doubt be incinerated. And how can this be? Only through action. The springs of life are all within. This is the secret of life. An integral part e of this is the power of choice. Man alone The realization of Nirvana came to Buddah and, he preached that it could come to any man who desired it. 29s 1 Zarathushtra ’s religion is not alone a matter of academic interest, nor merely the guide of a community of a I--------- thousand. It is addressed to all humanity for all times. But, today it is in Zoroas ­ trian hearts that its conflagration blazes as does the symbol of it ever burn in their temples. True Zoroastrians have to cast them ­ selves headlong into the Path of asha the Ocean of Righteousness ... When a disciple asked the Sufi mystic Janayd of hundred Bagdad : “I am told that you possess the pearl of divine knowledge, either give it to me or sell it to me”, Janayd answered . I cannot sell it for you have not the -ice therefore, and if I give it to you you will gain it too cheaply, you will not know its value. Cast yourself headlong, like me, into this ocean (of God) in order that you yourself may find the pearl. u'BBaEiaBBBBBBBBBBEIBBaBBBBBBBBEraBBBBBBBBBBE?: B s § rd B B B B B a a a a a a a N B a B B B a a a a a a a ISS a a a a a a a a a a a a IM a B a 5 a a a B a a iBBBBBBBiBBBBBBBBBBBDiaBBBBBBBBBBCiaBBBBBBBBBBBli 30 I 1 ianaQfaeaaQaoQE’aonEaaeaeaEaeannEjaantaoeaPg D ? ? sa n Q ? ? ? ? ? ? a ? ? o Q u ? B B B B P. H. Mehta Education Trust RUNS Boys’ Town NASIK We Invite attention of parents to for boys of all ages and all communities. this famous Boarding School IWI VW/- ¦ -o---- ------ g staff-Individual attention-Hygienically g Efficient wholesome diet-Opportunity for out-door sports- .. _____ health — Buildine of Open-air games—Care of health Building character along with sound education The I HAS MADE BOYS’ TOWN A I^ONUMENTAL EDUCATIONAL late Sheth P. N. Mehta’s Munificence (Concessions to Parsee Inquiries —Mr. Bejon INSTITUTION OF REPUTE. Students will be considered by the Trustees } N. Desai, M. a., B. T. principal. B B B B B B B B B B B B B B B B B B B B B B B