Feb 1970

OJ netr medium for old o ifidorn f t 1 I « I 1 . .J k * RASHTD SHAHMARDAN b OiVOL. VI No. 4 « T FEBRUARY 1970 Contents: EDITORIAL a ‘¦'w Welcome Back My Research To^ to Iran and offunr Countries Regarding th&History of Zoroastrianism After the Downfall of the Sassanian Empire by — Rashid Shahmardan Irani Aryan Invasion and the Arrival of the Ancient Iranians by— Dhun Fram Billimoria Gatha: the Songs that Zarathushtra Sang —by Mahyar Byramji Patel Anti-Body Review —by Ervad Ratsnshah Rustomji Motafnun M. A. A Seeker’s Manuai :^^^ ’7 Page 17 21 33 34 a? 40 s 6 Managing JBditmr : P. B. WARDEN, M.& ( Bom. D.P.M. (Bom. ) Dastoiji Naoroog BJ£d. Ma|Qrlk)|irab R. Bamji F.C.R.A.. Mr. Bejon N. Desai, M.A., B.Ed, Mr. Fariburz Narbnan (Ardiitect) Mr. HomS Bni^ Dballa, MA. (Harvard) Mr. Mahyar Bytaraf Fatel Single Copy: 50 paise. Yemly subscription for 12 issues Rs. 6. Inland, Sh. 12/6 for U.K, and 2 dasrs for U.aA Office Address: CZo Warden's (Mysore^) pyt Ltd., 378, Grant Road, BOMBAY 7. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road. Bon^y 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony. Tsrdeo. Bombay 7* CEITCEIAI I The business of an editorial is td lead and. focus the attention of the readers to what the Editor thinks significant for attention. All the articles in this issue are self-explanatory. I have therefore little need to play my fancy around them. I think it is just one veteran — author and scholar, scholar and social worker, social worker and research scholar who claims the attention of the Community. It is on him I concentrate: RASHID SHAHMARDAN IRANI was born in Bombay on 5th of April 1905. After studying in Bombay he went to Iran for higher studies in Persian. I He founded the society of young Zoroastrians namely Sazmane Jawanane Zartoshti in Bombay, over twenty years ago, to entice capricious (especially) Irani Zartoshti youths from drifting to other faiths. He was and is an active social worker amongst Iranians. He was intimately in contact with the late Mr. Dinshah J. Irani, Solicitor, the President of the Iranian Zoroastrian Anjuman and helped him in his literary Persian works. He prepared a comprehensive catalogue of books and manus ­ cripts written in Persian, Arabic, Turkish and Urdu, in the K. R. Cama Oriental Institute, Bombay of which he is a life member. He has contributed a number of very valuable articles pertain ­ ing to 2k>roastrian history and culture in well-known journals of Iran. 9 He has written and published, in Persian, over a dozen works regarding the religion and history of the Parsis. Of special importance is his work ‘Tarzanegane Zartoshti* i” (ZoroastriaH Worthies).. Translations in Gujarati of select extracts of this, work were made and published by Mr. Jehanbakhsh Daruwalla in a series of articles in local Parsi Papers. His latest work is “Parasteshgahe Zartoshtiyan ” (Places of Worship of the Zoroastrians). It cotitam accotiiit of Zoroastrian places of worship from remotest times upto the present times throughout the world. Many hitherto unknown facts of history are revealed in this hook. 3t Mt. Kashid is prepariftg an exhaiWe woa in IWsian on the history of the Parsis after the downfall of the Sassanian Empire. It will be a monumental and authoritative compilation. He has arranged to have it translated into English. Foreign writers and scholars are eagerly awaiting the publication of this version. He travelled to Iran, Iraq, Afghanistan and England specially with a view to search and examine certain very important maijuscripts in Persian written by our elders during the Moghal period. He has gathered some valuable material from his recent research tour, though he has not been fortunate to locate the original precious m^nn scripts. We get an idea of his labours in this regard from a « though he has not been fortunate to locate the original precious manu scripts. We get an idea of his labours in this regard from a lecture recently delivered by him at the K. R. Cama Oriental institute, the gist of which is published herein. Rashid Shahmardan carries much weight in all social matters of the Irani Anjuman and his opinion is recognised and respected. He represented the Irani Anjuman of India in the important case of Banop vs. Jamshid Irani. Rashid ’s opinion as an expert witness High Court in her divorce case, was ___ , Parsi Zoroastrians of India and the contending woman therefore comes Banoo, Irani Zartoshti woman had married a Parsi Irani of Bombay in Iran. She disclaimed the jurisdiction of the Bombay ;___________________ . Rashid ’s opinion as an expert witness upheld by the court that Irani Zoroastrians of Iran aa^c amongst ___ ;3 under the jurisdiction of the Bombay High Court. If the Anjuman had lost this case all the Irani Zoroastrians would have lost i____ „ this country. Rashid is an active member of the Servants of God Sodely doing self-less work. Parasteshgahe Zartoshtian (in Persian) is available in Bombay Price Rs. 10/- 1 all rights and previleges enjoyed by them along with the Parsis of IS THE SO-CALLED YOUNGER AY^A REALLY Price Rs. 6.50 YOUNGER ? by H. S. Spencer With a foreward by Sri K. M. Mundii. An original work, throwing new light on the Younger controversial & Older Avesta. (Availables from Warden ’s) 4« e WELCOME BACK Rashid Shahmardan Irani with and Promoted In Iran By The Results of his Rese ­ arch Tour to Iran and other countries around embodying his first-hand information of the History of Zoroastrians after the Arbab Ardeshir downfall of the Sassanian Empire. Research Sponsored In India By R. Cama Oriental Institute Parsi Panchayat of Bombay Seth Jehangirji Coma Lady Hirabai Cowasji Jehangir LadyManijehR. P Masani Shafa, The Deputy Court Sazeman Jawanan Minister of H. 1. M. Zartoshti Shahanshah Aryamehr. 5 K. Jehaniyan Arbab Faridun F^eli Dr. Esfandiar Yeganegi Executed In Iran Under the kind patron ­ age of The Director of Irano- logy-Dr. Shujauddin iMy Research Tour to Iran and Other Countries Regarding the History of Zoroastrianism After the Downfall of the Sassanian Empire RASHID SHAHMARDAN IRANI But I should particularly mention here the name of Dr. Shujauddin Shafa, the Deputy Court Minister of H. I. M. Shah ­ inshah Aryamehr and director of Iranolo- gy who gave me a letter of introduction For a long time I had felt that there was a great need for the compilation of the history of the Parsis after the downfall of the Sassanian Empire. In my studies and researches I had found that in fact the Iranian authorities to give me all there was no forcible conversion of the possible help asked for. It was because Zoroastrians for about five centuries after the downfall. With a view to compile a true history of the post Sassanian period, Mn Yaktaee, my special thanks are due. I thought I should visit and do research in Iran and other regions which were under the jurisdiction of the Sassanians. After scholars about the religion, some of my efforts proved unfruitful, I culture and history of Ancient Iran. But approached the K. R. Cama Oriental practically nothing has yet been published Institute and met its President Professor Phiroze Shroff who sympathised with my project and helped in securing some dona- Parsis and non-Parsis is that the Zoroas- tions from Cama Institute, and helped trians were converted by the conquerors sponsoring the research in India by indi ­ viduals and institutions mentioned above. of this letter that I was allowed to travel in the border areas that were forbidden to foreigners. To Dr. Shafa and his assistant Much has been published in English, Gujarati and other languages, by Parsi h '9 regarding the history of Zoroastrianism after the downfall of the Sassanian Em ­ pire. The belief common amongst the by force to Islam, and there was terrible persecution of Zoroastrians after the downfall. But this belief is not based on Sponsors in Iran are also mentioned, actual facts as found by me during the To them all I feel deeply grateful. long period of my research. 64 For full five centuries after the down­ fall, Zoroastrians were ruling in Tabaris- tan. In Khorasan, in Seistan, in Azarbai- jan and in modem Afghanistan the Zoroastrians were fighting against the invaders for three centuries after the downfall. These are historical facts based on Muslim writers. In Kazerun in South ­ ern Iran ruled, four centuries after the downfall, a Zoroastrian Governor by name Khurshid. About that time Zoroas ­ trians were quite powerful in Fars, Shiraz and Kazerun and they were living in free ­ dom. They had four great religious centres viz. (1) Sarakhs in North Eastern Iran (2) Sirjan in South East (3) Shiraz (4) Rae in Central Iran. Zoroastrian priests had great power as can be witnessed from the Pahlavi Epistles of Manushchihar who lived 250 Yezdgirdi at Shiraz. Whenever he moved about, armed soldiers accom ­ panied him as his escort. The Zoroastrian population in the provinces of Fars and Shiraz was large. They had many fire temples and special avenues of their own in Shiraz. In the year 977 A.D. one Azaduddowlah Dailami the King of Fars, Southern Iran, had gone to Baghdad. At this time a war broke out between the Zoroastrians and Muslims of Shiraz. Azaduddowlah sent a great force of soldiers to quell the fighting. Al Majusi who died in 1016 A.D. was a great well-known physician in Shiraz who was attached to the court of the said king. He was a Zoroastrian. His full name was Ali son of Abbas surnamed Al Majusi. The very word ‘Al Majusi ’ shows he was a Zoroastrian. Historians confirm this fact. Just as the Parsis, after their advent to India, adopted many Hindu names similarly the Iranians who were banished in Sassanian times to Ara ­ bia as also the Zoroastrian army and business men living in Yemen, Jeddah, Bahrein etc. adopted Arab names. In the same way, the Zoroastrians of Iran in the early centuries of the dowflfall, adopted Muslim names. Avicenna the famous scientist and physician derived great help from the writings of Al Majusi. Al Majusi was mainly instrumental in founding the college of physicians in Shiraz by Azadud ­ dowlah. In 1044 A.D. Abukalanjar Alebuya the king of Shiraz razed Istakhr to the ground. Anahita fire temple connected with the founder of the Sassanian family was situa ­ ted there. Inhabitants of that place were mostly Zoroastrians who were shifted by him to Shiraz. They were not forcibly converted or put to death in the alterna ­ tive. In those times the Zoroastrians throughout Iran were fairly powerful and lived with freedom and respect. In view of the facts stated above and which I will supplement later on, the theory of persecution and consequent emigration of Zoroastrian population from Iran to India does not seem plausible. 7than the late Ervad Bomanji Dhabhar ¦ J the Dadistani Dinik has mentioned this in the preface attempt by These Manichaeans, Mazdakites and Zandiks whom the great Mubadan Mubad Kartir has chastised in his Pahlavi inscrip ­ tions adopted all possible vicious methods to exterminate the Zoroastrian Ancient Iranian literature. They even instigated the rulers to burn Zoroastrian books. Abdulla Bin Taher of Khorasan whose grand-father was a Zoroastrian succeeded his father as ruler of Khorasan on behalf At the time of the downfall of the Sas ­ sanian Empire the number of Zoroastrians who in his edition of the Pahlavi Revayet living in Iran was millions. Even Parsi accompanying the Dadistani ^Dinik has Scholars state on the basis of Kissehi San- mentioned this in the preface attempt by jan that the Zoroastrian immigrants from enemies of Zoroastrians to foist un-Zoro- Iran came to India via Hormuz Island and astrian principles in Zoroastrian writings. Persian gulf in a few boats and their num ­ ber was insignificant. After thirteen hundred years the population of the Par ­ sis in India is not more than one hund ­ red thousand. So from statistical calcula ­ tion, the number of the Zoroastrian immi ­ grants, thirteen centuries ago might be at the most two thousand. This very number by common sense tells us that there was no mass persecution then. The real persecution by the invaders Khalif of Baghdad in the ninth was not of the Zoroastrians and their century. A Manichaean approached him rel^on but it pertained to the annihila- requesting him to give permission tion of the Pahlavi language and the translating a Pahlavi book into Arabic, literature and culture of Iran so as to make Abdulla asked him with surprise “Are the people Arabicised and make them tjjere stiM Iranian books in existence”? speak the Arabic language. In this method yjjgjj jjg ordered that every Zoroastrian they succeeded in Egypt, Syria, Palestine, under his jurisdiction should bring to him Africa. In Tazikistan even now the peo- jjjg religious and other Iranian books pie speak Persian. In Samarkand, in vveighing one maund in aggregate. Northern Iran and other places, the tongue ordered that those who did not of learned Zoroastrians and non-Zoroas- quo maund weight books would be trians and even Muslims who spoke Pah- beheaded. The books thus collected were lavi was cut off by the authorities so as |hose who did not bring were to ruin ancient Iranian language and jj-ihed. He never ordered for their con- , literature. These attempts were made by version. This was one of the ways of the the followers of Mani and Mazdak and Manichaeans and other enemies of Zoroa- tben by the Zandiks who apparently were st^anism to instigate the authorities for Muslims but were really Manichaeans at destruction of our ancient literature. Mani the founder of Manichaeism was so much inimical to Zoroastrianism that Zoroastrian views with a view to defame ke never spolke the Pahlavi language the religion. This argument of mine has throughout his life. After his assasination weighing heart. It were these Manichaeans and Mazdfddtes who often inserted in Pahlavi Zoroastrian manuscripts their own un- been substantiated by no less a scholar during the time of King Behram all his 8followers were banished to Arabia. Thus they were great enemies of Iran and after the fall of the Empire they got -chance to take revenge on Zoroastrians. Hie most noted instance of tins syste­ matic destruction of ancient Iranian litera­ ture is that of Khalif Mamum who lived in the 9th century. His mother was an Iranian convert, and he came to power with the help of the Iranians of Khorasan. He did not rule in the beginning from Bagdad, but from Khorasan. Once durihg the festival of Idi Ramzan in 814 A.D. in Merv in North Khorasan, scholars and poets were eulogizing the Khalif in Arabic. Mamum asked • whether there was no one in the audience who could speak in Persian. A young Muslim named Abbas stood up, -saying some verses extempore in Persian in Praise of in the villages of Kashan about the same the Khalif. The whole audience was surpri- period substantiate the statement of Ista- sed and delighted. They thought the khri. The Zoroastrians of these villages, young man would be handsomely reward- during the Safavid and Kajar periods ex- ed by the Khalif. But what did Mamum perienced many unbearable hardships, do ? He called the executioner, and at 250 years ago Zoroastrians were living in the order of Mamum, the head of the the districts of Buwanat and Zargan in the ypung man was struck off' ip the presence Province of Fars and in the village Ken old language and chronology. Further in support of my preceeding statements, the Iranian geographer Istakhri who lived in the 16th century, in his book ‘Masalek Va Mamalek ’ speaks of a large number of Zoroastrian population in the province of Fars and in Deh Gabran situated between Kum and Kashan. He says there were no Muslims in Deh Gabran. He also speaks of large number of Zoroastrians living in Sardsir, a mountanous area of the province of Kerman, and in Samarkand. I have reliable information at hand that 60 years ago many Zoroastrian families were living in Ardastan between Kashan and Naeen, and secretly following their ancient religion and performing the cere ­ monies. I Existence of many Zoroastrian famalies % of all those a^mbled. This was done attached now to Tehran. With certainty with a view to strike terror amongst those we may assert that, though there is no who ventured to speak publicly in Pahlavi evidence on hand, Zoroastrians must have or. Persian. The Pahlavi language was lived during the same period under tyram proscrfljed. Manushchihar, the high ny and oppression in other regions too. priest of Iran, refers in his book Dadistani According to the family tree of a Zoroas- Dinik to this sort of persecution. trian family in Taft inscribed on a copper vessel, some Zoroastrians emigrated about 300 years ago from Buwanat to Yezd. The people of the town Zargan near Per- sepolis on the way to Shiraz were Zoroas ­ trians 250 years ago. The 12th ancestor proscrfljed. Manushchihar, Qatibat Ibn Musliiii during 721-23 A.D. according to Albiruni, killed all tbe learn­ ed and cultured people of the region after the conquest of Kharazm, and burnt all their religious, scientific and historical of Mr. Mahmud-e-Zeyaee who is of Zar- books etc, that the people may forget their gan and is at present living in Shiraz was 9Such was also the case with the people DV name ivayeu xvucicu**. ------ -— . i. _ ..n head of the town and surroundings. His of Koosbc to the same area wlw wre all Quaid Zewoasfaians and were CMiverted. Avery by name Kayed Rostam. He was the son embraced Islam and became Ibrahim Shah. As he had power he con ­ oid cypress tree near the vfllage has still of the ceremonies which they verted the fire temple into a school. The some signs ancestors of Mr. Mahmud Zeyaee were were performing there. all learned people who had kept records According to Mr. Mamum Paikari, of their family history. Originally they member df Norik Kurdish tribe living in were of Seistan. Most probably by the Khane in Western Azarbaijan, all the Kur- order of Shah Abbas the great, they shif- dish people of Khane and Sardash^ and ted to Isfahan. According to Revayat large number of Zoroastrians from other parts of Iran were shifted to Isfahan and Kazvin by the order of Shah Abbas. Kaed Rustom the 12th ancestor of Mr, Ziyaee emigrated from Isfahan to Zargan to live near the Quabe Zartosht and Per- sepolis. all learned people who had kept records were of Seistan. Most probably by the Khane in Western Azarbaijan, all the Kur- the surrwindiing area were Zoroastnans upto 100 to 200 years ago. Now they are Muslims of Shafae caste. The Muslim Kurdish tribe even now take oath by fire and light and seldom by Quoran and Allah. In Kuridistan area, in a region known as Ooraman Takht, is a shrine of Shahariyar who was a Zoroastrian saint about 900 to 1000 years ago. All the Another family of Zargan who were the region speak a lot about Zoroastrians, is the Waghefy family, who j^jj^acles. Every year on the 45th about 900 to 1000 years ago. 250 years ago were Zoroastrians. day of the Navroz which is his anniver- A-CCpyding to Sayed All son of Sayad jay as well as our Mediozarm Ga- Mohamed Hussaini of Zahedan, during ha^bar, the Kurdish people in the area the beginning of the Safavi period the sacrifice 50 to 60 sheep on the occasion. Pir Shahariar has edited a book in the Kurdish language which is day of the Navroz which is his anniver- Mohamed Hussaini of Zahedan, during ^ambar, the Kurdish people in the area Zoroastrians living in Kuhe Taftan in Baluchistan were independent. One of his ancestors during the end of the Safa- - J^hahariyar. The only vid period was deputed to conquer the guarftons of his region. After conquest he made many Zoroastrians converted to Islam. ....... 40 years ago, the people of Tamindan situatedi between Khash and Taftan were all Zoroastrians. SS'S'X xsi“ ‘”‘ read. He told me that it is a philoso ­ phical book with aphorisms. The orthodox Baluch, known as thsy do not show it to others. The head Moulvi of this tribe whom I met in Sanandaj once had gone there to see the book. After his coaxing for five trians and beating them with a thorn named Khar Goolak. These people are now may known as Khar Goolaki. 1 10Jmyself , went to .the place , with great difficulty to see the book, but when I reached it, the people had left for other cooler place. I hope I may see and photo ­ graph the book one day. The religion of Islam was introduced only about five hundred years ago by one According to Mr. Sharifi, the director of the Foreign section of the ministry of informatioo of Afghanistan, two Zoroas- tiian tribes by name Mangal and Joji liv­ ing hl die south of Kabul were converted by force to Islam 150 years ago. History states that 300 years ago two Zoroastrian Mr. Goshayesh in this region of Ooraman . saintly priests by name Mubad Khushi Takht. He brought the Quoran and Mubad Khodajoo who have left some introduced it to the people. The people Hfcrary works were living in Herat, became angry on him and called him a It is evident therefore that there must be blind man. He is termed so even in Considerable number of Zoroastrfans history. living in Herat and surrounding areas at Accordingly I think the people of this time. According to Mr. Mayele even region might have embraced Islam 200 to Harawi, a member of the Historical Socie- 250 years ago. Even now, though the Afghanistan, the bridge by name people of the region are Muslims, they Polo Malan, which has 30 arcs and is pay more respect to Pir Shahariar ’s Book situated 6 kilometers south of Herat, and than to the Quoran. which joins Asfazar to Herat, was built All the population of Bovair Ahmed and Zoroastrian. There is no evidence Memassani in the west of the province of hand when the Zoroastrian population Fars were Zoroastrians 500 years ago When they had been converted to Islam I could not find out. Even the people there being a tribal race and always war ­ ring with each other have no records with them. There is i 40 Kilometers to Ardabil. Most probab ­ ly about three centuries ago the inhabi ­ tants of the area embraced Islam. Here in this village, lives a 100 years old man byname Mir Hamza who owns a 1000 year old document written in golden ink grated from Balkh 400 on leather. He refused on some pretence to show me the document. This document according to the information of the r~- ple would throw some light on the history tnan customs and traditions. The Avesta of the village. Thwe was temple in this vyiage. It has been conver- children, ted to a mosque. of Herat and Balkh came to an end. According to the letter written by the Mubads of Kerman to the Parsis of India dated 996 Yezdgirdi the population of * men (excluding women and children) of Khorasan was 3000. And the Khorasanis a viflage named Atashgah, living in Kerman at the time were 15,000 peo- in number. Here the Khorasan most pro ­ bably refers to Balkh and the surrounding area. From the records of the family • history of the Mubadan Mubed of Ker ­ man, I have found that this family emi- ------- -J years ago. Amongst the tr?bal area of the province of Fars, there exist stfil today many Zoroa- an Anahita praises the custom of having many male . ------ Continuous burning of the family fire and possessing a son to fight 11against the evil after the father ’s death makes obeisance to the fire, and then goes are important tenets of Zoroastrians. If out., This custom is somewhat similar to a Zoroastrian dies childless, a son is adop- the present custom amongst the Zoroas- ted even today on the 4th day of the trians of Iran. death, so that he may continue to fight against evil. Similarly amongst the Tribal area you are” that means to which family they possession of a son is very important to belong. A sick person is taken to the keep the fire of the family burning. A central fire of the vUlage for cure. In the family that has only one son arranges for village square is built a white column up- hi< «early mar riage lest he may die early on which fire is lighted and tribal people and no issue be left to him to keep the dance around it whenever there is a dance fire of the house burning. The tribal indi- festival. Their family fire is nothing viduals have a firm faith in fire and regard but our Atashe Dadgah, one of the thr^ their utmost to keep important grades of fire amongst the important tenets of Zoroastrians. If out., This custom is somewhat similar to In Memassani and Bowair Ahmed peo ­ ple ask each other “from which tash (fire) possession of a son is very important to belong. A sick person is taken to the it as sacred and try it continuously burning. They regard it as a source of power, prosperity and hap ­ piness. Fire of some of their families is regarded as possessing more lustre and power. Wickedness and crimes and un- are regarded as dangerous. Many years Azerbaijan, Kordistan, Karmanshah, some : J the foiowers of "Able Hugh ’ who are fol- of lowing ancient, mystic religion and call themselves Yaresan, fire is lighted on the graves of the departed persons for three nights (or in some places for one night). A lamp is placed on the grave in place of fire, in case of rain or snowfall. The peo ­ ple of Kalasar in the mountainous region Zoroastrians. The respect paid by the tribals to fire indicates that they might have embraced Islana comparatively re ­ cently. Amongst the mountainous area of mannerly behaviour against such families Gilan, Kazwin, villages of East and West are regarded as dangerous. Many years Azerbaijan, Kordistan, Karmanshah, some ago, a shepherd left his master of such a places in Khorasan, Birjand and amongst family, without his consent and began to serve another. After some time one cJ his children died. The shepherd thought that the death of his son was due to the wrath of the fire of his past employer. So, weepingly he went to the house of his previous master and apologized, and he approached his fire, made obeisance, and Zanjan place lamp on the grave for- implored for pardon. Taking oath by j^ys. “Able Hugh ” followers keep fire and by the place where the fire is kept ught for three days in the room of the is very common amongst the tribal people, departed person, just as is the custom The parties are satisfied according to the amongst Zoroastrians. In numerous pla- faith they have for fire. The fire of the ces of Western Iran, on the last, day of the house of the man who has no issue is year, ceremonies are performed for the considered blind, that is extinguished and departed dead, as is our muktad; and on on a high place in the village, to proclaim nights (or in some places for one night). implored for pardon. Taking oath by j^ys. “Able Hugh ” followers keep this man is pitied. During weddings the the night of the last day, they light^ fire bride before leaving her father ’s house circles round the family fire three times, the arrival of new year. 12According to the information received by me from the mufti of the Juma Masjid of Shushtar (whose name I forgot to note down) even upto fifty years ago fire was lighted every Thursday night on the mina ­ ret of the Juma Mosque which is consider ­ ed the highest mosque just like Atash- behram. & Amongst the Shias as well as the Sunnis of Iran today, is prevalent the custom of lighting fire, in every house and in every village, on the last Wednesday of the year. Kurds who are Sunnis follow this custom. The Surwani tribe living around Mahabad and Sanandaj and Jalal- lyeh Tribe living around Makoo have stopped this practice by the order of their Mufti since only the last 30 and 36 years respectively. Other numerous Kurdish tribes have defied this order, saying this is a very ancient custom since the time of Kaveh Ahangar who revolted against the tyrant Zohak. They call themselves Kaveh ’s progeny. Amongst the villagers the oath by lamp and fire is common. In the village of Ashkawar in the moun ­ tainous region of Gilan the lamp which is lighted on Id (any festival) day should burn for seven days and nights. The bride and groom after the wedding ceremony circle around water for three times. This is a remnant of respect paid to Anahita the angel of water. Similarly Zoroas­ trians of Iran take the groom with the Muhad one day after the wedding to a spring or well and Awan Yasht is recited. In Bolaitany, a village in Shushar, before the groom and bride after the wedding enter their sleeping room, the groom must perform a prayer before fire. In the north of Afghanistan, just like the Zoroastrians they take the bride and groom three times around the fire before the couple enter their sleeping room. In southern Afghanistan as soon as the bride enters the groom ’s house she goes straight to the fire of the house and pays homage to it. Generally the people of Afghanistan in the middle of the month of Shaban just like the Zoroastrians of Iran during the last day of Muktad, li^ht a very big fire. Ahle Hugh are people who call them ­ selves Yaresan (Brotherhood). They are termed falsely by Muslims as worshippers of Ali. They follow some sort of an an­ cient mystic religion similar to what Das- tur Azar Kaiwan and his school of disci­ ples were practising 350 years ago in India. Fire also is considered sacred and connected with their religion. During the performance of a special ceremony resembling that of our Gahambar, some of them in an ecstatic mood gq and sit within the fire burning and take the em­ bers in their hands, put them in 'their lap, and distribute them to their fellow men assembled. No harm occurs to any of them. These people invited me to attend such ceremony and gave me per ­ mission even to take photos although non ­ tribals are barred from attending such function and going near the circle. As I had to return to India, I could not wait for four months to attend the occasion. When they attend their ceremony they cover their head and tie string around their waist and sit in assembly. Hie con- secreted food is not given to any one except their own fellowmen. But I had 13the privilege to sit with them in the Cere­ mony, because of ray Kusti; and they took They are me as one of their own. They have not tribes in the lea5< connection or similarity with Pakistan, Islam. They do not believe in the Koran, _ _______ __ Prophethood, the Haj and other Islamic "J Ml are in Kur- tenets. They believe in re-mcarnation; and lamentation over the dead is forbid ­ den in their religion. They too like the Zoroastrians of Iran during the last five hundred years were living under Muslim oppression and tyranny and thank God with the advent of Pahlavi dynasty they and the Zoroastrians have now got free ­ dom. The principal tenets of their religion are truth, holiness, goodness and chivalry. One of their saints Shaikh Amir says in his writings that there are “four princi ­ ples in the religion of the Yaresan and one has to follow them, and they are truth, holiness, goodness and chivalry. ” He further states that, “our religion is other than the 72 castes of the Muslims. We are devoted to our head saint Benyamin. Whoever does not cut himself away from the 72 castes does not belong to us, but belongs to the group of the cowards ”. In Iran the population of Yaresans is about 4 millions; and they are scattered all over. A good number of them are living in Iraq, too, and are known as Kakaee. They follow the Kadmi Zoroas­ trian calender with this difference that . , , their five last days of the year are put at ramji Patel,J is aUac the end of the month of Aban. Able Hugh are living in Afghanistan in Pahlavi languages. Due to the differences Mazare ! , are known as Pakistan too and are known as Zekry. in Torbet Mashiki and Gerisheh the mountainous regions of There are 11 such tribes and they have dish language. I have been fortunate to photograph 15 of their religious books which I have brought to Bombay. Some of them deal with prophecies which most ­ ly have come true. Their books date back from 900 to 300 years ago. Before concluding I would like to state how the premonition of the first batch of Parsis who emigrated to India to safe ­ guard their religion and religious books came true. Sanjan was their centre of Iranshah and religion. Ater 300 years, they scattered to other parts of Gujarat, like Navsari, Broach, Cambay, Variav etc. Parsis of Cambay and Variav were looted and massacred. Those who escap ­ ed went to other parts. The same trouble to some extent happened to Parsis of Nav ­ sari and Thana. They had to flee to Surat and Kalyan. The most important incident oocured in the year 869 Yezdgirdi. One Alfkhan sacked Sanjan. 200 Parsi valiant soldiers stood firm in the battle field until the Parsis in Sanjan fled with their Iranshah to safety. In this way the centre of religion with the sacred books was destroyed. According to the Parsi historian Khan Bahadur Bomanji Beh- foundation of the Parsi religion: and Par ­ sis lost their books and forgot Avesta and 14 Sharif, Dushi, Pole Khumri and of opinion between priesthood class, in the Ghatlat. Some live in year 847 Yezdgirdi there began corres-pondence between the Zoroastrians of Iran and India which are known as Revayat. During this period the Zoroastrians of Iran sent religious books written in Aves ­ ta, Pahlavi, Persian to India for Parsis. As the Parsis wished to learn Avesta and Pah ­ lavi they requested Iran to send two learn ­ ed Mubads to India. In the year 1089 Yazdegardi Jamasp Hakim Vilayeti came to Surat and taught Avesta and Pahlavi to three young Mubads and then returned to Iran. By this time all the religious books were sent to India except Dinkard. The only copy of Dinkard was brought in 1152 by one Mulla Bahram Munajjam European Scholars took advantage of these Manuscript. I The Zoroastrians of India, due to lamen ­ table incidents, lost their religious books; and Zoroastrians of Iran taught them Avesta and Pahlavi and gave them the religious books possessed by them. After ­ wards, due to utmost tyranny and perse ­ cution during the Safavid and Kajar Dy­ nasties, the Zoroastrians of Iran lost their books, knowledge and everything. Their population dwindled from millions to 7(X)0, one hunderd years ago. They be­ came illiterate and lived in serfdom. The Parsis of India during the last 50 years repaicf their religious debt to the Iranian Zoroastrians by way of teaching them Avesta and Pahlavi and having the books translated in Persian. With great joy I must say that the present youths of Iran- Muslims and non-Muslim are doing great research in Avesta and Pahlavi and in the ancient culture of Iran. We must take note that if the first batch of the Parsis had not emigrated to India, we would not have had any religious books in our hands, and no Zoroastrian would have lived as a sample of ancient Iranian culture and Religion. The regeneration and renovation of Iran and its ages old glorious culture ad civili ­ zation is mainly due to the indefatigable zeal, energy and drive of the founder of the Pahlavi Dynasty, King Reza Shah of revered memory and his present illustri ­ ous successor H. I. M. Aryamehr who has dedicated his life to the welfare of his people, and for making Iran a great pro ­ gressive country, and reviving , glories of Ancient Iran of the times of the Pishdadi- yans, the Kiyanians, the Achaemenians and the Sassanians. May Ahura Mazda bless Him and Pahlavi family and dynas ­ ty ! THE AGE OF ZARATHUSHTRA by. H. S. Spencer With a foreward by Sri Prakasa. Pin-points the dates of the birth and death of the Prophet by seven independent lines of investigation. This book seeks to settle the controversy. Price Rs. 3/- (Available from Warden ’s) 15ARYAN INVASION AND THE ARRIVAL OF THE ANCIENT IRANIANS by DHUN FRAM BILLIMORIA It must be remembered however that the original inhabitants of the Iranian plateau before the very first Aryan intrusion were of Asianic origin. These Asianics must have been a race of people with centuries of culture and civilization behind them and their religion too must have been a highly organized ritual . Decadence and disunity made it much easier for the Ar ­ yans to penetrate Iran, although resis ­ tance was not unknown. Yet it was only after many centuries of slow Aryan infil ­ tration that the long-headed, fair-skinned Aryans became masters of a land that was to become an empire under Cyrus the Great. Cyrus, as also Darius, the Achae- menian, are proud to refer to their Persian ancestry and Aryan lineage in their rock- ipscriptions. Pride in race and nation ran high among Persians both poor and affluent. This trait is evident even today.' His Imperial Majesty Reza Shah Pah- It is remarkable how apparently trifle causes can give rise to a series of wholly unrelated events which are but signiflcant in terms of the historical destiny of a na ­ tion. In the second millenium B.C. the Iranian plateau (‘ARYANA VAEJAH’) was the scene of a series of invasions from the north. The invaders were Aryans, a nomadic race of people, who inextricab ­ ly changed the ethnological structure and content of not only Iran, but also India, Central Asia and Europe. At some point of time in the history of the Aryans, overcrowding became a very real problem and the flocks of sheep, goats and cattle needed fresh pastures. The Aryan quest for newer grazing land, the product of necessity, and the invasions as such were not pre-planned but arose spontaneously and surprisingly. Nothing was more ins ­ tinctive than the waves of invasions that took place during those centuries. Then there was the contact with older cultures and civilizations and the graceful evolu- graciously accepted the title AR- tion of a new scheme of things. And so it was with Iran. The arrival of the ancient Iranians for ­ med a decisive and profoundly stirring chapter in the annals of Iranian history. YAMEHR (Light of the Aryans conferred upon him by the Iranian people). The very word ‘IRAN’ is derived from ‘AIRAN’ or still further from, the Avestic ‘AIRYU’ emphasising as it does Aryan descent and Iran itself is termed as the 17 Lthe best which God created.” land of the Aryans. In the Avesta, the life, marriage, and their general way of Iranian plateau is described as ‘Airyao living, corresponded to their religious ideas danhavo ’, “the best which God created.” as set out in the Vedas. But slowly A more fascinating digression is about this frankness wore off and though family the origin of the Parsi name Eraeh. This life still centred round agrarian activities, is a Persian name whose Avestan equiva- the artisans ’ craft was learnt quickly. The lent would be ‘Airyu’ which' means Aryan, ancient Iranians or the first Aryan settlers Erachshah was a very common Parsi came on their powerful chargers in title and perhaps the Parsis have retained massive numbers so as to quite overwhelm this ancient Iranian title as matter of the native Asianic population. We can legitimate ancestral pride. only reconstruct this ancient Aryan arri ­ val to Iran through careful archaeological research, field excavations and plenty of prudent imagination. After every succes ­ sive, invasion, domesticity followed on Iranians though nomadic began to learn the arts and crafts of the original inhabi ­ tants. The ancient Iranians soon evolved Each invasion involved unorganized when the newcomers found it difficult to settle down eastwards (as the Vedic and the Iranian tribes continued over large chunks of disputed territory. Kho ­ rezm, for example, was Iranized only On the question of where the Aryans came from, there is no absolute certainty because of the various theories put for ­ ward by different scholars. The lack of unanimity has made it impossible very soon, and we observed that the early to suggest a single correct clue. Some scholars are of the opinion that the Aryans were a Caucasian race who had their home in Central Asia. Others refute distinct language, script and culture, this view and point out that the Aryans inhabited a land which would roughly raids and the owning of looted land and correspond in area and climate to present property. Land for the grazing of cattle day East-Europe. Still others claim that flocks was a precious boon indeed and the Aryans were nomadic tribes who roa­ med in areas near the North Pole, assum ­ ing at the same time that the climate there Indians had already established themsef- was once congenial. We have only a pas- ves in the Indus Valley) they advanced sing interest in such theories. towards the frigid Zagros Mountains to face the older kingdoms of Susiana and Wherever the Aryans came from, it is Elan. Yet conflicts between the Vedic evident that they brought with them the unique ability to dominate over the resid ­ ing population. These Aryans possessed after long and bitter wars with the Vedic an animal frankness in matters of social Indians. 18¦ In their earlier home, the Aryans were familiar with the agropastoral scene, and therefore it is quite possible that, their economic and social life centred round such activities even in Iran. At any rate these ancient Iranians reared their cattle admirably and learnt the metal arts pretty quickly. After the advent of Zarathush- tra, the prophet of Iran, agriculture began to be regarded as a useful and highly res ­ pected profession. But the ancient Iran ­ ians were excellent horse-trainers too and the suffix ‘asp ’ recurred not suprisingly in many Iranian surnames. In war as in sports, they proved themselves eminently worthy. ,Those who were adept at driving chariots and war-horses offered them ­ selves for military service and fought the king ’s wars. In early Iranian society, authority was vested in the chief male member of the family. Polygamy was not frequent and the Iranian woman held dignified, well- defined status. Simple-minded as these people were they were not averse to play ­ ing dice and drinking ‘hauma ’, an intoxi ­ cating drink, in the company of guests. The ancient Iranians could not at first entirely forget their Nordic habits and the structure of their tombs reflected faithfully the Nordic architectural style. A very picturesque example (that still exists to ­ day in Iran) was the tomb of Cyrus the Great. In the course of centuries and centuries, the ancient Iranians, triumphed over other invaders both Assyrian and Babylonian, evolving at the same time a vast empire-state that united the ancient world of those times with prudent and liberal policy for the conquered races. lee O (^ni ’???'»«??«?????????????????«?«??????????« 19THE SONGS THAT ZARATHUSHTRA SANG: MAHYAR BYRAMJI PATEL. “Outraged Patience is akin to the Thunder of Silence. Heaven cannot rosist it. The Eternal - One descends to Earth in answer to its call !” “USHTA ! — NO ZATO ATHRAVA, YO SPIT AMO ZARATHU- SHTRO !” Fravardin Yasht — 94. “REJOICE! — FOR US IS BORN THE ILLUMINATED-ONE, WHO IS SPITAMA ZARATHUSHTRA !” * INTRODUCTION;— THE AVESTA was in a scattered condition, and the re-com- piling of it was commenced under the orders of Ardeshir Papekan, the enlightened Founder-Shahanshah of the Sasanian dynasty, who entrusted the holy work to the pious Dasturan-Dastur Tonsar. This sacred duty was finally completed by the pious Dasturan-Dastur Adarbad Mahraspand, known as the Seal-of-the-Religion, under the patronage of Shahanshah Shapur II. After the completion of this monumental work, Dasturan-Dastur Adarbad Mahraspand publicly allowed molten brass to be poured over his bared breast in order to exhibit before all, his absolute worthiness for carrying out the sacred work to its final conclusion. While this great work was under execution, there appears to have occured a confusion in the sequence of the Sacred Book of the Yasna, for the correct order of the Gatha seems to have been distur ­ bed therein. Almost all eminent scholars agree that Ha 29 should rightly proceed Ha 28, in as much as Ha 29 is a sort of introduction to the Gathas, dealing as it does with the causes that led to the birth 21 of the Holy Prophet Zarathushtra in the land of Airyana-Vaeja, whilst Ha 28 begins with the Blessed Prophet of Iran singing the Adoration of Ahura-Mazda. Perhaps the wrong order might have been delibe ­ rately introduced, as usually, most religious literature beings with an invocation to, and praise of God, which actually forms the substance of Ha 28. Furthermore, it seems quite possible that originally, Gatha Ahuna- vaiti must have begun with the Ahuna-Vairya (the Yatha Ahu Vairyo) as its opening verse, for the reason that all the other four Gathas are named after the opening words of each Hymn, which is not the case with this first Gatha alone, and thus, the introduction of the Ahuna-Vairya at the beginning of Gatha Ahunavaiti would bring it into conformity with the rest of the Gathas, in the matter of the formation of their names. Pronunciation of Vowels :— a as in abide; e as in echo; i as in in; o as in odd; u as in pull; a as in after;e as in ate; i as in eel; 0 as in ode; u as in pool; a as in aunt; n as in announce; Every contiguous Vowel, that is. Vowels following each other, must always be pronounced separately, and never as one long Vowel. TRANSLITERATION. FREE TRANSLATION. A. B. C. COMMENTS. GATHA AHUNAVAITI — 2. THE SONG OF THE HOLY WORD. YASNA HA 29. VERSE 1. A. Khshmaibya Geush Urva gerezhda: Kahmai ma thwarozhdum ? Ke — ma tashat ? A — ma aeshemo hazascha remo Ahishaya dereshcha tevishcha ; Noh moi vasta KhsAimat anyo, Atha moi sasta vohu vastrya. (13) 22B. To You the Universal-Soul bewailed : For whom did You create me ? Who formed me ? Wrath and violence oppress me Outrage and rapine beset me; Not for me is there another protector but You, Therefore reveal to me a good saviour. C. Geush-Urvan, literally the Soul-of-the-Cow, is the personification of the Universal-Soul. The gentle cow, which has always been venerated by the Aryans, is the appropriate symbol of a long- suffering humanity. Consequently, it is through the mouth of the Cow, that the cry of suffering humanity goes up Heaven ­ wards to its Maker. Where was the necessity of creation ? Who was responsible for those created ? With suffering and oppres ­ sion rampant, where was the hope of its comfort and liberation ? The desperate heart knows no other saviour than its own Creator, Who might afford the longed-for relief, and the plain ­ tive cry goes up to the Celestial-World that the time is now fully ripe for a World-Redeemer to manifest himself upon the down ­ trodden Earth, and bring solace to it. A. VERSE 2. Ada Tasha Geush peresat Ashem : Katha toi gavoi ratush Hyat him data khshayanto Hada vastra gaodayo thwakhsho ? Kem hoi ushta ahurem Ye dregv^ebish aeshemem vadayoit ? (14) B. C. Thereupon, the Fashioner-of-Creation asked Rectitude : Where is the Prophet for the creation Who being powerful would sustain her With his protection and vigorous zeal for the Universe ? Whom would you desire as Lord for her happiness To repel the wrath of the wicked ? Geush-Tashan is Ahura-Mazda Himself in His capacity as the Fashioner-of-the-Creation. He now asks Righteousness whether there exists on Earth a man worthy of being a Prophet, who would 23Ahura-Mazda is redeem suffering humanity from its misery. looking-about for a Perfect-One who would go'forth powerfully for the well-being of His good creation, and who would bring happiness to it, whilst bringing about the down-fall of the wicked. This conversation is supposed to be taking place somewhere in the Celestial Realms, between Ahura-Mazda and His other Confederates. The impiication of this verse is that the creation of Ahura-Mazda is fashioned on principles of Righteousness, and that the potential prophet, must be one who is a master of righteousness. Only to the virtuous-strong shall go the laurels of victory ! The Later Avesta relates that the office of Prophet ­ hood was first offered to the Peshdadian Yima Khshaeta (King Jamshed), three thousand years before the advent of Holy Zara- thushtra, but that the said Yima had declined to accept the high office, pleading his inability for such lofty responsibility. Conse ­ quently, Yima became the Master of the Material World, whilst. Holy Zarathushtra, whose advent Yima had predicted, became the Master of the Spiritual World. VERSE 3. A. Ahmai Asha noit sareja Advaesho gavoi paiti-mravat : Avaesham noit viduye Ya Shavaite adreng ereshvaongho; • • Hatam hvo aoj^hto Yahmai zaveng jima keredusha. (15) B. To Him, Rectitude being unharmful And without malice, made this reply : Of these I know not even one > Who righteously would withstand the wicked; Of all that are he must be strongest To whom the call of duty reaches. C. Rectitude is devoid of harmfulness and malice. When unrighte ­ ousness is in the ascendancy, righteousness becomes helpless. It is in times such as these that the cry of baffled humanity goes up to its Maker for succour, and it is in answer to its call that the Good-Creator sends forth a Prophet to redeem the world 24from its suffering. Prophets are made of such precious stuff that they come forth only at great intervals. There appears to be not a single strong and holy one on the face of the entire Earth who would come forth to save the masses from their living hell. Evil always conquers the ignorant and the weak. It is only the wise, the virtuous and the strong that can overcome it! Mere knowledge and determination are not sufficient to fulfil one ’s duty efficiently, but the proper resource and capacity must be there too, without which, a high sense of duty might not become capable of fulfilment and only lead to a sense of frustration. Therefore, the good must be wise, the wise must be strong, and the strong must have faith! This is a very important reason why fasting is regarded with abhorence in the religion of Zarathushtra, for he who fasts, withers the body and renders it weak, thus rendering it incapable for offering proper and efficient service. A strong body must always accompany a virtuous mind and a determined spirit in order to face one ’s daily obligations in life. VERSE 4. A. B. C. (16) Mazdao sakhvare mairishto Ya — zi vaverezoi pairi — chithit DaevaiShcha mashyaishcha, Yacha vareshaite aipi — chithit ; Hvo vichiro Ahuro; Atha — ne anghat yatha Hvo vasat. Mazda the Most-Adorable-One is aware of That which has happened before Even by the False Daevas and Men, And that which will occur hereafter; He, Ahura is the discriminating Judge; That always happens to us all as He alone wills. 1» Ahura-Mazda alone is the Most-AdOTattte-One and no other ! He is fully aware of all that happens. He even knows what goes on in the hearts and minds of the false and wicked ones who have reacted belief in Him. He is the Sole Judge, and will pass judgement equitably on saints and sinners alike. Not to acknow ­ 25 Lledge Him does not put us outside the pale of His Law. Herein, Zarathushtra preaches his Absolute Monotheism ! There is no god but God ! The Daevas are both the False-Gods as well as those that worship them. Eminent scholars confirm that the Yazatas of the Later Avesta are once again the brood of the old Polytheistic Daevas, whom Zarathushtra had so vehemently rejected, re-introduced into the Iranian worship by his misguided followers, after the passing away of the Prophet ! Zarathushtra unmistakably declares that Ahura-Mazda is the All-Good-and- All-Wise-One, Who alone is worthy of our worship to the exclu ­ sion of all others. He is Omnipotent, Omnipresent and Omni ­ scient. He alone creates, preserves, transforms and resurrects! VERSE 5. A. At va ustanaish ahva Zast^s^h frinemna Ahurai a Me Urva Geushcha azyao Hyat Mazdam dvaidfi ferasabyo: Noit erezhejyoi frajyaitis^h, Noit fshuyente dregvasu pairi. (17) B. Then verily with joyous elation And out-stretched hands invoking Ahura My soul and that of the Universe quite hopefully Addresses Mazda with this request : May there never be any harm to the righteous ones Nor may there be prosperity for the wicked. C. Aglow with happiness, Zarathushtra raises his arms in adoration and worships Ahura-Mazda. He unites his soul with that of the entire Good-Creation and hopefully implores Ahura-Mazda to satisfy their pious wishes. He prays for the prosperity of the good and the down-fall of the wicked. Zarathushtra never makes an offering to the Daevas in order to appease them and thus to divert their wrath, but always insists on fighting them till they are utterly desroyed. The knife is never raised to offer any sacrifice to the Daevas, but is always raised to annihilate the Daevas themselves ! Zarathusht.ra does not advocate return ­ ing good for evil. Evil condoned is evil sanctioned. It is only 26when evil is made to suffer that good comes out of it. There is no wisdom in offering your enemy the other cheek when every bone in your body is aching to hit back in retribution. Thus the Good must he rewarded, and the wicked must be punished ! This alone shall turn the wicked once more into the good! The doctrine of non-violence mis-applied is only the argument of the impotent. VERSE 6. A. At e vaochat Ahuro Mazdao Vidvao vafush vyanaya : Noit aeva ahu visto Naeda ratush Ashatchit hacfaa; At zi thwa fshuyantaecha Vastryaicha thworeshla tatasha ? B. (18) At this spoke Ahura — Mazda the Wise, the Omnipresent-One : Does there not appear a single Lord Nor a Prophet full of Righteousness; Was it because of this that I made you the guardian And Saviour of yonder creation ? C. Ahura-Mazda is appalled. There does not appear to be a single righteous soul living on Earth. Materially, the leaders are all corrupt, and spiritually they are all bankrupt. None there is to lead. None is fit to bring order out of this chaos. The strong are without mercy, and the weak are bereft of guidance. Righte ­ ousness is in its utter descendency. It has always been in times such as these that Heaven becomes merciful, and sends down to Earth one of her precious sons, the World-Redeemer ! He comes to re-establish Righteousness on Earth. The Rule of the Moral-Law has to be re-implemented ! The Good-and-Loving— Mind has to be re-awakened! The Divine-Power of the deta- ched-in-Spirit has to be re-asserted ! Faith has to be re-implanted in human breasts! Perfection has to be re-established ! and Immortality has to be re-gained! 27VERSE 7. A. Tern azutoish Ahuro Mathrem tashat Asha Hazaosho, Mazdao gavoi khshvidemcha Hvo unishaeifoyo Spento sasnaya; Kaste Vohu Manangjha Ye — ~i dayat eeava maretaeibyo 2 (19) B. Ahura, then this propitious Revelation in unison with Righteousness ordained, And Mazda prepared salvation for all-creation The Holy Teaching for the benefit of the enlightened; But where is the one with the Good-and-Loving-Mind Who will impart it to the mortals? C. The Gathas are herein declared to be the direct Revelation of Ahura-Mazda ! They are pronounced to be very propitious, and based on the solid foundation of Righteousness. They carry within themselves the seed of Universal Salvation. The Sacred Knowledge they enshrine are the beacon-lights for the wise. The Religion of the Gatha is a World-Religion, and not confined to any barriers! Its message reveals that the entire creation works on well-established Laws. It is the Will of the Creator that His creation should always prosper, multiply and be happy. Now, where is the able Prophet that will impart its knowledge, and where are the people who will accept it ? VERSE 8. A. Aem moi ida vfeto Ye — ne aevo sasnao gushata Zarathushtro Spitamo; Hvo ne Mazda vashti Ashaicha Charekerethra sravayenghe, Hyat hioi hudemem dyai vakhedhrahya ! 28 (20)t B. Unto me this one is known Who alone to our teaching gives heed Zarathushtra Spitama; He is willing for the sake of Mazda and Righteousness To sing their songs of praise. Because of this may he be granted sweetness of tongue ! C. No one on Earth is fit for the office of prophethood. Only in the Spiritual spheres there exists such a one. Zarathushtra Spitama alone is declared to be the chosen one by virtue of his Righteousness. This implies that before his descent to Earth in mortal form, Holy Zarathushtra had already acquired a reputation for piety amongst the Celestial Ones in some other Spiritual body! This clearly refutes the theory of Re-incarnation, for it distinctly shows that there are other spheres and other realms in which progress may be attained, and that re-incama- tion on this particular planet, or even in this particular Universe is certainly not a necessity for progress or evolution, for as there are other bodies within us besides the physical one, so also there are other worlds besides the one in which we now live, and in these our progress assuredly continues without a {break, without our having recourse to return hither times without number till perfection has been reached ! It is only the pessi­ mistic-limited vision of the pigmy-primitive mind that finds this finite planet indispensable for the achievement of Perfection and Immortality ! Again, to be pumshed for the sins of some past earthly lives, whilst the causes for the same remain hidden from US is certainly neither commendable in practise, nor in keeping with the tenets of our beloved Prophet, and so whilst the theory of 'Karma, the Law of Action and Re-action is upheld in the Gathas, the theory of Re-incarnation is entirely rejected as untenable! Holy Zarathushtra is so full of love for Ahura-Mazda and leads such a righteous life, that he is declared quite fit to wear the mantle of Prophethood. Here, a wish is expressed that the Holy Prophet may be granted the power of Sweet Speech, whereby he may win over the hearts and minds of all mankind. 29VERSE 9. A. Atcha Geush Urva raosta: Ye anaeshem Khshanmene radem, Vachem neresh asurahya Yem a vasemi isha khshathrim; Kada yava hvo anghat Ye hoi dadat zastavat avo? (21) B. At this, the Universal-Soul bewailed : So I must accept this feeble man for champion, Weak of voice, devoid of strength When I had asked for a warrior-bold; When shall that long-awaited-one arise Who shall protect me with his might ? C. The worldly-minded cannot see beyond the strength of physical arms. The real strength of the Holy Prophet lies in his power of 'Righteousness ! Zarathushtra is not the warrior in the sense the people want him to be. Yet in His Infinite Wisdom, Ahura- Mazda chose him to be the Deliverer of Mankind. The strength of Zarathushtra and the endurance of his message is visible in the world even today, long after the physical might of Iran had been eclipsed. The Emplire that he built in our hearts and minds is unassailable! His mandate of Good Thoughts, Good Words and Good Deeds has neither been equalled nor surpassed! His ideal of the Ashavan win always remain the inspiration of pious hearts ! Mighty Monarchs of the World and the vast Empires that they establish all pass away. None of this endures. Only the Eternal-Verity of what Holy Zarathushtra taught remains and “the Fire that he lit neither dies nor dims !” VERSE 10. A. Yuzhem aeibyo Ahura Aogo data Asha Khshathremcha A vat Vohu Manangha Ya husheitish ramamcha dat; Azemchit ahya Mazda Thwam menghi paourvim vaedem ! (22) • • < 30t B. Unto these Ahura You Grant Strength, Rectitude and the Divine-Power Born of the Good-and-Loving-Mind That leads to happiness and peace; For now I consider this O! Mazda That You are the greatest to-be-known ! C. The Universal-Soul reconciles itself to accept Zarathushtra as the Prophet of Ahura-Mazda. However, it sends up a plea that since the choice has alighted on him, he should be made powerful and strong in order to fulfil the tasks set before him. He should never waver from the path of Righteousness. The Divine-Power of Selflessness should guide all his actions. The Wisdom of the Good-and-Loving-Mind should awaken in him. Thus armed, he will successfully lead the people to happiness and peace. Ahura-Mazda ’s superior knowledge is accepted with grace, and Holy Zarathushtra is accepted as the chosen Prophet of God! VERSE 11. A. Kuda Ashem Vohucha Mano Khshathremcha at ma masha? Yuzh^ Mazda frakhshnene Mazoi magai a paiti— zanata, Ahura nu — nao avare Ehma ratoish yushmavatam. (23) B. When will Righteousness and the Good — Mind with the Divine-Power come to me ? And You , O ! Mazda grant support For the great cause of our Brotherhood, Ahura come to us with Your help And shower Thy Grace right speedily. C. Zarathushtra is surrounded by his congregation. He lifts up his voice and prays to Ahura-Mazda to come to their help. He prays that they may always walk in the path of Virtue. Righteousness shall be the badge of his followers! The Wisdom of the Good-and-Loving-Mind shall be their guide! The Divine- 31Power of utter Selflessness shall be their strength ! Ahura-Mazda shall be their constant refuge and support! He calls upon Ahura-Mazda to shower His blessings upon the great Brotherhood of his followers “May the Grace of Ahura-Mazda be ours for all time to come !” (To be continued). CORRECTION In the PARSIANA issue of January 1970, the following correction should be made :— Gatha Ahunavaiti —1. Yasna Ha 28. Verse 1. Section B. Page 10-11 should read :— (Line 5 was missing) To Him I pray with adoration With up-lifted hands for perfect Bliss, To the Holy Spirit, O ! Mazda, the First-of-all Through deeds of Rectitude, inspired I pray, United with the Wisdom of the Good-and-Loving-Mind Whereby I may rejoice the Universal-Soul ! % ARE THE GATHAS PRE-VEDIC ? and THE AGE OF ZARATHUSHTRA Price Rs. 7.50 by H. S. Spencer With an appreciative forword by Jatindra Mohan Chatterjee. Deals with Sri Khabardar ’s comparative study of the Gathas and the Vedas. “The Age of Zarathushtra ” has been incorporated. (Available from Warden ’s) I 32ANTI-BODY Remember the Ides of 'March (a dividing line of the Roman Calendar) is here predated by 10 days. Instead of 15th March — On Sth March 1970 a memo ­ rable meeting of the Parsee Zoroastrians will be held at Cowasji Jehangir Hall to register protest and form an action committee against the harmful propaganda of Ervad Framroz Bode. The above decision is taken in the Jashan Committee meeting held on the 12th inst. under the chairmanship of Mr. Maneck P. Mistry. Up and down, in the town recall the WORD ANTI-BODY. It is a prophylactic. When a body is infected from outside, in its own defence as a measure of survival, body develops appropriate anti-body to fight that invasion. Let Sth March be our D-Day and attend this meeting man, woman, rich or poor, callous or sentimental. Old or young come-yes come-yes do come even with babes in arms. Anti-Body is our community ’s Anti-Bode prophy ­ laxis for survival of our identity. P. B. W. ? 3351H 3 — H^l4l4i i^X© dl X«ll^ Ijctl, XJ^^X QiLif azcji’H^ aii X'4t/fldl UXld (jni axH «X<1 XUl’H 3l x’44l»i 'SllfXKid anH «l^nu Ml SIH MP-ft, Hl4l<|Sil Ml^ Hl^ ’r^lHdt J/XtHl »1!1XI^, »ll “iV’ Xi XHl. dlH^il 6dl. 5ii eni(^ a>il :^?{ldl 6dl cHl^ "ilJ? 'Hlqa ^liJ^ 3^qi^ «dS^ rft i^dlHi Wii'-Q. H^P^Ild HP41^1 ^Idldl dl^flH ’XlHlHi X@Xl X’X “iV’ Hif4l^dl MXXliJtl^l HMidl dieftH 4H1 his haift-dRldl hih ^Ii41 HIll f^'^ill MQJ Xl»H*ft «vlilHl. “iaaQ-Hl^ldl” MMWl. JHl “hX5(l-dlma ^¦'•^1 51 x’3nd«{l d^i6 Hldl ^s^dl Od Mij? Hioj anixi^ sH I XBl^l o^Sl ^l, 5ldSl > MliH Mj s4ldl-^Hdl dlHH, dHeil, 1 51cii9z w{l«r4' -iyd H ^X XHli “w’oft” H ^l ” i^HlHi •u-mei an 51 i ffMict^i' ailHH d. ctHl u«m€, »mei ’i'=im ’w ’^Qn ’ii^ 'MfesQ 5i ^lo-^i^li ©m^pi 34diJii Jt H rt41 Sl^t!^4 41^, 5i4St H?J 4Hl 4«n «0 4 4^ 54’31 Hl; 441 <41 5ls4i Wisil, 3i9z;-Hl 31141^1 5i eQoipi 4^’hi G 3154«1, >sao[l«ll44 4ui«ll4(4414' s4 ’’lHi«ft ^St4l-%(w4l-H(6Hl SSt3(l4ie4l 31141 a>i;i Ji^44l h (^HI 4Rl4ieil 31141. Sli 4>44 541 «1 Hi 441 31^ I&3'. 4H41 54‘Hlil n4l 544 <41 HlHHl4 4511 i&^itltJHi (§4=t4t. ^’VRlrtHilblilt^ 5141 Wfutui H41. 91^^ Hi H4l 4 !§’ "t<4 ’*‘4 Hl H4i 4d ’ 41^'4 4i eiifti 41H41 ^14141 ilo4Hi iR XaRls(la4 ‘ : ">*-4ia 54x4141 33441, sa3(i 41 4x44^’ ^^4 '4^ 4l?^^' 544 Hieiit^ ; 441 544i Hi<4Hi 5hi 54x41^1 51 4<^ 5iJt 51i«r 6dl. 4 h ’3(144i ^1x4 ^41, sic414i ^1x4 <&4i. 51 «ir;i ^ix4di 5h ‘^5 541 X).m?{laHi4i ^fViiiiHi ^<^1, 4h «{1 ^41 ©il'tl »! «? i’y t4HX|4 S ^141 5h 4 (4541:^41 4Hi?ll ^letl “Hawil^ldl ih4 R<4i” 51 mx 3,(4 %l ’xtlG4-Edit-S^Sll X|:t4i»ll <§4lt'4l4Hi Hl4 Sl^l Hi ^Isz x>4i«-aHV(i4i ^41 »t4 51s 444 4l 4Hi QtPl 44l4l 4 Hi^l ?IIX4 i4l. ^^4 41 HliK-Stl 544 V'(l»tl^lHi x*-4i$(l»li 31141 3U41 J{^41, i’G i’tJ ^H SHI i^4l 1 S’tj W(4^lH4l H’h 1 <«>ll 041^1 $l4U 51 HHII^ ^^4 Hi 4 4<4l5l S(4414iail4l @^41S ®13 aH$eil<’H^ 41h 4i '-il^l 64i =>44 4l^l4ltfll4l ®^4lS »4(4l^^^lLai 4i4 ^^4 41 Lines 41 ^^4l4l 51S g^4i4 641. H€l«Hl«ft 41 '4l<-4 iltflHi i€t3ll4l(nidl H6idl 6dl, 4R141<41 (4H tn 641. 'H«»ll4l 4l4i4l R:4Qll4 MHli^, (Hn'tnHi •4^ 'tii4i, 5i 4i 5is 54!^^ 3i4i 64i 4^‘ H4 Ma ’Hi^l 51 »dl ellH ’ 544 H4iei, ^x4X4lil51ixi 6inHi ^il 'MS^ @44 <44 <4441 414 =>44 4 4R44 4R4 <4114. X*4i4l5>li4i anxHlilHl =’41H i’l/ Hcj* 35Lecturer — M. Institute Andheri. i REVIEW Religion of Light ‘’1' Ervad Ratanshah Rustomji Motafrara F. Cama Athornan to read this beauti- M.A. We travel with Mithra, the presiding diety of light to Garodeman far beyond the galaxy, and descend with him to the galaxy where the sun shines and down to earth where the sun spreads out for our It is a treat ful pamphlet with refreshingly new approach to the ancient concept of our benefit. Anagra raochao is supreme, Sun Religion of Light. We adore and revere superb. Sun-light on earth is sensitising lights in all their known, unknown, unfa- human sensation. They thomed and unfathomable phenomena and explained as one yet distinct. As phases, now coupling them with the mater- penetrates most obscure recesses ial, now again with the ethereal and then reveals all, Mithra is omniscient ” again with the spiritual aspects. Ervad (yispo-vidvao) but his omniscience is not Motafram has correlated all these phases Ahura Mazda, who is om- in connection with our ancient Avestan nisctent; nor too low of the order of the lore and from the point of view of the re- power to know. cent advances in the Physics of light and given us a learned and convincing account that clarifies and enlightens our the balance in the Universe ranging from miind long labouring under darkness of the oil lamp confused concepts. Vibgyor of the spect- Heavenly Luminaries we see and revere; trum is fragmented explaining the seven beyond where space meets space indefinitely to the bewildering The pamphlet is an exquisite study of we light here to the tram is fragmented explaining the seven Amesha-Spentas re-synthesised into the white dazzle (anagra raochao), tracing the of man, who if he places his boundless lights from darkness (temaschi- thra) to light visible and truth seen in it and truth beyond not felt and not seen but firmly existing as Ahura Mazda some- Satavaes, Vanant and Haptoirang are God anywhere it is there. The famous stars of Avesta Tishtar, where in the Garodeman, invisible because treated in the light of the modem Cosmic of the anagra raochao encircling HIM. emanations and the possible origin of How beautiful and how true ! life is traced within the stars through an 37 IIhing W^h and -J n 1 . , W^h condensed heife ig^exj^^ine^ simplified to enter any average mind with ease. 9 The pamphlet is a credit to the author I strongly recommend each and every Zoroastrian to set aside his alibi that he does not know this and he does not know that dnd read this revealing work. This is the first pamphlet I have come across to learn of light within and without, in terms of modern science. Price Re 1/- post free in India from Warden ’s (Mysore) Pvt. Ltd. P. B. W. X X X X WITH BEST COMPLIMENTS Ik FROM SERVING THE NEEDS OF INDUSTRY SINGE ONE CENTURY. OLDEST EXPORTERS & LARGEST STOCKIST OF sandalwood — sandalwood oil _ PALMAROSA OIL 16, Horniraan Circle, Fort, BOMBAY-i. Tel No. Head Office 25^895 253470 .252410 MAZAGOAN OIL FACTORY TEL NO. 378316 Whole Sale Depot : 105, Kazi Syed St., Born'bay-3. Tel. No, 3 3 I 2 7 5 - 3 2 3 2 6 2 Grant Rd. Branch 22, Charni Rd. Junction. Opp, The Agiary Tel No. 351637 Tel No. 261573 Bazar Gate Ranch ? 38A Seeker's Manual % 9 ‘Psycho — Mysticism Unveiled ’ (A REVIEW) Author : 292, Grant Road, Bombay 7 WB 72 (14.4 cms x 21.5 cms) Rs. Five Pages: Price Name of the book : Psycho — Mysticism the chapter. Murshad-i-Kamil Dastur Unveiled Azarkaiwan ’s experiences add fragrance Mr. B. Mushtari — flowering theme. The Second part ‘State of GAEB — of seeing by mys ­ tic powers ’ enumerates ten planes of the Salek. It explains, in short, the journey of the pure ‘being ’ to different planes so aptly revealed by the eminent Mahzubs, Saints and Prophets of the Orinet. The Third part — State of HAAL — of the consciousness — conscious state. The des- " its Neo-Persian appen^ijc Selling Agents : The New Book Go. Pvt. Ltd. Kitab Mahal, 188-190 Dr. D. N. Road, Fort, Bombay. The book mentioned above and under cription of four senses (thinking & reason ­ review contains an excellent collection of ing; knowing; doing and getting spiritual inspired articles on mystical lore. The attainment) as well as the four inner-lying author has endeavoured his best to keep VIRTUES hitherto remaining dormant the Zk)roastrian Mysticism coupled with without the touch of the master are ex­ in forefrcuit. - plained in the simplest language and dic- His canvas although big is painted with * tion. The Fourth and the last part — the colours of Gathic, Avestic, later Aves- KHALLA-E-BADAN deals with the tic and sufistie hues of mystic philosophy, unbodied spiritual BLISS (USHTAA) The whole thesis is divided into four attained by the Salek. parts. 4 This book does not cater to the The first part deals with the state demands of dry-as-dust scholars of philo- of KHUVAB — of seeing in dreams. Its logy or academic type of philosophy. This prj * < and who has readily agreed in-within to and laurels have not in the least touched tread the path of righteousness and of the inner-being of the author of the fore- surrender. word; as he has worked very assiduously in the two compartments of his life, viz. ‘being ’ and ‘becoming ’ — quite steadily. An eminent solicitor, Mr. Shiavax R. Vakil — the worthy son of a worthy father — the author compiler of a masterly treatise on spiritualism — ‘Noor-e-Ro- shan ’, has written an apt foreword indica ­ tive of his inner conviction with brevity and clarity. Legal scholarship, position. The author has dedicated this small papyrus to his dear brother Hirji with great affection and reverence. B.N,D. gBBBBiBBBBaBBBBBBBIBBBeaBBBBBBBEiOBBBBBBBBBBBiaBBBBBBBBBBBZaBBBBBBBBBBBiaBBBBBIZ B B B B B B B 0 s fl fl fl fl fl fl fl B B fl 0 U fl fl fl fl fl fl fl fl fl fl fl fl fl B 0 -fl B B B fl fl fl B B B fl 53 s B B ? B B I D S 53 O ? ES O 53 ? 53 D 53 B B N B B B B B B B B B B B 5 B B B B B B B B B B B 53 CM B B § B B B B B S B B B M EanannngaBiannnnBBnBtaBEHannBtaaBBBBataaaEaBBPBPqnnaiaHeanaBnnBnatagwwwwwwpawwwnwwwra P. N. Mehta Education Trust RUNS Boys’ Town NASIK We Invite attention of parents to this famous Boarding School for boys of all ages and all communities. Efficient staff-Individual attention —Hygienically wholesome diet—Opportunity for out-door sports— Open-air games-Care of health-Building of character along with sound education The late Sheth P. N. Mehta’s Munificence HAS MADE BOYS’ TOWN A MONUMENTAL EDUCATIONAL INSTITUTION OF REPUTE. ( Concessions to Parsee Students will be considered by the Trustees J Inquiries—Mr. Bejon N. Desai, M. A., B. T. Principal. 41 I