Mar 1970

4 •'ii; A..sr’i VOL. VI No. 5 >• • - •JMSl • IrMMelF .^ji Price 50 Paise s! MARCH I 970 new medium for old wisdom A 0 J '•• ¦»: 1 |k ERVAD KAVASJI EDALJI KANGA-M T ># - « ? VOL. VI No. 5 % MARCH 1970 Contents: Page J No Fooling I EDITORIAL 2 3 « 4 Mubarak Ho Ervad Kavasji Edalji Kanga ... Pouruchista by — Franoroz Rustomlee Colombo Avesta vis-a-vis The Gatha by— Dara J. D. Cama Gatha: the Songs that Zarathushtra Sang —by Mahyar Byramji Patd ?u«t XW’tJi H'Mni (uxv) ... ... Readers ’ Views Glaring Contradictions and Inconsistencies in the Public Statements of Dastur Framroze Bode by J. P; %ro£f ... •¦•S’ 1 9 13 IS 21 31 39 40 Managing B i r January 1970, which reached no® after my papers for February issue ctf ftwtsiana had already gone to the press that ‘ 'Only error should fear discussion and criticisms^ and added “Don’t please treat the letter with contempt only because it conies frean me”. Going through his article I found heading missing, which I have put in as “Survey of Parseeism”, •vidiich best fits the non-aggressive simple enun^erations contained therein. However, at his request, it has been altered to “Avesta vis-a-vis the Gatha”. Our faith in our religion is labouring under the handicap of a delusion now largely suffered by our intelligentsia. Day in and day out it has become a fashion to quote a sentence or two out of the Gathas to show that religion of Zarathushtra is based upon and demands rationalism. No religion is measurable by the yardsticks of Inductive or Deductive Logic. Each thing needs its own specific testing material and standardization. Any attempt to measure horse­ power, voltage or sound in terms of inches, yards or meters is futile. To measure the depth, the power and the energy absorbed or given out by faith in a man’s belief is a futile task and better left alone rather than interfered with with some clumsy tool like logic supported by a maUadroit quotation which really does not give license to any man to do or think or act any way he likes. Does Zarathushtra in Gatha XXX. 2. ask man to believe anything repugnant to common sense ? If He makes a sensible proposition he expects no refutation of it. In that His generalisation is circumscribed within the ^ipbit of the questionnaire. No one has any moral right to parade the sen­ tence to gain a point on the basis of some unfettered freedom to folly that it never favoured. Here I quote Henry Amiel “The efficacy of religion lies precisely in what is not rational, philosophic, nor eternal its efficacy lies in the unforseen, the miraculous, the extraordinary. Thus religion attracts more devotion according as it demands more faith — that is to say, as it becomes more incredible to the profane mind”. f The attitude of indiscriminately displaying Gatha XXIX and XXX. 2 as if they are pivotal in the understanding of Zoroaster’s total teaching smacks of providing a slogan, which notoriously petrifies man’s thinking. You talk of chalk he spoke of cheese. You t 3 t I IB liBetter come round It is better to set it aside rather than get sick over it, and resume come out and say “it cannot be swallowed’’ and see what can be swallowed. If you cannot stomach an item what turns on it ? One of the best of the edible dishes over a grand dinner does not agree with the stomach of few of the best guests. It is better to set it aside rather than get sick over it, and resume it after your allergy comes into control by utilizing a hundred and one anti-allergens or techniques. Even in the jet age you have got to wait on the dinner table with gaping mouth jealously watching the rest of the guests munching and devouring with gusto what your velvetty stomach-lining cannot take. The Prophet’s suggestion to his followers to think does not imply the right of arriving at any wild conclusion. He meant I am giving you what I have (already) thought over. Can yon refute it ? If you go beyond this in interpreting this sentence you set up a race in which participants run helter- skelter in all directions. A race must have a route to journey’s end. Vagrancy is wanderlust. Now, sir, about our daily dope in measured dose — your grandiloquent Monotheism. It is limitations and be content with it ? One God is a universal concept and a notional delight. How elastic is your rubber that can stretch on i_________ > an achievement by some rare souls — a thing denied to us average mortals. Why not acknowledge our _ and on in the now Expanding Universe of present day scientific observations ? Elasticity must snap at some point and mind must get detached somewhere with the incomprehensible. You cannot lift up the brain by raising the dome of the Church. Our Soshiants, our How understanding and humble Zarathushtratemos, our Mobadan Mobads and out Oasturan Das- turs had the wisdom to know themselves and sensibly fractionalised Ahura-Mazda into Ameshaspentas and Yazatas to make Ahura Mazda comprehensible to us bit by bit always telling us that the whole is greater than its parts. How understanding and humble must be our forefathers who acceded this teaching and have left us a noble Heritage of their wisdom for us to keep and transmit in the Khordeh-Avesta, which you ridicule and we cherish. Because our Mobeds and our Dasturs are preserving this heritage they are the real custodians of our Faith. Total monotheism is incomprehen­ sible to us all (except to you as your good self singly, isolated and apart for you other tail-talkers collectively). The rest of us will hold on to our Khordeh-Avesta for inspiration and respect the slogan — “No Mobed no Parsi”. From you and many others we hear about 4 tfiaii *t f as man have made religion an4'it is good one. the shortcomings of our mobeds:but what have you done to amelio­ rate their condition ? Is k enough that you detect defects and cast a passing glance, condescendingly ? Man makes religion. Religion does not make man. Mobeds God will survive whether monotheistic or not but we will not if we will go on destroy­ ing our institutions as your kindi pf solution —- though I am aware of the words of my great teacher — Late Dr. Alfred Adler — that “annihilation is also a form of solution”. If this is what one wants. The rest of your essay is common-or-garden matter which most people know or those ^wjf^ will know it first -time will not be any the wiser. So let Us go on to a more important suggestion to you. You have talent and you have money. Why not join hands with the Trustees of the Farsi Panchayat who are doing a sort of social engineering of building up a better class of mobeds and trying to ameliorate their condition. Mr. Maneck Mis try’s contribution there­ in is noteworthy and your support will be a geniune re-inforcement and we all will have discovered a common goal. After this discussion it is our great previledge to inform you that on the front page of this issue appears the picture of one great Mobed, Ervad Kavasji Edalji Kanga, who alone has done more to make our daily prayer meaningful and brought our religion closer to our head and heart. His soul rests in peace. Ours is fluttering knowing not what we seek. The Question and Answer meeting sponsored by the Kaiser-i • 5 r Hind for Ervad Bock was held on 10th Inst. Th& hall was packed to the brim with 50/50 division of attendants for and against the Jecturer. It was marked with minor incidents from opposition, who insisted on being heard to refute Ervad Bode’s stand on several points. The high light of the meeting was the subdued tone of the lecturer, saying that he was only pointing out his point of view and nothing more. The contents of the lecture were platitudinous indicative of the obsession compulsion pressing on Brvad : Bode Sahib despite his observation that the mass of the community is solidly averse to accepting anybody else’s new — fangled potion. However Ervad Bode Sahib very eloquently in most Torceful language rightly and justifiably blamed Behdins for the present sorry plight of the mobeds. Only for this I love to befriend him that we all may jointly do something to. ameliorate their^ condition. Onc^t^at is achieved all the rest of the problems will peter out. The appelation of Anti-Body that appeared>in the last issue ofd^rsiana, may then become defunct. Let us Ond being disruptive when wq have a (great common cause to pursue. 5MUBARAK HO JAMSHED -I- NAOROZ i Parsiana wisftles memlbers and patrons a HAPPY DAY. * i King Jamshid of Peshdadian Dynasty, taught agriculture, hygiene and treat- the dynasty of the First Law-givers to ment of afflictions then affecting people, mankind, is a legendary figure around He could travel in the air and possessed whom are woven a list of legendary anec- Jam-e-Jamshid (the mystic cup-of-Jam dotes, incidents and illustrations almost all shid) into which he could see the world of them of exalting character except the and foresee the shape of things to come, one of his so-called vanity prior to his He classified his subjects into Athoman, fall. The latter episode has been very Rathestaran, Vastroyakshan and Hutok- ably explained and refuted by our revered shan, according to their specific traits and guide and accredited teacher Dasturji work-skills or duties. The great Deluge Dabu. as some say occured in his time but according to Vandidad Jamshid was fore­ warned of an impending severe winter that will congeal mankind to death. There­ upon Jamshid built a large cave in which he shifted pairs of all species, seeds of all kinds and couples of human groups in readiness for the impending danger, and kept cave warm with fire. This cave is familiarly known as “Vara” and was situa­ ted in Pars. Two women are mentioned in the life of Jamshid. They are Shehrnaz and Ar- navaz according to Shahnameh and are related to Jamshid as sisters or daughters r King Jamshid died a cruel death at the Immitation is the highest form of flattery and for each great man his second arises in history or one is conjured up by his­ torians. Jamshid was Iranian and not to be outdone semetic nations give an account of one Dammuzi or Tammuz, as a parallel. This question is discussed very ably by our scholar Jehangir Maneckji Desai, M.A., of Navsari in Humata quarterly of June 1942. The following is an extract from that: The Avestan form of Jamshid is “Yim- Khsheit,” meaning “Shining-Yum”. He or wives is not clear. This confusion is according to some legend was a form of often present in ancient literature because light visible as a man. Because of the of the linguistic peculiarities of that age. Kyani Khoreh (Divine glory), he possessed he was luminous. Due to “Aaoj” he hands of Zohak who cut him into two could contact Ahura Mazda and could pieces. According to Jamyad Yesht 46, imbibe intuition direct from Sarosh Yezat. and Bundehishn baab 31 Jamshid’s bro- LittJe wonder he was the focus of sun- ther Spituir was in complicity with Zohak worship of the Iranians. King Jamshid in this murder. 7,2; who was frankly his wife Ishtar. Tammuz a^ter bis d^th goes to Hades, xaiiiuiuz- a oviuvnv wwxvj _____ where after a while he becomes the ponds to the life history of King Jamshid. Lord of Hades (Pluto). This is suggestive . >1 _____ ______ J ^4? To»vkcl-iiz4 According to myths of Babylonia and tie Assyria life history of Dammuzi or Tammuz, a semetic deity exactly corres- The conjecture is that''they are one and of the fall of Jamshid. the same person named differently in Tammuz also died a violent death. Iranian and Semitic Countries. According Several wounds were made on his body. U______o------------ , God and Fire-God. Tam-complete and their the same person named differently Tn to the legend Tammuz was also a Sun- jience his followers inflicted wounds on God and Fire-God. Tam-complete and their own person on his death anniyer- Muz-fire. This name therefore meant a saries year after year. In the Leviticus “fire that completes” whatever it under- xiX. 20 Estralites are warned against this takes. Dammuzi also meant a deep valley, self-immolation “Ye shall make no cut- Dammuzi — of a Patriarch, a warrior, a defender, a ‘fire that completes” whatever it under- Dantmuzi — Tammuz conveys the sense tings in your flesh for the dead”. of a Patriarch, a warrior, a defender, a ishtar was continued to be worshipped teacher of trades and agriculture. Ano- Goddess split into two — Ishtar of ther meaning of the word Dammuzi is |>jjjieveh and Ishtar of Arbela. “It is possi- “child of life”. This means or implies tjfe that the two aspects of Venus, as that he like Jamshid gave a new lease of and morning stars, corresponding life to/his people. Instead of the cave summer and winter seasons, are Vara he had built a hugh ship of six j-^flected in this double character of the decks with nine rooms on each deck where he saved all forms of life then _ _____ ______ extant from the Deluge that swept away Avestan “Yim” into Pahlavi all life in his time. - ’ - Two womeh also come in the life of Semetic Sun-God. One of them is Shernaz and the other has similar familial mannaz which is phonetically suggestive of same. Goddess”, who is at all times one and the same. For further similarity as we can i “Jam” or “Yam” or “Dam u””, the last may be the abbreviation of Dammuzi and sug­ gest that these two may be one and the P. B. WARDEN « I otami’i a«ttc£^oiis :— 1.) Vendidad: Translated into Gujarati with a complete Glossary: 1874. 2.) Translation of Extracts from the Zend-Avesta of Anquetil du Perron: 1876. 3.) The Khordeh-Avesta: Transliterated and Translated into Gujarati with copious explanatory Notes: 1880 (which ran into eleven editions by 1936). 4.) The Yasna and Visparad: Gujarati Translation with critical and explana­ tory Notes: 1886. 5.) A Practical Grammar of the Avesta Language : (based on Kielhorn’s Sans­ krit Grammar): 1891. 6.) The Gathas: 1895. 7.) Avesta-English Dictionary : 1900. Transliterated and Translated into Gujarati, with Notes: 1901. And 9.) English-Avesta Dictionary: 1904. Mahyar Byramji Patel. I The thread w j Our Into 11POUKUCHISTA by FRAMROZ RVSTOMTO Colooribo. In order to stimulate a healthy and 'hel>- (3) This conjecture is belied by the ^xcerpt Jrom the Glossary of Part 2 pa was altogether under the control of T™ PARSEES” (which covers the tige of what we Zoroastrians may consider as “Full-Wisdom” or “Perfect-Wisdom”. This Wisdom had dawned on Holy Zarathushtra, alone, and on no other ful controversy and criticism, I give below fact that.Zarathushtra’s father Pourushas- an f------ .. . — GATHAS last three Gathas of our Holy Prophet). YASNA HA 53 Pouruchista is the name of the third and youngest daughter of Zarathushtra. b«ing before Zarathushtra. He She was of the lineage of Haechat-aspa categorically declared the of the Clan of Spitama, to which Zara­ thushtra belonged. In the Wisdom of scholars of the Avesta, the entire trend of Zarathushtra’s teai^- m this beautiful hymn on the sanctity of the Institution of marriage, involving the name of Zarathushtra’s daughter Pouruehista is given a different interj^- tatipn, the basis ofml«rpretation of the Sanskrit of Nairyosaagha. is treated as an abstract noun sig­ nifying “Fufl WMnm’ I regret my inability to concede to this tlte najne of Zarathushtra’s ‘Poyni Aevo ” only) who heard the which were the “Agushta Vachao” (words unheard- of before)> The Qathas give unlimited first hand evidence of this. The“Perfect Wisdom” had dawned on the surfeee of the earth, only after the conception of Zanathhshtra. The reference to the word “Haechat — aspa” in Yasna 46 (15), at 11^ mpsl, indicates the scions of Haechat- from Zar^thtishtra downwards, ,but . never before. The Pahlavi versions poin­ tedly refer to the close and unfortunate conn^tions of Zarathushtra’s father < Pourushaspw^^llj «^ei«TI>umsrob (one and “Sasnao” (Admonitions), of thought, for the following reasons: U> The maiden Pouruchista is of the /‘he Daeva-yas|i^T? THE PROrEH SHORTAPHOH SYSTEM • THS <»ILy TRULY iNDlVIDUAL CRADLES • POSITIVI;DIRECT SPRING WEIGHTING TO EACH TOP • SIMPLEST eWGAGING AND WEIGHT RELEASING. • INTERCHANGEABLE FRONIT. AND BACK TOP ROLLERS J mumT mu yarn am MAXUMRI PROOUCriOR M£ ATTMia OH Manufactured Marketed 4 Serviced by: DAVER-NGM LTD. Lakshmi Ins. Bidg. Sir P.M. Road, Bombay-l Phono: SS-SHS/ST. • Coble* : DAVERENGEM • Telex: BY 418 14AVESTA vis-a-vis f The GATHA BARA J. D. CAMA In the following paragraphs I am attem- sage, we will see beyond any doubt that •ptang to compare and contrast the two the other portions of th^ Avesta namely sections of the Avesta, namely the Gatha the Yasna, Yasht, Vispared and Vendidad Zoroaster’s theology was mainly based on MONOTHEISM which one may easily ascertain from the Gatbas, mainly from the second Gatha USHTAVAITL According to the Gathas, to adore the part of it and the other part of it which have greater affinity to the Mosaic and comprises Yasht, Vendidad, Vispared and Brahminical religions, and if anything, the other chapters of Yasna, in order to many of the teachings of these books of illustrate how far the subject matter con- the Avesta are corrupted with the specu- tained in the Gathas is continued in lations of successive ages, and are actually the same vein in the whole of the Avesta, in variance with the gospel of the Gathas. in particular in the Yasna, in which book the Gathas are embedded. Before I actually touch upon the sub­ ject, I must say that according to our Prophet, to be religious is to be rational, first and foremost. In Gatha XXX. 1. Zoroaster says, “The only One God Ahura Mazda, may be prudent man wishes only to be there done by sincere altruistic acts alone, where wisdom is at home.” Wisdom means being wise, being in pos­ session of Knowledge and experience to- posed good spirits — many “Ahurs as gether with the power of applying the^. Yazads^’ considered to be equal and crea- powers along with Clod. Zoroaster In the immediate pre-Prophet era, Per­ sians were worshipping a plurality of sup- critically, with sagacity, prudence ¦ind tivi common-sense. In Gatha XXX. 2. Zoro- taught them to dismiss all such other aster exhorts us not to believe anything Ahurs from their minds as jthey did not that does not sound reasonable enough to exist, and thus reduced the plurality of be readily believed, and not to be duped gods into an unity — only one Ahur, into believing anything and everything Ahura Mazda — without a sexz T.—•—1------------------- f —1,^ representing th^Dew wo —ehled A __ i______ 1________ _________________________________________ J; XXX.6 our Prophet implores us to forsake i the devas or gods i.e. polytheism of the Areimanios; wife In the'^v^k ^intro- pantheon of the so-called yazadas, to duced as Hormaz and Ahriman. separate ourselves from the deva — yazad worshippers, and to bow only to Ahura Mazda. (The word yazad or yazada is derived from the Brahmiiric word ‘Yajata’ .si meaning worthy of worship). If *he so-called yazads or amsaspands exist, they could only be created by God, and any lesser being or any of God’s creations is hot to be worshipped by a Zoroastrian Mazdyasnan. In Gatha-Yasna XXX.6 Zoroaster says, “Yqu cannot belong to both of them” i.e. you cannot be worship­ pers of the One True God and of many religioS Avgta^c^t|ar5| to [gion oithe Gathas of ‘monotheism’ The ] the religion ofthe Gathas of ‘monotheism’ teach us that the Universe was q^ed by'^^^,t|«>| i] ^ani^ co-equal ib^ngs, .jmlnous anrf good, and Angra — Mainus or Ahriman, who is gloomy and bad. And the history of the Universe in the Avesta is the history of their druggies for ^preraacy over One another Deva. light, have since introduced many rituals - , , . / , - to cajole the sO-called yazadasthe de- “1! fife (Unipotent God - to keep the Devil in cISeCk. ' the duUliaifi of God and the Our benevolent priests, in this same time. Similarly, we are not required to worship any of God’s creations such fire, earth or as the Sun, moon, stars, fire, earth or This theory of a separate spirit Ahriman water; nothing and nobody except He and of equal power to Ahura Mazda, and as Be alone- constant adversary to E^, is entirely JMafybe Originally the theme ^Ihe Upas- fe theory in the Gathas tha or Avesta was to gain a perception of merely tiie natural good and evil of of God through the sublimity of His J^^n’s mind, “Vohu-Mano” and “Aka- various creations as seen in Gatha Yasna XXXin.7, which in time to follow was ehaneibed into ¦prayers of worship of them to suit the tracfe of the proflessional puja- ri priests. ¦ The religion erf Avesta exhibits very clo^ affinity with the doctrines of the Mosaic religion and ‘-Christianity, such as the personality and attributes of the Devil, the .resurrection of the dead, and “Kayo- ihard”, the firet man,-as corresponding to oevU According to Speigel, not only do the dialects of the Yasna, Yasht, Vendidad and VispaKKi differ from that the Gathas, but tl^ difi^ al^ in thwr ideas, as se^n above. Tlw G^li^s contain not a single tseremc^, pf any kind. The ablu­ tion and puri^ation ceremonies seen in the Vendi^ai^.^nd the glorious feats of the angels-yazads, or the mischief of the — J “ Ahriman, are nowhere seen in Adam thP'Bibie. . . Gathas. The Gathas eontain philo- In the' dbdtrlhes pf the European Magis, sophical thoug&s which differ widely with there were two ‘pov^s opposed to each such teaching of the Avesta. Gatha othef'"one representing the godd God cal- religiori is ahtfceremonial. ' 16 < «The jBt attributes God in the Gat>«s, pujaris to creep into the Inter transhrtions “Ameshaspenta” are personified into the of the Avesta into Pazand, .and yet later six archangels, “amsaspands” in the Aves- into Pahlavi in the Sassanian period when , ta. Similarly the evil mind, “Aka-Man” is religion was degenerated into Dev-Yasnan personified into “Ahriman” the Devil; and practices of rites and ceremonials, and the religion of righteousness of the Gathas offerings to many Ahurs besides Ahura is reduced, in the AvesU, to mere rituals Mazda, as it is today. And with the ad- of cajoling and invoking and worshipping vent of Khurdeh-Avesta (‘Khurdeh’ mean- the yazads — amsaspands to keep the ing tit bits), yet further distortions crept Devil away from mischief. 'AH the energy into the Avesta through wishful interpre- and money of file Parsis is wasted through at ions, and interpolations by interested such rituals, without the community gain- parties, and very often through printing ing or achieving anything tangible. errors. 4 The word **YASNA” means ww^Wp by While the faith of the Gathas, and even of the Avesta is not meant as a faith for sacrifice, and it corresponds exactly to the us to practise over the dead for their sacrificial “YAGNA” of the old Brahmi- gains, our priests have introduced rituals nical religion except that our priests, since (misinterpreting the Avesta) to protect the last two hundred years, do not cut and to benefit the dead in their unknown the animal at the altar but buy flesh from life beyond, through some unknown and the bazar to be included in the itinerary unprescribed rituals. of the Yasna ceremony, which in Gujarati is known as the “Ijashne” ceremony. Zoroaster released us from the chains of The Ijasne ceremony contains all the ek- such sentimental emotional and supersti- irents which constitute the different parts tious rituals, but our priests have seeming- of the “Jyotishtoma ” cycle of the Brahi- ly done their best to shackle us again. According to some scholars, “Zend” or Zand” was not a language, but merely meant commentary or interpretation or glossary “Zend-Avesta”, meaning an inter­ pretation of or a commentary on the Avesta. Avesta was the standard language of the ancient Persians. 1 nic sacrifices, the prototype of the Soma sacrifices. The of Agni, fire) which is the opening of this cycle of sacrifices and is indispensible to every “Agnihotri ” in order to gain the object he wishes for, viz. HEAVEN, bears a particular resemblance to the perfor­ mance of our Ijasne. In the Agnishtoma; some flesh of the sacrificed animal was fed to the fire by the Brahminic priests. During the Ijasne ceremony only some varasia is shown, to- “Agmshtoma ” (i.e. praise When the Avesta language became dead, there were no means for the priests, who so far cared more for the mere mechanical hair of the bull recital of the Avesta texts than for a real gether with the other offerings, to the fire, knowledge of their meaning, to prevent The Brahiminic sacrificial cakes are our corruption suited to their profession as damns. 171 Ths; most im^rtantrpart of the offerings just so; during the Muktad similar m- _____ _____________ : ¦ i vitation the dead are expected tdacome is the straining of the Soma and Homa down and actually enjoy the meal prepar­ juice. TheRarsom t^gs—Baresma which are used at the time of reciting Ijasne are _ also'to be traced to the Barhis or Kussha thine by the Brahmins can be well com- grass of the Brahmins. There is another popular custom of the Brahmins which is traced in our Ijasne, z-. it. x©m and this is the Brahmin “SHATRAM” of ‘he per Gatha 48, 10. meant to praise and extol the Shashtra That Zoroaster’s attacks were really itself. At the end of the different “has” directed against the Soma (Homa of The word “VENDIIMp” is tlie corrup­ ted derivation of the Sanskrit word “Vl- OTVO-DAT”,meaning what is given against the demoiis and devasy the so?pall- ed yazads, an anti-demonic and anti-deva religion. In fact however, aa seen abpye, the Vendidad is a book of demonolQgy, and beyond that, its other contents are iUogical, and repellent to good sense and rationality. 11^ is no proof of the aiitheatiicity, genu^^ vemcHy ofthe Vendhlad; the Vendidad, as seen above, gives a highly unreasonable, and un-Zoro- astrian account < dad in the Avesta, as seen above,^ are referring to the Yaslhts, Afringans, Gahs < Gathas. The Yasht and Vispered, also Avestan literature grew up at a time we 5 G^has the mention of the Chinvad 1^1 in relation to man’s span of life which he is expected to safely cover through righteousness righteousness for the sake of righteousness, and not for any beiwfits in Hea\^. The doctrines of the Yasna and Vendi- philology at the University of Munich, dad in the Avesta, as seen above, are referring to the Yasftits, Afringans, Gahs contrasted throughout with those of the in the Avesta, observes, “This kind of Gathas. The Yasht and Vispered, also Avestan literature grew up at a time part of the Avesta, are hf The laws that govern existence are not capricious but well designed, and our happiness or our misery are subject to thehi. We are the products of our own free-will’ 24VERSE 4. A. Atcha hyat ta hem mamyu Jasaetem, paourvim dazde Gaemcha ajymtim<^a; YaChadia angbat apemem aiighush, Achiishto dregvat^ - . • At ashaune vahishtem mano. {IT} B. When both these spirits did together Approach, they first of all created Life, and its negation; This is the purppse of Creation, The Worst shall be the lot of the Wicked, Whilst the Best shall accrue to the Virtuous. & C. When the opposing spirits first began their th® fi^st result of their activity was the manifestation of Life and its negation. We are hereby told how existence primarily came into being. To begin with, there was only Ahura-Mazda. He caused the twin spirits of creation to arise and create Life? With Creation manifested, there appeared two opposing camps, one representing good and the other bad. The choice of representation was through the operation of free-will. Suffering wbilld be the lot of the wicked, whilst, Happiness would be the lot of the vir­ tuous. There is no room left here for a capricious fate ! Reward and Retribution are acquired through our own inclinations, and we are held directly responsible for them ! VERSE 5. A. Ayao manivao varata Ye dregvao achishta verezyo, Ashem mainyush spenLshto; Ya«^ Idis^aosliea AAi^^ """ Haithy^^ jdiyaothanai^ fraoret Mazdaim (28) 25B. Out of these two spirits then did choose The vicious one to do the worst of deeds, Whilst the virtuous one chose the best of acts; Who clothes himself in brilliance, And seeks to satisfy Ahura, Through rightful deeds attains to Mazda. C. The two spirits are resolved to play their opposing parts. This struggle is as apparent within us as it is in the world around us, working upon us as external forces! The wicked shall delight themselves by performing vicious acts, whilst the virtuous shall find their satisfaction in performing rightful deeds. Thereby, the wicked shall bring about their own undoing, for they shall be miserable at last. On the other hand, the virtuous shall clothe themselves in Glory, and live a life of Bliss! For they that work for the Kingdom of Heaven shall also reside in it! VERSE 6. A. Ayao noit eresh vishyata Daevachina hyat ish a-debaoma Peresmaneng upa-jasat; Hyat verenata achisditem mano, At aeshemem hendvarentaj • • Ya banayen ahum maretano. (29) B. Of these two they do not choose aright The Daevas for they stand in doubt Deluded by their own misgivings; Therefore they choose the wicked mind. And rush headlong so full of wrath. Defiling thereby our mortal life. C. The Daevas condemn themselves by their own doubts and mis­ givings. Whilst they procrastinate, confusion assails them, and \ < they make the wrong choice. They choose the path of wicked­ ness and suffer because of it. Because they do not think intelli­ gently, they do not choose aright. They sin and then they suffer - because of it. They fall into the vicious circle of sinning because they suffer, and of suffering because they sin! Wilfully, they and suffer because of it. Because they do not think intelli- Ip rush along the path of self-destruction and cause havoc in their stride. We are made aware of the importance of right thought in our lives, for as we think, so we become. Thought is the father of all words and deeds, and it is imperative that we think and choose aright! VERSE 7. A. Ahmaicha Khshathra jasat, Manangha Vohu, Ashacha; At kehrpem utayuitish Dadat Armaitish aiima; • < A^am a anghat, Yatha Ayangha adanaista Pmiruyo. (30) B. To him shall come the Power Divine, Awakened Conscience and Righteousness; And Welfare for his body Shall Faith graciously supply; All this shall be his reward. Who passes successfully through the burning test. C. Having discussed the retribution of the wicked, Zarathushtra now proceeds with the reward of the virtuous. He who lives the Religion of the Good Life shall be amply rewarded ! He shall find the requisite Strength necessary to carry on his good work. His Awakened Conscience shall find Enlightenment. His life shall be a study in Righteousness. Faith shall be his protecting­ shield. Thus we see that the reward of doihg good is the greater capacity to do more good! The way Ahura-Mazda rewards us is by making us more moral and loving. It is an Ethical Reward that awaits us, and our greatest Happiness lies in our satisfaction that right has been done ! The life of a Mazdayasni Zarathush­ trian is compared to the gold that has proved its purity through the process of burning. At a later period, this test by burning metal came to be accepted literally, and defendants at law suits were made to prove their truthfulness by allowing themselves to suffer the test of having burning metal poured over their bared bodies. This is an example of the perversion of the Gatha during the period of the Later Avesta ! 1 27 IVERSE 8 A. Atfiba yada aesftiam Kaena jamaiti aenangbam, • • At Mazda Taibyo Kbsbatbrem Vdiu Manangha voivid^ti; Aeibyo saste Abura _ . Yoi Asbai dadoi zastayo dnijem. (31) B. But when upon those others Retribution for their sins descends, * • Then Mazda shall Your Divine Power Manifest itself through the Good-and-Loving-Mind; Then shall they learn Your lesson O! Ahura And deliver up Unt^hth into the hands^^ Righteousness, r C. Retribution is a great remedy for curing the wicked ! Punishment is the greatest deterrent front sin ! There is mercy, in the retri­ bution of Ahura-Mazda, for by the process of punishing He saves! Not to punish the wrong-doer is to abet with and en­ courage him in inflicting further harm upon the innocent and the good ! It is only when the strong-arm of Ahura-Mazda descends, that the wicked are brought to their proper senses! The pmiisb- ment of Ahura-Mazda is fuB of love, for His intent is not to do harm but infinite good! Here,,we are taught that there is no endless punishment and suffering for those that err, but a gradual process of reclaiming. As Ahura-Mazda looks upon the sinners with thO Fire of Wrath, HSs glance is softened wi® flife Waters of Mercy ! In the Gathas, there is a great amonnt-of hope for ’ tlfe wayward and the lost, and it is pr^nanjb with the message < 4 Universal;Salvation for us all! The.finners have as much cau^ to rejoice as the saints, for progress is a^ured to us all ’ VERSE 9. ¦; H 'J. Ateha toi vae^, Rh’^ama! ialwiii, Mazdw^a Afaiuaimglio; A moyastra to Hyat ha^ra maoao ba vat. Yathra clustish aaghat maetba. (32) ¦iI B. May we be like unto those. That bring refreshment to the world, The Creators-of-Matter and the Lords-of-Life; Living like brothers and Righteously, May our minds become concentrated. When doubt assails our reasoning. % G. Zarathushtra expresses the wish that we might all play our part in bringing about Happiness into the world. It is the plan of the Almighty that there should be peace and prosperity everywhere, and that all should live like brothers and act righteously towards each other. He exhorts us to strive for Perfection and- to be God-like! He cautions us to cast out all doubt and stand? resolved in our minds. We are here for a definite purpose,, and.must play our parts well, to the best of our ability. Doubts tend to weaken our resolve, and we should never allow that to happen. We should concentrate all our resources, for the furtherance of Ahura-Mazda’s great plan, in which we should play our willing parts. VERSE 10. A. Ada — zi ava Drujo Avo bavaiti skendo spayathrahya, • . At asis^ta yaojante, A — hushiloish. Vangheush Manangho, Mazdao AfiAisddiwyaclia, Yoi zazenti vanghau sravahi. (33) B. When down upon the Wicked Comes destruction of their pride, Then shall their inner-most wish attain, They who abide by the Good-and-Loving-Mind, With Mazda and in Righteousness, Striving for the good reward. Hlib II 2930 C. Zarathushtra assures us that the wicked are bouod to collapse ! All their false pride shall vanish into nothing • Their huniiliation shall be complete ! Their downfall shall synchronise with the triumph of the Righteous. Those that live by the dictates of their Awakened Conscience, and go about their tasks virtuously, shall live in the way of Mazda, and striving for the good reward, shall attain to the fulfilment of tbsg^ious desires! The prophet is quite firm about it. He has questioned earnestly and has realised with the certainty bom of direct perception. Collapse of the wicked is as certain as the fulfilment of the good is assured ! VERSE 11. quite firm about it. He has questioned earnestly and has realised A. B. C. Hyat ta wrvata sasbatha Ya Mazdi^ dwdat, mashyaongho, Khvitidia enei^ H^atcha dbregem dregvodebyo radio, Savacfaa astiavabyo, At aipi taidi anghaiti iishta ! (34) If you understand these regulations Which Mazda has laid down, O! men. The Rules of Happiness and Misery, Whereby the wicked suffer long. And the virtuous enjoy bliss, Then Rejoicing shall surely come to you Right Knowledge is j^sential for our ] the stumbling blocks tnat lie in our way. suffer endlessly and needlessly. There are certain well-defined rules that govern our pleasures and our pains. It is the part of our beloved prophet to show us the right way. He would have us share his enlightenment! The wicked devour the bram­ bles of their own sowing, just as the virtuous relish the fruits of their own raising! This rule is inviolable! this law, we shall live without fear. Casting out fear, we shall begin to Rejoice. And when we,rejoice, we shall spread the same to others! t Happiness! Jt removes iTifough ignorance we Understanding (To be continued)P'S. ( I: 5114 ; '» : R« 3t«*t4QX ’UX4l (§XR a»|lxxi»ft >»iR| w*!^ ’UMIsj HI «i4 X«*tyiX XlH^ll @X^»Z ^4^1 Adi. '«4^Xi iX64R»{l «irl nwixi ® XI? nix w, fl Six si%l x’xix wxi^ wihjhxici =ncl rtxix h^5laxil >(nx^Qdl lioi »i;i ?‘a{l4i?^ (Hypocrisy) ^l«l ^niW »ii9r»{l ^'ail arwixetl) «.r?. A -...... •sSfr*. ft ____ t\ f p xt*<4i 1^ ai^»tl5llHl axi$ & ^11 ”^141 rt’HjQ'wtHi »ti>1 ani S«>n-?ii3ixi aHAHiiiSli tu’n Xeti 5»xx4l^ i5l |5l ^ix n^i an^ Hxi •J anZ^j, SRI^I g, ' axisx»lixi ^isft ^Ixti XHctK S’dl «(l. H au<|«t*ll ani^i ayxi^ anoxx 6u (H ^tfii » aisQ (&iaxi «l disHrl .? SX’Q-XRHI XlX^l aiixixi >lw ^Cii <^at. ’Wi^i W 1 41H€R axH d«tl^ ^eft mn axi"^ i|i4i ani xnu @^nu ^vi X6^xs 4«aRxiiii anixed w. amvj. xi. * ^^^41 ilids XiW^ (Xlxilf) I&cil. ^Mlw* 3*41x1 SHH^. H^liHl »i^i‘*ig.: dHl SX'MWI sisy^l av-qi ®cti mx d aH^ il*(x aHW Ml ^tW »iw <^’^'^1 ’UMS 6llw »ltft«»cll. «t jiW HR41 HRMI Xix*(l ^IsMlfll »|*l X^X ft <&c(l. 11(641 eii’ll 3H;i.jfcei3fl-;ii^i4i i’’i^Pi inx @4M4 «l^l. MlWCA’tt Hl^ 34^ w{l«*l li'j Sli^lfef. ^^$1X14^ 41^ <>14141 34^ hSI (61S®^1 3HiGm. ’iRHl 5ii^ Q|i3l i9-4l%l ailCl 6Hi, <4^^ >l«ll'l4l <1^41 3l«il, li M «14<141 <44«1 Ml, sei’ll 3K;i Him 4’-^ n4l 3>iH «i4- eii^. 3h 1v’»344 siH 4 4i4 ’iW, HHl mini vmiill 34X141 641, «14CI^ 4 m«? «l^l. HH i^4^^W4fll^‘ fcl 41^ (6*^. 4l=<^ulfcf 4(6 « WHl V4l»il anXlctl 6ctl, R's »(l!5 tHSl0'^ («WHi ’U^l. ’Him ?i«aiei4i^i Hlwcnm “4'’iia” 4i’i »ti«i- •»iim aP4i 4aQ “Sus^i «l4i, SM V’l^l4l ‘H’s^i‘H Mlg ’I4i d an ‘'H^v 8 H 4^'41 »il“4*’l'til” ’l^V Hcti 6cli 6t^’ll-H4, 4'441, > «R*’ll ^>41 maa^l 4(ii 4k 414^101 i, at ’l v^i wilH^ MlalHl M’»^l ci4l Sm^I’I 8(^1. »« 4’lsPti ’tHRiaildl '-t’-^ii qai ci^ii q^lei 9^4U ‘Ji&i Sicil 34^ M'«^i =41^'41^ ¦MStin4l€(l,ci4l 5(l?il4^1 C4^"^’ C^cj' 4 ^i'd 4l-u-^‘. 5lai^l «i;M4l ^41. a4l^«4l^ 441 5lij44iHi 341441 ’ll4t’i>ll4 S. sei’ll Wm S. Hivmeil^i-^4^ •H'Micii s^ Si set’ll- 4l€lt ^' alii ay «r*ri^ ^i2ii <11^=»1C-0h ci aJl4 ^41’ w'sMl ^55'=i'41^ S<^ 4 **^1:4141 HayMl 3»^^’i»J^'4 RetSlMi^iv s^cii 6Hi, c*u^ f«ii^Mi Sis^iHiJU siS4’ft^H mi’iefl^i >i» MmsiHi 3444 Hi»Hi 6^^^ ^4 S^L 341X ^a’li axH Him 4iili mvMi. 32I •He^' ifiSliSl §fe wMl aftSftH ^ciHi '**t« ' •5^^ sr^iR^i R»9 *»n. »ii hWI 3s«i>fl^4i ai>ft3li W »i^l 4»ti«i«, Hita, »lRjrf(9l, H6Rl«*'5fl9, «nrt^9(l^, «k6R >l^a79i,^t»l«19l, hri H’^ il«l6, Stt’. H»^^Ri 25m^ a^’imai (Hr ^wi?iHr ’w'4 9i«ir^lcG vMiSllHi sd-’i^feR) @^«t»t€l« «i^t Himiei SI<1 'H6RI®*', 6ltl0«y iV <1^1 HRimai, M<1!5- H 641. ^>11 *1{J 3il •»'9Hi»l VHI^I 9imni cMi^ 44 «IZ14 a^ciair V-ll'*l aniHctl 641. »l»ll 44^1^1 ctai Is^i'nis •«441 641; >44 sll>l4 ‘4l46W4 ^3<=t4l 641. 4*4’41 44 41. deal *Hi^m Hl wiPia =»MiH, 4*41- *4^, 0^1441^, ^140*, Vl%l4Sl«, 4iaiW, Ijft3-<41, ^4^(1, “aHlO^” 41 §^4l6) aH4W«, M«R'4JH. iRfl’R, S^41S 64^4441 4l4Hl 4Rll-Y-\^fe'9 434 M6M€ 3a^fl4l«l 63‘. (5|4-w<^a "liHR). b<(:»Q ^UH^l 4l5l ^^*4 : iB a»4l?5, iRl*^®? M%44a? 3«9nqi€ti 5|' 1RI‘4.^H, @^4R 4l44l4l«l, - ------------ SRimiW e|' tia H«ai^, V9i^g?5 %IRI«4£J ^9,41 7**^ (Mia) (,»tl6l^ 3«5ft 3ii4,t4i 4l125 ^^^<25 41^41 4Hl 4a4l4t«i 4r I'4«J V4’*S5 , 4l4lU, VlMt? ai^W Mlw, •4^425 354125 M^lRl (QV <491435 wed), 44^135 4ia»l, 44^135 41^48? ?ll€l. 2Rl‘43ll6 414^35 xmHi atJ 9l»ll S. 5l^'•y'^1^ d { H41 (5li44lHi wiH 4pi nl^ft^ctirt M-t«99t.ur Cl’5ll4l-^aft ^^»ld'4l ^IS^axi i^ldl 5Ui '^isQ Htnni ^icti^ii «iH%ii^i«(i 30 ’ll® Bid’U (i^el s^i;i SUM I 9114(3 'ti’ai 63*. via «l

JB Hm’*® UHlvMiPlSlSll. , Xcni ^;i.r ^cft. wM U-t Ma ’ai^dni ’’I'HrtMi ^4«MvH ^t»l i^^>ft- maiaili^i »U dl ^^4 ^*^ia ” 61 ®Hd . 61'; WMHl dHR’d 6dl »ld Mrt*0 KlHl *llii>i*=l‘Hl (ajd lieiP’HH VI'*! 6 dl diH‘. Mei'M^ld dt^ =»HPl^ d 6«*t^ ¦v-m^i ^n>Hc-Hi 6di. a4(0 fd-^PlW’ir a,i^ a^Hi, ^M(«a 4U»illM dt0€^ MORl ^Ml- Qil(d* ^id «t4t ’<14*4 »td «*4^1- “4l»l d '^‘V^l, ^a4l ’IffZ^l §1 X,4P.l ?«^ U^l ftHd dxm Al-n anicMl 5------------ O RtsHeni^l iHSrllti SH^ dM ’U*m6lrll ®i5lll4l HhS Hl Hi-fi •fi.A* «•>’««•« ‘^ **.5 it 34•»Mll(l5ll«fl’r ^miS!| »U VnrllMi fiiil l »iul tuw f/ («'a44 XlXl^l 6rtl **' •M* 3im fcsQSl Hh ant;^ cli H mV «l >»-m«{l^Hiv wiieti^ ^^j*. rim 5liv»O aiiaii (ra R |[loH 5i3»ll Wil <15iWHj7| a»|l»J’ aiJl ?MfM Ml ’Ri M2?^(d s$^ 51 MlAdl ! (oHlv-HM Sr CmHIH <^<1 RMclHl -u-Hltll . _ ,.„ .J . aHi^aCaiHi MMMHii MPROSIiHI (hTH JliM^dl. 5l Ml Xl^l tM^W%*^ctSNivu 6tti *' Si* » 44MiS IK? •w-meiMi 3*i'O i vll ^*314 n’O^ wii^ &; 5 ^>ict dlil, oivn, cft'«mi€(. M«t- _ ttiCk) ’'H’fty Mi9 v(^ a!iii lieiB anJl nbcU^l ^{)h^ iBpiBiBMaBgaBiBBagaa BaeaaBBMzinBBBtaaaBaeaBBia3HnntannnnnB?2gigB»annw>gmg^yaj>Mawww»- P. N. Mehta Education Trust I § s RUNS Boys’ Town NASIK We invite Actentloh of piarents to this himous Boarding School for boys of ali ai^es end all cprnniuniti€|$. , Efficient staffs tncHvidkial attentiovi—H^bmeal^ wholesome diet— Opportunity fpr ou<^d^r,^ports— Open-air games-CaM pf s a s n s . s ' ? I o n 1 D B I B 8 I § § __ ---------- --------------------------------------------- -^..ww. w. . B } HAS MADE BOYS’ TOWN A MONUMENTAL EOUGATIONAL g i institution OF REPUTE. § ( Concessions to Parsee Students will be considered by the Trustees ) | I Inqniries-Mr. Bejon N. Desai, m a., b. t. Princip.i. 8 B D taBBBBBaBiaBaBBBBaBBBraanBBBBBBBaaEiaaBBBaBPaBBEKaBBBBBanaBlilBmnWBWWWWWWwrawwHwS character along with sound education The late Sheth P. N. Mehta’s Munificence HAS MADE BOYS’ TOWN A MONUMENTAL EOUGATIONAL INSTITUTION OF REPUTE. ( Concessions to Parsee Students will be considered by the Trustees ) fncpiiries-Mr. Bejon N. Desai, ^5 ‘.K AI A HAPPY NAOROZ TO ALU Statement about Ownership and other particulars relating to PARSIANA monthly published under Rule 8 of the Registratiofi of Newspapers, (Central) Rules 1956. 378, Grant Road, Bombay-7. WB. Monthly. Pestonji Byramji Warden. Indian. 378, Grant Roai Bombay-7. WB. PestOajl Warden. Indian. 378, Grant Road, Bombay-7. WB. PestcBiji Byramji Warden. Indian; 378, Grant Road, Bombay-7. WB. J Pestonji Byramji Warden. Partners, Share-holders holding more Res^ij^g^ar^^^Gc thihr eme wwft ofttetofalCaf^al; i Fstee, lfe«bay-18. 1. Place of Publication: 1. Periodicity of Publication: 3. Printer’s Name: Nationality: Address: 4. fiBisto’a Name t Nationality: Address: 5. Editor’s Name: Nationality: Address: 6. Name and Address of Proprietors, '5 Goolrukh”, 83-Worli Sea L WB. I, Petoji Byfamji Warden, hereby ^clare that the particulars given above are true to the best of my knowledge and belief. ' For PARSIANA •5 36 Date : 15th March 1970. Pestonji Byramji Warden Sole Proprietor.- READERS’ VIE WS i f j; \ 1 I Th^ Editor^ "Param ” Bombay. Dear Sir, % I am not a Parsee but have been an avid reader of the Parsiana along with my friends due to the many interesting articles that it contains. . 'r. I have read with considerable surprise the recent controversy that has arisen by reawn of the marriage ceremony according to the Pars^; teadhions of Mr. Zubin Mehta wth a lady who does happen to be a Parsee. But I have read with still greater surprise the recent attempts of you Parsees to convert, and bring into your fold members of other communities by " - - and expansion. 7^ ______ ____ where many great communities have disappeared through process of integration. Many of the Red Indian tribes in Central America have faded away altogether and today we can scarcely per­ ceive the traits of a HUN, a Norman or an Anglo-iSaxon in a con­ temporary blue blooded Englishipan. If the same fate befalls^the Parsees, it will really be a great pity because over the years the Rarsees have displayed some of the most transplendant qualities of, mmd and heart Which have endeared them to their fellow countrymen. For centuries the Parsees have ostracized themselves from the rest of India and this somewhat belated attempt at proselytization is really difficult to understand. Is it that the Parsees are worried about their fast declining population ? Or do they believe they can salvh^^mselves only by opening the floodgates of conversion to all ^d shndry w^ come to seek cn not through genuine convictions but through jwaniihg’for lucre or other motives. The Parsees would be ignoring the science of eugenics if they believe thatthrtmgh j^ocess.of ptoselytization, (either through inter- communal marriages or otherwise), they would be preserving for the l^nefit of posterity those outstanding traits which have led to their signal contribution to the politicab economic and scientific upliftment , of India. a -Su 43-3-1970. „ . .. .. process of proselytization Human civilisation contains numerous instances Let not the Parsee^ Sn a moment of weaioiess, sacxifice I earnestly believe that it is only retaining their distinct racial and ethnic entity that they will be able to preserve and perhaps enhance that reputation which has made them pioneers and ethnic entity that, they will be able to in every field of human activity. Yours faithfully, H. Marcell preserve 39GLARlW CONTeA^rCTKONS AND inconsistencies in the public STATEMENTS OF DASTUR FRAMROZE BODE j. P. SHROFF to In the Jame-Jamshed of lOth March Dasturji’s contradictions from time 1970 Mr. Kamdin has justifiably drawn time. Perham Dasturji Bode may retute the attention of the Parsi community to these contradictions on the ground^ that the constant prevarications in the views being under the strong influence of wes- of Dastur Framroze Bode on some of the tern theology in his recent past he has most fundamental questions vitally affect- claimed greater light on his own reli^on ing the very existence of the Parsi through western outlook rather^ than community. Perhaps living in a dynamic through oui: own ^voted.and d society and being under the constant spell religious leaders who have in this country of a fast-moving western civilisation preserved up-to-date the tene^ Dastur Framroze Bode may make a claim faith^ with a tenacity worthy of their that his own ideas are conducive to pro- ' " gress be a religious leader and proposes to explain and clarify the tenets of an an- Civiiv xaivix, ~ —-- cannot he treaty as a commendable vir- -ST. -w- ___ _____ a ___ -__ O' like a lei In the wind. Last Monday to light when_ Da^urji Bode^ was discus- the audience at the Cama Hall found con- sing the question of non-Parsis associating elusive proof of the remarkable incohsis- themselves with our religious ceremonies, tencies in his public utterances in the Dasturji Bode eategorically pointed out course of less than two hours of verbal that except for a few ceremonies like flourish that only captivated the unwary “ijasni”, there is hoBing: wrong with n^ and the uninformed. In the Jam-Jamshed dated 18th Feb­ ruary 1970 Dr. Sana has clearly spelt out and demonstrated before the Parsi com­ munity the statements made by Dasutrji Bode in the not too distant past and pro­ ved how they are utterly repugnant to his present day utterances. That article in Gujarati, is commendable for painstaking labopr with which Dr. being under the strong influence of , claimed greater light on his* own religion of the Parsi through western outlook father than western traditions. We would, therefore, confine our obser- But when a qualified Athornan claims to vations in the present article only to those - ¦ self-evident inconsistencies which were explain anu viaiuy uic tvnvxo vx revealed in the discourse given l^t Mon­ cient faith, wild fluctuations in his ideas day under the auspices of the Kaiser-I- cannot he treated as a commendable vir- Hind, his lone mouthpiece. The most glaring inconastency came The opinions of Pusturji Bode are course of less than two hours of verbal that except for a ffw ceremonie^ like Parsis remaihmg present at the time when To use his own words Dasturji Bode stated: Even today I was gratified to find that 7 1 ; ' t’" uhdistur^d access to ^ari'^, and atash- behrams and actively participate in our sacred ceremonies.” ansuKing wx.u This remark V^^urally caused mse^ Bana has established the contradictions, ment in the audience and a young lad He has placed before the Parsi community was quick to retort that non-Parsis are be- the prayers are recited. “Even today I was gratihed to uno tnat in Iran. non-Parsis d,o have complete and uhdistur^d access to ^ari'^, and atash- behrams and actively participate in our 1 I 40r me to have the Nirangdin ceremony performed and I was therefore required to do so under compulsion.” Where was the compulsion ? you could have refused Panthakiship. One would expect an acclaimed religious leader to practise what fie preaches. The same difficulty arose when discussing the To the question whether Dasturji Bode had himself arranged for vendidad cere­ monies to be performed for his clients, aU Dasturji Bode replied that he had not only cerem'onies but had personally performed them himself, ( corollary; pocketed the envelop) The Chairman of the meeting rightly « 4 ing admitted in religious institutions throughout Iran not voluntarily but pure­ ly as a measure of social compulsion. Many members of the audience voiced the opinion that “whatever may be the posi­ tion in Iran we will never favour our sac­ red religious institutions here in India to be flooded by outsiders”. Being quick to perceive the resentment “Vendidad” ceremony. Quoting some in the audience, Dasturji Bode adroitly few passages, Dasturji Bode pointed out changed the topic and said that he that the vendidad contained the most mun- had never suggested that. non-Parsis dane subjects like the flesh of a dead dog should enter the fire temples and he had and filth. He emphatically asserted that not made any statement that he was in jf you draw a line in the centre of a page, favour of non-Parsis having access to our translate the Gathas on the one side and sacred institutions. the Vendidad on the other, you will find Unfortunately for Dasturji Bode, the that they cannot possibly stand together, meeting did not end thire, and before it Concluding, he said that vendidad was a concluded, Dasturji Bode was heard to ceremony evolved centuries later, and the make a categorical observation that pros- priests of a later date have placed words lytisation was not only permitted but en- in the mouth of the Prophet which he him- joined by the faith. He read out before self would not deign to utter. What blas- a bored audience, an antiquated resolution pheny !? Do you wear your convictions passed by some priests suggesting that in your heart or in your pockets ? there would be no objection in the Zoroa- strian scriptures for permitting converts into the faith. If, like the Christian mis­ sionaries, Dasturji Bode is prepared to open the floodgates of conversion to all - * _ , - and sundry, the audience wondered how arranged for the ^rformanjx of the^ ..wx.v. J, kilt kod rwarcr»nai1v ruarfnrTnAn he could seriously assert that he would never permit noh-Parsis to have access to our religious institutions. Once they were converted, they will claim entrance as of right. Conversion can only be aconven- that there is a dearth of good ience without conviction. , instructors in the Parsi community. Con- The contradictions in Dasturji Bode’s sequently any form of religious instruc- theories did not end there. While deaUng y^j^s is certainly welcome, hut a commu- with the rituals, Dasturji Bode statedtii^ aity is entitled to expect that the precepfs the Nirangdin ceremony was not coffins- that are proclaimed from the pulpit have tent with the pure teachings of the Prophet a certain amount of sanctity about tSIm. himself. “Nirang” means ‘the essence’ Majority of the audience left more resol- ‘the gist’ and it could not be equated with yed in their ancient religious beliefs and a cow’s urine, but a quick interruption confounded were not through a plethora came from the audience: of Avestan couplets translated at random “Have you ever performed or arranged and meant to awe the unwary. Every for the performance of Nirangdin cere- Mobad knows a number of them by heart mony for your eliehtcle ? and have you and every Dastur both knows and under- ‘ '' stands them; though we admit your ora­ tory is a gift of the gab. pocketed the envelop ? Answer: “Vest, I have, at the time of the opening of Fasli fire temple, my Trustees ordered 41