Apr 1970

VOL. VI No. 6 h [ I s I r IPAI^SDANA ? . < Xt I r APRIL 1970 Price 50 Paise >-*« J f "3 ¦I J r V- < 3 > »'? § ' *1.'.. . ’'*W Sfe^; *:W**' i n '< S WM» 'i Bb E 8 ew^ i pew J *«e ¦' ij K. <1 A i> II Lk » '1^ Hl I «» •W- 5 ww '¦'; * . : ' IRe ¦;. , 3 ¦^'iW : ¦ ¦ 1^'' i i n .*• ». ^2 '*jp >*'¦ h k «¦ sS !* 4 f Uh*'. L*. 5 ¦*' w ^¦ .. '¦a. ' « j I > VOL. VI No. € w <• % i .i- I APRIL 1970 Contents : 9 3 Page W; EDITORIAL r ... ... Gatha*. the Songs that ^arathushtra fai^ —by Mahyar Byramji Patel 3 5 The Thirty year Judgment on Framri^ Bode --Sy B* ••* Thoughts; “¦rising from A Memorable Mammoth Meeting — by P. B. Warden 35 (Conversion What it is and What it |i not - by Paul Sudhakar Iran League News Ethics of Zarathttshtra by Dr Madhusudan MaUuk 30 33 36 Managing E^tor: P. B. WARDEN, Id.S. (Bom. ), D.P.M. ( Bom. ) ADWORY BOARD :H(^ji, M.A«9 B.£d. Basteiii Naofooz D. Mipoc Seitfab R. Baaiji F.C.fi.A., Major Adhubad D.O.M.S D.Q^Ocon) ( ¦( !¦ Mrs. 6o(d K. SiavaksSiah Dr. R. C. Cooper, M-Com., Ph.D. (Ecoom ), F.C.A. Mr. J^hai^ F. Slirc^, XP« Pn^. Nf^ ArMhir Mody, ii.A., LL.B. Dr. SohrabR. Bat»w^a,^PW. Mr. Bejon N. Desai, M.A*, Mr. FarBrarz NarimOn (Arehitect) Mi*. Homi Burjor Dhalla, M^. Rlarvard) Mr. Mabyar Byrmnji Pa^ ^ngle Copy- 50 paise. Yoiriy 8ub8<|iptkm for 12 iasues Ra 6. inland. 12/i f<» U.K. and 2 dollars for U.S.A. Office Address: C/o Warden's (Mysore) Pvt LtxL,A78, Grant Road. BOMBAY 7. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7. and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tar dec, Bombay 7. ir— JTOITO KI A1 T A//*s well that ends well n rt4L«ll ¦‘H’H? t Finis ctHK AUTO - ALIGN - ARM \Jtllitz TU PATENTED CRADLE THE PMWH mOfl APKOIt STSTEU • THE ONLY TRULY INDIVIDUAL CRADLES • POSITIVE. DIRECT SPRING WEIGHTING TO EACH TOP ROLLER • SIMPLEST ENGAGING AND WEIGHT RELEASING. • INTERCHANGEABLE FROIW AND BACK TOP ROLLERS ^:: THE MOSl EVEH YAHH AHD AAAXIHIUM PRODUCTIOH ARE ATTAHfEB W #£ t Manufactured Marketed & Serviced by DAVER-NGM LTD. Lakshmi Ins. Bldg. Sir P.M. Road, Bombay-1 Phone*: is-nWn'.'* tables ; DAVERENGEM • Telex ; BY 412 3f THE SONGS THAT ZARATHUSHTRA SANG: MAHYAR BYRAMJI PATEL. “I consider the pursuit, accumulation and perfection of know ­ ledge to be more important than any other thing in all the world, — and the achievement of Self-Realization much more important than all the other benefits of ail the worlds put together! ” 66 Yasna 72.11 AEVO PANTAG YO ASHAHE, VISPE ANYAESHAM APANA- TAM !” “ONE ALONE IS THE PATH — THAT OF RIGHTEOUSNESS, ALL OTHERS ARE NO—PATHS !” INraOBmBON: — ZARATHUSHTRA proceeds with his sermon after receiving Enlightenment, He addresses two classes of listeners in the audience. Those that are harmful to the interests of the Mazda-Yasnis, as well as those Mazda-Yasnis who listen to him with intent to learn. He speaks with utmost clarity in order to convince both the type off his hearers with the Truth of what he says, He^aks distinctly, clearly and earnestly, with a conviction that is born of direct percep ­ tion. He leaves no room for any doubt or hesitation in any of his statements. He imports a knowledge the fikes- which has never be^ heard of before ! Consequently, he is transparently explicit, and never confuses us by making use of any allegorical teaching. Our learned Priests and Scholars should particularly heed his warning that those who understand but deliberately distort his admonitions would be the worst of sufferers at last ! Our Prophet chooses his words with care and frugality, and imparts his message with utter simplicity. He does riot anywhere confuse those that have come to listen to him dr argue with him. 51 The simple but lofty Religion that he expounds is not complicated hair ’s breadth, for such a frail Creed might then easily waft about with every breath of air, but is on the contrary stronger than any with intricate ceremonies that baffle us! Nor is it any finer than a pillar, to which we may all cling for safety with understanding and confidence ! Quite plainly, he announces that he is the chosen Prophet of Ahura-Mazda, and that he owes his Enlightenment to Him alone! Zarathushtra had no recourse to any books or teachers, for he found such as there were of these, to be wanting in final accomplishment. He went to quiet Nature in search of Ahura-Mazda, meditated there, found Him, worshipped Him, adored Him, and embraced Him ! From Him, he learned ‘ all that there was to know, and so not to be W seftfisMy by him for himself and has followers almie, but was magnanimously to be freely imparted to all that yearned to know! There is a Universal search for Truth, Beauty, Love, that would satisfy our quest for all of these. He teaches us to think, speak and act with a sense of responsibility. He exhorts us to walk along the path of Righteousness. That way, we shall realize our highest aspirations. He cautions us to shun ah the other inhibited, complex-ri^en, superstitious and ceremonious paths that lead us astray ! For that way lies our despair, degeneration and degradation. and embraced became Wise! The Wisdom he so acquired was Freedom and Happiness. Zarathushtra imparts a message Pronunciation Vowels :— a as in abide: a as in after '9 9 -¦ 3 4k & e as in echo; e as in Me; i as in m; i as in eel; 0 as in odd; 0 as in ode; u as in pull u as in pool; n as in announce; a as in aunt; Every contiguous VoWel, that is. Vowels following each other, must always be pronounced separately, and never as one long Vowel. GATHA AHUNAVAITI — 4. THE SONG OF THE HOLY WORD. YASNAHA31. 6$ ’1 VERSE 1. ? A. Ta ve urvata marento, Agushta vachao senghamahl, Aeibyo yoi urvataish drujo Ashahya gaethao vimerenchaite; Atchit aeibyo vahisfhta Yoi zarazdao anghen Maz^dai. (35) B. To you these laws, learners, Unheard-of before do we proclaim. To those who being of wicked intent Destroy the world of Righteousness; And also unto those best ones Who have devoted their hearts to Mazda. C. Zarathushtra preaches a doctrine the likes of which has never been advanced before. He was a prophet without any other to proceed him ! The Truth that he broadcasts is a matter of direct perception. He addresses both classes of listeners, those that are harmful to the cause of Righteousness, as well as those that pursue the cause so dear to Mazda. This brings us to the realization that the message of Zarathushtra is meant for saints and sinners alike. None are barred when he preaches. There is no segregation of believers and non-believers in the compass of his audience ! VERSE 2. A. Yezi aish noit urvane Advao aiM-dereshta vakhwyao, At vao vispeng ayoi Yatha ratum Ahuro vaeda, If Mazdao ayao asayao, Ya Ashat hacha jvamahi. (36) 7if B. Since out of these there is no choice Of path that is easy to see, for good, Because of this I come to you all • As Prophet of Ahura ’s choice. Whom Mazda to you both have sent. That Righteously we all may five; C. The choice between the two |>aths is hard to distinguish and 3 difficult to implement. With the best of intentions, we are liable to err. So many of our troufe^es have been inflicted upon us .. by those that thought they were right whilst being confoundedly wrong ! Because of this, Ahufa-Mazda very graciously sent us his Prophet Zarathushtra to guide us. It is the work of the Prophet to enable us to see rightly and live properly ! The Prophet comes to restore accord out of chaos by establishing the rule of the Moral Law. Just as the good have still to progress, so also the lost have to be reclaimed ! The Prophet sets out to help both these. VERSE 3. ? A, T*; ' Yam dao mainyu Athracha, Ashacha chohih rannibya kii^nutem, Hyat urvatem chazdomjghvj^ebyo, Tat nCj Maz^ ! vWvanoi vaocha, Bfl^va Owahy^ aunghO) Ya ivanto vispeng vauiayZ B. What You give through the spiritual Fire, And through Righteousness promise to both the Bliss, What is the Law for the discriminating .Ones, That to us, O! Mazda wisely tell. With speech from Your own WoUthV - That all the living may be saved. C. The uinly Holy Fire that Zarathushtra adores is the blazing spirit of Ahura-Mazda, residing in every Wirtfafl heart ! it lies dormant, in some it glows, whilst in a very few it burns right ­ eously ! This is the Fire that imparts Bliss when it is fully awakened. It lies latent or shines bflffilgentlyj depending upon ; s' * ? % L k I1 * » 1 ? our stage of spiritual advancement. This is the real Atash- Bahram, the Victorious-Fire-of-Inner-Illumination that is ensh — rined within the Temple of our hearts ! Zarathushtra implores Ahura-Mazda to awaken this Fire within him and his followers, and also within the hearts of the non-believers, so that they too might know the Truth and ejjjpy Bliss. He wants Ahura-Mazda to reveal the Law that imparts rewards and retfibutions, so that he might bring about a Universal Salvation ! He will go to no other for this information, for he rejects any intermediaries between himself and his Odd. This verse clearly shows that Ahura-Mazda is a personal God, capable of responding to the pi­ ous aspirations of His true devotees! It also shows, that it is Ahura-Mazda alone to Whom Zarathushtra turns for enlighten ­ ment. He is quite innocent of the charge of performing any wor ­ ship of the so-caied Yazatas. Amesha-Spentas or any other • •• Spiritual or Material Beings! This is the resolute Monotheism of Zarathushtra, the Prophet of the Mazda-Yasni Zarathushtri Daena ! VERSE 4. A. Yada Aslhem zevim, Anghen Mazdaoscha Ahuraongho, Ashicha Amiaiti! Va^te Maibyo Kfas^thieni a(^ng^vat, Yehya v^%da vanaema (38) B. When Righteousness becomes my quest, O! Great or-of-Mat ter and Lord-of-Life, Along with Pious Faith ! Through the Highest Mind I will seek For me the power of the Detached-in-Spirit, Whereby blessed, untruth may be overthrown. G. Our Prophet advocates the quest of the Righteous-Life ! In this, a deep-seated Faith is essential. The f^aith he mentic^s is not Mind credulousness, but is the outcoine of an Awakened Consignee ! Zarathushtra always extoMs the virtue of a develop ­ ed and progressive, Mind! He finds his strength in a spirit of Detachment. In other words, he sa^^Wat iban has to live <1 righteously, be guided by a progressive conscience, have faith in his mission, and work with a detached and selfless spirit ! This is the way by which he will defeat untruth and serve the purpose of Ahura-Mazda ’s creation. VERSE 5. A. Tat moi vicWdyai vaocha, X 4 -J Hyat moi Asha data vahyo, Viduye V’olhu Manan^ha; Mencha daidyai yehya-ma ereshiSh, Tachlt Mazda Ahura ! Ya noit va anghat a^hahi va. (39) B. Tell me that for my knowledge. What good Righteousness for me avails. Teach me through an Awakened Conscience; Make me exalted through being right. And also this O ! Mazda Ahura, What will not be or will be. C. He continues to ask Ahura-Mazda for the satisfaction of his Knowledge. He wants to know the benefit of living righteously. Whether it is worth one ’s while to live a life of rectitude. Ahura- Mazda answers him through the Prophet ’s Awakened Mind. ... It is an inner-illumhiation that guides (He Prophet all the time! He is aware of the lofty stature of thos^ (hat are upright in their lives. Zarathushtra now wants Ahura-Mazda to grant him the vision of prophesizing. He must know the consequences of right and wrong actions. VERSE 6. Ahmai anghat vabishtem Ye m^ vidvao vaochat haitbim - Mathrem yim Haurvatatb Ashahya Ameretafascha; Mazdai avat Kteshaflffem, Hyat hoi Vohu v^ikhshat Manangha. (40) > A. 10 ?1 B. The Best shall come to him. Who wisely spreads my wisdom true — The Revelation of Perfection And Righteous Immortality; Such is the Power of Mazda, Which comes to him of the Awakened Mind. * » C. The Holy Prophet confidently tells us that all the bounteous blessings shall come to those that spread his message of Truth ! His teaching shall make man Perfect, and Immortal ! These two rewards are the greatest blessings conferred upon mankind by Ahura-Mazda, and they come to him as a result of living according to the Prophet ’s teachings. With every line, Zarathu ­ shtra declares the importance he places upon the evolution of the Mind from its grosser to its finer state ! It is in the Empire • ¦ ¦ of the Mind that man finds his noblest reward or meanest suffer ­ ing! No^vorldly honour can displace the gnawings of a guilty con ­ science, just as no worldly dishonour can mar the serenity of an easy mind ! We thus find ourselves rewarded in proportion to the progress of our minds. VERSE 7. A. Vast a manta pouruyo, Raoch^ish r^thwen khvathra; Hvo khrathwa damish Ashem, Ya darayat Vahishtem Mano; Ta, Mazda ! mainyu ukhshyo Ye a nuremchit Ahura ! hamo. (41) V B. Who considers that to be the foremost Shines by the celestial lights; His wisdom is the gift of Rectitude, Through which he sustains the Highest Mind; That, O! Mazda is the spirit bright. Which always remains steadfast, O! Ahura. 1112 1 C. He who considers the Good-and ’Loving-Mind to be of the greatest importance is radiant with the light of'God! As he lives righteously, he finds himself blessed with the highest wis ­ dom. This wisdom is a perpetual gift and is the constant companion of the illuminated righteous. Zarathushtra tells us that the illuminated ones are those who are constant in their pious pursuits. We are adyised to be painstakingly faithful, and not to be pious by fits and starts. It is a difficult path we have to tread, but one that is fully worthy of our best efforts ! VERSES. A. At Thwa mengW p 4B. 1 Hyat akhvyai dadao patham, Vastryat va aMe, Ye va noit angliat vastryo. (43) You are the Creator of Faitl^^ J You are the Creator of Life ! and Wisdom, You are spiritual, O! Mazda Ahura, This is the way you lay the paths. For those that accept the protector. Or he who is not the protector. A < C. It is Ahura-Mazda Who makes the Faith spring up within our hearts! He is the Creator and Fashioner of the entire Universe. He is the source of all our Wisdom. Heis Spiritualand beyond our earthly imagination ! He has laid the paths along which we may travel in life. One path is that by which we accept the guidance of His Prophet Zarathushtra. The oither path is that by which we reject him! There is freedom of choice between these two paths ! However, we are cautioned to choose with care, for upon our choice depends our reward or retribution. We are particularly advised not to fall into the trap laid by pretender prophets. VERSE 10. A. At hi ayao firavareta Vasti^ ahhwyai fshuyantem, Ahurem Asiiavanem, Vang^eush fshengfalni Manangho; • J • Noit, Mazda ! avafi4ryo Davasdiina hiimeretoish bakh^ta. (44) B. So from between these two, let the choice be made, Le it be in favour of the prophet true. Who pis a Lord of Righteousness, An increaser of the Good-and-Loving-Mind; Never, O! Mazda, may the pretender prophet Derive benefit from his outward piety. 1314 C. Zarathushtra places the choice upon us ! He advises us to be careful when we choose. We are to accept the one who preaches words of Truth, lives Righteously, and is an Awakener of the Good-and-Loving-Mind within us ! He asks us not to be decei ­ ved by the outward piety of the pretender prophets, who lead us away from the True Path ! We are not to be impressed by the false show of the deceivers. The only criterion to be accepted • is the standard of Truth ! Magic and miracles are no standards by which to judge the right from the wrong ! They are only the paraphernalia of the knaves to deceive the fools ! Colourful Altars and elaborate rituals are only the tricks of the trade of those who have nothing more worthwhile to impart ! They only serve to distract us from the inner search. VERSE 11. J < A. Hyat ne, Mazda ! paourvim Gaethaoscha tasho daenaoscha, Thwa Manangha khratushcha; Hyat astvantem dadao ushtanem, Hyat shyaothanacha senghascha, • • Yathra vareneng vasao dayete. (45) B. Since for us, Mazda ! from the beginning You made both bodies and souls. And Mind through Your wisdom; Since the body is endowed with life. Since actions and speech are ours. Whereby freedom of will we enjoy . 5 C. Ahura-Mazda is the absolute creator ! He gave us our bodies, souls and minds as an expression of His Wisdom. He put life into our bodies, wherewith we may have the freedom of action and speech. He has given us the power of willing and choosing ! We are not mere puppets in the scheme of things, but are active participants in a mighty play with the capacity to respond wilfully to our inner and outer experiences. Wilful and blind caprice does not govern us, but we become the dispensers of our own destinies ! Herein, Zarathushtra upholds the theory of Karma, whereby there is a cause for every effect, and the Universal Mind manifests itself all about us !VERSE 12. A. Athra vachem baraiti. Mithahvachao va ereshvachao va, i- B. C. * * Vidvao va evidvao va; Ahya zeredacha Mananghac^ha, Anush-haikhsh ArmaitiSh, Mainyu peresaite yafhra maetha. (46) Here voices are raised, Both false and true, Wise as well as ignorant; According to each heart and mind, Guided by the spirit of Faith, The mind speaks as it believes. When discussions take place, arguments are raised both false and true. The ignorant express themselves as forcibly as the wise ones ! Different views are expressed according to their inclinations and beliefs. All are guided by the promptings of their individual Faiths. Each mind considers its own opinion as infallible and final, whilst it scorns the beliefs of others ! Credulousness and superstitious beliefs are hard to drive out with sound reasoning It is difficult to drive out by reasoning that which was never driven in by good sense ! The Prophet is well aware of the stupendous tusk that awaits him. He has to banish long-cherished beliefs of the Daeva-Yasnis from the minds and the hearts of the congregation, and usher in Mazda-Yasna in its place ! ................ VERSE 13. » » A. Ya frasa avishya, Ya va, Mazda peresaite taya; Ye va kaSeush aenangho A mazislitain ayamaite bujeni; Ta chashmeng Oiwisra Haro, ASM Asha aibi vaenahi vispa. (47) 15B. When openly doubtful. Or when, O! Mazda, secretly perplexed, one asks; Or when for an insignificant fault One suffers the greatest penance; < Watching all this with penetrating Eyes, Closely and Righteously You Observe all. C. Ahura-Mazda is Omniscient 'He looks into the deepest recesses of our hearts and His searching gazeTs aware of all the doubts, secret and open, that assail us. He carefully takes note when we needlessly suffer disproportionate punishments for trivial sfaults. The method of atonement according to Zarathushtra is by doing proportionate good, and not by inflicting upon ourselves any debasing penances, or by grovelling in the dust! Ahura-Mazda is fully aware of all that happens at ail times, and Righteously, and carefully He keeps note of all that we think, say and do. We should therefore be very careful when we punish any wrong ­ doers, keeping well in mind that the punishment that we hand out to them is not more than what they deserve. VERSE 14. ‘ A. Ta-Thwa peresa, Ahura I Ya-zi aiti jenghaticha, Yao ishudo dadente • - 3t f ? Dathranam Yaostha, Mazdfei r ^i^gyod^yo, Yatha teo w^ben It^kereta hyat ? (48) • • B. This do I ask You, O! Ahura, About all that is and all that shall be, What secret yearnings are You aware of The rewards that are for the pious, And retributions O! Mazda for the kicked, ’ How will it be for the equipoised ? C. Zarathushtra questions Ahura-Mazda about the secrets of 16 Existence. How did all this come-inttr b^ng ? How will it all fare in the future ? He wishes tp' know wither He is aware of all that goes on in the inner-most recesses -of men ’s minds. What are the rewards of the virtuous and the retributions of thevile ? How will they fare that are neither good nor bad ? The questions indicate that Zarathushtra has tremendous faith in Ahura-Mazda, and that he is quite aware of the fact that Ahura- Mazda is Omnipotent, Omnipresent and Omniscient. His trust in the Creator is absolute, and his confidence in His Justice is complete ! VERSE 15. *• A. B. c. Peresa avat, ya mainish Ye dregvaite khshathrem hunaiti, Dush-shyaothanai, Ahura ! Ye noit jyotum hanare vinasti Vastryehya aenangho • • Paseush viraatcha adrujyanto 2 (49) I ask You this, what punishment Awaits him who helps the wicked to power. The worker of Evil, O! Ahura, Who finds no other, pleasure in life Except to separate the Shepherd From his beloved flock ? I He continues with his questioning. What is the fate that awaits the abettor of the wicked ? The wicked are greatly encouraged by those who are favourably inclined towards them. In the teaching of Zarathushtra, there are only two courses open before us, the good and the bad. Those that are not good are not to be regarded as neutral, but are to be accepted as bad, on the principle that those who are not for us are against us! They who are indifferent to the cause of the virtuous thereby allow the wicked to prosper and the good to suffer They who condone evil also by that very act sanction it ! He holds out a warning against those who come between him and his followers that they ard inviting the wrath of Ahura-Mazda. 17VERSE 16. A. Peresa avat, yafha hvo, X Ye hudanush demanahya khshathrem, Shoiithrahya va, dakhwyeush va, Asha fradathai asperezata; Thwavas, Mazda Ahura ! Yada hvo anghat ya — shyaothanascha ? (50) B. I ask You this, how is he, Of good insight, who for the householder ’s power, That of the province, that of the country. Works diligently for the furtherance of Righteousness; He is Yours, O! Mazda Ahura, How shall he be such — and by what works ? C. The house-holder, the patriot and the lover of his country are said to be of good insight. They that work earnesRy for the cause of Righteousness are truly the lovers of Ahira-Mazda ! Herein, Zarathushtra extolls the status of a family-man, who is devoted to the interests and well-being of his* kith and kin. He questions Ahura-Mazda as to the best way in which man may successfully fulfil his purpose on Earth. Zarathushtra rejects the ascetic way of life, and upholds the state of the house ­ holder 1 The ascetic, with all his pious airs lies prostrate and helpless before his diety, which condition our Prophet dismisses as unworthy of man, whilst the house-holder leads a useful and active life which finds favour in his eyes ! The Avesta tells us . that he who sows corn, sows Righteousness, thereby implying that he who lives usefully, acts rightfully ! VERSE 17. A. Katarem ashava va Dregvao va verenvaitc mazyo ? Vidvao vidushe mraotu. ’Sr' Ma evidvao aipi — debavayat; 18t 4 Zdi — ne, Mazda Ahura ! Vangheush fradakhshta Manangho. (51) •< • B. Which one, the virtuous or The vicious one chooses th® better ? Let the Enlightened-one wisely explain, Let not the Ignorant-one mislead; Guide us, Mazda Ahura! O ! bestower of the Good-and-Loving-Mind, t C. Zarathushtra asks Ahura-Mazda to reveal to him which of the two, the virtuous or the vicious, makes the proper choice. The answer is obviously contained in the question itself ! Careful consideration of this choice is of momentous importance. Once the choice is made, we draw upon ourselves the fruits thereof. Nature relentlessly pursues the right course without fear or favour ! He lays great stress upon our accepting the guidance of only the Enlightened ones. The pretender prophets are ignorant of the tremendous harm that they do. We are to deve ­ lop the Good-and-Loving-Mind within us, which will help us to make the proper selection of the teachers. How can they show us the right path of Salvation, Who themselves are sunk and lost within the meshes of rituals, spells, magic and superstition ? The Prophet shows us that the only way for us is through the pursuit of right thought, right words and right actions ! How can ceremonial prayers save us after we are dead, when we so assiduously shunned the course of Rectitude whilst we lived ? VERSE 18. A. Ma — chish at ve dregyato Mathrascha gushta sasnaoscha; » Azi demanem, visem, Va shoithrem, va dakhwyum, va adat Dushitacha marakaeeha; Atha ish saz^m snaithisha. (52) B. May none therefore go to the False And to his utterances and teachings pay heed; 19J For your home arid town, And province and country he hurls to ruin To disaster and death; Resist these with your might. J C. He cautions us never to go to the wicked for their evil brand of knowledge ! They are sophists who deceive us with clever but false arguments ! The ignorant masses play into the hands of these false priests, who fleece them mercilessly and ruin them with their ceremonial paraphernalia ! Our Prophet warns us that only his message of Righteousness, Awakened Conscious ­ ness, Faith and Power shall bring us Perfection and Immortality, which are the cherished goals of the Enlightened seekers ! All the other ways are the pursuits of the credulous believers in the art of priest-craft, which ultimately brings destruction upon our homes and towns, provinces and countries, and hurls us into ruin and death ! We are told in the most emphatic manner, that we are to resist the onslaught of these false pretenders with all our might ! Thus we see that at every step, Zarathushtra advises us to be rational, use our minds effectively, think clearly and act wisely ! * VERSE 19. A. Gushta ye manta Ashem, Ahumbish vidvao, Ahura ! Erezhu'khdhai vachangham Khshayamno hizvo vaso, Thwa Athra sukhra, Mazda ! Vanghau vidata ranayao. (53) • • B. He who gives his ear to and recognises Rectitude, Becomes the master of Self-Wisdom, O! Ahura, Efficient in the matter of true speech He has control over his tongue. Through Your Inner-Illuminating Fire, O! Mazda, Grant the destinies to them. 20C, The one who is eager to attend to the call of Righeousness, be ­ comes a Self-Realized person ! His words are always truthful and sweet. He has his tongue under proper control at all times. His speech is always very effective. There is always a special sanctity attached to the words of a truthful man, and it is said that Heaven hastens to satisfy his every command ! There is an Inner Fire burning within our hearts that illuminates our lives ! This Fire is the source of all our actions and their rewards. We are to keep this Fire pure and glowing. When we do so, it will reward us with the ’blessing that our lives be happy the nights that we live ! VERSE 20. A. Ye ayat ashavanem, Divamnem hoi aparem khshyo, « Daregem ayu temangho, Dushkhvarethem avaetas vacho, r 4 Tern va ahum dregvanto, Shyaoithanaish khvaish daena naeshat. (54) B. He who goes to the pious. With intention to deceive, his abode shall be different,. Long periods of darkness. Evil nights and remorseful speech. Such a life the wicked ones. Shall work out for their own wrong deeds. C. Conversely, those that live wicked lives, who find a malicious Relight in leading the pious astray, shall find retribution awaiting them ! They shall suffer the dark terrors of their own wickedness retaliating upon them. Their sufferings shall be long and painful. Their nights will be full of torments. Their speech shall be false and harsh, and unpleasant to listen to. They will spend their time in lamenting over past wickedness and misdeeds. Suffering such inflictions, they shall work out their period of of punishment. Zarathushtra does not portray an Eternal Hell in the Gathas ! The wicked shall work out their vileness, after which they too shall tread the path of virtue after their painful lessoir has been bitterly learnt. 21VERSE 21. A. Mazdao dadat Ahuro Haurvato Ameretatascha, Buroish a Ashakhwyacha, Khvapaifhyat Khshathrahya saro, Vangheush vazdvare Manangho, Ye H'oi mainyu sfayaothanaishcha urvatho. (55) B. Ahura-Mazda grants Perfection and Immortality, To those rich in Righteousness, And powerful in their Detachment, Fully developed with the Good-Mind, Who in their spirit and works are devoted to Him., C. This verse gives us the key to the inner message of the Gathas. We human beings are here to develop four main virtues. They are a dedicated spirit to the cause of Righteousness, Awakening of the Good-and-Loving-Mind which embraces the entire good creation of Ahura-Mazda, the drawing upon ourselves of a spirit of selfless and dedicated service with a complete disregard for personal gain, and finally the absolute acceptance of a rational Faith ! When we become accomplished in these four great virtues, Ahura-Mazda shall be pleased to confer upon us the twin rewards of a life made Perfect and a spirit made Immortal ! This is the essence of the Prophet ’s teaching. Our surrender to Ahura-Mazda will then be complete, and we shall then have risen to the full stature to which our Prophet requires us to rise as Mazdayasni Zarathushtrians ! VERSE 22. A. Chithra i hudaoaighe, Yathana vaedemnai Manangha Vohu, hvo Khshathra, Ashem, r 224 « 9 Vachangha, shyaothanacha hapti; Hvo Tot, Mazda Ahura, Vazishto anghaiti astish. (56) B. Clear is this message to him who is wise, And to the one with the Awakened Conscience, To the possessor of the Power Divine, and the Righteous, With speech and works well-adorned; He, Mazda Ahura, is truly Your own. And is the firmest believer of all. C. Zarathushtra tells us in unequivocal terms that his message is only for the Wise, those with Awakened Minds, selfless possessors of the Divine Power of Detachment, and the Righteous ! They whose thoughts, words and deeds are true and pleasant, will understand the message well. Such alone are the firm believers of Ahura-Mazda and truly belong to Him. Only these people understand the Prophet and are the followers of his Good Reli ­ gion ! All the rest who blindly follow other paths belong to other Faiths which are quite distinct from the one that he preaches. Zarathushtra ’s Religion is based on Absolute-Mono- ... theism, Ethics, Righteousness, Love, Selfless-Service, Reasoned- Faith, Beauty and Truth ! We are to think, speak and work with the object of achieving Perfection and Immortality ! This is what comprises the Eternal-Verity of his Religion of the Good Life ! (To be continued) “DIANA CLEANING PASTE’’ For Spotless Cleaning, Washing, Cooking Utensils, Crockery, Cutlery, Glasswork, Enamelware, Marble, Tiles, Metal, Floors, etc. Free Delivery From COLABA To MAHIM. Phone or Drop A CARD. PACKINGS 25-00 Kgs. Tin 3-00 Kgs. Tin 6-00 Kgs. Tin 1-50 Kg. Tin DIANA SOAP CO. r Sussex Road, Byculla, BOMBAY-27. OD. Phone : 3 7 3 7 9 9 Also available at all Leading Stores. Distributors: G. ATHERTON & CO. (P.) LTD. B O M B A Y -1 BR. 23The Thirty year Judgment on Framroze Bode by HOMI B. DHALLA n People were poignantly aware of the The atmosphere was electric with sup- People were poignantly aware of the pressed excitement. People flooded into totally different auras of the meetings of the Cowasji Jehangir Hall on April 1, an March 10 & 14, conducted by Mr. Bode, hour before the scheduled time. They had and that of April 1, presided over by come at last to do their duty. A patient Dasturji Mirza, race, they could brook no further mockery of their ancient faith. For the Dasturji Mirza made no overt show. But — Bode. - How can the community respect him, when inconsistencies sprin; had astonishingly turned orthodox ! This convenient, fluctuation of ideas _________ ______ „ Truth is a ed m Zoroastrian hearts poured out in thing of life and beifig. Let Framroze licly censuring him. Posterity will forever be grateful to the Jashan Committee and to its ebullient Mr. Maneck Mistry for having spearhead ­ ed a movement which has galvanised the community ’s conscience. To have or ­ ganised a meeting of such mammoth dimensions could never have been a facile task; but to have arranged it so efficiently evokes the community ’s admiration. Mr. Bode had commenced both his - . meetings with a prayer, man who had made a travesty of their soulfully chanted. People bowed their religion they had nothing but contempt, heads honouring the prayer, but most And they showed it. hearts, devoid of respect for him, were Their sensibilities which had been unmoved by any stirrings of emotion. trampled upon by Mr. Bode, were calmed Dasturji Mirza made no overt show, by the presence of Dasturji Dr. Hormaz- But the quiet dignity of his manner and diar Mirza. His goodness lay like a bene- the testimony of his life irradiated his diction over the vast multitude; while personality. Here is a true Dastur who soothing them, it. yet strengthened their has lived Zoroastrianism. resolve to fight this man to the last iota of their Zoroastrian vigour. respect him, when inconsistencies spring In grim silence the audience heard up like a rash in all his speeches ? His incident after incident from Mr. Bode ’s opinions are unsupported by his actions... life. The list stretched from 1940-1970. so widens the yawning chasm between His had not been merely a life of youthful his preaching and his practices. Many folly; rather he has consistently bartered have pointed this out and have added religious principles for sensationalism, ^hat due to this, whatever he says is The Bansda Navjote scandal, the Maz- bereft of the stamp of authority or truth, daznan racket, the stunt of the sixth On March 10, Mr. Bode posed as the Gatha etc were among those enumerated, champion of the reformists. Four days Then, gravely, Dasturji Mirza called for later, at the Anjuman Atash Behram he the judgment of the community. Scorning poise, it thundered forth its reply. The strongjesentment Mr. Bode has burgeon- betrays his wavering truth' < ’ ’ ' ’ ' ’ ' _ unanimous assent to the Resolution pub- Bode remember that? °If he ”had heeded ' licly censuring him. the words of Charles Kingsley, “Stick to the old truths and learn their divineness in your every-day work; do not darken your mind withf intellectual puzzles, which may breed disbelief, but can never breed vital religion or practical usefulness, ” whatever befell him on April 1, would not ha¥e done so. s g 244 THOUGHTS ARISiNG FROM A MEMORABLE MAMMOTH MEETING by P. B. WARDEN. * •* f The Gates of Sir Cowasji Jcihangir Hall beyond the outer aspects of rituals and opened. All Zoroastrians true to their ceremonies. Unmindful of the vast an- Faith and honest in their convictions gate- cient Religious lore that needed 10,000 crashed at the entrance to witness full size leather-pieces to scribe on for the crack of the doom of a handful of record and preservation they had the chatterboxes and to obtain judgment on recklesness of bravado to do some crystal- and get verdict of the community on the gazang to minimise their vision, before nefarious anti-social and anti-religious promulgating their two pet formulae (1) propaganda of Ervad Bode and Shri Dara What they cannot grasp is not true (2) Cama through Kaiser-i-Hind. The meet- What they do not relish is not good. With ing was unprecedented in attendance and these two tools they embarked on a mis ­ signified the importance the community sion of man ’s emancipation. They told attached to its proceedings. The proceed- their followers that heavy thinking is not ings lasted for two and a half hours and thoughtfulness and does not agree with the visitors were so much impressed and common man. All they need is chicken awed that there was pin-drop silence feed. Like chicken extract it is concen- throughout. A group of self-styled leaders like Ervad Bode and Shri Dara Cama had the auda ­ city to constrict the sphere of the great Heritage of our^GlQrious^ Faith. A few support of his gang has made a dec ­ laration of faith of his own choice inviting all simple simons. “Come Ye ! my faithful. Come Ye ! and join my chorus. I have led choruses before with Mazda- zanan-vocal and instrumental. I know I can talk. I will talk, you follow as ye '. my faithful. Five short chapters culled t rated, it is convenient to serve, it is good for them. Ervad Bode says it is my discovery of your Faith; conveniently forgetting that everyman ’s faith is his own personal belief. The mini-prophet with frogs in the pond having failed to see the vast universe around them had worked out a few canons, maxims and rules to fit inta;1he limitation of their comprehension and experiences. Their experiences were never spiritual and their compreheasion was some childish condensation to meet their demands of simplicity for Simple Simons whose minds could not go far from the vast Avesta lore can be sung the enough to learn and understand the things rest could be sunk. 25 Mb.” “I have discovered they are confused. We see they are con- of fused. It is not the life that matters “Eureka, Erureka ’ — I have discovered ” was the cry Archimendes as he rah home naked and unshemed from the bath. What has our self-styled preacher discovered ? His first grand slam. He has discovered that it is better for the common man to accept him as a somebody who has discovered a con- hundred Defenders of the Faith. Ervad ceptual short hand of the Religion of i^at younger generation religions in the five gathas as A canonical p^psis clamours for a scientific religion Bijou comprising Secularism, Theology, these young men women ? Divinity, Orthodoxy, Heterodoxy, Reve- scientific achievement have they to lation, Inspiration, Faith, Veneration, De- credit ? What choice have they votion with all and sundry “isms ” sine consecration with or without rituals or _ ________ ceremonies which are profanations and know science or even to understand sacrileges. His second is a set of discoveries on negative bases. rituals ? Why complete the technique of negation but the courage we bring into it. We have courageously blown up the ballon and the buffoonery packed into it on All Fools Day. Their boomerang has hit them back. Pitted against every heretic there are made (if ever they made any ?) in selecting you Sir, Ervad Bode one least competent the scientific outlook. Our younger gene ­ ration on the contrary has hunger to know and understand the original and the an ­ cient wisdom. Young Zoroastrian Youths ’ Association is already formed under the Where do the Gathas prescribe ceremonies or ¦' 3 Vise and sustain the faith of the faithful and instil and strengthen the faith of the vaceilating youth. Shapur 1 Your ideals , are lofty. God be with you. This issue 3 of Parsiana will be unusual as it will con ­ tain far too many pages in Gujarati to the exclusion of matter in English. This self. “Where do the Gathas proscribe them as sinful acts ? Where in the Gathas are the mobeds described as social pests because they perform ceremonies ? Sir, to you ceremonies may be shells but we are no cocoons. His third : Where do the Gathas say format will be followed just this once on Thou shalt not marry outside thy group? recommendatiiii of our revered So why not buy a spouse in a jumble sale? teacher of Avesta-Pahlavi Mr. Homi Cha- Mismatch is accident. Unmatched spouse recommends that as the pro- is God’s grace but why should everybody ceedings of the famous protest meeting expect God’s grace ? In your opinion jgj. April 1970 were in Gujarati, and can ’t they do without it ? His fourth : Where do the Gathas say that man cannot be burnt alive or dead ? So to a man fresh from America lynching and cremation are justifiable. Things can go on like this ad nauseatum. ~ — as Parsiana is not an ordinary newspaper but •’in pamphlet form and zealously pre ­ served in bound volumes by at least one- third of its subscribers we should pre- inngo vaxx scrve.the essential part of the report ver- We know batim as it has appeared in Jame-Jamshed f « 26» 4 common laws. Custom, usage and prac ­ tice make the law and not the fleeting wish of a few for change because custom is the accummulated wisdom on social problems. The function of law (or cus- ? T k of 2nd, 3rd and 4th April 1970 as ready reference for all times. Mr. Ghacha says that Ervad Framroze Bode in his early years actually lived on mobedi performing all ceremonies until he got the chance of taking over the Petit Fasli Agiari and tom here) is to preserve this wisdom, even thereafter has performed Vandidad Parsiana was started for the same reason in a number of cases particularly of the with the sub title “A NEW MEDIUM Nirang-i-Din and other big ceremonies FOR OLD WISDOM. Incidentally the of clients with respectable bank accounts, first few copies of Parsiana were printed Apparently there is a method in the mad- in Kaiser-i-Hind Press. The soul of the ness of shouting aloud against rituals and law is in the body of the people not in the ceremonies, when almost every day a Van- custody of any man ’s brain or brawn or didad and several times in a year Nirang- purse. Brain soon gets dull by persistent Din are performed in the Anjuman At ash folly, brawn decays* and purse is like a Behram to which he sticks on as a sec- laundryman who will wash anybody ’s retary for pelf. He is the secretary and dirty linen in the public, keeps accounts of all incomes from all ceremonies. It is high time that these accounts be scrutinised to determine the his Parsi Avaz of 7-6-1964 page 4 some- number of ceremonies per given period, thing which is proper to recall here. esp. the ceremonies which he vilifies and decries yet attends in person without tak- Mr. Jehangir Chiniwalla has written in Late Mr. Pirojshah Murzban, the Editor ing part in any ceremonies because the Jame-Jamshed was a polished lear- Athornans have boycotted him. ned man of the community and was up- to-date in his way of living. In his private Discussions are going on from both sides, life he used to smoke, drink, dance and There is no stalemate. Assuming we put had a full life in the worldly way. I had the matter on parole and ask the erstwhile come in intimate contact with him. Not- self-styled reformers to answer one ques- withstanding all this his policy of Jame- tion straight without mental reservation. Jamshed was conducted for strictly honest Supposing all their points are conceded orthodoxy. to them do they honestly believe that the faith of the community will thereafter be more staunch, more scrupulous, more truthful, more trustworthy, conscientious, sonally a man of true faith who said high-minded and right-minded ? Or is all prayers every day and whole time at home this*a game of mud-slinging because a and in the office kept his head covered few athornans have leisure they know not ^^P conventional orthodox what to do with. All societies work under way. I knew him personally very some common ways the most cherished source of, all had told me frankly that because the po- Late Mr. Erachshaw Hirjibehedin had received average education and was per- •S’ laws, custom was al- well and I had good contact with him. He 27liey of Jame-Jamshed was orthodox from have picked on non-Zoroastrian men who business point of view I must keep the had nothing to write on except perhaps policy of Kaiser-i-Hind in favour of re- what they were tutored to do with despi- formists ”. cable intent of running down our ways Have the sons of Late Mr. Hirjibehdin the moral courage to announce the real Kaiser-i-Hind has made a very irrespon- motive of their Tamashas ? Why do they ^ible statement about the Editor of Jame- need question & answer meetings if not ;jamshed. Because he is directing the for creating scenes and craving attention policy of this famous Parsi paper in fav- morbidly ? Our revered Dasturji Sa- ^ur of orthodoxy the complaining paper hib Khurshedji Dabu has quietly and ^ot liking his independent nature ind unostantatiously been giving replies m action speaks of him in unsporting terms. Jame-Jamshed since years past to persons known to all ignoramuses that seeking knowledge honestly. None need every newspaper whether of politics, resort to theatricality. economics, social problemis or religion has Parsiana invites non-Parsis to write on a set policy determined by the Board in our problems. Every one of such writers consultation with the Editor and the are people of integrity and has studied Editor irnplements it. That is pure ad- our religion or our sociaVnorms and have ministrative arrangement throughout, the written with due respect and decorum, newspaper world. This has no exception, even if their interpretations are criticised Can anyone show any newspaper in the by persons who claim better knowledge, world which has no policy ? Then who However, with deep regret I have to state implements it ? Instead of giving names that the so-called reformists appear to be a sport and take your fall gracefully. That is manliness. » E 3 3 O DtSTKiBUTORS: I KOSAN6AS COMPANY c U S E G S ? The cleaQ, safe and efficient Domestic and Industrial fuel with KOSANGAS SAFETY HAT Your neighbour has it why not you ? Sole Agents KOSANGAS COMPANY. Bombay and Poona Distributors THE NATURAL GAS CO. PVT. LTD. 53/57 Laxmi Buildings, Sir P. Mehta Rd,, Bombay- 1. «i^- t 28Conversion What it is and What It is not ify PMJL SUDHAKAR Mr. Sudhakar said caste Hindus object This hostile attitude towards conversion, Before a large audience at Y.M.C.A. Hall New Delhi in July 1969 Mr. Paul to conversion of the lower castes because Sudhakar testified in his lecture, “Conver- they fear to lose their superiority. soon, what it is, what it is not that Jesus attracted people by love only. It is same g^id Father Mathias, is also due to the divine love that wins converts today. If high regards Indians have for religion, any other inducement were used it would japan, a materialist country, no one be a simple matter to win them back to ohjects to conversion because rel^jon is their original religion by offering greater r nnanp ortant. Not so in India. “ReUgJmi inducements. Mr, Sudhakar became a Chrisian in 1947 while studying philosophy under Dr. S. Radhakrishnan, later President of India. He asserted that he was led to Christ; in his search for truth that “oply God con ­ verts by confronting man ” and denied that any real conversion could take place ‘by fraud, fear, persuasion or allurement. ” Father Theo Mathias, S. J., Board Chairman of the Christian Higher Educa ­ tion Association said that the topic of religious conversion in India today is most “delicate. ” _____ - right under the Constitution, but in effect it is a “bad word. ” One reason for this may be that many of the poorer classes have become Chris- is essential to life in our history and ail- ture, ” about any diange M h«fief.” President Richard Nixon said one of the troubles of the country today is that young people seem to think religion is for “old folks. ” He said religion is not con ­ sidered and, therefore, the younger gene ­ ration does not go to church. What once were vices are now manners. “and therefore men feel strongly Note : It has become a fashion in our, cc^musi^ to tai: of conve^on from the ConverSi0n ’’is ’4fundamental„>tage.^^^ separate' out conversion by God and by subterfuges they would realise that there could never be any bar legal, social or psychic to one who is converted spontane ­ ously at heart. It is his belief and he em- tians and the upper classes presume that braces it without let or hindrance. Who this must be “exploitation. ” and what is there to stop any such person 99 30 ¦F I 5i and the other called spiritual mana- hya) (Ys. 28.2; 43.3>. The soul works through a material frame called the body. With the dissolution of the body the soul does not die (for, the soul is immortal) but flees heavenward. It is the duty of man, therefore, to «quip himself for the journey to the next world. 4 All souls, whether righteous or wicked, have to cross the Bridge of Judgement (Cinvato Peretu. lit the Bridge of the Sepa ­ rator) inserted by Ahura Mazda. To the righteous the bridge offers an easy pas ­ sage but to the wicked it is as sharp as the edge of a razor. The pious soul crosses it with the help of Sraosha, Atar and his own Daena, while the impious falls head ­ long into the abysm of hell. Dogs are The Gathas do not inform us adequate- placed at the gate of the bridge (cf. the ly with regard to the fate of the soul imme- dog of Yudhisthira of the Hindu and diately after de^th. The Hadoxt Nask Cerberus of Greek mythology) to help the (Yt. 22. 1-36) the Vistasp* Vast (Yt. 24. pious souls to cross it. At the entrance to 53-64), Vendidad (19. 28-38) etc. enlight- the bridge individual judgement before en ns considerably on this point. With the presence of Mkhra, Sraosha and • death all the earthly connections do not Rashnu takes place in which life accounts at (Mice terminate. The journey towards are weighed in the balance and rendered heaven begins by slow degrees. It takes good or bad according to final'decision, full thrSe days and eights to sever all earthly relations. During this period the soul hovers round the lifeless frame and recounts joy or sortbw, according tp Conception of beaven an^ hell Heaveh or the celestial realm is generally regarded as a place of eternal light (ana- t.he works done when alive. Till the dawn gra raoca).where Ahura Mazda dwells in of the fourth day after death, the joy (Ys. 22. 15-18). The Gathic name for 38the balance are placed here and do not heaven is garo demana (cf. Skt. girah). It is the fair abode (husiti), the best life (as suffer any severe punishments but merely a vahista) and the abode of good mind (demana manayho). It can be reached through good thought, (humarita), good and final judgement. word (huxta) and good deed (hvarsta). t experience changes of heat and cold due to the seasons and await till resurrection J Renovation Zoroaster speaks of the renovation of Heil is a place of deep gloom (Ys. 31-20) below the Cinvat Bridge. It is the abode .the universe when a new world would us- of falsehood (drujo) demaneni) and worst her into existence and order and perfection existence (acisto ayhus). Evil thought would reign supreme. The wicked will be (dusmate), evil word (dushusta) and evil punished, a general resurrection of th dead deed (dushvarsta) reign supreme there. (Pahl, ristaxes) will take place, the puni ­ shment of the wicked through a flood of Bartholomae first pointed out (Ys. 3. 1) molten metal (Av. ayah xsusta) would be an intermediate or third place (later loca- effected and finally the birth of a Saviour t^^ between the earth and the star- (Av. Saoshyant; Pahl. Sosyan or Sosan) ry regions . It is called in Pahlavi litera- would be proclaimed heralding the dawn ture a place of equilibrum (hamistakan). of a new jera (Av. frasokereti( and the The souls of those weighing equally in establishment of a Holy Sovereign. i Rattanjee Jehangir & Co. (Estd. 1860) 'i 66, Bazar Gate, Fort, Bombay 1. B.R. Tel : Address : Quickway. Tel : 2 6 26 7 9. 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( )Reg. No. MH 961 I / -..I- ( ‘*v S-j Bl -< IBIO 7/ / Z ' i Dasturji Hormuzdiar Kaiyoji Mirza, The President of the Mammoth Meeting of 1st April 1970 delivering his memorable speech. I •'J. -r t. 4 A view on the stage : To the extreme right is Mr. Nanabhoy Byramji Jeejeebhoy who now takes prominent part in stabilizing orthodoxy in the community f VI. 6