Complete Issue
May 1970
•J
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VOL. VI No. 7
child, more than anybody
themselves within a few minutes of their else, is piore prone to immitation and
arrival in the new surrounding of the learns more by fixing experiences from'
world, where it has to learn to live and examples — especially parental influences
learn to grow to the structural pattern of — than by precepts parental or general,
its society. The new-born is never non- The duty of the parents is shown here
responsive but does react from what was clearly. When the parents complain to
put into it call it the spark of the spirit the teacher that their offspring takes no
with its accummulated wisdom of the long interest in religion the teacher in turn jus-
past ages of ancestry. With this spark it tifiably looks upon the parent with suspi-
has to live to struggle for living bet- cion of neglect to provide parental exam-
5pie. ^jon has always emphasised th^ ipi- . metal and all other baser metals. Though
plementation of “Tarikat ” in the faftiily. both are metals their properties are dis-
Tarikat is usual daily routine chore which tinct. The degree to which a man ’s soul
when followed by the entire family be- remains intact, without baser contact and
comes ingrained in the heart and the mind contamination, determines the loftiness of
of all members. Habit, of daily prayer is his spiritual grandeur because at root the
one such most disappointingly neglected material is superb spirituality. Spiritual
chore these days. Children develop apa- knowledge acquired by soul through its
thy for prayers and loose more time in passage in a life is its “gaosho-sharute
wool-gathering instead of securing the Kherad ” (knowledge acquired through
benefit of prayer filtering through and ex- ears by hearing)
purgating the heart, the mind and the soul
to a feeling of freshness for inbibing the
serenity of the divine. I remember Bejon
having advised his audience in the meeting
he addressed after his return from
Educationists Tour of America to pray
every day whether prayer was enjoyable
or burdensome. Its effects will tell when
the habit gets ingrained. I wish parents
will learn this from a man competent to
teach not only school and college subjects
but also the lessons worth learning in life.
I
1
As with spirit so with mind. Every
life takes birth with certain quantum of
the possibility of developing its mind. This
possibility ranges from the subnormal to
the talented and even beyond that to gen
ius. This basic endowment goes by seve
ral names purporting to indicate natural
Intelligence. It is God’s gift to man. It
is rightly said “all good things of life are
free ”. The end product of intellectual
life is determined by man ’s final attain
ment of acquiring information and know-
The divine spark of life is the < i necessary for raising the level of his
or the Royal aristocratic element of true sense of the term. Schools
soul, which stubbornly resists all contami- ^nd Colleges impart knowledge but the
nation likely to come to it. from the rank spiritual side of life is not detached in this
and file of the society described as the vul- growth of knowledge. That has to come
gar. It is in life but it is not life itself, from home as nearly adequate, if not. per
just as a man travelling by the train is in Without appreciating the value of
the train but is himself not the train. It self-denial at every stage and without,
is in the Keharp or the etheric replica of practising give and take one even cannot
man but is not Kehrasp itself take what God has kept in reserve for
W i When these two Everything needs effort and spiritual
elements separate out the result is death life supplies the stimulus in such a manner
or lifelessness of body. The training in that acquired knowledge is not mis
spiritual side of life lies in the Royal ele- applied by man diverting to baser side of
ment resisting and remaining aloof from Life. Good gains may be squandered
baser influences. The difference is iden- away by bad character. Good character
tical with the difference between the Royal may help preserve all the worthy gains.
64
A few months back Bejon sent me a religions, the time for work (equivalent of
couple of booklets for review. I have not home work and school work) and time for
done so. I was so enamoured of the life- play of indoor and outdoor games and
sketch of Seth Pirojshah N. Mehta which sports to learn sporting spirit, which is
was one booklet) that I desired, and the challenging spirit of success and spirit
still do, to take his life in one of the of losing gracefully. With things as we
issues of Parsiana. The second one I did find around a Boarding School like
not intend to review. It is a booklet of the one envisaged and established by the
quotations (Gujarati, Hindi, Urdu etc) of Founder after his own idealism is the
lofty ideas so favourite with Seth Piroj- most desirable instuition for parents to
shah, who knew them by heart and used consider seriously. The record of this
them for building up his idealism. school stands very in sports and in edu
cation. Education is imparted to suit all
Mr. Noshir Mehta in his final speech levels of intelligence, including typing,
indicated that the vision of the Founder printing, carpentry and other occupational
of Boys ’ Town was to give the succeed- trainings included in the curricula of the
ing generations education that com- Board of Education. Why are Parsi
bined spiritual and mental development, parents not sending their boys in that
He regretted that modern homes are be
coming less and less important for impart
ing spiritual understanding and schools
for routine studies. Real good life’can be it the glamour of English schools that di
built up only with influences combining as verts them ? Is it the prejudice against
above, together with such daily cho- this institution ? Parents ! You are cor-
res as would make a day a full one—habit di ally invited to come over and inspect
of rising early, taking bath for feeling the school. No previous intimation is
fresh, daily prayer for acknowledging necessary the school would be just as good
higher powers, healthy discussions of all any time you pay a surprise visit.
f
i
Boarding school, if they are sending them
in any Boarding School at all ? It is sta-
are becoming more and more important by learned and cultured teachers. Is
Z;.
torth fff
.**^1
; thread of w
Our
!(
•J
iParsi Personal Law and
A Uniform Civil Code
by
SHIAVAX R. VAKIL,
ADVOCATE. SUPREME COURT OF INDIA,
Parsis came to India as refugees nearly
1300 years ago and very little is known
about the laws applicable to them until
the advent of the British.
Prior to 1837, the law applicable to
Parsis and their property was the English
common law, subject to certain exceptions
as to marriage and allowing bigamy. In
1835 the Supreme Court, of Bombay deci
ded that the common law applied to Par
sis with the result that the eldest son of a
Parsi became entitled to the whole of his
father ’s property by virtue of the law of
primogeniture.
On the 20th August 1855 a meeting of piecemeal manner with the result, that
the Parsis of Bombay was held in a Fire such parts as are applicable are out-dated
Temple to consider and adopt; measures and require radical alterations,
for procuring the enactment of laws adap
ted to the Parsis.
f
introduced, the intention being to exempt
Parsis from certain provisions of the Suc
cession Act which was then known as
Indian Civil Code Chapter I. A few
decisions followed thereafter and in 1925
the Indian Succession- Act was enacted
whereby the Parsi Intestate Succession
Act. of 1865 was bodily incorporated ver
batim without any change. Then follow
ed the Amending Act 17 of 1939 which
made certain fundamental changes in the
law.
The Indian Succession Act has been
made applicable to Parsis in a halting and
As late as 1943 the Bombay High Court
held that a Parsi who is governed by the
On the 17th July 1856 (10 Moores Privy common law of England is, apart from
Council 348) it was held by the Privy the statutory liability under section 488 of
Council that the English Ecclesiastical the Criminal Procedure Code, under nO
Law did not apply to Parsis since they legal obligation to maintain his illegitimate
were not Christians and that a suit for child. A civil suit for maintenance by
restitution of conjugal rights was strictly such a child was dismissed (Mendoza v/s
an ecclesiastical proceeding and could Dara, 45 Bom L.R. 687). In 1941 the
not apply to parties professing the Zoroa- Bombay High Court held that the Parsis
strian religion. The result was that in in the g^ofussil are in the absence of any
1862, the Parsi Marriage and Divorce Bill statutory provision governed in the first
and Succession and Inheritance Bill were place by usage and secondly by the rules
Q
/of equity and good conscience, i.e. by the
general principles of English Law applica
ble to a similar set of circumstances (43
Bom. L.R. 981). It was held in the same
case that a Parsi guardian whether de fac
to or de jure has no authority to alienate
the estate of a ward except with the per
mission of the Court. In a number of
cases prior thereto, it was held that Parsis
in Bombay Island are governed by the
common law of England as far as circum
stances of the place and of inhabitants
will admit and according to justice and
right.
Under section 118 of the Indian Succes
sion Act a Parsi having a nephew or niece
or nearer relative alive has no power to
bequeath any property to religious or cha
ritable uses except by Will executed not
less than 12 months before his death and
deposited within 6 months from its exe
cution with the Registrar. This section
does not apply to Hindus, Muslims, Bud
dhists, Jains and Sikhs. Millions of
Rupees have been lost to charity as a re
sult of this section and all that was neces
sary was that this section should not apply
to Parsis.
Likewise, an attesting witness to a Will
under section 67 loses his legacy in case of
Parsis. This section does not apply to
Hindus.
Parsi Law as such does not recognise
adoption since, as stated above. Parsis are
governed by the common law. There is
statutory provision introduced in U.K. as
far back as 1925 for adaption of children.
The Parsi Marriage & Divorce Act,
1936 is totally outdated and requires
radicaf changes.
1
Hindu Adoption Act
Guardian Wards &
unfortuanate
The administration of Parsi charities of
Bombay is mainly in the hands of the
Trustees of the Parsi Panchayat who are
“supposed ” to be spokesmen of the Com
munity. They are elected under a system
which is totally out-dated and for the last
ten years application is pending in the
Court for change of the scheme for their
election. As a result of power politics
and internal rivalry, not only they are
blissfully indifferent in respect of the
affairs of the Community but they have
failed to do anything constructive in res
pect of introduction of a Civil Code which
would be in consonance with the modern
times —Acts like the Hindu Marriage &
Divorce Act,
and Hindu
Act should have been made app
licable to Parsis. The
tragedy is that several years ago, a Panel
of eminent (?) lawyers was appointed by
the Trustees of the Parsi Punchayat.
These lawyers as a result of their other
pressing engagements have to say the least,
made no progress whatsoever of any kind.
Appeals made to them in the press have
no effect whatsoever. A Hindu mother
is entitled to be the guardian of the pro
perty of a minor but a Parsi mother has
to go to a Court of Law and get herself
appointed as .guardian. This is the state
of affairs prevalent at present.
The Parsis have adopted Hindu customs
and usages in respect of their marriages,
dresses and Hindu customs including
Uthamna ceremony. There is no reason
why they, who are fast dwindling because
of mandate against conversion, continua
tion of cousin marriages and increase of
their boys and girls getting married to
1
10*
spouses of other communities should not
have a uniform civil code which does not
in any manner affect or offend the reli
gious feelings or sentiments of a class of
Parsis who call themselves orthodox but
who are literally a bunch of contradictions
and who follow principles which are
incapable of reconciliation in any progres
sive society.
In my view, when the Hindu Law was
codified, the Parsis should also have taken
a lead to have their laws codified on simi
lar lines. If any one has taken care to
study the codified law of Hindus, one
would find that Hindus have really made
a remarkable stride in their outlook by a
realistic approach.
Successsion Act upon Parsis and applica
bility of Hindu. Guardians & Wards Act
to Parsis.
To be governed by the common law of
England which has practically lost all
force of law even in U.K. depicts to what
extent the Parsi Community which claims
to be enlightened and educated still desi
res to be governed by old out-dated con
cepts which have lost all sanctity and even
the force of law in their country of origin.
February 1970.
%
Under these circumstances it is essen
tial that excepting touching the religious
customs and usages, it would be worth
while to have a uniform law for Parsis on
the lines similar to Hindu Law. In
particular, I advocate as in the case of
Hindus statutory right of adoption of a
son or a daughter, right of divorce by con
sent, removal of delegates to try Parsi
matrimonial causes. I also advocate op
tion of divorce to either party if there is
a decree for restitution of conjugal rights
which has not been obeyed for a period
of one year, option to divorce to either
party if there is a decree for judicial sepa
ration which has not been complied with
for a period of two years, I advocate
removal of disability imposed by section
118 of the Indian Succession Act on Par-
sis, so
Hindus, Muslims, Buddhists, Jains and
Sikhs. I also advocate removal of disabi
lity imposed by section 67 of the Indian
Ruttonji Jehangir
ESTABLISHED IN I860
66, BAZARGATE, FORT, BOMBAY, I. BR.
Tel: 262679 Tel. Address :
“QUICKWAY”
( Manufacturers of Table-Ware & Presentation Items )
as to place them on par with
THE OLDEST MANUFACTURERS.
WHOLESALERS AND RETAILERS
OF SILVER AND NICKLE-SILVER
ITEMS. OF ORIENTAL AND
EUROPEAN DESIGN.
11A Pathetic Pamphlet
(Jashan Committee and the Parsi Community)
4
>
I have secured a pamphlet purported
to have been written by Mr. Shiavax Vakil,
. a famous solicitor of Bombay. From what
I know of him I have my gravest doubts
about its true authorship. Looking to
his sharp intellect, religious temperament,
good aim and object and bad execution I
feel that my doubts are proper and all I
can accept is that the writing of this pam
phlet must have been an assignment,
given by Mr. Vakil to his second or third
office assistant. All the same he is blame
worthy for lending his name to a piece of
writing full of calumny of some persons on
t he stage in the meeting of 1st April
1970 and s paring no derogation of every
one convening or supporting that meeting.
Why such devious path chosen leavin g
t he real issues in the background is be
yond me. Is it in retaliation of Mr.
Maneck Mistry, his friend, ignoring his
arbitrarily decided advice against holding
that meeting ? Or is it because he had
some old scores to pay to persons other
than Mr. Mistry ?
Mr. Mistry has not obliged the Commu
nity. He was under constant pressure
from the orthodox section of the commu
nity, who constitute our overwhelming
majority. The request was t o count er
t he evil propaganda that carried evil ir
resisted to the heart and the mind of the
unwary, ^he initial successes emboldened
the propagandists whose head got inflated
by counting their points without the hosts.
They thought they had cornered the Com
munity ’s religion and were gloating over
the idea ‘
What is Mr. Mistry to do ? To leave
those pleading for a voice in the lurch ?
Jashan Committee was one with him in
mind. Jashan Committee had amassed the
joint support of other committees and
Anjumans before holding the meeting.
Not counter propaganda but sober infor
mation so ba dly needed thgn was served
to the community. Response was the
stupendous gathering of the 1st April
(1970) meeting, which is the concrete
proof for everyone who would look within
to decide who fools who ! (apology to
Shavax). There is no question of autho-
ri ty or jurisdiction — The voice~~Df —the
congregation was the voice of God. Au;
t hority a nd jurisd icti on are obsession s of
t he lawyers. Life goes on.
Calumny to its pinnacle has been show
ered on Dasturji Kaikhushru Kutar.'^ay'^
I ask whether it is proper for any profess-/
ionals, be they lawyers, medical men,(
accountants and such like who come by (
facts derogatory or detrimental to their
clients to use them for calumny ? -Was_ .
he the su bject matter of the meeting? Doe§^
the author of the pamphlet (whosoever he
be) believe that scandalous slander and
disparagement of a man will detract every -
body from recog nising —him —ns —n^^true.
s chola r ? Dasturji Kaikhushru Kutar is
a great schol ar in his own right wi th a m iS;
fortune of a psychopathic trait which re^
13¦ " _ • it was no misplaced
intelligence is however not incom- laughter on the part of the audience when
peatedly brought troubles on him. Super
ior i „ _
patibj e with psychopath ic trait.
together inmany iriem Solicitors and.
was
a? yisiting learned Dastur ’s rhetoric de
nounced ceremonies and rituals and the
acmunt^s sh^lTre op^their files a nd patron listened to it in Bombay and at the
looFfor cases pf embezzlement among st same time went on with his own way
th eir own cli ents about whom they may be jn Udwada with his faith in ceremonies.^
mum 1_____
rewarding business contacts. They both ( had the liberality to finance, openness of
jointly or severally go in defence of the jmind to give his ears to the lecturer, yet
men.
because they are their most fit, speaks very highly of the patron who •
men of anti-social traits. None of them / keep his heart in the solemnity of the
are congenital idiots, far from it —shrewd \ sacred ceremony. Any striking contra st
calculating men callous to rights and needs ^ca uses laughter, an d^this is one.
of others.
Further I have read your recommenda
tions for removal of certain members from
Jashan Committee and inclusion of certain
others in one or another committee.
None of these committees determines the
faith of our people. . Internal dissensions
within the committees do not interest the
people or me. They take their own course
on their own merits in the company of
lawyers or without them. .
Mr. Shiavax ! instead of lengthy rig-^
bring about a compromise?/4t the same maroles and phoney talk let us do som e
time you are vitiating the atmosphere by mental Hygiene work together to clean tl^
wanton assault on all individuals for their st able of the vices p. 13 (a) each embezz-
innocent crime of participating in the lement is a separate case (b) calumny was
meeting. It may be a way of the world for avoidable (c) hatred may be mutual pro-
which I plead ignorance but h ow wi ll bably based on wide differences, (d)
you manag e to soften your openly aggre s- jealousy is an emotion to be side tracked,
s fve attitude to become an impartial inter - Show the way (e) bigotry is a great big
vener ? I can see it 1
time-being you had lost
superb sense of humour.
'failed to visuali^the jumping ; j ackal that enthusiasts to look at it the other way
o^rsjjdjS^a^^^art ny"enj^ed Jn A§li- round just for a change. Please give them
Fasli-Asli. To them it revealed th e prank s the understanding that things universal
oT'an'op^rtunist and the hollow ness of can never be cornered and th at a flims y
any conviction. evanescent success should not inflate their
A group of pers ons is clamonring for a
joint-meeting. Issues to be discus sed are
never put on paper . Instead they hold
Question and Answer meetings to engen
der some personality cult. Will Mr. Shia-
vax Vakil explain the locus standi and ju
risdiction of such conveners? Is that onus
only on one side which they wish to drag
into a joint meeting ? I got hopes since
you have now decided to intervene and
through."Zpor the flung by either side against another (f) self-
:our otherwise conceit — please label it wher e you find it .
.'hat is why you (g) self-deception — please ask the new
I
vt;
14?
mind. Goering spoke ^nd Hitler smash- f. ' . '____
ed. They could see the world in the palm ant solicitor has come in the arena it will
of their hands and the liberties of -the be his task to show the way and in several
world crushed under their heel. They lost cases to show the way out. Orthodo-
everything. Premchand Roychand attemp- xy is not rigidity but the orthodox and
ted to corner gold in Bullion market, even the dissenters must feel that their
Mathradas was tempted to comer certain re ligion Zoroastrianism
scrips in the Stock Exchange and many whole and'wholesome,
have tried the stunt in commodity markets
and all have failed in the end because they
dabbled in universal commodities and
for the future. How ! Now th4 a bxiUi-
shall survive
The task ahead isj/ery heavy and me tas K aneaa isj/ery Heavy and no
^jigte'lQurcejTcomp^ nt to achiev^it.
die funds, homeless'Tamili^ tottering
Mathradas was the only man who succee- agiaries, consolidation of civil laws have
ded with his 7 crores to be penniless at always demanded our attention. One
unnamed member of the Parsi Panchayat,
Let all who create faction be precis e to do all these (Kaiser-i-Hind
about what they'wan t. If it is snn^hing 3-5-70) with a magician ’s wand (if his
it. Reform is not revolution. Reform
implies accommodation and not subver
sion. Self-deception hides itself here
somewhere .
VttWlvkl Ill vtlllVvioCll Vx/llrlllUVlrllvb SJ-Il
religion is also a universal commodity,
which sooner or later will seal their fate. ’^^*^
Let all who create, faction be precis e
smaU and sensible they may get and retain hands are strengthened). Who will bell
the cat ? Meanwhile I hold on to my pet
theory “Np3ibBED, NoT;AKSr ~^d
promise to^do my best if our Shiavax takes
the lead, gives the lead for their amelidra
tion and uplift as he too feels the same
way about them.
Graveyard vs. Tower of Silence con
troversy divided the Parsis of Bangalore
points to a moral that the orthodox prefer
the status quo.
Ywr references abou t, police prnterii,
asked for are misplaced Jashan Coi
mittee never needed it . What you said
are misplaced Jashan Com'
f ^i5^weypcdkei^ :^i ^bv
y/J \ l-Q hold public meet- Cam^ ^^d niiunjisbaw ips^ wno were
lings) to Bode-Cama-Hirjibehdin & Co. Sbstructed from entering inside the meet-
^Insanity Fairs breed insanit y. v4 arrived ing h all for disturbuting dirty stuff . They
became panicky , passed the hiii^ tn nnn.»
Zoroastria n servants-tn do the dirty work
and thems elves absconded sending police-
-- 7." _ ______ : Li
___ qipQ the last Insanity Fair they came with the
^iMi ” policemen to cow down the spirited youth,
down speak^ . This~h^pens in Legista-
‘ ; was
in the last Insanity Fair just a minute be
fore a chair was hurled on the stage and I
stayed till the end. Jame-Jamshed has r nen to protect. God knows whnin ? In
reported my speech saying “ \ ...............
policemen to cow down the spirited youth,
r, . • X 1 T J xi. v^hat can the police do if people shout
It IS a mistake. I never said so though I ------------- - -------------------- y
heard these words from the stage. In'j t ive Assembles also. TfaV meeting
my speech I spoke on the futility of Ins- peaceful e^^g'fOT_noise. Later 400 men
anity Fairs and my displeasure against an^wornm iKarchecT' to Kaiser-i-Hind.
Dhunjishah Joshi.
press and made a bon fire peacefully.
The man who told Hirjibehdin that
In conclusion you have tabulated the policemen dispersed the crowd was a liar.
Path of Sanity. On all points th ere may There was no policemen in sight.
ly counter points but. the sanest sentence
therein is “Let us bury the past ” and work
P.B.W.
15i
Ihl
Mrs. Bepsy Sabawala
to a variety of other programmes
promote the objective of social service.
Almost all her immediate younger gene
ration owe gratitude to her for initiating
them and training them in the art of enter
tainment, for which she was naturally gif
ted and which she could impart with
facility peculiar to her and almost unmat
ched elsewhere in her heydays. That
way she contributed large collections.
When the cause was laudable she had
no diffidence in begging for charity. With
her high social status and a wide circle
of influence she begged for the cause in^a
manner resembling deman d and got the
necessary funds. The National Associa
tion for the Blind and Sonawalla Home
for the Blind were some amongst the chief
consistent beneficiaries of her efforts and
other institutions for the blind were also
within view of her kindly eyes.
Her love for animals was great and she
The doyen of a lady for modern type of
social service and modern type of enter
tainment to obtain funds for social services
died on 24th April 1970 after a short ill
ness courageously borne. She was connect
ed with all institutions for amelioration
and betterment of society, whose ills and could not suffer the dumb cattle to
defects she so perservingly worked to survive in misery. In her efforts for ame-
remedy. In this direction she had co- lioration of the living, animals also clai-
operated heart and soul and given signifi- med her love and benevolence. She was
cant share of her zeal and earnestness to- the daughter* of the first Sir Cowasji Je-
wards their day to day work and progress, hangir. Baronet. She was married to Mr.
until she saw almost all of them through Ardesher Sabawalla a Director of Tata
to successful termination. She was the Industires, who was a member of the
moving spirit of many a Mandal and Bombay Municipal Corpdration where
directive influence in many other institu- he did much for improvement of the city. *
tions such as charity funds, amelioration She leaves behind her two sons with their
societies and a variety of groups working families. Jehangir Sabawalla is a famous
for the uplifts of those down and out. To artist and Saharukh Sabawalla is a free-
collect money for them she arranged lance writer contributing articles in Indian
cinema shows, fancy fetes, carnivals and and foreign publications.
(
17Some Characteristics of
Zoroastrianism
It is common knowledge that of all isms
from Atheism to Zoroastrianism, Zoroas
trianism has survived all the tests of
time. To-day, in its own name, it is
directly followed by a mere handful of the
world ’s
Zoroastrianism is knowingly or unknow-
by
BOMI K. F., SHROFF
tually responds. Because Asha stands for
universal nature of eternal truth it repre
sents righteousness and Asha Vahista
stands for inner light as a part of Ahura
Mazda in the soul of man. Zoroaster per-
ly lUllUWVU uy a mviv —------ , j xU,. AU,,
¦s populace, yet, the basic truth of suaded man, therefore to tread the Ahu-
* rinil _ K-Pzi oi-irl oaaV tnP ITHtn OT
ingly imbibed by millions through their Asha in quest of cosmic
own religions.
Then, why again this reminder ? Hu
man memory is proverbially short. Hence,
the dinning of literature like this is, some
what, in the nature of ; “lest you forget ’.
Further, like a good tale, it bears repeti- words and deeds. Good thoughts crys-
tion.
an <_____ , -___
reason is that its principles are true for all
times; simple to realize and revealing-even
in an age <------- -
(“Asha ” or unity in nature; oneness of
iGod-head; immortality of the soul; life
(after death; re-surrection; renovation and
path for life and seek the path of
¦: order (within/
without) wherein perfection should pre
vail forever.
Each modern discipline is anticipated
in Zoroastrianism. The learned James
Allen, in his classic. “As A Man Think-
eth ”, speaks of thought as the precursor
nan
Zoroastrianism is a universal an d tallize into good deeds which, in turn,
eternally-modern religiop . The chief solidify into good environs.
, “Humata ”, “Manasni ” and “Vohu
of science-as one with science. Mano ” occur and recur throughout the
and
Avesta (the Zoroastrian Bible) upon which
Modern social and Therapeutic Psycho
logies rest and draw their inspiration for
lurity of thought, word and deed are the action.
ffundamentals of this Faith. No doubt, Hydro-therapy is not treatment
there have been enc rustat ions formed up- ^^ter but treatment by water, Psycho-
Just as Hydro-therapy is not treatment
on^t a ges a^efage s but they have, in-
dir^ptlv prpgprvpH |h^-^igiria1 kernel.
The 1
ted is that of Asha, the Law of cosmic
order to which the entire universe perpe-
therapy is not treatment of the mind but
treatment by the mind by making the
‘Vohu-Mano ”.
Many such others can be quoted “Ad
infinitum ”. '------- --- —
principle that Zoroaster promulga- erring mind realize its own
Would it not be better for
18to
us all to trace the modern discipline to the
ancient wisdom instead of gazing at a
modern dictum in a new setting ? It does
not call for an extremely elaborate disci
pline to find Zoroastrianism coming out in
full bloom wherever it is searched for.
Is Prayer a Power ?
Man is the only praying animal. Since
man started praying ere he took to think
ing or arguing, there is a slight aura of
irrationality about it. The fact, however,
remains that man continues io pray-even,
in the mid-twentieth century —and, what
is more, means to do so for qeons
come.
Man employs speech for inter-human
conversation. But, he uses prayers to con
verse with God. Prayer is identical with
wireless-transmission with ONE PARTY:
super-human, though natural. Dr. Alexis
Carell looks upon prayer as Energy which proposal, is esoteric i.e. likely to transcend
is bound up universally. We must have brain as it is evolved till now. Our higher
the know-how to release it as in every souled “soshyants ” were and are our
real guides. Is nature-worship scientific,
then ? Yes ! Emphatically yes ! We de
fine nature-worship as recognizing the
immutable and the inexorable. What we
other case of energy. Some initiation is,
hence, necessary to set in motion the com-
munication-Divine.
¦ #
1
In terms of general science, we may
build up premises: 1. There is perpetual sow, that we reap; what we see that we
vibration in the universe. 2. Zoroastrian sense; what we feel that we seek; what we
prayer is : “Mathra ” — (vibration) “vani ” seek that we find. Zoroastrianism obser-
(prayer). It is in tune with the Infinite, ves Nature and records its admiration.
3. “Ashoi ” (“Asha ”) — righteousness and In that sense, it worships Nature. Because
“Parhezgari ” — sancity are the storage we admire Nature, we adore the elements
cells. —fire, air, earth and water — of nature.
Whilst praviib. Faith « fh- <’0 “« wotsMp them.
mechanism. “Durwandi ” i.e. mental or We are rational in limiting their position
physical unhygienic condition vitiates the and intuitive in sensing the higher values
(battery) cells and nullifies prayer from covered beneath the elements. These
its potency. Because prayer is not inf alii- encrustations have preserved the pith
ble we have our Doubting Thomases. But, and the essence of our Faith.
ig. Faith is the release
Durwandi ” i.e. mental or
simply because people are accepting Fate ’s
rebuffs man says to himself : “this too,
shall pass! ” and from one’s heart the joy of
the promise releases the joy of all around.
Is Nature-worship scientific ? • • •
To-day, more than ever before, our ge
neration refuses to acknowledge faith, reli
gion, “etal ” because their conclusions can
not be traced step by step “with over
emphasis on rationalism and insistence on
logical step-by-step thinking the value of
intuition is discounted ”—(Dasturji Khur-
shid Dabu).
We seem to forget that our vision is
linear and limited. But, there is a supra-
rational, real. Intelligence that evades
notice. According to Sri Aurobindo( the
sage of Pondicherry), “the human mind,
even at its best, is a stupid thing. ” Zoroa
strianism, like many another theological
192)
l am on the side of those, who preserve
order. .........” — Yasna 10, 16.
The only good path is that of order
Other parts are not the proper paths.
Mino-i-Kherad.
Durability of Dogmas
Forethought has its own science. Science
does not take its challenges lying low. It
develops new, suitable dogmas and calls
them Hypotheses. Truly, Zoroastrianism
has no flag to rally its forces around.
Yet, we have its kernel: the spirit of its
Faith and, what is far more, its application
to see us through. Will it be done ? It
all depends on how far we are able to re
learn our dogmas and re-interpret them
yet forever holding on to them seeking —
and settling — in the process, unity in
diversity.
Our concept of 'Monotheism is of unity jq CULT, but it cannot be your religion,
and oneness pervading the universe. None, religion could not be more than
before Zoroaster, advocated worship of jup habit ” as Prof. William James has
one God naming him Ahura-Mazda-The observed in his Gifford Lectures : “The
Infinite Intelligence, representing Univer- Varieties of Religious Experience ”,
sal Power and the Fountainhead of all
creation. Rationalists may invent any
name. ———----- - ------- _
of eradicating poverty, hunger and
Observation and recording of Nature in jjsease of the body. Men of faith in Zara-
some form or order makes science. Well thushtra attempt to eradicate the poverty,
has Spinoza said, the more wemnder- jynnger and disease of the soul,
stand the nature of things, the more we
understand God”. Let us feel ourselves
scientific in that sense
technology as a thing apart.
is scientific to the extent that even in an
age of science it is one with it.
3)
99
Is Science our Religion ?
It is a rank nonsense. Faith may wax
and wane in man but no religion came in
to being as a stop-gap in the changing
world. There is a cry: a new religion is
needed for a* new world or a new age. If
that new age be one of science, then that
aspect of faith incorporating therein a set
of systematic ideas could well be raised
Men of science are jtist taking pride
W*e"are content to ’call ’’him ”: God. i" ‘heir attempts to do humanitarian work
¦ ¦ J I perfervidly pray that our Parsee com-
and understand munity may always strive to live in the
Our religion best traditions of our sublime Faith, which
so richly deserves our devotion and which
¦ . Where so correctly guides us to our ultimate
scientific outlook is applicable to life and destiny of fulfilment.
living phenomena and phenomena in the
external world that we can grasp unaided.
Our prayers abound in the goodness of
right knowledge and its orderliness.
1) May order prevail over disorderliness
in this house. — Yasna 60, 5.
4
20
We may have hidebound ideas. They
may lie put. We need hard-bound faith
in the totality of everything seen and un
seen to discover Asha and live in it. “Atha
zamiat, yatha afrinami !”VOICE OF
RIGHTEOUSNESS
by
L. K. NALBANSINGH
Armed Forces Medical College
Department of Pathology
I am pleased to note that three series poONA_ 1
of my monthly bullentins on Zoaroastri-
anism have been published in your valu- cosmic light of the eternity in your day
able monthly Magazine ‘Parsiana ’ and I fo day work.
hope that I would be able to make further
contributions.
Dear Sir,
Whenever we try to understand the
ethics of a religion, we must consider the
practicability of the code itself and the
I enclose herewith two copies of my possibiliy of following the precepts.
November and December publication.
These bulletins are written with Love of
learning and nothing else. I also publish
another series on Christian faith and
Church History and I have written nearly
27 bulletins.
The code may be given either in the
form of direct command, or as a prover
bial injunction or as sterotyped prayers or
by a living example; but the various
forms do not differ in the substance of
the teaching. We read in the Bible “Hear
instruction, and be wise, and re
fuse it not; ” — “Teach me O Lord,
“He that refuseth instruction despiseth
the way of thy statutes ”. “My son hear
I am a common man, but after working the instructions of thy Father and forsake
hard in the medical department for nearly not the law of thy mother. ”
27 years and studying several religious
books on my own initiative, I have ac-
In case you desire to have some of them
I would be pleased to supply some of
these writings.
and be wise,
We may examine some of the injunc- ’
quired this stage of understanding of the tions of the Avesta: the Visparad, Khordah
other religions of the world. I have deli
vered several series of lectures on the
Vedanta philosophy.
Avesta; the Yasnas, the Gatha and the
Vandidad. The most common factor in
the whole book is the Triad of Good
thoughts, good words, good works and
I am very grateful indeed for your this is the main structure on which the
generous attitude towards my bulletins, whole ethics stands in Zoroastrianism. In
May the Almighty power show you the fact the mere outward show does not suffi-
21ciently guarrantee the purity in the inner
mind of a person. Conscience needs to
be enlightened. If we shut our hearts
against the enlightenment which God has
given us in His word, we do so at our
peril. A good name is to be preferred
to great riches and living favour silver
and gold. The degree of sin is depen
dent upon the enlightenment of con
science. Man has graded the various
kinds of assaults on the human beings as
well as on the animal and other lower
kingdoms. The number of stripes as puni
shment to the offender are listed in degrees
and particular number of stripes to be
awarded to the sinner. We can know the
outcome according to the conditions pre
vailing at that particular period and the
social order of the human habits.
Sins of thought and feeling are lightly
esteemed; sins against the person are next
in importance; then come sins in respect
of property; Worse than these are sins
against the dog; And worst of all sins of
irregular ritual. Some of the ccimmon
sins are given as under :
Murder, infanticide, poisoning, adultery
sorcery, cheating in weight and measure,
breach of promise whether made to a
Zoroastrian or non-Zoroastrian, telling
lies and deceiving, false covenants, slan
der and calumny, perjury, dishonest app
ropriation of wealth, taking bribes, keep
ing back the wages of labourers, misapp
ropriation of religious property, removal
of a boundry stone, turning people out of
the property, maladministration and de
frauding, apostasy and heresy, and rebel
lion, — Abandoning the husband; not
acknowledging one’s children on the part
of a father; cruelty towards subjects, on
the part of a ruler; avarice, laziness, illibe-
rality and egotism, envy, etc.
In the Bible most of these sins are for
bidden according to the Levitical code of
Mosaic Law and some of them are also
found in the Code of Hammurabbi. Ven
didad enumerates them in the order of
their significance to social justice and the
ethical norms established by usage and
customs prevailing.
<1
The importance of a dog in the upkeep
of the ethical affairs in the human history
is realised while dealing with the personal
or public properties. The honesty and
the devotion of a dog is recognised in
every age of human society. This pet
animal is useful in finding out crimes com
mitted in secrecy and the police depart
ment has been able to unearth in many a
circumstantial evidence in the crime again
st society. In modern detective machinery,
the importance of a dog is not set aside
in tracing the whereabouts of the culprits
and bringing them before the judgement
seat.
Some of the rules are to be follo
wed in strict sense of the social order of
of Avesta. For example :
In Vendidad cleanliness is equated to
Godliness. For women there are the laws
regarding menstruation to be heeded
such as not touching water or fire. Pollu
tion of water and fire by washing in still
or running water or throwing impure
matter into it as well as into fire. Inten
tional extinction of fire in general, and
that of the most sacred fire in particular.
Use of and unnecessary slaughter of cattle
4
(
22US.
and sheep. Ill treament of the animals of
the good creation, such as cattle, sheep,
dogs, by starving, beating or killing them.
Whatever, the outcome of these laws
may be, we come to one conclusion that
sins are to be condemned so that right-
eouness of the law might be fulfilled in
We should not walk after the flesh,
but we should walk in the spirit. If we
mind the things of the flesh, we would
certainly commit more sins, and if mind
the things of spirit we would become
more spiritually perfect. Wages of sin is
death, but law is the originator of sin. If
there is no law, there is no sin, and if the
law is broken, here is sin. The Love of
God has to intervene in order to give the
right place to law and sin is to be atoned
for to lessen its rigor by performing equi
valent good deeds.
With this point in view, every creature
of the globe must look into his own self.
It is the carnal mind which is against God.
This carnal desire has to be suppressed
so that we can have abundant of life and
more of peace without harming each
other.
He that oppresseth the poor reproache-
th his Maker; but he that honoureth him
hath mercy on the poor. It is a virtue to
acquire gold honestly and use it discri-
minatily as thing in trust with you.
Whatever our position in the society
may be we have to be obedient to the law
until death. Christ himself was obedient
unto his death even the death of the
Cross. Ethics honoured plays a great
role in our character. Ethics brings on
laws. Laws build our moral values. Ethi
cal principles and moral codes are com
plementary correlates.
Note: There is no such silly division
as the right hand column for Gatha and
left hand column for other scriptures.
P. B. WARDEN
Sole Agents
KOSANGAS COMPANY.
Bombay and Poona Distributors
THE NATURAL GAS CO. PVT. LTD.
53/57 Laxmi Buildings, Sir P. Mehta Rd., Bombay-1 .
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*GATHA:
THE SONGS THAT
ZARATHUSHTRA
SANG:
by
MAHYAR BYRAMJI PATEL.
“To know the Truth and to tell it is our duty. Not to know
it and not to tell it is our discretion. Not to know it and yet to tell
it is our folly. To know it and yet not to tell it is our selfishness. But
to know it and then to deliberately distort it is our crime !”
“AVA PADHO, AVA ZASTE, AVA USHI DARAYADHWEM,
MAZDAYASNA ZARATHUSHTRAYO !
DATTYANAM, RATHWYANAM, HVARSHTANAM, S5HYAO-
THNANAM, VAREZAI!” Visperad 15.1
“Your feet, your hands, your intelligence keep ready, O ! Mazdayasni
Zarathushtrians; ...............
For lawful, opportune, good works be prepared !”
INTRODUCTION;—
ORIGINALLY, the word Daeva had a respected connotation
attached to it. From it were derived honourable terms such as
Divine, Deity, Deus, Dieu, Zeus and Tens. With the advent of
Zarathushtra, however, this word acquired a distinctly new and dis
honourable meaning. It now came to represent such terms as Devil,
E>euce and Diabolical. The Daevas signify all that is Evil, False and
Wicked in the teachings of Zarathushtra ! The word stems from the
Aryan root ‘div’, meaning ‘to shine ’, and pertained to the luminous
objects that lighted up the Heavens. Soon, it began to represent any
object of veneration or worship. This led to Polytheism and the iconic
forms of wojrship. Class-distinctions crept in, followed by
such practices as celibacy, asceticism and renunciations. All these
were highly objectionable to Zarathushtra. He and his followers
began to decry the Daevas and their worshippers, calling them pre
<1
1
28tenders and misguided ones ! He upheld the concept of Monotheism
and did away with idol-worshipping ! He preached a society without
any class-distinctions. He advocated a life of the house-holder
who was priest, warrior, husbandsman and artisan all rojUed into one!
It was a distinct blessing for a man to acquire a large family, lead
a useful life and be an asset to his country ! Wealth was a virtue,
for it enabled him to do immense good and charitable works ! Ahura-
Mazda alone was his God and the sole object of his worship.
It was the quest of man to realize what Ahura-Mazda stood for
and then try to emulate Him.
Our life is a battle-field and we are the soldiers at the front.
Our Religion is our code of conduct and our Conscience is our guide.
Righteousness is our banner and Faith is our shield. Truth is our
weapon and Love is our might. Beauty is our inspiration and
Bliss is our reward. Perfection is our discipline and Immortality is
our fame. Wisdom is our sustenance and Light is our glory. Igno
rance is our foe and Illumination is our ally. Freedom is our spur
and Happiness is our quest ! This battle is fought within the privacy
of our minds and hearts just as furiously as it is fought in the external
world that lies all about us! It began at the birth of creation and
would endure upto the end of time. It is a battle between the cham
pions of Right and the perpetrators of Wrong. Valiant are the
champions of Righteousness, Wisdom and Love, and theirs shall be
the Glory forever ! The perpetrators of Wickedness, Ignorance and
Hatred shall melt away before the might of their Fire, and sink into
oblivion ! Then Darkness shall vanish and Light shall abide !
Pronunciation of Vowels :—
a as in abide; e as in echo; i as in in; o as in odd; u as in pull
a as in after; e as in ate; i as in eel; 0 as in ode; u as in pool;
a as in aunt; n as in announce;
Every contiguous Vowel, that is, Vowels following each other, must
always be pronounced separately, and never as one long Vowel.
A. TRANSLITERATION
B. FR^E TRANSLATION.
C. COMMENTS.
29GATHA AHUNAVAITI — 5.
THE SONG OF THE HOLY WORD.
YASNA HA 32.
VERSE 1.
«
A. Akhwyacha khvaetush yasat,
Ahya verezenem mat airyamna,
Ahya daeva mahmi mahol,
Ahurahya urvazema Mazdao:
“Thwoi Dutaongho aonghama,
• •
Teng darayo yoi vao daibishenti.
• •
B. And to Him, the firm of spirit pray.
As also do the co-worker along with the friend,
Together with the daevas in the same spirit.
To Ahura Mazda with joy supreme :
“Thy messengers may we become,
Repelling those hostile to You.
(57)
99
C. Ahura-Mazda compels the adoration of all! Those that are
firmly devoted to Him, as well as those that actively work for
Him and those who regard Him in friendly spirit all bow before
Him. Even the ignorant daevas cannot help worshipping Him !
Consciously or unconsciously, we cannot withhold our venera
tion for Him. Our love for Him pours out spontaneously, and
we surrender ourselves to Him without restraint ! The declara
tion of our devotion to Him escapes our lips, and we confirm
that we shall spread His message joyfully, and shall fight for
His cause in a spirit of dedication. Awareness of Him is enough
for us to become devoted to Him.
VERSE
A. Aefbyo Mazdao Ahuro,
Saremno Vdiu Manangha,
Khshathrat hacha paiti — mraot :
“Asha hush — hakha khvenvata
30*
Spentani ve Annaitini,
• •
Vanguhim varemaidi ha ne anghat.
B. To them, Mazda Ahura,
Inspiring through the Good-and-Loving-Mind,
And through the Spirit of Detachment made this reply :
“Closely associated with Righteousness, full of glory
And Holy Faith,
The Good have we chosen, may these be ours. ”
C. Satisfied with the dedicated spirit offered to Him, Ahura-Mazda
answers through the Awakened Conscience of the devotees and
imparts to them the Power to lead dedicated lives. Righteous
ness, which is full of glory, and Holy Faith which is the greatest
good are the ways by which we must choose to walk. We have
made the right choice, and must now strictly adhere to it. We
• must never let doubts assail us now, nor allow ignorance to lead
us astray ever again! The one path has opened up before us
and we must walk steadily along it without faltering any more !
We have begun to see the light and follow the true path !
VERSE 3.
At yush, Daeva vispaongho,
Akat Manangho sta chitbrem,
Yascha vao mash yazaite;
Drujascha pairimatoishcha
Shyaomam aipfi daibitana,
Yaish asrudum bumyao haptaithe. (59)
But you, O ! Daevas all.
Are the children of the Evil Mind,
As also are they who worship you;
Born of the Lie and perverted mind
Spreading deceit all around you.
Notorious over all the seven regions of the world.
Zarathushtra attacks the Daeva-Yasnis ! He calls them the
children of the Evil-Mind ! they are ignorant, false and wicked !
The Daevas are as perverted as those that worship them !
Their Religion is based on false doctrines which spreads Untruth
A.
B.
C.
JJ
(58)
31and Deceit. They are notoriously infanious throughout all
the seven regions of the world. They lead people as tray by their
false show of piety ! They worship several. Gods, innumerable
spirits and natural elements, instead of worshipping the One God
Ahura-Mazda atone. Their elaborate ceremonial worship, in
which they use offensive sacrifices is in direct contrast to the teach
ings of the Prophet, who exhorts us to be pure and follow the path
of Righteousness, Love and Wisdom if we are to live as true
Zarathushtrians ! They indulge in magic and rituals which
destroys our inner-life and leads us to spiritual bankruptcy,
despair and death ! They hold the masses under their control
by means of hypnotic spells, and their false grandeur of external
worship. All this is grossly repugnant to our Prophet !
VERSE 4.
«
A. Yat yushta framimatha,
Ya mashya achishta danto
Vakhshente daevo-zushta;
¦
Vangheush sizhdyamna Manangho,
• •
Mazdao Ahurahya,
Khrateush nasyanto Ashaatcha. (60)
• -X
'5
B. Thus have you corrupted these,
That men who do the worst
Are regarded as beloved of the daevas
Severing themselves from the Good-aiid^Loving-Mind,
Which is the will of Ahura-Mazda,
They wander from the path of Righteousness.
C. Thus have the daevas corrupted mankind, that those of the worst
propensities are regarded as the favoured ones of God. Charac
ter is held at a discount where Virtue is allowed to decay. They
that will not be guided by the Awakened Conscience will never
lead Righteous lives. Ahura-Mazda wills that we should follow
the teachings of His Prophet, but we in our blindness give his
teachings the go-by!' The glitter of glass has a greater appeal
for the profane than the sparkle of spirituality ! The froth of'
¦ falsehood satisfies them more than the substance of Truth !
4
32VERSE 5.
A.
?
B.
C.
Ta debenaota mashim
Hujyatoish Ameretatascha; —
Hyat vao Aka 'Manangha,
Yeng Daeveng Akascha Mainyush;
• •
Aka shyaoKhanem vachangha,
Ya frachinas diegvanteiii khshayo. (61)
By this you defrauded mankind
Of the good life and Immortality; —
Just as the Evil Mind,
Did to the Daevas through the Evil Spirit;
With Evil deeds and words,
You falsely promised the wicked sovereignty.
By their false teachings, the daevas have beguiled mankind into
wrong paths, and have thus deprived them of Happiness and
Immortality ! When the Moral Law is discountenanced, depra
vity sets in, and we rush down to our own destruction. Setting
up alluring traps by making a pretence of piety, they lead us
away from the true Religion. Truthfulness is the essence of the
Prophet ’s teaching ! Being misguided themselves, they seek to
thrive by misguiding others ! The daevas make vain promises
to the gullible believers which they can never fulfil ! All their
deeds and words are false and worthless and only serve to bring
ruin upon the followers. Our Prophet shows us that the only
True path is the one by which we personally lead Moral lives !
t
VERSE 6.
A. Pouru — aenao enakhshta
Yaish sravahyeiti yezi taish atha,
Hata — Marane Ahura,
Vahishta voista Manangha;
Thwahmi ve Mazda khshathroi,
Ashaicha sengho vidam. (62)
33B. At first the sinner might succeed
And thus earn fame to that extent.
Yet Ahura is well aware of these.
And knows all through His Highest Mind;
But truly Mazda, in His Might,
Righteously does uphold the Law.
C. For a while, the wrong-doers often get away with their false
hoods. Their hollow initial successes appear to be very impres
sive. They earn a temporary power and fame. Their utter
ignorance might be concealed behind a pompous show 1 The din
and clamour they make might serve to captivate the unwary.
They might have an impressive following to back them up, but
then it is always true that the lower the ideal, the greater the
following ! But Wisdom ever resides with the few! Ahura-
Mazda is undeceivable. His Universal Mind knows the ultimate
Truth with absolute clarity. His Law is beyond violation !
Wrong-doers, in spite of their might, will rightly be brought to
the dust ! Their Darkness will hide underground as surely as
the True Light will manifest itself everywhere 1
VERSE 7.
A. Aesham aenangham
Naechit vidvao aojjoi hadroya,
Ya joya senghaite,
Yaish sravi khvaena ayangha;
Y aesham Tu Ahura,
Irikhtemi Mazda vaedishto ahi« (63)
B. Among all these sinners
None understands that progress is gained only through merit,
This is the lesson taught by life,
As they say, we are tested through the process of burning;
Of these. O ! Ahura,
You best know the final outcome O! Mazda.
C. The Daeva-Yasnis will not understand that we are ruled by the
Law of Cause and Effect, and that as we sow, so we reap ! Our
rewards and retributions. Heavens and Hells, are the results of
1
34 *
our own thoughts, words and deeds. There is no rosy path of
achieving Salvation through the easy process of ceremonial obser
vances. Life teaches us this lesson the hard way. If we refuse
to learn it, that shall not put us outside its jurisdiction.
. ¦ Happiness is to be gained only by making others happy ! Success
is to be acquired only by working hard for it The true
worth of Man is ascertained as he passes through the process of
burning by humiliation. But Ahura-Mazda cannot be deceived
by empty shows of false adulations. He only judges by personal
merit.
¦J
VERSE 8.
A. Aesham aenangham
Vivanghusho sravi Yimaschit.
Ye mashyeng chikhshnusho,
Ahmakeng gaush baga khvaremno;
Aeshamchit a ahmi,
Thwahmi 'Mazda ! vichithoi aipi. (64)
B. Among all these sinners
Yima the son of Vivanghvant is also known to be one.
Who for the pleasure of mankind,
Illuminated the world with radiant glory;
May I be considered different from these.
At the last dawn of reckoning, O! Mazda.
C. Yima Khshaeta is King Jamshed of Peshdadian fame. He was
the son of Vivanghvant. These two correspond to Yama and
Vivasvat of the Vedas. As Zarathushtra is regarded as Master
of the Spiritual World, so Jamshed is regarded as Master of the
Material World. He brought prosperity, health, immortality and
such other blessings upon mankind. He fell from Ahura-Mazda ’s
favour due to his inordinate pride. Zarathushtra points out
to us that all blessings flow to us from the repository of Ahura-
Mazda. Being the favoured one of God, Jamshed in his false
arrogance claimed divinity for himself. And so, he fell! Our
Prophet therefore cautions us to be constantly aware of our true
relation with Ahura-Mazda and His creation, and never get puff
ed up with pride at the good stroke of fortune. Ahura-Mazda
35lays low the mightiest, when ignorance props up their foolish
pride ! Zarathushtra would have nothing to do with any of
these. What we visualize as success comes to sages and fools
alike by turns ! He envisages a different sort of success, which
does not vanish with the passage of time. He favours the success
that conies to those who work for the progressive Mind, passing
• • • from its grosser to its most sublime state !
»
VERSE 9.
A. Dush — sastish sravao morendat,
Hvo jyateush senghanaish khratum,
Apo ma ishtim apayanta —
• •• Berekhdham haitim Vangheush Manangho;
Ta ukhdha manyeush mahya,
Mazdu ! Asihaicha yushmaibya gereze. (65)
B. The false teacher perverts the Scriptures,
And through his doctrines the purpose of life.
He deprives me of my desired wish —
The high realisation of the Good-and-Loving-Mind;
With the plaintive cry of my spirit.
To Mazda and Righteousness do I complain.
C. When the false teacher misguides us, he does us great harm.
He twists the teaching of the Prophet to suit his own evil
purpose. He leads us away from the Moral path, and leaves
us poorer in spirit. Our ambition should be to develop . our
Minds to the highest pinnacle of perfection, whereby God-
Realization might dawn upon us. The false teacher thwarts this
aim and asks us to be satisfied with his poorer substitute of exter
nal worship of many Gods, Spirits and Nature ! Our Awakened
Conscience demands that we reject all false teachings, and only
accept the message of the Prophet who exhorts us to be
vigilant in living the life of constant personal merit. Ahura-
... Mazda shall sairely guide and help us when we unreservedly
... rely upon Hun !
36VERSE 10.
A.
B.
Hvo Ma — na sravao morendat,
Ye achishtem vaenanghe aogeda
Gam ashibya Hvarecha:
Yascha datheng dregvato dadat,
Yascfaa vastra vivapat,
Yascha vadare voizhdat ashaune. (66)
Such a man distorts my teachings,
Who declares it as most, sinful to see
The Earth and the Sun with our eyes;
Thereby he aids and abets the vicious,
Thereby he destroys our pastures.
Thereby he hurls his might against the pious.
C.
The Prophet has nothing to hide. His life and actions are open
books for all to gaze upon and learn from. He can stare at the
Earth and the Sun with open frankness. Light and Truth do not
frighten him ! He can stand up to any test and can give satis
factory answers to all queries^. Friends of the liars do immense
harm to the cause of Truth. They seek to destroy the good
that we do and hurl their vain and vile imprecations upon the
pious. Though they may speak in his name, in reality, they
... bring dishonour upon his teachings !
VERSE 11.
*
A. Taechit ma morenden jyotum,
Yoi dregvato mazibish chikoiteresh
Anguhlshcha anghvascha;
• •
Apayeiti raekhenangho vai^em,
Yoi Vahishtat ashauno,
... Mazda! rareshyan Manangho. (67)
• •»
37B. People like these corrupt our lives,
They regard the vicious ones as great
Ladies and gentlemen;
They stop us from reaching our goals,
The pious from the Best,
And Mazda ! they deflect our Minds.
I
C. These Daeva-Yasnis with their pernicious teachings corrupt our
lives, and pave the way for our damnation ! They look upon
evil-minded men and women as ones worthy of emulation and
respect. Their spiritual insight is either dormant or dead!
Worldly greatness is all that they hanker after. With all their
show of respectful piety, they are corrupt to the core ! With
their wicked allurement, they distract us from our inner personal
quest for Truth. All things truly great are of no consequence
to them. It is part of their pleasure to beguile the virtuous from
the strait course of Rectitude. They divert us from our pious
pursuits.
VERSE 12.
A. Ya raonghayen Sravangha
• •
Vahishtat shyaothanat maretano,
Aeibyo Mazdao aka mraot;
1
Yoi Geush morenden urvakhsh — ukhti jyotum,
Yaish Gerehma ashat varata
Karapa khshathremcha Ishanam drujem. (68)
B. They divert by their deceitful teachings
From the best course of action, mankind,
Mazda declares them to be vile;
They seek to destroy the life of Creation through their evil speech.
In place of Truth, they prefer the Devourers of Truth
An men with power of confusing with Untruth.
C. The daevas divert mankind from the true course of Right Action.
Their teachings are clever but vile ! Ahura-Mazda is not to be
deceived by them, for He knows them for what they truly are. He
knows that they are destroyers of the Good Religion. They
seek to pervert the lives of the people by their false glamour
and speech. Their vain propagations are hollow substitutes for
a moral life !
1
1
38VERSE 13.
4
4
A.
B.
C.
Ya khshathra Gerehmo hishasat
Achishtahya demane manangho,
Angheush marakhtaro ahya;
Yaecha, Mazda ! jigerezat kame
Thwahya Mathrano duto,
Ye — ish pat daresat Ashahya. (69)
That power which the Devourer of Truth hankers after
Is of the abode of the Evil-Mind,
And shall be the destroyer of his own life;
These very ones, O ! Mazda, shall long and yearn
For the Message of Your Singer,
Who will help them then for the sake of Truth.
The power of Evil destroys those very ones who practise it ! At
first, it appears to elevate them, but finally it shall devour them
up. It is not within the nature of Evil and Ignorance to do good
even to its own votary ! A time will surely come when the very
ones who use its evil tools will find those same tools attacking
their own disillusioned selves. Errant ones realise their own
folly, and yearn to retrace their footsteps. They shall hunger
for the message of the Prophet and shall avidly t.ake to the path
of Righteousness. The Prophet and his followers shall accept
them with open arfiis and rejoice at the final victory of the forces
of Truth and Light over those of Falsehood and Darkness !
VERSE 14.
A. Ahya Gerehmo a — hoithoi,
Ni Kavayaschit khratush ni dadat,
Varechao hicha fraidiva,
Hyat visenta dregvantem avo,
Hyatcha gaush jaidyai mraoi,
Ye Duraoshem saochayat avo. (70)
39B. Him, the Sacrificer desiring to ensnare,
And the Wilfully Blind with the same bent of Mind,
These have directed their energies thus since ancient times;
They have resorted to the false ones for their help.
And in their wish to doom the living to death.
They hope for the Sophists help.
?
C. The Devourers of Truth who are wilfully deaf and blind, have
all made an unholy alliance to destroy the preachers of Truth,
and desire to bring about the downfall of the Righteous. Thus
• • it has Always been from ancient right up to the present times!
They enlist the help of the sophists to serve their vile cause. In
their mad rush to bring about moral death and decay, they take
the help of those who are clever in falsehoods ! They parade
• •• their false piety and power, and lure the ignorant ones into their
camp
i
VERSE 15.
A. Anaish a vi — nenasa,
Ya Karapotaoscha Kcvitaoscha,
Avaish aibi yeng dainti
• •
Noit jyateush khshayamneng vaso;
Toi abya bairyaonte
Vangheush a?—demane Manangho. (71)
, • •
B. Thus indeed are brought to naught.
Those that are wilfully deaf and wifully blind.
Through the very means that they themselves employ
For such can never rule over the living;
But both these two when realization dawns, shall be borne
To the abode of the Good-and-Loving-Mind.
C. The Law of Cause and Effect is inviolable ! Evil shall accrue
to the Evil, and Good to the Good ! The preachers of Untruth,
in spite of all their wiles, might and following shall come to
naught ! The false ones who are deaf and blind to the cause
of Truth shall collapse before the onslaught of the Just and the
Right. They that employ the weapons of darkness and ignorance
to serve their fell purpose shall fall victims to those self-same
F
40J
instruments. Darkness m^ht rear up its ugly heaci, hut its
• • abode is always underground 1 It cannot rule in the presence
of Light! When realization at last comes to them, when truth
shall manifest itself to them in all its glory, they shall then begin
to repent of their wicked past. They shall revert to the
teachings of the Holy Prophet and imbibe it in its true spirit.
Doing away with all that is false and hypocritical they shall at
last begin tn walk with him.
VERSE 16.
me;
t
fj ‘
A. Hamem tat valdsbtadirt,
Ye us^huroye syaschTt dahmahya;
Khshayas, Mazda Ahuia!
Yehya — ma aitiuslidiit dvaetha;
Hyat aenenghe dregvato
Eeanu ishyeng anghaya. (72)
• •
B. With certainty this is the highest good,
That we follow the true teaching of the wise;
You are All-Powerful, O! Mazda Ahura,
Even over those who intend to menace
Therefore the invectives of the impious
Upon Your True Devotees shall be of no avail.
C. Zarathushtra is full of faith in Ahura-Mazda ! He does not
even for a moment doubt the invincibility of his God ! He
knows that the konwledge he imparts is flawless and conducive
to the greatest good. It is important that we implement that
in to our lives. Ahura-Mazda is quite capable of protecting the
True against the False. The Faithful have no cause to fear the
threats and invectives of the profane!
( To be continued)
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o
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