Jul 1970

to vol JULY 197 nctr medium for old uistlom »• A « sg aa 11 11 i § 11 11 11 11 ap s g , I s i I 11 11 11 i I 9 4 aiUm**.i ’ ,^mm J.iiy.nf Sir Nusserwanji Phirozshah Engineer h1 VOL. 10 No. 9 Contents : EDITORIAL loiuy 19 70 Page 3 Orthodoxy and Tradititm —by Ervad Par&urz Nariman M.A., 9 The Parsis To-Day —by Dr. Horn! R. Bana, f Nature ’s Undertakers 20 Iran League News ... 21 25 Gatha: die Songs that Zarathushtra Sang —by Mahyat Patel Sir Nusserwanji Phirozshah Engineer * 30 45 Managing Editor: P. B. WARDEN. M.& (Bom. ), DJ*.M. (Ben. ) ADVISORY BOARD Dasturfi Naorooz D. M.A., Major Sohfsb R. Bamji F.C.IIA4 FILINA., Major AdaziKid Irani R.A.M.C, D.O,M.S (Load); D.O.(Oxon) Mrs. Gou '« .>J * s®;.' * * ¦ -4^ ?"< 4"^ ?T‘- X4 i ¦*^- «'¦ X < ;4. « 9 •, ¦ . . W«ir- -W swteaiaoodh^wn ^' ftgw Wch atione Mage W as.. :AMfa- ; poo^. ¥ou :¦ ^h^bsda'4; ?C7r Xhhout ^gd^tandmg this and the ^rp)^of hia , , KO;i^Ul|il ’ty^o» ^'w|^^^,tj^$.J ‘h^^n^j?^,|^'havi4| ti^rpf Kafdw^ffe'in his Wd * ’ ' ‘ *’'‘ ' \ " 7 ~ cmaj^l there histes you such an ihfere^g is^pi^men. rou should Willed an^3^t ^^arathugfatra. Indeed ! a s^j^gc^ion has cp^ '^pm tt .N^aumwala of Poona, that It would }io'bpfter fOTj^he J^aj^is’fe taW^s of z^athushtra and mores of^^l^'j^gion ’as it is. 'y^fjIatK.enthusaasih bn^7'6pfcnis puihSSdehty wop^t * doubtingMeases without ch^hge of tteh hajle^^victi^ good is ygur*ni^dn7’ ’ *'" ‘ 7^ ’* ' > 7 ' ' look upon the^^ad^ wahle ^Bt^ for dust-bin'W oer^r^lbtofferings of Sandalwood in terms (^ O\^ofit to me. I do not feok upon pM^omen^' t^iOji^*^^ <*^81 W^aPrnMr^; ' md(a^'6^ ‘l^^'’’?|md lintf^no^-^ The les&ai|^C the i^«ty thc^greater is theb and the mort ^Qi^|^^*^;gteater ig' out m<^te,^s$. Mt h ^^Oww a»4a ’ ag^y j^ ‘’¦gt ,<^i^. S_!V1 ’“Tr __ 7'>^ ’ C|^o«y * J? > *¦ ' * -V- *• “-S, b I f Softie ‘(i^- . -Indeed 1 a / JS^^iaumwala of Poona that It vZoulg 'lifter ’ * * * V «» «4- Xi US over >y huve kff US ^‘'^lly Rqjgar.|w^^<«i^ .l'^/Cec$^py..aad >pi^ '^Swi ¦ every iW^X ' • ¦ 2«^--ffle«ibefs,,|^aWe4enf*-'-"- ¦’¦¦' " “' & . :Ev^. since £4 j'iJ. r^T' oaS © Wa Cer$^py aitd i; pay. .spnw^gAlkeve^.in^:^ . ,SrW^ *'-"-¦ --¦ ¦ '• ¦- x|4* * *''¦* ^''' Baaj of: aeve 1 .Pa^WS SS®;;^;^g..ia^iil^h>g.!tliat wa' b^in^^jlii Labwr ’Utt^as i^ti^ation of higher'^idt m^agei^ritatf/ 1^4^, a^iataiofid^ t^r *i'’<'t"^z^ a^y^J^MIdWt hi^»t«z:jfett^^.d^yn the^ alive * Q£>^#1 Jft.3: ?'J|b W * js t* ’ fc t I -f Sf' ‘‘i- r .... jr than ttese bro. jr * . ¦ ' ‘ jb^ve a to live on part of dur earnings, i.-in.'|^ib1'ing.th4 ^beWint.^.:0i^y4 ways. You may retixt: ., a.^ a ^r ' s. '• -SpA « / 3' 5 If .’^^iih., •**' ,T V' K?- ‘ •i ,/< x^w , > ' r^w ., j f VK- , I . 4 r -» cGold not prc^be t £ ( ‘ J" f. c e ¦»t. '.1. ¦ 2*^.^ » '’tv '> > mJ ' 'A’W ¦' ' "V'- ZV :r •Ji. * *, - ?ei. * y* K ^*if ‘4’ <*¦ J - V. /'- * J^r ' ' M A ‘^'' < ”1^ ? •^-ir *'-» "fc* 4K is not ri^n^ but^inna^I a| ^t$«Atiii»~^. 4."^ i-‘*-~*- - 4- /iff » 1 'f^'^ ,W< ' ^5 . fr" W' ¦a; ‘' , !i,'V~* ,.r"?’ • £-5r7?': V \ 1 ;'- i t ‘*#5* '5V-. ?W ' 't ’aM" dbSi* c»’ *¦i» * * ¦'i 'I ? t' J * i( »• :!'• b fp ' 5.^ 'if ,‘ * i > yJ.-* m - ' ’S.piSiK -11' 1 * I. 5v «a 4'^ * ,r^ 'i.<: , -t S’ <. - * *> ; 1^ «¦«? ’ 5^ *L » ewar t’.* •i^ ', > > ' If' ' I- - \f ¦¦¦¦ V. ' 1 'kT 4 < 1> <» .t t in ?¦ K r-'*! J % X ». fli'- a . ¦i..k’'\‘ fSeH^SEBH'WinnF*^ 1 ‘ L. < r 1 '' ' ’'^X" ¦-' '? ' \4 'V; ¦'<’ ’ 3^^ t. '’ » , e>^ iJ' *’OAX- f V « i A 4 1* himbdjcdtii'giem io ]»itt.lieari initJiaaS. ^Vramyhis finil :*¦ ¦« ' ; habit«-ha!S= emerged yo«&, goodness fe.: imdiastnnj^bie but. v^aCWi»> founds me is'your unholy aliiance with a ihedky . group* whs^-ha^ . nothing in common with you-3 ncH^ your andjjfervpur nor your tajcm'an^. ^ti^ui^ I correct itsctf 'in ti^‘. §ti(i oq^ fWjg^ni'c^e'X CJ^nhot Yoh hai scused Oasturji l^ta^ Jaw qh/' munddW, monetary m'atfers.^ Vdu had not' aiicus^ EcclesiasUc4. Court or a Reli^oqs Cp^cil fo disqualify ’ hlfrfjw apprehnceJh i pu^c^ medtmg; where h^ appcsirhd , „ . .. '^L,..^ and we alf '^a&^d -him spStL. Pastiirp^ h^tza’? statui is ¦¦j^05dq,^pn;’";r,a . .,A.|j>^'''“ t It is better to kSow tte djhnion They may be griceye-opeher Vatft withi— ----- -— <' feet may , show.us the way oilt I have a feeling that ‘ troubje is^with misunderstanding and CQnfusjpn abput^jyho claimed Nobody;else-Was; in t>e'fiel>;W'Comms^- ’Wtaie^ ’ii^ \ s a* 4 as “a acSfar# -^w^; right” .evabout alt .of ins. i.-.. jout^j^ho claimed aiSd H^be^ wfth p^Maps^j^^m r i-avtzwaj>^.«aa)b'£'wy«sr *»* v*i.v> j»>**v "wwim **w »>!*vj -v*i. w^w Jeelifig imamsel^ traint eveA wlien indrviduals to do softethiag in- d^sce W €di?^ftfefty1s Cause. '• When he moved raudi too Ir^iiit eveh when fc. Wtiy W .«¦ u/ . - f'"' .. ¦>’* ~ie!‘ . f r« «> > t f •£ If' Fa ¦>. |iiir^. ' ; ' - . ;t»ad . -fciclc.'^ ; ' V’:..F>a«» . r'-, ™*.i..'a»., *-Wx s^'^.tJ on who fire4 _—,. . IlB^WW^i^mned'M WFoll ?*^'n Sa^i^ghBfcti* > -X' '¦ ' .^r-.1 '* ’’ a’ . ff|3P9wl'«" *; p 11] F'< *? -.xM « ' r 1'1 WCnjtTjfcfii] ,~ >;• yl V .‘ffllfclC grounds « Beceaifhi>^, hatii^'-<^ .. ¦: ¦ .'..¦1,. !«• . ¦MTi^lrar ta^ s^ypt^;^ coavuWB 1 A. A , Community as fc^i’^nta^cs^ hambi ’ ."5 *'z tii r ^tjeii; ' Yoa way 4 J v . j! > fe. 9 *^? ^4 X vX >¦< A . -c; :Jwscj^^^BS anger at wh^t d^^s^eldftg time Na^r flxst shot” when the’ 1 • s?'’ •»» 04 ?;tlfe fesuft^- ."^x. ’»5^ ^i* ‘if^ 4^^ fhf “ -a^ ' z ¦» < -* ..J. Jr-Ai - '• < 1 *1 l£ 4; a , » r^-^i ',•! y 4 / S^" '-^ ''4 • 'W^' ¦.’ ¦ X-f'* i ‘o-’ - ; ,'f ¦ ,-- r ., w: w^' 4 • i -¦i * »*' * ' * >5. •r. Fr # ¥' x' A i 5w--' r^ fSi. o* # . ’ If ^ ’ <-. !t g1 i , f •. $ ’ \ ' '' 2^?'* ,9.T.fiJ r 9 dt ' « - ”& J. :‘'jM-i Az-mZ ,,_ J„ ¦ ' • '¦*’ ' t L c^io9s,:mi^7jsifln,<^.41ll05«te, Ql»j.yie sn'ObtJ0 45i Zzifti MO'f J; , tn a learned d^ the anspices of RahM^A K Ma f ‘^¦<‘ * iSj 'T^ Z ¦01 1» MO l> 41, /A“ . .I'VjilfV# K nl ¦. -.j.-'z ?A’' .Jlt\’>'. '!). 0/4PC. .5}-, ’4m « rc^^jftliiBli^ lit .-( AiJO '•‘ iAi rZ: 4;; W ’ ^ >«H liHi. ‘. 7y;*fc » *> *>.; ,;«V«Mto^- ' IM^ - I'belbf^.' asm ‘ ' Z? ly tovfled J^vaO^ btodc, W ffbu t>uori,.T». -a xt jb - -^i , ^-^^^not 1^-01^ •,. . «£•*• ’¦ ,|7-> ; " fied.,M^s^«d6an traditi<»al !, to them^evSa^S&eiito “profane” :or to rengage in Robbfej tl^ ' * ' *' ' * ’ ' •• *5^®K,^3’Uu^^ 1- Jz-* z 1 for exchange of \ , J' jC! •*• ivi'‘ «¦ ?« '*W ¦nd !_W*- -¦>%* . .'f 1 h^ . A iporal or. mejxt^.^^^e^ ly j^ adwtjed as a ipan of oMracter f Wil ¦ fc:.^«":,aai^S^«-«»' i'./ = B;-: riN0tiiMi«FJt&tbcr in* t 1^1^” WlgW^^ b; a^i ' T,iiBWk?'-' V J Rj j^KXlwod docfetoe las^M 3 Ir1 'J %« ,i r/« u ?. . ts2 ‘ fw '5 3 • i» ' 'ft'J * .1?. "'¦^ 'I. ¦^^- > '>¦’ : Z "Jtk p ¦¦» 3/ T zoani understand iti. .< >2^ 4 A );? « • -f;! X ‘Ay 't i ‘ai^; s • . *:¦¦»' *«..« . tv- * *. f ¦5 A'; >"» TOWt V ,:«6S ^tA’’ HM/ -' w^w • WMraBf&i jbljlB i ' 1 i ” 1 { < •> * V ( '* . f ;. *’ • ; ’-' .i X ? ' Jf fl r>* 4 -,K 1 W f w, ¦ W^< he®h' offliodMb^ nli^ Mligt^nb^S^X^mbn ^A&mity this fiftelity to a.systmi...... Jo be orthodox week. Dordi wapted tp bring him to me, means to partici]^ate th!rbu/h the medium but I defined. 1 'did not like to think of of a doctrine that can properly be called your grandfather’s mace looking down on* traditional, in the immutability of; the such unorthodpxy^ ' principles which govern the Universe and fashion our intelligence”. Orthodoxy b Dot n^ liiiAfag tat ijhkh"Sn”te7ofty'OT^^^ , swikiediii^ ihat neeHs itothfa^ to tHiik aboiit; lie thought cont^ato teve eoow down through the ages deeply rooted iu^ the wisdom of toe society. That makes for conviction, peace of mind and reveren- •Word cnHifhtenmeht only ftii^s giving or imparting knowledge or information pafently Prof ; Boyce looks .upon Ervad Bode’s enlightening with suspicion. Eryad ^d© ghouls himself sore with the , , « X , , Word “Asha” add tife Avasta has a beau- oe f« Such atotode is- projp® . ‘¦Asho-takesh” for orthoaoxy; u behaviottr fe :„eanjngUilos6phy of right or thinking c^WDtxsed by oon^eSB^ «if. in teriM. of th^Xaw (Takesh) of effaoeme^ .^re- dW^ttston. w fighteousnesi. Y&irvaS>bls floh^ Others is mUtte through example rather " -- - r v than through demonstrative conjectural precept. Prof; Mary Boyce of London Uni«». girope“""e47ght‘‘undCT tteh W^nk Late Dastur br; .»^a later foUowtd bjf 7 A^stasy . . _ . . , i__ - - ' JailusXaieif,'' Wo v/ay thinking. The ;V" pow^’lArtnt traft'Of his own.toiettt Jf faith' hb)!lfl^Ur 'Still ruled sWr€^ br. eflfaoeineit - - ami where > 4|8|!Sp!fesbn meaning philosophy of right or thinking righteous in term^ of the, Law JTakesh) of righteousness. V^ Bryal on it is surprising. "? 'With the^writings of Descales^cpti- cism and materialisim took roots in 41'^ scholar in Avesta-Pahlavi undfe wiioto our Ervad Dr. PheroiBe Kot^l read for his J%,D;the8«. After ode-i is aban^kftii^^ 'of of doubt arising ffom Dhalia’s mind and beforesta^i#^ to write* liis first book** 5qiHdt ^inorder , to invoke insp^ation fioj^ badar Ahut- he had a Vati^^d^Weifiony perfdrined. “ i f '4^' \ H'fi , 2h- 1'^1/'“'I'iii. A Ri. u , -u.Ji-s.V r* i. London priests, Homi Dordr^&^l^ & 'rtm my first and my last fV^dadl. hohesf'and well-meaning mambWf s|dly That^/^S tlK jksint of time W X, ** ¦« ¥ 4 ’’t X, > I 1 *««! ¦ ¦'J ' < I «, # ' *» . % 5“' ¦» Oastai^?Dr. Dhalla tjConsWr^d hims^ stitonb Nirang with Haom wa^r, soda ^anci^ated from ^e trjbmmuls of pr- thodnxy but 1 would say that was just the , moment when he was caught up in the slavery to skepticism and anti-religious be- . , • ' ?; J , S'V i:;.' .b'; i liefs. Any plastic substance stretched too far increases its length and breadth but dad 19, M 21, 22 regarding Oaomez and ‘J water or portwine for that mirtter (Ervad Eh^; Jamshed-Unwala Ph. E>. Hindi Gra­ phic Vol. 54, No. 7 1945). Mr. Jehangir Chipiwala had explained to Khurshid Pavri significance of Vendi- S\H gets reduced to a minimum in thickness. Nirang, so.^far back as 1938 in Jame- “Thse broad mind is thus simply a narrow j^mshid mind that has been flattened out”. > r : It is important to distinguish between ; the present' day attacks on our ways the A^TradkioitaJ and the Goonter- of life are the froth and the bubbles of TraMooid pri^ganda with regard to tome flattened out mimlsiDmler the duress fetjgiQi^g ce^^mcmies. In tl^ former there d jjhj^tod and misunder- i^ ^nly opposition or denial, In the latter stood materialism, arising out of the gla- over and above opposition un^ d^nal mour jof technology without the pereons there^ are efforts to oh the unwary l^owing the A, B. C. of Steien;^ dr under- some abritrarily teided innovations, standing the , principles of .scs^mtifie out- former iS’ comparatively less. dange- Such man pronounces opinions and rous than the latter.^- With the advent of he ^ts c[^ frpm the crowd of narrow^ industrial revolu^m a ne^ look overtook flattened minds, Ervad Bodp is.fond t. (3).^^* Howsoever lood they may *« basu ana toe-oojeave « moqern deny dogma in Zoroastrianism it is very, designed that the gie^ the (3>. not tp. Bttt evwy gr^ reUg^ piurt (21^ '|3tiial part M. Howsoever tood tSey may The basu and . objedve «¦ modern inal part (2^„|@Kual pifft to explain the lofty in tflTms.\Of liic low. -r ¥ much there staring at them and looking "noble and the incomparably lofty ^d idealistic in man’s life have no place and at us to be. upheld. Modifying ritual part to look progres- leaves no room for tbeir opnside** sive and assuming poses are the forms of hypocrisy. It is absolutely foolish to sub- ration but out-right rejects them as of and because of nd use to,it. This is truly n I ii ‘A"*.4*- ; # A ? * A’<’ *«/ * 4 I? W‘ a$ r^i’p to withaltbe oHsb^^^tscap^ lii^r ipy i^^b»s,l(r9oed^>$t»eih roach, .blKM'? .f <'it'j-o tjq 'a-, i V • - ¦ I . -.jG X J _ > * 1^ _ < >t .biKM ¦; .41.44*.. (fcsKoy- mat greatness. Whatever he Relieves his the peac^qfmmd^and led to the decline sacred .. .mWon jie. has dehven^ it, he ; > . t *• -J « fl­ 's I 4o i«>t >« I ;f - ..'Tkio ‘-^c--!- J ‘i '’ ' ¦¦ lai^s Tiihai strong ‘views and he expAsse^^tl l|?'^;1^tj'was'^lihfc ^-£n|w^^*;^i)a9^W - I '9 «, ‘ ' ' ' • it’ untold miseries in Western homecare be- ’1 a B^|i|^s6ridespit& oon immeQift ^h«0|0r> *«ttit^‘^"8oi^ (»ttstructive put] usrifi<> fwy cdjBCortR yet'flo aftrtoityil? ' ¦-¦ .. ^ y-.. .;-i,-;.- iU ’ tiW . ’U jv"; X-- ’. -^ji" 1 ,'. i.)Oj t i i/ii .’^/'m-';, ^>‘- ¦ ’.' ;/ 'i. ¦-• . •rW.^ ¦ ¦¦ , bjf.lq ^.- f/i »' - ' *¦ k ' *s t4 J 3 .Hl T! fftfe^diftidtutiWb^ ¦^4l b^(^d th get’ ^h”/hefliej|^i^ •f 4 ’’liJr *i la II '*’' V^S’v 'S’J ^’/ »i2 ‘fi’ ¦ I* ij ,.y . 2 ~ ¦^-d- {‘;f; X/ izi. ¦ s MSUlv" ' ' 3^ ¦ L>''* ¦ I * i A/ ni -2* * • Al tfliKC tort ; n fii ui li;:.;. ¦ .!?¦ .ft V* .ur<^ 4 /14 -¦< Ji Ota tiik'iV-ii \ !!i Gff’Vd ••pX'*-- ' --tr^ • ‘ .•/t'fffp >5 -unitW /. ji '1 “ 'f « i , . ,.-iu bu’oi "‘•.n Vol r s4,^ b'A 'VcffC- -/. sCl'ifi ,Ei«j{oi iLz/S^aOI h kJ?, os , '¦J »' I "(' ¦¦ ? J J t x??> 3?', i S', y.X s’^ . /5sr -¦ .^> »rt ' » ¦Air ‘fc. 4**- "/< > -r5''*'v« THE PARSIS TO-DAY by Dr. Homi R. Bana, M.Sc., Ph.D., F.FS.,F.G.A. It is not correct to say that the commu- ? In his article published in Jame-Jamshed of 2nd April 1970, Mr. Nadar A. Modi nity is not alive to this danger of slow has posed a question to the “Thoughtful erosion which has increased materially Segment” of our community whether we after 1948 due’mainly to (A) the Econo- want to live ? He has expressed concern mic DownM arising out of (1) new eco­ at the quantitative dwindling and qualita- nomic trend, inflation and- sodring cost of tive erosion of the community basing his living throughout the country, (2) dwind- arguments on the statistics given in a ling influence in government (3) lack of recent paper by Mrs. E. B. Gustafson of business opportunities in the country and California University. He has also made outside (4) lesser educational and employ­ references to old papers on the subject ment opportunities (5) mismanagement by Dr. M. B. Pithawala, Mr. B. Rustomji, of the well established reputed Parsi bus- Mr. S. F. Desai (1945) and Mr. Chandra- iness firms by the younger generation (6) Shekhar (1948). From the reading of and passing of the control of (entrusting para two of the article some reformist key-posts to) and/or sale of such business priest may create misinterpretation that houses to non-Parsjs (7) drifting of our Mr. Mody favours conversion of juddins talented youths to foreign countries in to increase the number. Further Mr. search of better Job-service-business-edu- Mody has mentioned about the slow wipe cational opportunities. (B) SOCIO-RE- out of races and civilizations like Aztecs, LIGIOOS Downfiffl due mainly to (8) Hittites, Assyrians and Babylonians; and increase in percentage of unmarried you- has expressed apprehension that we aho divorces, youths marrying juddins, (9) deteriorating standards through bad company, frustrations, poverty, and yellow may be wiped out by similar erosive process. The very fact that Parsis survived for press, (10) deteriorating condition of 1200 and odd years under conditions Parsi priesthood which is further weaken­ ed through heretic Fatwas of some so called high priests (11) silent gene­ ral apathy and dislike for the priest-class Zoroastrian should not feel doubtful about ^niongst the laity (12) lack of religious our survival for atleast another thousand training, religious influence and faith years. much worse than of the wiped out nations and civilizations, is itself* a miracle of Zoroastrianism. Accepting this fact I or any other optimistic and faithful Parsi (ETEKAD). 14 » I» » sui- there also in Jamaspi. This is now corro- te Some heretics and some misguided re- Harijans thereafter became neo- sjg, pm-g Aryan race into a nation of -UndM’ prevaOmg^^ ^^n the Tomb relics of Tootan-Khamen. our microscopic community has to rely There the rea^r will have to judge by for its existence, solely on spiritual help himself the indications about the revival and guidance from Almighty Ahuramaz- of the first religion of the world, the libra- da and his Wophet Zarthushtra, in the ry of which is intact as shown by the the absence of our own State, our own Magi-keeper of the Pyramids to Brunton, Constitution, o{ anything that we can reference being to no other religion but call OUT own defence forces except Zoroastrian religion. The prophesy is Faith and Religion; it would cidal to resort to conversion as a means of borated by several world renowed astro- increasing the number. Perhaps in the nomers and astrologers. In “A Gift of final count the repercussions from the new Prophesy — The phenomenal Jeane co-religionists of the converted juddins Dixon” by U. S. author Ruth Montgo- may prove uncounterably harsh and may mery has lately predicted the birth of a help quick decrease or total wipe out of prophet somewhere in the middle-east in our unprotected microscopic community. 1962, who will revive the most f(M*gotten Some two decades back a group of Hari- the first religion of the world. ••• .......... jans wanted to leave Hinduism and pro­ posed to take up Zoroastrianism en- formists who themselves or their near mass. Our the then wise leaders late Sir and dear ones have married juddins are Cowasji Jehangir, J.R.B. Jeejeebhoy and prepounding the idea of conversion. This others discouraged the move from its very idea, as indicated earlier, will convert Par­ roots. Buddists. Parsis are alive to this danger Half-castes, adulterated, non-genuine and and survive isolated through Faith. It is spurious lot lacking in the original traits predicted that by about 2002 A. D. Zoro- a^d characteristic for which we, Parsis are astrianism will revive in Iran and many jq f^j- known. Our best scholars and bio- from amongst the Parsis of India will genetists have shunned this idea as honourably resettle in Iran under some suicidal. I will quote a few of those arrangement or invitation from their Iran- valuable opinions. In lame Jamshed of ian blood brothers. Our youths, our 26th August 1944, Mr. S. F. Desai has children who will witness this great histo- stated that the Roman, Greek, Assyrian, rical event should be kept informed and Egyptian and Iranian civilizations wefe kept in readiness for the revival of our wiped out because of inter-communal Faith. Till 1944 did anyone know about marriages. The powerful Irequois Con- the quick dissolution of the then powerful federacy of American Red-Indians which British Empire ? If one believes in psy- was quite a political power till 1600 A.D. chic predictions or the experience of the is today almost extinct due to their inter- mystics, I recommend reading Paul Brun- marrying with white or black Americans, ton’s “Search of Secret Egypt”, his exper- Similarly Incas of Peru, Maories of New- ience in Pyramid after midnight and at Zealand are further instances of conver- 15Sion of tnihority to-majority by-^ftfeir^^s of all their wofthy innate traits. Study of Avesta Pahlvi was rejuvin^ed In Jame Jamshed of 26. .11. 1947 Prof, and our scriptures Were philologicalW stu- J. J. Asana suggested eugenic^ survey Of died and tr^^aat^ but misinterpreted in our community and follow up of the data the absence ctf the knowledge about eso- so collected for each family to bring teric hidden meaning of Avestan Manth- Ghristian missionaries basing their about communal solidarity. In the same ¦ ras- issue of Jame Late Prbf. Maneck Pitha- arguments on philological translations of wala stated that Proselytism would have our scriptures attacked our religion and washed away our community within a were successful in converting some of our century of arrival in India. In Jame of intelligent youths in late nineteenth cen- 23., 5. 45 Prof. Asana lays stress on our tury. However the esoteric explanations specific Aryan blood and advocates its of our scriptures came to us in the first » singular preservation at all costs. He sta- two decades of twentieth century and tes that the gernt-irfasm (TOKHAWI) cmi religion was understood much better be peatnanew^ preserved even tf tfi© coni- through the tchool of lime Kshnoom. miii^ martW'wifbiM fENDOGA- But the rot had set in and had spread far MY). 'The same arguments were repeated deeper into the priest class than the laity, in their joint article by Messrs. Asana Some Dastoors picked up the arguments and Desai in Jame of 5. 11. 47. Jame’s of Christian missionaries and started mis­ editorial of 26. 5. 1945 had supported the interpretation of our scriptures, oeremo- views of Asana-Desai and Pithawala. nials and religious observances. These Majority of our community even today Dastoors shattered the faith of nearly one holds the same view, confirmed at inter- fourth of our community and simultas- vals through unanimous resolutions by ously brought down the priest class from Parsi Anjuman meetings. its exalted position of spiritual guide and philosopher to a lowly hireling of laity to So far no one has given concrete steps d-jant Avesta on his b^ialf for his dead, and me^ures by which (^crc4Se in num- i^ult the intelli^^snt sons of priests ber can be prevented and all round condi- |q up priesthood as a life mis- tion of the community be improved. A ^id a nnhie profession. Only those list of significant causes is given below, gf p^jegts could do nothieg bet­ ter took up priest craft as a last resort. ' The intelligent devoted awe^pring priest of seventh to eighteenth century who used to guide the laity spiritually, who used to teach religion to Zoroastrian child from very dnldhood, who used to perform, preserve complete Zoroastrian ceremo­ nials and rituals, who used to establish during British Rule but spiritually we Zoroastrian religious houses Agiaries, relieion was understood much better and Desai in Jame of 5. 11. 47. Jame’s of Christian missionaries and started mis- which can be considered one by one for preventive and remedial measures against (1) Socio-Religions downfall (2) Social downfall (3) Economic downfall SOCIO RELTGKJUS DOWNFALL Materially we seem to have advanced and remedial 16.4; « I J J • ¦ •S< v« -r ':^- •1< h hh « e n Ar-Xid ill S 'vri*^ •J&. (¦ It ‘''-'X *i*' FX’ P,;5> ,!• ‘^j Xi s? ^‘¦. h 0 S' H * K'la in fl btl Us fOS i fr’ •1 Sj <4- fete^p H•A'iG !?S < < ' < r* - ¥ -4’'; S , >^*^1 J ((•% ,f(i r -V^l’V-^’-'- z.*- */ if ,« ''4J « K ’ K, * *51 ^IS Ft ’.,i * «*^. ‘>•^4',. \ ¦• ¦.•¦ ¦¦ ' r '^' »- <* ^W^=' '' VF- : .jr^i *' Af- “'My, i •*' •i .>r«* 7‘ [t: Sy* Q] ¦ .'-'.If 'P * 4^ « if •> •'i^' U. «¦ “It '? *'x'« I ««' n^Sr, ' ^P”* Tg?f^' ¦'sC's-io ¦ * ¦'Z’f fS] ‘y *' *i \,W ¦"t?i 1 '¦ “<¦ '\5 a.^’> . $’^' s * ’f J < ij - 4 Jt “i* J# * «¦ fc" »' I* \ S'''’ * wr 'U » 4ft 11' .7^* « 'i' ^^25^ P ‘ ‘ > W| . ...y? ’^., j^. -f f?'" < » ‘S^ Z&'f r, : TV). >£ < -5 ’ ¦ b: Fl V '^V //X. ’**’* .*^ r 3 ^Gf D ¦* .» ¦ “/ '¦...•* •¦>* y. ’ 'V ‘ « The Jraaian Qoveraroent is c(^i(M^ to peltate the 2^ anniversary (A the - ito^ ' t^O^4vli^he eJdl^i- affecting the remoteness and akiiffttess i^' Srarii^ Etnfdi^*ii^fi5ite ^^oihididd. * w>i^ ch^aotoriz^ the, great monarchs ^few^^rom 5^ fe'C. WSl^fe is-Wfit/tiecessai^to rectJUftt^^re tes g^ ^^aiO^Bain > •¦ .'JL\T4i* ; ’TTziw,--^ to peltate the 2^ anniversary oi the W ' t^O^4vli^he eJdl^i- affecting the remoteness and akiiffbess «' £ ^few^^rom 5^ fe'C. WSl^fe 'afeh^Aeh^s^i^^e $d«be f^riS^flhr jitnttr:-ff^ W *as fear of-shsms^rav^ so -ihe 'WrM tfeit h^^iatOTi- I whb^om heidg t^^ng cM'a vidth so^WA r^iM^oF^tiftg him that StateroseXobe thelicl^ migh- theVfj^aB to be governed by his seen, is ode of ? C^pbine^ ^ys ™,.^,“’ .G;fi»t(iS,,^ en df^.u»,h.^,frp. %ftW^pei4ups'the' was ;mid to ¦<'.^ -¦ > - nw- neiwH^ides : ecmchi- 0^ ‘1^ ¦Pl.' .. .. .^ ,.- ¦¦¦Yb-;''°^»W' id^^s' that CyrtB^as ffi; ^lesr 11^ nrrov) ^^Reus" ius;a»a iS^fe|'«iatitM w^^spaed him ^sstiBe. !?*/«* ib< ? x' s. OUS conquerers. ¦< < i tt" -SKi. ^^ii^ibe'^Bws^froffi xiaptivity th^ to e -^, 2t i* ¦, ^‘r.’-r :an can PreWgt we WMWf <'<»” Testament has referred to him-as the an Iranian port, avoiding' a Icmg route to <- i Apc^ted of the Lord”. It is hence hot surprising that the present Goyemraent of Israel has ofl^red.to join, the oe|(^b;^iiHis tO jbe held in Iran in honour of Cyrus the -'^reat: The Achaemenian Kings were proud to call themselves Parsis and beloaginf’''to the Aryan race. Parsis all -over the world should jW the oelebratioi^ . when tlwy '¦ are held. The Iran League is organizmg ail help to Parsis who intend to visit Iran at the time. i». ' >9 X-* ¦¦•J . “Shephetd of the Lord.” andj^o^ t]^ ^arachi. LA1>Y MANUEB MASANI PASSES -AWAY . of . Sjr R^|om M^^i passed away in New Delhi on April 14, 1970. Sir Rustom Masani always took keen interest in the affaira of the Iran League and promoted its activities. Sir Rustom joined the Lea­ gue as a life naember in 1923 and was fm* j^ma)^ yiiats .ifs Vice.B,«Mi^. ': Iran had laid claim to the Sheikhdoift'bf fiahrein as being part of the country'. It of Lady Manijeh Masani. -U>;j T«„-. .4,,.:___ ....a io*^ ' " . When talks’ of independchce E50itf#inON OF'1^^ ART IN ^presmg its sorow at the ^stting uway siatt G^If area. < 4 was ruled by Iran during the^l-7th and i 8th centuries. When talks’of “'indepeUdefeee EXiSttfnON OF WIX^ Jvere mooted there, Iran a^)ide , A i^bisctw'.*'^ tod aii^SKs , 4^5 fl» ¦li(«M«ter ,w»s eadtibit^M»«ton Iiriiap Wsts in passed by the United Nations'in favour Teheran. Tiey went to Iran with good of such independenee. TbetB:aw several wmJts e< art;«!kI it attracted ,«sod atten- ‘‘9® ffWfWJe of culture in baa, B I. , M; the , §habbauoo took 0:eat i^Uerest in it ^d,ais?reciatcd the. wqrh4;QfW shown in^i exhtt^i^.:^ The ¦ Minister for '‘ Fresh ties were proposed- feet ween the Art hnd,P«lture. ^rai^ed a cocktail party two countries of ItwTia and Jrah. * Special. in their hono^^d W-j^wrta were pm- committees were sppiah^nd'piobe info sent at it. 1^. Gandhi gave a questions of mutual'^trade |^mo«ioB 4md the au^ioea of the Rotary; <^1> of steps have .also been t^en iagilwent, Teheran on thc ;j aubjcct qf “Cultural them. The two cowpies hW ^iwd Keh^mis between Iran and India*’ which to build a road leading ;to Aj|hjmis^;,so w^ much app^^ed. e ‘¦5c> IRAN AND JNE^A\ 1 fl .«F:'3ir * ?S' K I I f •' I thOh and their size at once^shdwlhat . ly^ber.^gaged must be very small. As J' s a- Wnm-Ta9AK-MtUIIAillKliN; Discovery of two tombs h^r the site of remarked by P. Kersasp in his Shi^ in the battle of Marathqn fought between thee.; j^Mdeot Persian History a punitive expe* Greeks and Persians in 490 B. C. once dition was sent to curb the rapacity of again reminds us of the exaggeration to the Greeks. Herodotus has given an inri^ be foumtm st^ • ;writers*v!R^atl^at3 eit^ratinr ti iiSi^S^fBe battle, of combatants on both sides. The tombs The tombs r^w found, might well expose i*' ( !?' P 5^- fc K r- I 1* r t !* '.I '*¦ v ¦M <-s ’ .'M . are near the site of the old battle at Mara- the falsity of the Story of Herodotus. -¦-U • idl i u '- ©.' - - ¦ E ' s ; ‘ '.s .. ¦¦Q> .-J.. w 4 S ,c 3, ‘ 4 l ’ If 1 f •Sf <•> '^1 S I 5 t * . J W'^. , .i / 4 * y JI X SI •*«i -.,. * 't W‘»3 OBTMainoiss 'I. KOMN$M eSMP|lkNV ' , ' k ¦ L -« HmWmi, jmfamid elldeBt J^omestlc ai^ Masirial M ‘^^^‘SAFmf.^BBtT^r r ". hmit why not you ? i tSole^nts iFX/v % "if ttj mfe said ew Yow iM^Hboifr ,:rni! .<4 ¦”« --------- - aesAN^As ^cohpaNV. ' t ¦ ..f ..'•'is p i « Bombay Ud THE NATURAL (MS W. P 'T &-¦ f * if 'THE NATURAL (MS ca PVT. LIB. S3/S7 Laxmi BuOdin|p, Sir P. 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HH»/dl 34(14^ Hl^ 4iy 4Rt^«lili^ Rsmd H^l XAd QflA <4?l cHl^ «’lid Ml<4 »i.5«R4l ’4 •v'dl'd, «(1H'{I sA^^Sfldl v^0l- =»4^4 XQtld ¦^iHdl €ldSl^ d3l ’»fl §M^ aHq:t4i Mla»-S*ft M4?l ‘dm €ld=mi« Hiqiwli4) «{iaH k'l ’fl'ft ^S£«0 >l «*!§ JA^' §. ^4cl«l, A’t —aOX, =»1§^1. MaJSl, HaJSW^^l. ’H^^^a«£r ’iiHi»li, Hl^i, ^4 '^Hiei S^l Hi Hl»t't*ft «Har«fl Ji^31=n '*tl|^4l unfathomable^5f,y «•( ? 1^ t ;¦«' . »- ai^41 '' .7'^=^ . '¦'¦M -W ’Hi’ft 4 ‘**1’4"* 41 (nwiy 9MM bW d. iS’Mt aHfHH ’Hl Wl, *t^^l, RVIMjJSI, *tM«RMll, a^i “aftiP ’ ••tt* W«ft ,MUH^ «Mi?l ' »?»fl <5 i>. di •raw ^81 s^lK .d^V If .«» r Ji ii "I'J ftr ^91 -1^^451. -’MtlllW^L *14 w'd, I tik ^Wl *14 ^tWw* ^vm4i en- . , „ W’-M i^4 ''»*litf:«i6'tt ksi^ *WtHi*l»*fi iW9wM, M«i t ’«W»l5b^i MtMOwt i . < .». .^ '-.-.I... , ¦ •- ¦-¦'^•«««&lffc* ' J.S' .' a k 4'-'- ¦ - «*'. .^>4^ «k* a 'Jkl.' . .>. ' ak.' "7 j. . . r ;^. ' A-. — a. _ 4hu ? **.' . . - S4H» MiM ^4|j1<4 «nm * 'Bi s A-B- » M *»irtil- WV Ik. di»rQ Wii^' & 4«Hv HIM <(4^4^ I “s I' i*(! H**^*^, *11 H »m*lil •ii :4^3H|y4 (^( ><.41^. / fi,$.i^‘A .f' '"s!ii;, ii •?i.,' ' .^ii. “ A5*W^\< ;,; X ¦ 5-,, ^i.'V, ¦¦ 'S ¦5^j ii - ¦-Fn. 3 "« ifi ‘-«i jii *£?./'> I .r It '1'... •.’Z i f. tM .:.iQ. pj^/. j^i t fn\ ¦ufhnViA " < Z’ ‘ ‘ az '9ffc'&h/; S’ ’ jSh.< tl ¦'jki ‘i f^'ts - ^3 .-•f/rjaijj- f'SU .'5^: ,'4 -'I M )i^‘^‘C - afea: , ,.^3,^, 1 'yfi, 1 .' 'ij*’4 '“¦ I't' ’-i .>r>u ciQ,/; .'4 f 14 'If 1^ 8 HL .. i-! .i*;4 .4'’ '3 X. * .- sbii^ r ‘ <' 1 "* -ir w r < ,& iTi- ¦?- , "V < A' '^¦'"/ '; V |i'SO iJS ’ ri >1 ‘1 » '¦! ',' ' »7 G ATM A; Ji' HfJ’'' = ‘ . ' («¦ S' J' !'¦ . 1 n,i 777 7 .; ... ; j! P' '17*7 ." i . 'a "'j .1 •3 .a;"/- - 'a!-* r pi ......... ................... KM»¥AR ?ATEX , 7 -4’’^ J. * 7 h- , ,, , ,, ................. .A-....., ..... p ’ ' The Baths of i flowers and heady with pleasant-perfumes, but t|^ rise behind, ncft 'brfofe their footsteps, lingering sweetly, eXotit^Hy, comp^ing ouT' admiring attenti^m for them;: long after it^’ w^d caused them have goaeH»”'.'i* - '' m’ta- J- - . .......................... .................................. niii..i....i ..................Ul i.. I <^l7i.r1^n »nj,ia i|niiiBffi .......... , - I .HiHji.. -M ' —* VOMU^ VASTI^AYArJU^YAMNA- SH DASTE1” 1 ’’‘-f ¦¦ ib\ ¦. IJere perform,.jgppd j^d indMrious deeds, Wd offer Ifidfp th«,virtW}^-^Xr,^.¦'•¦' V ri.‘7r. -.7. - ------- ;----------- r P'' . 7 A . 7- tt ¦t F‘- ¦fe jUii: —L. fc i r • 7 j' ¦ /so J <. '' imop-'' S ' ... .. - ., j liffij lS !<»«.¦» I JI,, . ',7 //jp: ¦ pl ¦ ,i ¦ i'J j'" i- ¦7,^^ PP/7<,7 , .- ... ;^i^ieBee and.^scoeptanoe. power oh < it from minds rand hearts «^re once it h|j within, s It is frivolous Mteihpting to .. . ........ mher beliefs, particularly those of jthapl^vayws*«fdiidi, among other perversities, believes m many Gods, wheh' oncje its abiding Reality, has tom asunder, the yells, .,of ,,|gas^an^ and penetrated :. - 7¦«'7-.B1-VY.; -- w M 1 J ! _ 7»P;7 r' ¦,4'S< /• . dislodge g^tasnis .wirii >1 \.. of Falsehood. A true Zarathushtrian is a through the dark c< beliew who has ui as the most perfect and exalted m^seu^r of?the Supreme, because , of the cmiheneij and who SMsby..... . . .,... , , ., shitrian is one wW is;WUrouijh fc p^ceptr^’, '¦ appreci^ion, acqui ­ rement and implementatiqn df its cdeett a«a undistorted knowledge. Here^ personal dunce, June?: com .r fi OjeUght of an Inner-ConvKJhon. The >y,d^ Light of an Inner-Cpnvk^oi ^isW-throii^ tepekieptfds^;' matters of great C(«isiai«enee. Those th ( . ... ‘ % **, * 9 a hcst ZarathU'- 1' -MWing, it are merely bom within '.I- 1 '¦'7 " 'f' ' i ) » '¥a the Fold, and look upon themselves as Zarathushtrians bcc^sc of it, but who lack these, driving and essential qualities must perforcx remain satisfied with calling gddd l^mas at the most! They have yet to be truly converted to JU^^on of ,.tj» Prophet to which they profess allegiance. > brespeetive of oonsl^ra- lioiis, they AIX «e My and undM*^ Mteh over whom Zaratitoshtra w^ Etec^-MeoRSe hoUs wise and loving sway ! To dcnf ady tl^se difedTrhis iis the j^ersity in its outlook! ^rathsushtra is a Woirld-Rer, and Ahura- I s of the fools. Time and time again, Holy Zat^hushtra remuuls us that Mazdayasna confines itself to ho earthly barriers, but is Universal Mazda is the God of all! The Religion ho preaches is a 'ffdiy oi life that all may pursue, and contains knowledge ^t all may study with profit! We are all children of the same parents^ whose Father is Ahura-Mazda^'and verbose Mother is the bountiful Earth that nouri­ shes us so well! It is our part as appreciative i^ldren to vie with each other in serving our Sire ind His O?hs^' well. Our Prophet teaches us how we may best do Saoshyant, the future Prophet, casts ,his anxious and^ei^tant byes towa^ its ^1 whilst we mtrnbld and grope! Thus, aj^ematejy /altering we Mce our way \ towards the Light t^ f^vpr shines and beckons us onwards^ .hifiber and high^i'^V^ out journeyi end in |lie Kingdom of the Eridle^ss-Lij^i;' wid make our abode with Ahura^azda in the Hoase^^ongs^ ’ - « Pronunciation of Vowels; a as in abide; «9r a as in after; a as In aont; . ....................... I c'W e as in e^oj^ i as,in in; e as in ate; i as in eel; n as in announce; '¦ •->. '------- A. translotrawn B. FREE TRANSLATION, C. COMMENTS.____________ GAIBA AHUNAVAITI — 7, THE song of the HOLY WORD. YASNAHA34. * mW* o as in odd, o as in ode; /rJ'. 4 rnnsinpoll ' ' nl* u as in ipnU ii»t4"' ifcin'Wiiiiiii; *• ‘i '•*, I i. ;V a;?” Sll^~ nafciiK ij» * w >‘ <¦- ‘x > rt' ?v ./js* *'ls? ' - fk' . I '•^r •“* » tV'w .V iH'H; ¦2 V 1 4 * ; a If* ;r ki.F /vS3Srvg^jig.fd ?XA f-v; V'-i iji-r 1 > 1 3 ftK K,?^'--# bsfe C i '»"¦’ & ;» tf } -tu F. «*iO^ r<; W' S t; J I# -‘jh-v ./- nififFO: ..p,,, ¦a I ’*>’ OJ p jk --i • ' . >^7 VI« 2C. i< t; "/>p? ^5 f , f \ ¦T*.. ¦ ‘ !-..* C '454 f 9 tljife' be^s; th(&''^6r(fsr"' X *^\^«lKr Vl*Vf*iR# ?? wl V*O^ « ¦*' / 'I '' : c4i < . . / -.vr ' hi 1 ’’J' ' ‘4. J..--.' ’la ?. ¦; ’: ,0 1?^ 5, \ i..J '. ' 1 ‘ r-* 'AilH Rigl^QuUsSS Yrfu ta^MoK 'G VlWa®r>4ia ’mfce-fe'Wl^rf^; ' ................................. * . t'*,^ r>~ » > ‘ »» . ' S* i-*-** ; .............- and rigbte«is,’!iW^.wd oBt^e ffliliw. • Beifejiw JM^amof- , tality are the re«^ •' ^ X ’ -4^ V ‘ . i-’ -» . io* '.* + '8 ’^i '’*-J * - -» tf*- /• tv- ¦ s xC'W*'AillC-_ (J-. r. ?/ ' . * t • ’.I iri ','A I)L-^ » ,-; t’ !£ii f 4 .i - ¦ i k; we, mpst des>Tc< If we- persist rooi Lly trae, * >; * w , b all :^aM0gs and be foremost ‘k,*' simple hearts, these sWl ^ most “¦n '^1 i ^^SteZL^ S ra _ #e ishifll h^jlrodlffe wafefe ’BSS? . 4. ’ - ' \? V «¦ »u*fi ’ ¦'J'-Q 'll V- ¦W »? C- o* f h>j ’<* » 'S^^*** ¦U' r- rAR3TT1^4>V^^ ^¦ V' s •*A.j' I' 1-4 '1' J4»*‘ Vaiune, Ma»lR ! » « A. •'^ fJfiL » ' r- TTJAyAZjKA AJOK -i^Tt \O ;,-• *. bWf'wn « ¦ ¦<- J i J 'e V.|.h .i <<¦ 5 r \ •* ' !t *te;. r < • , *E ' T »i.» ^S" 22-^ "t 'i'at fi r • )*» > t •» J* 1 *e 1< < w r^r ^'> ?ir^ ib** r>-*? * y ‘ •S!” b^'Jiw’ W)* tife’.'MsW i4e^ , -‘¦ •&2f;c ?6oi^e5?./.z ¦/ ‘HJO '-' . . .. -«¦ rat.. «- eUi.^jt9tW tf io i^j, !^5‘' -w . ’<¦» l^'Js ,; puTsuiVi inust ha5« OSo?W‘ j -i. My “>W ^.W*? »{(i . x4^^WJ ¦ w - -"ifwf - booi M ’^4 4. /|FjA i*.^ '.‘‘4 J X- .'Oi/cVC-?' { fc ;fj FfT nt. I Xi /if' j'sL' , > •’fi MJ con- >; M?9^,v '"''< -I.-' :ti- aWL4 life f abode erf the Ashavan, the hi^t Iiag You^i^SlWts, *> _, ^l^'Mora^n io .*a>- €»iwto us as fttimft ....... \ '"sE * '¦ rf '. < »*« < frStel-' ®;stn»®»7 torr .!> . ?k. .. ^V. ’ W«'I B damft- K VSWSM^J IL^ ,i-^^ Z iIS*MSS^»‘‘«W4&i;Jtfe Jfe.f.’hif'iiiA.uX ¦ - ¦. ’A n’ ^H5L'4?i i ‘ f'sMtt ‘iXzXi ¦/• hfr?: ,.d -. '^'¦' ¦«-> 7$ ^8^*3 8?^ IWc bring You ' ’ -^rU ‘ 5rh 'jfiil^ '?« '¦ 1 '’*’1 n*3 4 ?» tit ''fe ^rr-i •4* 1^ I ’ -. % ”, rer we own in Life®? .j;4 . / !(• :t.< 4 ¦-; / a-. ’¦ ¦ ........ 41 ? "'¦4, » ili&'ing’ W^aax- e^okWritig ¦ ¦ ¦*"**•¦ ¦‘ i> ‘ * ’^Iw^ '< - r'.rr *«'?. • 55^ R k» r L- fcM** ‘4 s' £ kk 'i 'i ><^1 :/ li’ 'l r *' -fl 't ft J‘ j ». I', 1^; I ?» C. Whfii are weto ofSerw mite^tojaienfe to ¦ And yet^ we^Ssd’ tbatthere isua dee|>se2Utedui|geiwi^u| us to offi^ . our all to God ! The most satisfyasg ;gift tSiat'^we^^an bi^'g to * Ahura-Mazda is?the^@QiHp3et« sdircnderof-scM witballjeiw tawdry possessms. All the earthly belorigingsnthat we ifflg!Bfhavp^.coine to us from the Kii^dpni of God as rewards tf-or leiaaij^hg Tj^teous and pure lives. We now make a gift of all our possessions^ once , ’ more to Ahura-Mazda whl^eb^W''d€^Sb^ ohrseivbs to'bb'eoffi- ' ’ pletcly dependant upon ftim,l. All ^e^^ious'saihts ind'^'sages thht cyer’^d/^elf ^d the Abode oF^fiss, where''Ahutd>M^zda resides. ’^rorH iKerf^ bn hi^/AllflrA-Maida is pMsed-tJ'^lteoept ' our, humble-and sp'ontaneous>^^^; and with His Fowetful Blesssingk When vi^e make atf '^|Jtiqii-i)'Ahura- Mazda, by oflfefing-liim sWeet-smelling S^^-Hvood'arid ihcense, we ask* the Holi?*Fire to ^atry tip" ttieHfeH^tfill fra^ande to the " Abode wh^e'IiZdt^lls ’mongst aU’^^^ and good ones of all times*ahd ahd we find a-dee^ 'schre of satisfaction • ¦ ’j eligolflrig ’us^Wtl^"^^^ Itpw^cfepCaiA^'albngewith ' -: pieakaht enb^tm' ‘^<^^?-^'"’’*"ttood . ••• " Thb^^r ’C^^ ^.Word/ and’ 'Good a ’ dei^t^ ih'the^ oflhbji^gs and rewards us ^bundaSit^-jn't^l^^ vIeOeX ''''' A™ '• ¦ ¦ k. At Toi Ahnra ! Aofoaghvantem us^ald As^tam, Bmavaoteiii, St^ n^pii^ <^(hnkft^n||ieiii; — _*- » * « ' —- ’I^?W _ ;ZiM(tii|lKlhto)t- teewHi etnii^h^. B. And Your®Mhtoatjng Fire, Q! AhuS,"" Abode wh^e'He j^ongst al^^_\^at and good ‘-Ififll-M j.i ‘_a*iAj*’** _L^ fis^ >j J :ii» , a ‘ .. « -' 1 .' ¦ri U..*' f ¦ ' « $ ’’’smfYff«gh>riSd^F.v;;b#ir fv — Resplendent wit^ Wghiousriess/Wiiil^ hair ,d>«a^4 / Full of BlesjJi:^, full of Strea^h^ > For ever helping beli^i^t^ But, Q4,jM|^;||^‘j^ejpery€^j. With swifAhaijdS- hPW i^iscomftturCj,., i ’ X ,7 ' '! J.i ...M- 4. / K)bA 'if.u'^ f'-’ fr C. Ifere, ZarathushJ^a ^aks- aSbat Fire-oMnner-Illumination. It is a Fire very -^i«e^ to it ; widi the fuel <^ RigMe^j^eiiUi It briagsi^^g^aiid ^tre^gtb. Co the - ,¦?»: 'r • 'i' L - L , . V '4 ,v ¦5^4-^*^ £ 7 , ¦ ' X *¦ ¦!* ‘4* *« V? ' g'l ' • » . i ? f »¦ i r I E< r E/«c vii^iious,'imevor feetpirfg^ th^ with its deep' iaaight < By its nM^ifioest rachanoe, it brings enlightenmem' upon the fime in heath-By itsbiwni&g faryh. pulverizes the wicked. Fheis the i most synitol oB Ahom^Mazds ! Mutually, it represents Light, Spiritnaiy^it symbohses T^ith! This Fire seeks out and glorifies Truth, just as it tracks down and exposes Falsehood. Even in its exterior and material sense, it is the most primordial, essential and useful of all the elements.Hothing can ever exist without it! Nothing can ever compare ^h it! It is the msibphid be pioteo^d by the l^gh and. mighty ^^ He coneept ’r ... ZatwSBfliHfA liene^i^olniGetimlls ltseK serving ftie 4 * i-f**^-***' t '"i tk' •>s'* s/&>u ti J«U ^inl- .^IfiTP ^oiiofx> ;je i«ir iiriMi-X -< -» ’¦'u "Mt! , . ydl fh!" voL-jM' <*«,, Ahya sublhei^^ Yatha y^: Y^eonaasKlia B. If nojv, in .-? * *• ’ •¦¦• . . .. .'¦•J'’ ¦ xfj 1 . ‘ >' ¦» TMn iQ WfiM endim So that Your Worjg , A fetter-les§ soul C. Of course .^ur^’l^^ . .' ue; ;',^^w0BM’a^e^^,for ti< V s re) ’ ¦i^i - ^’S •k' .f ,S 9^ "x? ?, -jHind, t '' «>-'>^^ ¦'W a;'*A "^s «’ i«> ^1 ¦^‘*^ ^SSlia? 9SU^ drfiisqce ,•’ aif^ _ ___ _ I'lbMy t" -~ ^hat; AltlAiiAx a t '. s;?l ¦« . ’^h.. 1^' a] R: laV Wfl^ Wz 71® % ,,4’ . a^TrtjMw !«!?;;;:¦; ^pferaal-Religjwa,^^ > j Hi ; ,i i » «t' X’ f that * bu^ira ¦' w0uld ' ouOm *’ '*¦• i.’oS'^W*-'^ A ,, ’ w’.T?^ .- - ,4.’ wj*. J '¦ T^.V ^if,-:*->tl^..^^ ___ „.,,^---- ------------ . ^«cad%i(^aailt'^ZirWikw t - ' - . r- '» •'^. 4-h '£ A * ¦fi U' ¦^, dwrl ¦ » ,!)'n^acsd. ;T<^/ata^9^na^bMgVl . 4 -z/oHim* ‘ < >3f!q'ABieft^W itte;agJJbi it !tums /.iit;mcshi{i« .T'x t <5 ji > „• ’3k V 'fl^flOeyiBbss*.; » '' ® Ai InheifiX ¦- y '^t V-- 'M, ,i' ui> J^‘- > '.A' 'i '» t*- i?? §¦* 'jtt ' A •4 ^f^i-, » > t T r’ S}^*’ ’ ¦ U' w 'S' & ? ( 3 W'* -> '•» .« If: •< »- 'kjt in s' S '*4^7 '*v * A »- 'it ¦»^ 'rs? ''st - r ?// ?<>:* ii^'^- tz" ¦* -*? 4 '^1' 1'7''' ¦* ¦>;, \ ??^''' ¦ 1'' ff * '1 «¦ ‘ “’’i '*^ ** ’*. ¦? u. .-rf'‘>^ , ' ^r" ,J. 'J’ ' "«*»¦ '•¦ *" * VI <1 ,*¦ , W’' V7 ' fi'' 7 -f ,*•''">> ¦¦-? “¦ -'ia. X >* ''i ? *.*' ‘f J'’' ’z 45 - s :v "J' ‘ '• Es*'^ "/J i ’ '' 'r ¦ ! S*'SS^V .'’¦’??£’l^-"'’ * '* > ¦* ' ••• • •s^iOS.’^i 'tii is'^fc': '¦ »i> , I i !» / ’¦j-'^ O’ /> ‘ 4. * i nr**^ -¦> •* , I- .ri4^>|3^r antf J * 'U’TM' ¦ L f." i »*• w ¦¦ f- • - 4 ’ ’ w b* fen^>;74 W/'^ ,. .n ’I ¦ ¦¦¦.'..¦.X' .-feS >«^ '4^ ’¦?•^¦•v ^.f. hw ^4? *S > , 1 ‘ *i- < / KrW.,,, " re* a I i 1 t.' 'S. * J*/ ;^-X* ' I-" -¦»" > »» X -i •F‘-S>'^r* ; ¦•^- -* ! .> .*¦? ¦^kz Z-''. ,^.v.,.;r ¦¦ 4Vf , ¦ ¦i^ s?"' ¦i-- • ;, ? ’* 4 ^ '' 4 -" < ’"*7^ ? 'S' «• * «. I . 7* > I ijillfcfet u -.’•'¦'.’J 8^,4'' ^.U"’ ^7' f A- A .iS-, ‘.A 1 g7* H 7 ' <^* i*'^ '. I tr --wBWRir^ - i¥ i ThwiAya, Maas^l Sstu urvatsdiya, s^ Aabem ma^yiin^ ' -. - < • « J . ~ Ai^r iifea Yeif as B. With these acts do they tlfirejitet^-i^r '¦ And danger .lur|?s amongst us jOEJ^y^-^^^ Your Dispensation, O ! Nla2sdsfc.^die5^dr^ifo < Who pay no heed to I^gltteousn^|, , - From them far away remai*ii§ thFGo6d-an(i-Loving-I^ttd. C. The wicked are emboldened to'lsO^1&^*'M^^s.’Whey^%isre- gafd the Rule pf Law. They consider that Mi^t is Riglrt^ They try to ov«u?whelm us wiLhMeir bm-tejWse^hh Th<5^hves>0f the virtuous are in peril. , T^ Justice pf ,^h^a^azda does pot seem to bother the profane, ahd they flout ;^ ^nse, of. fatness. T^y flaunt their unn^tc^iis^ with impudent?ei ^rpm^vsuch^ The Good-and-Loving-Mind;k»^s far away. yh&^», “ ¦ -sui^iMe seB^'ior gpda^ • They^W ’ res of darkness and'LigiM does *fl0<,*1ttfraet them ! • VEIRS^'9 *'* ’ -¦’• • f 8 . 4b .. « 4( ¦i t»i 4-,^ V-' - What strength they use against the oppressed; Who pay no heed to I^ghteousn^^ ?' V ' t /^- IP X t'-'fe 'ffK <1 » 'V - X'' { ; 4 .b-' Y^‘ .50,. a. ^/n I 2 I . .1^. t > •/f «¦ * -*•> Is*# 4 avazi Z. V‘4 ' * z~ •. ’. ‘"J-p' '* ^-.3 4*^^- > *9’ Lv w ’ TT >1 ;n . B. wio the spirit of IJoly "iJevoj^on,-^ ’ ¦' \A5i)yo''|aa0-^^^ ’s5^ai|fi|^ ’' \ idmia^'abm ’. Mwitra.'*^iMi- ' -I .> 7 • . . • ¦’ . 11. yis.. ‘4u-Ya^ 4 c. y ' _ 'Kl .S? ^5 t'V ’'i^'f-^*. f X ,it’ U’’£ ’ *'** * * ¦ A; ,.,. 'h' . H -,r«/ Which is Yours, 6 ? Ma^, 6sleem^ Sy^t^yise,— Being ignorant Good-and^Loving-Mind; From th^..<^pbti^ together with Rial As from u§h^’ Devotion is very tendel^ ^ow. It will 13^ ^r|5h ,of ‘f Yhrat^'-^^^lWdw^ipi^s,' ' * 1 hi * **¦ J J 9^. 4?' j*!- --^ ¦' /' ite and ' a ' ’lBWlse^fi« recedes, " n^b -.tn rtl* i r j ’vf ‘- <* ¦ f Ti'. >( S’A - '*Pi ' <•> It' ’^ i <>» K* 'Vr •f i ' * t- i .-r'A P^. ’¦ k 'i'l ’t <¦ “ W’ • Z r>«K ‘'?S,? '*'5^ ' t *J, fl^ ^4-:\ 'J" * iZ*’ ‘ ,4 ¦> 1S*_,., z r ¦ sc^r* '< ti! ¦ ¦'’ . ¦ ' L'"' ^J:C 1 'xs .* >v. ‘^•2. ? , /J? '* 4"' ,'. ¦¦¦.*¦ -? 'A ¦'?v t? Jt d •'-.^ Kja,, W'thew'a^ wl»ai0e fe’ ¦ . ....fe>w( . They Swt^the; s^rll 5^ t>evotK>n, h€cause th^ do not i oec€i&^’'^msi^;^whieh ^reotft ' V 'V ¦ derftt?,be, qu^pe. . ... hive the oeci^^'-msi^Awhich ^reotj^-valugS great vi -,; >;««» Wiaiy might;-an.l>rft»m to d««fe ,.- \-has not 5^ cotmeiced. They wallow in vice, and seerh to.find their :eat virMaesI * i re^- ory iji their worldly tinght, and^r ^*^gRW-T<^fence ha^'tMF|^^^awld^^,-?^ffl>d the * t. '*. m jn itj From all such peq^, every dood ,?°od ’«*P’ E’’' at a safedto j^crs to dissociate, WU Quality keg^ way/ ar^DevoU ' . ,> . .. .f VSg 'V- ’•*•' i J£»’ JI > -* - ‘ V.^ ! a,* ” * * , w-s id mghteousiM^ deserts e iust w much as Wicked- 1 n- ’ ? ' J*®.;, -’/Ail / ' 'HSiS <- 'i. ' t h w ’ .' '» «r ,, • ' ¦ ¦ ' :•: •> - ¦, . - ,»,-¦ ¦.* ¦ 'i'^r ¦ , .¦'^¦::-'^i=, ' .'-zASi ¦ .. ¦: .’.i':' ¦• -fix'' ¦ ¦ . : . ;¦ ¦• :¦ .¦ 'V z>-/ i' f* ItPV i -^'11 •i'^ ». > avaj^thra,. <’j-- i * B. On these the Good-8nd-l|||^|^ Works andCaches to uf^Sd lS ^oly F.aith and Devd^ ' A 3 ’ -y is the j ’¦/’ ¦ ,V’ ; ”5 “Sb / AlQR » I ¦' <*' Si?a-^h; ',jU >i4<»,^i';3x^‘*’ ¦?&’ V5?S|2^ < •ft ¦Htt" V ¦ ¦• W « f'. J* ¦ / ’’ ^’’f-Jj-" . ¦ "X f ^(®P 6«, ¦ *- i/C .e •’ 3 * .^-u. a^^out t^. t, ^’-' kV *’--ji -»i '^fMuSMWSnPUJU^ i^|6,vy^t^^d^^,<'f '¦ r> i>Tt'? s.« > rOwry-J ?5^ 'I: ’ * V ;-j> it ’MS': •¦ih ? > 7\’K7.'- « . ,.v ¦^T -> *'>/ •« << - t c ' ' lil. ' W.s"' MW - ¦ • #5 ?.* t * r-A-. 4^ ' - <1^ z ai?^403V^4r‘‘ ¦ * 'a^ ' ..A ‘4 ‘ > V VV 1 l;_.--j|3^’^»;..' S'*". J » .s *¦ « .’*.1 J-...V. - ' A S£ <1^0 >1 ; ¦ - ¦t - «- '.r^iti 5-''^ : ¦3' . gs^vX . K^’’^.*. lie jZ'-’’. 4 t ‘ *’ ^5^ -“ S-! Ss K ,¦« t - JL . '’’k ’’ S'^ - - ' \ ?¦ > tffat ’¦< *. .^WWV' 4.?.'? ^’.-vcS ?i - ?r«;' ; 4/ X ¦ ¦« f«. .. -.’ >•» ¦¦'k'^ ’i *’v >X ¦%: J;"’- 'Zr» A VERSE 12. A. Kat Toi n^re? Kat vashi? Kat va stuto ? Kat va yasnahya ? SniidyaS, Mazda ! fravaocha; Ya vid^yat ash^ rashnam, Sisfaa-nao Asha padio, Vangheush Khvaeteng Manangho. (98) » • • B. What is Your Code ? What Your wish ? What is Your pr^se ? What Your worship? Reveal these, Qd Mazda, explicitly; i^o that we might be bles^d for our beliefs: Teach us the p'aths; of the Righteous, Which thh Self-Re^lize4 tread with their Aw^kened-Conscience. C. What is the- Eternal-Law that brings us Happiness and Freedom- from-Pain ? What is the Wish of Ahura-Mazda, by which we may be in tune with Him ? By what words shall we sing our songs of praise for Him ? How shall we worship Him, so that He might find our offerings most acceptable ? We must know the'Will of Ahura-Mazda, if we intend to escape from the lot of suffering that commonly falls to the portion of men. Upto the time of the Prophet, the common form of worship was through the performance of vain rituals and the offering of futile sacrifices. Zarathushtra clearly altered all this. We can only call the blessings of God upon us when we personally lead righteous lives, and tread the path of Self-Realisation by awakening to the Moral-Law that guides us from within. We must learn to live in conformity with the dictates of the Good'-and-Loving-Mind. This, above all, will put us in accord with the Infinite ! Rewards follow the footsteps of the Righteous, as detenninedly as Retri ­ butions pursue the tracks of the Vite ! VERSE 13. A. T«n advanem, Ahura ! Yem moi mraosh Vangheush Manangho — Daenao Saoshayantam, — • ' • .. J VI? 41> ¦s ¦ I J Ya hu-kareta Ashachit urvaldishat,- Hyat chivishta hudabyo, Mizhdem, Mazda ! Yehya Tu dathrem. (99) B. That is the path, O! Ahura, _ . Which as You told me is of the Godd-and-Lovirig-l^ihd— It is the Religion of all the Prophets. That good deeds inspired by Righteousness carry far,— Which is the vision of the long-sifted;^ , Whose gifts, O! Mazda come fro,m. You. C. There is but one path that leads to Salvation and Happiness. It '5 . is the path of Right-Action, inspired by tiie Universal-Mind ! All Prophets cohie to teach us this vital lesson, that as you sow, 1 so shall you reap! People who live th^ Moral-Life shall find thehiselves'blessed for all time. A good deed once f«rformed starts a whole!chain of pleasant re-actions and rejoices the hearts of many! All those who are right-thinking, good-hearted and sweet-tongued are really very far-sighted, because what they . j achieve ’ is? Iwy enduring and tremendously uplifting. They are God-inspired, who embark upon a mission of loving-selfless- service ! The rewards they receive are not ephemeral and subject to discontinuation. Ahura-Mazda provides them with the Highest Bliss which is Eternal, before which all other pleasures pale into insignificance! VERife 14. Tat zi, Mazda ! vairhn Astyahe.uf tapai data Vangheush shyaofhana Mahangho; Yoi zi Geush verezene ^yao, Khshmakain huehistiiii, Ahura ! - * _ L _ Khrateush Asha frado verezena. (100) B. That surely is, O ! Mazda' the desired-reward Which is conferred upon the living humans Whereby we work inspired through the Good-f d-Loving-Mind; 42 A, ¦!. i t • I 9 I 4r bi » They truly and abundantly serve the Good-Creation, Who collaborate with Your Divine-Plan, O! Ahura, Wisely co-operating with Your Righteous Will. C. The best reward for doing ^ood, is the greater capacity to per­ form still greater good! There is no satisfaction comparable to that of knowing that we have played our part well in some worth-while cause! We pour ourselves out in actively doing some great and selfless work, only to find ourselves strangely replenished with greater energy of body and mind! The pleasure of giving far exceeds the pleasure of receiving ! They who strive to. bring happiness into the lives of others will be pleasantly sur­ prised to find that their own happiness far exceeds that of those whom they wished to serve! If we only realised how much trouble we store up for ourselves when we act in miserly fashion, and also how much happiness we bring into our own lives when we act magnanimously towards others, then a lot of our self-inflic­ ted bitterness would miraculously vanish, and the bliss that we ourselves had exiled from our lives would once more return! But this transformation requires a lot of re-adjustments in our thinking system. We must learn to look upon All Creation with the Eyes of God t This is only possible, when we begin to live as righteously as He desires us to live, and when we train our errant Mind to stop thinking in a grossly selfish manner, and educate it whereby it may absorb itself into more sublime think­ ing, devoting itself to Universally philanthropic pursuits. Only those who consume their whole lives in fulfilling fhe Divine Purpose of Ahura-Mazda Shall find themselves saved ! The rest shall all be lost ! <• VERSE 15. A. Mazda ! at moi vahishta Sravaoscha Shyaothanacha vaocha; Ta-tu Vohu Manangha Ashadia ishudem stuto ; Khshm^a Khshathra, Aliura ! FerasAiem vasna haithyem dao ahum. (101) 4344 i< B.’ O ! Mazda, henoe to me the best Of Teachulgs and Works'(reveal; " n . All these, impart through the * Goodrand-Loving-Mind And through Righteousness for which I yearn and pray; Through Your Divitte-Power, O ’ Ahura, ' Bring regeneration if You Wfil, truly, into my life. C. Zarathushtra implores^ Ahura-Mazda to reveal to him the noblest Revelation ! lie yearns to know what works are most beneficial to perform. He depends upon Ahura-Mazda to answer him ‘ directly through hisfInner-Perception. His Good-and-Loving- ' Mind is fihely receptive to the Inner-Voice-of-Infallible-Intuition. He will adhere strictly to the virtuous path-enjoined by Rectitude. He yearns and prays for Enlightenment, which is entirely in the dispenjSation of Ahura, Mazda. He seeks for the helpof the Divine- Power which will enable him to be resolute in the fulfilment of the dictates of his Awakened-Conscience. It is his pious wish J' I k I that his wliole life may be transformed and regenerated, whereby he may becoihe willing and strong to perform ttie'mandate of Ahura-Mazda't He seeks to serve as a willing instrument in the hands of th^ fielbved Almighty. His self-surreiider is complete and Without any r^ervations. Now, whatever'he thinks, says of does, is done ill a spirit of sacrificing to the Lord! The Beast- witW-Mah has been immolated at the Altar of the Supreme, and only the Beautiful Spirit remains, bent in adoration and servfce ! END OF: GATHA AHUNAVAFTI-l to 7. THE SONG O)F Tflk HOLY WtW ¦ YA^>^A HA 28 to " VERSES 1 to 101. • s '¦..i Rejoice ! For us is born the Ilium inated-One ! 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