Oct 1970

Price 50 Paise I OCTOBER VOL VI No. 12 I 97 o'j rieirjmedinm for <>/ *¦ •L •eg b- • •*< • 5>* r' f' >¦ 't ' ‘b 1 1' U' •r^ 1 ' C ¦ I « ( t -fr -f ' • <* v-^ 4«' K 4 i^B r 6 ¦'. L jj » Ervad Dr. Phiroz M. Kotwal m.a , ped . PRINCIPAL - M. F. Cama Athornan InstituteVOL. VI No. 12 OCTOBER 19 70 Contents : EDITORIAL A Historical Document Relating to the Later Period of the Sasanide Dynasty- —by Rashid Shahmardan Irani Favrandin Yasht ... The Parsees at the Crossroads of History —by Dtaun Fram Billimoria iu’iia Iran League News “ Dokhmas were Enjoined by Zarthushtra ’’ by K. E Madon, Common Sense About Religion ” Gatha: the Songs that Zarathushtra Sang —by Mahyar Byramji Patel J Page 7 13 14 18 19 23 26 28 31 3 Managing Editor: P. B. WARDEN. M.S. ( Bom. ), DJ».M. (Bom. ) ADVISORY BOARD * 1 Dasturji Naorooz B. Minodi^-Hoiiiji, M.tA., B.Ed. Major Sohrab R. Bam^ F.C.R.A., F.RiS.A.> M«B.E. Major Adarbad Iram R.A.IM.C., p*O.M.S (Load); D.O.(Oxon) Mrs. Gool K. Savakshah Dr. R. C. Cooper, M.Com ., Ph.D. (Ecch Ii^, F.C.A. Mr. Jdiangir F. Shroff, J.P, Prof. Nadir Ardesbir Mody, M.A;, LL.B. Dr. Sohrab H. BafUwala, P114). Mr. Bejou N. Dessd, M.A., BJEd. Mir. Fariburz Nariman (Architect) Mr. HomS BuijOT Dhalla, MJA. (Harvard) Mr. Mahyar Byramji Patel Sngle (3opy; 50 paise. Yearly subacription for 12 issues Rs. 6. Inland, Sh. 12/6 for U.K. and 2 deOars for U.S. A Office Address: C/o Warden ’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7. and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.EPITCRIAL * M rt d I With this October 1970 issue Parsiana finishes six years of uninterrupted publication except for one double issue of March 1965 due to delay by the press. With increased circulation more and more advertisers extended their patronage. The most depressing experience of purely Parsi publications is the utter lack of imagination in the community to realise that only when circulation of a publica ­ tion is larger that it becomes cheaper to print and to improve the quality and contents and that it attracts advertisers who are the real feeders of the publications. These factors jmntly increase the legitimate income of the publication and only then can the publishers supply more material, more variety and mote decorative get-up. The besetting sin of the community Ss its faflacioos belief in economical distribution. One person buys a copy and lends it to three or four tenants of the same building and to two or four families in the neighbourhood. This false economy completely lacks foresight and understanding. This attitude to the working of the press systems dama^ the cause of the community, h 5^ rt d i m fl /l>Hi d «u3i. Interest taken thus is casual, reading is cursory and at times only a show of rolling the eyebalis over the lines. There is no objection to pass on healthy reading matter to the ill^ffording but to pass it on to the affording ones is a gentle concealed crime against society. It impoverishes ’all resources that become helpful to the cause of the community to which the publication is devoted. Better stop this gratis charity that costs you nothing beyond your subscription, which in honour, you are in any case bound to pay. You block our publication from expanding and giving real good service. We intend to introduce book republication section. But where is the additional revenue to come from for more papCT cost, more composing cost, more.;printing cost and double postage cost? There Wo ways (1) to increase the subscription rate and/or (2) to increase tte rSBibscribers. Objection to increasing subscription rate is nyaaft good reading material must be made, availably cheap, as is done by all other communities. Obstruction to (2) is false eco ­ nomy by some of you who are blocking revenue. Everybody must realise that “what is good to read is good to buy”. Lending reading matter is the function of libraries not of tenants and neighbours, particularly to tenants and neighbours who are affording. The afford ­ ing ones must look upon such borrowings as undignified and out of PARSIANA OCTOBER 1970. 3as self-respect should cease to read borrowed papers. The price is quite low and gives no reason for affording one to become stingy and indirectly blocking the spread of essential information,. When all other communities are adding new newspapers all our previous publications have gone out of print. This is our economy. Rashid Shahmardan Irani gives the early history of Yezd an abandoned village. It is pathetic but God knows how many places in the history of the world have suffered this fate. My friend Mr. Dara Cama reappears in this issue to tell his tale of spiritual tyranny. Herein he again equates the spiritual ty­ ranny to economic tyranny exercised by the few over the many. Re­ demption of such souls is his unconscious desperation, when the many remain Common sense own L ape or an thological faith ”. man remains human all too human and that is his lament. His un ­ conscious desperation comes to consciousness and he rushes to press — _ . . . « . , ,_____________I*-_____U 4 ranny to economic tyranny exercised by the few over the many. Re- that deaf to his call to duty. He realises ___ __ ‘ is uncommon but does not docket his into either, not knowing whether he, like us all, is a glorified evolving angel without his link with “pre-logical and my- Angels walk in and walk out of his door only call to duty. but does his uncommon this time to Parsiana in search of wisdom, because its sub-title is “a new medium for old wisdom. ” Samaj will not change your way so easily. It will spell its annihil ation. Ervad Dr. Phiroz Kotwals article in Gujarati section gives the most effective reply to tlw issues on religion raised by Mr. C^«a and others of his group and we do not see any need to expand on those points. As treated by Dr. Kotwal they are all correct and convincing and we leave them at that. Nobody was ignorant of the fact that Gathas are a philosophy. Mr. Cama, you are teaching us nothing new. The one significant thing you do not understand, or consciously resist understanding, is the fact that rituals, ceremonies and liturgies support the philosophy and save it from collapse. Gandhiji ’s philosophy of Ahimsa or non ­ violence in thought, word and deed is now universally known. So long as the ritual and ceremony of non-cooperation accompanied it it had the status of Religion. People religiously believed it as religion. In a quarter of a century what does Gandhian mean to people ? The philosophy has collapsed like all previous ones and has gone into college class-rooms like other relics of wisdom. Why so ? Because all these edifices of wisdom have no scaffolding around them for OCTOBER PARSIANA 1970. 4constant repairs and renovation. Rituals ceremonies and liturgies are the scaffoldings around religions. When religions bfcak (town from time to time they need to be kept in constant repairs and renovations. Our religicHi too has broken down many times by the nefarious acti ­ vities of heietics but our Rainidaran climbed up the scaffoldings, re ­ paired the edifice and have kept it in good shape. You don ’t distort it. Your thoughtless activities will only push Zoroastrianism into college classrooms to become a relic to be revised for college exam ­ ination in philosophy and psychology paper. Beyond this it will have no vigor for survival as a live religion. But take it, you will not succeed till you understand that soap does not wash off sins but rituals and ceremonies ennoble sentiments and drive out guilt feeling, which is very necessary for healthy living here and beyond. Ins ­ tantaneous migration of soul is one philosophy but it is not Zoroas- trian. Don ’t mess it up with other philosophies. Be clear in your head and you will see many other viewpoints good for you. » U S E E S S o G A S DISTRIBUTORS: I KWMWiyiS COMPANY Ihe clesB^ safe and efficieat Domestic and Industrial ftiel wMb KOB^yNGAS SAFETY HAT Yomr uttg idio iig has it iHiy not you ? Stole Agents KOSAirCAS COMPANY. Bombay and Poona Distributors Tm NATURAL GAS CO. PVT. LTD. 53/57 Laxmi landings, Sir P. Mehta Rd., Bombay-1. PARSIANA OCTOBER 197G. 5A Historical Document Relating to the Later Period of the Sasanide Dynasty RASHID SHAHMARDAN IRANI. IN THE HISTORY OF YEZD, by tant from the city. I could not get any Ayati (in Persian) we come across some information in Bombay about any such historical narrations. The author states Pahlavi miscellanea. Most probably, he that they, had been recorded from a Pah- must have got it from some 2k>roastrian lavi miscellanea in the possession of one residents of Yezd and Kirman. The con- Mr. Nowshirawanji, a Parsi, who had visi- tents of the document show that it was ted Yezd about 1913 A. C. He was stay- an Avesta prayer manuscript, belonging ing at Kasimabad a small village near to one Ervad Varza, writer of the said Yezd. Mr. Mohammed Rashti, a merchant Pahlavi narration. and landlord of the village, used to meet him often. The names of towns and villages men ­ tioned in the narrative resemble names of The Pahlavi miscellanea was written on pre-Islamic villages and towns of Yezd. leather. Mr. Nowshirwariji used to read The contents reveal some incidents that the contents to the visitor. Mr. Rashti occured in Yezd during the reign of Yezd- requested Nowshirwanji to translate the gird III, the last Sassanide Monarch, portion Which referred to the city of Yezd, into Persian for him, which he did. Mr. Rashti placed this translation at The following is the translation of the document under study :— “According to Mobeds and aged per- the disposal of Ayati, the author of the » 8^°“? of P«OP>« mm^ated to said History of Yezd. It has been record- Yezd from Balkh during the Pishdadide ed on pages 262-264 of that historical dynasty, God bless their Souls I With book. their numerous cattle, they reached Yezd, which was a dry desert. For want of My own inquiry shows that about the water, they nearly died. From a distance, time quoted above, a Parsi doctor by the they saw a cow and a lion moving together name of Nowshirawanji had visited Yezd. towards a mountain. Amazed at the Unlike other Parsi visitors, who used to sight, they followed them. They came to stay in the city, he preferred to stay at a place where a wholesome spring was Kasimabad, a village about two miles dis- running, with apple and pomegranate trees PARSIANA OCTOBER 1970. 7The context of the books in Shapigan, collected by the order of Ardeshir Baba- kan, and which are also preserved in Fire Tem^plts with the Mobeds, agree with the above statements. Shah /Sffdeshir said : T came to the on 1 all around. They saw soitte white birds, like angels, flying from the mountain ­ side, uttering : ‘Yazdan ! Y^dan !’ All of them prostrated themselves the ground and began to ^^y and worshfip God. The mountainous area was green Yazdan Fire Temple from Kirman. and pleasant. They decided to stay there. I worshipped God for fourteen days. * ____ a« n J!... .. r«aa .rawXV the Yazdan Fire Temple, have built seven Temples in the mountains, and have named them after the seven planets. i The King was informed of their decision. The tribe of Ikders, residing far-off from So He sent to them the Holy Fire with his Prince, from the Fire Temple of Fars. They Inuit a Fire Tewfle there, naimng worshipping the planets, it, the Yaadaa F«re Tewffle. Since that, the abodes of the sorcerers. Mobeds and other great personalities of j destroyed those Temples, broke the Iran used to go there for worship and seven Idols, killed the Magians, and built their feet out of that place, nor gathered (he pe(^e to go there annually together an army, or instigated the people against the Greeks. They agreed to the and take pact in the festival at my expense. ’ (The author of Sharistan Char C-h a m an : published by S. H- Irani, Bom- ’ seven Fire Temples in their places. There- in, I instituted the Holy Fire which I fWhen Shfdi KaJhhosrow aib^catiBd his brought from the Fire Temple of tlw city Kingdom, he came to Tesi^le of Babak. I engaged Mobeds there to foe prayers, until he disappeared alive, worship God aeco(rding to the customs Alexander, the Macedonian, after his con- laid down by King Mahabad. I orxtered quest of Iran executed young, able and the people to worship the only Almighty distinguished people and Princes. He par- God, Who has bestowed upon me this doned the older ones on ctmdition that Great Kingdom. I instituted a festival in they went into seclusion, and never set spring ftn: the Yazdan Fire Temple, and together an army, or instigated the people against the Greeks. They agreed to the terms and preferred to settle in Yezd. They TeWrand'^'rshipped God? Tlie eMy bay, .1223 A. Y., 1845 A. C., whileenume- Yeat, in Persfertr Literature is known as rating books written by Zoroastrians, men- Alexand^s Pif&Mii (Tarikh Jadid Yezd, tions Soom Soor, Karisfan and Kariiamdi by Ahmed bin Husain bin Ali Alkatib, Ardeshir Babakan, on pages 586, 587 15th Century A. G.; Jamb Mofidi, ’’Y 30(^ 417, respectively. We have in Muhammed Mofid Mustowfi, — 1678 A. C.; Tarikh Yezd, by Ayati, — 1936 217eOT‘.ted “Z to works the'abOTe iitle baMy In the Other two, wMrt are at the of Yezd.) present lost to us.) PARSIANA took their refuge in the Yazdan Fire our hands only the latter, wherein the above narration is not to be found. It is pro- A. C.; and the poet Hafiz of Shiraz, have OCTOBER 1970. 8to niy fatfa^ and other aged tie of each other, are their occupations, persons, Hi^ipuiess was prevafluig hi Iran Carrion lies in the water, and nobody uirtB die eml of Anowiliirawan ’s Reign, cares to remove it. Therefore, the anger because Justice was the order of die day. of God is heavily upon us. Blessings of God and His Angels were spread over Iran, as the inhabitants were not following Untruth, or murdering the innocent ones, looting and plundering properties belonging to others. All were following Truth and Justice. t Six years ago, I was in Ctesiphone. Formerly, the only property of the Arabs was camels, and their main occupation was theft and murder of the innocent ones. Now, they are following a new Religion. They have acquired the virtues of human the present state beings. They do hot kill, except in war. I a thunderous voice during the battle. So, God gives them But as I look at and condition in the towns, cities and pro- They do not plunder the properties of Vince of Yezd, I condude that the anger of others, obey their elders and worship God, God has descended upon us. The thoughts standing like troops in a row. They in- of peogile have turned towards Ahreman, voke the help of God in i. and now, they are His followers. As I re ­ collect incidents of the last fifty years, I assistance, see that all are paying their homage to Ahreman, with swords iii hands, killing or murdering the innocent ones. Kings and other high dignitaries have murdered each other, or have put their own rela ­ tions to the sword. Fathers are beheading their sons, and the sons are decapitating their fathers. Iranians have massacred Iranians more than they did the Romans. Now, Ahreman has contfol over the pteo- ple. Rain and show do hot fall at the proper seasons, and the people h^e be­ come destitute and famished. During the last fifty years, famine and drought " have plagued Iran four times, People tawe left the Good Reiigiou. Mobedan Firoz. (Mobedan Firoz, most One group fe foOowing the R^igion of probably, according to Ayati, wus situated Mazdah. These do not fear to slaughter at Farashan, near Taft. There is 3, very or plunder the others We are not showing mercy and justice to others, hence, God too, does not treat us with merby. We have given up the Good Religion. Formerly, we had twen ­ ty-four Fire Temples here, wherein people u§ed to worship God. Now, we have only four such Fire Temples. All others are extinguished. In the Fire Temples of ¦ Yh2dah Sarosh _(In Pishkooh near Alibad, there is a village by the name of Saroshin, with ancient ruins on its mountain-side, known as Gabar Fort. ProbaWy, diese Biay the the Yazdsn Sarosh FIru Tenpb) nod Sarofibm may be a changed version of Yazdan Sarosh.) and or plunder the others. They forcibly big cave there, by the mountain-side. The carry away other men ’s wives. The re- ruins of ancient buildings, built with huge maining inhabitants do hot fdjow any bricks like the ones used in the ruins at religion whatsoever. ^Speaking untruth, Rai and Maibod, lie at the front of the killing, plundering the propeHies and cat- cave).. They are still kept glowing, only PARSIANA OCTOBER 1970. 9old men and women sometimes go for M^er/ A few villages .are uia^^ts/juris- worship. All this is due to the wrath of dioftoh. _Thesetowns and vip?^ are>yery God; that is why . (here, six lines of ancimt. There is a plain mearby^ known Pahlavi documents are undedpheral^) Shah ymsd^*d m came to Yezd from Isfahan with his mmy of fourteen^ Oioui sand pieu* - a^ Battle'Fieldd by bandits, and their camels and horses have been carried away. ________ _______ _ ___ A group of Mazdakis have plundered sandineQv He st^ed h«» for five days, two toW of Padin and Tiszeng.( Padin and put diree rdMhers to the gallows, ’hut and tj^ng are now known as Mehrpa- beyond that, did no more of justice, din and Tejeng. Both are ancient villages Hurriedly, he left for Rirmanand Sikistan. of the Pre-Islamic period.) they have ’ There is a rumour that he is gathering an murdered, forty-hve innocent men and wo- army from Balkh, to fight the Arabs, men inhabitants there. They are now Maoy people in Ctesiphonie and Khuzistan fraying, in the fort pf Fahr a. (Fahra, at have embraced the Religion of the Arabs, pres^nthfrilpiown as Fahraj. It turpcd God is angry witli us, the people have tal^ their gold and jew^ to the T^re Temple of the village Yozog (According to the history of Yezd, Yozog is the gn- napae of Poozog. This js a village near^afrabad, founded over ruins of the ahfrent town of Yozog. , The ruins of a . Fire Temple, etc., cw be seen oyer there.)/ fw safe cusio^j. Jhe three Mobeds, sa^ 8°^ and jewels, along with, mp^ froi^s of $hap^n on mededue, from there, , and have fled- It is said that they ‘^re in Ctesiphone, living amonst., tf^ Arab? as M^y CldvOmorS! of cities haVe^toi^ r^amie-Adale, the Just. Jt has very an- inshi-geM^tmg, kiffihgahd;pluhd€^ift^ cient fortifications. The ruins of each l^'^^t fObd Wd^ pr^^ Fire Temples are on the outskirts of the my bldfather, along with my ’tvio brothers, tWmWith ’itS’eight strrmg fo^^ went to Ab'arkooh. They, with four other hhndrdd ’^il^ fighters, has not been plun ­ persons, have' been murdered on the dered, but the inhabitants have no ’food ^d'prpvisidh. They are eating tender grass. Other villages have been looted and are deserted. The inhabitants of the » J ipto a^UW^l^ during tppufiM invasion of Yes^.) Nobody tries to subdue th^.:,vThj5.font of Khormis (^Rhormiz pf tpe present day.) is beseiged by the Maz- dakia- .?^o one is attempting to free the fort. , T^ far-flung town; pf Ard (Ard, probably may be the ancient village of Ar ­ den, which, has been described, is situa- ' ted in Poshtkooh, at a great distance from the pity.plundered. Its inhabitants hayp;?;died yor are dying of hun- geryj.oTf^r'; town of , Mobedan, (The town : • of Mobedan, with its eight forts^dsinqm other thanthe townpf Mai- body, to history, it was founded by: ^h Mo^^4? tde brother of Anowshi- Fire Temples are on the outskirts of the higliway between Asa and Shdoz (There is a mountain in Poshtkooh of Yezd, known as Asa. Four small villages have sprung up around it. There is another small town of Shovaz^ or Shooz^f the nar- villages have turned towards the city of PARSIANA CXH'OW^ W 10a Nahristan. {Nahristan, which means ‘the and cattle have been plundered. My inno ­ place of streams ’ seems to be the original cent father and two brothers have been name of Ahristan, which is near the city, murdered. I am helpless. I am loosing as has been described. All the streams my mind. If suicide was not a great sin running from Shirkooh and the mountains in the Religion, I would have cut open reach there.) Food is scare. People are my sides with a knife. Within a few days, eating .die leaves of vines, and the growing *; ! am sure that I will be murdered or will tender grass. All these happenings are die of hungen I have a goodhandwri- signs of the anger of God. I have no ting. I have written and many news of my two sons, who, since the last books. I am writing this account c^m forty-three days have left for Abarkooh, in a prayer book, which I have transcribed to procure provisions. three years ago. I am writing, this amount ' with my own hands, so that my children I am Varza, son of Farshid, son of , , „., ' ¦ Lohrasp. laman Ervad. My father may know whtt has befallen ffle,.wd may pray for me. This is my account and des ­ cription, during the twelfth year of the I am Varza, son of Farshid, son of was a Writer. I too, am a writer. I am sixtyi|wd years old. I have a wife and one small^hild in the house. My properties Reign of Shah Yazdgird III. 99 THE END (N.B. The passages in brackets are Notes by, the present author.) ¥ Tel. 2il 6^1 H. 0^154, BWf. «|B|2 Banr ^te. Bombay KEROSBmB OE^tS * i I) 15 Colaba Causeway. 2) I2A, Nana's Chowk. 3) 177, Tardeo Road, 4) 167. Grant Road Corner. (Ranji Aglari\Compound) PETROtfUM & AUTOMOTIVE SPEO^kmES A tsso Service Station. 183,Or. Annie BesantRd, ( Near Worli Naka ) Bombay 18. ALWAK^ HAPPY TOS^RVE YOU! PAHSIAI*JA J CX:TOBERa 1970. 11FARVANOIN YASHT ¦S.’ It is not possible — nor is it attempted Spenta Mainyu, the Holy Spirit of God, — in the short space of an article, to do acting from without, pulls all Creation full or even partial justice to a difficult Upwards, the Fravashis help to lift it up- subject. In case it interests some readers I like to share a certain thought with them. Nowhere is the beautiful philosophy of the Fravashis explained so well as in the Wards acting from wifliin. The Urvans or Souls act as the Execu- ¦ tive Authority in created things and be­ ings, while the Fravashis act as Witnesses and guide the Souls by their inspiration, which the Souls (viz, we) may or may not be able to catch & act upon. Farvandin Yasht, as I have just read. What is known as; Fravashi & Urvan in ZoroaWianism, is called Atma and Jiva- atoia in Hinduism and Spirit and Soul in the Bible. The Soul actually descends in- in the Farvandin Yasht is that of Ahura to flesh, the Spirit acts as a witness. We are not taught all this by modern before ifen to be so worship- jnystics of the East & West; and by pg^ 7 This difficulty iis solved in the Yasht modern philosppffie^ like TTieosophy, when we note that the san^ nanae Ahura Rosiesnewism etc, but it was a part also Mazda is used both for the God Mani- of the leaser & greater mysteries of Egypt fest & Unmanifest. Fravashis spring from etc. But I am Surprised tteat the Prophet taught all this in vdise 7 eff Yhsna 31 (9000 years agop wherein hb ‘put hi; germ form the whole & beautiful philosophy of the Fravashis developed in Yasht. It is men ­ tioned. in„the Farvandin Y^asht that while ' The first of such Fravashis worshipped Mazda. This creates a difficulty. If the Fravashis emanated from Hiip, how did Ahura Mazda Unmanifest, and it is Ahu- ra Mazda, the God Manifest, that has a Fravashi like any of the other six Amesha Spentas with whom he identifies Himself as in Hormazd Yasht (Y a^t I). ARTAXERXES. Now Ready and Available At Victory Stall, Apollo Pier Reprint-SFLENOOUKEO ONE ( Life of Zarathushtra in English with simplified Kusti Prayers ) Rs, 1/50 per Copy . PARSIANA OCTO^R 1970. 13dt the The farsees Crossroads of History by DHUN FRAM BILLIMORIA. With the name of Ormuzd constantly in their hearts, these Parsees dispelled pessi ­ mistic thoughts and set down to construc ­ tive work immediately. In diligent and unstinted labour the Parsees found them ­ selves again. To this day, their religion, their Rivayats and their ancient past re ­ main a precious heritage dear to their hearts and cherished like the bright fire they brought from Iran. The early Zoroa- trian settlers, in sincere imitation of their prophet, were chiefly an agricultural com ­ munity, and slowly as the centuries rolled by, they became pioneers in every field of human entteavourH ' British rule and the growirig trend towards industrialism help- J The word ‘Parsee ’ means ‘Persian ’ and the Parsees are descendants of the ancient Zoroastrians who left Iran for religious reasons. Their history after the Arab conquest is largely the story of the heroic survival against hopeless odds. Genera ­ tions .of Parsees yet to be born will still find the stirring, unwritten sage of their noble ancestors a powerful inspiration to urge them to survive under any future hardship and preserve the Zoroastrian religion. The Parsees left the Ian dof their fore ­ fathers broken-spirited more than a thou ­ sand years ago, cafSting aside their possessions, their homes and their emo ­ tional attachments to flag and country. . Yet they did not remain broken-spirited for long because God in His Infinite Wis ­ dom and Mercy came to their aid. The journey was fraught with dangers but many of the Mazda-yasnees succeeded in making their way by land and by sea to the west-coast of India. In 1620 A.D., the American Pilgrim Fathers sailed to New England in a ship named “MAY­ FLOWER’. This historical event was sense of religious duty, almost certainly a repeat performance of Udwada still lights the hearts of the Par- _ , » ? _____ J ReiOgioiiig perseention was not a phriirnttri- living Zoroastrian religon. The Parsee non confined to the East only. I . ed the Parsees to become captains of in ­ dustry, commerce and trade. They slowly became the “Jewels of India. dealings with the outside world were just and tolerant which qualities reflected the 99 Thsir spirit of Nushirwap arid Cyrus the Great. Yet it must not he forgotten that in spite of their innate tendency to stick to tradi ­ tion, the Parsees are slowly receding from their ancient origins. Their proficiency in the secular arts has not yet clouded their Pak-Iransha at the earlier Parsee exodus from Persaa. sees and very appropriately symbolises the laity and the clergy as yet have abundant 14 PARSIANA OCTOBER 197PI drifting away from the community being too much influenced by decadent values to appreciate the good points of either Western or Eastern civilization. The majority are building bridges of friendship with a country that presents an entirely differentdace today, and this is an earnest opportunities to co-o(perate in retaining and reviving their ancient Iranian origins. and repair the cultural links that had been irrevocably damaged after the Arabs con ­ quered Iran. The Parsees are at the For that, services of a good and concerned Mubad are indispensable. The ?ars®e? are at the cross-roads of histo^ tpday, or so it seemed after the _ _______________________ dj^us^oris that took placq in Bombay s attempt to rediscover Iran ’s glorious past Cawasji Jehangir . Hall on April 1, 1970. Whteli direction will they take ? Are they still influenced by tr^idtiOnal Oriental values? Or have they sold themselves crossroads of history. Which direction to the We^ ? Western civilization is positively attractive and reasonably pros- perop^. But can any sape group assent to. decadence ? Decadent values have to have broken links with its rich cultural some extent eroded the faith of W^em past is rather unfortunate, but that it man, and the Pmsees need to exandnO this Should have also ignored the spoken Pah- point more carefiiHy. ThO question of lavi language is lamentable and perhaps materialism keeps cropping up in the his- unforgivable. During the Moghul period, tory of every affluent society. Zoroastri- the Parsees were past-masters in Urdu, asceticism with , strong dis- and when th eBritish came into power. I will they take ? That this small ethnic community should anism views favouc but recognises that individual dig- the English language assumed in add- niiy ^QBOt dower in a blatantly ed conamercial importance. Gujarati, listie world. This means in effect enjoying of-course, was indispensable from the the good life without mortgaging oneself very beginning. In his book, “An Area to materialism.^ "TSe^tudy of the Parsee of Darkness ”, Mr. V. S. Naipaul remarks mentality could yield rewarding answers that the Parsees are pretty good at “mimi- and fornf an exciting^ new ’chapter in the cry ”, field of group-sodology. Tq be obsessed with the;.problem of racteristic among rarer life-species) has ‘orthodoxy versus reformism ’ is to foolish- protected the Pprsee race through the cepr ly waste precious mentarenr^ which can turies. Mimicry is essentiaUy g defence- be utilised for shaping plans that will reaction that is instinctively acquired for decrease poverty and bring prosperity to survival purposes in hostfle or indifferent the 4ess-fo^upp^ members of the com- gjiyironjnente. It should not be forgotten munity. Some community members are openly reb^idius Pnd for csAisi^ that are not always praise-worthy; Others are reasdftably progressive and for good rea ­ sons. ” I listicworid. This means in effect enjoying of-course, was indispensable from the How far this was intended as a compliment is not very clear, but it is true that this ability to mimicTa marked cha ­ ‘orthodoxy versus reformism ’ is tp foolish- protected the Parsee race through the cepr PARSIANA OCTOBER 197G. that today, as never before, children of Zoroastrian parents are more at ease with English than any other single language in Still others are slowly but surely the world. This preference for Eng- 15lish is of course eminently desirable having regard to the socio-economic circumstan ­ ces 1 ¦•7 The youth of the community are also at the cross-roads of history. Which a thorough re-assessment of their aims and aspirations because more of them seem, to accept pseudo-Westem vrfues whidb reaMy do nioit satisfy them in the of the day. But what about PaMavi ? direction wiU they take ? The youth need This language must have become obsolete after the first few centuries of the Parsees ’ stay in India. It Is a pity that such a rich, enf^antirtg language should have become extinct and used today by serious , . professors and scholarly priests only, loog-nm. niare is a d«tote yeanmig for When under the Indian Constitution, comfort and ^atus which of-coune drive every ethnic sect has been guaranteed the our freaafcd boys and girls into a stub ­ right to preserve their own language, it is born competition for attaining material 1 J Constitution, cotitfort and stotus which of-course drive sad that Parsees have no living language security. When the medley of values, that .4 * _ I_ _ —-- radber dian euMare, has guided the modem Panee in such matteus. Those Parsee intellectuals who claim to have a^ 1 _ sense duty can yet initiate and encour- to preserve as their “own ”. Expedience so indifferent case why is Parsee youth govern Parsw youth today, seem to clash, there is either a period of interadjustment high or there is con^lete confusion. In any ¦ case why is Patsee youth so indifferent age 8' fifm revival, making it strictly obli- about emigrati^ to Iran ? , The prospect gatory for every Zoroastrian child to read, Qf begin nin g anew in any land naturally write and speak Persian in addition to demands enterprise, energy and the ability English. If Persian is adopted as an add- communicate in the language of the ed spoken language, intending Parsee iand. inrtiadve can oniy comefrompra- imipigrants to Persia would naturally find ctical thinking , men of the community. it easier to communicate in the language offers .^mple opportunities for those of the land. In Iran today, Persian Zoro- parsers who still respect her ancient val- astrians still speak ‘Gabree ’among them- jjgs. If; the Parsee is not to become selves, in addition to modem Persian. It delightful musuem piece of mMC archa- would be pertinent here to note that cological importance, he should strive young Iraman intellectuals have already mculate in himself and his children established a society called the ‘FAR- to a sense of unity and identity with his own HANGEESTAN’ with the avowed object culture. of rej-introducing older Persian-Pahlavi words in place of the present Arabic ones. This should probably involve the total elimination of the ‘fa ’ sound. In any case, it is obvious that if children are taught any Today as never before the Zoroastrians must consolidate their ancestors culture. The Parspes cannot alwps stay at the crossroads and & move must be made for langauge at an early age, they should be better or for worse. abk to master it thoroughly. solidation must begin today. The Parsees PAritSTAlxfA OCTC®ER 1970. The process ‘K^ Xli^lSl X^^X qu ’-dn/x rl^tl "KIV ^Hl XXI "KlHl ^Hl Rs^id ii^xt 11. ’^liiciK sixxm^i ’K*s?lxCl*ii4 ‘ »i;i iui "K’ftxi^di X4i x ’xsrt nKI%1 "K^lP.HiK ^llVi^lMi }Jl«l4l ^41 aK«lP«tKP WlHlwllMi =K=Kldl Mi(h i "KI iKirti^li 4^ Maa«ft "K?lP4iH Qiiy^i M^rti uiincH^i -jaeiiBi «^(nrti<(l, MMl^Mi aim "KMl^l ¦«IW<1 §. QltWlK ^I'W-Hl R'lU ’la ’WlHl wtlMKl Ml^ 51»li «1^«K M’^ni d, »l 8X^4 ^1®!! SlSll KltliMi «lg HWR, XRlrt'K «IKI 4a xa «i^«ft Si^xs h. ¦^wxix WR xS^xixw xx^w sixiHl ^Ix ^li®l ^li isi m’ «RXi SlSli Xl^«K^ "k51i XX^'ft Bombay University Hl Ph. D. 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XR’a Hl’il'fl 41*61 yR4l4(l MH^i^ 0/441 V|R— «lic-ixi4(l ‘h ’h yRXPii ^ixiHHi ^o/xefl MX^4l XiW^^Hl »< ¦^41 ^W'tt 9tHXlR4l4l*fl §9m(1 ’Ifi '.. M1441 xiXl wXi yx ati41*li41 Hlx®/^*! 6Ma- x^a 4X1. 4^1 U^xi xim41 Hi4i qi4i4^^41 Wi41 ^ix •iwaiiwi ’i’lw'Hi Sniw ’ii »»wa iiH cHi ‘€1<1 «nit PtMi *41^ “I'H'fl ^iQrt €*a^l ^€1 «tMl 4^^ Hl W Ml»ft w-Hl SM‘ail^»ll'ft «*Wl- _ ____________________________________ -„^. .. »di H’l'Hl aaoMt^ M^l dCjHl m H Hm' Wi^i sftSPlWld' ~ ' '"' a. ___ .: jXI auidrl' Stitt rtti StH H^l '^^'Stl4 4’mn ®4igtxi^ ‘dS. tamm»{l ^i^ ’k^i^hi j^h Hi y^ni «r’^ »?=« ^iwa. kitt Sx ».^ a."l<.Hi vxS' *«O ««• «1AI uo-^. A----—_— ---------------- --------------- Hl^ Hl*iil*fi »l«lR4lHl4l V^^lMl <141 ^H41« iF W aHwM. HtftnCR HSll t^l »t|ll ^®l'*-‘*tR n'^HwHl 614X1X1 Ml«(l4fel *llHl 4’R 41Mi Ml4rtl ffJ’Slirii »i’cl;S^ ’3i m?ibe G«rnian of Max Scriptures .tod from various writings of DimcWs ’’^tiBstory W Antiqirity ” Vol 11, ancient historians, world travellers and 2n4ved; ps. 3^2-399. < other sources. * ‘\..The Indian^ burnt their dead and i-TIwtransIrtiom- ate by-the renowned ««water, but the scholar K. R. Cama who though a refor- '’®® 8^®®’®’' veneration tor mist, ret^xKled the Doiehma system and “d fire than tie Ii}.diaos, How approved of it. As few Parsees know would it be possible that one would throw german, the following brtef extracts may- »“ iWWMWg as a corpse into fire prove interests and instructive. .. thereby poUute that fire, the pure “son W. w . of AhurtlWazda"? If one throws U “The Z|]^(>ast^ii niode of into water, then he pollutes the clean Irf the dead ” treated by Spiegel^ Dunc^ A^afer; if it is buried tinder earth, then tl^ Rapp and Rhode. (Translated from, "tfe be^tiful submissive daughter of Ahura faerman of Spiegel ’s intkiduBion to the MM^a'is contaminated. So they exposed >•¦ 6i .iTl^ Indian^ burM their dead and Zend Avesta has greater veneration for would it be possible that one would throw Itapp and Rhode. (Translated from, the be^tiful submissive daughter of Ahura _ r-.-: ¦ r-* • . i ^nd Vol. of the Avesta translation/chap. corpse as aliment to the pure birdS, 4nd in this mann^ {| best destroyed. 4 M'he Zftnd it as a great |nd ps. 32 — 37., ^d in tills nwnmer ffhe Zend A^^a^« s^D, as a compKetdy inexpiable act to the Rivayets give extensive informa lion on their (DokhniaS^ tonsfemicA. to into water, to bur| Anquetil had the opportunities on the Spot or bom it. Those who do it, help to bring ^nd place to take a view oTthe DefldimaSxv cm the sultriness which destroys the mea- j,..The corpse is exposed merely to the dows and herds and are impure for ev^ iiesh-eating animals and. it is considered and ev^i’...” He who does not expose the good luck even now, as it was in the age dead body to the Sun, meets with the same Rf Agathas, to be soon devoured up by''punishment that is prescribed {or themui^ them.;.*^ — derxjf a pure^matb pAfesi>y^ ’V 9- OCTOlteR ifzb.i Section IL ps. - 489 498. ".. Zrfeburying of the dedd was a source of horror to all those nations who had the Onenul SocKty ’s JournalW. knowledge of Ae tonuz^an doctrines... 186a S9.S6 it was Strictly forbidden in the religion ® P ¦ ¦ and its p^petrator will punished in hell “...Herodotus states that the ancient after death...The dead bodies were laid writers say explicitly that it was not per- down on a secluded spot, called the Dokh- mitted to'ihe'Persians to bum the corpse ma, that the Sun shone over them and the with fire, because ^ey held fire fw a carnivorous birds were able to reach them. deSty.f Nicholas )Damas0?nus narrates in Then the dried bones were collected and the incic^ntythatbef^ Croesus on the eventually crumbled down to dust... Accor- funeral pile, the Persians had ariesh con- ding to the Christian JMartyrs in Persia, in firmed the prohlbilion of the third century under the Sassaniihs, the already existing sin^ the ancient times, treatment Of the dead, just as is prescribe against the deshiirtion ¦oif ithe corpse by ed in the Vendidad, was the XJniversal fire. The mode of disposal of the dead, nat<^ custom in Persia ” .i. prescribed by the Zoroastrian religious co^, wa?b to expose the; d^ad body to animals for devour...The Magi do riot at all buf^ W dead. ’ .CteSife explicitly men ­ tions the prohibition against burning../ ’ 4. Translation frpm , the ^^paan of I^o^s 3. Translation frc^ Rapp ’s German of Part IK .Oshiiig Ullie n 'T't Pe«dans and* other Iranians accordmg to the Gredc and Roman authors ” German tiohs >' . ¦ p' .Many other authors have stated similar opines*. These opinions are convincing that Xhe ancient DK^hma system was the only 5 metW of disposing by BARA J. D. CAMA ¦ ¦ J . '¦¦,. ; _ ¦.. j’t-J i \-1fet^.^;iorewst i^t m^s^ ©on ,inu§t not ^t?ome opium with whi^ of manddnd its ^ilgelfare in this world to libei^ the ancsKUt fixed dogmas motl^ under The Impemonal-God, and not ’ft^ val^ by sdnle disthm it an individual ’s dr comiWhit^s good shpij|^'^ a tonic forward Ipoking aj^ thrwfite per^al ^(Js and goddesses ., .to ^oS^essi^ in light of common sense. ' . ’ . - • J . ..-.-k.f ' . V Ci; L ' CO Now let us seo;;s^t, ^onwh I?*- often say “use your common sense,' ¦p : i r-fl ' ¦ ? J 't'".'; : . i . f ¦ - J fi . *• - ¦ ''', i V< i ficial thinking. It is not so however.' Com- be caioled from respective temples by the commofilty^ iftriests. c,; '.'jncs’' '¦ i f , ';'h 0^ religiOiAOf today^5^^ 'a^ if ^^On seMfe Is ju^t li^t and sd^- ledge ^d prp^ii^, void of ethics, . just ficial thinking. It is not so howeveE^Com- worship, worship and more worship, is no mbri*^Sen§e is apt and deiibefate thinking, refigiohuV^»d This means that we must deliberate bdfdte accfe^ing religion bKndly and unquestion ­ ingly as is 0®^di Religion is preachcd to W9n j?0,th^t he day is to ^o to temples to arrange to ^way from the superstition oj^ magic and ^cad from there with the soap cakes of jmiracles. Religion teaches man that if Anything will intercede between man and Religion is made for man and hot vice ................... > arethere W- guidte* the -de^lop- mentJSf man ’s unfofeha^ tely, our only engagement in religion to ­ iniay live within the bounds of pure reason wash away our sins arid even those of OUT ?ersa. hrough the good offices of the^^iests in pay. ! Tod^ can understand religion bet- Common sense to be able to live abrea4 7-^ Primitive and d<>gmas i>rom ted earlier have to be modified in light of ter through philosophy, psychology and of time, science rather than ‘ out-dated unuaturL of the Supernatural. the out-moded and •eligion in the name Ji ' f y Shastras arc- bpok^gof .pure wisOom which give priority 0 reason over the pre* logical and B^h shaU we liv^ the “j^y p^Trs u^ng the Path of Real Truth alone» shaU we uvp t"® life of Unfettered Existence, drink the nectar of Divine Knowledge and inhale the fragrance of Perpetual Bliss !” A' ‘DA^O1>IE, ATARSH, ^»UTHRA AHUKAHE MAZDAG’.. . POUW KHWAT^^ THRAmM/ WURU jriM, MASTIM, SPANO, KHSliviWREM HI^AM, URGNE KHRATUM, PASCHAETA, MASTTA, MAZAONTEM!” -^YASNA62,4 “Grant me, O! Illuminating-Fire. Purifier of Ahura-Mazda. ............ Fullness of Joy, Fullness of Sustenance, Fullness of Life, Greatness, Wisdom, Eloquence of Speech, Awareness of Spirituality, IMvin^ Wisdom, All-Comprehending, Exalted, Imperishable ¦J' —^Atash Nyaish » 4 —---------..--IJ I 'I I 'i .. . .... . ' ' " ...... ; INTRODCCnON:-- FRE^li IS THE MSTINGUISHING MAN ALOife ! To no other cretee belohgs the gift of di^crin^ nation, ^^re ill others accept by pteM^re or reject by pain^ alone is endowed with the capacity to re^on things out intellectually, and then make his choice. The Savage Brute is guided by instinct alone. What can it know of Moral Awakening ? Ethical Reasoning falls within the province of Man alone. That man, who fails to awaken his conscience to higher things, in whom the Moral Sense lies dead or dormant, is little better* than the Unreasoning Animal. Equally so, those that do not use their own Power of Judgement, but constantly depend upon others for direction and choice, have forfeited their claim t(^ rank with fhe thinking 'dreature' known to us as Man. PARSIANI OCTOBER 1970. ^1What value would the unprincipled beast place upon abstract virtues such as Love, T^aith, Honour, Duty, Wisdom, Rectitude, Patriotism, Valour and the like, which so distinguish the noWe aea- ture called Man ? Devoid of these qualities, how low does he sink in the esteem of others ! How greatly do these intangible sentiments affect and guide him in all his actions ! How greatly does it ennoble that one who is proficient in Good Thoughts, Good Words and Good Deeds ! How great is the Moral Stature of that Man who raises himself from the depths of ignorance, superstitions, credulous ­ ness, weakness, wickedness and ridicule till he emerges into the sub ­ limity of the glorious Man, who has reached Perfection and Immor ­ tality via the media of Righteous living. Good and Loving thinking. Selflessly performing and Faithfully executing all that is required of him! What an enigma is Man ! How well does the English Poet “Created haff to rise, and haff to Alexander Pope sum him up faff Ir t Great Liord of aU things, yet a prey to all ! Sole Judge of is endiess en*or hurl ’d! The Glory, Jest and Riddle A. TRANSLITERATION B. FREE TRANSLATION. C. COMMENTS. 3. GATHA USHTAVAITI TTIE SONG OF REJOICING YASNAHA45. VERSE 1. 4 A. At fravakhshya, nu gushod^ hu Yawha asnat, ya^ha (fii^t Nu vispa clrid^ zi maz^oij||ia$im; Noit daibi^ Aka varana Dregm hizv^.iyi^to. PARSIANA OCTOBER J97Q, 33B. 'Now willT explain, listen attentively ;Witb your ears, hear, yvhat is ¦ /.A ¦. said. Both, wjio come- from near,/and come from far, with ^3ire b,r H ¦.>. .>;¦ .... ...knpw,. Now clearly hear in mind all these things; ; Never again (Should the False-teacher deprave your soul, ' Through his own wild, talh, the F<41ower-of-Untruth has gone astray. d. Holy karathushtra begins his harangue. His fame as a Seer^ho has something new and of tremendous importance to say has spread far and wide. People have come to listen to him in large numbers from near and far. He has caused a mighty upheaval in the minds of men. He has cast age-old beliefs to . the. , wind, and has revolutionised the thoughts of men into new channels nf thinkin g Placid Cre^ousness is giving Why before dyn»nHc Renso^oig ! insist upon becoming enlightened ! Traditional beliefs and cus- ( S L- 1 '¦ 5 ¦ ¦ d •- i Men who did not care to know, now I ¦¦¦A t f . f' toms are called in for interrogation, and are subjected to search ­ ing inquiry. The Leaders-of-Untruth, who had been accustomed to supine compliance l)y the ighbrant masses find their poW^t tottering. The Light of Revelation has exposed the hollowness of their practices. It is the inherent quality of to get cau^t withhi the nets of its own teyhig ! Falsehood can nevo- stand up to the brilliant Flame of Truth, and it lies helpless in its own inadequacy ! Never again W the the deliberate distorter of Truth gain ascenddricy oved the'masses For Truth has arisen, personified iif bf iSoly'Z^thttsli- tra, the Redeemer of Mankind ! VERSE 2. A. At fravskhshyi, peWe,' Yayao Spanyao uiti nartflht yein a^^^jtein: NoSt na manao, varana, hoif .ri^ttha, riheda shydottidna, Nbit daenao, ni^ urvaiio hachainte. ’ (13!^ 'M-'- ¦ 34 I^SIAN;^ ¦ 1 OCTOBER 1970.k B. Now will I explain about the Twin-Spirits of Eternal-Life, Of whom the Beneyplent-dne thus addressed'the Wicked-One; Neither our minds, nor our teachings, nor our intelligence. Nor our choice, nor our word^, nor our deeds, ' Nor our conscience, nor our souls will ever agree. & t ! i C. Zarathushtra begins to illuminate the listeners with his' metaphy ­ sical speculations. He speaks about the Eternal-Opposites that have brought All Creation into Being. It is the play of Polarity on which he now discourses. He Explains that everything that- we can conceive of, exists iti the negation of its opposite. Good is good; because of the absence of bad. s Light is light, because of the absence of darkness. Wisdom is wisdom, because of the absence of ignorance. Love is love, because of the abiSence of hatred. So, with Truth and Falsehood; Faith and Credulous ­ ness or Disbelief; Power and Impotence; Perfection and Inade ­ quacy; Immortality and Death ! These opposites are said to be the Eternal-Twins, beesm^ the one c^h oidy edit m rdstidon to the other ! Good is more t?etter tJwi bad, but is less bettej' than best ! This play of Polarity exerts its influence upon us, both, internally as inner-conflict 6f the conscience, afld ' extemafly as outer-compulsions beyopd our cpntrol ! Tliis is the Primal fact of Life! There can be no Creation without^their inter-play. Existence owes its very life to itf* VERSE 3. ’ ' V- • *5 A. At fravakhstaya, angheush ahya poarvim, Ya vidvao 1\^azdaQ yawhat Afauro; im ve noit itha Mathiwi vatesdiend, • • Yatha vadchaeha, ¦* _ "d'- -¦ ' Aje9>yo a^eiisti aypi an^t apemen. (140) B. Now will I explain about the fundamentals of this life. A^hich tlje Wise Mazda Ahura spoke about; Whosoever amongst yod shall peglect to heed these Divine- s.^ '9 Utterances, -« As I understatid them and give voice to them, For them the end of life will bd direful. PARSIANA OCTOBER mO. '35C. These are the Manthra-Spenta of Ahura-Mazda, as Holy Zara- thushtra instructs us. They are the Divine-Utterances trf the Prophet and contain Infinite and All-Encompassing- Wisdom. They are to be understood and put into practise 1 Mereparrot - like repetition avails us nothing, unless this repetition has mean ­ ing for us. The Gathas deserve ofur most careful study, deepest Hinnghf and ennstant reritid ! They are the direct communica ­ tion of Ah nra-Mazda to Holy Zarathushtra throu^ the medium of his Awakened-Gonscience and Inner-Intuition ! Our Prophet assures us that they contain the means of q«r Satvation.^ Those of us who foolishly ignore the lofty Truth th^ the words con ­ tain shall be the architects of their own failure. The Law of Know the Truth and be free '- j « Ahura-Ma2xia is inexorable ! Ignore it and perish ! YEH^4, ;? A. AtjEravakhshya, wgheushahya valiiishleiiii^ , Mazdi vaM, ye Sn dSt; Vaughvarezayanto Maiiaii^h% At hoi dugeda husiiyaotliaifi Amiattisli, Noit diwzhaidyai, vi^a-hisiifls^ Ahuro. (141U B. Now will I explain about the highest good of this life; Which Mazda has wisely ordained in confirmity with Righteous ­ ness, And as father of the diligent Good-and-Loving-Mind, 36 . I Whose daughter is the fairly-working Faith Never deceivable, Omnipotent is Ahura. C. Zarathushtra explains to us th^^ wbi^h is best for us to know. His message is. conducive to our highest good. Ahura-Mazda has laid down certain ImiinitaBe Laws^, antf lt Is in oor own interest to know the intricacy of their working! These Laws advance the cause of Rectitude. We are made aware of their beneficence and dfeiacy ilirougbrhe Moral-Awareness we acquire by means of the Gbod-and-Ix)vihg-Mind; which He has awaken ­ ed within us. Faith is the obedient spirit that works actively from the deepest recesses of our hearts. Ahura-Mazda-is Omniseient, and knows all about that whjch concern^ U5. He is Omnipotent, and PARSIANA OCTOBER WO. *¦¦ i I rules over us through His well-regulated Laws. He is Omnipre ­ sent, and makes His presence felt everywhere. There is nothing which He does not know or which we can hide from Him. There is no power that can withstand His Will,. There is no place in which we can conceal ourselves from Him. That is why Holy Zarathush ­ tra call Him Ahura, the Lord-of-Spirit, and Mazda, the Creator- of Matter ! . ' - 'r VERSE 5. 4 A A. At fmvaldislQ^a^^liyat mraot Spratotemo Vache srhidy^ hy^ maretaeibyo vahishtem; Y<^ moi ahmm, SeraosAiem dan chayascha; Upo-jimen Haurvata Amereti^a X shyaotdianmsh Ahmm^ (142) B; I’ifdw will I explaih what the Hc^iest-One has said to me ' words, Whi^ are th^ be^ for iti^h <^atlnus jq< Zarathu^tm need not both» hflBde wiA xIta He who understands the Oathas knows the mind'of the I^c^t. He who does not under- - stand the Gathas, in spite ;of all the other learning, has failed to understand the Prophet. The first discipline in leading the spiritual-life is to be proficient in Obedience, whereby Inner- Intuition may be awakened from within, and to develop an sAki- tude of Reverence, whereby Inner-Renunciation may take hold s upon the heart. Then, the Oodd-^tld-Lo'Vihg-Miiid clA us for its own, and will gui^ us along Rth pf ppught. Right Word and Right Deed. We shall be working for the estab ­ 5 lishment of the Kingdom of * Ahtfraf*Rfi^a ujJtfH E<#th. We shall thus advance towgrd|,JP^ec^ an<,hnmort^ty, and be 1_______ Jl _____£l. _ ________ '_*J 'r'' for an infifriite Tkhfef * blessed with the capacity and strength to do immense Good V? / PARSIjWI^ . OCTO9ra< ! iP7tt% At frtvbM^y^ vBpfo^ ttihzisliteiii, Stav^ Artra, ye bud^ yoi lienfi; Spenia Mainyu saaota Mazdab AburOj * Y^ya vahme Vohu frashi ManMgha, Ahya Khratd, fro-mia sastu vahishtai (143) B. Now will I explain about the greatest of them all, a: Ojus' ip Praise-worthy idghteousrtess^ Mosft Wsdont-dnspiring amongst them ail; May Mazda Ahura listen through His Holy Spirit, I strive for attaining Him through the Good-and-Loving-Mind, ^hrou^ His Wisdom, may Hh teach me that which is the best. Ri^rteousness is the fort the lac^ ef Perfecfo® Inunoetiirty 1 The initial step; is the decisive one. Our Prophet has built the whole fablie of his BtWcs pn the Fpundation- Stone of Rectitude. It is the most praise;tworthy attribute of God which we must try to eniulate 1 ; Qnly the wise value it correctly. ufiThe brute will have nothing to do with it. We become conscious of its true merit only when Wisdom begins to dawn upon us. ' ' The Prophet beseeches Ahura-Mazda to hear his supplication, fe his ardent desire to approach Him through his Inner-Percep- For the donsWtoation of tlds goal, he knows that it * mdSt essential that his Cbnsthence may^ bemwakened. Zarathu- upon Ahura-Mazda to give him proper guidance in this matter. His is tlte Wisdom and Grace that alone can bring fulfilment to the Prophet, and to us all. VS-zf fva, ao^aitdia, hvantidia; Utayu^ Herts® Dlegvatfl^ T^ha, Khsiurthin Mazdw d^misli ’Ahw* P)^SIANA OCTCWiB^^ 1070. c. '9 V* Tidi ,4' •f’ IS t J'. -L- -i • r.4 r B. Of all of those seekers who yearn for salvation. Amongst those that are living, who have been, and will be; The soul of the pious shall win Immortality, Whilst recurring torment shall accrue to the Wicked man; Of these deserts, Mazda Ahura is the dispenser. C. Ahura-Mazda alone is the dispenser of rewards and retributions ! Thus it has always been. 'Tbe^ is no Ahriman, S^tan to whom we may attr9biite our and the pages of the Gathas are inno- ceid; of any person^ty even remotely resemblnig the Devfl ! We ourselves are the architects of our own destiny, Good or ]|vil comes upon us as the consequence of Free-Will exercised by us in the matter of our thoughts, words and deeds. Pleasure and Pain are the fruits of pur own sowing. Humanity has at all times craved to be freed from the pangs of suffering, apd longed to be the recipient of un-ending joy. This is equally true of all that have lived in the .past, whp exist ip the present, pr will be in the future. Of these, only the pious who live dedicated lives will escape the evil of unhappiness. The wicked shall suffer end ­ less pain till they learn to mend the folly of their ways. It is well A I wor^ noting fhiit there is ho Eterhal Pus^ment meted out to any, in the Religioii of Zarathustra ! There is scope for all to win redemption in the end. This is in accordance with the concept of a Merciful God, Who punishes only so that He might save ! VERSE 8. A. ne stiaotaisAi, nemangho a vlvareshio, Nu-zit diashiiiaiiii vyadaresem; — Vangbeissli Manyeosh, SSiyanIthaiiahya, TJkhdJialdiwyacha Vldush Asha, Mazdam Ahurem; — At Hoi vahmeng Demane Garo nidama. (145) B. Him will I adore, with hymns of praise, For now have I seen Him in my Inner-Perception; — Good thoughts. Words and Deeds Have led me through Righteousness, to realize Mazda Ahura Himself; — Let us now then pay our homage to Him in the House of Songs. PARSIANA OCTOBER 1970.C. Holy Zarathushtra has experienced the highest in Spiritual achievement! He has been blessed with God-Realization! Ahura- Mazda has appeared to him through his Inner-Awakening. Having led a life of Good Thoughts, Good Words and Good Deeds, and being Righteous in all his dealings, he has been for ­ tunate to have a vision of his Beloved ! He falls upon his knees and worships Him to his heart ’s content ! He weaves his songs of Love, Honour and Praise for God in the moment of his exulta- ‘ tion! When the sincere heart over-flows with joy, it bursts forth into song! The Highest Heaven is where Divine Music abounds! Therefore, Zarathushtra calls the Celestial Realms where Ahura- Mazda dwells, Garo Demana, the House of Songs I Here, he gives expression to his great joy by singing out loud and mightilyPer- haps, this is the reason why we Zarathushtrians are required to sing our daily prayers. The langna^ of ProM soW for the message of flie mhid, hot e©ds or Misdeeds ! Ahura-MaMa has laid down the precept th^t wq shall act Righteously at all times, and work Iot the upliftment of our weaker brethren, and do so with ajfirm Will. We shall use our good judgement and able discrimination in finding out how best we may help them, and be instrumental in providing them with the proper meims their progress. Zarathushtrian Charity does not consist in handing out dp(es to all and sundry. Whilst it approves doles in the case of the aged and the infirm, it points out that it better serves the: cause of Chmrity we help the needy to find the means of supporting themselves ultimately, and stand on their own two feet. Good^-Sense instructs ds tnat Love alon^ should ppt/guide all our be|ieyolej^, ,BM Wisdom should be there to sanction it ! VERSE 10. I vA. Tem mniagli^ Ye anioeai 9 HyM H(H Aibay y<^u<^ diooiit Khshatei^ H'S U»inSto, Asnered^ AhnSi stoi 4evibT, i^SC B. Him will I worship with perfect Faith, x >. J^ind < Who is known as the Creator-of-Matfer and the Lord-of*Life; He is the inspirer irf Ri^teou^ss and the ©ood-and-Loving- l^md ’ Immortality tp-^tow, C. Ahdra-M^z ' H^' < ReveU^^ You are the Friend, Brother and F^her/ C. We shall havP^ia^flg iriWhimt^ With^hP^^eva*Wdf^pCT^ and other Polytheista ! are the worshippers of only the One God Ahura-Mazda! Monotheism »thP^fdrt» asaiies us that ?*?AhU^Ma®da> will help, hia like aTrUd Afetipp^ Brother and protect hiiu like an Adoring father! Let us h^pq tpat we^ will play our 1^.0 tid When lieHdoeS mtfe.si • ¦¦ 1 ppear, we will recbgnisp and aWasiia, and living aside all iiy We diS^^ ! ' ¦"' ¦ ' ,/ .¦ ^ i ' i> i(J«ibe-e«»thHied) PARSIAMA. OCTOBER- W0( ina, and living aside all ? - .J Hi jii; I •1 : : - ’ ’? uidH '¦ ! F