Nov 1970

netr medium for old u^isdom Si »• SB as II i I 11 I 11 11 11 SB ¦ ’•as »; • 1 1 I mm as 11 11 11 i I I I i s I HBI as Mrs. Meherbai Shiavaksha H. Jhabwala J. P.4' -¦k,. I VOLsWNo . 1 NOVEMBER 19 7 0 Contents: I A EDITORIAL A Great Awakener —by Arorit Ray Graph of our Religious History —by B. Warden Three Steps To Evil ... Mrs. Meherbai S H. Jhabwala Here and There — Sahs Dieu Rien Roots of Zoroastrian Prayers —by H. S» Speneer Vilidl .. Gatha: the Songs that ^arathushtra Sanrr-by Mahyar Byramji Patel Page 3 7 11 13 15 17 21 24 Managing Editor: R B. WARDEN. M^S. (Bom.). DJ\M. (Bom.) ADVIS(^¥ BOARD Dasturji Naorooz D, Minodidhr-Horiiji, M.A., B.Ed. Major Sohwib R.' BMiiji F.C.R.A»). F.R.S.A», M.B.E. Major Adarbad Irani R.A.1M.^., D.0.M.S (Load); D.O.(Oxon) Mrs. God K. Savakshah Dr. R. C. Cooper, M.Com., %.D. (Ecohm ), F.C.A. Mr. Jehangir F. Shroff, J.P. Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Bafliwala, Ph4). Mr. Bejoa N. Desai, M.A., B.Ed. Mr. Fjffiburz Nariman (Architeet) Mr. Homi Burjor DhaHa, M-A. (harvard) Mr. Mahyar Byramji Patel aingte Copy: .50 paise. Ywly subscdpthm for 12 issues Rs. 6. ! Inland. Sh. 12/6 for U.K. and 2 doUats for U.S A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7 / Published and,edited by EditOT-Proprietor P. B. Warden from 378, Grant Road, Bombay 7. and printed by him at Godrej Memorial Printing Press, Gamadia Colony. Tardeo, Bombay 7.123<56 r EDITCKIAL s I I am happy to announce to my esteemed subscribers, advertisers, helpers and well-wishers that with this issue Parsiana enters 7th yedr of publication. I have a feeling that the magazine hais served its pur ­ pose of informing people and arousing interest in them in the history and thoroughness in our concept pf the religion of Zarathushtra. Seven years ago Parsiana was my lonely speculation — a drdam which then I wanted to concretise but faltered to face all adverse criticism. After settKng little differences over the name and" the objective of the publication I got initial courage andencduragement from Mr. Erach Nadirshah and the first injection of faith in the venture from Dasturji Khurshedji Dabod who blessed the scheme with a note of warning about the fate Of all previous publications and a ray of hope for its possible success saying “you are also a businessman and perhaps you know things better ”. What I know well by now is that from beginning uptil now the magazine did not have more than 10%.eusualtyv:uQa^alty is a technical term in the newspaper world indicating discontinuity of subscribership from dis ­ approval, chronic illnesses incap^itating the subscribers, unreported, transfer from original address and death. 10% casualty is always considered congratulatory. I am happy so far. I am thankful to the Trustees of the Parsi Panchayat for concession in rate of printing. It is their paper as much as mine. I was casualy informed that the Trustees themselves at one time wanted to have a paper of their own but somehow the idea was dropped. Throughout these years Mr. Framroze Poonawalla was generous and his sons and nephews so helpful as previously recorded attd thanked for. Last year was spent in wasteful bickerings. Heretics are still polishing their arguments till they look presentable. But the difference between our gold and their brass stands for good, of the Vulture ”, “cowdung malido ’ Albino-is leucorderma and such other undignified expressions are expressive of their feelings of frustration, and are slurs on journa ­ lism. If argument lacks dignity it also lacks truth, i FABSIANA NOVEMBER 19TO. ‘Culture Bulls of Ballard Pier 3. IWith the seve^^ar of publication . Parsiana will resume its original mission of educating the community in Zdroastrian lore. After all the so called Reformists are only repeating their own tape ­ records without being able to offer anything fresh or sound. Parsiana has not denied hiwii^ to them and has given convincing refuta ­ tion of their preteB^^h I^y nt^ deiserv^ any more indulgence. Mr. Homi Dhalla is writing articles against proselytism, proper understanding about Albino will be given in d,ue time and some statistical study may clarify the view that proselytism misnamed conversion was going on in our community since ages. One Mr. H. “Eduiji ” of “Ba^itavar ” Colaba, has taken exception to the generalised statement of Dasturji Dr. Hormuzdiar Mirza that there is no equiva ­ lent of the word “Conversion ” in Avasta (without offering the appli ­ cate word). He has compiled a collection of statements and few incidents from history to suggest that j^selytism (misnamed con ­ version) was practised. I have referred this to Mr. Dhalla, a member of my Advisory Board, for its clarification with Dasturji Dr. Mirza, who has been away most of the time during the last month and also current month. The whole business of what ednstitutes progressive and what constitutes static requiics to be reconsidered; People and indeed movements are composites of feeling and objectives. Mere propa ­ ganda by words arid prints do not constitute rrifotiri. In our country there has been much progressive legislatioir during the quarter cen ­ tury but we wonder whether We are entitled to call ourselves pro ­ gressive on that account. Mentality or climate peculiar to progress still eludes us. I version) was practised. I have referred this to Mr. Dhalla, a member Wealth in terms of prosperity is coucentrated into the hands of only a few families, about or less than two dozen of them, according to Mahlanobis Report. Dispersed prosperity gone to black marketeers and their treacle has spread as bribery and corruption. All progressive legislation in based on some philosophy. Mere phi­ losophy never changed anything. It only increased mind-stuff, which is essentially passive arid inert. It always needs to be activated by some go-ahead operation to impart to it the touch of life. Otherwise it dies out or is diverted to unwanted or undesirable channels as seen above. In my Editorial of October 1970 issUe I have drawn the attention of my readers to the fate of Gandhian philosophy that has faded out without reinforcement of any parallel activity. Ervad Dr. Phiroz Kotwal is perfectly right whett he asks “if all rituals and 4 PARSIANA NOVEMBER 1970.- ceremonies are taken away what will be left of Zorpastrian religion ” ? I suppose the reformers (better described as self-styled monopolists of wisdom) will say “the GATHAS”. find that ’u i a i i h i d Gathaphiles will melt away) and G^has will be relegated Ifte all old time philosophies to an underground storage as a “Good horse in the stable but an errand jade on a journey ”. If schcalled reformers beguile themselves into believing that philosophy works like clocks Soon they will be dismayed to 91 H 91 uft tr H (vanity of 1 »i wft work let them know that clock needs winding or 50 cycle coil and stops working if spring or current fails. Rituals and ceremonies wind the clockwork of faith, go on winding your clockwork and lift up the mobed class higher, if we want our religion to survive. If mobed earns, it is incidental to religion and not contrary to or con ­ travening religion. If he is ignorant it is his shortcoming and not the defect of religion. Religion is definitely different from ethics though both are not things apart. Ethics is the approved way of life. Religion is the way to ethical concept of living. Ervad Dr. Kotwal's understanding of religion lotted at thus is deep and thorough and is beyond challenge by reformers. True religious reformers encompass religion in totality. Even if they criticise some aspect of religion they have a reverential attitude towards it. An article on the subject by Bankim Chandra Chattopadhya included in this issue brings out in relief the differen ­ tiated aspects of abstract concepts such as “Nirguna ” and “Saguna ” God and leads the way to reverential practices as essentials of faith. Let our reformers read this and reform themselves. Our self-styled reformers have done a great disservice to our religion by making rituals a sin. POSIANA About a year ago Mr. H. Edulji (referred to above) had sugges­ ted that the community must have a service of reprints of our old and/or important informative books as many of them are out of print or vanishing because of neglect of them or our ignorance about their contents. It is a very expensive venture in view of the fact that our people small in number and indifferent to'literature of this type will result in very small take-off of such publications. Because print ­ ing is uneconomical in small number of copies the venture would fail hopelessly. Any such publication would need subsidy to keep price reasonably within limit. In Parsiana we are already reprinting the Gathas. This will go on for about six months more. To add any other print will take more printed matter adding to costs of com- NOVEMBER 1970. 5 t Iposing, paper and double postage. In the matter of finance Parsiana is a borderline case deteriorating with increasing prices of paper. Yet I Say “Never say die ”. Parsi Panchayat, Rahnumah Mazdyasni Sabha, K. R. Cama Oriental Institute have funds ear marked for pub ­ lications. They can jointly finance'the reprint section, which can be collected piecemeal month after month and later also form a book One book in my mind for this purpose is the Parsi Book of Books (The Zend-Avesta) by Dastur Rastamji Edulji Dastoor Peshotan Sanjana B.A. It comprises a series of learned essays in eminently readable language covering Zoroastrian Theology, Zoroastrian psycho­ logy, Zoroastrian Eschatology, Of Zooroaster and Zend-Avesta and Different Attitudes of Present day Parsis. If they do not take up this burden I shall sound my esteemed subscribers if they would continue to patronise Parsiana for Rs. 12/- per year instead of the present subscription of Rs. 6/-. Let us hope they will help the com­ munity rebuild its library for an additional payment of 50 paise per month for the Book Section in Parsiana. i u s E E S S o 3 DtSTKIBUTORS: I KOSANGAS COMPANY G A S Hie clean, safe and efficient Domestic and Industrial fuel with KOSANGAS SAFETY HAT Your neighbour has it why not you 2 Sole Agents KOSANGAS COMPANY Bombay and Poona Distributors THE NATURAL GAS CO. PVT. LTD. 53/57 Laxmi Buildings, Sir P. Mehta Rd., Bombay-1. 6 PARSIANA NOVEMBER 1970.n. 1 A GREAT AWAKENER \' Bankim Chandra identified religion completely with human welfare AMRIT RAIY Bankim Chandra Chattopadhyay was a great Bengali writer of the nineteenth century and is admittedly a pioneer of Bengali literature. “Society”, according to Bankim Chan ­ dra, should not stay without religion”. A society without religion could not pro­ gress and it was bound to perish ultima­ tely. Religiotn supplied a stabilising force to society. Although Bankim believed in the necessity of religion, he criticised the popular superstitions and pointless rituals. He, however, achieved fame with bis song Vande Mataram, which Subhas Chandra Bose adopted to arouse public sentiment against British rule. It is good to recall that though Bankim Chandra was part of the British adminis ­ trative machinery, he used his influence for the benefit of the common man. When he was in Khulna sub-division (now in East Pakistan), he helped the people who were being exploited by the indigo planters reiil ’alisai' 'which' ^*^7 an n t e area o dacoits, pj-ogf^gg of society. Neither Is- Bankim Chandra was not only a great lam, nor Buddhism nor Christianity ap- He was certain at the. same time that Hinduism in its pristine form could no longer satisfy the requirements of society. This left Bankim with two alternatives. Either the Hindu religion should be totally abjured and replaced by some other reli ­ gion, or those parts of the faith should be writer; he was the outstanding figure of peared to him' to be a good substitute for an era of religious reawakening, who Hinduism, as none of these faiths had the an era of religious reawakening, who Hinduism, as none of these faiths had the through his own interpretation of the vitality to uproot Hinduism from India in essentials of Hinduism added a new di- ®®arch for what mension to the religious revival of the last substantial and dynamic in faith, century. Thus, his philosophical interests led In spite of his deep study of Western Bankim to become a defender of Hindu- philosophical systems, Bankim ’s inspira ­ tion did not come from there. On the contrary, it enhanced his admiration for the rdigion of his (Orefatheis and gave ihe' th? din^Tmote- ism. He was provoked into religious pole- mics by the attacks of Christian mission ­ aries. But he also found that neither the oibscurantiists nor the radicals could ade- him new lig^t to reconstruct and examine the rich legacies of the past. WI$IANA NOVEMBER re- 1970. nism. Hinduism revived in its purity was his answer to the problems which beset 7He designed four stages ill human affec ­ tion ; love fbr self (Atmapriti),, love for Hindu soceity. As Bankim Chaiklra*giW older the sense of his exalted mission gap ­ ped him. He incorporated his views in family (Swajanpriti), love for coijntry the two volumes; Dharmatatva and Kri- (Swadeshpriti), and love for the world shnacharitra. (Jagatpriti). These four were not in con ­ flict with one another. They were in an Banldm succeeded in completely iden- ascending scale of importance within the tifying religion with human welfare four stages of the evolution of human because he visualised and worked for a soceity, namely, the world of matter (Jar­ total regeneration of society — religious jagat), the animal world (Jibjagat), the and moral. Rdigious discussions, as such world of intellectual being (Manasjagat hardly interested him. i.e. man), and the world of society (Samaj- jagat). In Krishnacharitra, Bankim showed as much interest in discussing the essence of •••Banldm admitted that man’s highest as in drawing from duty was devotion to God. To make Krishna ’s sermons them lessons which would be useful for sure that his philossophv would not weak- the advancement of his own society. He en the doctrine of patriotism, he accepted wrote ; “He (Krishna) never sought to be Herbert Spencer ’s dictum that the “life of a social reformer. His objective was to the social organism must, as an end, rank bring moral regeneration of the society, above the lives of its units. ’ spread religion and establish a IdngdoRn based on religion. If this can be achieved, society will be reformed on its own, social reformation is impossible without this.” Bankim Chandra reassessed the charac ­ ter of the Hindu deity, Sri Krishna, and set him up as an ideal to illustrate the hu­ man personality in its perfection. In Kri- shnacharilxa and Srimadbhagavadgita he proclaimed Krishna as the embodiment of all moral, social and spiritual ideals, and He had no faith in acts of reform which touched only the fringe of society. Every religious monograph of Bankim the ‘wisest and greatest of the Hindus. He contained a strong plea for social and mo­ ral regeneration. To ensure it, he made a powerful appeal in Dharmatatva for the fullest, development of the individual personality. A harmonious development pwmnf be an example to the of all the faculties of man (Biitte), physical people. There cannot he complete rdi- and mental, through personal and social gion in the worship of a phaosophical or life, was described as Anusseelandharma. scientific deity. The basis of religion is a This, to him was the essence of the religion God with qualities, such as is mentioned rejected Vedantaism as unreal because, he said, “I cannot understand what a quality­ less (nirgun) God is.” In its fullness, reli- • gion could not be found in the nirgun God of Vedanta, because he who is without of man. Devotion to God results from the in the Puranas and in the Christian Bible, perfection of Anussee! an dharma because He and He alone can be our 8 PARSIANA NOVEMBER 1970.©tttf 48 fartfie, 08^ the worship of a per* sonal God is fruitful. mobed. The woni^ of an srapm^al society. What concerned him directly were the problems which pestered his own society. But in his plea for a social and are elements The Hinduism which Bf|pkim taught moral r^heration there embraced the whole of man ’s life. It was which are universally applicable and true a synthesis of enjoyment and renunciation, a principle of action without the expecta ­ tion of rewards. It provided the moral foundations upon which Hindu society advancement of the people was not possi- was to be built. We without the moral and religious regene­ ration off society, a view which in later for any society. Finally, Bankim believed that politicd 1 It is true that in his all absorbing interest in Hinduism, Bankim possibly tended to years was shared by Mahatma Gandhi, lose sight of the multiple nature of Indian . a. o X I X I X .— ? X WITH BEST COMPLIMENTS FROM SERVING THE NEEDS OF INDUSTRY SINCE ONE CENTURY OLDEST EXPORTERS & LARGEST STOCKIST OF sandalwood — sandalwood oil — PALMAROSA OIL Whole Sale Depot : 105, Kazi Syed St., Bombay-3. Tel. No. 331275-323262 16, Horniman Circle, Fort, BOMBAY-i. Tel No. Head Office 252895 253470 252410 MAZAGOAN OIL FACTORY TEL NO. 3 7 8 3 i 6 ft) Grant Rd. Branch Bazar Gate Branch 22, Chami Rd. Junction. Opp, The Agiary Tel No. 351637 Tel No. 261573 PARSIANA NOVEMBER 1970. 9Graph of our Religious History by P. B. WARDEN I Materialism is not a new or a receht phenomenon in the religious history of the world. Concept of open materialism be ­ gan in ancient Greece and Rome after the teachings of Aristotle. Ashvans (pious men) ctf Sassanian period called it Samiate — Astatalis meaning the poison spread by Aristotle in the world. Ashvan-Alem (the learned pious souls) of the period were warning the people against the learn ­ ed materialists of the time indicating that by materialism knowledge will advance but man will recede m his faith and his morals. Three principles were promoted to counter materialism. In Arabi-Paha- lavi they are 1. Ma^obb-bit-Tabeh meaning every ­ thing is to be conducted under obedience to the laws of Nature 2. Galib-bit-Tfrtjeh meaning not to begin or promote any activity against nature ’s established order. , 3. Mdinib-bit-Tabeh Meaning not even to entertain any desire of fighting against or countering Nature. These three maxims costituted the disposition of the profession of faith. The path of Ashoi was the pivotal con- ' cept around which man ’s world was to move and the Shanshah and the govern- ifieht th their turn enacted just such laws which people could easily followed. PjM^SIANA NOVEMBER 1970. In Zoroastrian religion there are two inexorable laws governing the Universe — viz, the formative and the progressive phases. Fire is the figure of God and light is God such is the religion of light that Zoroastrianism is. Mazda-data (Laws of Mazda) are a set of laws of Mazdyasni daen upon which are based the regulation and uniformity of a methodical orderly system leading cons ­ tructively to EVOLUTION. It is a pro ­ cess from light to fire and form. Ahura-data(Laws of Ahura) are a set of laws of Zarathosti daen adherence to which leads to progressive unfoldment of self and soul towards Frashogard and salvation and final merging into the unknowable scheme of things, which is INVOLUTION. It is a process back from form to fire and light. In the Universe Mazdyasni daen has its own status both by reason of its antiquity and its inexorable principles — The latter have to come down from ages to ages and have to be incorporated in every succeed ­ ing religion. It is not possible to pro ­ nounce a religion in which there is no dy- amdc force for the action of its scheme and no static force for preventing change in it. of every religion under a power exercised by its supreme deity. It is also not possi- 11 static force for preventing change in “Asha ” is therefore an integral part rble tp pronounce a religion without some ethical norms; Humata, Hukhta and Hu- vreshta cannot be rejected as redundant. When Mr. Jehangir Chiniwalla calls Mazdyain daen a Pi H m ’ universal religion and looks upon this faith as tSi I *1 —the universal prayer it is not a matter of vanity but a matter for under ­ standing. In every thing the law of ‘Asha ’ operates — both in the living and the non-living and those subsequently life ­ less, Universe is one indivisible whole in which five religions came down in succes­ sion as ordained at needed period for each one by one, in the following order — Zarathosti dharma, Hindu dharma, Mu- sai dharma, Isai dharma and Islami dhar ­ ma. None of the prophets had ordered proselytism- Prophets were not concern ­ ed with following. They were concerned with principles only. If principles are niri- versally identical and if not the same in all religions why should prophets advise proselytising ? They advised conversion. There is a difference between proselytism and conversion. Proselytising is changing and renovated the religion of Zarathush- over from one religion to aother because * / ’ _ ' _ ' of persoal fancy and lack of understanding Nirangdin ^d^^passed^ through an ordeal of the true meaning of religion. Conver ­ sion is something quite different. It is changing over from irreligious to religious monies" and * uSrS' ^'’'7he'’*wlicat€- life. It is accepting religion as part of nation rfl «i coming down from one ’s life, which was denied by a person him and wp today follow faith as he estab- not ? To bring Atdisbeliever back to 'the path of religipn cannot be objectionable. Objectionable is proselytising which No prophet ever advised. It is the common experience in the his­ tory iof all religions that from time to time heretics disturbed the faith of the faithful and in our religion Soshyants and Raini- dafan ages after ages have cleared up the insufficiencies and the defects from the minds ?of the followers and renovated the religion, given it a new phase erf life and restored faith in the hesitant hearts. All those were conversions and each of those periodic events in the history was a Re­ naissance of Zoroastrianism. During the Ashkanian dynasty the faith of many Zoroastrians was shaken by the enticing tricks of Christian clergy. Signi ­ ficance -of Pav-mahal ceremonies was waning and religion was in bad plight. Ardeshir Babekan took up the challenge and established his own government as the Sassanian Dynasty. In those times kings were head of the state and head of the Religion. In this dynasty during the reign of King Shapur II Dasturan Dastur Rainidar Adarbad Marespand revived and tra. As the legend goes he performeda of running molten metal over his chest in proof of his divine power. The present system of our religious tenets, rituals, cere- to himself. This way it is possible to con- puyoses. vert a Zoroastrian to Zoroastrianism, a Hindu to Hinduism and so on. Zarathus- fully — ignoring all tin-pot reformers — tra did the samething to Mazdyasnism until the next expected Rainider Behram and because He did it His name was Varjavan appears on earth to fulfil his appended to the process and today we have Mazdyasni — Zarathushti Daen. It is This conversion which our people loosely .talk about when they say that there was proselytism in Zoroastrianism and that Zoroaster enjoined conversion. Why Adarbad Marespand is the last of our Ranidars and we shall follow him faith ­ fully mission of renovation his own way. There are ups and downs in history of every religion if we were to draw a graph of each one and study the adverse influence of materialism on each of them.' Spate of each rises and then settles down to old level. 12 PARSIANA NOVEMBER 1970.! Three Steps To Evil 1. 2. 3. 4. To harm has no charm, Yet people do it. And plunge their feet In sin ’s pit. To do good Is Saintly food, ...................... It nourishes our heart And ennobles what ’s good. Oh! human creature, When will thou learn ? ’ Cause that ’s God ’s way. On Life’s pathway. Good Thoughts They taunt at. Good Words. They just can never tell. Good Deeds Are so alien Yet they yell It’s all well. (Miss) Aban N. Kanga. Now Ready and Available At Victory Stall, Apollo Pier Reprint-SPLEHDOURED ONE (Life of Zarathushtra in English with simplified Kusti Prayers) Rs, 1/50 per Copy. PARANA NOVEMBER 1970. 13I ( i I i i '¦ i Mrs. Meherbai S. H. Jhahwala since the last 10 years. She has served as the President of All India Women ’s Con ­ ference for ¦ four years that as a double term. Under her Presidentship she has built two hostels and a Bapnughar for for women in distress. Under her Presi ­ dent-ship the number of the Conference members was 70,000. Now it has increased to 78,000. During defence, she tried her level best and had sent through her com­ mittee, where she was a Chairman in the Mrs. M. S. JI. Jhatwalla was born in 1897. She is th6 peice of Sir >herozeshaw M. M^ta. She married Mr. S. H. Jhab- in 1916. He was the labour leader of In 1928 he was arrested in ' tj^ labour movement and return^ in ;034. All this time Mrs. JhaWalla was done with her four sons and tlpee daugh- uas. The children are all highly educated and they are spread all over the world After the return of her husband, Mrs. Jhahwalla entered the Bandfa Municipa- suburb of Khar, a lot of money to the lity as a representative of Khar. She ser- Centre. P^cently Lotus Trust* has given ved it in four elections and was elected another one lakh of rupees, first for the over and over again. Then m l 932 she Bapnugar at Delhi and second one for a got in the Bombay Corporation from hotel at Juhu^^—Vile-parle Scheme foi Congress. In the meanwhile she was very Working Girls. In her last days she was deep in the work of All India Wom.ens busy finalising the details. Under the Conference. She served as the Khar Bom- president-ship of Smt. Susheela Desai, the bay Branch President, then the. Bombay Gujarati Stree Mandal has opened a High Branch President and in 1939 she entered School, a Secondary School beginning the Standing Committee of All Ind^ with sixth and 8th standards and addin Women ’s Conference. She was the Trea-'. every year two standards till they finish surer there for 12 long years and 6 the S. S. C. Luckily this year they have a years she was Vice-president. She ^ag^ big number of students. Mrs. l^bwalla member-in-charge of different subjects .in ' is the Chairman of the Silver Jubilee year, the Standing Committ^, She is the Joint- Treasurer of Family Planning Associat ’on for many years. L she is in Gymkhana Committee for years together — the president and the com­ mittee Member of Khar Resident ’s Asso­ ciation — till today as Congress Commi- tee Member, Adviser in the Khar Branch — Patron in Gujarati Stree Mandal, Santacruz — Balkanji Bari Member and a Committee Member — Vice-president •to Her husband is 86 but both husband and Wife are dedicated to the social work» In her subject o^K^ar, i Note : Mr. Jhabwalla was known to me ol United Women ’s Association and a J.P. as a devoted social worker and one of the' men in forefront of nation building acti ­ vity for which in the time of the British he was imprisoned in Mirat Jail fpr five years. He was my teacher in my high school days and we have maintained a very affectionate relation Guru and pupil till this day. P. B. W. I PARSIANA NOVEMBER 1979. 15t Here and There SANS DIEU RIEN Nothing without God. Little Jimmy, EXPO* 70? aged 5, was very proud of the fact that he could say his prayers by himself without any coaching. This didn ’t stop his parents from checking up on him, however, to see that he didn ’t forget anything. One night, gest while listening at the bedroom door, they heard him add one or two thoughts of his own. He had just finished his “God bless mom...God bless Dad... God bless Grandma, ” and normally would have the latest methodists ”, hopped right into bed. This particular night, however, he stayed on his^knees a you4o?"you*win be pvinished by moment longer. Finally he looked up and utmost penalty of the law !” said earnestly : And please take care of Yourself, God, ‘cause if anything happens to you, we are all sunk Fortunately for all of us God is the one Changeless friend we have — an ever ­ loving Father to us all. We can count on Him in fair weather and foul. So call on Him as a Father and encourage others to do the same, as the entire human creation --------— in the universe are the sons and daughters dear proposition that movies must move, of this one Almighty Father. jj^ve to have action. It’s part of God that made world and all things the mainstream. The world is In motion therein, seeing that He is Lord of Heaven and ferm^f. We t^ it like it is. and Earth, dwelleth not in temples made with hands. — Acts; 17:24. I have been to Japan many times, and seen the following notices : “Buy your bread from me, I am the big- _ 5St loafer in the town'*. “Fur coats are made here from any skins, ours or yours. ” “Here you can get dental plumbing by “You ate not allowed to commit suicide “Ladies ’ coats or skirts made here. Ladies mav go upstairs into small rooms and have fits.” ...Parson’s Daughter (by Esjit Newbery). Po 12A, Nana’s Chowk. 3) 177, Tardeo Road, 4) 167 Grant Road Corner. (Ran)i Agiari Compound) J ¦ MISTEY PETROLEUM & AUTOMOTIVE SPECIALITIES Ssso Service Station. 183,Or. Annie Besant Rd, ( Near Worli Naka) Bombay 18. ALWAYS HAPPY TO SY,RVE YOW. PARSIANA NOVEMBER 1970. 19 Jt|?l « MtWlH I a’** 41^*4^ 4^ sj’v S^»M4 4 4i»tiM iiy eie4l!l*. i’aft Hl ii' m •<*'< ail^l«ft ilHl *4»(l, Miani V’l-^Pi «iHi, MlZl 41 Xd-Hl-H •Hiy ^V4 S5441 U*4l. »ii Mi^«{l Mkp.Hi kW W4 Hl mi^i n'=ii“ «lil »l4 % v »iHb iHlMl »l HV 4^, ’iHt. ¦«llfc SQ^' i, Q^ni^A^H, »*14^. ^€1 »{lRdi;il Wilfclp, (tVllM .dB^fii H|5<, ^RcUzll qsp. R«y R»/ ^gRclHi d wil(tHd«-HRRdl >li^»iR. . ' J ««i W ’li^s S, ^ : ¦ ; ”11 ^H(3’, M«as d. . liRdl^ dlRdl (las, »43r 1 'MidHRa'^_ ^€1 ^eR(i;i 4le(tqIW HSH'M •z^^RlSdl »l«fl, W-HS(t‘M <141 WllWHl, W S4l «Sdl’H«(l. ' ~ tHia/ «iy (|4ft t 5idi H>»fl ‘’liaw MiiRiHidl Wiin^i, d^idl •i^ Wil€R-1l‘»il ^a'5 (Mi 0l«^lM d. {a’H'H »lr^ti g, ’(l^lV^ ’Ml wiic-ix^i z . «x'v «&i(Qsd‘{l wl ‘HlHl, €1'41 Midi d iW^. wi;) Mlii^ «^l HieiH mI_ (Pit ^^'Hi S€’. *>? Z ¦ . HiUUlrt-M^^llrt'dl €Ih iSsQsh ^5i»i ^11^4 W4lH«a wiMHl'fl ill. n( €ln ft;ii» •*'’lll. 22 . -**6ATHA: THE SONGS THAT ZARATHUSHTRA SANG by MAHYAR to I4fe is like a sharp and,relentless Nail, that ^nre^ ana stcadfiy, pins us all down upon the common pre-destined Cross of Httmari-S^fermgl” ¦•r'- ¦Mbi “VAINIT AHMI NMANE SRAOSHO ASRUSHXIM, AKHSHTI- SH ANAOSHTIM, RATTISH ARAIIIM, ARMAITISH TARO- MAITIM, ^yi^URHDHO VAKHSH MITHAOKIBEM >mC- HIM, ASHA DRUJEM !” _ yasna 60.5 In this our house, may Obedience triumph over Disobedience, Peace over Discord, Generosity over Miserliness, Faith over Credu­ lity, True Word over False Speech, and Righteousness over Evil!” INTRODUCTION >- 24 THE FIRE OF FAITH bums brightest where bpposition is severest! Even under conditions of great persecution, Holy Zara- thushtra holds his head high, supremely confident in the invincibility of his Divinely inspired mission. His endurance in times of tremen­ dous hardships is matched by his unflagging optimism. Alone and desolate, deserted by all his near and dear ones, pursued mercilessly by hM cruel enemies, the Hame of Truth bums with greater intensity within his breast, and the cry escapes his lips that his Faith in Ahura- of Righteousness, to which he adheres with determined unshakeable. Nowhere, und^ >11 these trying circumstances, does the Pro­ phet rbveal any spirit of despair, nor do^ he ever seek to compromise with the Powers-of-Untruth! His onjy reply to their evil-potential is to declare war upon them! He never utters a word in order to PARSIANA Ma^a^ is unquenchable, and his belief in the ultimate triumph tenacity, is NOVEMBER 1970placate or pacify their malign influences. He offers an attempt to avert their wrath, but boldly and declares that he will not rest till he has uprooted their evil and destro- ^d their nefarious activities. There is no expression of pessimism no sacrifices in , contemptuously i !• in any of his utterances, but everywhere, he assures us with smiling countenence that evil will be the lot of the wicked, and good will be the portion of the virtuous. Not for a single moment does he advocate the impotent doctrine of non-violence, when evil is to be resisted! Offering the other cheek to the enemy is never advised ! Meek submission to any form of tyranny is quite foreign to his teaching ! He always raises his mighty Arm-of-Retribution and hurls his fury against the Powers-of-Darkness with the force of Ahura- Mazda ’s Righteousness behind his every blow ! The Religion that he extols is a practical way of living ! ---------- - Love and Wisdom are p Righteousness is the constant watchword. the enlightened guides. Strength is the dominating power of propul- _ . . Intuition is the source fection is the ever-beckoning goal. Immortality is the culmination of sion. Faith is the spirit that generously sustains. voice of inner-awakening. Fire is the innate illumination and scurc; of supply. Good Blessings are the constant rewards of pietv Per- ......................... all our aspirations. This is the path that leads us to the Life of Unending Bliss ! This is the One Path Alone, along which he bids us travel. It is the Only Path permitted by him, who is the Divinely appointed Messenger of Ahura-Mazda, the Monotheistic God ! This Path leaves us no room to worship any other Gods or Celestial Beings. All forms of Idol-worship or belief in Divine-Incarnations become us travel. It is the Only Path permitted by him, who is the Divinely ’ '' Path leaves us no room to worship any other Gods or Celestial Beings. All forms of Idol-worship or belief in Divine-Incarnations become repugnant. Rituals and Sacrifices become meaningless. Magic, Charms, Spells and Formulas become repulsive. All Deification of Customs, however time-honoured, become invalidated. Casteism be ­ comes untenable. Asceticism becomes intolerable, and its selfish philo ­ sophy of escapism becomes contemptible. Desire for Personal Libera ­ tion at the expense of duties unfulfilled and affections unrequited be ­ comes scornful. The Religion of the Good Life which Holy Zarathush- tra revealed, builds a Race of Heroes! The devout Zarathushtrian is taught to be ever-ready to perform acts of selfless arid heroic Rectitude, whilst the effeminate ritualist is content to lie prostrate in supplica ­ tion before his helpless deities ! It is worthy of mention, that the only lessons taught to the ancient Persians, between the ages of five and fifteen, was to ride, to shoot and to speak the truth ! PARSIANA NOVEMBER 1970. 25In ancient Persia, the Fires-of-Victory, the Atash-Bahrams were erected by powerful Shahanshahs as commemorative monu ­ ments of Victory, and were maintained as centres from which were conducted all imaginable Zarathushtrian virtues ! They served the living in every field of human benevolence ! They were the constant resorts of the pious, the illuminated, the brave, the cultured and the industrious, who gathered together there, and gloried in imparting essential instructions in their special and various arts and crafts to the rising generations of young Persians. Fire-Temples in ancient Persia were always erected far away from' places of trade, for tradesmen were looked upon with contempt, as people who found it notoriously easy to be dishonest, and who would find no scruple to pass their dishonest practices onto the im­ pressionable minds of the younger Persians. The ancient Persians, thanks to the teaching of their Illuminated Prophet, were always vigorously concerned with the pursuit of good, healthy, prosperous and decent living ! Their Holy Prophet had revealed to them that the future life in the here-after would only be conditioned by ths life they lived in the present here-and-now ! Thus, it was the part of ancient Fire-Temples in Persia, to play an inspiring and essentially constructive role in the every-day life of the Persians! Which conditions, alas ! certainly do not prevail: here now ! The term Athravan denoted the enlightened luminaries, who tended the exter ­ nal Fire on the Altar, as well as the internal Fire that illuminated from within ! They imparted invaluable instructions for happy and useful living to the young aspirants who flocked to these Houses of God. The Fire that burned in these Temples was the outer expression of the Divinely Pure Illumination that shone within their own blameless hearts ! This, then is the pristine message of our Holy and Enlightened Prophet Zarathushtra. ‘Righteousness is the highest good ! It is the source of all happiness ! Happiness comes to him who is righteous for the sake of highest righteousness alone 4 — They alone are happy who strive to bring happiness into the lives pf others !’ — For this message, our Prophet lived, laboured, suffered, and finally, paid for with his own precious and blameless life! Has his message been under ­ stood? Has it been cast to the wind by his thoughtless followers? Can we call ourselves true Zarathushtrians if we give his ancient message the go-by, and only paying lip-sympathy to his Sacred Name, persist in pursuing other paths of Vicarious Salvation which he so vehemently 26 PARSIANA NOVEMBER 1970. idecried? Are we sincerely dedicated and prepared to lay down our very lives for his sake and for the cause so very dear to his all-embrac ­ ing heart? Is Ahura-Mazda indeed the Only-One-Without - A Second, Whom we worship with single-pointed devotion ? Have we not allowed the Polytheistic Daeva-Yasna, which we now choose to call by its other appellation, the Yazata-Yasna, to supplant the Mono ­ theistic Mazda-Yasna of Zarathushtra ? Are we really the true followers of our beloved Prophet Zarathushtra, or do we in truth follow the later Creed of his mis-guided inheritors, the Magi, who I . have completely supplanted his Religion of the Good-Life with the ritual-ridden Later Avesta, to which we pay our ignorant over-all reverence ? Who will give us guidance now ? From vzhere will we acquire Divine Illumination? Zarathushtra has carefully and providentially provided us with the answers to these two very vital questions. Let us pay heed to what he says, and learn to look within ourselves with illuminated-minds and loving-hearts. Sraosha, the Inner-Intuition, the Inspired-Illuminator of Zara ­ thushtra himself, resides within the precincts of our own inner-selves. Question Him with deep humility and intense earnestness, and as surely as Holy Zarathushtra lived, Sraosha will softly answer : “I am here ! I have always been here ! I will always be here ! I always give reply to the earnest seeker. Come to me and question me. I will set your troubled mind at rest with my reply! ” — What prevents us from approaching Him in this manner, when He is so readily accessible to us? Alas! The only barriers are the walls that we ourselves raise with the bricks of stupidity, the cement of ignorance, and the mortar of neglect ! Of all the verses of the five Gathas, verse 15 of this chapter, i.e. Yasna Ha 46.15 alone, has one line, the second one, missing in all the manuscripts. The able Gathic scholar, the late Dr. Irach J. S. Taraporewala has attempted to provide us with a suitable line that will cover this lacuna without essentially disturbing the metre and meaning of this verse. Consequently, this one missing line replaced by the learned savant has been placed within brackets, for the infor ­ mation and guidance of the readers. PARSIANA NOVEMBER 1970. 27Pronunciation of Vowels:— a as in abide; e as in echo: 1 as in in; 0 as in odd; u as in pull a as in after; e as in ate; i MS in e«l; o as in ode; u as in pooh- a as in ai^; n as in announce; Every contiguous Vowel, that is, Vowels following each other, rnyst always be pronounced separately, and never as one long Vowel. A. TRANSLITERATION B. FREE TRANSLATION. C. COMMENTS. GATHA USHTAVAITI — 4. THE SONG OF REJOICING. YASNA HA 46. VERSE 1. A.. Kam nemoi zam ? Kuthra nemoi ayeni ? Pair! Khvaeteo^ Airyamaaa^cha dadalti; - ““ Noit ma hhsihnaiidi, ya Verezena hecha, Naeda Dahhwyeui^, yoi sastero Dr^vanto; - Katlm Thwa, Maz^! khshnaoshai Ahu^a ? (149) B. To which land shall I turn ? Whither shall I proceed ? Apart from the Firm-of-Spirit and the ^fue^ri^nd do they keep me; I know no pleasure, which the Co-Worker may supply, Nor do the Rulers, who follow the teachers of Untruth, satisfy me; How then, O! Mazda, shall ! please You,' O ’ Ahura? C. This is perhaps the most pathetic cbapter dn all the Gathas! Zarathushtra is bereft of all,friends and assistance. His own people have turned against him. It is even reported that his father Pourushasp himself has actively turned his wrath upon his own son, and plots against his life ! Under tliese tragic conditions, the solitary Man-of-God wanders about ffoin place to place, and traverses across the vast tracts of Iran. Despised by many. PARSIANA NOVEMBER 1970.tolerated by a very few, appreciated by none, he passes his an ­ xious days perilously, preaching his Monotheistic Creed when ­ ever he finds an audience, but always meets with active opposi­ tion, hostility and rebuff! It is in times such as these that the inner- forces work within him most passionately, and the Prophet vows that he will meet these external aggressions with the weapons of his inner-life, and vanquishing the Forces-of-Darkness, vindicate his claim of being the Prophet-of-Eternal-Light ! The one thought that constantly besets him is the intense yearning to please Ahura- Mazda, the Good and Wise ! VERSE 2. A. Vaeda tat ya ahmi, Mazda! anaesho, — Ma kamnafshva hyatcha kamnana ahmi; Gerezoi Toi, a-it avaena, Ahura ! Rafedhrem chagvao hyat fryo fryai daidit, Akhso Vangheush Asha ishtim Manai^ho. (150) B. I am aware of the reason. O ’ Mazda, for being so helpless, — My flock is small, so my followers ure few; This then is rny complaint to You' attend to it, O ! Ahura, I yearn for that Bliss that the Beloved grants to His lover. Teach me through the Good-Mind, the desirability of Righteous­ ness. C. Poverty is regarded with extreme disfavour by Zarathushtra. Wealth is an unquestionable asset, and is therefore looked upon with great favour. It is a great virtue to acquire wealth by honest and diligent means, for it is the chief agent whereby projects of benevolence may be under (taken. It is repugnant for a Zarathu- shtrian to take vows of Religious Poverty ! It is regarded as anti- religious. It may he mentioned in passing, that it is not permitted to Zarathushtrians to debase themselves by grovelling in the dust as means of atonement, but the contrition must be effected by making proper amends to the party wronged, and where for some reason this may not be possible, , than in that case, acts of public charity must be undertaken in a sincere spirit of repentance. At every stage, wealth serves good and useful purposes, and supports the dignity of man. Consequently, Zarathushtra realizes that he PARSIANA NOVEMBER 1970. 29r does not have a large following as he does not have affluence to support his cause. He yearns for a righteous and wealthy noble ­ man to lend him his might and means. It is only when material prosperity co-exists with spiritual greatness that success comes to fruition, and the cause of the Prophet bears completion. The successful culmination of his prophetic mission will bring him un ­ told Bliss, when Righteousness will be established on earth through the efforts of the Good-Mind ! VERSE 3. A. Kada, Mazda ! yoi ukhshano asnam, Angheush darethrai fro Ashahya frarente Verezdaisli senghaish, Saoshyantain khratavo 2 • • « Kaeibyo uthai Vohu jimat Manangha ? Maibyo Thwa sastrai verene, Ahura ! (151) whole Those B. When, O! Mazda, shall those days dawn. When all Creation shall uphold brilliant Rectitude Through the powerful teaching of the wise Redeeraers-of-the- Future ? For whose protection shall the Good-and-Loving-Mind approach? I recognise You alone as my Preceptor, 0! Ahura. C. Zarathushtra yearns for the day when the world will be united in his Religion of Rectitude! will be the days when the long-awaited Prophets shall arise. They will once more bring the ancient and sacred teaching to a recalci ­ trant world. With the Truth of Revelation, they will clean our minds and purify our hearts. They will cast out all false ­ hood, ignorance, superstition and evil, and retrieve the pristine message of Ahura-Mazda. Rational-Reason will prevail over all our thoughts, words and deeds, when Ahura-Mazda will stand revealed before us in all His Majesty ! These Prophets of the future will speak with a voice that is the distant echo of the fore ­ most Prophet of all mankind, — Zarathushtra. But Zarathush ­ tra himself imparts a doctrine that is the direct Revelation of God Hirhself. He had no human preceptor to guide'him, and spoke on subjects unheard-of before. In unmistakable words, he em­ phatically states that Ahura-Mazda Alone is the Sole Imparter of the secret doctrine he now reveals. 30 PARSIANA NOVEMBER 19701VERSE 4. A. At teng Dregvao yeng Ashahyii vazbdreng pat • • • Gao froretoish shoithrahya va dakhwycush va; Duzhazobao has khvaish shyaothanakh ahemusto; Yastem khshathrat. Mazda ! moithat jyateush va, Hvo teng Fro-Gao pathmeng Huchistoish charat. (152) • • of B. But that Follower-of-Untruth who prevents the spreading Righteousness From reaching Creation, whether it be in the province or in the country; By virtue of his own evil deeds renders his life forfeit; Whosoever deprives him of his power, O ! Mazda, and opposes him with his life. That one shall be the World-Advancer along paths of Holy- Wisdom. C. The onus is laid upon usrthat we shall assail the Unrighteous and over-throw their Evil ! Doing Good also entails the suppres ­ sion of Wickedness !•, The perpetrators of Evil have rendered themselves liable to violence by virtue of their own misdeeds. They who carry aggression into the heart of the Powers-of-Dark ­ ness are as worthy of emulation as they who spend their lifetimes performing other virtuous and noble deeds. Our Prophet neither advocates the dubious virtue of non-violence, nor does he ever advise us to offer our enemy the other cheek, when just reprisal cries out for swift satisfaction '. Only fhey who are capable of dealing shattering blows to the enemy are justly qualified to argue peace! The rest are merely impotent, and make a virtue out of peace due to their inability to meet the opponent in manly combat ! Evil shall always conquer the ignorant and the weak, and only to the virtuous-strong shall go the laurels of victory! Only he who has Divine-Power at his command shall be chosen for the great and good work of Redemption. He alone shall have the mighty potential'.to rise; beyond the crupified and save the world ! It is thus that our Prophet advises us to be ready with the weapons of aggression, when Righteousness sounds the battle-cry ! i/ PARSIANA h NOVEMBER 1970; 31VERSE 5. A. B. C. A. Ye va khshayas adas drita ayantem, • • • Urvatoish va huzenlush mithroibyo va; Rashna jvas ye Ashava Dregvantem, • • Vicliiro has tat fro khvaetave mruyat, Uzii^y^ hn, Mazda ! khruny^, Ahuca ! (153) But should even a confirmed non-believer approach the enlighten ­ ed, Either because of Divine-Precept or for plain humanity ’s sake; The Righteous-One should impart to this Follower-of-Untruth, With discrimination that knowledge which leads to self-realization, For his Salvation, O ! Mazda, and to prevent him from ruin, O ! Ahura. But our Prophet hastens to caution us that we are not to carry on a merciless attack upon our opponents, once they have learned to mend the error of their ways. We have no quarrel with the sinner, once the inclination to sin has been elsninated from him! It is not worthy of us to drive away a former Follower-of-Un- truth, if he approaches us for enlightenment, but it is on the contrary our bounden duty to reclaim him from among the lost whenever it is possible. That way our triumph shall be greater, for we will thus not only destroy an enemy, but will also gain a friend. However, care has to be taken to see that he will not. be obliged to accept more than what he can assimilate gradually. This is a distinct inference that Holy Zarathushtra preached a Universal Religion, not limited to only a particular group of peo­ ple, but applicable to all mankind! It is the tremendous task of a World-Redeemer that Zarathushtra came to fulfil. VERSE 6. At yastem noit na isenino ayat, Drujo hvoi Daman haithya gat; Hvo zi Dregvao ye Dregvaite Vahishto, Hvo Ashava yahmai Ashava fryo; Hyat Daenao paouruyao dao, Ahura! (154) 32 PARSIANA NOVEMBER 1970.But the man who does not go to his aid, XVFX Vyvt ^w**»*—^*—— ’ ------ quirements of the penitent sinners, and his Abode shall be in the Truth’ of the false and wicked ones, just as the virtuous ones are Shall himself end up in the House of Untruth; Indeed he is Vicious who most favours the Wicked, Just as he is Virtuous who finds the Righteous dear; Such is the Religion You gave from the beginning, O ! Ahura. C. Zarathushtra further elaborates that it is an unforgivable wrong not to go to the help of the errant ones, when they appeal to us for proper guidance. He is a worse sinner who ignores the re ­ quirements of the penitent sinners, and his Abode shall be in the dark House of Untruth. The ’supercilious attitude of the rais- ;uided and arrogant self-righteous comes in for strong condemna ­ tion by the Prophet, whose loving service was to establish a Heaven on Earth for all m^p^ind, regardless of any other dis ­ tinction, save those of Righteousness and Deceit. The only ‘Durvand’ that Zarath^shtra was ever aware of was the one who gave preference to Untruth over Truth ’ Quite clearly, he admonishes us that the vicious ones are those who support the cause of the false and wicked ones, just as the virtuous ones are those who go to the help of the true and good. This is the first lesson to be learnt by his followers. The only criterion to be app ­ lied in distinguishing between a Zarathushtrian and a non-Zarathu- shtrian is the test which reveals whether the path chosen is Lhat. of the Ashavan, the Righteous, or whether it is that of the Dregvant, the Unrighteous ! VERSE 7. A. Kem-na, Mazda mavaite payum dadat, Hyat ma Dregvao dSdaresliata a«ianghe, Anyem Thwahmat Athrascha Manangliascha ? Yayao shyaothanaisli Ashem thWddith, Ahuiw! Tam moi d^tvam Daenaj^.ftui^ddia. (155) ¦ ' • J .r p,; . O! Mazda, have You appointed as protector. When upon me, the Follower-of-Untruth unleashes His violence, 1 lesson to be learnt by his followers. The only criterion to be app- 1 's < B. Whom,'over me^ Other than Your Illuminating Fire and Enlightened Mind These two work for the fulfilment of Your Law of Righteousness, O ! Ahura, Reveal to me the Sacred Teaching with absolute clarity. 1970. '9 PAJISIANA NOVEMBER 33i I ! i I 5 C. This verse forms the first part of the often recited ‘Kem-Na Mazda ’ prayer, with which the Zarathushtrian starts his daily Kusti-untying ritual. The Prophet very beautifully pours out his troubled thoughts, and calls upon Ahura-Mazda to keep him under His protecting-care. It is very reminiscent of Mirabai singing her devotional ‘Mere to Giradhara Gopala, doosra na koi !’, and reflects the sentiment ‘Nirabala ke bala Ram !’. Kabirji is equally emphatic about the protecting Hand of God, when he insists, that ‘Balihari Sri Ram ki, to bal na vanko hoi!’. It is truly remarkable how all the saints, sages and seers have with one accord testified to the absolute security of the true devotee who has placed his life in the safe-keeping of his Beloved! Zarathushtra reveals the secret of real renunciation. True Ren- imcsation is the inner-pledging of the devotee to the Absolute Will of the Almighty! Faced with peril of extermination, Holy Zarathushtra turns to Ahura-Mazda, and asks Him to shield him from all the dangers that lie ahead of him. He prays that the Inner-Fire-of-Illumination may burn brightly within him, and awaken his Mind to Enlightenment. It is an affirmation that Divine-Knowledge brings along with it Divine-Power and Divine- Protection also Blessed with the protecting influence of these Divine Powers, he unceasingly works for the furtherance of Righteousness. VERSE 8. A. Ye va moi yao gaethao dazde aenang^e, Noit ahya-ma Athrish ^yaothaaansh frosyat, Paityaoget 9 realise the tremendous harm that they are directly responsible for when they act in this foolish manner. Tolerance of evil has seldom suppressed it! It invariably encourages it to act with greater impunity. The so-called sage who offers his own neck to the tiger only induces the predator to search for fresh victims i The protagonists of non-violence themselves maintain large armies in order to see that their pet virtue does not misfire .and deprive them of their own possessions ! Zarathushtra never favours that idealism which destroys the very heart that nourishes it! He exhorts us to be ever vigilant, and raise our fighting-arm with intrepidity when love, honour, duty, patriotism demands that we hit back bravely at all those who threaten the good objects of our affections, and all those whom it is our bounden duty to defend or lay down our lives for ! Zarathushtra hereby proves that his will is consistent with that of Nature itself, and is the result of enlightened thinking ! His policy therefore is to return good for good, and evil for evil, till the wicked learn to retrace their steps, having become wiser through their suffering, and turn to the paths of goodness, whilst the good grow progressi- ____ „— . walked the earth, to Zarathushtra alone goes the epithet ‘The vely more good till they reach Perfection! Of all the Prophets who WaiKCU mv vaim, 1.\J -------------------- a---------- - Prince of Light’, for this reason that his teaching may go beyond t_____r _____ . dngmatian in his teadnng, but we always get the impression that a 1 the scope of 4ogic, but never, never contrary to it J There is no mighty soul is reason&ng with us, and the light of his reason far outshines our own! VERSE 19. A. Ye-moi Ashat haittdin hadia varesfliaiti Zarathushtrai hyat vasna ferashotemem, Ahm^ n^hdem hanente parahum, Mane-vistaish mat vispaish Gava Azi; Tachit moi ms Tvem, Mazda! Vaedishto. (167) B. Whosoever will act with Righteousness for my sake For the purpose that is the most-cherished desire of Zarathushtra, To him will be gifted the highest reward. All that he may desire from this bounteous Mother Earth; — This too, did You reveal to me O! Most-Wise Mazda. 1970. 45 NOVEMBER PARSIANAC. Zarathushtra speaks with the dignity of a true Prophet. He has come to establish the Kingdom of RighteoBsncss upon Earth. All those who help him in this mighty work will be furthering the very purpose of Creation. They will be helping hmto s^isfy his most cherished desire. They will be abundantly rewarded for this loving work of selfless service by Ahura-Mazda Himself. This reward will not be of a transtey nature bat wifi endure for all time, rooted as it is, in Endless Bliss. They shaU be fleirs to an the bounties of prc4ific Mother Nature, Tim cmbnncM aspira ­ tions of men tend to turn vapid once satirfaction cooks within reach. The pleasure of pursuh sustains chase; but the prize, once within grasp, fails to please. All the pJeawres of the world are insufficient to satisfy the appetite of even; oam stn^ liioTtal ! Success in enterprise only leaves a hollow that cais never be filled. Victory turns insipid and leaves a dsry fieding^of mpthwrar and worthlessness. Only the Bliss that foiknra JC-fife ctf blameless Rectitude abides with us, consoles us, susteiiiw u«j ^tisfiesi us! TTie greatest Happiness that we experience, follows in the wake of knowledge that we have played our parts weR and to ttfe best of our ahiMty! offers no greater reward! Blessed is the naaa wh© cairfaoe his Maker with a clear conscience, a fxire mind and a laving heart, and pour forth this Te Deum: T thank ¥oa, O1 AiiB»-Mazda, for iw'oviding me with this opportunity to« -serve Yon through the Message of Your Prophet, and lo(^ for the reward wisereby I may be offered greater opportunities to serve You more proff- ciently, in larger fields of service, for a greater length of time!’ Earth contains no greater prize,, and Heaven END OF: GATHA USHTAVAITI — 1 to 4. THE SONG OF REJCHCING. YASNA HA 43 to 46. VERSES 102 to 167. i' 1..: Rejoice! For us is born the Illuminated-One ! ' Zarathushtra Spitama ! Resplendent Star of the Golden-Dawn? ? (Td be continued) 46 PARSIANA NOVEMBER im