Dec 1970

b: VOL. Vll No. I DECEMBER 1970 k B. Price 50 Paise I ffw fo8 99 I t DIRECTOR, MAX MUELLER BHAVAN — BOMBAY 11 11 I I I g I 1 I SB « I Iri ri 11 I § 11 11•**1 ri I ilnofcOrtA...... . ¦ ^| VOL. VII No. 2 ................... .. ' ' '." '¦¦¦¦^¦¦^. 19 7 0 T V .1 Cont«mt« SDITORIAL •, * * Johann Wollgrag 6oetlie>-by Dr. RaU' ! I" !'?' 1 >> Firdousi and Sbahnameh Zoroaatriab Bachatology —by Sam Boater. B.Se. 'iti ’iwi wrti^dl Raid w ddrflvftaai?lidl Qmha: tiw ;Sohgs that Zandhushtra Slang' —by Mahyai| Byra^|| Pghd Ehltm Framreae BoywalM 19 31 40 •<' •••¦ "< r ¦? Manag^BdRori P. ft WARDBN, ( EIhb . )„|hPi< fBbm. J XDaa^^ £1^^009 tl. XMBo^^ Mi^ SoM> Miy B^w^F^priettMr P.* B. Wardto from 378, Grant Road, Bombay 7. prtatad by him at Godraj Memorial Printteg Pnas. Gamadia Colony, Tardeo, Bombay 7. i.'M.' I ( f - V 5j8S* 7’S I f 1 ¦A ?It- M Wddd^ni^Orf Heim^^taM; epart- ment of Indology. Here he was mainly in charge of Turfan Collec­ tions (1938-45), when he distini^bf&d himself as a thorough teacher ' of his subjects and taught the subjects for twelve years (1948-60) at Stuttgart in the famous institution, namply Waldorf School. In 1960 , / !%• -t Stuttgart in the famous institution, namely Waldorf School. In 1960 h^^appbed South India Institiite, ’BfcM^bei^ Art uiUal 1968. Since then he UitheiDirector Mabto^bayani B*lv 'aie'WiltCCti'^ SsSfc*^viiS5BSS3Si5Si and iwwned scholars in tte different aspects ^ Gandhijl’Sf life- Rashid Shahmardan Irani Broadens our outlook on Shahnainah, which in most minds is limited to an epic poeni. It is said thM Kidousi took his material from a pre-existing ftihlavi hook named ‘TKhudai-nameh^’. I hope Rashid Saheb will some day clarify to what extent Firdousi is indebted to'Khudah-Nanwh and to-his pre­ decessor, poet Dakiki. * .W W >* >4 >4 ** jH iMSwsesriBnirnrwww a4 -Jtt' a« JU < W W W W W W R i WifH ^-ST GOMPLUtENtS EFQM It 99' »9»9»9i SEWI^rc THi NEEDS OF CENTURY Rudest EXPten^sH^t^ESTcSToi^ SANDALWOOD SAI?pAI,WpOD QU. QIE^ i6, Cii^, Fort, POMUAY-i Tel Nd. U^ad, Office 25^895 , ’253470 V' Whole Sale Depot : 105, Kali Syed St., Bombay-3. lei. No. 33 I 27 5-32 326at 25.24x0 MAZAOdAN OIL FACimi TEL JiO. 3>Mi 31 22 .¦ i i.Ajf Gate Braixffi r T^WJ 2 6 1573 Grant Rd- Branch 1 , . Chami Rd. Junction. Ofip, Ae* Agiary Tel Nd. 3 516?^ ’ r- • fl i >* -i- i tj 4 PARSIANA DECEMBER I97a *w .• Johann Wolfgang Goethe pa LEGACY OP IRANIAN RELIGION . by ; DR. HEIMO RAXJ-l)lRECT(m^ MAy]^^ BOMBAY. At the age of sixty Johann Wolfgang noticed that the Orient was completely un- Goethe hrid covered in his works the en- known to my listeners and readers till ' and tire sfihere of learning of his time lo its utmost limits. Beginning with his native Germany he had turned to a necessary complement, the classical antiquity c. (6 ,;*^K X now T- all highly educated people”, that is why I make the necessary prepara- Jf tions to promote the momentary delight,” Italy arid Greece, without the spiritual Originally it was only to be an exp^natjon But later this ex­ tended to dissertations, which offered something new and which even today arc of much use as an introduction to the Per­ sian art It pe^o^meTAnrient Iran^ that/ rock h^es of the Sas- fiagirt the enemy, the sp^ of^r^ess . *V aTA hv Amami. ^iMTamvn ic novar ,l%v linn • J y ( he began to lie.. Then it disappeared from had forces^ in the world, this brenthtai^ni him in the form of a bird and hid in 1 lake Vorukasha. Goethe considered the be^ oon^dered suriniS5|r"p king surrounded by^dTd~td" be a PgrsiaiT where ’ Gofidie has |»ade a detafled study ehaiactfixi^ic, a characteristic of the of the fight he^een light and dathness in Achaemenian rulers and the Sasanians. a totafiy field — as the basis of The dying jnan, however, doubts this glit- his “FMb^dAre ” — ^Theory of Colour ”. :ause else- PARSIANA DECEMBER WO- 7.a the To live worth v ,M that Tre^itce And to move TorWMd ifl tW Wiad’^' rouSjlight. 6. But as the fiery cirele rose on high. As -if jin darkness blind, my dazzled • ¦ ; • eye - Would closest ^at my breast my limbs refreshed Prostrate; would bow, on earth my brow would rest, The^ei^ pu^ ^a»2»s 7 tol4 deal The pdet whb showed Mmself to be a good sdieBtist fordid as a result of his detaited ob^fVatioris and experiments, that fhe Icditdi# tmiie Wo Beii^ ftom tfcb fight betweeh and daiWess. Tjpettm^ ttie* ¦¦ t . . ... •. t . -- < t i to4Ml^^ of tt^ sw.11^^ 10. 1^ wk iu.fleldsia pnit^boi^^ ly that men ah u >s',.'»¦ Of revelathin ftirt^r hbeO^te 8. When m^ves xts-^tle a $ sun r^'"; - f''- .’bt: once, the infant ;T Kr Jlffi’ ........... ti^b' fire both-soul and ^TWs it-^11 it feeMwewed^^^ e Dead beasts thfOT^lyeF to V^i Tike heed to this, and / ' -I ' • -'C . ,.a ' ThU iA'ii'iwittM' tot^iye 0 ¦'.: T^ Clines dtrenghr n - Where: 4t, if woi^thily ye entertain, Afi ttfe to happiness lA No^ yC Who labour dn^ f^^ pain tb r’ pain. all is pure again, Now may man dare below as priest ¦''"' tO'iMke Froip stone that fire that to <>od- heacfs like. ’m«OWr^StanzUs-lS‘t0'a9.f I to the sim -apd; to W image phuae ¦ ...„ . stanza Kr Oo^ie returns again Sind " ' ¦ ' * = r .r7' y ..." “ •» I' ifybnt sun :/"Now may man dare below : J .’¦/ hapriesC^tri&^bin stone that fire that ««..«>» -^-n-^- ___ “ Stanzas li--18 ^.JSnipmfe^v el^idato’toei wship of the sun and of PAi^IAHAT«lE®^4MhrB«l5 ? ti^e tp:b« »»'^i B' •* ¦ fireJ WfthMa^^ W sun bs-'’ bursife t^^ffippes and the- joysfof dif^ as in 'our gI^ song ¦ ‘‘Sakhi Sooraj b ¦ ¦¦ yi^ 5. 5/.^ :.'mH Tg. ba3 Git rA. WF^. toahonouj -J . ... - ,witl^:respect, 18, Of ,B|^ng |h» the royal stamp ;^dc V^^in " ' ;o’ By .''i Ob/'H' ¦Hfij V“Wel};has the Sun risen for out joy.” Goethe i^inns in the third-'i^Sit of hhei poetn aj^ins to the 8us3 b? Bht^^Hi-sudh a mahW that it includes the activity of man. By doipg his du^esibefls able to produce the earthly ,linage of t,l^ su^ ^e^e. ' sui^|i»:|iasalito file power to it; -.i-nftea ot pgte tec»ppfe!a ( conttones the i^enteg process of toe son, • n?aO la rfsowi-^ ing y hy cortdtag f oodb A^th^ e^hly sun. Likewise cottonwool, is ( appointed to be W '“This ifor the Holy serves”. Two thin^ belong together. M). And fti^lfe^t returns m the f^th verse, to the .wn|snt^ pla^t^ of the sun: toe spr^wBWt its wngs to joyfully ni^t the , sun riseaW^^^ pfeal^^^^f ^ the mahW that it includes the activity of man. ¦ ;O?T ¦5 3 4 ?nbt' oTor 4, : Ji;', ;a f ;y d) G lAkidgntow^toomn^^ GijAis«toene>On^i^ iGUiG to'be-irn’imJ^^ tation d lersjim poetry- ft is written #j the4pwdpf;8£|S|e^^,M^ with , 15. AckaowWge g)»«y )gl»sftMJ*raie Qs?:^ Mwtert and Plahm were TWdht^ ... ': . - ¦'< J the hear ,, Rjpen^asts" 1«.. « ye bring wood, wift>,»aWMP,5»j't '.I'-/ I'j 'I - At .bring tl^seeddofa,^^^!' bii-j J i'jim'r -K^rb ^d’ I !?¦ i and'lto I a^)eii^ieinlea«.tl>e alienarion.,, Ife sl^s jnto i^t. oi^ii^l dothing, in order to communicate lie’s wh^gi^M^WS IcRWW |ivdy ppw^^ woitok attract people throa^ its’ strange of c01mirftdH8»iiafieft«iall8 ;h»n8idli&^in plant and flow’r. s'MfciJ , 'as I of ^‘ prioital names oT phKses abirfidan<*l ‘ 5 Ths ndadet surrounded by br^th ^alMfiil it Ahat 17. a^" 1“ - joroe clMogtogl^l^ati' dtaineW o6dltoire.sf « "^igion “Goethe slips mto role of an Iran Goethe has ipt^naT truth to tell a^ Parseef"His 0^ feelings (^ religious the industrial soc^y of t^tday. colnizance come the mouth of the agid pms n^ fii|-and’ keefiill A sli^t d^^H^ the historic^ JSh somethiniAlS&irSQ ,< *•> ^l> As I pointed ot^W legai^ was for Goe­ the not something old and traditional but part of his own feeling and thinking. An- and ^*™**‘»**- ISV*”. Rmhrf-miles m ; ^e%y. aK.*' oS - cient East and* modern West becanie one. V P^t riiy interpretation of todby at ! I^ni t^ f^t^^ the ^at^dlaF^h^y^ji ¦ \ ; I^stomji Cama. wh<^ 140th hirthctewe Tud#jrW««»»aferjW^^^^^ pro- He «*«<» «»d worked in plfetic men have wSKs for years and ckx. lived and w«ked in dearfas that Man is trying to ruin the Europe, handing dpwh the faattian tradi- e^tb a^j5 &str^hft col^JoAs < life tion to? future generations in East land oitiL ife is sawing ofiF the branch, on West./ He was of fho^ bridge4uil- he sits. ’ inqifaflcittion of the vidio sifflfi mankiEwi as a wh^. We ___ ’xl______________V 1-^ • -1 X.'-. xl_ - ¦ — ""**¦ ' . • ¦’ ¦ luti1^ mcnt. ^e must strengthen this ntrtion ai^inst all ignorance and fanatism, which w^encod*^ In tfeis sense I wish to con- 6 H ----— \ I f The highest' re^oiw’ r rjp *s4r *»»*%< t 5^1 h . ¦? a„ k . '»'H ^"*^4 y"*^**’^ IfeMwhr aad AvmlidBle- \m'-' c^O^***’P’<.; ‘''''’»«>O<»*&''OMB’ > ’ =C - Ibli withsi^HM Mm Prayers ) ¦ - lls?t^K> per Cjo|^ t < 1 < > PARIAN A MCEM^BB 4970. \ • 11 1 J 1^JTK Ftr^usi >v 2 }¦« and his Shahnanteh RASS^ SHAHMARDAN IRANI THE SHAHNAMEH OF FIRDOUSI The^P ihte^st and eathutom is like a vast ocean containing descriptions ced by the civHined nations Of the world of the civilization and culture, thousands during the hiillinary festivar of Firdousi of years old, of the world, and. particularly celebrated in Iran is a testimony of the unique position of that great son of Iran, but in crther countries of the wprjd, eole- bratipns were held in his jhpnppr, thus paying homage to the versatile genius of Iran. Each wave puts before the rea­ der sensations and feelings as if he was himself present as an actCB?*ji^ 4he events. Sometimes, he is angry, sometimes happy, sometwes laughing, sometimes reven­ geful. Whilst he reads the Shahnameh, he of Firdousi in his Shahnameh. After a is so to say drowned in the ocean of bra- thousand years, people of the world, and very and adventure, which on ordinary especially the;Iranians take pride and pleasure in hb name. It will jje ^fitting if such Firdousi festivals are held every year. Last year, Anjoinen-e-Farhahge-e -IraP- Bastan, Tehran specially kept apart a ^eek occasi ons he has no such feelings; Such sensations that ate; created. ey^nce of the exalted status.of Firdm^i, TTfe cOiWits of the Shahnameh can be da^ed into different branches of know­ ledge, but they blend into one, harmoni- for on Firdousi and Shahnanieh. This OUS whole, each branch of knowledge year too, the Ministry of Culture and Art, keeping at the same time its own peculiar under the direction Of Dr. Sadegh Kip, characteristic. For example^ &ith in Godj are holding festival in ^hraix, |h hdhOur religion, tactics of war, love, wisdom, philosophy, history, geography, literature, medicine, law, physiognomy, sociology, manners, apd etiquette, et cetera. All these are interwoven in me texture ot a story, A-' rp^archrscholar cap give talks on each sdhject ; The scholar must asc certain his own particular field of feseafcM and then di^d^4nfeo the ocean to colHfct the required gems; ptheiWi^ he will be a failure, and do injusficd tp the ^atus of ties of Shahpameh and appreciate .the Firdousi. different characteristics in Firdousi. ¦ of Firdousi and his immortal Work; It is , gratifying that the Trustees of the K. R. Cama Oriental Institute also are holding this function in memory of Firdousi. It is unfortunate that so far, . isdbri»rs hAye Med |o repay the di^ tO' the man who immortpli^ ?ancient Iran* Id their talks, they have tally stressed Fict dopsi ’s PS a or a seholBr) or reviver of language. They h^ never cared tp go deep and view the beau- PARSIANA DEC^MBW WO- 13 ¦t Aland, he was unsuccessful, and lost four Tl^ ^h^ameh is a great book on the man-of-war with five thoosaad^^eis to laws ^joverning Wars and battle. Indeed, land. When the British gei^ral tne4 tp Firdousi must be himself a great warrior land, he was unsuccessful, and lost four to be able to show minutely ^e niceties hundred solders. These men of Tangistan I of warfare. Brigadier Ahmed Baber Mast, had Shahnameh as their armoury. They in hb book “Farmandehi-e-Khudavande rodted, dpring the ^btSng, verses of Jung, Shepahbod Firdousi ”, has dived Sawhhameh, and showed Iranian mettle. deep into the ocean of Shahnameh and Which verse, as given in the Shahnameh, brought out the precious gems of war tac- gives so much energy and enthusiasm and tics, and shown Firdousi as a great gene- bravery to defend the motherland like this^ ral. Bahar Mast is of the opinion that the tactics of warfare as described in the Shah- iu<«i nmm^ hold good in die present thnes. jn bum-o-bar zendeh ytrfetan matrnd 1” He asks: Which general, a thousand years |bere is no Iran, let my body be non­ ago had given such instructions in war existent. Let nobody be alive in this laud, tactics ? Which general like Firdousi has even a single soul!” ever given such interesting war stories and immortal war tactics ? Which general. verse: ‘‘‘Chfr Iran n^ashad, tan e man mabad; Firdousi was a swordsman. He states in his old age that: “Dr^ ah gol-o-Moshko khoosted^-e —si, Haman t^-eh^mvandeb* e Parsi.' “Alas! for the beauty, vitality and bloom of my young age at thirty, with that sharp Persian sword that was in my hand.” Scholars translate: “tighe burrandeh e Parsi” as as “Persian language”, but they forget that at the age of eigthy, his pen was sharper than at the age of thirty. Firdousi was a horse-rider. In one of his lines, he says: I »5 dagger, like Firdousi has so accurately described the effects of various weapons of war of those times like mace, lance, sword, spear, dagger, noose, bow and arrow, which apply even in this age of cannons, rilles, tanks, guns, et cetera? Which general could have such control over his army by inspiring them to sacrifice themselves for the King, for their cpuntry, for their na­ tion, aud for the honour of fheir woman­ hood ? Firdousi teaches all these in a sim­ ple language in his Shahnameh. Those who have studied the Shahnameh have “Man az shast-o-shish sost gashtan^cho won great battles and wars by following . ¦ j . , x- the uctics given in Shahnanieh. I shall T give here one instance. During WeWd War I, the tribals of Iran, practically with no ammunition, fought against the poweilui English army, and won. Mtti of Tan^- tafi, a small village wffh about a hundred p^^ndalT sh^ mal-o-bargasht W “Age deprived me of rein, wealth and health, and instead has given me a walk- must, ig J5 ‘When r passed the age of sixty-six, my vitality was gone like a drunkard, and in­ stead of having rein in hand, I have a walking-stick.” “Bejay-e-Ananam asa dad «- »5 thatched houses, situated near Bushire, eadi man havii^ only eigtiteen bullets in hK possession did not aflow tbe British ing-stick in my hand.” PARSIANA D^EMBER 1970. 14s Firdpu^ ideso, as we naderstand frosm “CSienaii y;ie.^hnameh, was not, merely the reyit Do v^ of ancient Iran’s splendour and gre^- do ja Jianri beshkani, ness, but to compile comp^t instructions rayano ra afikaigi, ” for the strategy and tactics of warfare. Whilst writin^^his satire on Sultan two gems iri a ripg- Mahmud, he says : “Be si sal under sai^e sepenj, chanin 7^ bordam be tm^d-e-ganj; Ze abyat-e-garra dors^ siliazar, sokhan jonriah dar S%Mi^-karzar; Ze siiPmsli^o tiro kamano feamand, Ze koo^o az ^haye boland; Ze bslgofisiivana ze khaftano khood, Ze sbiira vo darya vo az khbsJik rood: Ze gorgo ze sbko ze pflo pelang, Ze Wto az ajdaha-o-nehang; Ze nirang-e^goiolo ze jadoye div, Kaz idian begardoon rasiddt gariv; iwM^n -e-nami berooze masaf, Ze^MiiMHai^ g^a razmo laf.' For thirty years, in this transitory world Zarthosht says in the Zend Avesta. I laboured o ^^^pe g it is not befitting to increase or decrease, reward. Bv means of sixty thousand elo- / ' ¦ c- xk u-i icwrtiu. J Anyone who goes astray from the Holy -’’-nt verses, I talked on the tactics of ; —of sword, bow and arrow, noose. Religion, and who has no f^r God m tunic and his heart,, he ,tnuMihe adih^h^iShed fer^h^ I year. And if the admonition is not heed- ^Iked of wolf, lion, elephant, tiger, ed to by him, he must be beheaded by tlw demon, dragon, sorcery, of sorcerers, for Qj-der of the King and his sinful body whose tyranny people are wailing. I talk­ ed erf l^ves in the battlefields, and of the herb-watriors for their claims and counter-claims Firdousi states that every Iranian should see that he must give impdrtahce to his valour and armOury^sdiroi^ disciplinetto defend his King and country. For this and Its defence, pr^rence is to be given purpose; he equates King and Prophet on the same level : , s • A ?? rayuno l^y aflkapi “Know that Kingship and Prophetslpp a^ 1 If one is broken, th^ wisdom and the soul are thrown at the u . feet.” ----1 , A . - . i , , Firdousi lays much strees on this point, ’ and brings evidence from the Avesta for it: “Nashayad kazin kam konad ya fcooQQ, • • ke Zartofibt gonyad bezand andaroMi; Ke bar kas ke borgardad az din-e-pafc, Ze Yazdan BBdarad bedel tarSo bhk; Besali hami bayadash dad pand, pandat ii^bdiad soddiiia^ B^ayad^ koshtan befaAnm idiah, ftkawd an tane por goutdiasb berbk; Cho bar shah-e-giti shavad ba^an^, bdbayad^ koshtan ham under zaman. ” 7 5 quent verses, I talked on the tactics of war. heavy mace, spears, armour, helmet, of desert, sea and river bed. 4 thrown on the roadside. If anybody 18 traitor to the King, he must be executed immediately, The Shahnameh is full of such adomni- tions for love of the King and the country. Regarding love for the mother-country to death rather than to life, as stated by Firdousi. Hes^ys thus: 15 II '*• * • , > “INe^ toi bmO, - ^^iyaBaft-e^li^^ zano kooi^o Tehordd Idlisb^"' ' ' H«b^ sarl^Qr^^^ b^B^taB deidnt^ ^z an b^ ice Ikesb^ bedbsbB0B dehitti. ” “Look to this great army of young people who are anxious for the war.. For the sake of their wives, children, old, yoiihg, little ones and relations. Let ds all be kill­ ed rather than hand over the country td Fi^usi stresses on the effect of leader­ ship^ #ai\ ana f^th in su^riors during battle, in one single li^k ^ “ If you see a man with a tall stature, dry ;: sip na^asad sepah d^gvar body and hair black as musk, thick,bones, Wiaterigeni<^s^^^ke Prof, p. ^achha? Mr. Jam^died d. Twapbre,^ Dr. Sohr^b^a^^,^va4 Jamishi^. Kat- rak^ journalist Mr. Jehanbux Daruxyal]^; and astrologer M ~ 2__1S__ ,2.j" possesses twmtfjiWMie Shalmam^ publica- ty lunar mbMH?’ Acror^mg ^^rirdW Shawsd, flr^ Mizhir, and first Far* ting^w that our Pars! schol^s of repute ibrdia e Dini, ^ar 2131^. There in A^tresta^dyPahlavi Xod^iy are not pro- aire other datiM’ which I ^smnot ? give 4ue fici^t in Persian. But I must, admit, as i In flie K. ifhE^ MSS, Sh^mBdi, some of llMtfmMrMof n^hiata]^^ 1W ’ IlssBiiE^ I must say that some^ tlOe 'BOSS^^ flumed Nassau* Apart . from these > of n^iatureli^^ 1W _ ___Li___ 215LJ1 - ^^vebeen tHiiMHftefrijSBrAJofi. liw aiid Na«8^. Apart . from these ha^ 4r.^ehrani P. Bharucha. &S. the li^i|ut< > ^/5o!||ian,^Bostan, Hafez’s od^, etc., j^j^ce. So& ’• 3 'W;"'‘y"' ¦¦»¦¦¦*¦¦';"¦..................——' ...... ,M ............... yiii.. I.-I I jjfi iniy Iilr' IJ.. <^^-ah|^oud^to announg that two nity. Both have already attended^a mun’* , lyduhg, mtfiodbt and promising scholars ber of conferences^ aiSitri*’haw rea^ . ^l^t. Fnriburz OliaUa, who alib on our Advisory Board, ®ur t . > .• I^y . . . Vr . . y .fwA Mr. Homi papers in them. We are glad to inform ] ¦reitesIlifit.-bDthg^tl^fiJii^sJcde^ , , diave’b^ invited to attend thd 28 ftiterna- led the ini^^^44i^,d^at^^t^c .fei’-'- .;'¦' . ?• *• All c^^^(^s ,w wishing ihem Bb|| ,/ «v A.* ¦'1^ » i y .h3-sb’''cj i i " ;y ? 1 ! .'¦'LjiuSS rif’ : : ?¦ -¦* I ». /'Ss «¦ '«¦ > 4’ > ¦ ' -.» \* '* #/ ¦) xU, ;X* ¦*' 2* ¦ i 1 V >¦ y ' ¦*• ¦' jfe .W'y 17rr! 3« , > ¦f* s r S' ! i 1, ( * 4 Eschatology Part (11) -¦ ' ¦ . ,- - SAMt^.i>OCTOB,B^ 5 '-'Vi- doqtii yen iaxd.|o^ Jdn^in^ 6^ ne things, tlw Fjaal things, Ahura on ^ar^t. ip the earli^t ^esfan a s death life hereafter, Resurr^tion, writing, the Gathas, ISeaven is desmhed the F Wr Cnnsumm^op g£ the world, as a spirite»l or sah|ective state of the so >¦ ?» «¦ bibs b li^ aiMilMmA lipmana manaiiR g|w^ food Yasaa 32?y)^ ap^ “V^hta Ma^ or the Best Thought (M«i4)^U ^ol^^pf >s thfe wiU go after death (Yaspa 3(M)”, or a^io, “On the esiliBlBlogk^ sWfe CKhorda^ sia and Ameietet nectar that the pions soids receive in hea* and **‘Voh« Manah d^lls in the heavenly home along wWi Mazda & Asha (Ys. 3040, 44^)” —^ ©r. M. hfj^ialla in ‘Wstoi^ o^ZSoroastrianr ism’. Comi|j|'^g^ the^^ G hS^r Avesta we fli^ heaven & h^ ite longer spiritual coodittons of man ’s %l«i^ ,/ ¦ "’................ ual aNicrete:«filac<^ looitoil ‘The process reaut thp mdy^de” j ThePah^ liter^o^ pf hMnrm Wg- jn i«wi||^ as celestial j ’^fteces., la summation ia i WWn8js',^!^yifl^f' (I the demM* ^E^S*^d^anaX Here^er- W* tht^dcmo|s Tanker enhances the pMhis WS^ dootn^ to damnation^ ha^ld endure?’ ’ Heaven^ in abpde. is;Ana|^ ||i5h^^1|ie'.. I&^en c< the ^nts (AshaYjfetl)'& the followers of Boundless idehtiffed^yipth Garo- doomed • damnation^ ha^ld endure? ’ ^a5^in& 7)'' of the Prophet (the Magas) who have stri- thmana. PARSIANA 19TO ' ¦ '^ %¦ s3 6; Wg- to “WlF) »® w ¦• ur," 19The ’^alafi’ Wki^aB^dti«jrffe VW in tlW ihost vivid tenfts: *‘^ ls brilliant, most fragrant & most pure, most denHms (headed by An^a Mailiyu, the supplied with beautiful existence, most Prince of hell) with acom & mockery. " W w^ed soar is here recdved hy the —7 ---- ----------- welfare & eatables, loathsome to the taste of man.” 95 desirable, ... And in it are all comfort, Angra Mainyu causes the soul “to be fur- I^easure, joy, happiness & welfarfc mofe d , cepts regarding Hell; Hett ta fltti'iivesla Bri^. ,,:pis.4>ii*a»fr!l^^ . ‘ rn^Wsna, the flou« fife DadM^ (l>a)); If is Aiigilni.m^o w Bn- dWM IV, dS-SS. yaAt j-^ «nd >t^r adlli '(Vide Yasnas 3fi20, 47-31* fit is Zoroastrian wrdiagfeflfb^jrt^fliei^tieqH? , varitwsly refeiVfiit‘fo'(iil‘fhe'‘iG)t0>lB) -its HfBjAtMiWW iwirtr ”. of ’dail^easr (Ys.^3j^I^^^^ of its.yftOo^^h^rumen|S;;^;;Toitn^ (^ scorpions,^akes,dragonsdc^tfeerci;ea- tures tftat^dnst^y*tdr4ent the wicked 13). Here, in the place^df etemah^erdi- sdnls cry out in anj^ish dt tion, the souls of the damned suffer Untold their teeth. 20 Wrs On^ « & WWetfee dhlft* (Ys/3(>^4|, .bod^ > the W^t'OrW W I *1 j ¦=¦£» ' / * ! ‘t .sii ¦« iq * 4 The *Afda Vifif a^also other iescriptwwMIfelU fi^I^tiye or are tl^y aj^q^ap^ before God to be taW literal^ ?” a^s the le^ri^ i^; inyisibJ^,;^^The at^st W^- Pastiir- B. E. Sanjana,;sndMates in reply: ted mti^ bi^ fMXt)Wfba4hty aie ftgurative.^ T are Heavens pt Paradte, e^ ? jh intended to aropse in our piinds tjiegidpg gra<^,. are afsp dlhKtrated, Qf BveTO eidWt W punishment.” „ GorreSponding to^jtiae fQiir beaveosf of the^tetef times ^ide foregoing paraj|,jthe MteO hooksii^ mtfce^wrtUw of four tighs W^anai tea, viz.; tiio first it^ fe d^ioasof h^i and, the l0W|h.«ie de^ WjM i^ areaorrowa& Ibrn^^ eat iw^niriw (tiolistomkAsdieres Aharman W*® nbiie to hbar &’ cOiNdiei ” ?i3fies; and which may be consi- vtise, sp tJ^se^ fe W datichessr in Btil QRM <^£a(Wical ndth Owijordte^^ < if can W^^asped by the hand’’, in^ nCw turn tC the Pahtaivi ' .r ’ inMM- iii ‘ Utf/taiil W eM tell liPthe n- it tan he^^asj^d by the hand’ irfeiSe i)a:(fitibn^ W4*, toArta.rVWtN««b. The^taet day df^Ite- stifreclioa, Whfen at last, iti SujteHn^ ' ................... ¦ ¦ G” C< ' G- ¦ : •¦ The *Ai^a WaT describes the tonnaate. of heft at great length & in tht ffiinut^ ¦; Sbme of tise mMWdt^s & atrocious of these artV Those w**C>> catUe are trpdf^aHHej^^ir -, . " 1- .v S^Ol^F^tOwa ’BC^- TrsStolng'the Chinvad Bridge, Viwf, derws- :. ' ¦"; .’¦¦¦ . ^ '. . . • ¦. ¦'¦’ ¦ ' v-,to-'T. < dfto: :¦ A 'X.^' , ; ; ^1. . ' < m « « « « . « « . •« beheved to have visited ift details htaveai nni^idagc^rai^fciiB hdlrj6ii^ffl»e.b^^ & M. la^ ]^^n m^^^lA^f^he We ne^ to tl^ Nameh bears a number of painlings illus- concepts >^^g an iiifeniie^a];^ jda^, hratin^ the rewan^ a purg:to^^ ‘tins'eschatoio^af' PARSIAblA Oe when this Zofoastrian Saint flou­ rished is not known, but if iS^tfidst gene­ rally b^^d^l^ W' ftouWSfel duiitife ^tlip Sasanian nigltij^ birobadUriin^The le^^bf theW^’^aSaWn^^^^h^ Arde- shtf-(3r$ century A15ir'Ardaviraf isMSP- of ^taiK lievedio hav<^tt-dfifiid;i' s<^ of trance- l _- tfke st® for seven days ^'ddritff \ peiidd his Souf^depsH^W^f^fiekt world. A...,/ ... . -£r L., ¦ 1- ^idCd by the angCls Sarosh l&^Aihr^ seaJesh^ jsr^ adfilfecri^ed^^fi^^ ! i t 's'' su. ! ./ full of ^h ind then devcfiir ^m ji > . ¦‘G i •y i i i BMBER'imbeihg recognised by the eaitest writings theGathas; 7‘‘The strict logic of te Abo trine Zbroastfian bschatblogy and the siymmetiy of the entire system deinand a place for the Souls whp^ good & ^ii ^is^hctly balance.” The Gathas speak of a ‘separate place’ for such sOuls; This is the Av^n ‘Misvaria Gate ’ or ‘the ptace of the mixed ’, the Pahlavi st^^an ’: The prophet says (Ya^na 48-4) that wayets (in doubt) betw^ good A evl ter^ugh Ms u^tq^^ w(r.JW. Geiger & H. see a bo^y resunecrimi at the final consnm- ma^ion even in the .oldest Zoroastrian for any‘Sins that they may havercommit- writings, the Gathas, and attribute; the ted; and likewise do the wicked spuls practice(though in latertimesof theVen- experieh^ a temporary ehjoymeiit in this didad) of consigning the fleshly A fluid Zbroa^fian purgatory, befbre proceeding poftmns of the dead bodies tbt^truCtion, to heli/ tbt ^ gwservhig the bbne^ RARSmMA C®GEMBERT97®. i” « 22 4 4 11 k Bftdik Resurrect & moitoi (For detaiU: ^ sigt^i^r S^Sters, lilcc Bcof.Jtotez W cance of this Universal Fire-Ordeal see ‘IntrodiB^ioa te tiie Avesta’) are o| the my artic^ on the Cult of IFire Opinionidiat the belief in resurrection pro- 19, Vendidad 18-108) andthat the concep: a comptete purification of 'S^ls> for ti<» ,fe Boe l£iM>wn to the taler sot only -will the souls of the righteous ZoTOOStrian bo^ Jiowev^ speak , , of feel a ple^uraWe warmth when«^ssing ‘bodily ’ leeorrecfion in explicit t^ms : through the molten flood, but the wicked The fiitiire body or ‘Tan-e-poan ’(the souls too will be purged of all sin & fii^lly come into existence “only^ at the end of Perfection & Bliss. 'K' '¦ . -i .. The. Zoroastrian books also speak of certain signs that will precede the Renova­ tion or Regeneration: “Finally^ ^here will t • • 4^ i” men...and the vicious (will be) dissociated < opinion;riiat the belief in resurrection pro- 1970 issue of the Parsiana). The ceedsfrom the later Avestan times (Yasht Ordeal by molten metal will^ bring (about 19, Vendidad 18-108) and that the concep- a comptete purification of ^ '^ls> for tioB .is Bdt l£iM>wn to the sot only-will the souls^ of the ‘bodily ’ lesorrecfion in expficit twms : through the molten flood, but the wicked The future body or ^an-e-poan ’ (the souls too will be purged of all sin & finally Final tm ppwahab ift j^lx^Bnent) will becontc Worthy of that 'State of etern^ ( the 3^d’ Thus, at the end of the world all man­ kind wSl arise, and then-will take place the Final Reckoning or Universal ludg- be a decrease ot afflictions and meht followed by the Frashokweti (Reno- creator, Ahura Mazda will restore life to vation). This-great" filial event may be t^stiSurnmed up in the words of that great from their vices; ... and b^ng’ exempted oriej^list ProL Chr. Bartholomae : from punislmient, becdhie hea^s erf a “Ai^goo^^ eyfl thoi^hU? higher or^” (Dlrftard). Thei««w»be.a of the ^dre human kind are gai^r^ up ‘‘removal of fee in^. Thus, in the spiritual world,. wjH? rage I IS, a’ ¦ -.11;I iidti ;i&fW“f’thal ¦' ConsuniniatioB),'‘tte ' tkni. ”>1^ wM0 <^ n 1 .iEi'i;ia\;/, Theag wih t^ place ttie Final RenpvO Sib oil WdbdkenHr (wliia Brofc Heru- ___________________________ ___ fdd^ iWders at ‘fliemaknig b^ond ’), i!fe?b^beli^i«t>#^ wbe immortfds^ssuchmsf «h- tMni^ ' befeht & annihilation of the Sosdiyan^ ’in® sMiel ovm^ opiTio*^ 57 yem^fc Tl^ l*ahi avi bo^s ipeafc bf 3er- taih collaborators of Soshyans who would assist him in the work^ great, personages wfeo ohce ihhainted’this /earlh but who fioi^ver,^^^^^ when it ^curs in the earliest writings/the ^6alfe singular of is i^ed as a genmc ^term, des^a&g the |kti^et & his followers. The term is alsob^^^lof- ed (vide Gathic. Ifs., to desiignat^ inigenerali those saintly souls who the «o<4 cause i of Ahura^Ma?<^; and hs»ce thb4o^ine Mthe,sayioj^,I^^ ia la^efiidevetewein- - '•'"“-S"iS 4^ V' M the tiihe Withis RestoratioudUo bt^nal ; perfect-happiness) the faith i in Ahurn?iSE eternal life shall be revived, and the pla$e of honour will be held, loa the,ogreatest moral achievements & by the greatest ‘ Victdty' bf Spenta-man over AngTa-man. ' Theti’ again, ‘‘Zarathushtra invofejs SraOsh ' as the greatest of the heavenly beings < to appear ’at the' final* Consummatioiii of; the world. (Ys. 33-5)”. jij J 9?f uuvwiue wouc dineiehf auK or s^un prophets A^T.r°-^ 'Various dodbme^af Ae Me«Biwj>dtWt»,ott|>« aXrilB'to fliatk « Wte Sasidi^to or saviour prophets. W »ashl% as Mio WffltbiH0 >l!p l«>iKi«t writings.- iii parttOTter, the PdMc'lMi- varims/fDlarafc, after! ZatMhBctbt^, ctte iMir YaMj bMaH aach dateg aR 'of a i^pestalH^ fltfcteh speddlaliwOwe^ Ihe wdl-rknchiv&scho^ cBa» or expiration of a^eitab erf^ i T|if^ lar V^dS^ it^Bo^i^rin has names aiite’given siibjecfcmttength; iuc -hb. exped^ pic^ ’X Ukshyat-nemangh (‘Growing ‘Zarattohtra hhr QontewOi^ks^n,^^ ttrnya^ '^and Ash^er^toi (ifi^ Wt ypdg^ ^ffhe^m inteipmts . t^ pJety’WW befeg tile Redeaw of ^e o^‘milktimupjs’ of tJ^ th^ *oiH 'Who? fcwrdiflg to the PaMavi lite. Ffop^ M ^y .‘very tog^^jods^ rature,“would pt^ Sfthe Wurrectioa ’?« and thus .^ort thiftkitia-lo hiniottaW. ^^shedar is men^ned^^ 1^ years^or IbtXXyeiars ^cording to Dr. 1 « fattire^ would’ J^side tlte ^Resurrection W ‘re^ivei^ «160a^; that afeiit* C. wou^^ 1^ the ^^t date for tlte appearance oi proplief tluShe- J »> WQl thfese W(^ld jijgi afeiit Wi wdu^ the wfre3t ’^’brin^^ht a revival of the WigitMK date for the appearance o^ pibi,:Xvll«L2- th^ last Sbshyahs; Mio wouldMf^ar at ^oift the cto^ bf the last fntteniuai/^ wohM 4dW^*^ #e‘«Fem«Hin^^i^ as^st In'bnti^g abbutAthe Final Kenova- ptdphetW^el^hWWbbBte-c^eraiah «RSmm OE«SE»i®ER »¦ -<¦' ? t « ' ?N^’< .• • ¦• '¦;’ - ¦ ’• ¥?> «MiK:T4 ’t), 3^«l6 Sl«a^ ^%W«ai »td'» .1’^$ J i ; t«^ M(idi«ii v1 IrW^H (i> i(M^4ld Mfcik a ^i^wi«.4iidi>M,^H|, ’»U'di^ HHl^ aH^»l^4^(i) I I. V »»MmM^W aHin^l SM^^dii^ lt^^^li^, n^«d S^MlMi »llM^. ' ’ / (ii) mU^Ii a 'S'^dMvMl ¦ ' ' ¦ tf >Svf .A«^ ani'iiqi ?i’K^Miil«V ^t^Wl «V'«4 «iw d. : »tt <1^ &i dm «1«<{1 ; ix ; h •/«d MW d. . ^^MdHl ^lMd ^iv 5(H«dd 01^ «iw d. iimM^^(^dil«RX Wl (idSl S^dlMi Wll^ l? (€d« i^dlMi »ll^^. ' ' fii^ ’«rj g «^^i d^(i^ dr^Hl 6sAirt). |i»^wi Mia<^ »^J«< MW; W(l WfM' A4*^«lL *ilq’ HiA SjA&ay UlR Xl*m <<1U (iv)4H tlV » tig 3tRlH ^Sl nUHl ‘Mi^lM tlV (ii) :» *(I^«-wr»ti »nH (Haw Mil aHi^ Mi< it Hl •illauvma7§HwV'i^^ >« wni H w'tu^ -h I^^II ;t :»RM;ia4 W >iftHi H ^51 a>i^i< li t«n litMavi 4tii«(l hM *i^^i mi2 wiieiR MMXWi *11^ •. (iii) •ItX’ER'tt ^IW, K$«ft *11 ^smUi «i*(l tiJtHi ki5ii •M«i At MU4l4i arllSliHi (xxd •MtUl Mi^M ftmMi cRl m2 •, 1 ?lMl4l >4«ti w«:il EUR 4 '*1^1, 41* » Tel. 242861 rt. 0. 254. Misery Bld|. Betar Gtte, Bombay I. KEROSENE 0EE0t (: I) 15 Colaba Causeway. 2) 12A. Nana*s Chowk. 2) 177. Tardeo Road, 4) 167. Grant Reed Gerner. (Ranjl Agiari Compound) B' MISJEY HAPPY TO Sl,RVE YOU! PETROLEUM & AUTOMOTIVE SPECIALITiES tsso Service Station. l83,Or. Annie Besant Rd, { Neer Worli Neka ) Bombay 18. 1 B E « 29I THE SONGS TH AT ZARATHUSHTRA SANG: ..4 by T MAHYAR BYRAW PAIEL. “Let your capacity to dispense Universal Love be ever the measure of your Life, and Illumination and Happiness shall eagerly vie -with each other to you besA, whilst even the very Gods wifi bow before you ! 99 > “IDHA APAM VIJASAITI VANGHUHf I3AENA MAZEMfeYAS- NiSH, VISPAISH AVI KARSHVAN YAiSH HAPTA!” —Yasht 13.94 ‘^Heacerforth, from now on, may The Good Maatayasnian Religion spread over all the zones that are seven ! — Fravardm Yasht 24 INTROrnjCTTON THE AMESKA*SPENTAS CONSTITUTE A UNIQUE s I SYSTEM that leads us to God^Realization. Th^ bear the stamp of the Prophet’s special genius. The term ‘Amesha-Spenta', n^aning Immortal Holies, is nowhere to be found in the Gathas themselves, except in the introductory verse, which is erf a later origin. They are variously interpreted by different scholars. Some refer to them as the Lords of the Elements. This explanation is inconsistent with the teachings of Zarathushtra, for it smacks dangerous^ of Polyth^i^. Others refer to them Celestial Beings, who are the intermediacies God and His Creation, particularly Man. This makes it. stdlsworse, for Holy ^rat^^ra explicitly: warns us that we are always to establish; direct contact with Khm ahmci Who is Ahura- Maxeb^r^e One God of all, through our own inner-awakening, and never through that of any (rfh^ vicarious agency. Still others refer to them asi His Special Attributes. This may sound* very plausible, but of what earthly use is it for man to merely know what God is like, unless it hdps him b* some substahtial way ? Only when we regard PARSfimA DEGEMMKEt 1970. 31J that they inheie in God. It fa grea^ by far ,te be God-^^ than GI come to me when I call, them as virtues that are capable of human att^ment that they serve the most intelligible, useful and beneficid purpose, To, know that man can by his own effort and will acquire these Diyiae Attri­ butes for himself is infinitely more worthwhile than merely to know that they inheie in God. It fa grea^ by fer- te be God-^^ than merdy to know what God fa lice 1 And so,, we find Holy Zarathush­ tra praying to Ahura-Mazda in the Gathas, and asking Him to grant him and his followers these Attributes and Virtues, instead of simply , recording the fact that He is full of these Attributes, and praising Him as their repository. In words replete with Love and Wisdom, Zarathushtra sings in Yasna Ha 28.3 and grant me Perfect-Bliss !” The Amesha-Spentas are all very intimately and inseparably connected with each other. They janMl^of diem mve^ed in the very first verse of this chapter. Imperceptibly, they over-lap each other, just as a man of good thoughts utters good words and practises good deeds spontaneously without much conscious effort. During^ the life­ time of the Prophet, Asha was the first sU^ on the of Zarathushtra; however, in subsequent times, Vohu-Manah usurped its place at the head from a position that was next in importance during the earlier period. A ? 3^ Zarathushtra based the entire foundation of Ins Religion upon the solid rock of Asha, Rectitude. Righteousness was the first step to be taken when treading the path of the spiritual life. As man advanced in Righteousness, Vohu-Manah, the Good’and-Loving-^ Mind would unfold from within him. The Vohu^Manah, When perfected^ would flower out into the Vahishtem-Manah, the or lEghest-Miml, also referred to as the Univefsal*Mind. In this condi­ tion, he would find himself in perfect sympathy with All Creation, and would learn to look at all things with the Eyes Of God. The word ‘Behest’, meaning Heaven- is formed from this word ‘Vahishtak However, it would not suffice for man to merdy acquire a progressive Mind, but he would also have to cultivate Khshathra, the Divine* Power, in order to overcome the temptations of selfish personal interest. What would it avail for manto know the true path sdence, if lack of moral stren^h withheltf Mrtefrdm implfementinf IM dictates of its small voied when it clashed Whh^a pWn selfish pros­ pects 2 Next, Armaiti, Faith Would be a necessity iflteier to dimfUate credulity, superstitions and scepticism ftrpm his mdU^al make-up, and in making him inwardly strong. Haurvatat, Perfection kills the beast PARSIANA DECEMBER im \ i ¦r z within man and makes him a fit instrument in the H^ndSj of God. Finally, Ameretat, Immortality would enable him to do infinite good for unlimited time through unbounded regions. ; The Spenta-Mainyu is the manifestation of the Best-Mind. It is the Active and Creative aspect of Ahura-Mazda. It symbolizes the lEghest I^al of a, Ficrfect Existence.,, It is the source of all that is^ good, a®d(is responsible for ah good thoughts, good word^ and good; deeds. Ahura^Mazda imparts the rewards of the virtuoua thmugh, the benediction of the Spenta-Mainyu. Qui^ ohen; SpeiTta-Mainyu is completely identified with Ahura-Mm^,' vriiilst ih some p^sages ft remains distinct from and also subordinate to Him. It ixtl^' Satvd- Guna of the Vedic Scriptures. Pahlavi writers translate it as the BenSficent Spirit. Perhaps Zarathushtra intended to convey ¦ ¦ i''. : i .lii ! i 41/ ' */¦’}«'. .'H'l f ' meaning the Spirit of Light, in as much as physically, Ahyra^Mazda manifests Himself as Pure Light, and Zarathushtra himself is rightly regarded as the Prophet of Light. ¦ .a; fjdjnffb bh// z .• ^„= • z- Hence, in this chapter,. Holy Zarathushtra prays to Ahura- / I < ih'ity 4H'I n.j/; f; t « i Mazda, and beseechei’tliB to *ifhht^tii^ rib^l^t^6^^d^ of 4he Amesha- Spentas to the deserving virtuous .onesAh/ough the tKa^dlant ^ifit of Spenta-Mainyu. By ^^ nyt ^d to US that some seraphic Ang^ should come fluttering down through the High Heavens and but h^ liill^ intends to mean tlisd we shmritf turn our spbifiW insight imvar^ and search for the SuWime-One lading t|iere ! There are rich treasures awaiting us in the world that lies within ourselves, and it is upus to delve deep down intq the ocean of Bliss and bring them out. For ij^hilst the foolish ones of the; woi;ld turn their eyes' n^>diin|s externabfor iwaids both materi^d and spiritoal^y^e sages cdtehi^^tfaSte^W end tifls quixotic^ searoh at^oQ^, ahd lnrding$ our g^ iWatds/ hasO td Wist^V^^ the prieele^ possessions ¦ thit lie deeply submerged within our owh selves! It iS the ih^sa^ W Moly Zarathustra S^at>^ awaken tlwb^esha-Spen^aS^^ M withih selyes, and jt^ transmoto the ha^ metal of our mean living into the pure gold of Jlubllminal i Existence! PARSbANA DECEMBER, 1970; our- ! i ¦' ¦ 3^51 Pronunciation of Vowels 34 a as in abide: a as in affer; e as in echo; . i as in m; i as in eel; e as in ate; n as in announce; 0 as in odd o as in ode; u as in pull; u as in j^l; a as in aunt; Every contiguous Vowel, that is, Vowels following each other, must always be pronounced separately, and never as one long Vowel. A. TRANSUTERATION FREE TRANSLATION. C, COMMENTS. GATHA SPENTA MAIN YU — 1. THE SONG OF THE HOLY SPIRIT YASNA HA 47. -i-jF S' VERSE 1. Spenta Mainyu Vahisflitocha Manangha Hacha Ashat shyaojthan^a vadi9ngl^ha Ahmai ^n Hanr^^ AmoefaU Mazd^o^isi^aO^ Armaitl Ahuro. (16S) B. Tbrougb the ^Ipiy Spirit the Universal Mind, To whose deeds ^d words IUgh|^usly inspired— To ^n^ is gifted iterfection and Immortality By hkazdh Xhura, along with LXvine-Power and Unswerving- - ¦ ¦ - ¦ ¦ Faith. C. Ahura-Mazda manifests Himself as the Holy Spirit in His Crea­ tive Aspect. dj^rates on Univers^^ by the establi­ shment of Immutable Laws. Ms Laws fonclion few the benefit of those who are Mghtoofiis in their thought^ words ! AhurarMa^^a showers the gifts of Perfection and Immortality upon the Ashavan, so that Rectitu^ r^y, perpetuate it^lf through their ceaseless activities. llU^igiitedus ones take ex­ treme delight in furthering tiw cause of creation. For this work, Ahura-Mdzda blesses them with the gift of Divine-Power, which enables them to work selflessly, and He instils in them the virtue A. fit I PARSIANA DEGEMB^ 1970. X' 9 f 1 I w* of Unswerving-Faith so that they may fulfil their mission un­ falteringly. According to the Zarathushtrian ’ concept, the self­ realized man does not pass away into the Great'Unknown and loose all identity, hut on the contrary, he merges himself very thoroughly into the Stream of life and works constantly for the well-being of all humanity, all the while maintaining his own individual identity. VERSE 2. ’ ¦i- W' A. Ahya Manyeush Sfienisittahya Vidiishteni Hizva iikhdhi^ Vaagheush eeanu Manangho, <* Armat^h za^ofbya shyaothana verezyat, ^8 Chjsti, Hvq pata A^ahya Mazdao. (169) B. This Most-Excellent Spirh that is the Best Utters words by the Good-and-Loving-Mind inspired. And with both the hands performs works of Faith, i T^is is the Wisdom of God-Intoxication, for Mazda js the Father of Righteousness. C. The Spirit of Ahura-Mazda is actively engrossed in executing the Master-Plan of Ofeation. It inspires us to work inwison with it. Our Cbnsciehce prompts us to speak the Truth alone, and to perform deeds of Rectitude that Faith freely sanctic«ij^,pnly because the Good-and-Loving-Mind always guilds us frqm 3^diin. He whosoever allows this inner-guidance to lead him constantly has chosen for himself the best and most reliable mentor. The Innocent-Believer is one who has learnt to regard all things through the Light-of-God. His Wisdom is Divinely-Inspired. The Wisdom of God-Intoxication directs all his affair^.. This Divine-Attachment is not insanity, but is the highest expression of a life-dedicated to the pursuit of Righteousness. Divine- iBtctKfeatioa is noi liceii»i'40Bact as cme pleases, but oiily the to csury oM the WiH of God under all circiimstaoccs ! Ahura-Mazda does not tol^ate any Unrighteous Action, executed under the guise of Ehvine-Madness, for Righteousness is the guiding-line that always restrains us from doing any wrong* and the earthly lover does not transgress against His Immutable JLaws. PARSIANA DECEMBER 1970. ^5VER^3 A. Ahya Manyeush Tv«ii aW to Speotp, Ye idmiai Gain rattyo«'sikc«rtim hem^aahal; 9 Alt hOS vastrai rama-^o Annual, Hyat hem Vohu, Mazda ! hane*frashte Mana^ha. (170) B. Through Your Spirit You manifest all that is Good, « ¦ For them You have fashioned the joy-bringing World; For their protection You created peace-giving Faith, For those, O ! Mazda; who are ihsptffed by lhe GoPd-and-LOving- ‘ , Hiod. C. ' Ahura-Mazda is the Spqrce o^ , tha^ ;S^>pd^ PKates i through the medium of His Pure Spirit. He has fashioned All it 56 Creation for the ^leaMfe df regards tliis world as a gooid Miri^!'^W e ideal Mhi^I Aw^St the Aryan people, the Vedic branch elevated their chanipions to the status of Gods, whilst their Avestic counterpaits raised them to the pedestal of Heroes! An example of this ii fotmd m common pi«4iiMorfe aii<»etot of hath the peofBein the semi-mythological persooageM VMBa ofthirfifaidus, the Gtod of Deaths who fe ideWkal with Yteia shedl o# the hrammis, the Gnoellmt Oig of the eatise h^gjterial -? ir Waddi ^^The Ashavan,, who? > the JugW ideal of the Iceflians in the inclusion of ^me retpptc f^tes^ but is . who » devoted to W hji fatmly* > hjic a^ befriends the lowly virtuous and works for their upliftment with religious zeal. He is a brave warrior who enters the fray with intrepidity wlwn duty sounds the tanmpet, and makes h(^d thrusts against the mi^ of the tyrant with the name Ahuf^^lazda upon hfr lips, and the Law Qi Z^athushtra within W heart t A. B. ** lif^' - i'O’Gi c. two ways. It gives succour to the virtuous-poor, and also des- P^j[4NA PBCEMBER 1970. 37 8e ¦aVERSE 5. A. Tacha Spe^ Miunyii, Ma^ Ashmme choisii ya-zi chli^ v^l^sbU^ , Hanare Thwahmat 2^1^ Dt^ao bat^b^aiti, Abya siiyaofliaiiaisdi Akat afibyw Muia^^o. (172) 5 • 1 B. Throu^ Your Hply Spirit, O ! Mazda Aliufa, The Righteous have been promise with all thal^ is the he^; Your retribution will accrue to the Impious as they deserve, For the works that they do when inspired by the Evil Mind. C. The Spirit of Ahura-Mazda blesses the pious ^irii the rewards they justly deserve. The Righteous ones are worthy of alt that : is mt^ desirable. Similarly, the same Spirit promises letpimtion to the impious for their own misdeeds. Wickedness is a hideous, repulsive and vicious monger that insimiates itself into the affections of thfe ijgho^t, the uhWary ^d the negligent by reason of their own stupidity, arid once its evil seed is planted in the Y^nt grou^ an idle mind, it sprouts out hji^tH^hion and beco^s ven? diflfeuU to z^rterminatc. Be^Mifce,; it? only under­ stands themessage of the whip, whidi;yweapha^^^ be destroyed first, ere ^hdr course isaright. AhsoOdfod^ s>^ hfe ereWtuies b varibtts Wii^ He slwwers BieWirtees of Mwq ? ! thi oCheis, He tamis Ae W of Wratti l But the ultirriate aim is to save, save and save ! No creature is so lost that ite* ultimate salvation is not assured. C^y someriseup at the call of Love, whilst others require more drastic m^hodj ih ife earlier stages. The plea of ignoranoe ha^ as little hqpe of recc^iiddn in the Laws that regulate Spiritual Ju^fioe as it jh^s in the Laws that govern our Earthly Courts. '9 5: 1 I 3S PARSIANA D^EMefeit l4i«6t - 4 t ir VERSE 6. i » I i* A. T^ jio Spe^ Mafiiyu, Mazda Ahara ! ip^tiya, ¦ r . . R dclw»n^^ Asfcakhwyacha, tporaiirii Iteite vinn^. (173) t % B. You give these through Y^r Holy Spirit, Q ! Ma?da Ahura, The HIuihina^ng-Fire will determjne the desert erf both the contenders, i; < • F^h wiU ad^ce with (he Spirit of Ri^ajteousness, And ^jttract to the cause full many devotees nwBi^^ of the AshtwraB I. TO Righteous-One tO: ei^p into every; human’breassE and read eyc^ seciet t^rein. T^ guilty ernes thw^^ ^pose'tbwselves , with as much clarity as t^ innopeat; pnea reveal themselves to the penetrating ey^ of the RealisedTOne. TO» inno^ was^os^ misinterpreted by the ignewant though powerful Saoer- derfal ^ass during the Sasanian Rule, who made it incumbent upon contending litigants at law-suits to undergo a trial by burn-! ing-metal in ord^ to prove the guilt m” innejpence. of the disputing parties. The R^iigimi erf Reasemed-Faith Mich He^ ZarMl^ . shtra advocates will irfospef more and moieir aS the spirit of Righteousness grii^ the attraction of larger fplhnwcrs. It is an enlightened message that Holy* Zarathushtra brings to his i and erf? a necessity, it wiU appeal tocnUghtened minds. ; plart of^i^ tOnMs l JHis Reiigion, aaeiv: slhe passagea of th^ an (^n bbdt lthat rmpa any new discoveries, nor does it ever forbid t^ upirfementatm trf amy de^aWhD^dvmehti^u^^ on existing condition^! ® acquisition that kll may strive for. It is the- prerogative 6f nd dia^ of ^djple, and ip as flhM as Truth is Universal/Zarathushtra tBi be dlassiM the benefactors of all mankind, for he preached a message that is truly applicable to all. (To be continued) PARSIANA DECEMBt^ im r < r.. zr >' R 1. ¦ 39 i. A- III ^jo-n Framroze Boywalla helping hand to Poona Blind Men’s Asso- fiiatjoi,, Ifc sa^ service minded wife Frehy are for all these years" W Fund an J^titirtmjr^ Bombay, as a model institution described in Par- ?«a«»di; the great pleasure of meeting the couple in BqBnbay i A useful man to the last days of his life . , Mr. - Bejon Boywaite Mccumbed id his >nal journey hean^Wd on 27th Novem­ ber 1970 j|(i the age of 15 years. Born and educated in Bombay m Blanca New ___________________ High School he was orphanetf hy ttie teii^ ^leafijr W^ich almos^ th year of his life. But life is for ’iving every mob^ froe from duty joined to pay was his mettty h^ sKBetf lining fot^^ i^sjj^.to tfi^mk did^ much twenty years leaving who©! in the for him'arid hi^ f^hiily. ^^ns of Bejon. . service of M/s Vo0Ea« Bros in th^ cmtmi phte^ P^y^W of the old departmesiri. iOi dil^cnOc and inlelBgen- shmtog Oir the syni­ ce were recognised. tJnder his maimg^fl^ fbr a doW-trc^deri whose Vdkarts opened a^ bram^h at Ahmedabad qrfift is the dWinenr i^s^ their head After offiori duty d.i ¦«« 4' ¦ Whal^ !*' ^rsi Afl$annm. Is ILanaeirf ’ l^ Founder hfember of Oso ’s and Ms' Secretary for two yon^. ? He f^»d ^ms^ IfiiOHats i»> Ahme^i^ and for Dastar Dr Bftiafte hdeiso^Funtki Cotton K v u *¦'¦'"'.?I''-'• Ctmapany fdr H years fh^Karadii. We Five years hack he caaas^Wtle m Poona, where too he remauwd ^tudly interested as a Lion working on rfs J^nUd«^^j“K W ft ing Furid Committee and his ,a go<44|fo offers. Iwhblile B0i<lBwode0d<^ first 25 years r with rcmcmoer that r? t 40 , *¦ i? PARSUI^A IjSW. 1 i