Feb 1971

heir mvdium for old wisdot^ A,) (Jndia), I. E, A. I. Mar. Tech, ’^adio Officer. t^'^Pfkie 5G ' \LJL L’ ‘-> ’< ¦• *• E- E. E. (b. s. |/OL. Vll No. 4 February 1971 t' ¦ I * te/0' » ggg II ¦ \ ¦ Mr. NAVAL TATA INAUGURATING ELECTION CAMPAIGN Courtesy-Jam-e-Jamshed5 3 VOL. Vll No. 4 Contents: FEBRUARY 19 7 1 Page EDITORIAL Mr. Naval Tata ft- The Four Stages of Mazda - Realization —by Jotindar Mohan Chatterjee Mentalism and Materialism —byErvad R. R. MotaframM.A- 13 23’1, 17 3 5 1 Gatha; the Songs that Zarathushtra Sang —by Mahyar Byramji Patel 21 Managing Editor: P. B. WARDEN, M.& ( Bom.), D.P.M. (Bom.) ADVISORY BOARD Major Sohrab R. Bamji F.C.R.A., F.R.S.A., M.B.E. Major Adarbad Irani R.A.IM.C., D.O.M.S (Lend); D.O.(Oxon) Mrs. Gool K. Savakshah Dr. R. C. Cooper, M.Com., Ph.D. (Econ„), F.C.A. Mr. Jehangir F. Shroff, J.P. Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph J). Mr. Bejon N. Desai, M.A., B.Ed. Mr. Fariburz Nariman (Architect) Mr. Homi Burjor Dhalla, M-A. (Harvard) Mr. Mahyar Byramji Patel Single,Copy: 50 paise. Yearly subscription for 12 issues Rs. 6. Sh. 12/6 for U.K. and 2 dollars for U.S.A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Inland. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road. Bombay 7., and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.CDITOEIAL A learned article simplifying the complex technique of Mazda-Recdization in Four-Stages by Shri Jotindra Mohan Chatterjee appears herein and 1 hope it will make enlighten ­ ing reading. If Ervad Motafrcon of M. F. Coma Athomqn Institute (Andheri) re-oppeors with a learned contribution on the perplexing problem of the age — in his article, namely, Men- talism and Materialism. The survey and the conclusion are worthy of our careful consideration. Authors appearing in this issue hove established repu ­ table status for themselves in the subjects under study. We invite more and more articles from learned men like these and desire others to moke their contributions to continue the flow of illuminating reading. The death of Mr. Firozshoh Rustomji Mehta of Karachi though at the ripe age of 90 years, will be regretted os he still had the zest left to make further literary contributions, some of which hove remained unpublished. Tel. 262661 H. O. 254, Mistry Bldg. Bazar Gate, Bombay I. KEROSENE DEPOTS: IS Colaba Causeway. 12,A Nana's ChowL 177, Tardeo Road. 167 Grant Road Corner. (Ranji Agiari Compound) <1 PETROLEUM & AUTOMOTIVE SPECIALITIES I) 2) 3) 4) MISTKY isso Service Station. 183,Dr. Annie BesantKd, (Near Worll Naka ) Bombay 18. a B- HAPPy TO S1S.RVE YOUl February 1971 '3Mr. Naval Tata A welcome estry In hicBflOi politics is a repMsisiiiative of the Houm of Totos. Theie is a noble outlook on Mr. Tata's port to give up the more rewarding daily association with Industries and High Finance hl tcddzmf up the cudgel against irregularitiesin Parliamentary administration partly arising from inherent defects of democrcmy, and greatly by failure ? of ParBomentaricais in stidting to prindples of democratic justice and further again by ignorance prevailing about the role of industries and industrialists in the orderly development of modem society. Mr. Naval Tata's entry in politics and his declared devotion to the service of the Nation ore universally applauded and we hope will be widely supported by the voters of South Bombay in bringing him in his new field of activity for which his wide and mature experience mokes him on suitoble candidate. 4^ Socialism is indeed the modern earnestness and need, but bringing it in just by slogans is a doubtful method of choice. Behind any form of Government, systemmotic sound industrial development is an absolute must and the right to property and the absolute right to property hove been and should remain 4be pillars of prosperity which con then spread out from few to many and all. Defence of basic rights to property, defence of basic rights of minorities and defence of pure administration will be the ideals he will moke people understand indepen ­ dently os on Independent Candidate. We all wish him suc ­ cess and honestly recommend him to the electorate for their own gdod. P.B.W. c < ¦"’•'•¦’•»• - • <-P—II?*- T ,» .-.^, February 1971 5I cucr; ‘ R. "Mota Zcirothushtra, Pita Zorathiishtra, Sakha Zarathushtra, Sakhi Zorothu- shtrg. - «=• The Four Stage* of Maz(lfr-Reali>ef||»A« By Jodndn Mohan Chatteijee "Zarathushtra is mother to me. He is father to me. Zarathushtra is my friend. He is my beloved. Sarvosvon me Zarathushtra, Doya- loor. Zarathushtra is my all-in-all. I do not know any one else, none else I know-none!" Nonyan Jone, noiva jane, na jane!" (A speech delivered by Shri Jotindra Mohan Chatterjee at Calcutta on 26th August 1967, to introduce his magnum opus: "The Hymns of Atharvan Zara ­ thushtra." —M.B.P.). I am extremely grateful to the Porsi ^^a Toi izya Ahura Mazda, 'So I worship You Ahura Mazda, Zoroastrion Association of Calcutta I^toisca hem-paretois co." , , , . xu •*- So I worship You Ahura Mazda, for having given me the opportunity to touch too." I am aware that some people shrug their shoulders at the suggestion of the Vision of Mazda. To them, the idea is anthropomorphic, if not idolat ­ rous. Blit let me tell it point-blank that unless there is the fervent desire to hove a personal experience of God, Religion soon degenerates into super ­ stition, or a mere academic discussion. It does not then operate to elevate the spiritual status of mon. One cannot derive the fullest bene- to express my deep and profound re ­ verence to Atharvan Zarathushtra, the First and Foremost Prophet of the human race. My particular thanks ore due to brother Rustom T. Sakloth, but for whose initiative and sacrifice, the idea would not hove materialised at all, and also Sri Jal R. Mehta, whose untiring energy carried the work through. Let me hope that the book receives the approval of the Com ­ munity. I propose to tell you something fit of Religion, viz, “Rofedhra" or Bliss, about the four stages in the march of even in this'world of misery and grief, the pilgrim towards Mazda. until he has leamt to walk in the Way of God-Realization. He has to see the In a sense, the most important stem- Cloud,-that indeed is za in the Gotha is Yasna 33.6, where th® significance of Sun Worship, attri- the Holy Prophet holds up the Vision buted to the Porsis. of Mazda to be the summum bonum of life. As a matter of fact, JRealizaiion, i.e. experience of God, is the objective of February 1971 1every ygu e^Hhought c^^ Ratu Zarathushtrd who gives us a ing your mind, but you can certainly clear idea of the four requisite sta^efe aVoidjnurturing it. Eastern devotees in the march of the pil^im towards do not submit so easily. They have Maz^a. Buc!h: dould? fly over the head. This immunity is Kha- throm. e, 2. Self-Surrender But the attainment of such pu^y is not an easy task. Otn impulses ore often sb vile Ihcrt -^e wiife la hikie them or fttoin oabielve^ :e^ libt to ’specie of soys: "Che a)ab ki ser ze ghoir pinhon huni These-stgges.are: . r I. Immaculacy or Khaihram. 2. SeU-surrender or-Paiiy.asti. 3. Formal worship or Yasjia. 4. Intoidcation of Love or Asketi. 1. Immaculacy ' lOnathrcnti tnecms ImihdculcEcy what is called Chittasuddhi in Sans- hiding them froih othei^. Jis ^cd feit. ’ It is /such a purity of mind that no evil d^fte drives ift it. It is not en ­ ough if evil thou^ts crop up and then We suppress ihem. We must'cltlain the c^enn ki sar je khud poiduzm kuhi.' . purity, of the child, -who does not feel cniy sway for. the sex. If we can achi ­ eve.such purity, God-Reolizcrtien is as ­ sured. That -is why Athorvon Zara- thushtra extols Khathram so highly. "At Cd dhriiai vispanom vahistem, Khothroa no khothrem daidita." Ydsha 43.2- "Now, bestow on me, the highest Mccsnxxvi 24500 "What wonder is it thdt^you shduld hide ydur secret from others. The wonder, is , this, that you should . hide the secret from yourself.'' And nothing else exposes our im ­ potence so much, as when we proceed to eradicate all evil impulses. That seems to be d hopeless l^ik. iRs d mat ­ ter of fact it is impossible to hdvef tuU control over is no genuine faith in God. It is only A Christian mis^sionary used to say : "You cannot help a bird flying over your head,' but ybu can prevent its building a.liest on it." It me€drs that holiness, Which is. the greatest of all assets." control over the mind wfflidut the . That Khathram means Purity is evi- Grace of Mazda. So long os we hove dent from the cognate Greek word confidence in our own strength, there "Kathora" ("Panta kothora tois ka- thorois" —to the pure all things are when we foil to control the course of pure). our body or mind, that we t«m to Mazda; Not to speak of the abih^ Ito cont ­ rol evil impulfi»s, eVenb the; to con ­ trol impulses is not entirely of ou^^own February 1971 8< if making. If we had been brought up in a different environment, our desires would hove been different. Where the materialist sees the influence of the environment, the spiritualist sees the Dispensation of God. This is how the Bhagovot Purana saysi "Yac chokorotha onga mat stotram Mot kotha bhyu doyonkiton^ , Yad va tapasi te nistha Sa esha mad onugraha." one's own self, to the Self of God, that is the beginning of Religious Life. 3. Formal Worship. Then it is that the aspirant resorts to Formal Worship (Vaidhi Bhakti as it is called in Sanskrit). Its popular name in Sanskrit is Puja. In the lan ­ guage of , Gotha we may coll it Yasna. “Taish vao Yasnais paiti stavas ayeni." Yasna 50.9 "Extolling with those Litanies, I would —Bhagowcrt 3.9.38. "That you turn to prayer is also due to My Favour!" The desire to pray to God, is also the gift of God. Had God decided otherwise, mon would hove mocked at the idea of prayer. When one rea ­ lises that even his desires ore not en ­ tirely his own, that they are at the disposal of Holy Providence, he sur ­ renders himself unconditionally to Mazda. This state is colled Prapatti in Sanskrit, and Pcdtyasti in the Gotha (vide Yasna 53.3). Atharvan Zarathushtra announces his self-surrender in the loftiest terms: "At ratam Zarathushtro, Tanvas cit Khakhyao ustanem Dadaiti pourvotatem Mananhas ca Vangheus Mazdai," Yasna 33.14 "Now please accept Zarathushtra Dedicates over the Up-mind of his own mind And the best of his Conscience to Mazda." He surrenders the soul of his soul. When the centre of gravity shifts from approach You. 4. Intoxication of Love. But Formal Worship does not suffice to bring about the Vision of Mazda, does not suffice to get into a personal contact with Him. Intoxication of Love con procure that ineffable Bliss. To this Intoxication of Love, Gotha gives the name of Asketi (Ishque). Zomad-Agni (One who outshines the Fire) Zarathushtra prays for this Asketi: "Asketim kshmakam hyat ca' moi khyat vaks aeso" —Yasna 44.17 "Grant me Your Love so that It may bemine." Frenzy of. Love makes one blind, to everything else. sees only the Divine Being, wherever he may look, as we find in the Chai- tanya, Charitamrita: "Yaha yaha netra pade taha Krishna sphura". Nothing but the The devotee then < February 1971 9“ Wheresoever he may turn his eyes, he sees only Lord Krishna". When one sees the Divine Friend even within the enemy, nothing can hurt him. For one enjoys even the blows of a friend. As Jalal, the spiri- tual successor of Arda Vir^ and Moh- rospond, beautifully expresses it : "Nolom o torsom ki u bowor kunad Voz konom an zor-ra komtor kunad." —Masnavi 1.1569 “When my Beloved oppresses me. duced into the presence of Ahura- Mazda, he saw only a 'Light' but not a 'Body'. "Maman am Roshanih dit, of am Tanu la dit.'' "I saw only Roshani (Light), and not - Tanu (Body)." (—CasertOlK-Philosophy of Mazda- Yasnian Religion. P. 27.) This is the implication of the Fire * Worship that the Zarathushtrian enter ­ tains. The method is older than the Bible, rathushtrion, the skill of seeing God in the form of Fire. Let us then recollect, in this sacred Fire Temple, . the four noble stages, through which Maha Rcrtu Zarathush- trq, leads his followers, very smoothly to this highest consummation-Khath- ram, Paityasti, Yasna and Asketi. May the lofty serpion of the Fore- I protest, but at the some time, I fear lest He would believe me and out of for Moses had picked up, from the Za- kindness moke that cruelty less." When one has developed the con ­ viction, that this world is Mazda's world, that Benign Mazda stands at the helm of affairs, and that His Grace* may always be counted upon as our ultimate resource, he is not any longer worried by its agonies. Rather he en ­ joys the ploy of the world, just as he enjoys a dramatic performance arran ­ ged by a friend, in spite of there be- most Prophet of the world, the Gotha, ing the part of the villains in the play, the earliest of the Upanishads lead us When the devotee has seen the Face of Mazda, he is in Perpetual Bliss. • ******* . M L I___ — — —___ — — - - A Zorothushtrian (upholder of the us all to that Supreme Destiny- aniconic form of worship as he is) would see Mazda in the form of Light. Thus when sage Arda Virof was intro ­ all to the presence of Ahura-Mozda. Moy the Religion of Love, the Religion of UrVazema and Asketi of the Gotha, Om Tat Sat. Hon. 10 February 1971Mentalism and Materialism t fly Ervad R. R. Motafram M. A. One wonders whether all the hustle and bustle for extolling the Demon of Materialism is the be-all and end-all of humanity's present search. Why is Matter so prominent? Our sense of seeing is the most important of all senses. Radiations which fall on the retina of our eyes come to us in the form of individual units termed photons. In the infinite space which surrounds us, there ore various direc ­ tions from which the photons arrive in a regular stream. It leads us to con ­ clude that there must be some sour ­ ces wherefrom the photons arrive. And we call these sources matter. Hence matter is that which has mass occu ­ pying space and emitting radiation. Because of the great success of for reaching technological the mcqority of people hove come to regard the material world as whole cmd sole aggregate of atoms moving in space. Our experience has become a mechanical model with Mind play ­ ing the lesser role. advcoiGes The famous seventeenth century French philosopher Rene Descartes declared the world to consist of mind and matter. But he made a clear cut distinction between the two. 'Cogito ergo Sum' 'T think, therefore I am". Thus to him body was quite distinct from mind, and even if the former perished, the latter would continue to exist insofar as it could think. Acc ­ ordingly mind was not dependent on material things but material things were dependent on mind. The Idealist school of philosophers knew the world to be mind and matter but they gave mind dominence over matter, and argued that the existence of matter could only be conceded in relation to mind. Under their leader. Bishop Berkley, in the 18th century their argument reached its apex. Ber ­ kley declared his positive belief that whatever formed the substance of the world it could not exist without the mind. Belief in the dualism of Matter and Mind started ever since the time of Plato who held material objects as into primary and secondary, mere copies of ideas or forms which truly exist only in mind. To him the ideas and forms were more real than the objects for which they stood. In favour of Materialism Philosophers like Descartes and Locke divided the qualities of objects The latter depend on the percipients, and are therefore different, while the for ­ mer are those which ore inherent in the objects whether perceived or not. Fabruary 1971 13On the other hand the physicists the popular notion of it, and in con- conceded that all the qualities ore tending that it has no essence inde- primary, and in Locke's words “utter- pendent of mental perception, that ly inseparable from the body in what existence and perceptibility ore con ­ state soever it be." vertible terms." But to the idealists all the qualities When the bell rings, the vibrations were secondary depending upon how reach the eardrums through the they appear differently to different s. and passing through the mechanism percipients. There is a red flower hearing apparatus the currents which appears red to one, but yellow ultimately reach the brain producing to the other and scarlet to the third, some changes which react on the mind Again, the leg of a centipede may op- according to the materials emanating pear minute to a mon, but of quite a considerable size to the centipede it- hearing is purely a mental process, self. Hence qualities like colour and Sometimes in a dream, also, we ex­ size truly reside in the percipient's perience the hearing of a bell, though mind, and if the object is the sum of lu reality, there is no bell at all. qualities, it con exist only in mind. Hence, too, the Greek philosopher De­ mocritus in the 4th century B.C. dec ­ lared that sensations of taste and touch like sweet and bitter, and hard and soft os well as all colours exist but in opinion. The famous German philosopher of the 19th century, Arthur Schopenhauer emphatically declared “The world is my idea." But to the idealists all the qualities There is air. the sound and thus the process of According to Bertrand Russel "We suppose that a physical process starts from a visible object, travels to the eye, there changes into another phy ­ sical process, causes yet another phy ­ sical process in the optic nerve, and finally produces some effect in the brain, simultaneously with which we see the object from which the pro ­ cess started, the seeing being some ­ thing mental, totally different in character from the physical processes which precede and accompany it. The Ancient Vedantic View This great truth was also recognised by the ancient vedontic philosophy. _ Sir William Jones, in the last of his ’i«'-\-’i<:^o iRisflHi d “ ^‘«P. ” ^&oSf xi rial ’s [i(51 5i«y ’ldl fidl 5Hl 55q 4^1 ^Idl Wl^ll^iai i^' ’ ’^>1?. »IIM §. 5^loz

>i'5 kl*»^ W^14X1 S?. ^41 ri '^'’M '44 »H1 %llU<4 ^i4l, <1^ 3l 414^' ’ii-H ^4l ’fl»l «iR(4^1 ^4 I3J 5irn **^'*i’ifsHl, ’’ "^isQ sHl 64461^ fil^<^, ” Hl^^«U«U X(Sii}»A 17“(^X^RiJsl ” 451^ ^^4'^1 ^l'«^l . 4ll4if4Hi 4414 - @Me.l Wi;i aHlJ|(Q q44l Oi^>i^ $iv) HhI (s^llHi 43iai'ili4l Ji’^l SlHi4 “(^4’(a4l ” wi;i 4=d4 HRU«T4hl .?i'«llA4l me. C. * Zarathushtra appeals to his Divine Preceptor to reveal to him the final outcome of the conflict between the two con ­ tending Powers of Light and Darkness. Which of the two is destined to succeed in the final round of conflict? It would be very desirable to know the strength of the ene ­ my and measure it against our own capabilities. THRICE IS HE ARMED, WHO HAS HIS BATTLE JUST,-ARMED IN HIS THOUGHTS, WORDS AND DEEDS! The Mahabharata very beautifully portrays the strength of the virtuous. It is said that Arjuna was very despondent when the in ­ vulnerable army of Krishna was put into the service of the opposing comp. Krishna quickly consoled Arjuna by informing him that although the army vras not on his side. He, Krishna certainly was! —And what army could ever withstand the onslaught of the Lord Himself? Similarly, Parsiana February 1971 25Zorothushtra seeks to re-ossure us that none need fear the fortunes of conflict, both internal and external, when Ahura-Mozda is there to guide and help. VERSE 3. A. At vaedemnai vahishia sasnanam, Yam hudao sasti Asha Ahuro; Spento Vidvao yaechit guzra senghaongho, Thwovos, Mazda! Vongheush khrothwa Monongho. (176) B. The wise ones know this to be the best of teachings. Which Ahura teaches through the wisdom of Rectitude; All Holy and Wise Masters of the Hidden Mysteries, Become Your Own, O! Mazda, through the wisdom of the Good-ond-Loving-Mind. Messengers. C. All Enlightened Seers ore quite aware of this Divine Truth, that Illumination and Happiness follow in the footsteps of Righteous living! This is the Universal Message which Ahura-Mozda imparts to all mankind through His Cho ­ sen Messengers. All Adepts of the Secret and Mystic Learning hove become One with Him in Spiritual Affinity through the promptings of the Good-ond-Loving- Mind. Piety is no mere empty idealism that does no one any tangible good. VIRTUE IS THE MOST COMPELLING FORCE THAT DRAWS TO ITSELF ALL THE BLESSINGS GF HEAVEN AND EARTH! As a single smile is capable of reproducing itself in countless faces, likewise, a small act of goodness is quite powerful enough to start a huge chain of pleasant re-actions and light up several hearts. All those that find a delight in spreading peace and good ­ will about them, cannot help being affected by the some good qualities themselves. It is a redoubtable axiom that Holy Zorothushtra first imparted to us that ‘Happiness only comes to them, who bring Happiness into the lives of others!' This selfless living is the guiding-principle of all those great and noble souls who' hove dedicated them ­ selves to the core of the Good-and-Loving-Mind, and live 26 Parsiana February 1971 and work under its inspiring Universal Goodness- Self- Realization should be the primary concern of all those who seek to be aspirants on the path to God-Realization! VERSE 4. A. Ye dot memo vahyo, Mazda! ashyascha, Hvo Daenam shyaothcmacha vachonghacha; • • Ahya zaosheng ushtish vareneng hachaite: » • Thwahmi Khratao apemem ncma anghert, (177) B. He who applies his mind to the better, O! Mazda, or to the worse. His Religious-bent shall accordingly affect his deeds and ’ words; I '4 His will volunteers to follow simikxr choice; In Your Wisdom, his destiny will be justly fit. C. As you think, so you speak and act! THE THOUGHTS OF A PERSON AFFECT AND SHAPE HIS ENTIRE PHYSIOG­ NOMY! The True is intrinsically wise, good and beauti ­ ful, just as the False is inherently foolish, bad and ugly. Familiarity with either, leads us to embrace it ultimately, and so it is always advisable to cultivate a preference for that which is True, and an obhorence for that which is False, and consequently evil. It is because of this that Zarothushtra very forcefully declaims against the Daevas and categorically states that those who worship the Dae ­ vas ore themselves the Daevas in essence. It is no use circumventing this mandate of the Prophet and claiming that we do not worship the said Daevas by merely sub ­ stituting the name Yozatas or Amesha-Spentas for them, for the thorn draws blood, no matter by what name you choose to coll it, and the one is as Polytheistic as the other. The Mazda-Yasni will always glory in worshipping Ahura- Mazda alone, and holding fast to the tenets of Holy Zora- thushtra, will draw to himself all the beauties that the Prophet portrayed as being in the keeping of Ahura- Mazda. The Zorathushtrian will therefore rigidly adhere to the edict of the Holy Prophet that His Religion comprises Parsiana February 1971 27in obeying the mcocim: 'Good Thoughts, Good Words and Good Deeds' applied universally, and the belief in Ahura- Mazda Alone as the Sole Claimant to his worship! This is. the highest good that the Prophet preaches, and the lot of those who live by and act accordingly will be the best to which we may aspire. VERSE 5. A. Hukhshathra khshentam, ma-ne dushe-khshothra khshenta, — Vonghuyao chishtoish shyaothonoish, Armoite! Yaozhdao mashyoi oipi zothem vahishta! Govoi verezyatam tom ne khvarethai fshuyo. (178) • • • B. ¦ May good kings reign, not wicked kings over us, — Inspired by God-Intoxication, may they work for good, O! Faith, A pure and dedicated life is best for men! Cultivate Earth with labour for the advancement of glory.' C. We deserve the government that rules over us! Let us hope that a benign ruler graces the seat of power. A good leader is one who works for the upliftment of all the coun ­ trymen, and not just that of any one particular and favour ­ ed class. He rules without fearing the oppressors or favouring the fawners. A JUST RULER IS THE BEST EAR­ THLY REPRESENTATIVE OF THE DIVINE ALMIGHTY! He gives us a vision of the justice and mercy of the Eternal King. Under him. Paradise manifests itself here upon Earth, and we get a pre-taste of the ambrosia and elixir that awaits the Righteous. Imbibed with the Spirit of Ser ­ vice, a good King rejoices in the well-being of all his loyal subjects. His wisdom is God-inspired! A wicked King, on the contrary, undoes all the good that his people have become accustomed to, and living only for himself and perhaps, his court, he brings misery to the populace. His taxes ore heavy and his justice is sullied. He enforces his cruel and despotic will with elaborate and multifarious 28 Parsiana February 1971III' r I ¦ 2=' - - ¦i.-, be bora who oastive^ participate in furthering^ ^e^ the good and honest citizens. Let them induce the by precept and practice, to toil for .the cultixalion af lawful ^teMowseaW WWriiiiaiaalihK^ 4 ASasefwMb(ni^ihdKiite;(,xOzIo:cb^^ turaedkir^fem.swafiibfeEattdz ¦ ¦ _............... SS! tion. In soys that . ___ well does Ae ’^ig prey, v^e^^^^xcg^xilati^ and^men^^^c^ ¦ t ne who sows cora; sows JRlghteousi^es^'! How a H jA i VERSE 6 r'; -J •?' 'E3 A. ''HttizgfiJ-teteAfeAa/TiS-KS ,vloli sHd te a";'nvz aid r* ~¦...'__ JUx:tewyi O* 'VU. V SQ b ^,- ?¦ J -^4?; ni aea-jaioX:. -jf'^ 'buS ,r 3VA 8t h R. Faith such ds'this brings us^od^dfe-^ ¦Zi. ij sionw;e^-; ‘fi3rfi feto 45 9.11 aT?djO us lal ¦'^a :'";i 3oac thffla ^ne^^ y^ nn^opiiclour that l iffiey have not even seen the first glimmering of the Actual Recdti^ They mbtdke the zeal of &e femotic for Iovine B9V4^ and Wbdom! Confounded as they are in perverse passions and hcpi^eibly temped i^ doctrines^ they intend to free the world from recd and imaginary tils. The Bede^bw^firht bzin^ Ms own thoughti^ obd deeds w^wsder lajopbc cobti^ vdhnitei^^o&r advice to olhers;^ HOnlyithetiinpdrticd fudge 3 tiig jnd^emto. fue^e^isfhble ^Ber bhaedFone " ^vRxyior the o&er/Wi erho Ists hb^^^^^p affect Hh'ids'ruHngeHis uxxwOi^hy cdHhhr is incoptdtie of ’ dshverh^ Thtohbe, our PiPitiiet mc&esi req[elsite of bringiag die mmd unc^ die pro- dohti^' <^^^’Awc6nc^ved notions, i W^HfeO^K^^ls^e:^-OW ’aur- selses i^^die Wile di the Righteous. The best joosmer to Parsiana -WlHruai^ 1^1...... 4*; : /¦ ‘5.^ L 4 L \ bring tMs w by raai^^xiadag^ ^de^ee^ pecny of die Anfaovdmi, and Imni^? with’them, bringoboatkdw eidoldnMt oi^effl th«»e^ A Idwe^ within tts all. They thot^ resh& in such oc^pdnyr hdve zadfuired for dimsc^s a iddie in * dis Abode of Alniia! r 8. 1 Pl. Ko-Toi V(riigheush, Madia! Khehidfihrdh^ i, ' i <¦: ’’A '-rt ‘ ; A: A‘' ’¦i Ka-Toi Ashoish Thwc&hwyao maibyo, Ahura? Ko-Thwoi Asha okq^ oredreng ishyo? Vo^heush Mcmyeush zhyoothai^gij^ jay<^? (181) B. Whet Yonr Greotori Wlshi - O1 What is Your Good-Blessing for me, O! Ahura? 4 "I Who ate Yoto Rl^tebusly Oixieiit cmd That actively work for the Beaeficent Spirit? C. Zorothiushtra asks Ahura-Mazda to tell him His Greatest Wish so that he mi^t enjoy the pleasure of wbrkihg for its fulhlmerit. He desires to know what Good-Blessings await the Constontly-Pious devotees whose self-appointed loving service is to be of unending We to Him. HO w IBeO to know fW^ure the criterion to be adopted hnT dis- cmming the gemnnely zealous devotees whose minds are full (ri Umversol Goodness, and whose hearts Ore hlled with Sublime l^ve^ Zarathushtra beUeves that the Asha- von is the One in whom Righteousness excS^ ously. TS£ ASHAVAN IS mSOiEST IESJU.*^O W»1C» WFCXJX3WERS UA¥ UX>K UP ' OF BMUIATKMJI He is fouad in oU wcdk»«i We, and gxc^w ^ duties he is ce^d ’iqpon to fuW with peri^ ebstpd^^ He si^e ^^e Good Spirit with equal OeOld^^; wheibsr he ii^tngHd^sd in the daties of d house4ioldkrir or osdri a bdttle- d^und or in the fields, in industries WthedriBj dll hiework is mi oft^ing to the ^^mnt^us S^rit eSmiaed whh t^^ ol^ect of p^eomrig die C^eotori ‘ W in the the idrie e^e<^ df doing he oam^ and be- Pariiaae ^bruary IWl 31 ¦ 9-. f-* ¦ <¦ 1 :^.- M •J*, -mcdhglt^ts»hi^3atoic^ te ¦ ’ i«B£Besiti^:cdidxisa^;^^ W oi nt 'S:Ze«kibi>^ iRtescotmeityi'te .do Hifti perfcact U'tbftiwadd*xn^i He jccq^gfele all - n:^^.douW>^rlbe?i«e»b^^ Rxalhimxtm isto^ between l^rg2<|g|iu^^caB iS iH6TR£WHT4t HI LEASING JMnfSTSflGUS IPOR- v CES /HUT are BIKEMm iN AU OF iPS. OF WHICH WE ARE HQRMAUY- XJHAWAI® dOFzn fflJTr WHEN CmCBiSE^nEAISI, WY KiAKLE US TQ ACQUIRE UN- DREAMT40F IWWIONSI ; Ihe .P^BSDbM ;prop]M»izes 1 with tbe he^ of a proximity tiKey may be. B. ® ¦•'> h' I ¦) fV' -.ftour ’tte • \3-i5 B .. > Jwpee beeix 'C^^ippftdi by Jiim o» ji ligEhaal x:pi3d»^ s^a . » • • ri ¦sU< . / a,;>. ;:ilbecAtM>ie«R^1eU>b^ Bef9i9^ oi ilE^tseFll»towre ip mitortey to fc«^ ptog^r^ to A. Kd^cr, Mo^a! inczzKffou^^ v^zit<^ . _ ?¦'?•¦¦ -j; ‘ 'a*;;! aaa-i ’''’’- ..'m;, .fi'/j,,'-*. '"¦'? .;¦'¦ ¦ ¦¦' '¦'‘' Kada ojen muihrem ahya magahya Ya ottigraya Karapcmo urupayeiriti, * ' .1- : > ' ;¦';}'/ . / J. ¦ ,1. Yacha khratu Dwshe-]^shathrg dgkhw^p;^? (183) , K When, Mazda, will , vqUcgifr ’^n,e5>pOT? When will they cast out the offending use of urine from the congxegdtion Whereby the Sacrificial-Priests misguide the ritti fTlis ts^ Along5Rriththe help of thePerVerse-Ririersof the countries? THIS IS A CLEAR-CUT TBW imPUAL OF TOE BULVS U^E, THE PRESENT-DAY "NL RANGWN" OERmeWY,^ WHRTO HAD A RmOTE PAST AND fORWI^TOHOLY ZARATHUSHTRA HAD A STRONG e^isk cG^ectioncdrie ceremony must hove had strong roots even in the post, and the Prophet must hove struggled hCffd Jo uproot it! Bid the ScKrrificicd Priests must hove it with rigpd tenacity, and aided and ccbeited by the powerful lords of the lands, must have per ­ sisted in misguiding tlm guWle congregation into nuing its propag«dton undet the excuse of its cBato age dnd custom. The ddlmfehts of the sto mi^t gufte wholeheartedly e^reed to do away with the rttool whith sq otiendbd to might hove siurep^ously cd InsfvriBhes.i TWitoiSi ^et, who prayed io Ahuro^Moz^ to help him wltli men ¦vriid hod the i^3uf<^e dhd dohyicti^ ^mi- ctour custom and oant it out of their midstl This verse ud a ^dr indication ?df tiie (^similcnity that exists Wtween tlto of RightedUmiess whl^ the •p c. Paf^aaa Fetoraary W V ^bs- ^tiie ^n^GEctice hurt the Pro- 2 >3 ---r ->W-=;« I <¦ Oi fU^isni '^ b^^o^^canb the word 'Magahya' in the second line ti3®r In that case, the added reference would be to the intpxicoti^g Haoma Juice, whhsh the Prophet held in like oonMhj^^ Wt which formed, and still TOzitizmes to of the Yasna, on wiich the T^ests insist to tiis <^^ VERSE 11. A. Kada, Mazda! Ashd Ji^dl Khshothra husheifish vostravoifi^ .. . .. .'- - - nolii^M^^Jfangheush jimot Mcmcmgho Chistish? (184) ~ .,» 'J.. < J- L^- “ ' 1. . '’ B. When, OI.Mozda, ^ghieo^^ dlon^ jlrith/aiUi Approach through Ohrihe-Power, peaceful and protective? provide us,^>^^epTfe^4^^^^ ¦ ¦ . / T- 'T’<‘ - ’ ;/ iJutr^ful-Waked? To whomi will Uie God-Int<»cic;j ;y ' V; -f ’gnu •f'fn&n iQ y-fj ii/o 1< J-i n?; peaceful and protective? T • - Z-' r Tq. ~ .' ©i f TfaerGoo^i^esirecto ot^fbas^i-witedoO ytiid Iiap- V in 'die^klHdD^. &^l]»3^ilB7a w£e:>Wlc?M«^ fac^/the . viikiin. uAvORO MOT . BSHG swraruE JMieldbem viiftaos, <1» is in a qcoiSdent posiiiini fQ ideien^ ihof bousenMlIlh^ i^«^vi;>ZciC€aliii^ra 3rnmn«l4ii«^^ ' ¦-*¦¦ ¦? Sa- ’r ’.r /¦ ' ¦ ¦-J&l* J! i * I 4 ?J>W i I * and must haye been np atranger to persecutipn by tbe corrupt leaders of bis wbo used edl tbeir nefoious zndcdibieiT io hunnbcxte and destroy lie longs for the , day wbpB be will b» able to pursue bis mission in peace. He ^roys that the Good-and-Loving-Mind may manifest itself among those around him, and show them the way of reason and rationality. VERSE 12. A. At toi anghen Saoshyanto dokhwyuncnn, Yoi Khshnum Vohu Manangha hachaonte; Shyaothonaish Asha Thwohya, Mazda! Senghohya, Toi-zi data boonaestaro Aeshem mahyd- (185) B. They wib be the Redeemers ol all the lands. 4 w « Who follow the Guidance imparted by the Good-and- Loving-Mind; They will work Righteously, O! Mazda, as You Teach, And will truly smite Wroth out of existence. C. Zarathushtra casts a hopeful gloncfe at the future, and visualizes* the coming of the Redeemers of mankind. His glance takes in all the lands in its Catholic scope, and thus est^Ushes his claim to o Universal Dispensation. Th^ will all be guided by the same Good-and-Loving- Mind that has been his constant companion. One and all, they will be Masters of Righteousness, and will work vig­ orously for the upliftment of all humanity. They will clear the world of ob its troubles, wickedness and base passions. It is a mighty plan the Prophet envisages, and he gathers us all in. and depends upon us to play our parts, for the establishment of the Ashavans Paradise here upon Earth! Whether we choose the role of the Ashavan or the Dregvont depends entirely upon ourselves. But this he emphatically j^serts. THE DREGVANTS ERR! THE ASHAVAN EHLFIIS! AND IT IS AN INTRINSR: PART OF HUMAN NATORB TO WORR FOR FUEFIL- MENT! In this lies out hope for a h^^Tuhue, our children may grow up without fear, safe in tW^^^ that the world around them is good and that the pledge of their P^plwt has been fully realised. (To be continued) Parsiana February 1971 35 J .;¦: ?