USHAO
Volume IV No.4
June-July 2003, Mah Tir,
Fasal Sal 1372
O Ahura Mazda, the giver of wisdom grant that with every increase of knowledge,
may Informal
Religious Meetings in its 29th year render further
service.
At-cha toi vaem kh yama And so may-we-be those who will-make
yoi im ferashem kerenaun ahum; this spirit-life ever-progressing,
Mazdao-s-cha ahuraonho And be lords of-the-Omniscient, and bearers
a moyastra barena Asha-cha, of-concord by means-of- the-Law immutable,
Hyat hathra manao bawat So-that thither will the-thoughts abide
yathra chistis anhat maetha.
whither wisdom will-be at-home.
[Ahunavaiti 3.9: Yasna 30.9
– Translation by Behramgore T. Ankleseria]
GEMS from JAMSHED
“Philosophers talk of occultism and mysticism, whatever these terms mean,
real occultism is to set in motion within our minds, and our hearts-- continued forces of
goodwill, love and courage.
[Jamshed Nusserwanjee]
IN THIS
ISSUE:
02 THE PASSING of
ZOROASTER: Dr. Maneck B. Pithawala
03 THE BASIS of WEDDED LIFE: Dastur K.S.
Dabu
04 THE ELDERS and THE YOUTHS: Jamshed
Nusserwanjee
05 ZARATHUSHTRIAN PRESCRIPTIONS: Phiroze D.
Mehta
07 NANI ARDESHER PALKHIWALA: Contributed by
Virasp Mehta
10 POWER of PRAYERS [Poem]: Farida
Bamji
11 INFLUENCE of ANCIENT IRAN on INDIA:
Dastur Dr. Framroze A. Bode
12 IF ONLY WE ARE NOT CAUGHT: [Excerpt from a speech by Swami Vivekananda]
THE PASSING Of ZOROASTER
Dr. Maneck B.
Pithawalla
B
irth and death are
intimately connected in the life history of every creature of the Almighty, but
prophets are like Stars who appear and disappear at His own sweet will; they
come and pass away, only to repeat His divine message often in this world. There
is no mention made about the “death” of Lord Zoroaster in his immortal hymns.
Zoroaster is not dead; his spirit lives amongst us, and the prosperity and
safety of the Zoroastrian race is only due to his existence, just as the
greatness and solidarity of the Zoroastrian nation in Persia continued for many
centuries only on his account.
In the fullness of his honor and of his age
Zoroaster leaves his earthly office after struggle of many years. And yet the
end is happy, the wicked influences are exorcised, the noblest virtues only
prevail and he secures the immortal life in the House of Songs. Matters reach a
climax and the faint glimpse of the land of divine Light and everlasting Fire
follow him like his shadow. Slowly but solemnly he sinks towards his final rest
on this globe and when the Sun of Ahura sets, a veil of gloom falls over the
earth. One dark evening of Khorshed Roz sees Zoroaster gone, and the
great struggle against the Druj is over. The grand prophetic career comes
to an inevitable end. Thus passes away the great Sage of Ancient Persia, leaving
behind him an imperishable and priceless treasure in his own hymns and songs he
almost died to sing during his existence amongst mankind, In summer’s sun and in
winter’s snow he struggled to disseminate his universal faith throughout
the length and breadth of the world.
He is gone but not dead; and going the godly way
of great Seers, he has left behind him vestiges of a rare career in his own
devoted followers who should now hear his Light of Truth and Hope and Love along
with them wherever they go. And best of all, Zoroaster’s love must be
impregnated in the tiny hearts of our young boys and girls who alone are now our
future hope and fortune.
Gone is the age and gone the time, Where are the days, O Prophet dear,
When Zarthosht, like a lasting lamp, When thou turnedst, like a mirror bent,
O’er millions met in court or camp To search God’s rays wherever they went,
Hurled sharp and straight searchlight sublime, And then from shores of Uru mere
Dispelled the dullness of the night To walls of Tehran, Kerman, Yezd
When first it hung o’er Elburz height. Reflectedst thou the word of Mazd?
Gone is the Master-mind of old O come, thou angel-lord of Light,
Who gave his share in Ahura’s rule--- To teach again, good words, good deeds,
Both earthly and unearthly tool--- Good thoughts to men of diverse creeds,
To shape mankind in Mazdian mould. And bring them all their Soul’s delight.
His holy soul doth yet preside Thy kingdom must come now and new;
O’er Bahesht, the Chinvat Bridge beside. For us, O hold thy chast’ning cue.
O Star Superb! O Prince of Light! O Soul Serene! O Fount of hope!
Lead
us unto the goal aright. For us the gates of Heaven now
op.
[The author was the Principal of Bai Virbaiji Soprivala Parsi High School, Karachi for over a quarter of a century. Source: “RAHNUMA” A quarterly on religious subjects, published in Karachi in 1927, and edited by Ervad Nariman Maneckji Dhalla the eldest son of Dastur Maneckji Nusserwanji Dhalla, the High Priest of Karachi Parsis]
THE BASIS Of WEDDED LIFE
Dastur K.S.
Dabu
T
o a Zoroastrian marriage
should mean neither enjoyment nor profit. Both partners enter this sacred
matrimonial state “for increasing each one’s potentiality for doing good.” The
wedlock is to be a life-long union of two souls. The basic virtue to permeate
married life is Khaetwadath or selflessness. Each one is to forget one’s
self-interest, and decide to make the other party happy. It is a therefore an
opportunity for giving, rather than receiving any benefit. It is a training
ground for altruism. In renouncing single life one voluntarily undertakes extra
responsibility.
Even if it is a venture it provides opportunities
for facing odds (bringing up children, domestic economy, mutual forbearance, the
anxious times during illness in the family etc.) The rigors of married life are
rightly compared to the austerities of an anchorite. Both have self-denial as
the keynote of life. In bringing up children to serve humanity there is an added
sphere of benevolence. There is, moreover, the wonderful accord of sympathetic
understanding between the partners, leading to “blended consciousness,” or
deepest compassion and fellow feeling. Love is a word that is used nowadays for
mere carnal cravings. True love is based on voluntary sacrifice of each one
“that giveth his life for another.” Lust is grasping and selfish. Love is
constantly renouncing and selfless,
The Persian romances of Shirin-Farhad and
Laila-Majnu narrate the story of true ideal love, even when both knew that the
union was impossible of fulfillment. Laila was dark and deformed. Majnu’s love
thought to be due to madness, was thus not fired by passion, or attracted by
beauty’s outward form. Both loved without expecting any return or
benefit.
Zoroastrianism does not treat marriage as a mere
contract or a commercial bargain, but a union for life with a view to cultivate
eternal understanding, whereby life is the better for sharing occasions of weal
and woe, roughing together in order “to increase the stock of merit and
righteousness.” It is a great safeguard against licentious, immoral and
frivolous life based on sheer physical cravings of the flesh. It is not a
business-contract but an act of self-denial.
ZARATHUSHTRA’S
ADVICE
These words I speak to maidens truly wed
And to their comrades young; bear them in mind,
And understand them deep within your Souls,--
Bring down Vohu Man’ in your lives on Earth,
Let each one strive to other to surpass
In Asha’s Ttruth, in Vohu Mano’s Love;
Thus each one surely shall
reap rich rewards.
[Vashishta-Ishti 5 Yasna 53.5: Translation by I.J.S. Taraporewala]
THE ELDERS and THE YOUTHS
Jamshed
Nusserwanjee
[The article is a foreword by the author in “YOUTH SPEAKS OUT” -- a publication of
The Fifth Parsi Youth
Conference, Karachi, 1941]
O
ne may not agree with all
the views expressed in the “Youth Speaks Out” published by the Fifth Parsi Youth
Conference, Karachi. But I welcome it as an embodiment of expression and
feelings of youth in general all around the word. Both the elders and the youths
are necessary in the world and as long as the world exists there would be elders
and there would be youths. On each marching stage, the ideals of the youths will
always be a forward march on those of the elders. It has been so in the past, it
is so in the present, it will be so in the future and for all
times.
Youths of today will be elders of tomorrow; and
elders of today were the youths of yesterday. And if this common sense prevails
in both, there will be minimum of conflict in the world. If I can adopt a prayer
of my Guru Dr. Annie Besant with a slight change I would pray daily, “May the
youths respect the elders and may the elders understand the
youths”.
Youths’ respect for elders will naturally create
understanding in elders for the youths. Elders’ understanding for the youths
will naturally invoke in them respect for the elders. Thus this common bond of
respect and understanding will create a true heaven on earth.
The common idea that all was good in the past and
all is bad in the present and will be so in future has to be shelved by the
elders. The general arrogance of the youths that all was old fashioned and
useless in the past, and they alone are the custodians of the happiness of the
future has also to be shelved.
Both elders and youths are necessary and both need
balanced heads and hearts and may this balance in them always
prevail.
Give me enough tears to keep me human,
Enough humor to keep me wise,
Enough setbacks to keep me humble,
Enough accomplishments to keep me confident,
Enough patience to teach me waiting,
Enough friends to give me love
Enough memories to give
me comfort.
[Author unknown]
ZARATHUSHTRIAN PRESCRIPTIONS
Phiroz D.
Mehta
Z
arathushtrianism prescribes
numerous rituals for various occasions. Some of the more important were: the
daily priestly act of worship, the yasna; the naojat, the
initiation ceremony of full admission into the Zarathushtrian faith, when the
young boy or girl is invested by the priest with the consecrated shirt, the
sudra, and the sacred girdle, the kusti, the betrothal and the
wedding ceremonies and ceremonies associated with death. Then there are the many
short ritualistic observances for the daily maintenance of bodily and mental
purity.
Zarathushtrianism holds an exalted view of
marriage and family, Ahura Mazda says to Zarathushtra: Spitama Zarathushtra! He who has a
wife is superior to him who has not; he who has a family and children is
superior to him who has not.(Vd 4.47)
Zarathushtra
asks: O Creator of the world! Which is the second
place on earth that feels happy? (Vd: 3.2)
Ahura Mazda answers: That place over which a
holy man builds a house that has fire, cattle, wife, children and good
followers.
Unmarried maidens pray thus for a husband:
Grant us this boon, that we may obtain young and handsome husbands who will
treat us with kindness all our life, and give us offspring – wise, learned, and
ready-tongued s (Yt.15.40)
And each one prays for children: Give me O
Atar! Strong, steady, firm-footed, watchful, wakeful, energetic offspring,
helpful, supporting, virtuous, intelligent, ruling and presiding over meetings
and assemblies, possessing power and influence, clever, delivering men from
misery and woe, strong and brave as a hero, offspring that may promote my family
and house, town, province and country and its religion.(Ys.62.4.5)
In the Vahishta-Ishti Gatha, these words are
addressed to Pouruchisti, the devoted daughter of Zarathushtra: May Ahura Mazda give thee as a husband the man who is the companion of
Asha, Vohu Manah and Mazda. So greet him with a whole-hearted trust, and pour
upon him the nectar of thy holiest devotion. (Ys.53.3)
It was considered a meritorious act for a
Zarathushtrian to help one of the faithful to marry: When men of the same
faith come here seeking a field, or a wife or wisdom, then you should help them
to obtain a field, or a wife, and you should recite the sacred texts to
them. (Vd 4.44)
Zarathushtrianism has no use for asceticism and is
opposed to celibacy and unmarried state.
Zarathushtra was a man of
action. According to Zarathushtrian views, deeds were more important than speech
and thought. The true Zarathushtrian tries to live his life virtuously by
asha. He may even realize sainthood thereby. But he seeks more
assiduously to express this in daily life in society, in the every day world,
which necessitates service to the people and the state through his skills,
philanthropy and charity. He may also be required to act to prevent others from
wrongdoing, which can raise difficult problems. Bearing in mind Zarathushtra’s own
admonition to his listeners. (Ys.30.2) to consider carefully himself what course
of action he should follow, one wonders what sort of social order might prevail
if each member of society took it upon himself to prevent his erring neighbors’
activities.
Many people shy away from religion because they
feel that to be religious means to be solemn, to shun the legitimate joys of
everyday life, to spend one’s life fasting: in short to be miserable.
Nothing could be further from truth. Religious living means living the daily
secular life virtuously. It can well include prayer and worship, for these
spontaneous expressions of man’s tenderly growing awareness of Transcendence,
and of the fact that he is primarily a religious being and only secondarily
everything else. Zarathushtra as a man of
action and as a Prophet of God was a very practical man with sound psychological
insight. He well knew that men will of course run away from a misery agent, but
will incline favorably towards a happiness bringer. So he affirmed that not only
God but also this physical world is good. Thus one of the outstanding features
of Zarathushtrian religion is its joyousness.
Zarathushtrianism is a life-affirming faith
and it is a Zarathushtrian characteristic to take full advantage of any
merry-making. The joy of life may become heavily clouded for us, but the sun of
Zarathushtra’s teachings
still shines – a quenchless light.
[Source: “ZARATHUSHTRA – The Transcendental
Vision” by the
author]
“I realized that
Zoroastrianism is a gift of goodwill left to us by our ancestors, and because of
our reputation for honesty, people looked at us from the first instance as very
honest people. And we had of course to prove it. I have said, and I say it to my
children, my friends and other Zoroastrians, the name of Zoroastrianism implies
good will by it self. So we must keep it, preserve it, by practicing
honesty and by good thoughts, good deeds and good words, as has been preached to
us and acted upon by our ancestors.”
(Farhang Mehr)
NANI ARDESHER PALKHIWALA
Contributed by Virasp
Mehta
A
champion of constitutional
rights, a legal luminary, learned, eloquent, and a prolific speaker passed on to
higher realms on December 12, 2002. Many a rich tributes were paid to his legal
acumen, his brilliant career at the bar, and as a director of a number of
corporate concerns. But, above all in his unassuming way he was an upright
Zoroastrian. His views on Zarathushtra’s religion
elaborated at an address in his honor by the Trustees of Bombay Parsi Punchayat
on his being appointed as India’s ambassador to Washington are note
worthy.
Crust mistaken for
kernel
I believe in all religions. I believe that every
religion has something to teach mankind. But I must confess that if I have to
choose a religion purely as a matter of my own rational thinking I would choose
Zoroastrianism. I have never yet addressed a meeting of my co-religionists; and
I think it would be wrong for me, having a captive audience like this, to
inflict you my own views on the many of the controversies that are raging today
in the community. But I would just like to say a few words for your
consideration. You may agree with me or you may not agree with me; but I have a
few thoughts, which I do feel sincerely I should place before you for your quiet
consideration. And I do it because, I repeat, I am not thinking today of my own
future but the future of yourselves, your children and the generations to come
who will be born of the people who are today present in the hall.
The world is changing very fast, and you will
find that as the world progresses, every religion, every creed, every belief,
gets encrusted over a period of time, and sometimes the crust is mistaken for
kernel—sometimes it does not happen, sometimes it does. And that is the
reason why one has to be very careful to see what the essence of Zoroastrianism
is. I have in my humble way tried to study it. I do not know Avesta myself, but
I have read translations by perceptive people who have had the vision to
understand what really the Prophet meant.
Freedom of Choice
It is just incredible what Zoroaster knew
intuitively centuries ago, whichever was the millennium in which he was born.
His intuitive insight was so great that what he perceived and what he understood
is today proved by science to be totally right. Beyond question, he was divinely
inspired. The message he gave was so simple and his tolerance was so profound!
Even purely as a thinker and as a poet he must be regarded as among the
greatest. Here is the prophet who came 3,000 years ago to teach the world, and
yet he does not say, “Accept what I am telling you.” His exact words, translated
into English by Dinshaw Irani, were: “Let each man choose his creed with that
freedom of choice which each must have at great events”. What a beautiful
thought and what a humble thing for a divinely inspired man to say. One of the
greatest events in your life is when you choose to follow the religion, which
you inherit. And the Prophet said—I give you freedom of choice; you are not
bound to follow me; ponder over what I say; if it appeals to you, accept it
otherwise don’t.
Spirit of
Tolerance
I do feel that the spirit in which the whole
religion of Zoroaster was conceived needs to be revived and revivified today in
the spirit of tolerance, the spirit which permits another person to differ from
me and which gives me no right to say that I am the sole depository of all
wisdom. This was the great attribute of our Prophet. In fact, it is not everyone
who has spoken like that. Very few prophets have spoken in such tones. And as
you read what he has to say, his whole emphasis is on as everyone of us knows,
as every Parsi child knows, -- on Good thoughts, Good Words, Good Deeds. This is
Zoroastrianism in its essence. The way to salvation, which he showed was not
by any particular ritual or by any particular ceremony, but by the way you live
your life. In other words, in Zorostrianism there is no salvation on the
cheap. No one can either by paying someone else to pray or by having
something done, find his way to peace after death. It is only your action,
which decides what ultimately is in store for you.
Give up
Intolerance:
Now, we Parsis have gone through very difficult
times. There were times when we had to seek our safety we had to go into
seclusion, to protect ourselves against the depredations, we had others who were
not tolerant and thought that their religion was the only religion worth
pursuing. So in order to protect ourselves we evolved some customs. These
customs today survive after the need for such protection is over. Those
indignities, which our temples and our dead suffered, are no longer possible
because we are living in a more stable world where there is law and order. But
the customs, which were built up at a time when there was no law and order and
no protection still continue. There is no harm in continuing them if you want
to. But the question is, should you regard them as such customs that, if another
co-religionist say that he begs to differ, you are entitled to tell him that he
is not a true Zoroastrian? These are the questions to which every one of us has
to apply mind. The energy of the community is nothing but the sum total of the
energies of all the members of the community. The community has no strength
other than the strength of its individual members; and we are so small in
numbers that we cannot afford to waste our energies on things, which are really
not of the essence of our religion and things, which can do no good to the
community, whichever way the controversy is decided. The human mind is
polemical, and we Zoroastrians are—you may take it as a compliment or
otherwise---polemical. We like to have a controversy. But I would like to see
the day when the controversy is over something worthwhile. Let us quarrel over
things, which are really of some importance to our future, and let us quarrel
about our future economic plans and how to use our trust funds to the maximum
possible benefit of our community.
Prophet’s
Humility:
I was talking about this doctrine of tolerance,
which our prophet taught, and I hope none of us will ever forget that sentence
in the Gathas, which I have already cited; “Let each man choose his creed with
that freedom of choice which each must have at great events.” If the Prophet,
with his inspired divine message, could be so humble, who are we, his followers
to think that what we believe is right and nothing else can ever be right? None
of us is divinely inspired as Zoroaster was. Nor do we know enough. And truth is
so difficult to come by. Whatever field of human activity you may apply your
mind to, truth is the most difficult thing to come by. While each of us has to
form his judgment, none of us, and literally none of us, is entitled to believe
that he has come to the ultimate truth.
Let Religion be spread
and widely known.
Some of the customs that you follow today, if you
trace back in history, were totally unknown in the times of Zoroaster. I think
so highly of our religion that my personal belief is that this religion should
get more widely spread and more widely known. Just consider how Zoroaster
himself could have established his religion unless he had converts to his own
point of view? We are not all born of Zoroaster. He was not the fore-father of
every one of us. That means that for a period there was conversion. Now, when
did it happen that the right of the possibility of conversion was denied as a
matter of our creed? These are questions to which we have to apply our mind. I
want you to think for yourselves before you come to any definite conclusion on a
vital issue on which the entire future of the community
depends.
Open discussion
essential:
The problems facing us are problems, which affect
the entire future of the community. How do we set about solving these problems?
My humble recommendation to my co-religionists is, please have a free
discussion. Do not try to stop, stifle or suffocate any discussion. Truth will
emerge from a free debate. An open discussion is absolutely essential if you
want to come ultimately to the correct conclusion and I would plead to my
friends to let the truth prevail. Now who is afraid of a free discussion?
-the man who is not on the side of truth. Let me give you an example in
the political sphere. Have you heard of a democracy, which is frightened of say
communism? No, communism can be openly practiced, where there is freedom of
discussion. On the other hand in communist countries dissent is not permitted,
because they know that if the truth were to be revealed, the people will get
enlightened and the totalitarian regime would come down. Thus a communist
country will not permit free discussion of ideas; while a democratic country
will permit it. Our religion is so great, and it is wholly founded on truth that
it will always bear scrutiny and discussion. Never be frightened of a
discussion, resulting in anything detrimental to truth. Discussion has never
resulted in the death of the truth. It has always resulted in the truth getting
fortified as a result of different points of view being
discussed.
Conclusion:
Keep alive this great faith of ours and see that
it continues to influence human conduct for countless generations to come. I
myself do not share the view that this religion is destined to die. I believe it
will survive for centuries to come. It is perhaps the oldest religion in the
world, and will perhaps survive till the end of the world. But we have a
tremendous responsibility at this juncture today, as the struggle for existence
is fierce.
[Source: “The Bombay
Samachar” October 9, 1977]
“Extreme religious
beliefs and practices can undermine your life and relationship, instead find a
relationship with your creator based on your own beliefs and not those imposed
by the others”
[Author unknown]
POWER of PRAYERS
Farida
Bamji
Morning has broken
It’s a new day
Prayers when recited
Keeps ugliness
away.
Food is for the body
Prayers are for the soul
One without the other
Can’t make a person
whole.
“No fire or coal
So, hotly glows
As the secret love
Of which no one knows”
When the prayers begin to flow
I am reminded to trudge
The Path of straight and
narrow.
When I pray, I begin to sing
As they are like
“Wind beneath my
wings”.
“Lean on me”
That’s what the prayers
Seem to say
“We take all
Tears, sadness and blues
Out of your
way.”
Whatever I have to do
I do my best
“Cause the Power of Prayers
Takes care of the
rest.
I am not writing for name or fame
Just trying to play the
ethical game.
“You are wise if you know
when to speak your mind and when to mind your speech.”
INFLUENCE of ANCIENT IRAN on INDIA
Dastur Dr. Framroze A.
Bode
T
raditions regarding the
contacts of ancient Iran with India are recorded in Firdausi’s Shahname,
Abul Fazal’s Ain-i-Akbari and Tarikh-i-Firista. They recorded that
Faranak, sent her infant son Faridun to Hindustan to save him from Zohak.
Asfandiar was sent to India at the command of his father Kae Vishtasp for the
spread of Zoroastrian religion and converted 80,000 Indians to Zoroastrianism.
Nariman, Sam, Zal Framurz, Rustom are said to have come to India. Kabul, Jabul,
Sind and Seistan were under the sway of Rustom’s
family.
The very name Hindustan was given to this country
by Iranians. India is referred at four places in the Avesta as Hindavo. Three
references in Yasht literature, indicates the then Eastern and Western
boundaries of Iran. India is taken as an Eastern boundary and Nineveh the
Capital of Assyria as a Western boundary of Iran. In Vendidad India is mentioned
as Hapta Hindu, Vedic—Sapta Sindhu. So great must be the influence of Ancient
Iran on India that, it took its name Hindustan from Iran and the people called
themselves as Hindus. About the middle of the sixth century B.C. Cyrus knocked
at the gate of India. A considerable portion of India was a province of the
Empire of Darius the Great. As a result of this there was a free interchange of
ideas and practices among the Iranians and Indians. When Xerxes took his army
for the conquest of Greece, there were many Indian soldiers in his
army.
During the Mauryan dynasty, India borrowed many
things from Iran, especially in the sphere of architect and social structure.
Taxila was a prosperous kingdom and a great seat of learning. It was annexed to
the Persian Empire by Darius the great and was Persianised. A spacious temple
was discovered where there were no idols. It belonged to the Zoroastrian
religion. The splendor and majesty of the Persian Empire had a great influence
over India. Iranian civilization was not of a parochial nature, but had an
appeal of worldwide application. Iran never conquered a country without the aim
of civilizing the backward people and for the welfare and progress of the
people. Mihirkula (Meherkush) is said to have conquered Kashmir and founded the
Srinigar temple of Mithireshvara. Influence of Iran on Indian architect is well
known. The palace with the hall of hundred pillars of Ashoka at Patlipura
(Patna), the raised platform and the surrounding buildings are a complete
imitation of the Palace of Persepolis. Buddhist art in India was in many ways
influenced by the ancient Iranian arts.
In early Sassanian times, the North of India was
under the Iranians. The Sassanian rulers were in terms of close friendship with
Indian rulers. In 436 A.D. Beheram Gour visited Kanaoj in India. He married the
Hindu princess Sapinud according to Firdausi’s Shahnameh. Tabri records that
Shapur II and Phiruz built cities in India. Naushirvan the just, and Khushro
Parviz were united by treaties with India and they had friendly relations and
exchanged rich gifts with each other. There were several cultural exchanges. One
such was translation of Indian Panchatantra into Pahlavi. Kalia va Damna the
Arabic translator from Pahlavi informs that the book was obtained from
India.
As Aryans, we the Iranians and Indians were blood brothers and were one. For thousands of years we had a very close relationship. Jawaharlal Nehru, India’s first prime minister in his memorable book “The Rediscovery of India” has written a special chapter on India and Iran. He writes about the Zoroastrian period of Indian history and its widespread influence. He writes, “Among the many peoples and races who have come in contact with and influenced India’s life and culture, the oldest and most persistent have been the Iranians. [Source: “Sharing the Joy of Learning” by the author]
IF ONLY
WE ARE NOT CAUGHT
I
f we examine our lives, we
find that the greatest cause of sorrow is this: we take up something, and put
our whole energy on it – perhaps it is a failure, and yet we cannot give it up.
We know that it is hurting us; that any further clinging to it is simply
bringing misery on us; still we cannot tear our selves away from
it.
The bee came to sip the honey, but its feet stuck
to the honey-pot and it could not get away. Again and again, we are finding
ourselves in that state. That is the whole secret of existence. Why are we here?
We came here to sip the honey, and we find our hands and feet sticking to it. We
are caught, though we came to catch. We came to enjoy; we are being enjoyed. We
came to rule; we are being ruled. We came to work; we are being
worked.
All the time, we find that. And this comes into
every detail of our life. We are being worked upon by other minds, and we are
always struggling to work on other minds. We want to enjoy the pleasures of
life; and they eat into our vitals. We want to get everything from nature, but
we find in the long run that nature takes everything from us—depletes us, and
casts us aside.
Had it not been for this, life would have been
all sunshine. Never mind! With all its failure and successes, with all its joys
and sorrows, it can be one succession of sunshine. If only we are not
caught.
[Excerpts from “Work and Its
Secret”: Talk by Swami Vivekananda at Los Angles: January 4,
1900]
All that is – is found in me
In all its vast diversity.
The Universe is squeezed in me,
The whole huge complex mystery.
Whatever is on land or sea,
What vibrates through a galaxy
In miniature vibrates in
me.
[Author
unknown]
Published for Informal
Religious Meetings Trust Fund, Karachi. By Virasp Mehta
4235 Saint James Place, Wichita KS 67226, U.S.A. E-mail: viraspm@yahoo.com