Modi Zoroastrian Books

UC-NRLF lllllllli

B H

SDS ^D3

MORAL EXTRACTS FROM

ZOROASTRIAN BOOKS FOR run VSZ OF

TEACHERS

IN

SCHOOLS

JIVANJI JAMSHEDJl MODI,

B.A.,

Ph.D.

BOMBAY; PRINTED AT THE BRITISH INDIA PRESS, MAZGAON,

1914.

C5l /d-zD

rr ^=^^=^^i^^*-*j ^^i. .1.,^ >i

8V THE Tmj.tTcro^'*'*^'*"^^^

JC

JEJEEiHoy tran' ^'»=^i*S;?H«

($^4)

Printed by B. Miller, Superintendent, Britisli India Press, Bombay, for Mr. Jivanji Jamshedji Modi, B.A., Pli. D., Mitlii Lodge, C'olaba, Boi

'^

v^/-

\

Ill

ce)HJ^>^

c^ti-!>^^^5-*o>«)*

o)0^iiJ^i»^

G^^*j7

€eo»)^>'>»»o»

)Oo»a»{22L**

-")»«^/o c^^^Jej^ e^^^ifi^Aw

G{o»3^)i«e>«»

€j)>*»A»^i»

c^j4(3

-MjJ^i>6

406469

€{)j^«»ai)«o

Cqci»>t^^^^i»d)

6^)i*»^*j -M/>0»A»

6^Jw€>o»

i^'^6^(^ {iUUJ^^

^^

We praise

the righteous

Master

the righteous

Headman

of the

House who

the leader of

is

Righteousness,

We praise

of the Village

who

is

is

the

the leader

of Righteousness.

We

praise the righteous Chief of the

Town who

leader of

Righteousness.

We praise

the righteous Governor of the Province

who

is

the leader

of Righteousness.

We

praise the righteous

Youth who thinks and is the leader

well,

We

praise the righteous

Youth who prays

speaks well, and

of Righteousness.

acts well, has a good conscience

to

God

who

(and)

is

the

leader of Righteousness

We

praise the righteous self-sacrificing

man who

is

the leader

of Righteousness.

We praise the

righteous Foreigner

who

is

the leader of Righteous-

ness.

We

praise the righteous wise Tra\ eller

who

is

the leader of Righte-

ousness.

We

praise the righteous Mistress of the

House who

is

the leader of

Righteousness.

We

submissive

Woman who is advanced in good thoughts, good words and advanced in good deeds, well-educated, and who, O Ahura Mazda! is righteous like the Spenta

Armaiti and

like

praise the righteous

advanced

We

in

your (other righteous) female-Yazatas.

Man, who is advanced in good thoughts, advanced in good words and advanced in good deeds, who is faithful, and guiltless, and by whose deeds the world prospers through righteousness. (Aiwi9ruthrem gah, 7-9.) praise the righteous

BY THE SAME AUTHOR. The Religious System of the Parsees. Naojote Ceremony of the Parsees. The Marriage Ceremony of the Parsees. Marriage Customs among the Parsees, Customs of other Nations. Symbolism in the marriage ceremonies of The Funeral Ceremonies of the Parsees.

their

Comparison with

similar

A

difierent nations.

Catechism of the Zoroastrian Religion.

The Parsees

at the

Court of Akbar and Dastur Maherji Rana.

Aiyadgar-i Zariran, Shatroiha-i Airan, va Afdya va Sahigiya-i Sistan

The Memoir

and the Wonders and Marvels Texts in Gujarati character, with English and Gujarati translations and notes^.

i.

e.,

of Zarir, Cities of Iran,

(Pahlavi Translations, Part

of Seistan

1.

Jamaspi (Pahlavi Translations, Part

III.

Pahlavi,

Pazend and

Persian texts with translations).

Wine among

the Ancient Persians.

Asiatic Papers.

Anthropological Papers.

Adamnain and Dante

Viraf,

A Few Events is the Early A Glimpse into the Work

(In the Press).

History of the Parsees and their Dates. of the

Bombay Branch Royal

Asiatic

Society during the last lOO years, from a Parsee point of view.

Education among the Ancient Iranians. King Solomon's Temple and the Ancient Persians. Impressions d'un Parsi sur la Ville de Paris.

La Visite d'un Parsi a la Ville de Constantinople. La Ceremonie du Naojote parmi les Parsis, Gujarati,

^\>iMi «v>i^'?:, ^J^'-i^cii

Life,

"^R

ajWRldl-

Meteorology.

'
^^

^Icii^l.

Jamshed,

M^^^Rl

oy>ii-ii'{l

£9't3n,

Hom

and Fire,

^U^n ^Hh ^b^R

'll'S

The

Social

Geography and Articles of Faith of Avesta times. Anahita and Farohar. ^'Il^li ^"^ ??\l4^. (^r^-iAtrfi

^^

>1^^

jsCcofi

^M^l

^>ilr>ild

'"Ki^ H^in\'\.

^.c(;^|rii fq^-M ^|>(irfi ij^^'oi.

^^Kl

fctM^i,

^*i^^v3|.

Immortality of the Soul.

Mithra and the Feast of Mithras.

A

Dictionary of Avestic Proper names.

Iranian Essays, Part

I.

^^141 r^X^\
Iranian Essays, Part

^^l 41 fciM^i (HPi

Iranian Essays, Part III.

>ilct

^M^

=(1^9/.

-^l*^.

A

Sermon on Death.

II.

^Ui&'ll^

^"^

^.lli^'tl^

Shah-nameh and Firdousi. Shah-nameh up

s/U*^l^l.

W'^M ^H\.'

HRl^fe^'li

the

to

Reign

of

Minocheher.

^H

^^1^=5 P-t^^l

Society, Part

qiH

(

(H\n M*^^!

(

»iPi

^^Rb Rm^i

Lectures before the

Dnyan Prasarak

<4l<w\).

Lectures before

Dnyan Prasarak

tlie

IL

Society, Part

w^MUcfl

).

I.

wi>4
^«4"«(l

'ckA

Zoroastrian Subjects, Part ^'^Ul

'cfH

«RMl5.c{l

^"^

Lectures and Sermons

cip" rel="nofollow">i
on

L ^"^

f»ii"M'ail

-Mi^M^,

'4l»*i.

Lectures and

oii^i

^i
Lectures and

(HPi

^J(\M\.

Lectures and

Mi^ivii.

Lectures and


Sermons on Zoroastrian Subjects, Part IL

H^

^v^MH.cCl


?a'hH\

"^m"^

^P>i<wi.

Sermons on Zoroastrian Subjects, Part IIL <^^Mi3.c{l

'a'H

^'^''td

Oii^^i^l

"a^^

c(i^
Sermons on Zoroastrian Subjects, Part IV. <w^Ml9.cO 'a^

5«'«h'V(1

(Hl-M
^m"^

qp'i^^,

tHPi

Sermons on Zoroastrian Subjects, Part V. Bundehesh (Pahlavi Translations^ Part IL) 'tji-lV^y.

The Ancient Iranians, according to Herodotus ^^-clljl-fl ^^^i>i«a(l ^IM. and Strabo, compared with the Avesta and other Parsee Books. Episodes from the Shah-nameh, Part I. i^ll^'lRHi ^l^ciRi Oil^i M'l^^l. Episodes from the Shah-nameh, Part II. ttll^'tl'HHi lR
>ji3ctrc'li

ciMi^.

An

subject of the

Number

(Bombay Parsee

Days

of

Charities.

of the Fravardegan.

A guide

for those disposed to give in charity).

(A Series on the Religion

w^MUdl

'^^

''^MRcCl

"a-H-fl

^W'Hl

'"'^Ml^cd "ti-HMi

^%tiTt;t,

cicii:fi>>i.

bl^l

an"^

A

of Zoroaster.)

Catechism of the Zoroastrian Religion.

History of the Zoroastrian Religion. TiMl^l. Religious

Works and Ceremonies

of

the Zoroastrian Religion.

^^MUdl '^M\C^

a>i'^

^>A^^l

Morals and Virtues as taught by the

Zoroastrian Religion.

WORKS EDITED BY THE SAME AUTHOR. K. R. Cama Memorial Volume. The Pahlavi Madigan-i Hazar Dadistan.

K, R.

Cama Masonic

Jubilee Volume.

Spiegel Memorial Volume.

To

THE RIGHTEOUS RULERS OF THE LAND, THE THE THE THE

RIGHTEOUS RIGHTEOUS RIGHTEOUS RIGHTEOUS

MASTERS OF THE HOUSE, HEADMEN OF THE VILLAGE, CHIEFS OF THE TOWN, GOVERNORS OF THE PROVINCES,

To

THE RIGHTEOUS RULED OF THE LAND, WHO ALL STRIVE TO RULE AND WHO ALL THROUGH RIGHTEOUSNESS

STRIVE TO BE RULED ^ASHA)

PREFACE Early in 191 1,

I

was desired

to collect a

few moral extracts from

Zoroastrian books to be embodied in the volumes ol Moral Extracts

which the Hon'ble Mr.

was preparing by had first handled the work of this I had then no clear idea of the extent of Mr. Enthoven's work. Again, as I had then proposed to go to Persia, I hastily collected a few extracts which have been included in the two instructive volumes prepared by Mr. Enthoven and published by the Government. On my unfortunate return, owing to illness, from the journey, i went deeper into the subject, but then, the larger collection was rather too late for being embodied in the above volumes. So, it now appears under this separate volume. 1\.

E. Enthoven,

Government of Bombay. volume for that purpose.

the order of the

i.c.s., c.i.E.,

So,

I

Following the learned author of the Government volumes, the materials collected in this volume of teachers giving moral instruction."

be of some use teachings of tions, I I

say, that

But,

who want

it is

hoped, that

it

will also

have some insight into the Zoroastrianism on moral subjects. With very few excepto

have given record here

kindly giving

I

are chiefly " intended for the use

me

others

to

my own translations from the originals. my best thanks to the Hon'ble Mr. Enthoven,

an opportunity to be associated

in his

for his further kindness to write a short Introduction for this

volume.

JIVAXJI JAMSHEDJI MODI.

MiTHi Lodge, Colaba. Bombay, 22nd November^

for his

good work and

1913.

INTRODUCTION. In the year 1910, the of preparing

Bombay Government

entrusted

from Indian sources a few moral extracts

to

me

likely

the task to

be of

use to teachers in Indian Schools in the course of giving moral instruction to their pupils.

I

had

little

difficulty

materials available sufficient lessons to

fill

in selecting from two small volumes.

the

ample

In order,

however, that the materials, by including extracts from all great Indian religious works, Brahmanistic, Jain, Buddhist, Musalman, and Zoroastrian, alike,

should be fully representative and incidentally illustrate the

fundamental agreement, with regard to most questions of ethics, that prevails. I approached the learned Zoroastrian scholar, Dr. Jivanji Jamshedji Modi, with a request that he should provide extracts from the teaching of Zoroaster, for inclusion in my volumes. The great portion of the texts collected in accordance with

my

request reached me, unfor-

owing to a misunderstanding, after the two volumes compiled by me had been put in prijit, I am glad therefore that Dr Modi is nowcommend them 1 publishing these contributions as a seperate work to the attention of all Indian school teachers who are in want of tunately,

suitable materials for moral instruction.

R. E.

Delhi,

December

^ist, 1913.

ENTHOVEN,

SUMMARY OF CONTENTS.

xv Page

Preface Introduction I.

...

— Obedience — Obedience to God

i

.\.

.

.

.

.

.

.

Passages showing Devotion to the Deity Passages expressive of Worship, Homage and Ciratilude to the Deity Obedience to the King B. Obedience to Parents C. D. Obedience to the Teacher Cleanliness and Tidiness

— — —

.

.

.

.

— HI. — Good manners IV. — Fairness and Justice v.— Kindness (a). — Kindness to Companions or Friends — Kindness to the Poor and Destitute — Kindness to Animals (6). (c).

.

.

.

.

.

.

3

.

.

TI.

t

•

•

4 8 lO

•

•

ii ii

12

14 15

15

.

.

.

.

.

.

.

.

.

.

•

15

16

•

i7

VI.— Truthfulness

20

VII.— Courage VIII.— Work or Industry

21

IX.— Self-control

23

X.— Duty

25

— Philanthropy and Kindness to Unselfishness XII. — Cheerfulness and Contentedness XIII.— Order and Discipline XIV. — Zeal and Perseverance XV. — Honour and Self-respect XVI. — Spirit of Adventure XVII. — Prudence and Modesty

all

XI.

.

.

.

.

men, including •

•

25

•

•

27

.

•

.

•

.

•

•

•

•

•

•

•

•

•

29 3°

•

3^

•

3i 31

XVIII.— Habits and Good Company

31

XIX.— Moderation

32

XX.— Due

Appraisement of Moral Virtue XXI.—Conscience and the Principles of Right Conduct XXII.— Toleration and generous Appreciation of Opponents

XXIII.— Ideals.— The

loftiest Zoroastrian Ideals

XXIV.— Patriotism— Duty

as Citizens.— The

.

.

Government

33 .

.

.

.

.

33

.

41

.

.

XXV.— Peace XXVI.— Society.— Conduct

towards Superiors,

XXVH.— Co-operation XXIX,— Education

and 44 44

Inferiors

XXVIII.— Practical Wisdom

Equals

42

43 44

.

.

.

.

45 45

——

—

I.~OBEDIENCE,

— Obedience — Obedience C— Obedience D. — Obedience A.

to

God.

B.

to

King.

to Parents. to Teachers,

>!.— OBEDIENCE

TO GOD.

Prayers to the Deity, expressive of Reverence, Devotion, Worship and Submission and asking for forgiveness. (PRAYI$R expressive; OF REVERENCE) TO

THE DEITY.)

Thou Thou hast created, whatever Thou hast done, has all been good. So, O Ahura Mazda! We offer and dedicate our things to Thee. We worship Thee, offer our homage to Thee, render our thanks to Thee.— (Vrtfwa Xlll, 5.) (Says Ahura Mazda to Zoroaster) O Righteous (Zarathushtra) 2. Ask from me who am the Creator, the Increaser, who am the MostAsk (for your desires) knowing, who am the Most-pleased to reply. from me and you will be the better, you will be the wiser. {Vendidad 1.

OAhura Mazda! Whatever Thou

hast thought, whatever

hast uttered, whatever

!

xvni, 7) 3.

I

attribute (the creation of)all things to

Ahura Mazda,

the Righteous, the Holy, the Resplendent, the Glorious, to

the Good,

whom

belong

good things -the World, Order or Righteousness prevailing in the world, and the luminous globes, with whose light all brilliant objects

all

{Yagna XII, i.) worship with devotion, that Divine Power, that Lord, who is Ahura Mazda, the Creator, the Giver of all joy, the Architect of all good are covered. 4.

We

things.— (Yaf«a LXX, i.) We worship here, Ahura Mazda, 5. grain,

water, the beneficent vegetation,

Wnngs—{Y agna XXXVll, 6.

I

invite

who has light,

created the cattle,

the

earth and

all

good

i,)

and invoke Ahura Mazda, who is the most Brilliant, Wise, Beautiful, Holy, who

Glorious, Great, Best, Excellent, Strong,

knows

the best,

who

shaped us and who I,

rejoices (for all that

is

the

is

good),

who

most munilicent among the

created us,

invisible.

who

{Ya:na

!•)

(prayer to THE) DEITY ASKING EOR RIGHTEOUSNESS.)

Omniscient Lord! Lifting up my hands in all humility to Thee, 7. who art Invisible and Munificcnt,-.I pray with joy for righteous actions, for benevolent thoughts, so that, 1 may, thereby, let the Soul of the Uni-

O

verse rejoice.

— {Ya<;na

XXVIII,

i.)

—

—

—

MORAL i;xTRACTS

2

(prayer expressive of obedience to the deity.) Praise and Prayer and

8.

Homage

Aluira

to

Mazda and

(His)

to

Asha Vahishta ( The best Righteousness). We acknowledge them and announce our allegiance to them, O Ahura Mazda May we approach ever and ever to Thy good Kingdom. O the wisest King among all the beings oi both the worlds! You are a good King for us men and women. (Yagna XLI, 1-2,) (prayer asking for forgiveness from the deity.) O Ahura Mazda! If I have offended Thee, deliberately or un9. !

—

—

my thoughts, words, or actions, (or) if my praises and prayers, I bow to Thee in

have been

knowingly, with

I

neglectful

repentance,

in

invoke Thee in prayers,

(Yagna

I,

I

21.)

(the existence and the continuity of the world through the wisdom of god.)

O Holy Zarathushtra Know how it is (?. e., how the creation The world came into existence at the beginning through my wisdom. In the same way, the world will continue upto the end. {Ahura Mazda YasJit, 26.) 10.

!

exists).

(a prayer acknowledging GOD AS THE RULER OF THE WORLD.)

O

11.

Thy

over

Ahura Mazda! May Thou

creation

— over water, over

bear the seed of Righteousness.

over

as

Thou

the Righteous rule as

the unrighteous be without the rule of their choice.

likest,

good things, which

all

Let the Righteousbe powerful.

May

unrighteous be powerless.

rule in all Glory, cattle,

they

Let the

like.

(Yagna VIII,

May 5-6.)

(prayers ACKNOWLEDGING THE ALL-POWER AND THE ALL-WISDOM OF GOD). 12. O Ahura! I ask Thee, this: Tell me aright. Who was the first Creator, the Father of Righteous Order

Sun and

Moon

the Stars

?

Who

increase and decrease

and other

?

?

Who

lixcd the paths

of the

Thee? Through whom does the Ahura Mazda I desire to know these

but

else,

O

!

facts.

O Ahura

I

!

ask Thee, this: Tell

me

aright.

Who

supports the earth

and the sky (preventing them) from falling down ? Who created water and the plants ? Who connected speed with wind and clouds ?

O Mazda Who inspires (our) good mind O Ahura I ask Thee, this Tell me aright. Who is the Architect who created light and darkness ? Who is the Architect who ordained sleep and wakefulness ? Who caused the dawn, the midday and the ?

!

!

which (by the rotation of time) remind the wise of their duty?

night,

Who

else but Thee,

Ahura say

:

is

!

correct.

I

O

Ahura Mazda

ask Thee, this

:

!

Tell

me

Doth Armaiti (Devotion,

arigiit.

Piety,

Say whether what I Humility) increase

—

— PASSAGr^S

TEACHING DRVOtTON TO THR D^TTY

3

Righteousness by

good mind earth

its action?. Hast Thou founded Thy Kingdom upon For vvliom hast Thou made this pleasure-giving moving

?

?

O Ahura

!

I

ask Thee, this

(Devotion, Piety,

Humility,)

:

me

Tell

Who, through

his

Creator of

things, the Beneficent Spirit

all

things from

its

v^^ith

created Armaiti kingly power

wisdom, made the son revere his father? !

1

desire

to

Thee,— (Gatha Ushtavad, Yagna XIJV, (Passages Teaching Devotion To

13.

(Ahura Mazda says

who

in this material world,

He,

Who

aright.

the chosen one,

O

know

?

Ma:ida,

these

all

3-7.)

The

Deity.)

O Spitama Zarathushtra my names aloud, day and

to Zoroaster:)

!

would recite night shall not be harmed by evil influences. Those names* shall advise, support and protect him in the same way as one thousand persons would protect one single person,— (Ahum Mazda Yasht, 16-19J (Zarathushtra says to his

14.

best thing to you.

He

has created.

disciples:)

declare this world's

I

Mazda knows through Righteousness all things which He is the Father of the active good mind in us. Piety*

through good deeds,

is

his daughter.

Ahura, the all-seeing,

is

not to be

deceived by any one. declare to you the word, which the most Beneficent told me,

I

which

is

best to be heard by mankind.

the

(a hearing) with obedience

immortality.

(The

word

and attention, is

this:)

Those,

will

who

and

will grant

me

be blessed with health and

"Ahura Mazda

(is

approached)

through deeds of good mind." I

sing,

declare unto you (knowledge) about Him,

who

is

the Best of

all.

1

Him who is wise, and of May Ahura Mazda hear me

through Righteousness, the praise of

those

(

Ameshaspands who are wise).

through Spenta Mainyu (the good Spirit), with whose praise, blessings were asked ( by me ) with good mind. May He teach me through His best wisdom.

1

{Gatha Ushtavad, Yaqna

XLV,

4-6.)

O

Ahura Mazda! Ever since 1 first conceived Thee in my mind, have taken Thee as worthy of worship with good mind, as the Father of 15.

good mind, as the rightful Creator of Righteousness, as the Lord Yagna (ruling) overall the deeds of this world, ( Gatha Ahunavad,

XXXI,

8.)

(a prayer to the deity.) 16.

May Ahura Mazda

be pleased.

Beneficent, the Forgiver, the Kind.

Ahura Mazda, who has always *

God

is

names which

spoken of all

in the

May

existed,

Avesta generally as

signify his attributes.

In the

name

God, the

of

there be praise for the exists,

and

will

name

always

Ahura Mazda, but there are

of

exist.

several other

—

—— MORAL KXTRACTS

4

One of His names among the spiritual Omniscient

He

Lord).

most Spiritual Ahura Mazda ( the

the Beneficent vSpirit, the

C^od,

is

One

ones.

of His

the Lord,

is

names

is

great,

mighty,

wise,

creator,

nourisher, protector, supporter, righteous, forgiver, holy dispenser of

good

justice, all

O

17.

powerful.

— (Doa-Ndiu-SiHayashneh,

Thee alone through Thy fire.— (Vaf/m

(Passagd;s Expressive of Worship,

To The

O

18.

approach Thee and

!

Homage, And Gratitude

Deity.)

We come

Ahura Mazda!

i.)

We XXXVH, i.)

Most Beneficent Ahura Mazda

to

Thee, through our good mind,

through our best Righteousness, through our wise actions and words.

O

Ahura Mazda!

indebtedness to Thee.

We pay our homage to Thee. We We come to Thee, through all good

express our thoughts,

all

good deeds. [Yagna XXXVI, 4-5.) We approach Thee, through the relationship of our good 19. kinship with Thee, through good Righteousness, through good Control

good words,

(of

all

mind), through good Piety.

We

{Yagiia

XHI,

5-6.)

who is known by Ahura Mazda, who has, by righteous order and good mind, spread health and immortality in His kingdom and who always grants power and strength. (Gdtha Ushtavad, Yagna XLV, 10.) 20.

the

name

of

We

21.

worship, through piety. Him,

desire to

worship Him., who

lives in the

midst of His Nature, with

the best of our homage, for His kingly Power, Greatness and Virtue.

We

worship

Him under

His name of Ahura, the beloved Mazda, the

We worship Him XXXVH, 2.)

Beneficent.

Yaiina

22.

(My) Gratitude

to

with our body and

the

Highest

creates (things) and brings (them) to an end.

life.

— (Haptan

YasJit,

among the existent, who He has, by His existence

and by His strength and wisdom, created the six superior (archangels), several great Yazatas (angels), the brilliant paradise Garothman, the revolving sky, the brilliant sun, the splendid moon, the stars of various kinds, the wind, the air, the water,

at all times,

Ameshaspands

the

fire,

the land, the trees, the cattle, the metal and the mankind.

Praise and elevated

power

Man

homage

over

all

to the

righteous God, who, by (the gift of) speech,

creatures of the

of reasoning, the

power of

world, and

who gave him

rising superior to time,

and the

the

gift of

ruling over the creation for the purpose of fighting, warring against, and

shunning Dacvas

(evil influences)

— (Doa-N(hn-St'tdyasJit!eh,

2-3.)

(passages expressive of submission to, or DEPENDENCE upon, the DEITV.)

O Mazda When an evil-minded person will look at mc with 23. an eye to do harm, wlio else but Thee, will protect me and mine, for the I

—

—

PASSAGES Tt'ACIlTNO DKVOTION TO THK DKTTY

my

safety of

XLVI,

and

(hearth)

fire

my mind ?—(Gatha

5

Ushtavad,

Yalna

I.)

O

24

Ahura Mazda

Grant

mind.

May

!

I

obtained the joy-giving happiness

xxvrii,

— (Gcrf/za

We declare ourselves Ahura Mazda Thy praise and as the reciters of Thy sacred Word. We announce ourselves to be so. O Ahura Mazda reward

the

world— gifts, by which Ahunavad, YaQna

2.)

O

25.

good

both

of

gifts

the

spiritual

worlds— the corporeal world and the can be

my

approach Thee through

to me, through righteousness,

!

this

in

and

the

(next)

spiritual

as

the

We

reciters

of

be

so.

wish

to

Grant to us that which Thou hast myself, so that, we may, !

world,

granted (ere this) to the religious-minded like for ever, approach Thee, for seeking Thee and Thy Righteousness's guidance.

We We

— (Haptan

Ya^na XLI,

YcsJit,

5.)

Sovereignty abide in (Ahura Mazda) that Best of Kings. offer ourselves to Ahura Mazda who is the best in righteousness. acknowledge Him, we take Him as our own. {Ya^na XXXV, 5). He, whom Thou lovest, is helped with good mind O Mazda 27.

May

26.

!

by (Thy angel) Sraosha.— fGaf/ja Ushtavad, Yoqna XLIV,

16.)

am I, who CAhura Mazda said to Spitama Zarathushtra Ahura Mazda, I, who am the creator of good things have made this '.)

28.

world beautiful,

which

brilliant,

Always and

29.

{Vendidad.'^'^ll,

worth-seeing.

at all times lay

your hope

good for you. (Pand N^imeh-i-Adarbad Marespand,

is

i-)

God and endear that

in

10.)

hard and sacrifice yourself for what is liked by God and 30. His Ameshaspands (j>.. Archangels). {Ibidy u.) Pray to God and fill your heart with His pleasure so that you 31.

Work

may be

sure to be

filled

with goodness by Him.

(homage to the

{Ibid, 102.)

deity.)

before the Omniscient Lord, who sent, through Spitama spirit, to the creatures (of the world), peace, the understanding of and the faith in religion, innate wisdom, acquired wisdom, knowledge and guidance, and (who sent) for those who now 32.

bow

I

Zarathushtra of holy

live,

who once

Beneficent salvation

lived

Divine

from an

(ensures) a safe is brilliant,

33.

and will

live in future, the

word)— the knowledge

of

soul

at

evil state

for the

passage to the

all-fragrant

and

all

best

Manthra Spenta

the

mansion

of

good,-(Doc9 Nam-Setayashneh, 3-4.)

and other

May

pleasure,

come

this house,

to

virtues.)

blessings, innocence

and gratitude for the righteous^ 1.

This allegorical bridge

is

the

Chin vat bridge, and the righteous, which

(a prayer impi^oring obedience there

{i.e.,

knowledge— which brings

supposed

to

ba between this and the next world.

O

^rORAI,

May

KXTRACTS

now come

there

glory, happiness,

in this family, truth fuhiess, power, prosperity and the continued stay of the religion of God as taught

by Zoroaster.

May

there be for ever,

for this family, (abundance of) cattle, righteous persons, and the righteous Order

righteousness, influence of of

Ahura.

May

there

come

good powerful beneficent holy

hither, the

the righteous, carrying with

spirits of

them the healing virtues of righteousness,

as extensive in width as the earth, in length as the river, in height as the sun, to help the virtuous, in order to withstand the vicious and (thus) to

add to

May

Honour and Glory

the

there

prevail

(of God).

obedience over disobedience, peace over discord, charity over stinginess, humility over arrogance, truth over falsehood, righteousness over wickedness. (Vai';/a, LX, in

house,

this

—

2-5.)

(EPI^ICACY of prayer to

O

34

Zarathushtra

Prayer

!

thing, for the people of this world.

wicked of the wicked.

It is a

the

It is a

protection

wicked, whether male or female.

ive Yt.

35.

is

(i.e.,

shield

A

Druj

an excellent

and check against the

evil

mouths, tongues of the

good, pure-hearted, well-intended

serves as) a protection for a man.

against a

is

against the most

protection

action of the eyes, minds, ears, hands, feet,

prayer

DEITY.)

a good thing, prayer

is

(It is like) a protect-

(an evil-minded person).

— (Sraosh

Yasht,

XI, 1-2.)

A

list of

the

an idea

of

names of the Deity in the Zend Avesta, giving one His powers and attributes, as the Omnipotent, Omnipresent and Omniscient Lord.

4.

The Self -existent. The Protector of the herds. The AH-pervading or Omnipresent. The Best Purity.

5.

All-goodness of pure origin,

6.

Prudence.

1.

2. 3.

7.

8. 9. 10. 11. 12. 13.

14.

15.

crei^ited

One endowed with Prudence. Wisdom. The Wise. The Promoter. The One, endowed with (the power The Lord. The Most Henevolent. The One without hnrni. The Unconquerable

by Mazda.

of) promotioi;.

PASSAGEJS i6.

SHOWING TH^ ATTRIBUTe;S

01?

THE^ DtltY

MORAL EXTRACTS

g

The All-artificer. The All-Nourisher. The Full-Nourisher. The Lord of Nourishment. The Intelligent in work. The Useful in work. The Beneficent. The Brave. The Most Beneficent. The Righteous. The Highest. The Ruler. The Greatest of Rulers. The One versed in Wisdom. The Best of those versed in Wisdom. The One who spreads benefit all round, (Ahitra Mazda

59.

60. 61. 62.

6^.

64. 65.

66. 67. 68. 69.

70. 71.

72. 73. 74.

B.— OBEDIENCE TO ( 1.

[

A PRAYER EOR THE KING.

The ancient Persians always included

According

to

Herodotus, (Book

''

132)

I,

Yasht,

8, 12-15.)

THE KING. )

the king in their prayers.

He

that

sacrifices

is

not

but he is obliged to permitted to pray for blessings for himself alone offer prayers for the prosperity of all the Persians and the king, for he ;

is

himself

The following

the Persians."

included in

characteristic

preserved

prayers

in

Afr.ingans

the

Myazd ceremony of offerings. I pray for great Ahura Mazda

Afringan or

recited

these in the

]

!

superb majestic sovereignty for 1

one of

is

and

my

courage,

grand victory and

King. long period of

pray for his rule, for allegiance to his throne, for a life, and for strength to his body.

his reign, for his long

may have powerful beautiful courage, God-granted and victorious superiority, that lie may suppress those who are evil-minded, overpower the hostile, and quell the evil-disposed and I

pray that he

victory,

quarrelsome. I

utter I

may be

pray that our King

veiigeful enemies evil

words and do

pray that our King

evil

life.

May

of his soul.

May

those

all

all

glory to

victorious, through his

May

he be gifted with

that bring

who

evil

are re-

thoughts,

actions.

may be

good words, and good actions. evil-doers.

victorious over

and malicious persons and who entertain

all

he smite

these boons

him and may

all

good thoughts, the

all

the enemies,

m

return for his good

that

all

enhance the piety

—

—

—

—

J

:

PASSAGES T1^ACHING OBEDIENCE TO THE KING.

O

Ruler

May

!

you

livQ

9

May you live happy to help the May the best brilliant life of

long.

righteous and to punish the unrighteous.

and pious be your lot,— (Afringati

the righteous

(respect Eor kings)

O

2.

Armaiti

May good

!

kings

(Yagna XLVIII, 5.) We remember here with homage, 3.

over

rule

the

King

(Anvisruthrem Gdh,

the leader of righteousness.

with wisdom.

who

of the country

is

7,)

Be always truthful and obedient to your Nameh.) " Oh Almighty God Give a long life,

4.

us

(Ashirwdd or

kings.

the Paivaiid

!

5.

healthy life to the ruler of our land."

Commit no

6.

a

happy

I'if

and a

e

(Tan-darugti.)

faults in the presence of your rulers or kings.

Never speak evil of your rulers, because they protect the country and do good to the people of the world (?. e. their subjects). { Pand Ndmeh-i-^darbad Marespand, 66,- 103.) Speak with moderation before kings. (Ashirwad or The Marriage 7. Benediction.) *' Be it known that, the life of citizens consists in (civil) government (being) connected witlii religion and religion (being) connected with (If there be) those whose Government is for government (civil ( the purposes of religion and whose religion is for the improvement of Government, then, the faithful must assuredly live in accord with them )

)

—

such a stale

for, the rule of

greatness upon

is

manifest support

like a

To render obedience

generous deeds it,

the religion

of

Sanjana, Vol.

I,

—

(all)

the

to

to the State

doers of

and to confer

these are owing to the remaining in obedience to

Ahura Mazda

(Dinkard by

Dastnr Dr, Feshotan B,

p. 54-)

(a story EROM HERODOTUS, lEEUSTRATING THE EOVE OE THE ANCIENT PERSIANS EOR THEIR KING-)

Herodotus gives the following

story,

which

shows

that

the

ancient

Persians were always ready to sacrifice their lives for that of their good king.

the

"During his (Xerxes') voyage a violent and tempestuous wind from Strymon overtook him and then, for the storm increased in violence, ;

many of the Persians who accompanied Xerxes were on the deck, thereupon the king becoming alarmed, and calling aloud, asked the pilot if there were any hope of safety for them

the ship being overloaded, so that

;

and he said

many

' :

There

passengers'.

answer, said;

*

O

is

It is

none, sire

!

unless

we

get rid of

some of those

further related, that Xerxes, having heard this

Persians

I

Now

let

some among you show

his

regard

——

—

MORAI, nXTRACTS

10

for the king, for on you

and

my

safety seems to depend,

'

having done homage, leapt into the sea

that they,

being lightened, thus got safe to Asia."

That he spoke thus; and that the ship, ;

^

C-OBEDIENCE TO PARENTS. 1.

O

Ahura!

I

ask Thee, this:

Tell

me

wisdom, made the son revere his father things, the Beneficent Spirit

(The implied reply

is,

that

!

desire to

I

it is

O

know

God Himself

Who, through

his

Mazda, Creator of

all

aright:

?

all

these things from Thee.

wlio has ordained that a son

—

should be reverent to his father). {Gatha Ushtavad, Yagiia XLIV, 7.) (Ahura Mazda to Zoroaster) O Zarathushtra! Do not offend 2.

thy father Pourushaspa, thy mother Dogdho and your teacher.

{Hadokht

nusk, quoted in Saddar, Chap. 40.)

(the prayer of a zoroastrian Father, praying for the boon of a chii,d that woued be dutlfue and woued do his duty towards his parents as weee as towards others round about him.) 3.

a child, that would support (me and those dependent Grant me that has innate wisdom, that would rule well and participate

upon him),

in the deliberations of the

Anjuman

(public assembly), that

is

well-grown

and respectable, that relieves the distress of others, that is strong and advances the good of his house, his family, his town, and his country and that of the government of the country. {Atash NyaisJi, Yagna LXII, 5.) I pray for a progeny which would support (those that are depend4. ent upon them), and many members of which (progeny) may scatter blessings (among those around them), and none of whom may desire to harm, to lift arms against, to injure, to be revengeful to, and to ruin, others.— (Vaf/; a I^XV, 11.) " It is the duty of the child to be obedient and respectful to its 5. father and to secure his love and keep him pleased." {Dinkardy Dastur Dr. Peshotans Vol. IV, p. 2J3. ) Be obedient to your father and mother, hear their words and 5.

obey them. 6.

—

My

Pand Nchm'h-i-Adarbad Mar^spand,, 90.) Never associate yourself with those, from whom their annoyed or displeased, ( Pand Nainrh-i-Adarbad Man's-

(

son!

—

parents are

pand, 94. 7.

this

)

A son,

world)

who disobeys

via

other world),

his parents, will,

(Chekat) Daiti

sec,

through his

must have done during

his

to

when he passes away (from

the Chinvat bridge (leading to

spirit,

the consequence

corporeal state.

Mar^'spand, 148.) 1

tIcroU'jtus,B'Jvk VlIl,11S,

what

the

he {Pand NameJi-i-Adarbad

Ciirey-s translation.

of

—

—

— H

PASSAGES TEACHING OBIvDIENCK lO TIlE TEACHER

D— OBEDIENCE TO THE TEACHER. May

1.

bring us

profit,

XLHl,

{Vagiia

of good.

Mithra

2.

good man, who shows us the righteous paths which whether in this world or in the next, enjoy the greatest

that

{i. c.,

3.)

loving friendship)

seventy-fold between a pupil

is

and his teacher.— CMeZ/er Yashi\ Yt. X, 116.) fault which I repent for any kind of 3. against

my

teacher.

(Patet Irani,

may have committed

I

13J

(Good teachers are remembered with respect

the

in

Avesta,

We

have the following instances.) We invoke with respect, the holy spirit of Saena, the son of 4. Ahum-Stuta, who was the first person known on this earth, as having one

hundred

pupils.

We

5.

— (Farvardin Yasht, gy.)

invoke, with respect, the holy spirit of the

vaka, the son of Saimuzi,

who punished

teacher Mathra-

the evil-minded

unrighteous

Ashmoghs who misused sacred hymns and who acknowledged temporal nor spiritual leaders. ( 1.

I I I

X,

— (Farvardin

neither

Yasht, 105.^

OBEDIENCE TO EEDErs., Vide

infrf,

/-,

13)

acknowledge good thoughts and discard evil thoughts. acknowledge good words and discard evil words. acknowledge good actions and discard evil actions. acknowledge obedience to ciders and discard disobedience. I

— {Ya^na

16.)

My son Be obedient in a Fitting way, so that you may reap all 2, advantages from that line of life. {Pand Nan-Jh-i-Aiarbad Marespand, 71.) !

n— CLEANLINESS [The ancient Persians were

AND

known

for

TIDINESS. thei,r

habits of cleanliness.

which leads to the preservation of Prof. Darmesteter of Paris says: " The axiom, 'CleanHness health. is next to Godliness,' is altogether a Zoroastrian axiom, with this differ-

The Avesta preaches

cleanliness

ence, that in Zoroastrianism,

it is

a

form

itself

of godliness,— (Lg Zend-

Avesta, Vol. II, Introduction p. X.)

Cleanliness leads to bodily health and strength, which, in their turn lead to mental and spiritual health

and strength.

According

to

Revd. Dr.

Casartelli ''Mens sana in corpore sano' has always been one of the favourite maxims of the Mazdaya^nan religion {La Philosophie Religeuse de

Mazdeisme sous Us SassaiiideSy p. 128). So, a Zoroastrian often prayed Even angels, like Sraosha, have, for their epithfor strength of body. ets, some such words "as strong" (takhnia) and ''well-formed" or " beautiful" {hu-raodha.). So we find a number of prayers in Parsec books, asking for Cleanliness and Health,]

——

— MORAL EXTRACTS

12

Herodotus refers to the following habits of the ancient Tcrsians, which point to their regard for the cleanliness and health of the city.

"Whoever of the citizens has the leprosy or scrofula^ mitted to stay ^Yithin a town, nor to have communication Persians. "

nor

They

not

is

per-

with other

make water, nor spit, nor vv^ash their hands in a river, stream with urine, nor do they allov^^ any one else to do (Herodotus, Bk. 1, 138. Gary's translation.) neither

defile the

so."

Purity (of body and mind) is best for man from his very birth* 1. {Gatha Spentomad, Fafn^r XLVIII, 5 VendidadV, 21.) 2. O Haoma who keeps off death The second gift, which I ask ;

!

of Thee, 3.

is

O

body.— Horn Yasht, Yarna IX, 19. you Ahurani of Ahura Grant to him, splendour and the health of

(

)

!

glory, strength of body, health of body, victory (over

body. 4.

{

Ahmai

May

Rac'scha,

there

be

a

May

thousand-fold of health.

ten thousand-fold of health.— ( /6tW, Yagna

"Man becomes

weakness) through

Yagna LXVIII, ii.)

worthy

LXVIII,

15.

there be

a

)

good powers and the highest righteousness through good movements (deeds). It is owing to (his) soul, that (a man's) body is well-armed. And the soul ( itself) remains aloof from the contact of false Drujs (evil powers), owing to 5.

belonging to the soul.

And

of honour through

the

(he) becomes possessed of

And

the connection, one with another (of soul and body).

and body)

is

rendered dull by the weakening of

when any

riches

the

each

strength

(soul of

the

powers of the soul become enfeebled, every one of the powers of (the) body is brought to a standstill. And when harm is done to any part of the body, injury is caused to its co-related Therefore, it is owing to the purity of the soul that the body soul. pertaining to this world becomes valuable. And the acquisition of purity by the soul is through the powers of the body pertaining to this

other; for,

world."

—

(

of the

Dinkard, Dastitr Dr. Pesliotaiis Vol, IV, pp. 191-92.)

The removal of the sin pertaining to the soul and precious depends upon the strength of the body (for)

the

6.

it

the existence of the body that there {Dinkard,. Dastur Dr. Peshotans

is

to

p. 228.)

MANNERS.

(Herodotus says of the ancient Persians) Persians) are not allowed even to mention the lawful for them to do." (Herodotus, Book I, tion.)

owing

cleansing of the sin of the soul."

Voh IV,

III.— GOOD

rendering

it is

;

**

They

things, 138.

(

the ancient

which

Carys

it

is

not

transla-

—

—

Book

manners)

—

MANNERS

13

(Adarbad Marespand, the Iranian moralist, or the

—

— GOOD

of Advice, the following

maxims

gives, in his

Pand Nanieh good

preserve

of advice to

:

Do not be discourteous. Do not laugh on improper occasions. Do not mock at others. Do not quarrel v^ith others to have a higher seat in assemblies. Do not look vvritli disrespect to the poor. Beware that perhaps

one

day you may be poor.

Do

not use harsh words indiscriminately.

At times,

is

it

use harsh words and at times it it bad to use harsh words. not to use them than to use them.

good to is

It

better

Do not be vindictive with a view to puqish. Do not injure others. Do not offend others with harsh words. Speak

politely.

Be sweet

Do

in

your speech.

not praise yourself.

and you will be held in esteem for your goodness. harmony with others, and you will be spoken of well. Bow when you speak and when you do a thing. Bowing will not break your neck; sweet words will not foul the breath of your

Be

grateful,

Live

in

mouth.

Do not open conversation with an unseemly face. When you take your seat in a public assembly do higher than you deserve, so that one

may be compelled

not take a scat to

ask you to

leave that seat and have a lower one. If

you do not wish to be abused by others, do not abuse others. not do unto others, what (you think) is not good for you.

Do

(Pand Namch-i-^idarhad Marespand (respe^ct to, 1.

Be

2. 3.

seq.)

and good manne;rs towards,

friendly towards your

i-Adarhad Marespand,

6, 15, et

elders

ei.de;rs.)

and leaders.

(Pand Ndntch-

SJ

Act

in concert with elders and friends. (Ibid, 8.) Respect the elders and the wise, consult them and hear them.

(Ibid, 37.) 4.

Honour

5.

them and

the elders of society and respect

ing to their advice.

act

accord-

(Ibid, 48.)

Consult those

who

are (your)

elders

in

age and are good.—

(Ibid, 67,) 6.

Treat your

elders

respectfully and

Pazend Texts, by Mr, E. K. Antia,

p. 210.)

well.

(Ba-Nani-i-Yazad,

— MORAL EXTRACTS

14

(good BliHAVlOUR TOWARDS AI.I,— ELDERS, EQUALS OR INEERIORS.)

—

He, who behaves well with a righteous person whether that 1. person be his relation, his fellow-worker, his subordinate, or one, who looks after his cattle is one, who is engaged in works of truth and

—

—

good thoughts. (Gdthd Ahunavad, Yagna XXXIII, 3.) If I have committed wrongs, through unrighteousness, towards 2. my father, mother, sister, brother, wife, lord or husband,^ childern, recompanions, nates,

who

near ones, those

latives,

I

my

partners,

my

repent for these,"

are dear

IV —FAIRNESS

who

my

my

me, towards

to

co-citizens,

(Patet-i-Adarbdd, Sec.

[According to the Avesta, Rashna angel

and near

neighbours,

my

subordi-

4.)

AND JUSTICE. Rast,i.e., the truthful

Rashna,

is

the

presides over truth and justice, justice, according to the Avesta

always goes with truthfulness. So Arshtat who presides over truthfulness, is often an associate of Rashna who presides over justice. At times, both of these Yazatas or angels may be taken as representing justice and truthfulness. The soul of a man is spoken of as being judged on the

Meher Davar, the Judge. This work by Arshtat (Astad) who presides over

of the fourth day after death by

dawn Judge

is

helped

in his

Truth, and by Rashna 1.

We

who

invoke with

presides over justice.] reverence, Rashna,

presides over Truth and Justice.)— (Yafna 2.

We pray,

give us the truthfulness

most truthful

the

XVI,

obedience.

who

Ahura Mazda .....

of

of

—

Rashna, the most just. Yagna LXX, 2-3.) VVe invoke the truthfully-spoken word. 3.

We

(

5.)

We

We

invoke noble righteousness.

invoke righteous

invoke the

words

which impart manliness. We invoke the victory-giving peace We invoke truth, which brings about prosperity to the world, and benefit Muzdaya^nan to the world, and which is (the chief characteristic of) the We invoke the most truthful Rashna.— (V7si)amc/ VII, 1-2.) religion. 4.

First of

all,

I

praise the righteous

man

.

.

,

.

whom, Rashna

Just, protects.— (K/zorJ« J Yasht, Yt. IV, 3.) Do not depend upon life, since death overtakes one after 5.

all.

the

On

over of the fourth day, with the help of Sraosh ( who presides the over Obedience or all lawful order), of Vae the Good ( which presides

dawn

Behram the courageous (who presides over moral Chinvat courage and victory). . . the soul goes before the lofty awful to be unrighteous— the and rigliteous the bridge, over which pass all— the judged by Meher and Sraosh and Rashna. It passes through holds weighing (of his actions in this wor ld) of Rashna, the Just, who

contentment), and of

.

1

Recited in case the worshipper

is

a

Woman.

—

—

——

— — —

KINDNESS a

spiritual

balance, which

15

never unjust towards any one,

is

ncitlier

towards the righteous nor towards the unrighteous, neither towards a rulernor towards a chief. (His balance of Justice) does not turn (one way or another), even as much as a single hair, and thus, does not favour anybody. He judges impartially, whether one be a ruler and a chief or the humblest ]iQrson.—(Mi!iokherad U, 1 10-122.) (Paivand Nameh Fight with your enemies also by fair means. 6.

—

or The Ashirwad.) 7.

Ahura Mazda

.

.

.

.

is

.

(Dod-Ndm-

the distributor of Justice,

Setdyashneh.)

God's religion is Truth, and His Law or Justice is Virtue and benevolent and kind towards His creation, (Miiioklierad 1, 16.; A good Government is that, which keeps and directs that the city 9. 8.

He

—

is

may be prosperous, its poor without troubles, and its laws and rules and which removes unjust laws and rules. {Minokherad XV, 16-17.)

just,

v.— KINDNESS. (a)

(6) (c)

(a)

Kindness to companions. Kindness to the poor and destitute, Kindness to animals.

KINDNESS TO COMPANIONS OR FRIENDS.

1. Be courteous, sweet-tongued and kind towards your (PaivandNameh or The Ashirwad.)

2.

Treat your frie^nds in a

way

agreeable to them.

friends.

Nameh

{Paivand

or The Ashirwad.) 3.

Be a new

friend to an

him), because an old friend

old friend

is like

{i.e.,

be

more friendly with

old wine, which, the older

it

becomes,

improves the more in quality and becomes fit to be drunk by kings.— (Pand Nameh-i-Adarhad Marespand, lOl.) Eive harmoniously with your elders and friends. (Ibid, 8J 4.

—

(6) 1.

KINDNESS TO THE POOR AND DESTITUTE.

He, who gives succour to the helpless poor, acknowledges the (Ahimavar.) of God. " O Mazda What is your Kingdom ? What is your Will, by

Kingdom 2.

!

acting according to which,

I

may come unto your

friendship

?

"

(Ahura

Mazda replies:) ''You will come unto my friendship by helping thy poor fellow-men who live righteously and with good mind. {Gdthd Ahitnnvad, Yagna XXXIV, SJ Ye Zoroastrian Mazdayaynans 3. steady... Relieve those 4.

who have

!

Hold your

fallen in distress.

hands and

— (Visparad XV,,

Happiness (comes) to him who seeks happiness for Yacna XEIII, l )

(\Gdthd Ushtavad,

feet i.)

others.

—

— morai, extracts.

16

Grant me 5. Yacna LXII, 5.)

The cow and

that

relieves

{Atash Nyaish,

distress.

KINDNEwSS TO ANIMALS.

(c)

1.

child

a

the horse (which arc ill-treated

The cow curses

by

their

masters)

Thou, who dost not give me food, and in spite of that, exactest work from me for the sake of thy children's bread and thy own bread {lif. belly) may thou be childless and ill-famed. curse (their owners).

the

owner

('thus)

:

!

The horse curses

me

strength

(?. e.,

his rider ('thus)

Thou, who dost not care

:

me May

strong nourishing food to enable

the midst of large assemblies or

crowds

thick

!

to give

work well)

to

in

thou never be a

yoker of swift horses, a rider of swift horses, a bridler of swift horses. Yasht, Yarna XI, 1-2.J

— (Horn 2.

Zoroaster asked Ahura

and Thy Ameshaspentas

"

Mazda

:

"

How

are

we

worship Thee

to

?

Ahura Mazda replied " He, who desires to please Ahura Mazda in must desire to develop (/. e., to further the increase of) the creation of Ahura Mazda. It is necessary, that the person, to whom Ahura Mazda is attached, should please the righteous by relieving from the evil-minded. (The sufferings and by protecting them :

this world,

Pahlavi Revayet attached

and

to

the

Shayast la

Shayast,

Chap.

XV,

3

7.) 3.

ing over

"

Whoever wishes to propitiate Vohuman (the archangel presidGood Mind and over the animal creation^ in the world and

wishes to act for his happiness, is he, who wishes to promote the things of Vohuman; and it is necessary for him, so that Vohuman may be ever with him, that he should propitiate, at every place and time, the wellwhatever has happened and whatever occurs, and

yielding cattle, in

should act for their happiness; and in the terrible days and the hurried

times which befall them, he should afford them protection from the oppressive and idle. He should not give them as a bribe to a man who is

a wicked tyrant, but should keep

and

lity

and place

and

corn, so that

;

it

in

them

in a pleasant

summer he should provide them

and

warm

a store of

be not necessary to keep them on the

loca-

straw

pastures

in

He should not drive them apart from their young, and should not put the young apart from their milk. Since they are counter-

winter

(Vohuman) himself in this world, the well-yielding cattle, whoever propitiates those which are well-yielding cattle, his fame subsists in the world, and the splendour of Ahura Mazda becomes his own in the

parts of him

best existence." S.

13,

(Tlic Revayet attached to Shayast

E. Vol. V, p. 374 J

La

Shayast,

XV,

9-II

— — TRUTHI
May we

be one in spirit with

mind whp spreads peace all

in the

whom

protection,

5.

of

I

become

repent of

against

Bahmah

under

{i. e.,

these animals get help to live {i.

all

(?. e.,

ot good Animals of

his protection).

Those,

food), maintenance, and

with the gift of being) well-clothed.

e, are blessed

Sufficient clothing clothes them.

cattle,

Bahman Ameshaspand

midst of good creation.

kinds in the world are under him

from

17

(^frin-i-Rapithvin, 3-4.^

the sins that

sorts of cattle

1

may have committed

against the

animals) that are under the care Ameshaspand.-— fPa^^^ Pashemani, 8.^ all

(/.

e.,

VI.— TRUTHFUL.NESS, He, who shows the advantageous paths of truthfulness of this corporeal world and the spiritual world, wherein dwells Ahura Mazda himself, attains supreme good fortune.— ("Grt^/fa Ushtavad, Yagna xi.ni, 3-; 1.

2. Let us reach the paths of truthfulness, wherein lives Ahura Mazda, through His holiness.— fG^^/ia Ahunavad, Yagna XXXIH, 5^) I, a worshipper, prefer truth, through righteous and good mind. 3. (Gatha Ahunavad, Yagna XXXIH, 6.) The path of Truth is made by Ahura MRzdz,~( Gatha 4. Vahishtoisht, Yagna 1.111, 2.) There is never any harm to a truthful person.— ('Ga^/za 5. Ahunavad, Yagna XXIX, 5,) Men please Ahura Mazda by (practising) ivixth.— (Gatha 6. Ahunavad, Yacna XXX, 5,) There is only one straight path and that is (the path) of right7.

—

eousness.

All other paths are misleading-paths.— ('Aw Avestan maxim.) prevail over falsehood in this house.— (Yagna LX, 5.)

8.

May Truth

9.

Zarathushtrat

XIX,

10.

May

smites

down the

false-speaking lie.— ("yg^j/c/c^c;

46.;

I

O Haoma, who kpeps off death! I ask of Thee, this fourth gift: move about on this earth, with my desires fulfilled, with courage,

with contentment, as one breaking the power of

evil,

as one smiting

falsehood.— C^om Yasht, Yagna IX, 2Q.)

We praise the right-spoken word, which is (always) .victorious 11. and which smites the Daevas (/. g. all evil influences) so that, by the practice of good thoughts^ good words and goQd deeds, and by opposing evil thoughts, evil words and evil deeds, we may give up false thoughts false

words and

false deeds.

(The Daevas

(Visparad XX,

1-2.;

powers are represented as being sorry for the birth of Zoroaster, because he was to support the cause of truth and oppose that of untruth. So they say:) AlasJ Zarathushtra is 12.

/. e.

the

evil

—— MOilAL EXTRACTS

Ig

born

in the

How

house of Pourushaspa.

shall

we

seek his death

He

:

would be the weapon that smites the Daevas (i. e. all evil powers or He would contradict falseinfluences). He would oppose the Daevas. hoods. He would run down the Daeva-worshippers, the DaCva-made nasu (destruction), the false-speaking Vinir\it\\s.—( Veudiddd XIX, 46.; Glory entirely follows a righteous man, through (his) truthful

13.

thoughts, truthful words, truthful deeds.— rVaf/m XIX, i7.) O ye, the most untruthful, who speak untruth! 14.

May

ye be

driven out.— (Ardibe he sht Yasht, 9.)

The

15.

righteousness will strike the most untruthful,

best

who

speak \xniT\xi\\,—( Ardibehesht Yasht, 14-16.; When he (King Jamshed) carried (i. e, showed) a liking for 16. lying words, for untruthfulness, then his visible Glory left him, (as it

of

When

were) in the form of a bird. subjects,

the

saw

and being afraid of Yasht,

his

his

Jamshed, the great, the protector

glory disappear, he trembled with

enemy

fell

down upon

the

sorrow,

ground.— {Zamyad

34J

May you

17.

follow the

Yazata presiding over

path

fairness

of

and

truthfulness like Rashna (the

justice).

— (Afrin-i-Spitduian Zar-

thosht, 7.)

Let us have, through righteousness, the paths of truth, in which

18.

Ahura Mazda (God) dwells.— (lafwa. Chap. XXXIII, 5; XLIII, 3.) Truth is the characteristic of the Good Spirit, Falsehood, that of 19. the Evil spirit. Let the wise choose the tvu\.\\.—(Ya(^na, Chap.

O

20.

through

my

O

21.

Ahura Mazda

!

J.

XXX,

3.)

invoke Thee through righteousness and

good mind.- -(Ya^na, Gathd.) Mithra! Free us from distress, as

we have

not lied.

{Meher

Yasht, 23.) *'

22.

Ye, future

kings

!

Try

Darius in Behistun Inscriptions^ IV,

to

put

down

falsehood."

(King

5.)

(truthfulness leads one to stick to his promiseIT is a sin to break a promise.)

O Spitama (Zarathushtra) Never break your promise, whether given to one of an alien religion or to a co-religionist, because a promise is tlT« same for both, (whether given to) an alien or a co-religionist. 1.

!

it is

—{Meher

O

2.

Yasht,

2.)

Mithra,

whom we have

not deceived (r.

e.

whose promise we have

not broken) relieve us from distress. Thou bringest terror upon the bodies of those persons who break their promises. Thou, who art angry !

(with those

them) (1)

!

'

who break their promises) and who away from them, the strength

takest

Mithra

is

art

of

powerful their

two

(to

punish

feet,

the Yazata or angel presiding over faithfulness of promise.

the

——

—

—

—

TRUTHFULNESS

19

strength of their two hands, the power of sight of their two eyes, the power of hearing of their two ears.— (Me^ei- Yasht, 23.) We recite religiously, the Ahunavar (prayer) between the Heaven 3. and the Earth; we recite religiously, the Ashem Vohu between the Heaven and the Earth we recite religiously, the praise-worthy Yenghehatam between the Heaven and the Earth we recite religiously the good Dahma Afriti, for righteous good persons between the Heaven and the Earth ;

;

;

we do

who break their promises, those who play false to their promises. {Yagna LXI 1-?J O Spilama Zarathushtra! The sinful person, who breaks his pro4. mise, does harm to the whole country. He does as much harm to the these in order to oppose, and

all

righteous,

Yasht, 5.

who do

one

as

hundred

Mithra, the master of wide

L

e.

do.

grants swift horses

Mazda

who

do not break

their

path to those,

— {Meher

wisdom

to those

those

to

grants (shows)

The

promises.

Fravashis of the righteous grant children of

who do

not

break

promises.

their

— (Meher

3.)

master of a house (or family), the head man

the chief of a town, or the head (

fields,

Atar of Ahura

If the

6.

can

not break their promises.

a truthful

Yasht,

evil-minded persons

those,

2.)

good, brave benificent innate

away

to drive

(/. e.

ruler^

of a

village,

of a country, deceives

breaks his promise), Mithra, so offended and

displeased

at

(

him the

breach of promise), brings about the ruin of the house, of the village, of the town, of the country, and of the master of the house, of the

of the village, of the chief of the town, of

(Meher Yasht,

the

of

ruler

headman

the country.

18.)

(truthfulness leads to happiness and advancement.) 1.

Question

Reply best

is

2.

— The

3.

is

great and good

best act of righteousness

is

charity.

first

Truthfulness.

The

kherad, Chap.

Ndmeh

— Which work of righteousness

religion

{Mino-i-kherad, Chap. IV,

of

God

is

Truth.

?

The second

2, 4.)

His law

is

Virtue*

{Mino-i-

I, 16).

May you

have the truthful path

through

Rashna.— (Patv««ci

or The Ashirwdd.)

Do not hear the words of an untruthful man. Never speak an untruth before anybody. 4.

Make

a truthful speaker, your messenger.

When you

take your seat in an assembly, do

truthful man, so that you

may

not have cause to

not

sit

sufifer.

near

an un-

(JPand

N^meh-

i-Adarbdd Mdrespand 27, 38, 59, 97.)

—

Question. 5. By what means can one make Ahura Mazda, His Ameshaspentas and the fragrant and pleasant Heaven, his own ?

— %

— ———

MORAL KxTRACTS

—By Wisdom, Contentment, Truthfulness, Gratefulness, Devotedness, Generosity, Moderation, Endeavour and Trust (in God). By

these means, one reaches

Heaven and

in sight of

is

God.

(Mino-i-

kherad, XLIII, 7-13.) 6. Ahura Mazda thinks of righteousness and the deeds of righteousness, of goodness and truth Ahura Mazda, through his good motive, never approves of any evil or falsehood. {Mino-i-kherad

X,

6-9-) 7.

To live

rad XIX, 8.

in fear

and falsehood

— Whose — The of that

Question.

Answer.

9.

worse than death.

— {MinO'i-khe-

Do

(considered to be) worse?

life is

person

life

i2\sd\ood.—{Mino-i-klierad

XXX,

is

and

2

worse who

and

in fear

lives

5.)

not break your promise in any

way

— {Pand Nameh-i-Adarbad,

II4.)

bad esteem.

into

is

4.)

so that you

may

not

fall

writers on the IRANIANS' I^OVE OE TRUTH AND DISWKE I'OR DEBT AND SWEARING.)

(GRIvIvK

Many Greek

authors speak of the virtue of truthfulness

among

the

ancient Iranians. Herodotus thus speaks of the ancient Persians :" Begin-

ing from the age of five years to twenty, they instruct their sons in three things only; to ride, to use the bow, and to speak truth."

(Bk.

i36,

I,

Gary's Translation, p. 61.) I, Chap. 2), Strabo {Biz. XV, Chap. Ill, 18), and Nicholaus Demoscenus {Fragment 67) refer to the virtue of truthfulness among the ancient Iranians. According to Herodotus, it was owing to their love of truth that Iranian schools were kept far away from public Bazars, where sellers often spoke untruth to

Zenophon (Cyropadia

Plato {Alcibides

I,

121),

raise the value of their goods.

{Herodotus

153; Strabo, Bk.

I,

XV, Chap.

111,19.)

According the

first

"

to

Herodotus and

they

Pkitarcli,

considered

To

a

tell

that, to be in

lie, is

debt

;

they think, that one {Herodotus, Bk.

I,

The Vendidad

No body

,

them the greatest disgrace next to many other reasons, but especially because debt must of necessity tell lies.

considered by

and

be

to

lie

great sin and debt to be the second. ;

this for

who

is in

138.)

therefore enjoins not to incur debt.

should incur debt.

thief.— (Pa/;/c7u/ Vendidad IV,

By

we become

debt

incurring

like a

1.)

(The hatred for untruthfulness led the ancient Persians to refrom swearing.) "Do not swear, wliethcr for the sake of truth or

frain

untruth.

- (Pa/uf N(imch-i-Adarb"d, '41 .)

•

•>

=

' -

*

'

-

.

"

-

-

"•

"-

—

—

—— —

)

WORit OR INDtJSTRY

-

-21

VII.— COURAGE. "

1.

I

praise with religious liomage .... well-formed, dignified Cour-

(YagnaU,6.)

age.

2. O golden (coloured) Haoma I desire from Thee, first, wisdom, courage, victory, health, power to heal, prosperity, progress, strength of the whole body, all-splendid greatness, so that by all these means, I may move about in this world, as an independent ruler, as an opponent of evil, as a smiter of evil, (Yagna IX, 17.) !

3.

May

the

recital of the

Hymns

piness, health, advancement, prosperity

O

bring us courage, victory,

and protection.

hap-

{Yagna LV,

3.)

Haoma, who keeps off death I ask of Thee, this fourth giftMay I move about on this earth, with my desires fulfilled, with courage, with contentment, as one breaking the power of evil, as one smiting 4.

!

Yagna

falsehood.— (Horn Yasht,

IX,, 20.)

The spirits of the righteous, when invoked properly bring with them (to the help of the worshippers) well-formed courage, God5.

— {Farvardin

given victory 6.

O

Yasht, 42.)

ye Courageous (Mithra,)

!

Grant to us these desires, which

we

ask from Thee .... Wealth, courage, power of smiting the enemy, good conscience, righteousness, good fame, good state for the soul, greatness,

wisdom, learning, God-created victory, successful superiority of the best {Mehef Yasht, 33.) " Be courageous like Jamasp.''— ( Afrin-i Spitdmdn Zarthosht;2-) 7. Grant me O Atar manly courage ( Yagna LXII, 4.) 8. According to Herodotus, courage in battle was considered by the

righteousness, information on holy matters.

—

!

ancient

Book

I.

Iranians

to

be

the greatest proof

of

manliness.

Herodotus,

136.

VIII.— WORK

Ye

OR INDUSTRY.

Mazdaya^nans Hold your hands, feet and minds steady, to do suitable and timely deeds of goodness or charity and to avoid unsuitable, untimely deeds of evil. Perform here, works of 1.

Zoroastrian

industry. Relieve those

They of) the

(the

members

!

who have

fallen in distress.

(Visparad

of the Frayana family) advance

Ahura Mazda

world of piety by their industry.

XV,

i.)

(the prosperity

associates

himself with them through (His) good mind and guides them for their happiness. {Gatha Ushtavad, Yagna XLVI, 12.)

—

2.

(In the Vedidad, the cock, crowing in the early morning,

represented as'calling

O men Tlie-

men

!

Arise.

men

to

:

Praise the. best piety.

long-handed Bushyansh to sleep

work and duty (the

demon

is

thus

— Extirpate

of idleness),

with unfolded hands^ comes "down upoii you.

the

demons.

wliich

He

lulls

lulls

to

— MORAL EXTRACTS

22 sleep

!

whole

the

again,

O men

world when

material

awakens

it

dawn.

at

does not behove you to sleep \ong.— (Vendidad

It

XVI II,

i6.)

the Avesta, Agriculture

(In

3.

the type of types of all industry

is

and work. The Earth is thus represented, as blessing the hard-working man, who tills the ground industriously, and as cursing the man, who idly neglects his work:)

O Holy Creator of the material person that rejoices this Earth with the Ahura Mazda replied: O Spitama Zarathushtra

asks Ahura Mazda:)

(Zoroaster

Who

world!

the

is

greatest of joys?

fourth

!

He, who most cultivates bearing

(the ground),

who irrigates damp ground

trees,

Spitama Zarathushtra

O man

*' :

and with the

right,

!

When

!

man

a

(As) thou,

dries (/^. re-

who

I

will

Earth with

cultivates the

hand and the tillest

me

with the right hand and the

prosperity here in thy country; of fruit

who

fruit-

(rejoices the Earth).

the left iiand and the right, with the right

says unto him

pasture, and

corn,

the waterless ground,

claims) watery or

O

for

come with

with the left,

fruit,

I

Earth

the

left,

hand

left

bring

will

I

will

bear food

"

and corn.

When a man does not cultivate the earth Spitama Zarathushtra left hand and with the right, with the right hand and with the and right earnestly ), the earth says unto i' e- with both hands

O

!

with the left

(

him: **0 man

!

Thou, who tillest me not with the left hand and with the hand and with the left, thou shalt undoubtedly

right, W'ith the right

stand at the door of others as a vagrant

;

and when thou

shalt sit

(

ging) at their doors, they will keep thee waiting and will bring thee stale food, fetched out of their plenty.— {Vendidad III, 25-29.)

(Zoroastrianism elevated

4.

cultural industry

is

Work

beg-

some

Worship. Agrigood work :)

to the position of

thus taken as the type of

all

Zoroaster asks Ahura Mazda ) " O Holy Creator of the material Wherein lies the spread of the Mazdaya9nan religion ?" world (

:

!

(

Ahura Mazda

replies

:

)

Spitama Zarathushtra In the plentiful sowing of the corn (lies He the spread of religion). He, who sows corn, sows Holiness or Piety. (thereby) causes the spread of the Mazdayagnan religion. He thereby "

O

!

and) brings about the prosperity of the Mazdaya^nan religion, hundred-fold acts of devotion, thousand-fold acts of reverence, with as and a ten tkousand-fold acts of Ya^na (prayer) recitals... .Wherever (praises if

grows coi^

there, the

{Vendidad, Chap, r~Gibbon (V'i(ic

DaOvas

( all

evil influences

)

are destroyed.'

III, 30-31.)

refers to

this

teaching of the

Gibbon's Decline and Fall of the

Vendidid, as "a wise and benevolent

Roman Empire

(1845) Vol.

I, r«

l-0\

maxim"

—

)

23

SKI.T'-CONTROT,.

(He, who gets up early in the morning and goes to his work, is 5. thus represented in the Vendidad, as being blessed by the fire of the household hearth :) friend in bed tells other friends in bed "Get up. Time advances.

A

:

He, who, out of two, gets up early, goes first to Paradise." He, who, out of two, first carries with his two well-washed hands, for the fire of Ahura Mazda, clean fuel, is thus blessed by that well-pleased, undisturbed, wellfed fire: "May cattle increase (in numbers) in thy house. May thy progeny increase- May thy mind be active. May thy life be active.

For

all

life)

may

thou mayst happen to live ( i..e. for a happy Wie^— {Vendidad

that

nights

the

all

thy

XVni,

thou live in the pleasure of

26-27.) 6.

I

against

stand

will

idleness which weakens us.

against the long-handed idleness their

hands and go

to sleep).

( i.e.

idleness, which

— {Vendidad XI,

1

will

makes men

stand stretch

9.)

you may be brilliantBe an early-riser^ so that you may always be {Pand Nameh-i-Adarhad Marespand, 98-99.) able to finish your work. Do not practice idleness, so that, duty and righteousness, which 8. you ought to do, may not remain undone.— ( Mino-i-khcrad II, 29. Be industrious and discreet, and eat (bread earned) by your own 9. honest labour, and make a share for God and the Good ( i.e. set apart a share of your earning for charity and help to the virtuous poor). Such 7.

Be

light-footed

( i.e.

industrious

),

so that

eyed (i.g., far-seeing).

habit in your

work

Do

the greatest righteousness.

is

not get hold of the

wealth of others, so that, (the wealth acquired by) your own honest work may not disappear, because, it is said, that he, who eats something that is

is

not from

like

one,

brains of men. 10.

(

the earnings of

who

)

his

— {Mino-i-kherad 11,42-

Industry

own

honest work but from others,

holds, in his hands, the heads

is

good

for the

of

men and

eats

the

9.)

Progress of work.

self, away from works of goodness Industry and purity of language are good above everything. Be industrious in making a store of righteous works, because that {Mino-i-kherad II, 7u, 88-92, 96.) will be of use to you in Heaven. of arrogance, pride, if I repent, I have committed the faults

sin,

It is

good, at any place and at any time, to keep one's

and

to

be diligent

in

—

slander for the dead, avarice, anger .... sloth.

—

(

Patet Pashemani, 10.)

IX.-SELF-CONTROL. Self-control

is

considered to be a requisite virtue of righteous persons.

According to Zenophon, the ancient Iranians taught their boys, from their verx tender age, self-control. The example of their teacker_s ''coutntut.ed

—

—

—

—

MOKAI. EXTRACTS

24

much towards their learning to control themselves." (Cyro.poedia Bk. II The translation of Watson and Dale (iS86) p. 5). II, 8. (anger), (who is) armed with terrible I fight against Aeshma 1.

chap

{Veiididad X,

weapons.

who has He who will

lie,

2.

world).

13.).

won

not

own soul, has won nothing (in this own soul, will not win anything.—

his

not win

his

{Avesta Fragment, Pahlav'i Mino-i kherad, Chap.

That man

3.

sions,

is

stronger,

who

is

and who especially keeps away from

which

are

anger,

avarice,

I

his

own

evil pas-

body, these five vices,

and

disgrace

lust,

28-29.)

able to fight with his

discontentment.—

{Mtnori-kherad, XLl,S-ll).

The goodness of a person appears in (the matter of) anger, and 4. wisdom of a person in (the matter of) an improper desire,; because, when anger excites one,, he can keep himself in control through goodness, and when improper desire excites him, he can keep himself can excites, He, whom wine wisdom. control through under XVImturG.—{MiHo-i-kherad, good by control under keep himself the

21-24.) is the demon presidAnger or wrath injures a man mentally, in the same way as his enemy would injure him physically with a weapon. So, he is against represented with a weapon in his hand. One is often asked to fight anger. On the fourth that demon, i. e-,_ to exert self-control and suppress 5.

(According to the Avesta, Aeshma Daeva(0

ing over anger.

piety go in his day after one's death, when his virtues of obedience and H, 115, 117. {Mino-i-hherad him. to opposed is anger vice of the favour, Sraosha which is obedience and discipline kills it)

Sraosha, the righteous(presiding over well-regulated disciplined anger.— (Mmo-t-/e/itVarf, VIll, i-l-)

life)

will kill 6.

and

(It is)

Ahriman

(

the evil

\\o>i\\\ty. —(Mino-i-kherad 7.

A

wise

(or strength

man asked

) is

more

X,

of

anger, revenge

Wisdom: What man

(kind of) power

spirit,

who) thinks

5.)

the Spirit of

dignified (or necessary) for a

?

man Wisdom replied:) In the matter of suppress his to able is him, overtakes anger when who, is more dignified, to please himself anger, to abstain from committing a sin and (thus) (The

Spirit of

(Mino-i-khcrad 8.

or

(The

means

powder, that

XXXIX,

(virtues)

thirty-three ways, and says

The

:)

twenty-first (virtue is that of a person),

anger in his body. (\^

and 21-22.)

1-2

Wisdom is asked:) By how many and what ways can a man go to Heaven? (The Spirit enumerates

Spirit of

(Mino-i-khcrad

It is Asmod^Us^ spoken of in the

XXXVII,

who

does not entertain

24.)

Apocnjphal Book of Tobit

(III, 3-)

-

Do

9.

—

—

DUTY

25

be angry, because, wlien a person becomes angry

not

neglects good works, meritorious acts,

and crime of every kind that

It is said,

anger

settle

is like

in his

prayer and worship of

mind

Ahriman

(the

till

his

evil

anger

spirit).

is

he

God Sin

suppressed.

— (Mino-i-kherad

11,16-19.)

Do not destroy (the beauty of) your 10. revenge.— (PiT»£/ nanieh-i--idarbdd Milrespad, 84.) Avoid being angry. (Advice in the 11.

—

soul

by

anger

and

Ashincad or Marriage

Benediction.) 12.

I

repent of the sin of anger.— (Pat et Pashemani, 10.)

X.— DUTY. 1.

He,

who does

whom duty is due, having robbed them of what is due to them. during the night, or during the day, to his duty towards duty is due, irrespective of their (high or low) position. not do his duty towards those to

becomes He must

a thief of duty, for

those, to

whom

stick,

(Vendidad, Chap.' IV, 2.

personality, 3.

i.)

He, who performs

his

great

duty,

adds

to

the value of his

— (Bnndehesh Chap. XXIV, 30.)

(In the Pahlavi Mino-i-kherad,

Duty and meritorious work

\kdr

—

and kcrfe) are often spoken of together, because, if a man, whatever his position may be, high or low, and whatever his work, great or small, high or low, may be does his daily-appointed work, (/. e- his duty) properly,

—

he does a meritorious

act.)

Everybody has to undergo some trouble for (the sake of his) soul.; He must know, what work (duty) and meritorious acts arc. That meritorious act, which a man unknowingly (unintentionally) does, is less of a meritorious work (i. e., has less merit). (Mino-i kherad I, 23-25.) Avoid idleness, so that, duty and meritorious acts, which you 4.

—

ought to do, may not remain undone. (Mino-i-kherad II, 30.) How must one worship God and how must he express Question. 5. his gratefulness for the benefits received from God ?

—

—

Answer. That worship of God is good, whch is performed in this good religion of the Mazda-worshippers, whose foundation is goodness, truth and faith in God, which is grateful to God for what little or much that has come (to the worshipper), which thinks pleasure and prosperity to proceed from God and ofifers thanks for these, which, when difficulty and harm come to him from Ahriman and his demons, does not become sceptical about the blessings of God and does not lessen its gratefulness

which does not seek one's own good and advantage at the cost which is kind to the creatures of Ahura Mazda, which seeks industry and perseverer.ee in Duty and acts of mcritoricusncss Doing one's duty is an j.ct of \yoYsh\p),— (Mii:o-i-klcrad LIl, 2-13.) (i. e.

to

God,

of

harm

to others,

—

;

:\rORAi,

26

—

:

kxtracts

—PHILANTHROPY AND KINDNESS TO ALL

XI

MEN, INCLUDING UNSELFISHNESS. 1.

May we

be surely

May

world prosperous.

like those (of

our predecessors), who made this Mazda be helpers and

the chosen leaders of

supporters (of the world).— (Gathd Aluinavad, Yagna XXX, 9.) May generosity prevail over stinginess in this house.— {Yagua 2.

LX.

5.)

3.

me

Crant

4.

We

of a child

would

which

child

a

Nyaish, Yagna LXII,

relieve

distress.— (^i/as//

5.)

to have the boon invoke the holy spirits of the righteous (Fanwrfm others.— of distress the relieve would which

YasJit, 134.) 5.

I

offered to

offerings

will not accept the

me by

the wicked,

{Abdn Yasht, 93.) you God-like spread most hent^ts.— (A frin-i-Spit(iiii(in Zar-

cruel, selfish persons. 6.

May

thusht, 2.) 7.

May

Ahura Mazda 8.

A

you be as beneficent amongst those round is in His creation.— (.i/nn-^-Z^ncor^'w.)

sage asked the Spirit of

:il)0ut

you, as

Wisdom

"Through how many ways and means of righteousness can man reach the Heaven ?" The spirit of wisdom replied (Through various ways, e. g.,) i. Charity; 2. Truth 3. Gratitude ;

or gratefulness

4.

;

Contentment;

5.

Goodness towards the victorious

—

and Friendliness towards all. (Mino-i-kherad, Chap. XXXVH, 1-8.) which does That worship of God (by a worshipper) is good, 9. not seek one's own good and advantage at the cost of harm to others, which is kind to the creatures of Ahura Mazda. {Mino-Jkh(^rad, LII, 11-12.) (

10.

ACTIVE PHII^ANTHROPY.

)

[Zoroastrianism preaches not only passive virtues,

])ut acli\ c

Philanthropy consists, not only in looking to the material wants, but also to the moral and spiritual wants of those round about us. A man, however virtuous he personally may be, is brought to task for not

virtues also.

doing his best to

make

others virtuous.

So,

wc

read

the

following

of

the future state of life:]

Everybody will see (the consequence of) his good actions or evil At the end, in the midst of the Anjuman (the whole assembly or community), the sinful will be conspicuous, in the same \\ ay, as a white sheep becomes conspicuous in the midst of black sheep. Jn that assembly,

actions.

a

sinful,

person will

been his friend

in this

tluis

world

complain for the righteous, who :

"

Why

did

may have

you not instruct mc

to per-

—

—

—

CHIiERfurvNESS

AND contentednEss

27

form the virtuous deeds which you performed ? " The righteous man have to pass by from the assembly much ashamed for not having done so. (Bundehesh XXX, lO-ii,)

shall

PRAYERS FOR THE GOOD OE ALL ME'N.

May cheerfulness, joy, good fortune and goodness arrive from the South. May disease, sickness, misery, harm, selfishness and all such evils fly to the North.^ May the good be powerful- May the evil-minded be powerless and may they repent of their evil deeds. May our thoughts, 11.

words and Daevas

be on the line of

actions

have these

us

our

(i.e,

of unrighteousness), let

(i.e,

our soul, to our property.

to

have more. goodness.

He, who He, who is

cal world, as

in

that

who

He,

any one

If

of

harm

result in is

to

our body,

may he may he have (more) have a wife. He, who need of more,

in

need of more goodness,

in need of a wife,

may

need of children,

is in

is

righteousness.

thoughts, words and actions) in the line of the

may

he have children.

he

May

it

be so in

the physi-

May

they bodily desire them through righteousness.

it

be

so in the spiritual world, as they spiritually desire through righteousness.

Ye, good men of the community! Ye, good prayers be efficacious for you.

May

it

men

May my

of the religion!

be more and more

according to

so,

your desires. I pray for the good of the life of all the living creatures, which Ahura Mazda, the creator, has created. May the evil spirit be far from doing them any harm. May your near and dear ones increase from one to one hundred truthful

May

may

fold. I pray, that the

be blessed, the wise

may

generous

may

be prosperous, the

be powerful, the unwise powerless.

the faith, which worships one omniscient God, spread and continue

in the

wide world.

May

the waters be ever and ever flowing, the trees be

ever and ever growing, the corn be ever and

May

ever ripening.

the

thoughts, words in

and actions of us all be truthful and righteous, so that, the end, the whole mankind may be benefited, benefited in this world

and

in the

other world.

(Afrin-i-Haft

Ameshaspanddn

15-17.)

May

12.

May May

good rain from the heavens; good grow from the earth good charitable persons derive benefit from these. ;

(Affini-

Rapithviti, 28.)

XH.—CHEERFULNESS AND CONTENTEDNESS. I.

I,

Zarathushtra, will guide the heads of families, villages, towns

words and deeds,, according to the dicAhura and Zarathushtra, so that our minds may be cheerful and our souls righteous.— (Ya^na EX, lo-ii.) and provinces

to act

tates of religion,

1

scat of

good.

in thoughts,

which

is

In Persia, the damp, all

illnesses

and

the religion of

marshy regions Of the North were supposed

evils,

and the Southern

I'cgions,

the seat of

all

to be the health and

—

——

— MORAL EXTRACTS

28

As

2 so,

——

a wise

O Mazda

Yaqna, XLIII.

man gives (material cheerfulness) to his friend, mc (mental) cheerfulness. — {Gathd Ushtavad,

(give)

14.)

PRAYERS FOR CIIEEREULNESS AND COnTENTEDNESS.

(

May

3.

rich

You

!

come

Mithra,

for

our

)

prosperity, cheerfulness,

help,

{McJicr NydisJi, 14)

O

4.

Ahura Mazda

!

Grant to 2'arathushtra and

(Gdtha Ahmmvad, Yaqna XXVIII, 6.) I ask O Haoma, who keeps otf death

fulness. 5.

move about on

I

this earth

my

with

Thee, this fourth fulfilled, with

of

!

May

gift.

to us great cheer-

desires

courage, with contentment, as one breaking the power of

smiting falsehood,

evil,

one

as

Yasht, Yagna IX, 20.)

Homage to Haoma, who (through contentedness) makes the man as great as that of a rich man. Homage to Haoma,

6.

mind

— {Horn

of a poor

who (through contentedness) so elevates the mind of a poor man, that he gets enlightened through knowledge. {Horn Yasht, Yagna X, 13.) the avESTa contentedness

(in

is

considered to be

A PRIESTLY VIRTUE, VENDJDAD XIII,

45.)

— By what

means can one make Ahura Mazda, His Amsshaspentas and the fragrant and pleasant Heaven his own ? Answer, By Wisdom, Contentment, Truthfulness, Gratefulness, Devotedncss, Generosity, Moderation, Endeavour and Trust (in God). By these means, one reaches Heaven and is in sight of God. {Mino-iQuestion.

7.

—

—

XLIH,

khcrad

1-14.)

Contentment

8.

{Mino-i-kherad

is

good

for

keeping one's

self

less

in

trouble.

II, 86.)

For all works, dcvotedness is good and for the comfort of the 9. body and for the control of the (vices of) Ahriman and his demons, ;

contentment

is

good.

{Mino-i-kherad HI,

Of rich persons, with what he has, and 10.

that (rich is

man)

8.) is

who

poor,

always anxious

to

not contented

is

have an

increase

of

everything.

Of poor persons, what has fallen to his

that (poor lot

man)

is

rich,

and does not think

who to

is

contented with

have an increase of

— {Mino-i-khcrad XXV, — Has Ahura Mazda, the Creator, created anything in unable to do any harm the world, to which Ahriman less possible to do any harm to a i)erson who Answer. — (Yes.)

everything. 11.

4-7.)

Question.

?

is

It is

is

wise and contented. 12.

Question.

Answer. is

he,

who

{Mino-i-klicrad

XXXIV, ^2-4.)

— What kind of persons must be considered rich

— The following are such who must

is

perfect in wisdom.

Second

is

he,

l)e

considered

who has

a

ricli

healthy

? :

One body

—

—

—

ORDER AND DISCIPUNE

and who

lives fearlessly.

he has.

The fourth

is

The third whose lot

he,

is

who

he,

29

with

contented

is

what

with honesty.

associated

is

God and who

The

spoken of well by the virtuous. The sixth is he, who believes this pure good faith of the Mazda-worshippers. The seventh is he, whose wealth (Mino-i-kherad XXX\ 2-11.) is (acquired) through honesty. Question. By how many meritorious ways and means do men 13. fifth is he,

who

is

glorious before the eye of

—

is

,

—

Heaven ? Answer.— The first meritorious work (by which a man goes to Heaven) is Liberality. The second, Truth. The third, Gratitude. The

reach

fourth Contentment 14.,

The

of a hero.

spirit

(Mino-i-hherad of

contentment

{Mino-i-kherad

XLHl,

XXXVII,

is like

2-5.)

a coat of mail and the courage

7.)

God and keep your heart cheerful, so that you will attain advancement from God through your goodness. {Pand Namch-i-AdarPraise

15.

—

bdd Mar se pand,

102.)

not be sorry and dejected for that which has not come to do not be discontented for what you have not got. {Pand Ndnieh-i-Adarbdd Mdrespand, 4.) Do not bear anxiety, because he, who carries much anxiety, is 17. Mino-i-khcrad H, careless of cheerfulness, both physical and mental.

Do

16.

you

{i. e.,

20-21.) 18.

Ahura Mazda has created

for the

benefit

virtues such as innate wisdom, acquired wisdom,

The nature

contentedness

of

mankind, several

good

discipline,,

of contcntedness

is

this: to

hope,

keep

one^s body free from improper desires to keep him disgusted with discontent; to make him afraid of dishonesty; not to let him do that which is ;

him sorrow at the end to make him attain things worthy of acquirement; and not to trouble and injure himself for things that can{Pand Ndmeh-i-Biizorgcheh Meher, i;^ and 18.) not be avoided.

to cause

;

—

XHI.— ORDER AND DISCIPLINE. [The Avesta lays great stress upon, and attaches great importance to. Order; and it runs down disorder, both in physical and mental matters. The word 'Asha' is used in the Avesta in a very broad and noble sense. and harmony. In the strictly It signifies order, discipline, system moral and spiritual sense,

Druj

is

mony,

the opposite of

discord,

'

it

signifies

Asha

'

;

and

unrighteousness,

righteousness, truth, piety, purity. it

signifies disorder,

falsehood.

It

is

want of har-

the

duty of a

Zoroastrian to uphold Asha (Order) everywhere and at all times. When said, that, " Purity is best from the very birth {Vendidad X, 18; it is Gatha Spentoniad, Yagna, XLVIII, 5), Order and Discipline are included

— —— — —

—

—

MORAL, EXTRACTS

30

word

in the

'

purity,

'

used in a broad sense.

In righteousness (Asha), so

always included. Righteousness proceeds from Order and Discipline; unrighteousness from the reverse. Asha (righteousness, All that is said in the Avesta in the praise of truth, purity) is in the praise of Order and Discipline.] often praised in the Avesta,

Order

is

'

'

May Ordar

I

(Righteousness) prevail over disorder

LX,

Afringdn, Ya^na 2.

am on

1

who

the side of those,

create disorder.

The only good path

May

there

is

[Gatlia AJitmavad, Ya^'na

Order

that of

(x\sha).

XXIX,

7.)

Other paths are not

come now

{Yagna LX,

fame, happiness.

ity,

order, not on that of those,

{An Avesta Maxim, Mino-i-kherad.) to the family, order (righteousness), prosper-

the proper paths. 5.

who preserve

Beneficent, created prosperity for the world and

discipline for the righteous. 4.

house.

{Hoin Yaslit, Yagna X, 16.)

Ahura Mazda, The

3.

in this

5,)

2.)

XIV.— PERSEVERANCE. [Perseverance

is

ing of the ancient Persians, says

(') "

:

continual conquest, even his symbol of

with

bow and The

1.

XLIil, benefit

Ormazd

was

being a winged warrior

of perseverance

who

by good

continuously works for his benefit, becomes a gainer of fortune.

{Pand Nameh-i-Adarbdd,

May Ahura Mazda bestow upon

3.

learned lady while speak-

ideal life of the Persian

13.)

One,

2.

The

This conquest points to perseverance.] is like a gauntlet.— (Mmo-z-^/.-cmt/,

threatening hand.''

spirit

A

a noble characteristic.

119.)

you, great activity, through

Asman

{Paivand Ndmeh or Ashinvdd.)

XV.-HONOUR AND SEEE-RESPECT Never forget

1.

2.

Do

that which is honourable.

not give up your business

for

{Pand Ndmch-i-Adarbiid,

the sake (of

a

false

idea)

3.)

of

honour (t. c, it is not this or that work that makes you honourable, but the way you do that work).— (Pa»f/ Ndinch-i-Adarbdd, 106.) Do not break your promise so that you may not be dishonoured.— 3.

{Pand Ndmeh-i-Adarbdd, 114.) through wisdom.— (Pami 4. Family honour can be acquired (preserved) Ndmeh-i-Adarbdd, 130.) Do not slander (others), so that dishonour may not come to thee.— 5.

{Mino-i-khcrad 6.

know

1 1,

<^-9.)

To keep away dishonour himself

(/. c.

{\\n\\

scll-rcspcct

is

one's

sell,

it

is

bclUr

that one

kherad IL yo.) ipersiauTitcratare, Ancient and

must

necessary lor ones honour).— (.IJ/z/o-/-

Modem, by

Elizabeth A. Reei,

p. 12.

—

—— Spirit at AdvEnturd.

Do

7.

more upon

Men

will not

be of any help to you

self-respect).

— (Mino-i-khemd

of different professions

others), because

other world

in the

II,

(i.e.,

rely

106-107.)

who have no

professions, or linch

their respective

for

great honours (from

not be presumptuous of

honours

sucli

31

idea of honour or respect

are disliked

of Intsiness,

in

Thus, a priest, who is not true to his profession- and does not do his work with honour to himself and to his profession, is condemned. (Vendidad XVIII, 1-5). Same is the case with a person whose

the Avesta.

work

is

that of a

sanitary purifier or cleaner

(/. c-

a

Health

Officer.)

(Vendidad IX, 49-50.) If the head of a family, or the head of a village, town or country, does not do his work honourably, e. g,, if he breaks his promise, he is

condemned (Meher Yasht, 17-18). Take the case even of the liquorsellers, whose trade is not believed to stand high in estimation. He also can,

if

he chooses, conduct his business with honour to himself and

advantage to others,

he, for

if

would not

example,

liquor

sell

to

one,

who, he thinks, would be worse by it (Dadistan-i-Dini L, 3). One's honour does not entirely rest upon wdiat kind of work he does, but upon hoiv he does tliat work. .V man who does his work, however low it

may

be,

honestly and honourably,

does his work, however high

it

is

may

more honourable than one, who stand

public estimation, dis-

in

honestly and dishonourably.

XVI.-SPIRIT OF ADVENTURE.

When

I

O

shall

I

acquire righteousness, good mind and self-control?

(by granting me these) for the Ahnnavad, Yafz/a XXIX, ii.) hard for a great work of adventure, otherwise you shall have

Ahura Mazda! Give me great work of adventure.

Work

2.

to repent.

sufficient help

— (Gatha

(Gatha VaJiishtoishti-Ya, Yagna EHI,

7.)

XVIL— PRUDENCE AND MODESTY. (For

prudence, vide below, some passages

wisdom" :) 1. May modesty LX,5.)

in the extracts

on "Pract-

ical

2.

Do

prevail over

arrogance

in

this

not be presumptuous for any good (that you

house,

may

l?e

— (Yagna

enjoying)

because the good of the world is like a cloud, moving on a rainy day, which no hill can keep back (i. e., it disappears like a cloud).

in this world,

(Mino-i-kherad

II, 98.)

The student must to

sit

perseveringly for

studies

an increase of knowledge righteously and modestly.

45.)

that

would lead

— (Vendidad

IV,

—

— ——

MORAI, EXTRACTS

32

XVIIl.— HABITS

AND GOOD COMPANY.

(The Avesta often enjoins us to have the company of the righteous and shun that of the unrighteous.) None of you should listen to the 1.

or the words of the unrighteous, because, he (who would thereby throw the family, the village, the city,

mystic prayers

would do

so),

province

the

XXXI,

into

difficulty

and

Ahunavad,

{Gatha

ruin.

Yagna

i8.)

2. Holy Zarathushtra himself must look out fora helping friend. (O Zarathushtra !)I ask Thee, for Thy good, to make a person who is holier than the holy, and truer than the true, thy friend. One, who is

the best to

He,

to

LXXl, 3.

{i. e.,

whom

who

tiie

treats well) the unrighteous is himself unrighteous.

righteous are friends,

We

himself

righteous.

(^Yagua

invoke with reverence the Fravashi (the good spirit) of the

holy Akhrura, the son of

who deceives YasJit, Yt. 4.

is

13).

as

a

Haosravangha,

friend

(/. c.,

to

oppose the wicked person,

who shams

friendship).

{Farvardin

XIII, 137.)

Following

Vohumano (good

Asha Vahishta

mind),

(the best

righteousness), Khshathra Vairya (preferable self-rule), speak praise-

worthy and adoring words, words free from unpoliteness to men and women. {AvesfCi. Miscellansous Fragments, Fragment I, i. Westergaard, p. 331.) 5.

Never be

a partner with an

ambitious man.

Do

not be a compan-

ion of a back-biter or a scandal-monger.

Do not join the company of persons of ill-fame. Do not co-operate with the ill-informed. Do not enter into any discussion with persons of Nameh 6.

ill-fame.

{Paivand

or the Ashirwdd.)

Do

not be the companion of a man,

who

is

easily susceptible to

anger.

Do Do Do

not enter into any discussion with a senseless person.

not take your meals with a drunkard. not hear the words of a scandal-monger and

Consult a man,

who

is

a liar.

well-behaved, well-informed,

intelligent

and

good-natured, and be his companion.

Avoid the company of a man in power who i,s revengeful. Do not tell your secrets to a senseless man. Hold in respect one, who is a man of position and wise; ask his advice and listen to him. In an assembly, wherever you sit, do not sit before an untruthful man, so that you may not have cause to regret for that.— (An/t/ Nattich-i AdarbCid, 19, 20, 22, 27, 32, 34,

},(),

^7, 97.)

—

!

and

conscie;ncb

tiiiv

principi^ks

oi'"

—

——

right conduct

33

XIX.— MODERATION. Question.

I.

— By

Ameshaspentas

the

what means can and the fragrant

we

make

and

Ahura Mazda, Heaven our

pleasant

own Answer-.

— By wisdom,

contentment,

truthfuhiess, gratefuhiess,

de-

endeavour and trust (in God). By these means one reaches Heaven and is in sight of God, {Mino-i-klu'ral XLIil, 1-14.) The spirit of moderation is useful like a javelin. {Mino-i-kherad 2. votedness, generosity, moderation,

XUII,

12.)

For (the preservation of) health, moderation preservation of the body in (regular) work are good.

in

3.

eating and

{Miuo-i-kherad

II, 82.),

XX.— DUE APPRAISEMENT OF MORAL VIRTUES.

We

1.

by which (even) Holy ones are pleased.

praise the brilliant deeds of righteousness,

the souls of the departed ones, the spirits of the

{Yagna XVI, 7.) That wealth is better and pleasanter, which is acquired through 2. which (a man) eats {i. e., uses) and preserves with honesty, and industry and righteousness. The pleasure, which is higher than that of

any other pleasure,

lessness,

good

is

reputation

the

pleasure of having good

and

righteousness.

health,

{Mino-i-kherad

fear-

XIV

13-14.)

Poverty, which

3.

is

(the result) of honesty,

is

better than richness,

away) the v/ealth of others, because, it is said, that, he, who is the poorest and most destitute person, when he always entertains honest thoughts, words and deeds, and when he holds them (in service) for the work of God, has justly a share in And, all good works and meritorious acts that people do in the world. which

he,

is

who

the result of (dishonestly taking

is

rich

and

is

a very wealthy person,

when he has

not earned

wealth honestly, the merit of whatever he spends upon good works, meritorious acts, and gifts to the poor righteous, does not go to him, his

because his good works proceed from what he had snatched from others. (Again) even that much of his wealth, which the rich man has acquired by honest means, and which he spends lit. eats) and preserves for good (

works, meritorious acts, and pleasure,

is

not for his good,

(/. e.,

does not

That must prominently be kept in view (/, e., the merit, resulting from spending honestly-acquired money on good works, is lost, when the honestly-acquired money forms a part of the owner's wealth which largely is made up of dishonestly-acquired money). {Minogo to his merit).

—

i-kherad

XV,

4-10.)

— MORAL EXTRACTS

34

XXr.-CONSClENCE AND TPIE PRINCIPLES OF RIGHT CONDUCT. O Mazda Ever since you first created for us the corporeal 1. !

its government), and bestowed upon us, through your fore-thought, wisdom, mortal life, (power of) actions and words, whereby our beliefs and wishes may be fixed (i.e., definitely known), (ever since that time) the liar or the truthful man, the learned or the

world and laws (for

unlearned, give utterance (or expression) to their conscience and to their

{G»thA Ahunavad, Yagna

thoughts.

XXXI,

11-12.)

(coNsciENcr;.) 2.

We

praise with adoration^ the souls, wherever

of the righteous

do

now

smite,

Yasht, Yagna 3.

O

man from

men and women, whose good

and

they

were born,

conscience have smitten,

will smite in the future (the evil influences). {Haptcui

XXXIX,

2.)

Zarathushtra his very birth.

!

Purity (righteousness)

That kind

the best thing for a

is

of purity (righteousness) is

itself

Mazdaya§nan religion. Any person can clear his conscience by good thoughts, good words and good deeds. You must clear your conscience. O Holy Zarathushtra 4. He, who purifies his conscience, through good thoughts, good words and good deeds, has the clearness of consciQnce.~(V en J id ad, Chap. X,

the

!

18-19.)

He, who deceives the righteous, shall have, for a long time, in darkness. His food shall be bad, his speech vile. Ye, your (evil) conscience will lead you, through who lead a bad life your (evil) actions, to the (dark) world.— (Ga/// a Ahnnavad, Yagna 5.

his abode

!

XXXI, 6.

20.)

[According

to the

death, a picture of his

were, a picture of the rule of his

had led his

his life in this world.

deeds.

man

Avesta, a

own Daena

life,

on the third day

a picture of

It is, as

allegorically said, that

It is

sees,

conscience.

or

it

if

after

The Daena is, as it the way in which he

were, a conscious reflection of he has led a virtuous life, he

sees the result in the other world in the form of a handsome maiden. If he has led a vicious life, he sees the result in the form of an ugly maiden. The Iladokht Nask, the Vendidad, the Mino-i-kherad, the Viraf Nameli and other books give the following vivid picture of this conscious recognition of one's conduct of life: ] Zarathushtra asked Ahura Mazda: " O Ahura Mazda, the Benefi-

cent Spirit, the holy Creator of the corporeal world

!

When

a righteous

person dies, where does his soul dwell during that night ?" Then, Aliura Mazda replied It sits near the head (of the corpse), singing ''

:

the Ushtavad Gatha, asking for happiness for itself (thus): "Happiness

—

——

CONSCIENCE AND THE PRINCIPLES OF RIGHT CONDUCT

35

him who seeks happiness for others." May Ahura Mazda His will, grant that desire. On that night, the soul desires as much joy as that which the whole living world can see... At the end of the third night, at dawn, the soul of the righteous person goes forward, b.eing carried among trees and perfumes. A wind blows towards him from the direction of the south. A sweet-scented (wind) more sweet-scentedthanany other wind, (blows) from southern directions. Then the soul of the righteous person goes forward receiving the (sweet-scented) wind ^n his nose. (It asks :) " Whence blows this wind which is the most sweet-scented I have ever inhaled in my nose ? " It appears to him, as if, in that (wind), comes his own Daena (conscience) in the form of a maiden, that is handsome, beautiful, white-armed, brave, well-formed, tall, with large breasts and well-formed body, wellborn, of noble descent, of fifteen years of age, as beautiful in the growth of her body as the most beautiful object in creation. (comes)

who

to

rules according to

Then maiden)

person speaks and asks her (the

the soul of the righteous

What maiden

" :

who

art thou,

art the

of the maidens

fairest

I

have ever seen?"

Then

his

own Daena

replies

to

*'

him:

O

young man!

I

am

(the

picture of) thy good thoughts, good words, good deeds, thy good Daena,

Daena

the

beautiful,

of

thy

own body.

more desirable

i .

.

Thou .

,

hast

made me more

— (Hadokht

Nask,

lovely,

more

22, Chap.

Yt.

11^

I, 2, 7, II.)

deceased has led a bad and vicious

(If the

life,

his

before him, in the undermentioned form of a hideous ugly

He saw

in that

form of) a woman,

wind, his

own Daena

(conscience) and deeds (in the

loose, dirty, polluted, furious, with bent knees, back-

hipped, so endlessly spotted that one if,

spot over-reached another spot, as

.....

she were a polluted, dirty, stinking, noxious animal

She says:,

O men

"

thy bad deeds.

and hideous."

Daena appears

woman :)

It is

evil deeds! I am on account of thy desire and deeds that I am ugly

{Viraf

O Ye

of evil thoughts, evil

Namch XVII,

words and

12, 14, 15.)

Courageous (Mithra) Grant to us these desires, which we ask of thee wealth, courage, power of smiting the enemy, good con{Meher Yasht, 33.) science, righteousness. 7.

!

:

8.

May Mithra (who presides over truthfulness and justice) come to ..... May he come to us for (recompensing us) for

us for our help

our good conscience.

(Mehcf Yasht,

5.

Meher Nyaish,

14.)

Rcvd. Dr. Cheyne calls the above a 'nobb allegory' and thinks that "at any rate, the Zoroastrianallegoty suggested the Talmudic story of the three bands of ministering angels, who meet the soul of the pious man, and the three bands of wounding angels who meet the bad man when he dies. {The Bampton Lectures The origin of the Pscdter (1891) p. 437J. -

—

-

—

—

—

moral extracts

36

(righteous conduct.)

[As the late Dr. llaughas observed, "The moral philosophy of Zoroaster was moving in the triad of thought, word and deed." The word Asha,' which signifies righteousness, purity or piety, is, as it were, the watchword or motto of Zoroastrianism. As M. Harlez says, " the notion of the word 'virtue' sums itself up in that of "Asha.'' As the Vendid;;d says, the preservation of good thoughts, good words and good deeds

'

hukhta and

(htimaia,

Jiva'rsJifa)

'

is

Asha,'

/.

righteousness,

e.,

order,

purity or piety.

There are a number of passages in the Avesta, Pahlavi and Pazend recommending the above triad which leads to righteousness. The following are some of them:] writings,

Righteousness

9.

him who

XX, ,

best good and happiness.

the

is

Happiness

(Ashem

righteous for the best righteousness.

is

Vohii,

to

Yagna

1-3.) 10.

am

I

worshipper

worshipper of God

a

...

God

(Mazda),

am

I

a Zoroastrian

good thoughts. I praise (Jiukhta) good words. I praise 1 (hvarshta) good deeds. praise the good Mazdya9nian religion which allays dissensions and quarrels, which brings about kinship or brotherhood. (Mdzdyagno of

I

praise

(huinata)

the

Zoroastrian

—

Ahmi— The

Confession of Faith

of

Religion,

Yagna

XII, 8.) 11.

1

my

praise with

thought,

word and

action,

good thoughts,

good words and good deeds. I

entertain

I

shun

all

all evil

good thoughts, good words and good deeds. thoughts, evil words and evil deeds.

Ye Ameshaspentas

I

!

offer to

thoughts, words and actions, with

{Ferastuyeh

soul.

my

Huniatoibyasch('i.

you praise and homage, with my conscience, with my very body and Khurshed Ny('ish, 3. Vayz/a XI,

17-18.)

All

12.

good thoughts,

all

good words,

all

good actions are the

result of knowledge.

All

bad thoughts,

all

bad words,

all

bad actions are not the result

of

knowledge. All

good thoughts,

best state of existence All bad thoughts, state of existence

The

good words and all good actions lead to the Heaven). bad words and all bad actions lead to the worst

all

(/. e.

all

(/. e.

Hell).

good thoughts, good words and good actions is the best state of existence (i.e., Heaven). This is evident to the righteous. {Vi.-ipa Humat7.) result of

all

—

—

—

H

CONSCIENCE AND THE PRINCIPLES OE RlGHTf CONDUCT PRAYER TO THE DEITY PROMISING RIGHTEOUSNESS.

(

Thy command,

)

accept the pure Faith.

O Lord In response 13. In response to Thy command, I tliink of that pure Faith. Lord Lord! In response to Thy command, I act according to that pure recede with 1 Faith, I remain steady to do deeds of righteousness. repentance from all acts of sin. I keep unsullied my innate good sense to do good deeds. I keep pure and unsullied (by evil influences), the six powers of my life, viz., my thought, word, deed, reason, intellect, and to

!

O O

I

!

wisdom. O Lord of righteousness: May I be able to worship Thee, according to Thy will, by my good thoughts, good words, and good deeds. May I open for myself, the brilliant path (of Heaven), so that the heavy grief May I pass across the bridge and reach that of hell may not reach me. paradise, the all-fragrant, the all-adorned, the ail-happy. All praise to the

who rewards

Benevolent,

Lord, the

wishing to act righteously, act accordi'ng

to

those,

who,

{Doa-mm-

His commands.

Setayashneh, 5-7.) 14.

my

will praise with

I

thoughts, words,

thoughts, good words and good actions.

I

will

and

actions, all

hate with

my

good

thoughts,

words and actions all evil thoughts, evil words and evil actions. With my thoughts, words and actions I will catch hold of all good thoughts, good words and good actions. Thereby, I will perform acts of righteousness. With my thoughts, words and actions, 1 will leave off the hold Thereby, I will commit of evil thoughts, evil words and evil actions. no sins. Ye,

my

who

are

Ameshaspends

my

thoughts, with

very

life,

with

invoke and praise you.

I

!

my

words, with

my body

and

life

actions,

with

my

do

I

(which together make up what

so,

with

with

heart,

my

is) called

Whatever things I possess, I possess through the relationship (By the words) " I possess them through the love of God,'' I mean, that, if an occasion would arise, when I should sacrifice my body for the sake of niy soul, I would do so.

soul.

or love of God.

I

praise righteousness, which

Daevas (the evil-deeds). {Patet Pashemani,

thoughts;

my

1 vv'ill

I

opposed to

of in

to

is

all

God

(virtues).

I

hate the

for His goodness.

adhere in my mind to good good words I will adhere in adhere to the good Mazda-worshipping

I

will

agree to be one with all

the best of

thankful to

my life, my speech

sinful

deeds.

me from God). trouble (that may come

comes the

adhere

action to good deeds;

religion.

am

I.)

Upto the end

15.

I

I

to

I

all

I

will

to

righteous

;

deeds.

I

agree to be

will be grateful for all the

will

me).

remain contented

in the

(^Patet PashcDiani, 11.)

good (that

midst of

all

—

—

MORAL EXTRACTS

38 i6.

have, with

I

my

thought,

word and deed, entertained

thoughts, good words and good deeds.

my

with

have,

I

all

good

thought,

word

and deed, shunned evil thoughts, evil words and evil deeds. 1 have adopted the entire path of truthfulness, and virtue. I shun the entire path of untruthfulness and vice. May the evil spirit be crushed. May the

goodness of the Good

increase.

spirit

praise

I

righteousness

—

(Patet Pashemmif ii.)

[The following dialogue shows, in a succinct form, the import17. ance of the abovenicntioned triad of good thoughts, words and deeds, the acquisition of to

which enables a

man

to

walk

in the

path of

God and

be the most innocent and fortunate man.] Question,

— Who

the

is

most fortunate man

— He, who most innocent. the most innocent man Question. — Who Answer.

is

Answer.

in the

world?

is

— He, who walks in the path of

world?

in the

God and shuns

that

of the

devil.

— Which — Virtue

Question,

is

and which,

the path of God,

that of the devil

?

and vice that of the devil. Question. What constitutes virtue, and what vice? Answer. Good thoughts, good words and good deeds, constitute virtue and evil thoughts, evil words and evil deeds constitute vice. Answer.

is

the path of God,

—

—

;

— What constitutes

good thoughts, good words and good evil words and evil deeds ? Answer. Honesty, charity, and truthfulness constitute the former; and dishonesty, want of charity, and falsehood constitute the latter. Question.

deeds and what constitutes evil thoughts,

—

{Ganj-'i-Shdyagait,

IbaJg('r-i-Vajorg

Dastur Mitra.

Pcshotan

Dr.

Dastur

Dr.

B.

Sanjana's Text, 2-7 or Minocheherji's

Jainaspji

Texts,

5-22.)

(honesty.)

Never does any harm result

18.

XXIX,

from

an honest

life.

(Ya(;ua

pleased.

(Ya^'na

5.)

It

19.

is

by honest work

that

Ahura Mazda

is

XXX,

5) Ahura Mazda recommends paths 20.

O

21.

Ahura Mazda!

In the

of honesty.

same way

as

— (Yagtia

hill, 2.)

Thou hast thought we offer Thee (our

good and done good, good thoughts, words and deeds). We teach these (to others), \\'e worship Thee by these. O Ahura Mazda! We pay our homage to Thee; we acknowledge our debt to Thcc.^(Ha/tan Yasht, Ya^na good, spoken good, given

XXXIX, 22.

thought

4.)

Do (t. e.,

not

recede

from three most cxcelknt (things),

viz.,

well-

good) thoughts, well-spoken words, well-done actions.

— —— conscience;

—

and the principles of right conduct

Recede from three worst (things)

Mazda says

Aliura

:

39

viz., ill-thought (?. e., l)ad)

thoughts,

{Vendidad XVIII, i7 and 25.) am he, whose thoughts are good, he,

ill-spoken words, ill-done actions. 23.

—

—

" I

Good thoughts, good whose words arc good, he, whose deeds are good words and good deeds are my food and I love those of them, who are in that place through good thoughts, good words and good deeds." ;

{Dinkard, Bk.lX,CJiap. 24.

I

XXX

7.

B.

S.

prefer righteousness very

E.

much

XXXVII, ^/).

Vol. in

242-243.)

my

order to please

soul.

(Patef Pasheinani, 11.) 25.

May

good thoughts, good words and good deeds reach the

departed ones for their pleasure, (/. e May the dear departed ones be (Dibachf'hpleased by the righteous conduct of their living survivors). ,

Afriiigdii, I.)

(repentance for unrighteous conduct.) 26.

I

ought

not acted, as

it

have thought but I have not thought, I ought to have not spoken, I ought to have acted but 1 have

to

have spoken but

I

was

Good

the will of the

Spirit,

I

repent

for that sin

with thought, word and deed. I ought not to have thought but

I have thought, I ought not to ought not to have acted but I have I repen^ for that sin with acted, as it was the will of the Evil Spirit. my thought, word and deed. (Patet Pashemani 6-7.)

have spoken but

I

have spoken,

I

(the principee of right conduct.) 27.

The archangel Vohumano once asked Zoroaster:

thy desires

is

the most lofty "

Zoroaster replied: life.

I

desire,

that

I

What

is

Righteousness

thy endeavour in is

may know the will I may practise that

and that which they may point out

intelligences,

?

to

me.

XLVII,^. 156). The worst mental state

the

loftiest of

of the

" ^^'{ljch

life?

my

of

"

desires in

Yazatas or the higher

righteousness in

{Pahlavi Zadsp.irn;.

my

holy

life,

Chap. XXI. 9-10;

vide S. B. E. Vol. 28.

(hell) is (destined) for the

wicked and iVngna Ha XXX, 4.) the world through Ardai Viraf the

the best mental state for the righteous. 29.

[Ahura Mazda sent

to

following message, which conveys an idea of one of the methods of observing right conduct :J

O

Aradi Viraf! Tell the 2\Iazdaya9nans of the world, tliat there is is the path of Righteousness. It was the path of the Paoriyotkatshas (i.e., the primitive Mazdaya9nans). All other paths are no patiis. You follow only that path which is the only one path (to Heaven), and that

path of Righteousness.

Do

sperity, or in adversity, or

not turn for any

thoughts, good words and good deeds

away from

that path, cither in pro-

reason whatever.

Entertain gcod Follow the principles of virtue

—

—

—

—

MORAL EIXTRACTS

40

and shun dust,

Be informed

vice.

of this

:

Your

cattle

will

be reduced to

horses will be reduced to dust, gold and silver will be reduced to

dust, the bodies of

reduced to dust

men

will be

will

(/. e.,

Vohumana ''

Zoroaster,

O

alone will not be

who

will

Yazata presiding over good Mind),

(the

praise

[Viraj Nameh, Chap. CI, 14-21.

piety and do the deeds of righteousness. 30.

He

reduced to dust.

remain immortal in glory),

What

Zarathust of the Spitanias!

"i

said to

thy principal trouble

is

what dost thou want when thou art in difficulty)? What Which is thy desire of which thou dost thou most strive after?

about

(/.(?.,

" wishest the fulfilment?

Zoroaster replied 1

"' :

My

principal

trouble

is

about Righteousness.

most after Righteousness. I wish the fulfilment of my desires Righteousness".— (DmfearJ, Bk. VII, Chap. Ill, 56-57. Mr. M.R. Un-

strive

for

icala's Text,

p.

38

:

vide S. B. E.

XLVII,

p. 49.)

Ahura! Purify me. Grant me power through Armait (humility). O Recomperser of goodness, O Beneficent Spirit, Mazda! Grant me courageous strength through righteousness, and richness (or power) through good mind. {Atash NydisJi Gatha Ahtinavad, Yagua XXXI1I,I2). 31.

O

;

32.

praise the brilliant, all-happy best

I

life

of

the

righteous.

{Vendidad XIX, 36.) 33.

O Haoma! The

(a prayijr 34.

May

which

first gift,

brilliant all-happy best life of the

the righteous,

I

ask from thee,

righteous.— (Vaf/za IX,

I'OR

is

that

of the

19.)

the; righteous.)

who have met

in this

assembly to be

benefit-

ed by the celebration of the sacred ofiferings, be rewarded with goodness May the Heavenly life be within their easy reach, every step of theirs toit were, to 1,200 steps. May their May their sins decrease by steps. May May the next world be good for them. this world be happy for them. May their righteousness increase immensely. May their souls see the May God grant further righteousness and long life to bliss of Heaven.

wards righteousness amounting, as righteousness increase by steps.

them.

\mcnl — (Afrin-i-Haft Avteshdspaud,

7-18.)

themost Beneficent Ahura Mazda! O Armaiti(devotion, humi35. lity) O Asha (righteousness) which leads to the prosperity of the O Khshathra (order)! You all listen world! O Vohumana (good mind)

O

!

!

to

me and pardon

Yr/s^n^XXXIlI,

nic for

my

erring

deeds,

if

— (Gatlid

Aliumivad,

The Kingdom of (^od ( in a man ) is in the same proportion mind flourishes in liim {i.e. the more good-minded, prevalent man is, the more is the Kingdom of God more righteous a 36.

as that in which good

the

any.

II.)

in him.)

{CcUlid Ahuiuivad,

\'(/i'//a

XXXI,

6.)

— TOI^EKATION

May

37.

——

— AND GKNKROuS APPRKCIATION OF ENKMICS

41

these (characteristics) of righteous pious persons

come

to

this house: viz.

lawful

ness,

LX.

contentment, bestowing of blessings, innocence, gratefulpower, prosperity, glory and ]Aenty.~(.lfrlngafi Yagna

2.)

May

38.

(Yagua LX.

righteousness prevail over unrighteousness,

As we

39.

house.—

who have

practised and

who

will

praise,

and we

think-

practise good thoughts.

words and good deeds, here or elsewhere.

O may

we

are the praisers of the virtuous,

highly of. those g
in this

5.)

Ahura Mazda, the Holy, the Beautious! We choose and do that which is the best among

think, speak,

tised

by any living man for the good

Hnpianghaiti.

Ya^ii"

We

XXXV,

of

We

this:

that

prac-

the worlds.— (y^O/a

both

2-3.)

and we announce these good thoughts, good words and to Ahura Mazda .We announce these good thoughts, good words, and good deeds lo the beneficent Ameshaspentas. {Yagna IV, 1-4.) 40.

offer

...

good actions

I offer

41.

42

.

.

.

.

.

for

the

of

the

(Yagna VIU,

1.)

O

my

well-

soul.

4.)

Ahura Mazda,

Ahunavar

(the sacred

Thy

into

we,

good deeds, be

praise of

word.

see Thee. May we approach Thee. perpetual friendship through our best righteous-

ness, through our excellent righteousness.

May

the

word) and the truthful

Mazda! May we

x\liura

May we come 44.

well-thought,

satisfaction

offer with righteousness (various offerings) for

1

43.

.

.

with righteousness, words, that are

spoken and well-acted upon {Ya(;na VII,

.

who

like

(Yagna LX,

think good thoughts,

the

righteous

12.)

speak good words and do

men who

are befriended by God.

(YagnaLXX^.) Try

Be increasing. Be victorious. Learn to Be worthy to do good deeds. Think good thoughts. Speak good words. Do good deeds. Shun all bad thoughts. Shun all bad words. Shun all bad deeds. Praise rightousness.~-(Paivand NamcJi ;

45.

do deeds of

to do

good deeds.

piety.

or Ashirwad.) 46.

I

invoke in prayer, the righteous

well-thought

(Visparad 47.

honesty.

thought, the

well-spoken

person,

word,

who

holds

fast

the

well-done deed.

the

II, 5.)

Do

everything after mature consideration.

Acquire wealth with

Speak the truth before your superiors and

act .aGCording

to

Be courteous, sweet-tongued and kind towards your friends. Do not indulge in scandals. Avoid being angry. Do not commit sins

their orders.

in

order to avoid shame.

Do

not be ambitious.

Do

not torment others.

— ——

— MORAi, h;xtracts

42

Do

not

entertain

Avoid

thoughts.

Keep yourself

wicked

Do

Do

company

Do good

good pursuits.

in

not quarrel with the revengeful.

Do

associate with an ambitious man.

not join the

Avoid

not be haughty.

evil

not deprive others of their property.

Be industrious

chaste.

pious and to the virtuous.

Do

Do

jealousy.

evil passions.

of persons

not associate with

of ill-fame.

Do

a

to the

Do

not

back-biter.

not co-operate with

the ill-informed. Fight with your enemies only by fair means. Treat your friends in a

way

Do not enter into any discussion Speak in an assembly after great consideration. the presence of kings. Try to be more glorious

agreeable to them.

with persons of ill-fame.

Speak with moderation in Keep yourself free by In no way annoy your mother. Be united and friendly with your friends, brothers, means of truth wife and children, in the same way as the soul is united with body. Al-

than your father.

...

ways keep good faith and preserve Ahura Mazda, the Omniscient Lord,

good character.

a as

Recognize only

(Paivand Nameh or

your God.

Ashirwad.)

XXII

TOLERATION AND GENEROUS APPRECIATION OF OPPONENTS.

(He, Zarathushtra) will act justly towards the wicked and towards

1.

the righteous. {Yagua 2.

in a

way which 3.

XXXI 1 1,

i.)

Fight with your enemies friends would

in a just

way. Behave with your friends

[Mino-i-kherad

like.

11,

Fight with your enemies only by fair means

Marriage Benediction.) Do not be revengeful 4.

punishing others.

in

52-53.) (AsJiirzvad or TJie

{Pand NameJi'i-

Adarhad Marespand, 28.)

XXIU. 1.

is "

JDEALS.— THE LOFTlEvST ZOROASTRIAX IDEALS.

May

ideal, that

[The highest all

man has

a

to keep

before

himself,

A

marrying couple is therefore blessed thus:] your desires be fulfilled as were those of God in the creation

to be "god-like."

of the worl'd." " [In his declaration of Faith, a Zoroastrian declares:] l)elief 2.

into

the

which

belongs to

A Zoroastrian the

next

kingdom hightest

prays that he of

I

am

of

that

Ahura Mazda.'' Heaven

ideal,

that

may

arrive into the presence of God,

by

righteous

is

held

Zoroastrian to enable him to be god-like,

is

by

conduct. the

Avesta

Therefore, before

that of living the life of

a

Asha

Harmony, Purity, Piety). Tlie Avesta is Asha and praising Asha. The greatest " May we live and the loftiest wish of Zoroaster and his disciples was that a prayer lirst very The (righteousness)." Asha to according (Righteousness, Law, Order,

replete with passages, enjoining

:

PATRIOTISM.

— DUTY

Zoroastrian child learns,

is "

Asha or Righteousness.

It

AS CITIZEN-

Ashcm

Righteousness

Happiness to him who

and happiness.

C.oVliKNMKNT

'THI'

43

Volui," a short prayer in praise of

"

says:

—

is

is

the best of gift

righteous for the sake of best

righteousness.'

The Asha,

the Righteousness spoken of

One has

broad sense.

material and spiritual. it

be right in

to

all

word Asha

So, the

the

in

very

x\vesta, has a

and mental,

physical

things,

or righteousness carries with

an idea of law, order, harmony, truth, purity and piety. The third highest ideal, which a Zoroastrian has therefore to 3.

keep before him

would lead him

the matter of righteousness, which

in

towards Heaven, towards his God, is that of improving himself, bettering himself, from day to day. His very word for Heaven or paradise is Vahishta Ahu', i.e., the best life. So, to reach Heaven, to go before his '

God, he has not only to be good, but to advance

and then

advance

to

Heaven

for

good, and 4.

or paradise

same

the

is

as the English

word

'

in

goodness and be

The

best.

which

Behesht,

is

later

Iranian

better,

word

the superlative of ''beh"

is

best.'

ideal, that a Zoroastrian has to

Then, the fourth

self to better

keep before him-

himself, to attain that best state of existence, which, through

righteousness,

is

to take

physical and mental, self

further and be

still

him before

his God, is to seek

— to seek wisdom.

In short, he

is

knowledge, both to educate him-

—educate mentally and morally.

His education must not end with There must be continued progress.

his youth.

XXIV.— PATRIOTISM. DUTY AS CITIZEN.

THE GOVERNMENT. PATRIOTISM.

[A Zoroastrian father

1.

asked to pray for a child, that would be

is

useful to his family, to his neighbours, his village, his country and his

Government. Grant house,

my

country.

—

me

He

street, (

prays

a child

my

.

:] .

.

town,

.

•

my

the prosperity of

my

country and of the Government of

my

who may advance

Atash NyaisJu, Yagna

LXII

,

5.)

A child that does not add to the (glorious) name of its family 2. bad child.— Mino-i-kherad, Chap. XXXIII, 15, Question XXXIT.) (

is

a

)

(

(duty as a CITIZEN.) 3.

perity of his city

May all

thus prays for the

[In one of his prayers, a Zoroastrian

this

prayer and ritual be effectual

individuals be fulfilled.

ness prevail in this*

city.

May

.

•

•

May

the desires

of

prosperity, success, joy and cheerful-

(Dibdcheh-i-Afringan.)

Here the worshipper names the particular city -i which he prays, recited in Bombay, the name of Bombay is mentioned. •

pros-

;]

c,jj„ if the

prayer

ii>

—

—

—

MORAt liXTRACTS

44

('government.)

A

4.

good Government

is

that which keeps

and directs the country and customs to

to be prosperous, its poor to be without distress, its laws just,

Ijc

which cancels unjust laws and customs .... which keeps going God and the performance of good and merito-

as usual, the worship of

works, (which) keeps and assists ihe poor

rious^

who

away from

is

the path of God,

it

If there is

he

directs that

may

anybody

be reclaimed,

it

takes hold of him and brings him back upon the path of God, and out

of

its

Avealth

king of that kind like the 5.

over a

income) gives a share for

its

(/. e.

for the worthy, for is

the w^orship of)

God and

spoken of as one

like

God

(

god-like)

i.e.

A good and as one

—

Ameshaspentas {i.e. the Archangels). {Mino-i-kherad XV, 16-26.) (jood Government over a village is better than bad Government whole

(

"Not

{Mino-i-kherad

continent.

)

to

XV,

13.)

towards the state or government.)

('duty 6.

(

good and meritorious works, and for the poor.

destroy another, to render obedience to the

to confer greatness

upon

it,

—

these are owing to the

all

obedience to the religion of Ahura Mazda.

The

and

vState,

remaining to

highest greatness

to

from (civil) Government ... A Government is related to the good religion owing to there being a complete connection with the good the proposition, that Government is identical i\.s from this, religion. with religion and that religion is the Government ol citizens, is clearly religion

is

{Dinkard, Dastur Dr. Peshotaii's Vol.

apparent."

O

7.

May good

kings never rule over us, 8.

us. us.

.

.

—

.

(

y.

May May

Question-

—

(

XXXIX.

16

chief,, to

and

15,

17)

— To whom must one be obedient

—A child

the

ruler, to

55-)

kings rule over us with wisdom.

Afrin-i-Haft Ameshaspeiids

Answer-

I.,

May bad Gatha Spentdmad, Vacua XLVIil, 5.) good kings rule over us. May bad kings not rule over wise kings rule over us. May unwise kings not rule o\ cr

Armaiti!

must be the

:

(obedient) to his father and motlicr, to the

priest,

(

and

)

to

its

teacher.

— {Mino-i-kherad

A^.)

XXV— PEACE. 1.

1

praise

disarms weapons. 2.

May

the good

Mazdaya^-nan religion

(Yagna XII,

which ciub

(juarrcl::',

12.)

peace prevail over discord in this house. —(Vas'"'' L^X,

5.)

XX V 1.— b'uClET Y.— CON UUCT TO WAR US UPER lORS, EQUALS AND INFERIORS; vS

I.

Sweetness and submissiveness towards

{Mifio'i-khcrad 11, 78.)

superiors are good.

— —

—

— wisdom

prActicai;

Consider one who

2.

as

chief

who is far And to your

a

Be

3.

Chap-

.

our work.

and an and be submissive and

and

sweet

)

equal,

superior as a 'thUi, ruler,

11,3-6)

kind

companions

your

towards

11, 7-)

to give an

better

is

It

4.

and

genial

{Mino-i-khera

ruler.

— {Miiio-i kherad.

obedient and truthful.

45

inferior to thee iis( yqui:

is

equal as one far superior, and one consider, a

:

{Mino-i-kherad

advantage to one

who

is a

companion

in

II, jy.)

XXVll.— CO-OPERATION May we

all

seven regions

be one

men

co-operation with the righteous

in

May we

whole world)

the

(/. e.,

and may they be one with

be one

of

the

all

with them

May we

all benefit one another, and help good deeds of ours be for the reiisury of Ahura Mazda, the brilliant, the resplendent and of His Ameshaspands (from where it may be redistributed among all deserving

ne onother

..... May

us.

these

all

)

(

(Afrin-'i-Gahatiibar, 1-2.)

ones).

XXXI 11. —PRACTICAL WISDOM. [The practical wisdom most taught by Zoroastrian books is One must always remember that he will reap as he will sow. vSo, paths ot life one must follow Righteousness and discard Evil.] 1.

May

I

prefer wisdom, the

I

Ahura Mazda from

the streets of the worshippers of

this land

all

be mine.

it

May

I

protect

harm and from

who

live

with their worldly things, that the spiritual powers

may

the want of water.

upon

May

bounteous, the good.

protect the cattle from the thieves and the robbers.

this in all

I

pray with fervant prayers for

help them to live as they

like,

and

to rule

those

all

family circle)

(over their

as

—

Never may I stand even at the risk of my body or life (as the cause) to bring about any harm or any want of Avater to the streets of the worshippers of Ahura Mazda. they like through righteouness.

—

I

discard

leadership of

the

present living

evil-minded

words and 2. I

I

my

actions.

3.

unrighteous,

discard their leadership with

{Yagna XII,

Mazdaya9nan

praise the good

quarrels,

evil,

1

is

my

praise good words. religion,

I

praise good deeds.

which allays

dissensions and

{Ya^na Xil,8.)

body and for the salvation of the soul ? from what is known in the (books of) religion (it aplooking to the good of mankind, wisdom is the best, because

replied

pears) thak,

thoughts,

the best and most excellent thing for the preservation

(ut the health) of the

They

my

2-4.)

which brings about kinship or brotherhood.

What

unstraight-

(or

praise good thoughts,

1

the

wicked persons), who are among the persons, the most untruthful, the most loathsome, the most

lorward, ill-advised Daevas

"

:

—— —

—

MORAL EXTRACTS

46 this

won

world b"V.

4.

call

be managed by wisdom, and the next world

{Muio-i-kherad

n'isdctn;

Let

this world.

me know, how

Ahura Mazda one does

in this

replied

O

:

O

should

can be

Ahura Mazda, the Henelicent. men perform their deeds in

all

can they save their souls?

Spitama Zaratluishtra

world present themselves before him

you reap as you sow). 5.

How

!

also

44-48.)

I,

Zoroaster asked Aiiura Mazda:

the Increaser, the Creator

(ie.

—

—

— {Ddrab

!

the deeds which

in

the next

Honnazdyar's, Revayeff

the evil-minded and good recompense Gatha Ushtavad, Yagna XLIII, 5.)

Evil (results) to

good righteous-minded.

world

10.)

to

the

XXIX.— EDUCATION. [The religious books of the Farsees recommend education for all men and women, for maidens and married women, it is meritorious to help those who need help to be educated.] 1.

If

men come

to seek

here, as co-religionists or brethren or friends

knowledge ....

let

those,

who

....

seek for knowledge, be

given that know^ledge with holy words. {Vendidad 1V> 44.) He, who desires the light of knowledge, desires the gifts of an 2.

Athravan

(priest).

who

He,

desires for the

fullness of

{Zamyad Yasht, 53.) desires the gift of an Athravan. Do not keep your wiie, children, co-citizens and 3.

knowledge,

your ownself,

without education, so that grief and misery may not befall you and that you may not have cause to repent. {Pand-Nami'h-i-Adarbad Mf^respand,

—

•4) 4.

If

you have a

son,

send him to school from

his

childhood,

because knowledge is like a brilliant eye.— {Ibid, 57.) Marry your daughter to an intelligent and educated man 5. because an intelligent and educated man is like a good soil, in which, it seeds are sown, it gives plently of corn.— (/6t^^, 91.) The parents must teach their children (to do) some of these 6. When they deeds oi righteousness before they are of the age of fifteen. are thus taught, the parents participate in whatever righteous deeds of righteousness the children may do. When they are not taught, if in consequence of not being taught, the children commit sins, the parents [Ga/iri-Shayagnii, 143: Dastiir Dr. Peshotnti's

participate in those (sins). Te.xt,p. 15.)

Education elevates

.

.

,

and enlightens a

Mitra,73; Dasttir Dr. Jamdspji's

Texts,

p.

person.. -(.ii6"(i^t//w \'azurt>

93;

Ganj-i-Shdyagan, ZS)

DUE ON THE LAST DATE STAMPED BELOW

THIS BOOK IS

AN INITIAL FINE OP "'^

^°.°»,?SE

25

CENTS

THE FOURTH TO%S CEN?S 0„SEVENTH 0«

r^v^lM"™ ,™l

^aiesEF

ON THE

VU 0683 oO

<^0bl33=}a7c,