USHAO
e-mail edition
Volume III
No.7
September- October 2002 :
Mah Meher, Fasal Sal 1371
Durat hacha ahmat namanat,
+durat hacha anghat visat,
durat hacha ahmat zantaot,
durat hacha anghat danghoat,
aghao ithyejao voighnao yeinti;
yenghe nmanya Sraosho ashyo verethrajao,
thrafedho asti painti-zanto:
nacha ashava,
frayo humato, frayo
hukhto, frayo hvarshto
Far away from that house,
far away from that village,
far away from that province,
far away from that country,
do the evil and destructive troubles fly away,
where Sraosha the Holy the victorious,
being satisfied, is welcomed;
the man there becomes holy and
richer in good thoughts, richer in good words and richer in good deeds.
(Sarosh Yasht Vadi: Karda
6.14)
“My mother was a votary
of purity and her love for God transcended her love for all human beings on
earth. She communed with Him. Wherever there was a cloud of sorrow
on my face, she would embrace me and ask me to resign myself to the will of
God. Till the last moment of her life, her words were: ‘My son let things
go on’.” [Jamshed Nusserwanjee]
Contents
THE FIRST AMENDMENT & GATHIC DEMOCRATIC CONCEPT
Aaron Rustom, Yezdi & Magdalena Rustomji………………………………2
LOST LANGUAGES……………………………………………………………..5
LAW AND HIGH ORDER
James D Davis……………………………………………………………. 6
HEROINES OF ANCIENT IRAN: Story of Gulnar
The Marchioness of Winchester………………………………………….. 7
CULTIVATING FAITH IN GOD…………………………………………….. 9
HOSHBAM (Poem) Maneck B. Pithawalla……………………………………………9.
DASTURAN – DASTUR MEHERJI RANA OF NAVSARI
THE FIRST AMENDMENT & GATHIC DEMOCRATIC CONCEPT
Aaron Rustom, Yezdi and
Magdalena Rustomji
T
here are ten amendments
that constitute the ‘all important’ Bill of Rights, but only one of them is
‘first’---the First Amendment to the United States Constitution. This
topic reflects the values of Zarathushtra, which speak to
the ideals of a democratic society. First, we will begin with an overview
of the First Amendment to the United States Constitution and show how
beautifully it encompasses liberties and freedoms granted our society and
conferred upon us as well as by our Good Religion. We will then take a
look at how congruent the first amendment is with our three tenets. The
words in the Bill of Rights echo them with beauty and clarity, but none so much
as the First Amendment. Surely this must be the reason the framers of the
Constitution chose to make it ‘First’.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, or the right of the people peacefully to assemble, and to petition the Government for a redress of grievance.’
[Bill of Rights, December
15, 1791]
We find ourselves in very interesting times.
The subject of our ‘rights as Zarathushtrians is being questioned. What
rights do we seek? What rights do we have? What rights are being
threatened? These are all questions that Zarathushtra answers.
Our prophet, much like the framers of the Constitution had a vision. His vision
predates by thousands of years, many democratic concepts of liberty and
freedoms. Why is it then that we, his followers found it so difficulty to
integrate his beliefs and teachings into our lives, particularly issues of
‘freedom’ and ‘choice’?
Zarathushtra shows the path
of freedom and liberty. Before the words of the First Amendment were
ever put to paper, they were preceded by Zarathushtyra’s message of freedom to
choose our path in life, and in particular the freedom to choose, to follow the
teachings of Ahura Mazda. In the foreword to The Gathas: the Hymns of
Zarathushra, by D.J. Irani, Rabindranath Tagore says, Zarathushtra was the
greatest of all the pioneer prophets who showed the path of freedom of
moral choice, the freedom from blind obedience to unmeaning
injunctions…”
“By Thy perfect Intelligence, O Mazda
Thou didst first create us having
bodies and spiritual consciences,
And by Thy Thought gave ourselves
the power of thought, word and deed
Thus leaving us free to choose our
faith at our own will.
[Ahunavaiti 4.11, Ys
31.11 D.J. Irani translation]
When Prophet Zarathushra walked on this earth, the path was not clear and easy for him to preach his divine message. Freedoms, as outlined in the First Amendment were not the ‘order of the day’. Zarathushtra acted courageously, as he spoke against the powers that did not ant to lose the blind and unquestioning obedience of the people. He was the communicator, par excellence of divine truth, and so throughout the Gathas we find Zarathushtra exercising his freedom of speech, and the people listening, exercising their freedom of assembly and, it follows, their freedom of choice, to accept or not
Accept Zarathushtra’s
message. In this unique teaching style, Zarathushtra was not just
‘talking’ freedoms, but also modeling, for the first time ever, how we were to
exercise and preserve freedoms.
“Listen unto the teller of Truth, a healer of existence,
Listen unto him who thinks of Righteousness,
Listen unto him the enlightened and the knowing,
Who, standing before Thy holy Fire,
with his powerful words and flowing tongue.
Reveals the truth to the contending sides.”
[Ahunavaiti 4.19. Ys.
31.19 D.J. Irani translation]
Also, M.M. Dawson in The Ethical Religion of
Zaerarthushtra, states: “it might be said that Zoroaster was the discoverer,
or at least un-coverer, of individual morals; the very evolution of
the most primitive, but fundamental and, therefore, the eternal notions of right
and wrong, (which) is first discernible, in the original Gathas, Zoroaster’s own
contribution to the enlightenment of mankind.
These ‘rights’ are so relevant to each and every
one of us, not only individually, but also, communally. Constantly we debate
them. We have had our most recent example –our Zarathushti community
having been involved worldwide, in the struggle concerning the ‘right’ for one
man’s voice to be heard during the World Zoroastrian Congress 2000; and the
absolute ‘right to peacefully assemble’ by those who opposed this
Zarathushti. Paradoxically, those who advocated exclusion used the same
First Amendment rights, which they previously ignored, in their attempt to ban
Dr. Ali Jafarey from speaking. In the end, as we all know, Dr. Jafarey and
K.N. Dastoor spoke, without interruption. The ‘exclusionists’
protested, as was their right, and, even if there were only tow protestors,
their right was guaranteed and respected. The great crowd of Zarathushtis
gathered, had the freedom to assemble, and to listen to the message, as was
their right.
The beauty of our religion and the rights we have
as citizens in a democracy are that all ‘realities’ can coexist and even
flourish with all others. This is a simple idea, set forth by the prophet
Zarathushtra and fought
for repeatedly, some two hundred years ago. This idea is the concept of
freedom and liberty guaranteed us both by the Bill of Rights and the Gathas of
the Good Religion. This is Zarathushtrtian, and this is the Bill of Rights
– the First Amendment to the United States Constitution.
First Amendment concepts in the Gathas: Good
Thought, Good Words and Good Deeds are congruent with the concept of freedom in
the Bill of Rights.
Zarathushtra’s Ahura Mazda
was ever chiding humanity – to save itself from itself, first. This
dualistic, reality – of humanity’s conscious mentality and unconscious mentality
was Zarathushtra’s
religious doctrine as well as social philosophy posting the existence of the
Twin Spirits – Spenta Mainyu and Angra Mainyu.
Although this doctrine required of humanity to accept, without attribution,
Angra Mainyu as the corrupting force, yet humanity was religiously
required to strive to overcome it through the means of Spenta
Mainyu. The ethical, religious imperative is to be practiced according
to the Gathic mantra: “Humata, Hukhta, Huvareshta”
This mantra, as we find it in the Gatha, is
absolutely congruent with the concept of freedom of speech in the First
Amendment. The wonderful gift, that humans are able to produce utterances
with meaning, comes about first of all in our infant beginning. We then
proceed to repetition of what was heard. Much later, we proceed to more
difficult task of analyzing and weighing all the messages. We begin to use
our critical mentality, Vohu Mana. We begin to form our very own
opinions and finally, to express them.
“As I lift my voice in songs of Thy veneration,
actuated by Truth to direct my
speech to the right path of wisdom;…”
[Spenta Mainyu 4.6 Ys
50.6 D.J.Irani]
“And Wise One, let one listen
to it through good mind.
Let one listen through righteousness.”
[Spenta Mainyu Ys. 48.7 A. Jafarey translation]
_______________________________________________________________________
Mantra Implications and practical application
_______________________________________________________________________
Humata Implies that humanity first think. It demands that humanity
Exercise a critical mentality toward seeking the reform of existence.
Hukhta Implies that humanity speak articulately. It demands that
Humanity must clearly identify social problems for the
reform of existence.
Huvareshta It implies that humanity engage in purposeful action toward
The reform of existence.
_______________________________________________________________________
However, it is unfortunate that this mantra is
usually, simplistically interpreted as ‘Good” thoughts, words and deeds, to
explain a profound theology and ethical social
philosophy. This is de-construction-ism of an ancient thought,
that is so religiously and ethically charged: for it is the seminal call to
humanity, to live as fully conscious human beings. The Gathic dualistic
theory together with the threefold tenet, has established a cosmology and
eschatology that gives the clearest view yet toward the Reform of Existence –
and it requires critical thought.
The Gathic theory for the Reform of Existence (the
idea of ‘Behehst’ – the progression of the world towards the best)
is portrayed in the existence of Spenta Mainyu and Angra Mainyu; and the
threefold mantra directs one to employ democratic means in achieving the Reform
of Existence. We know from the Gatha that Zarathushtra was a proponent
of freedom of speech, the very medium he used to proclaim his message.
From him we learn that speech is to be responsible, knowledgeable, truthful, and
it is to instill a sense of purpose in accordance with the Law of
Asha.
“Lord, one who listens
and realizes the truth, becomes a life-healing wise person. He controls
his tongue to express the right words when he will. He, O Wise One,
through Your radiant light proves good to both parties” [Ahunavaiti 4.19 Ys. 31.1.9 A Jafarey
translation].
Zarathushtra’s ancient thought – of four millennia: “May Good Rulers, Not Bad One Rule
Over us.” [Ys.
48.5 Duchesne-Guillemin] was the seminal call for a Bill of Rights
propounded for all mankind. This ancient thought had to have given impetus
to the Liberal Tradition; a new world view that challenged anti-democratic
policies, and superstitious theologies.
In essence Zarathushtra showed the
enlightened path of freedom to humanity in the Gatha. That divine message
contained a Zarathushtrian Bill of Rights. Dr. Farhang Mehr says [The
Zoroastrian Tradition]: “Man’s liberty is the most precious of God’s
bounties. It is a component of divine law; it is the natural right of
every human being.” He continues, “Man’s liberty is so inalienable that
God does not curtail man’s freedom of action even with regard to man’s choice of
religion.”
As Zarathushtis, we must continue to be guardians,
and yes, ‘watch dogs’ for these freedoms for all. We do this
because it is the right thing to do. WE must never allow those freedoms to
be seized from anyone, by anyone. We must defend them because they were
advocated by Zarathushtra. They
were required by him, ands reflected in his very own Good
Words. He fought many battles to be able to exercise his very own
right to Freedom of Speech to those who Freely
Assembled. And he fought many battles for those who wished to
exercise their right to Freedom of Choice.
May we all become life-healing, wise
persons, through Ahura Mazda’s radiant light. May it always be so!
Bibliography: D. J. Irani. “The Gathas: the Hymns of Zarathushtra”, Center for Ancient Iranian Studies. 1998.
Ali A. Jafarey. “The Gathas Our Guide”, Ushta Publications, Cyprus CA. 1989.
Farhang Mehr. “The
Zoroastrian Tradition”, Element Inc. MA 1991
The authors Aaron Rustom,
Yezdi and Magdalena Rustomji are actively involved with the Zarathushti
community of Houston and contrtibute articles on Zarathushtrian Faith.
(Courtesy Fezana Journal).
LOST LANGUAGES
“A UNESCO study released in
February 2002 reported that about half of the world’s 6,000 languages are in
danger of disappearing. The two engines behind this great dying-out are
repressive governments and pressure from domain tongues. Each of us take a
hit when an ancient language is no more. Each language is its own way of
knowing. When one dies a window of the world goes dark, a voice of a
culture and history is stilled. This holds true for us. Avesta and Pazand
are known to a few scholars. Gujarati is gasping for breath in Parsi
homes. In fact the Parsi Zarathushti community is witnessing death of one
more language.
LAW AND A HIGH ORDER
James D.
Davis
M
azda Antia doesn’t really
have an identity problem. But he does get bemused when he tells people he
is a Zoroastrian and they say, “Oh, so you’re from Jamaica. The
young federal court clerk then patiently explains that Zoroastrians are
not Rastafarians. The latter religion is a pan-African faith formed in the
20th century. Antia holds to a Middle Eastern faith some three
millennia old. Most of the time Antia, 28 wears a blue suit, doing legal
research for Chief District Judge William Zloch in Fort Lauderdale. But
for a string of special occasions, he dons the white robe and a headpiece of a
Zoroastrian priest – a ministry he has had since the age of twelve.
Priesthood at that age might surprise some, but it seems to be in the genes for
members of the tiny religion, at 275,000 followers the world’s smallest
monotheistic faith.
“It’s a great joy to do this, “ says Antia whose
father, Kersey Antia, is the high priest of the Zoroastrian Association of
Chicago. “My parents have always preached service, people, family,
and community. It’s a Zoroastrian ethic to serve.” By now, he is
used to serving the far-flung communities around North America; a wedding in
Vancouver, a home blessing in Durham N.C., a youth convention in Chicago.
Of the 25,000 Zoroastrian in the United States, a mere 145 live in South
Florida, holding occasional studies in private homes.
He says Zoroastrians fit well among Jews and
Christians because their beliefs are so similar. They teach a single
universal God and the existence of individual souls. They look for a
future savior and a final, judgment. And like Jews and Christians, they
say each soul is an individual, not part of the deity. But unlike other
monotheists, Zoroastrians belief denies that God is all-powerful. “God
needs us,” Antia says. “We have free will to make good or bad
choices”.
As a priest, Antia wears a white robe and a
circular headpiece, and intones chants and scriptures in the ancient Avestan
language. One ritual, called Navjote, is rather like confirmation or bar
mitzvah, when an individual chooses to call himself a Zoroastrian. Another
event, known a Jashan , is a celebration in dedicating a new house, invoking the
blessings of the righteous souls. For funerals, Antia recites from the
Gathas, scriptures said to have been composed by Zarathushtra himself.
Weddings involve whole communities, involving not only families but friends of
the couple ---and a priest to represent each side. The bride and groom are
asked not once, but three times, if they accept the marriage. The
demands of priesthood keep Antia moving. Within the past few years, he has
found himself boarding planes for Denver, Kansas City, London, Albuquerque, the
Bahamas and other places. Locally, Antia leads an occasional Sunday School
study and holidays, such as Nourooz, the Zoroastrian new year. The South
Florida community has no fire temple, as do communities such as Chicago, Antia’s
hometown. But individual homes often have candles burning, the flame
symbolizing God’s spirit.
Even between priestly duties, Antia wears
reminders of his faith. Under street clothes of his shirt he wears a
sudreh, a white cotton shirt with a pocket as a symbolic storehouse for
good deeds during the day. Around his waist goes a cloth belt called a
kushti, made of 72 strands of wool, wrapping it around his waist three
times – for the Zoroastrian motto “good thought, good words, good
deeds.” It was the religion’s emphasis on justice that prompted him
to take a career in criminal law, but he isn’t sure which side he’ll end up on
when his clerkship is over in late August. Prosecution appeals to him for
the chance to stand up for the victim’ right. But the defense would offer the
chance to represent the poor. “I believe everyone is created
good.” Says Antia, who got is degree from Northwestern University.
It’s in making the right choice that makes the difference. The right
choice for society is not always the right choice for the
individual.”
He feels a need to unify the younger members of
the two dozen religious and cultural organizations around the continent, divided
not only by miles but styles. Persian and Indian Zoroastrians may have
varying rituals and foods, and younger members often know little Avesta.
They may be able to intone prayers from the books, but no one speaks the
language in ordinary conservation.
“We’re on the crux of a scary time,” Antia says. “The older generation will be leaving soon. How will we make sure their knowledge is not lost?” But the gatherings are starting to have an impact, like the one that drew about 500 to Chicago on July 4 weekend. Antia also has helped organize three youth conferences, the most recent in Montreal in `1999. “I see younger Zoroastrians building pride And knowledge and solidarity,” he says. In South Florida, he expects the community to acquire land and build a temple within a decade. Besides, far-flung groups have at least one advantage. Antia chuckles as he mentions a remark by a non-Zoroastrian friend: “ You could go anywhere and you’ll know someone who will put you for a night.”
(The author is the
Religion Editor of “South Florida
Sun-Sentinel”)
HEROINES OF ANCIENT IRAN
The Marchioness of Winchester
STORY OF
GULNAR
G
ulnar,1 a
beautiful and fascinating damsel , was a captive at the Court of the Parthian
King, Ardawan, at Rai2. The King loved her dearly, and was
never so happy as when in her society.. He gave her a palace to dwell in, and
made her keeper of his treasury. One day she wandered out on to the
balcony, and, gazing downwards, beheld in the vicinity of Ardawan’s stables, a
handsome youth with whom she fell in love at sight. Having ascertained his
place of abode, she resolved to make known to him the state of her feelings at
the very first opportunity. Accordingly, when night fell she crept
silently out and tied a lasso to the battlements, then descended boldly and went
to seek the youth. He was sleeping when she entered, but she raised his
head and clasped it to her, so that he awakened and gazed at her in wonder,
imagining, from her beauteous face and form, that she must be a vision.
When he, however, enquired whence she came, she replied that she was his slave
and loved him heart and soul. She then informed him of her position at the court
of Ardwana, adding that she would gladly relinquish al for his
sake.
The youth who had thus won the affection of Gulnar
proved to be Ardshir, son of Papak, of the family of Sasan, the tribal King of
Pars. From his childhood, Ardshir Papakan had displayed unusual
intelligence, and given promise of marked ability as a warrior, so that, by the
time he reached manhood his name was on many lips. In due course, King
Ardawan came to know of his prowess, and wrote to Papak, urging him to send the
young hero into his presence. Papak, though unwilling to part with his
son, could not but comply with the King’s wish; also, he felt ambitious for the
boy, Ardawan having promised to place him among the great chiefs of his
court. He therefore sent Ardshir, richly attired, to Ardwan’s palace.,
where the King received him royally, assigning him a place besides the throne,
and treating him almost like his son. But this happy state of affairs came
to an abrupt termination when the King, in company of his four sons and Ardshir,
was engaged in the chase one day. Ardshir, having pressed on in front of
his companions, saw a wild ass, and, taking aim, brought it instantly to the
ground. Ardawan seeing the shot was filled with admiration, and cried:
“May he that shot posses a soul to match his hand!” Ardshir replied: “I shot the
wild ass”. A son said: “It was I who brought it down”. This gave
rise to somewhat heated argument between the two young men, in which Ardshir
appeared in the ascendancy. The King thereupon grew angry with him, and
spoke bitter words, blaming himself for what he now considered misplaced
kindness towards the youth, who in return was bent only in surpassing his
sons. He then dismissed him curtly, ordering him to the stables, of which
he should now be master. Ardsir departed in sorrow, and became keeper of
the King’s Arab steeds, choosing a lodging near at hand. He afterwards wrote to
his father telling him the whole story. Papak was much troubled on
receiving the letter, and in his reply deplored the lad’s foolish
behavior, and counseled him to act more wisely in future, remembering he was the
King’s servant. He also sent a supply of gold, promising him more when
that should be exhausted. Ardshir therefore procured for himself fine
raiment, furnished his lodgings and spent his time in feasting and
revelry. But, when, a short time later, Papak died, the youth was
inconsolable. He brooded darkly on his hated position in Ardawan’s
service, and forthwith set himself to advise some means of escape.
Now to return to the story of Gulnar. One
day King Ardawan brought to court some learned astrologers, and commended them
to read his horoscope. The wise men betook themselves to Gulnar’s mansion,
and spent three days in studying the stars., while Gulnar remained ever at hand,
listening secretly to their discussions. When their observations were
completed, she overheard them say that a chief of noble birth was destined to
destroy Ardawan ands subsequently become the monarch of Iran. As soon as
it was dark, she hastened to Ardshir with this information, having in her mind
that he might prove to be the noble chief. The youth’s spirits rose at her
words. He besought her to leave Ardawan and fly with him, vowing that a
throne and crown should be hers, to which Gulnar answered: “Thy slave am I, and
death alone shall part us.” Then, having made plans to escape the
following day, she hastened back to the palace, unlocked the treasury and took
her choice of the royal gems. The next night, at the appointed hour,
she went to meet Ardshir, who had all in readiness for their flight. A
moment later, on Arab steeds, one gray and the other black, they rode forth for
their flight. A moment later, on Arab steeds, one gray and the other
black, they rode forth in the direction of Pars.
When on the morrow the news reached the ears of
Ardawan, he became well nigh distressed at the thought of losing his beloved
Gulnar, and lost no time in following the pair. On his way he made
inquiries as to whether anyone had seen a man and woman pass mounted on a
gray and a black steed, and was told that such a couple had ridden by followed
by a mountain sheep.3 On hearing this, his ministers informed
him that the sheep running behind the fugitive signified that the stars were in
their favor. Meanwhile, Ardshir and Gulnar, hot and fatigued beyond measure, had
passed by a stream, and were about to alight and slake their thirst. They
were, however, warned against tarrying by two mysterious youths who urged them
to proceed with haste if they valued their lives. Such words, so earnestly
spoken, could not be disregarded; so gathering together all their remaining
strength, they rushed on, with Ardawan ever pursuing them. The King halted
from place to place to make inquiries, and heard again and again the singular
story of the mountain sheep. So significantly did it appear to his wise
men that he was compelled to heed their advice. They bade him abandon the
pursuit and return to Rai, there to prepare for war. And Ardawan, in
deepest, dejection, obeyed.
In due course, what had been foretold came
to pass. Ardshir gathered an army, made war against Ardawan and slew him,
thus becoming King and founder of the Sassanian dynasty in A.D. 224. He
revived the Zoroastrian religion, which had its beginning during the reign of
Gushtasp. He also resorted and collected the Zoroastrian scriptures, which
had been in a scattered state after the invasion of Persia by Alexander and t he
downfall of the Achaemenian Empire.
CULTIVATING
“FAITH” IN GOD
A
bsolute, unquestioning
faith in God is true basis of all religions. The supreme Spirit can be
invoked by continuous faith and unceasing prayer. Human life, in
reality, is beset by sorrow until we know how to tune with the Divine
Will. To cultivate this faith in God, we must have faith in our “selves’
and great regard for other ‘selves”! Intensify your spiritual and
religious practices. The quality of meditation and religious practices
should be improved. You should see how much you are able to give to others
and not how much you get. Practice relaxation. When we relax our
mind we come in tune with Infinite. Have a little thought of God in the
mind throughout the day.
The religion of 21st century is the
religion of direct experience. And real success is inner peace, mental
control and being happy under all circumstances. So a balanced
understanding must be inculcated. We are automatons …so cannot live wisely
by simply following ser rules and rigid regulations! So right judgment is
necessary…and that depends on the harmony within…in the poise mind! And
this poise mind comes from alertness, watchfulness coupled with loving surrender
to the God. Learn to be guided by your conscience, the divine
discriminative power within you.
He is the wisest who seeks God. He is the most successful who has found God!
[Source: ”Indiatimes
Spirituality”]
HOSHBAM
Be quick and calm, O heart re-born; Fruits, flowers and sacred cakes abound,
And great Hoshbam sweet maid of morn; And flames point upwards to thy goal;
With fruits of palm Thy hearth adorn Is not the Mobed’s droning sound.
Why sleepest thou? Fit call for thee, O Parsee soul?
[Maneck B.
Pithawalla]
DASTURAN - DASTUR MEHERJI RANA OF NAVASARI
T
he name and memory of
Dastur Meherji Rana have been, for centuries, cherished by his co-religionists
in India, and the story of his life by no means unfamiliar to those European
scholars who have taken interest in the small community of Indian
Zoroastrians. Meherji Rana has been a by-word in the Parsi community of
India since the day he was appointed First Dastur in 1579-80 in appreciation of
extremely valuable and unique services rendered by him to the Zoroastrian
religion and Parsi community at the Religious Conference held by Akbar –the
Great Mogul.
The exact date and year of his birth is not known;
probably he was born in or about 1510. After the death of his illustrious
father –Rana Jeshang, he was the leader of the whole Parsi Anjuman of Navsari,
as can be seen from the Revayats brought from Persia and from other
documents. In 1573, the Behdins of Navsari had granted him as their
religious head an Inami Jaghir near the town. On several occasions,
doubts were raised as to whether Meherji Rana had gone to the Imperial Court of
Akbar at Delhi. But the historical truth about his having been mainly
responsible for inspiring the Emperor Akbar with an enthusiastic admiration for
the faith and the institutions of the ancient Persians can be traced from the
writings of Mr. Vincent A. Smith, late of Indian Civil Service in his book,
Akbar – The Great Mogul (1542-1605), published in
1917.
“Akbar’s principal teacher in Zoroastrian lore was
Dastur Meherji Rana, a leading mobed or theologian from Navsari in Gujarat, then
the principal center of the Parsi priesthood in India, whose acquaintance he had
made at the time of the siege of Surat in 1573, when the Imperial army was
encamped at Kankara Khari. Even at that early date, Akbar was so eager to
learn the mysteries of Zoroastrianism that he extracted all the information he
could from the Dastur, and persuaded him to come to the Court in order to
continue the discussions. It is not clear whether, the Dastur accompanied
Akbar on his return to the Capital in 1571 or followed him later, but the Parsi
scholar certainly took part in the debates of 1578 and went home early in
1579. The Dastur taught Akbar the peculiar terms, ordinances, rites and
ceremonies of his creed, laying stress above all things on the duty of reverence
to the sun and fire. A sacred fire prepared according to Parsi rules, was
started accordingly in the palace and made over to the charge of Abu-i-Faizi,
who was held responsible that it should never be extinguished. His eminent
services rendered at the Court to the religion of his fathers justly won the
gratitude of his colleagues at home, who formally recognized him as their head,
an honorable position held until his death in 1591. His son who succeeded
him also visited Akbar. Old Parsi prayer books of the 18th
century are extant which include the name of Dastur Meherji Rana among the most
honored benefactors of Zoroastrian faith. Akbar rewarded him by a
heritable grant of 200 bhigas of land as subsistence allowance
–[madadi-maash], which after his death was increased by one half in favor
of his son.” [Source: “Parsi Luster on Indian Soil”]
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