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Volume IV No.4 

June-July 2003, Mah Tir, Fasal Sal 1372   

O Ahura Mazda, the giver of wisdom grant that with every increase of knowledge,

  may Informal Religious Meetings in its 29th year render further service.  

      At-cha toi vaem kh yama   And so may-we-be those who will-make

      Mazdao-s-cha ahuraonho    And be lords of-the-Omniscient, and bearers

      Hyat hathra manao bawat    So-that thither will the-thoughts abide

            yathra chistis anhat maetha.   whither wisdom will-be at-home.   

[Ahunavaiti 3.9: Yasna 30.9 – Translation by Behramgore T. Ankleseria] 


“Philosophers talk of occultism and mysticism, whatever these terms mean,

real occultism is to set in motion within our minds, and our hearts-- continued forces of

goodwill, love and courage.

[Jamshed Nusserwanjee] 


      03 THE BASIS of WEDDED LIFE:  Dastur K.S. Dabu 

      04 THE ELDERS and THE YOUTHS: Jamshed Nusserwanjee 


      07  NANI ARDESHER PALKHIWALA: Contributed by Virasp Mehta 

      10 POWER of PRAYERS [Poem]: Farida Bamji 

      11 INFLUENCE of ANCIENT IRAN on INDIA: Dastur Dr. Framroze A. Bode 

      12 IF ONLY WE ARE NOT CAUGHT: [Excerpt from a speech by Swami Vivekananda]


Dr. Maneck B. Pithawalla 


irth and death are intimately connected in the life history of every creature of the Almighty, but prophets are like Stars who appear and disappear at His own sweet will; they come and pass away, only to repeat His divine message often in this world. There is no mention made about the “death” of Lord Zoroaster in his immortal hymns. Zoroaster is not dead; his spirit lives amongst us, and the prosperity and safety of the Zoroastrian race is only due to his existence, just as the greatness and solidarity of the Zoroastrian nation in Persia continued for many centuries only on his account. 

      In the fullness of his honor and of his age Zoroaster leaves his earthly office after struggle of many years. And yet the end is happy, the wicked influences are exorcised, the noblest virtues only prevail and he secures the immortal life in the House of Songs. Matters reach a climax and the faint glimpse of the land of divine Light and everlasting Fire follow him like his shadow. Slowly but solemnly he sinks towards his final rest on this globe and when the Sun of Ahura sets, a veil of gloom falls over the earth. One dark evening of Khorshed Roz sees Zoroaster gone, and the great struggle against the Druj is over. The grand prophetic career comes to an inevitable end. Thus passes away the great Sage of Ancient Persia, leaving behind him an imperishable and priceless treasure in his own hymns and songs he almost died to sing during his existence amongst mankind, In summer’s sun and in winter’s snow he struggled to disseminate his universal faith throughout the length and breadth of the world. 

      He is gone but not dead; and going the godly way of great Seers, he has left behind him vestiges of a rare career in his own devoted followers who should now hear his Light of Truth and Hope and Love along with them wherever they go. And best of all, Zoroaster’s love must be impregnated in the tiny hearts of our young boys and girls who alone are now our future hope and fortune.    

      Gone is the age and gone the time,        Where are the days, O Prophet dear,

      When Zarthosht, like a lasting lamp,   When thou turnedst, like a mirror bent,

      O’er millions met in court or camp    To search God’s rays wherever they went,

      Hurled sharp and straight searchlight sublime,  And then from shores of Uru mere

      Dispelled the dullness of the night    To walls of Tehran, Kerman, Yezd

      When first it hung o’er Elburz height.   Reflectedst thou the word of Mazd?

      Gone is the Master-mind of old    O come, thou angel-lord of Light,

      Who gave his share in Ahura’s rule---   To teach again, good words, good deeds,

      Both earthly and unearthly tool---    Good thoughts to men of diverse creeds,

      To shape mankind in Mazdian mould.   And bring them all their Soul’s delight.

      His holy soul doth yet preside    Thy kingdom must come now and new;

      O’er Bahesht, the Chinvat Bridge beside.   For us, O hold thy chast’ning cue.

      O Star Superb! O Prince of Light!    O Soul Serene! O Fount of hope!

      Lead us unto the goal aright.    For us the gates of Heaven now op.  

[The author was the Principal of Bai Virbaiji Soprivala Parsi High School, Karachi for over a quarter of a century. Source: “RAHNUMA” A quarterly on religious subjects, published in Karachi in 1927, and edited by Ervad Nariman Maneckji Dhalla the eldest son of Dastur Maneckji  Nusserwanji Dhalla, the High Priest of Karachi Parsis]



Dastur K.S. Dabu 


o a Zoroastrian marriage should mean neither enjoyment nor profit. Both partners enter this sacred matrimonial state “for increasing each one’s potentiality for doing good.” The wedlock is to be a life-long union of two souls. The basic virtue to permeate married life is Khaetwadath or selflessness. Each one is to forget one’s self-interest, and decide to make the other party happy. It is a therefore an opportunity for giving, rather than receiving any benefit. It is a training ground for altruism. In renouncing single life one voluntarily undertakes extra responsibility. 

      Even if it is a venture it provides opportunities for facing odds (bringing up children, domestic economy, mutual forbearance, the anxious times during illness in the family etc.) The rigors of married life are rightly compared to the austerities of an anchorite. Both have self-denial as the keynote of life. In bringing up children to serve humanity there is an added sphere of benevolence. There is, moreover, the wonderful accord of sympathetic understanding between the partners, leading to “blended consciousness,” or deepest compassion and fellow feeling. Love is a word that is used nowadays for mere carnal cravings. True love is based on voluntary sacrifice of each one “that giveth his life for another.” Lust is grasping and selfish. Love is constantly renouncing and selfless, 

      The Persian romances of Shirin-Farhad and Laila-Majnu narrate the story of true ideal love, even when both knew that the union was impossible of fulfillment. Laila was dark and deformed. Majnu’s love thought to be due to madness, was thus not fired by passion, or attracted by beauty’s outward form. Both loved without expecting any return or benefit. 

      Zoroastrianism does not treat marriage as a mere contract or a commercial bargain, but a union for life with a view to cultivate eternal understanding, whereby life is the better for sharing occasions of weal and woe, roughing together in order “to increase the stock of merit and righteousness.” It is a great safeguard against licentious, immoral and frivolous life based on sheer physical cravings of the flesh. It is not a business-contract but an act of self-denial.  


These words I speak to maidens truly wed

And to their comrades young; bear them in mind,

And understand them deep within your Souls,--

Bring down Vohu Man’ in your lives on Earth,

Let each one strive to other to surpass

In Asha’s Ttruth, in Vohu Mano’s Love;

Thus each one surely shall reap rich rewards.  

[Vashishta-Ishti 5 Yasna 53.5: Translation by I.J.S. Taraporewala]



Jamshed Nusserwanjee 

[The article is a foreword by the author in “YOUTH SPEAKS OUT” -- a publication of

The Fifth Parsi Youth Conference, Karachi, 1941] 


ne may not agree with all the views expressed in the “Youth Speaks Out” published by the Fifth Parsi Youth Conference, Karachi. But I welcome it as an embodiment of expression and feelings of youth in general all around the word. Both the elders and the youths are necessary in the world and as long as the world exists there would be elders and there would be youths. On each marching stage, the ideals of the youths will always be a forward march on those of the elders. It has been so in the past, it is so in the present, it will be so in the future and for all times. 

      Youths of today will be elders of tomorrow; and elders of today were the youths of yesterday. And if this common sense prevails in both, there will be minimum of conflict in the world. If I can adopt a prayer of my Guru Dr. Annie Besant with a slight change I would pray daily, “May the youths respect the elders and may the elders understand the youths”. 

      Youths’ respect for elders will naturally create understanding in elders for the youths. Elders’ understanding for the youths will naturally invoke in them respect for the elders. Thus this common bond of respect and understanding will create a true heaven on earth.  

      The common idea that all was good in the past and all is bad in the present and will be so in future has to be shelved by the elders. The general arrogance of the youths that all was old fashioned and useless in the past, and they alone are the custodians of the happiness of the future has also to be shelved. 

      Both elders and youths are necessary and both need balanced heads and hearts and may this balance in them always prevail.  

Give me enough tears to keep me human,

Enough humor to keep me wise,

Enough setbacks to keep me humble,

Enough accomplishments to keep me confident,

Enough patience to teach me waiting,

Enough friends to give me love

Enough memories to give me comfort. 

[Author unknown]



Phiroz D. Mehta 


arathushtrianism prescribes numerous rituals for various occasions. Some of the more important were: the daily priestly act of worship, the yasna; the naojat, the initiation ceremony of full admission into the Zarathushtrian faith, when the young boy or girl is invested by the priest with the consecrated shirt, the sudra, and the sacred girdle, the kusti, the betrothal and the wedding ceremonies and ceremonies associated with death. Then there are the many short ritualistic observances for the daily maintenance of bodily and mental purity. 

      Zarathushtrianism holds an exalted view of marriage and family, Ahura Mazda says to Zarathushtra: Spitama Zarathushtra! He who has a wife is superior to him who has not; he who has a family and children is superior to him who has not.(Vd 4.47) 

      Zarathushtra asks: O Creator of the world! Which is the second place on earth that feels happy? (Vd: 3.2) 

      Ahura Mazda answers: That place over which a holy man builds a house that has fire, cattle, wife, children and good followers. 

      Unmarried maidens pray thus for a husband: Grant us this boon, that we may obtain young and handsome husbands who will treat us with kindness all our life, and give us offspring – wise, learned, and ready-tongued s (Yt.15.40) 

      And each one prays for children: Give me O Atar! Strong, steady, firm-footed, watchful, wakeful, energetic offspring, helpful, supporting, virtuous, intelligent, ruling and presiding over meetings and assemblies, possessing power and influence, clever, delivering men from misery and woe, strong and brave as a hero, offspring that may promote my family and house, town, province and country and its religion.(Ys.62.4.5)   

      In the Vahishta-Ishti Gatha, these words are addressed to Pouruchisti, the devoted daughter of Zarathushtra: May Ahura Mazda give thee as a husband the man who is the companion of Asha, Vohu Manah and Mazda. So greet him with a whole-hearted trust, and pour upon him the nectar of thy holiest devotion. (Ys.53.3) 

      It was considered a meritorious act for a Zarathushtrian to help one of the faithful to marry: When men of the same faith come here seeking a field, or a wife or wisdom, then you should help them to obtain a field, or a wife, and you should recite the sacred texts to them. (Vd 4.44) 

      Zarathushtrianism has no use for asceticism and is opposed to celibacy and unmarried state. 

      Zarathushtra was a man of action. According to Zarathushtrian views, deeds were more important than speech and thought. The true Zarathushtrian tries to live his life virtuously by asha. He may even realize sainthood thereby. But he seeks more assiduously to express this in daily life in society, in the every day world, which necessitates service to the people and the state through his skills, philanthropy and charity. He may also be required to act to prevent others from wrongdoing, which can raise difficult problems. Bearing in mind Zarathushtra’s own admonition to his listeners. (Ys.30.2) to consider carefully himself what course of action he should follow, one wonders what sort of social order might prevail if each member of society took it upon himself to prevent his erring neighbors’ activities.  

      Many people shy away from religion because they feel that to be religious means to be solemn, to shun the legitimate joys of everyday life, to spend one’s life fasting: in short to be miserable. Nothing could be further from truth. Religious living means living the daily secular life virtuously. It can well include prayer and worship, for these spontaneous expressions of man’s tenderly growing awareness of Transcendence, and of the fact that he is primarily a religious being and only secondarily everything else. Zarathushtra as a man of action and as a Prophet of God was a very practical man with sound psychological insight. He well knew that men will of course run away from a misery agent, but will incline favorably towards a happiness bringer. So he affirmed that not only God but also this physical world is good. Thus one of the outstanding features of Zarathushtrian religion is its joyousness. 

      Zarathushtrianism is a life-affirming faith and it is a Zarathushtrian characteristic to take full advantage of any merry-making. The joy of life may become heavily clouded for us, but the sun of Zarathushtra’s teachings still shines – a quenchless light.  

[Source: “ZARATHUSHTRA – The Transcendental Vision” by the author] 

“I realized that Zoroastrianism is a gift of goodwill left to us by our ancestors, and because of our reputation for honesty, people looked at us from the first instance as very honest people. And we had of course to prove it. I have said, and I say it to my children, my friends and other Zoroastrians, the name of Zoroastrianism implies good will by it self.  So we must keep it, preserve it, by practicing honesty and by good thoughts, good deeds and good words, as has been preached to us and acted upon by our ancestors.”  

(Farhang Mehr)



Contributed by Virasp Mehta 


champion of constitutional rights, a legal luminary, learned, eloquent, and a prolific speaker passed on to higher realms on December 12, 2002. Many a rich tributes were paid to his legal acumen, his brilliant career at the bar, and as a director of a number of corporate concerns. But, above all in his unassuming way he was an upright Zoroastrian. His views on Zarathushtra’s religion elaborated at an address in his honor by the Trustees of Bombay Parsi Punchayat on his being appointed as India’s ambassador to Washington are note worthy. 

Crust mistaken for kernel 

      I believe in all religions. I believe that every religion has something to teach mankind. But I must confess that if I have to choose a religion purely as a matter of my own rational thinking I would choose Zoroastrianism. I have never yet addressed a meeting of my co-religionists; and I think it would be wrong for me, having a captive audience like this, to inflict you my own views on the many of the controversies that are raging today in the community. But I would just like to say a few words for your consideration. You may agree with me or you may not agree with me; but I have a few thoughts, which I do feel sincerely I should place before you for your quiet consideration. And I do it because, I repeat, I am not thinking today of my own future but the future of yourselves, your children and the generations to come who will be born of the people who are today present in the hall.  

      The world is changing very fast, and you will find that as the world progresses, every religion, every creed, every belief, gets encrusted over a period of time, and sometimes the crust is mistaken for kernel—sometimes it does not happen, sometimes it does. And that is the reason why one has to be very careful to see what the essence of Zoroastrianism is. I have in my humble way tried to study it. I do not know Avesta myself, but I have read translations by perceptive people who have had the vision to understand what really the Prophet meant. 

Freedom of Choice  

      It is just incredible what Zoroaster knew intuitively centuries ago, whichever was the millennium in which he was born. His intuitive insight was so great that what he perceived and what he understood is today proved by science to be totally right. Beyond question, he was divinely inspired. The message he gave was so simple and his tolerance was so profound! Even purely as a thinker and as a poet he must be regarded as among the greatest. Here is the prophet who came 3,000 years ago to teach the world, and yet he does not say, “Accept what I am telling you.” His exact words, translated into English by Dinshaw Irani, were: “Let each man choose his creed with that freedom of choice which each must have at great events”. What a beautiful thought and what a humble thing for a divinely inspired man to say. One of the greatest events in your life is when you choose to follow the religion, which you inherit. And the Prophet said—I give you freedom of choice; you are not bound to follow me; ponder over what I say; if it appeals to you, accept it otherwise don’t. 

Spirit of Tolerance  

      I do feel that the spirit in which the whole religion of Zoroaster was conceived needs to be revived and revivified today in the spirit of tolerance, the spirit which permits another person to differ from me and which gives me no right to say that I am the sole depository of all wisdom. This was the great attribute of our Prophet. In fact, it is not everyone who has spoken like that. Very few prophets have spoken in such tones. And as you read what he has to say, his whole emphasis is on as everyone of us knows, as every Parsi child knows, -- on Good thoughts, Good Words, Good Deeds. This is Zoroastrianism in its essence. The way to salvation, which he showed was not by any particular ritual or by any particular ceremony, but by the way you live your life. In other words, in Zorostrianism there is no salvation on the cheap. No one can either by paying someone else to pray or by having something done, find his way to peace after death. It is only your action, which decides what ultimately is in store for you.   

Give up Intolerance: 

      Now, we Parsis have gone through very difficult times. There were times when we had to seek our safety we had to go into seclusion, to protect ourselves against the depredations, we had others who were not tolerant and thought that their religion was the only religion worth pursuing. So in order to protect ourselves we evolved some customs. These customs today survive after the need for such protection is over. Those indignities, which our temples and our dead suffered, are no longer possible because we are living in a more stable world where there is law and order. But the customs, which were built up at a time when there was no law and order and no protection still continue. There is no harm in continuing them if you want to. But the question is, should you regard them as such customs that, if another co-religionist say that he begs to differ, you are entitled to tell him that he is not a true Zoroastrian? These are the questions to which every one of us has to apply mind. The energy of the community is nothing but the sum total of the energies of all the members of the community. The community has no strength other than the strength of its individual members; and we are so small in numbers that we cannot afford to waste our energies on things, which are really not of the essence of our religion and things, which can do no good to the community, whichever way the controversy is decided. The human mind is polemical, and we Zoroastrians are—you may take it as a compliment or otherwise---polemical. We like to have a controversy. But I would like to see the day when the controversy is over something worthwhile. Let us quarrel over things, which are really of some importance to our future, and let us quarrel about our future economic plans and how to use our trust funds to the maximum possible benefit of our community. 

Prophet’s Humility: 

      I was talking about this doctrine of tolerance, which our prophet taught, and I hope none of us will ever forget that sentence in the Gathas, which I have already cited; “Let each man choose his creed with that freedom of choice which each must have at great events.” If the Prophet, with his inspired divine message, could be so humble, who are we, his followers to think that what we believe is right and nothing else can ever be right? None of us is divinely inspired as Zoroaster was. Nor do we know enough. And truth is so difficult to come by. Whatever field of human activity you may apply your mind to, truth is the most difficult thing to come by. While each of us has to form his judgment, none of us, and literally none of us, is entitled to believe that he has come to the ultimate truth. 

Let Religion be spread and widely known.  

      Some of the customs that you follow today, if you trace back in history, were totally unknown in the times of Zoroaster. I think so highly of our religion that my personal belief is that this religion should get more widely spread and more widely known. Just consider how Zoroaster himself could have established his religion unless he had converts to his own point of view? We are not all born of Zoroaster. He was not the fore-father of every one of us. That means that for a period there was conversion. Now, when did it happen that the right of the possibility of conversion was denied as a matter of our creed? These are questions to which we have to apply our mind. I want you to think for yourselves before you come to any definite conclusion on a vital issue on which the entire future of the community depends. 

Open discussion essential: 

      The problems facing us are problems, which affect the entire future of the community. How do we set about solving these problems? My humble recommendation to my co-religionists is, please have a free discussion. Do not try to stop, stifle or suffocate any discussion. Truth will emerge from a free debate. An open discussion is absolutely essential if you want to come ultimately to the correct conclusion and I would plead to my friends to let the truth prevail. Now who is afraid of a free discussion?  -the man who is not on the side of truth.  Let me give you an example in the political sphere. Have you heard of a democracy, which is frightened of say communism? No, communism can be openly practiced, where there is freedom of discussion. On the other hand in communist countries dissent is not permitted, because they know that if the truth were to be revealed, the people will get enlightened and the totalitarian regime would come down. Thus a communist country will not permit free discussion of ideas; while a democratic country will permit it. Our religion is so great, and it is wholly founded on truth that it will always bear scrutiny and discussion. Never be frightened of a discussion, resulting in anything detrimental to truth. Discussion has never resulted in the death of the truth. It has always resulted in the truth getting fortified as a result of different points of view being discussed. 


      Keep alive this great faith of ours and see that it continues to influence human conduct for countless generations to come. I myself do not share the view that this religion is destined to die. I believe it will survive for centuries to come. It is perhaps the oldest religion in the world, and will perhaps survive till the end of the world. But we have a tremendous responsibility at this juncture today, as the struggle for existence is fierce.  

[Source: “The Bombay Samachar” October 9, 1977] 

“Extreme religious beliefs and practices can undermine your life and relationship, instead find a relationship with your creator based on your own beliefs and not those imposed by the others” 

[Author unknown]



Farida Bamji 

Morning has broken

It’s a new day

Prayers when recited

Keeps ugliness away. 

Food is for the body

Prayers are for the soul

One without the other

Can’t make a person whole. 

“No fire or coal

So, hotly glows

As the secret love

Of which no one knows”

When the prayers begin to flow

I am reminded to trudge

The Path of straight and narrow. 

When I pray, I begin to sing

As they are like

“Wind beneath my wings”. 

“Lean on me”

That’s what the prayers

Seem to say

“We take all

Tears, sadness and blues

Out of your way.” 

Whatever I have to do

I do my best

“Cause the Power of Prayers

Takes care of the rest. 

I am not writing for name or fame

Just trying to play the ethical game. 

“You are wise if you know when to speak your mind and when to mind your speech.” 


Dastur Dr. Framroze A. Bode 


raditions regarding the contacts of ancient Iran with India are recorded in Firdausi’s Shahname, Abul Fazal’s Ain-i-Akbari and Tarikh-i-Firista. They recorded that Faranak, sent her infant son Faridun to Hindustan to save him from Zohak. Asfandiar was sent to India at the command of his father Kae Vishtasp for the spread of Zoroastrian religion and converted 80,000 Indians to Zoroastrianism. Nariman, Sam, Zal Framurz, Rustom are said to have come to India. Kabul, Jabul, Sind and Seistan  were under the sway of Rustom’s family. 

      The very name Hindustan was given to this country by Iranians. India is referred at four places in the Avesta as Hindavo. Three references in Yasht literature, indicates the then Eastern and Western boundaries of Iran. India is taken as an Eastern boundary and Nineveh the Capital of Assyria as a Western boundary of Iran. In Vendidad India is mentioned as Hapta Hindu, Vedic—Sapta Sindhu. So great must be the influence of Ancient Iran on India that, it took its name Hindustan from Iran and the people called themselves as Hindus. About the middle of the sixth century B.C. Cyrus knocked at the gate of India. A considerable portion of India was a province of the Empire of Darius the Great. As a result of this there was a free interchange of ideas and practices among the Iranians and Indians. When Xerxes took his army for the conquest of Greece, there were many Indian soldiers in his army. 

      During the Mauryan dynasty, India borrowed many things from Iran, especially in the sphere of architect and social structure. Taxila was a prosperous kingdom and a great seat of learning. It was annexed to the Persian Empire by Darius the great and was Persianised. A spacious temple was discovered where there were no idols. It belonged to the Zoroastrian religion. The splendor and majesty of the Persian Empire had a great influence over India. Iranian civilization was not of a parochial nature, but had an appeal of worldwide application. Iran never conquered a country without the aim of civilizing the backward people and for the welfare and progress of the people. Mihirkula (Meherkush) is said to have conquered Kashmir and founded the Srinigar temple of Mithireshvara. Influence of Iran on Indian architect is well known. The palace with the hall of hundred pillars of Ashoka at Patlipura (Patna), the raised platform and the surrounding buildings are a complete imitation of the Palace of Persepolis. Buddhist art in India was in many ways influenced by the ancient Iranian arts. 

      In early Sassanian times, the North of India was under the Iranians. The Sassanian rulers were in terms of close friendship with Indian rulers. In 436 A.D. Beheram Gour visited Kanaoj in India. He married the Hindu princess Sapinud according to Firdausi’s Shahnameh. Tabri records that Shapur II and Phiruz built cities in India. Naushirvan the just, and Khushro Parviz were united by treaties with India and they had friendly relations and exchanged rich gifts with each other. There were several cultural exchanges. One such was translation of Indian Panchatantra into Pahlavi. Kalia va Damna the Arabic translator from Pahlavi informs that the book was obtained from India. 

      As Aryans, we the Iranians and Indians were blood brothers and were one. For thousands of years we had a very close relationship. Jawaharlal Nehru, India’s first prime minister in his memorable book “The Rediscovery of India” has written a special chapter on India and Iran. He writes about the Zoroastrian period of Indian history and its widespread influence. He writes, “Among the many peoples and races who have come in contact with and influenced India’s life and culture, the oldest and most persistent have been the Iranians.       [Source:  “Sharing the Joy of Learning” by the author]



f we examine our lives, we find that the greatest cause of sorrow is this: we take up something, and put our whole energy on it – perhaps it is a failure, and yet we cannot give it up. We know that it is hurting us; that any further clinging to it is simply bringing misery on us; still we cannot tear our selves away from it. 

      The bee came to sip the honey, but its feet stuck to the honey-pot and it could not get away. Again and again, we are finding ourselves in that state. That is the whole secret of existence. Why are we here? We came here to sip the honey, and we find our hands and feet sticking to it. We are caught, though we came to catch. We came to enjoy; we are being enjoyed. We came to rule; we are being ruled. We came to work; we are being worked. 

      All the time, we find that. And this comes into every detail of our life. We are being worked upon by other minds, and we are always struggling to work on other minds. We want to enjoy the pleasures of life; and they eat into our vitals. We want to get everything from nature, but we find in the long run that nature takes everything from us—depletes us, and casts us aside. 

      Had it not been for this, life would have been all sunshine. Never mind! With all its failure and successes, with all its joys and sorrows, it can be one succession of sunshine. If only we are not caught.  

[Excerpts from “Work and Its Secret”: Talk by Swami Vivekananda at Los Angles: January 4, 1900] 

All that is – is found in me

In all its vast diversity.

The Universe is squeezed in me,

The whole huge complex mystery.

Whatever is on land or sea,

What vibrates through a galaxy

In miniature vibrates in me. 

[Author unknown] 

Published for Informal Religious Meetings Trust Fund, Karachi. By Virasp Mehta 

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