A Catechism of the Zoroastrian Religion - Modi, Jivanji Jamshedji, Sir, 1854-1933

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CON TEN T S . A Fore word - R elig io n m os t es sen tia l , to man k in d The con fession of Fa l th of t he Zoroastr ian I em a Z oroastr ia n Ma zda - wor sh ip per I am a P rai ser of the Zoi oas tr iéu M az d aya q n ian Re ligioh m t Ah u ra M a Z d a 000 0 0. Whe re 1 s A h u ra (the Lord of Exi sten ce) , to be s e en M az d a The All W i se L ord , - ! .33 T he Co n ception about Ah ura Ma zd a - Immortality of the Sou l or t he L ifi , - , H e r ea fte r .u 011 1 R espo n sibility The Retribution of ou r Cohdu ct in thi s Li fe 000 00 0 0 00 I P raise Hu m ata Hfi k ht a Hvar ashta ‘ , , Hu m ata , H f1k hta , Hv a r shta— the e F u n dam e n tal p 1 1n c i 1eis p of t he Z oroastrian R eligio n Hu m a ta th a t is Good Man a shm , , 1 P raise the M azdaya q n ia n R eli gion The M a zda ya q n ian Relig ion an d Z oroastria n R elig io n rem ove s Disse n sio n a n d Qua rre l Zoroastrian Reli gi on i n c ul cates the S pirit of S el f S acrifi ce- Ou r D u ty to w ards Ah u ra Wl8 82 1 2 O u r D u ty toward s the O u ts ide World . Ou r Pa ren t s an d ou r T eacher s O ur D uty tow ard s Society . Our E lder s a nd ou r Ru le r s O u r D u ty to ward s all liv i n g C reatnre s ‘ Our D u ty tow ar d s the W hol e a of C reat ion Good Use of A hur a Mazda 8 C reation The A buse of God s C r ea tion — a W ron g ’ fa ] . a et , 00 0 0 00 0 00 0 00 O u r D u ty tow ar d s O u r se lv e s The su b stan ce of ou r Du tie s U n iver sa l . L ov e an d B ro th e rhood w Z oroa stria n ism b e s to w s A sh a ' z e . . Righ te ou sn es s F rom N at u re to N ature 8 God ’ To a Zoro as tri an , his Reli g ion 1 8 the B e st of all R eli g ion s God the Giv er of all Good , What do es the prop e r Pra1 seof Z oroas trian ism c o n s i st of . S u mmary A For w ord e - . W h a v e m an y books of Zoroastrian Ca techi sm e in Gu j ara ti b u t thi s is if I do n ot m i st ak e the , , , fi rs t a tt em pt of its ki n d in E n g lish . It is a fe n d e ri n g , n ot an e x act tran sl ation , of my book Zoro astri an Catechi sm in Gp j a rati (19 25115n on ‘ Elff a i i fl Bl 3 p i 1 0 u n d e r the a U S ice s ) ublished 9 7 ' ' f l 2 ‘ v lq n p of The Soci ety for the prom o t ion of Z oro a strian ” Rel ig ious Edu ca tio n an d K n owl edge . ‘ Th er e a re s ev er a l Zoroastri an children , w ho g row u p w itho u t a g ood k n ovvle d e of Gu j a r a ti an d th ere ‘ g , ar e m an y W ho s e p a r e n t s w o u ld W is h th e m to r ead , t he pr i n cipl es of th e ir F a ith in E n gl ish I h e pe . thi s brochu re W ill be of u s e to th e m . I n ot e b el ow with pl ea su re W h a t som e of the , , ~ Hea d M a s t e r s of ou r l eadi n g P a r se e sch ools ha v e s aid - of this C at e chi sm in i t s Guj a ra ti g a rb . J I V AN J I J AM S HE D J I M OD I . C éla ba , R oz 4 , M a lt 3, 1 280 Ya zd a z a r di, ‘ 1 5 th N ovember 1 9 1 0 ' . iv Opinions of the Principa ls of some Parsee S chools . “I thi k this Cat e chism w i l l ” n do v e ry w ell . ( M r D . N W . adia , M . A P rinc 1 a l S ir J am s et e e p . . j , , J ej eebhoy Pa r see Be n e vol e nt In stit u tion ) . I a pprov e of all the q uesti on s an d an sw ers ” ( r Framj i Bom anj i M aster , M . B. A P r1 n c1pal Fort , a nd Proprietory H i gh S chool ) . The com pil er has produ ced a C atechis m w h i ch m ay be a c ceptable to P a rsis o f all s hades of o pi n ion , for w h ich in my opi n i on h e de sery e s to be , , , ” M com pl i m e n ted ( r E d a . lj i D ora bj i.T a l ati B A » , . late Prin ci pal E l phi n sto n e H i g h S chool ) , . I h ave much pl ea sure to say that I foun d the subje ctm a tter ve ry i n terest i n g a n d q u ite suitabl e to P ars i childre n It is a h a ppy idea to take up the . t e xt of the W el l k n o w n Con fe s sion of the F a i th . - M a zdayaq no Ahmi word by w ord to e xpla i n the - , es se n tia l pri nc iples of Z oroa s tri an ism Look ing t o . the d iffi cu lty of fra m i ng good Ca techis m the author . , ‘ ” has s u cce e ded v e ry w el l in his e ffort (E rv ad . Pallony D orahj i P a v ri, B A P ri n c ipal, The Byramj i. . , J ej eebhoy Ch ar i ta bl e In st itution ) . A C A TE C H I S M O F TH E Z O R O A S TR I A N R E L IG I O N . l . Rel igion mos t , e sse nt i al to mnuk w a . Q , — Wh at is m ost ab s ol u te ly esse n tial for t he good of ma n kin d A D in (z 6 rel ig io n) ' . — . . . Q . — What is m ean t by Di n g A —D in is . a h in d of la w or s ystem which rev ea l s to u s somethi n g whi c h t eac h es u s so m ethi n , g , w h i ch dec l a re s somethi n g 1 . , - Wh at do es D in r e ve a l Q . A A J D in re vea l s a right eou s p a th w hiéh l ead s u s t o — ( ) 1 d u ty towards our G o d ( ) 2 d u ty tow a r d s , » those rou n d abou t u s an d (3) d u ty towards , oursel v es . Q . — Then there must be on ly on e D in (religi on ) whi ch revea l s to ma n ki n d the path of d u ty A — . Ye s , of course , th e r e must be o n l y on e . Q Theu wh y is it that the re a re so man y diffe rent . — relig i on s A — In di ffe r en t cou n tries a n d at d i ffe ren t tim e s ' . , diffe re n t person s h a v e niore or le ss, tried to , re vea l this path of du ty in a ccordan c e with t h e ir ow n v iew s He n ce it i s tha t more . than one religi on are k n own 111 this w orld ° . ‘ 2 Q ; Wh a t is , th e n , the n ame of our relig ion . - A — M6zdayachi Z arathos hti . .‘ — On wh a t a u thority do you g w e this n ame ? Q . A O u the a u thority of the sacred form u l a which . - , , a Z oroastria n , a ft e r bei n g i n v e s ted w ith the , S u d reh (sacred shirt) an d K usti (sacred threa d ) a s symbols of the Z oroastrian relig ion recites daily w hile p u ttin g on the , K usti . — Q W h a t is the n atu re of this sacred for m u l a P . 1A —This sacred for m u l a is the short C on fession of ‘ . F a ith of our reli g ion . Q Wh . a t do - you mea n by the C o n fessi on of F a ith A — The Co n fession of Fa ith is a Declaratio n , whic h . . o ne ha s to m a k e as a Z oroast ria n a n d whic h , o n e m ust obser v e in his co n duct in li fe as a Z oroastri a n . 2. The Confession of Fa i th of the Zoroastri a n Religion . Q. - Rec i te the C on fession of F aith of th e Zoroas trian Relig io n A — M a z daya (;u 6 ahm i , M az da ya c11 6 Za ra thu s htrish . F ra v ar a n e as tu ta s cha fra v are t scha , A s tu yé ’ a h u m a te m m an6 a s tu y e hfi k htem va ch6 , as tu ye hv arshte m s h a othan e m y . Astu yé d a én é m v au g hu h im m azd a a cn im frasp fiya y ok he d hri m, n idhas uait hishe m , k haétv adatham , 3 a s haou i m , h i c ha bushyéintinam cha ’ ya, ai t n am m a z is htac ha hi shtachfi sra és htacha ' a ’ va . y . Ahu irish Z a ra thu shtrish A hUrai . ‘ M az dai v isp a voh u chin a hm i A ésha a s t i d aén ayao . M a z dayacu 6ish a s t fl iti sh . — Q W hat is the me an i n g of th e s e Articl e s of F aith P A I a m a w orshipp e r of God ( Ma z da) I a m a . - , Zoro a stria n worshipper of God I agr e e to . pra ise the Zoro as tri a n re l i g ion an d to be l ie v e in th a t relig io n I pra ise (hu ma ta ) g ood . tho u ght s I praise (hfik hta ) g ood W ords I , 0 , p raise (hv a rs k ta ) g ood dee ds I praise t he . g ood M az d a a y c n ia n rel i g io n which a ll a y s , disse n sio n s a n d q uarre l s which brin g s a bou t , ki n ship or brothe 1 hood which 18 holy which , , i s t he gre a te s t t he be s t, a n d t he m o s t e xc e l , le n t of a ll (the relig io n s th a t e xi s t a n d th at ) s h al l i n fu t u re e xi s t, an d w hich is the , , relig io n r e ve al e d by A h u r a (Ma zda) to « Zoro a s te r I ascri be a ll g oo d to Ah u ra . , M a zd a This is the praise (p i ofes s ion ) of . t he M az da ya cn ian reli io n g . 3 . I um a Zor oastr i an Ma zda -w orshi pper . Q —W h reli g io n n am e d 7 or oa s tn an M azda y 1 s ou r y g a u ia n P A From the fi r s t words of t he abov e C o n fession of Fa 1th vi z . , M a zdaya cn 6 a hm i M az dayaq n 6 Za ra thu shtris h . 4 Q . — Wha t do th e se word s m ean P A .— I e m a M a zda wor s hipp er I - . am a Zo roastrian M a zda wor s hipper - . Q . N ow, - wha t is t he m eanm g of t he word ’ ‘ M az d aya cn i used in the n am e of our relig ion v ia M az daya cn i Zara t hosht i P , , A .M azdaya cni mean s be li e vi n g in M a zda i e , , ’ . . the a ll wi s e Lord - . Q Wh at does ou r M azdaya cn ian religiou teach u s ’ - . abo u t God P A O u t religi on tea ch e s u s th a t ou r ea rth , toge th er . w ith i ts ri v ers a n d riv u l e t s seas a n d ocean s, , hi ll s an d m ou n ta in s pl an t s an d tree s an i mal s , , an d m en the s u n , an d t he m o on the , pl a ne ts an d the s tar s is the work of God, , t he re s u lt of His in fi n ite k n owl edge an d in fi n ite wisdom H e ha s s e t a ll th e se to . work m a prescribed a n d regu lar course . God is t he A rchite ct of the w hol e U n iv erse . — Q Why i s ou r reli gion c all ed Zarathoshti or . Zoroas tria n P A — 0u r re lig m n i s call e d Zoro astri an b e cau se 1 15 w a s . , fi r s t tau ght to ou r fore fa th e r s in an cien t I ran by ou r gr ea t proph e t Za rathu shtra . 1 , — Q W h at are the n am e s of thi s proph e t s pa ren ts P . ' ’ A — His fa th e r s n a m e w a s P ou ru s hasp an d bust . ’ ’ m o th e r s , B og d 6 . 0 — Q How . a re w e, who profess his relig ion n am ed P , A — . We a re k n own a s M azdayacu au s becau s e w e , 5 be lieve in M azda the all wi se Lord an d w e , - , a re k n ow n as Za ra thos hti or Zoroas tria n s be cau se w e believ e i n Ma zda i n a cc ordance , w it h the t ea chi n g i m pa rt ed by Z a rathu s htra . Q o -b HO W are w e k n ow n in a ccordan ce w th t ese t w o i h ‘ n a m es P A —W . e arekn own a s Zarathoshti Mai daya q nfiu s, 0. Zo roastria n M azda-w orshipp e rs . 4 . 1 em a Pr aiser oi the Zor oa str i an Mazdayacnian Religion . — Q W h at is the fi rs t professio n ou m ak e as a . y Zoroas trian accordi n g t o , t he C o n fessio n of Faith P A . — Fra v arfin e as tfi tas cha frav aréta schfi . Q. —G ive the m ean i n g of thi s form u l a . A . - I a gr e e to be a pra i se r of t he Zoroastria n reli gio n an d to be l iev e in th at re lig ion . Q . - W h at doe s the Zoroastri an reli gion a sk y ou to bel ie v e in P A .— It ask s u s t o be li e ve in three thi n gs - . — Q W . hat a re tho se three thi ng s P A — (l ). The Exi sten ce of Mazd a , t he all-w i se Lord ; ( ) 2 t he I m m ort ali ty of the S oul ; or t he L i fe , He reafte r an d (3 ou r Re s pon s ibilit “ ) y f o r ou r thou ht s w or d s an d a ctions g , . 6 5 . Ahur a Mazda . — B w h at is the A l m ighty G od k n ow n Q y n am e in ‘ . ou r re l i giou s books ? ‘ A— . The orig in a l n am e is M a zd a . Th e n A hu ra b e i n g pr e fi xe d to M a z d a w e , oft en fi n d t he n a m e A h u ra M a zd a - . — Wh a t does ou r re ligion say of God P Q . It says th a t G od i s Ahu ra z e the Lord of ' A . - , . . , Exi s ten c e . Q Wh . a t i-s m e a n t by th a t P A — It m e a n s t h a t God e xi s t e d fro m a ll Ete rn ity . . He a lw ays i s a n d will a lw ay s be He i s , . s e l f e xi s t e n t- He d oe s n ot d e p en d on , an oth e r be i n g or c a u se for His e xi s t e n c e y . Q. — Wh a t has he d o n e by th u s con t m u m g to i t ex s for ve r P e A . - He ha s bro u ght the whol e un iv er se m to e i i s te n c e . W ha te 1 er we s ee in th is world ha s bee n cre a te d by Him . He i s t he So u rc e of th e e xi s t e n ce of all . 6 . Where is Ahura (the Lord of Exi ste nce) to be s ee n P Q . - Wh e re is t he Al m ighty Lord to be s e en P A — . The A l m i ghty Lord i s i n v is ible . — Q How. can we J s n ow of His it c e x s en e if He is i n v isible P A . - He m an ife s ts H i m s e l f in his N at u re W e k now . of His exi s te n c e fr om t he Gran d N a tu re before u s , from the U n iver se created by Him . — Q How . P A . — Wh en we . tu r n our eye s hi gh u p in the H eav e n s w e s ee th at the s u n g the moo ‘ , n, an d the co un tl e ss s ta r s w o r k a nd re vo l ve w ith p erfe c t Harmon y an d Ord er W e fi nd . Sy stem Ord er P rin cipl e, R u le ev e ry w he re , , . Thi s show s th at a ll aroun d , there is the h an d of an Ar chitect T hi s Ar chitec t is t he . A l m igh t y Lord . Q.— Wh at e l s e do w e s ee w h en w e l ook a littl e b el ow the Heav ens P A — The air w hich w e bre a th e an d w hich is fe lt by . , u s in the form of wi n d By its regu l ar . m o tio n it s p e riodic cu rre n t s an d its r e g ul a , r at m o s phe ric ch an g e s it te l l s u s th at it is the , work of a great A rchitect, w ho se guidin g h an d m ake s it m ov e and work m a sys tem atic ord erl y w ay . Q —W h a t d o you n otic e wh en ou l obh s til l l ow ' ‘ er . y down P 1 A — The e arth , on wh ich W e l i ve ; w ith its regu la r . an d p r e s cri be d m o v em e n t s it s g r owth an d, w a ste Thi s eart h wi th its w a te rs, trees . , a n d p l ant s , a ni m a l s an d 1 en bears e v id en t n , t race s of the w ork of the great Archit ect s ’ h an d a nd of His i nfall ib le and unalterable 13W . a l 8 Q . —=Th en it is the w hol e Un iverse the w hol e , , N a tu r e th at m ak e s u s re cogn i ze an d b e lie ve , in t he In fi n ite b eing of the A l m ighty Lord P A— . Yes Thi s wid e u n ive rs e arou n d u é proxie s the . e xi s te n ce of th at A l m i hty L ord g . «v — Q How P . A —W i11 a ll N a tu re , u n iform an d con stan t ' . e se e , ~ P r i n cip le s harmon ious in variable Law s , , r e gu la r u n de v i atin g O rde r All the se s how . t h a t th e re m u s t be in Exi s t e n c e an A ll w i se - Lord a s the Or igi na tor a nd M ai n tain e r of all. 7 . Mazda, The All-wise Lord . . Q . — W lhat l doe s t he Zoroa s trian religion teach e se “ u s abo u t the A l m ighty P A — It ‘ . t eache s us t h at the Al m ighty i s M azd a 5 e , . ., Om n iscien t H e p o s s e s se s m fin ite a n d . s ov e re 1 n W l sdom . g Q . —!Howdo e s H i s o m n i s ci e n c e co me to o u r k n ow l edge P Aa —F rom the fact that He gov ern s the w hol e u n i v e r s e w it h w isdom . — W hat i s m ean t by say i B Q a n g th a t e gov e r n s t he w ho l e u n iv e r se w ith wisdom P A — Be b as , in His in fi n ite wi sdom form e d a desi g n . fl- ' , , a cc ordin g to w hich the w hole u n iv e rse the . , s u n , the m oo n the stars , a ir, wa te r the , , 9 ea rth tree s a n d plan t s an i ma l s a n d m e n , , ' k ee p th emse lve s at c ea s e l e s s w ork a n d mak e . the ni s elv es s e rvic ea bl e to one an oth e r He . ha d for m e d t he d es ign a n d He r u le s a ccord , in g to th a t de s ign . Q . — Wh a t does He kn ow in relation to m an kin d P ’ L — Whate ve r w e thi nk w h ate v er w e S pea k wh a t , , e v e r w e do i s a ll k n own to H im , . Q w — W ha t is the re su lt of th at k n o wle dge P A f . - K n o w in g wh a t w e thi n k w h a t w e s peak an d , , wha t w e do , H e re w ard s u s for w ha t is good i i n our tho u ght s words an d dee d s a n d , , p u n i s h e s u s for w h at is ba d in them . Q — Wh e n doe s God th u s re ward o r pu n i sh u s P . A — A t s o m e tim e 0 an oth e r w h e n the prope r 1 ' , occa sion a rri ve s Q — Th . en thi s m u , c h i s ce rt ai n, th a t G o d will r e w a rd ti s for our good tho u ght s o od w ords a nd g , ood d d d pu i sh f u r e \ il o n e s P 1 g e e s an n , u s o r o A —Y es it i s q u i te ce rtain , . ‘ The Concepti on a bou t Ahur a Ma zda . Q — W . h a t id e a do we form of Ahurap Maz da from the t enet s of the Zoroa st r ia n re l igion P A - The fi rs t and prin cipal ide a we for m . of Him is 1 that H é is Omn ip re sent . He is pre sen t 10 Q . — Expla in thi s is s o how . A fl He ha s cr e a t e d the su n the m oo n the s tar s air - , , , , L w a t e r t he ea r th toge th e r w ith othe r thi n g s ‘ , , wh e the r an i m at e or i n an i m ate He has . ke pt th em all a t cea s e l e s s work in a ccord w i th fi xed l a w s Thi s shows tha t “ a n ce . Ahu ra M a zda s 1111 1 81 ble h an d i s w o rki ng ’ - ’ P e v e ry wh er e . Q . — W con d pri n cipal con ce ption w e form h a t is the se of A h u ra Ma zd a ! - A The se con d con ce ption w e form is th at of . - i Hi s In fi n it e l i s t e n e c H e ha s e xi ste d . fro m a ll Et e rn ity H i s cr e a tion ha s e xi st e d ” fro m t he in fi n ite p as t in on e for m or a n oth e r , a n d s h a l l co n ti n u e to e xi s t e v e r m ore So . , the C re a tor an d the P re se rv er of all thin gs i n th e ir e ve r ch a n gi n g forms ha s als o e xi ste d , fro in all Et ern ity thro u gh cou n tl e ss age s an , d , sh a ll exi s t for e v e r m ore . ' —W h a t i s the third p ri n cip a l id ea ou for m of Q . y A h u ra M az da ? - A —The third pri n cipal id e a is th a t . of ! His O m n ipote n ce He i s p erfe ctly c apabl e . of d o i n g wh at he w i s he s in accordan ce w ith Hi s fi xe d Iaw s ' . l Q — . Wh at is the fo u rth prin cipa l id ea you form of 1 Ah ura Ma zd a Q - fo urth idea w e for m of Him is that He , w ho re w ard s u s for our v i r tuou s c on ~ Ll du ct an d pu n i s h e s n a for ou r i m p rop er con . d u c t is Him s el f abou ndin g i n Goodn ess , an d 3 J u stic e . t Qaf Then — - , how is A hu ra Mazda - s pok en of 1 in ou r sa c e r d book s for th e se p articu l ar ex e c l len ces ? ma zzshta , ’ ’ A . -He is s pok en of as v a hza fita , s r a éslzta , the Gre ates t, the Best, ' an d t he m as t ' z. e., E xce l len t in Vi r t u e , Rig htou s n e s s a nd Good n es s . 9 . Immor tality of t the S oul, or, the ‘ Li fe He r eafter . —W h ave sal d abov e th at the Zo r o astrian re ligion Q ‘ . e e njoi n s u s t o b e l i e ve in thr ee thi ngs Ou t of . t h ese three w e ha v e l ook e d i n t o the q u estiebn , con ce rn in g on e , v iz The Exi sten c e of A h u ra . M azd a N ow w . _ h at is the se cond thi ng w e , are to behev e 1a ? A f —The life a ft e r d eath . Q . - W hat doyou m ean by t r death the l i fe af e ’ A —W e m an kin d do n ot con tin u e t o live for e ver in . , , thi s w orl d All who are born will die one . d ay a n d w i ll ha v e an o th er l i fe hareafter . Q. — Wh a t do you m ea n by anoth e r l ife ”I ‘ A — There i s a progre ss ia life W e are born . as chil dre n and w e gr ow u p . W e t h en pass th rou gh youth an d b ecom e c c After old 12 aco m e s Ld eath So metim e s a person ge . , die s e a r l ie r w ithou t att ai n i n g to o l d ag e . All th e n g o in t he pre se n c e of th e ir C reator in the i n vi s ibl e w or l d They live th e r e . . The body pe ri she s bu t the s ou l live s . — T h en d eath is ord a i n e d for a ll a t Q on e tim e or ‘ . a n oth e r P A Y es A s on birth w e cam e i nto e xi ste n c e from . - . , , A h u r a M a zda s o a fte r d e a th w e g o b ack t o - , , Him in a ccord an ce with his fi xed law t As . , w h e n w e w e re bor n w e ha d ou r b e i n g fro m , A h u ra M a zda so wh e n w e die w e s h al l g o - , , , b ack to Him Th e re w e sh all pa s s throu gh . , a n oth e r l i fe , a li fe i n con for m it w ith H i s y com m a n d m en t s a n d in accord an c e with ou r ow n de s e rt s . - Then do ho f u r r e la tiv e s a n d fri e n d s w ho Q . t , s e o o h ave c ea se d to l ive e xi s t e l s e w he re ? D o th ey p as s th rou gh an oth e r l ife ? A — Y es. The y pa s s throu gh an oth e r life in con for . m ity w ith A h u ra M a zd a s com m a n d m e n t s ’ - . Tho s e w ho h av e c eased to liv e in this w orld hav e p as se d i n to an oth e r li fe e l se wh ere a ccordi n g to His co m m an d m e n ts . 10 . Our Res ponsibility . i — Q W . h at i s the third thi n g which the Zoroas tri an re ligion e njoi n s u s to b el iev e in a s an ar ti cl e , of ou r fa i th ? 14 The Retr ibution of our Conduct in this Lite . Q . -r e a rd Are w e w e d in an y w a y i n thi s l i fe for ou r goodn e ss p en din g the tim e whe n w e shall be , rew arded by Ah u ra Maz da in the life h ere a fte r 3 A — Y es i n deed , in m an y w ay s . , . — S a , how h al l be prin cip al ly rew arded [Q . y s we . h e re 2 A — Pri n cipally, . by the satis faction of ou ri n n er s el f . The s a ti sfaction of the S e l f w ithin u s is the g r e a t es t of r e w a rd s . — Exp la in how thi s i s s o ? Q . A — W e r ejoic e in the ve ry tho u ght th at w e have . , do n e a good deed tha t w e have de ported , ou rselves w e ll O ur con s cie n ce s p eak s from. withi n u s Bravo ! W e ha ve do n e ou r ” du ty Thi s to ou r m in d is the greate s t . , , Q 1 — Y.ou k n o w for c e rtai n , that God wou ld re w ard a s for ou r d e e d s in the li fe h e r e a fte r . A . - Yes If u n de r c ertai n circ u m s tan ce s w e a re . , , n ot re wa rd e d h e re for ou r right e o u s n e ss w e , s ho u ld n ot be d e pre s s ed bu t m u s t t o pu u r , " t r u st in God tha t a ll w ill tu r n ou t for ou r g ood 1 h e r ea ft e r . Qz— A ll thi s i s ’ a bou t on e s g ood ’ ac tion s . Bu t w h at, if on e d o e s w ro n g ? fl 15 c A— W. e m u st ta k e the s ame vi ew of it as above . — In w h a t Q . w ay ? a re su e r to be p u ni shed i n on e a w ay or f oth er for our an the e v il bad co n du ct o r for ’ d e eds w e do0 . Q a re w e to thi n k if th1 s do e s n ot h ap e n . p h ere ? A —Perh a p s the prop e r ti m e for p u n i sh m nt “ . , e ) m ay n ot com e 1 n thi s l i fe bu t w e sh all , , ce rtai n ly s ee the co n se qu en ce s in the l ife h e re afte r . 1 — W 1 Q Bu t wha t til l the n ? Is n o pu n i sh m en t i nfl icted . on u s p e n di n g th a t ti m e P A — The a n gu i s h of re m or se I S the . . Q . - Will xpl a i n ho y w ou e thi s i s s o 9 1 1q. w e db a ny thin g wron g ou r gu l lty con scie nce , w il l co n ti n u e to h a ra s s a s w ith the thou g h t that w e ha ve don e som e thi ng w ro ng . How so e v er m u ch w e m ay try to con c ea l w e sh a ll be di s tr e s s e d in m i n d an d m , di s tre ss will m a ke u s wre tch ed . Q ,Th e n - a ccordi n g to, t h e t ea chi n g of ou r r e li g io n , rth e re is n o savio u r for on e , other th an him se l f A a —O f cou r s e n ot Ev e ry m an i s his ow n s aviou r , . . His d e e d s alo n e will brin g ou t his salvation . A m a n i s the a rchite ct of his ow n fortu n e . . He is his own s aviou r . 16 12 . l pr ai se H a ma ta , H fi k hta , H v a r s hta . Q . - W h ave u nde rs tood the three e lem en t s of Rel i e gion which Zoroas trian i sm a sk s u s to be lieve . L et u s n ow proc e e d with ou r C on fe s s ion of Fa ith W hat e l s e do w e re cite in that Con . ~ fe s sion an d wha t do w e profe s s P A.— Astu y6 hu m atem m an 6 as tu ye hfi k htem vach6 , , as tu ye hv ars ht e m sh aothn em y . — Q . Wh a t do you m ean by thi s P A I pra i se hu ma ta z e good thou ght s I prai se ' - . . . , , . hs/chta , z e good w ord s I pra i se ht a r shta ’ i . . . , , good action s ' z e . . , . Q . W h at do the abo ve w ord s teach you a bou t - res pon s ibi lity an d sal va tion P A They tea ch u s that hu ma ta hflkht a and . - , , hv a m s hta a re the bas i s of our bearin g in thi s li fe It is th e se tha t l ead u s t o salvation . . Q Explai n how it is s o P - . A - If you will a lway s k ee p you r thou ght s pu re . if you will thin k of n othin g bu t ' z e . . , wh a t is tru e an d prop er an d if a fter su ch , pu re an d g ood tho u ghts you will speak , n othi n g bu t the tr u th a n d if, a fte r s p eaki n g , n othi n g bu t t he tr u th u will do n othin y o g , bu t wha t is good a n d right e o u s then , Ahu ra M a zd a w i l l r e wa rd you for a ll th at, an d yo u w ill p a s s a h a ppy l i fe . 17 IP . H u ma ta , H akk ta , Hv a ra sk ta — the fundamenta l r p inciple s of the Zor oastr ian Re li gion . Q - . D oe s n ot e ver yt hi ng de pe n d on thou ghts , w ords d ee d s P an d A . Yes The w orld . , as it we e,r de p en d s on l y ou. thi s tria d . — Q . Expl ain how thi s is so . A — M an m u s t , fi rs t . id e a of som e of a ll, for m an thin g In orde r to e xpre s s th at idea s pee ch . , is n e cess ary He e xpr es s e s his tho u ght s to . othe rs thro u gh w ord s or l an gu age A fter . form in g a thou ght or aft e r e xpr e s si n g tha t , thou ght in word s he p e rfor m s a n a ction , . Q Then wha te ve r ha s a good fou n dation ha s its . - , su p e r s tr u ct u re a l s o ood ? g A - Ye s. If th e se three v iz thou ght wor d an d . , ., , dee d w hich are ca lled in ou 1 re l ig ion , ma n a sfim ga va s lzm an d k u n a slm z re s p e ct ’ ’ ' , , iv e ly are good th en the s tr u ctu re e re cte d , , over the ir bas is wil l be g ood i e our l ife , . . , , w ill a l s o tu r n ou t to be good a n d h a ppy . Q Th e n m a n a shm ga v a shm a n d k u n a s hm m ay be ' ' ’ - . , g ood a s w e ll a s ba d P A _Y e S o Q — Q How h k u n a s/zm ’ ma na shm , ' ’ a v a m and . are g s d esig n a t e d in our re ligiou s books wh e n t h ey are g ood or ri ght e ou s P A . - They are our s acred s c1 ip tures hu ma ta c all e d in , , k fl kk ta a n d hva r shta or good ma n a shm ‘ , , good g a va s hm an d good ku n a s hn if ’ . - H ow a re they designa te d when th ey are bad P A — D ushma ta , . d u zu lchta an d da s t a rs hta , or bad ’ m a na sk m , ba d g a v a shn i an d bad ku na sl mz ’ . 14 . H a ma ta , tha t is , Good M a n a shn i . — an d Q c O ut of thi s triad of l mma ta , 1112111711500, hv a r s hta, good thou ght s good , w ords and good deed s, which is the m o st i m p orta n t P A . - The m o s t i m portan t an d i l is hu mdta e s sen t a , on? good good thou gh t ’ m a n a sfi n z, e . , a . — H ow Q . so P A . - If our tho u g ht s a re good e v e1 ythin g e l se , will tu rn ou t go od If our thou ght s ar e . 1 i hte ou s g th e n, t he word s giv ing u t te r a n c e to th e se thou ght s wo u ld n e c e s sari l b e y righteou s an d h e n ce the deed s a l s o w ou l d be righteou s . Q . — The n a s p u re air i s , c n e e s sa ry for b od i h eal th , pu re thou ght s are n e c e s s ary for men ta l health P A — Y es . ; i n d ee d . f 19 “ Q ue xplam how thi s 1 s so ? W ill ° - . yo A— Yes It 1 s the d u ty of e ve ry m a n t o preserve . . ‘ ' I F P t he p u rity of t he a 1r rou n d a bo u t him , , ‘ s o th a t his h eal th a nd the h e a l th of his n e ighbo u r s m ay n ot be i m p a ir ed The . r hea lth of the body w o u ld then a ct u pon the h ea lt h of the m i n d In the sam e w ay i t . , i s the d u ty of e ve ry m a n to try to k e e p his ow n tho ug ht s a s w e ll as the thou ghts of his , n eighbo u r s p re u a n d right e ou s s o th a t he , f , m a y cre a t e a ro u n d him a n atm o s ph e re of ood tho u ght s th at may l e ad n ot o n ly to hi g s, , o w n happi n e s s bu t to t he h appi n e ss of all r , . — Then thi de pe n ds ou hu mata good ev er y n g or, s . , , m a na s hn z, go od th ou ght s 2 ' e. , A —Y e s our thou ght s are righ te ou s our motives If ‘ . . , are g ood, our i n te n tio n s a re hon e s t, the , . - res u l t wi l l be whole s om e a n d happy If; . N p 0 . u n de r c ertai n circ u m s ta n ce s the m a n ife s t , resu l t of a dee d do n e with good i n ten t m ay tu rn ou t ba d w e a re n ot rega rd e d a s s inn er s , in t he e y e s of God . 15 . P l pr ai l e the Mazdaya cnia n Rel igion . v — w .e h a M v e se e n , wh at a ccord i n g t o the Zoroastrian , A rticl e s of Fa ith are t he t hree e l e m e n t s of , religion , a n d w h a t the thre e fu n da m en ta l 20 1 m ora l prin ciple s of Zoroastrian i sm are . N ow , let u s proc ee d fu rth e r in the m atte r of th ese Articl e s of Fa ith Wh at m ore do you . re cite th er e i n an d wh at furthe r d o you , rofe ss P p A —A s tu 6 d aén am hu him M azd a a n im . y v an g y c . Q — . Wha t is the m e an i n g of thi s P A . - I prai se the good M a z da y a cu ian re ligio n . Q . — Wha t is the obj e ct of re citin g th e se wo rds at thi s plac e P A— . The Zoroa s trian re l i g 1o n prai s ed he re for 1s it s thre e fu n dam e n t a l e l em en t s or the th ree , e l e m e n ta ry pri n cip l e s which s erve a s the ba s i s of all virtu ou s co n d u ct . Q . — Wha t i s m ea n t to be i m p l i e d h e re P A— . Th e s e e lem e n tary tr u th s or pri fu n da m en t a l n ci ~ pl e s m ake u p a s it w e re the Zoroas trian , , r e ligion They are t he pivot u pon w hi ch the . who l e s t u rc tu re of Zoroa s tri an m oral ity t u rn s . — Th e n is it for xc e ll en t m ora l teach it s Q . , e in g th a t a Z oroastrian pra i se s the g ood M a z da ya q n ian rel igion in his C on fe s s ion of F a ith P ° A . - Y es . He prai s e s t he Zoro as trian re ligion for i t s m ora l te a chi n g a n d d e cl ar e s hi m sel f to be a follow er of th at re l igion . 22 A — A s fia . Thi s w ord s pe cially a ppli e s to . m e n tal pu ri ty P wh a t is a sha or m en t al p u rity P , J A, - A sha or m e n ta l p u rity con s i s t s in e n terta i n i n g good thou ght s a n d di s pe lli n g e vil thou ght s . — The n wh a t sho u ld b e our cou r s e of con d u ct in Q . , ( a l ife which m ay be st be regarde d as profe s s i n g t he Zoro a s tri an r e lig ion P A —W e shou ld o b s e rve p u rity of m i n d a n d s ho u l d . , a dopt hu ma m hzlkhta an d k va r s btz This ’ m . . , i s the m o s t prop e r w ay o f pro fe s s i n g t he Zoroa stri an r e ligion . Q f I s it for thi s rea son th e n th at a s s ee n above the - fi - , , , Zoro a s tri an r e ligio n i s s tyl e d good in the C o n fe s s io n of Fa ith P A — Y e s A n d it i s for thi s re a s on th a t Zoroa stria n s . . a re c a ll e d B e hd i n (2 e tho s e pro fe s sin g the . . , ood r e ligio n ) g 17 . The Zoroastr i an Rel igi on Re moves Di ssensi on a nd Qua rr el . is by rea s on of s ev era l good cha racte rsti c s , bas e d on the a bove whol e s o m e fu n dam ent al ‘ e le m en t s r e garde d a s the basi s of re l i g io n th , at Z oroa st ri a m s m i s c a ll e d t he ‘ good re ligion a n d a li s t of th e se charac , ’ q terst ics is g iven in the C on fe s sion of Fa i th . 23 Wha t is the fi rst ch ara cteri st ic refe rred t t o ’ there in ~ P A — Fras paya ok hedhram n id has n aithis he m llay ‘ . , e. , a di s s en sio n an d qu a rr e l an d ca u s ing one in g t o lay do w n arm s . Qf— W ha t is th e r eas o n of sa i n y g so P A - The reaso n ther eof is , th a t tho se who wou l d act “ ‘s . , in a ccordan ce w i th the p re ce p ts of the Z oroas ‘ tr i an freligion wou l d kee p the mse lve s a l oof , fro m di s sen s ion s an d qu arrel s As Ah u ra ” . ~ M a z da ha s be s tow e d free dom of w il l u pon m a n this re l ig i on e njoi n s that w ry man , s ho u ld m ake a choice of th1s re l i ion of his g ow n fr ee a ccord afte r prop er l y u ~ it an d tha t the :p rofe s s o rs of thi s , 1 s ho u ld ob se r ve to le ra n ce t ow ard s tho se of o th er faith s . Q — .Wh a t i s th e s eco n d r eas o n t h e r e o f P A - An othe r rea s o n i s thi s that the p r o fe ssor s of thi s . religion shou ld live in harm on y and p eace . Q .Wi t h- W ho m s ho u ld w e l iv e i n he m o u y an d p eace P A . hou ld li v e in harm ony and peace w ith iall, - W e s n ot on ly w it h our ow n co re l igio n i sts bu t - , e ven w ith the p rofess or s of other r e lig i on s . A gai n , w e s hou ld beh ave w ith cou r te sy an d ten e s s e v en w ith ou r enem ies poli { . Qa —How s ho u ld w e a ct w ith co u r tesy an d p ol iteness ev en w i th enemies ? 24 A . W - e s hou ld n ot be vin dictive a n d w e s hou ld n ot hara s s th em W e s hou l d try to bri ng abou t . a s tat e of a ffa ir s w h e re by th e m t h r y a y n o a a s s u s a n d o th e r s W e sho u ld n ot wi s h ill of . them bu t s hou ld ove rcom e the ir en m ity with our g o od b ea ri n g towa rd s th e m W e s hou ld . pray to Ah u ra Ma zda th a t He m ay e n dow - them with good n e ss which wo u ld e n abl e th em to b eh av e in a b e tter w ay with u s a n d with o th e r s . 18 . The Zoroastr ian Religion Incul ca te s the S pirit of S elf S acrifice= . W h — oth r ch r a cte ri s tic of thi s r el i i on i s fu r Q . a t e a g th e r m e n tion e d in the C o n fe ssio n of Faith an d , w h a t e pith e t is applie d to the r e ligio n 0 11 a cco u n t of th a t ch ara ct e ri s tic P A — Khaétv a da tham . e be s towin g t he gift of . , , ’ g ivi n g o n e s se l f u p i n re l a tio n shi p to or in , c om m u n ion wi th oth er s or in c u lc ati n g , s e l f sa crifi ce . — What i s m ea n t by tha t P Q . A Every pe r s on s hou l d bri n g hi m se l f in re l atio n . - ship or c om m u n ion fi r s t of a ll with A h u ra , , M a zd a the n w ith t he o u ts id e w orld a n d , , , l as tl y w i th his ow n s e lf , . Q . - W hat do you m ean by s ayi n g th at one s hou l d bri n g him se lf i n to re lation ship or c om mu n ion P 25 A 1 . - Every p er s on s hou ld di s cha rge his d u ty ( 1 ) t o w ard s Ahu ra M az da (2) toward s t he ou t - , s ide w orl d a n d ( 3) to w a rd s hi m s e l f He . s ho u l d do a ll th e se d u ti e s a n d pl ea s e A h u ra Mazda the reby . I9 . Our duty tow a rds Ahura Ma zda = . — i Q . Th e n , w h a t s m ea n t by the a bove -m en tm n ed tea chin g is thi s : th at Zoroas tria n i s m in cu l cate s a s pirit of s el f sacrifi ce a n d a sk s on e to - do hi s d uty P A . Y e s It i m po se s on u s three s orts of d u tie s - . . It u rge s on u s the se du ti e s a n d e njoi n s u s t o ab an do n s e lfi s hn e s s an d e xclu s ive n e ss . — Q T hen le t u s t urn our thou ght s to the tea chin g . , of the Zoroa s tri a n re li i on co n c e r n i n g th e se g thr ee ki n d s of d u tie s F irs t say, wha t is . , ou r d u ty to w a rd s A h u r a M a zd a - . A —W h en w e thi n k of re l a tio n ship wh en w e thin k . ~ , of a r e l a tive or o f on e of our o w n kith a n d k in , w e a re pu t i n m i n d of a fa m ily The . m e m b er s of a fa m i ly are all r e ga rd e d a s k in s m e n Si m ilarly wh en w e thin k of . , A h u ra M a zd a of tho se w ho form our s u r - , rou n di n gs a n d of ou r ow n s e l ve s w e are , , rem in d e d of a l arge fam ily A h u ra M a zda . - i s t he F a th e r of tha t fam ily , the Fa th e r of u s a ll O ur n eighbou r s or tho s e w ho for m . , our s u rrou n di n gs are the ofi s pring of tha t ' , r a t Fa th e r a n d m e m b e r s of H is gr at g e e fam ily , a n d w e o u rse lves occ upy a certai n pl ace o r po sition in that famil y . 26 ( 2— Thi s is . a fa ir an d rea son able c om parision , N ow, from thi s, how do w e form an i dea of the “ 1 1 th re e ki n d s of our d u ty P 1 A — . From the idea of the d u ty of a a f i thfu l child to w a rds his fathe r w e form , t he idea of our du ty to w ard s Ah u ra M a zda - . Q . — Will you e xpl ain how it is s o P ) u A . - W e m u s t look to A h u ra M azda wi th re s p ect - a nd r ev e ren c e an d ren de r him com ple te , 1 ob e dien c e a n d d e votion W e m u s t al w ays . rem em be r him W e m u st a bide by Bis . c omm and m en ts W e mu st a lw a ys ob ey His . L aw s W e m u s t pay ou r hom age to Him . . W e m u st be tha n kfu l to H im —Wh at do you m ean by s ayi n g th a t w e mu st Q . obey His l aw s an d fol low H is com m an d m en t s P A . —W e m u s t act a ccordin g to His will W e m u st . e m body in o u r s e l v e s H is attri bu tes a n d virtu es w hich w e s ee , m an i fe ste d by him in — Q Well . wh l at e se P . Him for an d ° A — W . e m u s t tu rn to a id s u ppo1 t 111 our work an d m u st do , our b est to d eser ve th at aid an d su pport . Q . - Wh at m ore P A —W e m us t look to h1m for com for t and con sola ° . t ion in t i m es of tr ibu l ation an d troub l e . 27 20 . Our Duty tow a rds the Outside World . Our Pa r ents a nd our Teacher s . ( 2— Wh a t is . ou r fi rs t du ty towa rd s tho s e rou n d a bou t us P A — O u r fi rs t . d u ty is , th a t w e ho u ld do u n to s th e m a s we wou ld th at t hey s ho u ld d o u n to u s . — Q . Expl ai n thi s a littl e m ore c l early . A . - W e n a t ur a lly wi s h th at oth e r s m ay trea t u s w i th co u rte sy affe ctio n an d m agn an i m ity Th en , . it is ou r d u ty to a ct towa rd s th e m in the sa m e w ay . Q . —In the m a tte r ofd u ty who dra w s ou r a tte n tion , , fi r st of a ll, am o n g t he ou t s id e w orld ? A . - M a n k in d . Q . - Who d r aw s ou r a tte n tion fi rs t am on g m an k in d P A — Ou r . p ar en t s . — Q . W ith wh at tie of d u ty a re w e bou n d to t hem P A . - O u r fi rs t d u ty tow a rd s th e m is to lov e the m . Th e y h a v e ch e ri s he d u s with love an d a ffe ctio n ; t h e re for e w e in r e t u r n m u st , , tre a t th e m with lov e a n d aff e ct ion . Q . 6- What is ou r s e con d d u ty to w ard s ou r parents P A . - W e m u s t a l way s h on ou r th em . — Q . Wh at is ou r third d u ty to w ard s the m ! 5 28 A . — we Wh en w r e e i n fa n t s th e y ch e ri s h e d a n , d i ma n a t i n e d u s with t e n d e r n e s s th e r e for e it i s ou r d u t y to b e th an k fu l to th e m to o b e y , h t em a n d wh e n th e y b e co m e i n fi rm w it h , , a g e to ch e ri s h th e m, to s u pport a n d m ai n , tai n th e m an d to re n d e r t hem faith fu l s e rvic e . — Who dra w s ou r a tte n tio n n e x t to ou r p ar e n t s P Q . — A O u r t ea ch e r s ' . . — Wh a t is ou r d u t tow ard s t he m P Q . y A W e m u s t a tte n d to the l e s s on s th ey pre s cribe . - a n d li s t e n to th e ir a dvic e an d ac t a ccordi n g to th at a dvic e . Our Duty tow ar ds S oci e ty . Our El der s a nd Our Rul e r s . Who — xt co e s u n de r ou r n otic e a fte r ou r Q . n e , , m p a re n ts a n d t each e r s P AL— Soci e ty . — Wh a t i s ou r d u t tow rd oci ty g r l Q . y a s s e in e n e a P A — W e m u s t ob s erve the l a w s an d r u l e s of s oci e ty . . W e m u s t ac t tow a rd s ou r e lder s with co u rte sy a n d politen e s s . — Who a m o n g ou r e ld e r s s u p e rior s Q . , an d our , fi rst dra w s ou r n otic e ? ' A O ur r u l e r s It i s ou r bo u n d e n d u ty to r e s p ect ' - . . ou r r ul e r s an d to r e s p e c t the l a w s e n a ct e d 1 by th em for the good of their s u bj e cts ' . . 30 A . — A s for t he i m a l s or bea s t s of pre y w hich an ‘ ha ra s s m en an d ha rm l e s s bea s t s of b u rde n , s u ch a s t at e of e xi s te n c e s ho u ld be prod u ce d for th e m a s w o u ld n ot p e r m it of th eir doi n g h arm . Q . - How s hou ld w e a ct tow a rd s t he be a s t s of bu rde n a n d oth e r a n i m a l s s e rvic e a bl e to m a n ki n d P A — . W e s hou ld tr ea t the m with kin d n e s s W e . s ho u ld giv e th e m prop e r food a n d n ou ri s h m en t W e m u s t e x a ct fro m th em . as , m u ch w ork o n ly a s li e s in th e ir pow e r to do W e s hou ld n ot trea t th e m cr u e lly . for the sake o f ou r b re a d a n d s ho u ld n ot e x a ct fro m th e m work b e o n d th e i r c a p a cit y y . Wh en w e do n ot trea t th e m prop e rly th ey , , a s it w e re c u r se u s O u t he oth e r h a n d i f . , , w e tre a t th e m w e ll th e y bl e s s u s , . 23 . Our Duty tow a r ds the Whole of Cr eati on . — To w ho m e l s e b e s id e s ou r fe llow m e n a n d Q . , - a n im a l s , do w e ow e a du ty P A — W du ty to a ll the obj e ct s of God s ’ . e o we a cre atio n thou gh th ey do n ot a ttract ou r , a t t e n tio n a s m u ch a s t he a n i m a t e cr eatio n . Q — . How s hou l d we a ct towa rd s the creation of God P A — h A u . r a-M a zd a e xp e c ts to prom ote the growth us a n d d e v e l opm e n t of the w hol e of His crea tio n , 31 wh e th e r an i m a te or i n an i m ate He n c e w e . s ho u ld ac t i n a w a a s wo u ld bri n g a bo u t it s y growth . Q . — Wh at is m ean t by saym g th a t Ah u ra M a zda - . e xp e ct s us to prom ot e the growth a nd de ve lop m e n t of His cre a tion P A . The C re a tor - of iv e r se e xp e ct s fro m u s t he un , tha t w e m ay s o bri n g a bo u t the fu rth e r g rowth of H i s cr e a tio n as wo u ld bri ng a b o u t a be tt e r e n jo m e n t of the cr e a tio n a n d y a s wo u l d m a k e t he wor l d m or e a nd m or e , , pro s pe rou s . — Q Wi l l you . gi ve an i n s tan c e P A . —Y e s . Forin s t an ce a m an pro m otes the work , of growth a n d d e v e lop m e n t wh e n he bri n g s a bo u t the gro w th of two bl a de s of cor n w h e re fo rm e rl y gre w o n ly on e In thi s w ay, he . pl e a se s A h u ra M a z da Tho u gh he m ay ha ve - . e n o u gh for hi m se l f he m u s t i n crea se the , growth of corn s o tha t oth e r s can buy it che a pl y a n d readil y . — Q Th en , is it w ith J ’ thi s i n ten t tha t , the Zoroa s tri an c iptu re s s r r e pea tedl y s i ng the prai se of a gric u lt u re ? A — Yes, . it with thi s i n ten t The sa cre d book s is . g o s o fa r, a s to sa y th a t s o w i n g cor n is , equ i val ent to the S prea d of the Maz da a n ian y c r e lig ion . 32 Q. — Ho w ca n the growth of cor n be e qu iva l e n t to the spr ea d of the M a zdaya cn ian re lig ion P A — It . i s in thi s w a y : If the re i s pl e n ty of corn , m an th e r e by k ee p s hi m s e l f h ea lthy A . h ea lthy body e n abl e s m an to h a v e a h ea lth y good m i n d which in its tu rn en abl e s him to , , , do g ood w ork s T hu s he l e ad s a piou s good . , life which fi n d s a cce ptan c e with Ahu ra M azd a L e adin g a good l ife is s yn ony m ou s . ’ with b e lief in the M azd ayacn ian re ligion ‘ . — Q In wh at wide r . sen se s hou ld w e n ow u n de rs tan d t he i nj un ction a bo u t a gric u l t u re l aid do wn in ou r s cri pt u re s P A— W . e sho u l d u n de r stan d it in the s en se th at it I s m a n s d u ty to e n ga ge hi m s e l f in s om e s ort of ’ work Work is a k i n d of w or s hip . . Q Wh. — a t a r e t he a dv an t a ge s of work ? A - W e th e reby b ecom e i n d e pe n de n t . W e a re n ot . forc ed to depen d on oth e r s for s u pport N ot . o n ly thi s b u t w e a re abl e t o do good t o , tho se p oor r e l a tiv e s an d frien d s who m ay be n e e dy W e do n ot l e a v e th e m to t he m e rcy . or throw th em u po n the ch arity of oth e r s for th e ir s u pport . 24 . Good Use of Ahu r a Mazda ‘ ’ s Creation . (2— W h at is . our s econd d u ty toward s the creation a rou n d us P o n 00 A —W. e m u s t m ak e a good obj e ct s u se of all t he of God s cr e a tio n A h u r a M a zd a has creat ed ’ - . H is obj e ct s of cre atio n for ou r good u se of th e m If w e m ake a bad u s e of the m . ‘ , th e y a s it w e re b e co m e di s pl ea s ed an d , , h en ce A hu ra M a zd a Him s el f is di s p l e as ed - . — W ill giv e an i n s tan c e 2 Q . y ou A — . Ye s .T ak e for i n s ta n c e fi re F ir e i s create d , . for ou r good by Ah u r a Ma zd a C on c e rn i n g - . fi re y it i s s a id in on e of ou r s a cre d book s th a t th e re is a diffe re n ce betwee n two m e n p re p ari n g th e ir m e a l s ove r it . Q . - Wi ll xpl a i n yh o w u e o it i s s o ? A — Y es . I f an u pri g ht m an pre p ar e s on fi re his . , , m ea l ou t of thi n g s bou g ht of m o n e y a cq u ire d by hon e s t m ean s he m ak e s a good u se of , fi re The fi re is as it w e r e pl e a sed with i t . , , . — Q Th en in thi s i n s tan ce is th at m an said to h a ve . , , - don e his d u ty tow ard s fi re ? A —. Ye s He is sa id to h av e do n e his d u ty . to w ard s th a t obj e ct of A h u ra M a zda s - ’ c re atio n . —Th en if a dis hone s t pe r s on r e pa r e s his m ea l on Q . , p , his hou s eho l d fi re ou t of thi n g s bou ght ou t , of his i ll gott e n a i n s wh a t s hou ld w e thi n k ) ? - g , A — In t hi s ca s e he mak e s a ba d u s e of fi re which . , 3 bec o m e s a s it w e re d i s p leased , The , . A rch a n ge l Ard ibehe sht p r e s idin g o ve r fi re 1 8 ‘ di s plea sed . 34 25 . The Abuse of God ’ s Cr eati on a Wr ongful a ct. Q . — If a man do e s n ot m a ke a g ood u s e of the obj e ct s of c rea tion rou n d a bo u t him is h e , s a id to h a v e n e gl e ct e d his d u ty towa rd s tho s e obj e ct s 3 A . Ye s . He i s s aid to h a v e n ot on l y n egl e cte d ' hi s d u ty tow a rd s th e m bu t to h a v e don e , a wro n g fu l a ct . Q . — Will you give a n i n stan ce 3 A — Yes . . T ake for exam pl e m eta l If a m a n , , . pre pa re s m e ta llic tool s to pro m ote thereby a gric u lt u r e or oth e r i ndu s tria l pu r su it s , t he m e t a ] wher eof s uch i m pl e m en t s a re , m a de or , - m or e prope rly s p eaki n g in , t he l a n g u a g e of ou r s ac r e d book s , the A m e shas pa n d S hehriv ar pre s idi n g ove r m e t a l i n g e n e r a l — be com e s plea sed Bu t if , . " a thie f a ro bbe r , or a m u rderer p repares ~ , m e ta llic w e a on w he r e b h m kil l an y p y e a y , , othe r s a n d rob th e m of the ir prop e rty the , Am e s hasPan d S hehriv ar b e co m e s di s pl eas ed . ‘ Q — Then ' , i with thi s obj ect in vie w tha t m e n tion t is , i s m a de in Ou r Pa t e t P a shem an i ( Pray er f or . 0 r e pen tanc e) of the diffe re n t s in s again s t the , se v e ra l A m e s has and s or a a in s t the obj e ct s p g of cre a tio n ov e r which th e y pr e side Q 35 A — Y es . . with thi s obj e ct A good u s e m ade I t is . of A h u r a M a zd a s cre a tio n pl ea s es H im a n d ’ - H is Am e shas p a n d s or t he Spirit u a l P ow e r s pre sidi n g ov e r the di ffe r e n t obj e cts of c r ea tio n It s a b u se m a k e s th e m di s pl e ase d . . 26 . Our Duty tow a r ds Our selv es . — Q L et . us n ow pe ak of ou r d u ty towa r ds S our se lve s . Wha t i s ou r d u ty t ow ard s ou r s e lv es A O u r fi rs t d u ty to w ard s o ur s e lve s is to k ee p our “ . -~ body a n d m i n d s o u nd an d h ea lthy W e . m u s t ke e p the m cl e a n an d p u re an d the n , m a k e s u ch a g ood u s e of th e m a s wou ld . l ead u s th e re by to do good no t on ly t o ' , o u rs e lve s bu t a l s o to ou r fe l low m e n an d to , - ou r fe l l ow cre a t u r e s an d e n abl e u s to h e lp - , the growth a n d d e v e lop m en t of the whol e of God s cre a tio n ’ . — Q DO you m ean to s ay th a t b y m a i n t ai n in g the a , h ea lt h of body a n d by k e epi n g t he m in d p ure a n d activ e w e should tr y so to con d u ct “ , ' o ur lives a s wo u ld lead to the gre a te s t growth an d de ve lopm e n t of A h u ra M azda s - ’ c e a on a n d h e l u s t o s ee k t he r eat e s t r ti ‘ p g j good of the g reate st i riu mber ! v ‘ A — Ye s O u the on e h a n d w e s ho u l d n ot en fee bl e . , or e ne rv a te ou r body