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3 COTENTS. Address ... ... ... ... i-iv Foreword ... ... ... ... i — Abbreviations ... ... ... 4 Discourse 1 ... ... ... ... 5—83 Preliminaries 5. Zend-Avesta 9. Aliiira Mazda 10. Zoroastrian Duality 13. Unity of Godliood and Evil 22. Zatvan Akarana 23. Trinity, etc. 24. Fire 29. Naojotae Ceremony 37. Patet 38. —Theisms 42. Ethics 44. Motherhood of G<^ 51. Origin of Ideas 53. Christian In- debtedness 58. Moslem Indebtedness 59. Vishnuism and Mazdaism 61. Bhago-bakhta 65. Aramati67. Compara- tive Names, First List 68. Vaikuntha 69. Kaka-Sparsa 70. Reconcilation 74. Apology 76. ’Note A: Aryama Vaeja 78. Note B : Manu 78. Note C : Kine 79. Note D: Krishna, Blue 81. Note E : Morality 82. Note F: Vishnuism spreading 83. Discourse 11 ... ... ... 84— 138 Preliminary 84. Zend Avesta 84. Zaralhustra 86. Krishna 90. Daena 92. Ahura Mazda 94. AramStiti 97 Narayana loi. Comparative Names, Second List 102. Garodemana 104. Dakhma 108. Amesha Spentas no. Vishvaksena (Srosh) 113. Palingenesis 114. Parallelisms lao. ^ Archa or Symbolic Worship 121. Eschatology 123. Druj 129. Saosbyants 131. Universal Religion 133. Note A: Zarathustra 148. Note B: Ahura Mazda 152. Note C and D : Service is the End for all 159. Discourse III ... ... 159—219 Preliminary 159. The Triple Alliance 159. Caste and Class 162. Racial Affinities 164. Spenta 166. Time and Space 167. Ardvisura Anahita 169. The Quintuple Hy- postasis 171. Narasimha 173. The Farvardin Vast 174. Common Names, Third List 176. R^ma, Mitra, Vayu 178. Varaha, Vrishni, Akriira 181. Nar&yana, Raivata 182. Krishna 183. Ashi Vanguhi 188. Jarasandha, Gopi-Vasu 194. Astavatareta 195. Fravashi 197. Mantras 198. Gomez 211. Summing up 213. Note A : N^tr^tyana 216. Discourse IV ... ... ... 220—269 Vohumano (Brahman) 220. Wisdom 225. Analysis of man 227. Heaven (Garonman, Rashnu Vast, etc.) 246, MAy^l 251. Dualism. The Millennium and Vegetarianism 252. Finale 256. Note. A: The Five Spiritual Faculties 259. Note B : Fravashi 265. Note on Haurvat&t 269. CORRECTION. Page 27, line 28, for R.S. nod SM. >» 3* » n 18. bortatary ft hortatory » 3*» ,, 22, >9 seiver 99 seive » 83, 99 India 99 America. a ADDRESS TO THE ANTHROPOLOGICAL SOCIETY, TOIVN HALL, BOMBAY, 25th September 1912, The first Hindu gentleman who ventured to make some serious study of Mazdaism, was R^j^r&m R&makrishna Bhdigavat, St. Xavier’s College, Esplanade, Bombay, 1904. .And in this study he was assisted by Mr. K. R. Cama, the famous Parsi septuagenarian of those times. I believe I now come next to him ; and assisted 4oo in my turn by Parsi gentlemen of generous instincts, but whose names 1 am forbidden to announce. If the name of the first Hindu gentleman was Bh^ga- vat, here I stand, a BhAgavat myself in religion, i.e., Vaishnava in other words. Hence the paper that is to be read is entitled Mazdaism in the Light of Vishnuism, — parallel. The large field of Zoroastrianism has, as usual with the enterprising instincts of Europeans, been explored by such persons as Anquetil du Perron, Spiegel, Westergaard, Bur- nouf, Darmesteter, Casartelli, Haug, Mills, Jackson, Justi, Tiele etc. But the West labours under serious disadvantages which do not exist in India. Except Nairyosangh, how- ever, no Parsi, so far as I know, took seriously to Samskrit studies; and 1 know of no Hindu who ever gave heed to Zand. Thi^s deplorable. A reliving feature however has appeared in these days. Here is our venerable Mr. Jivanji Jamesh- edji Modi, Hony : Secy : of the Anthropological Society and Secretary of the Parsi Panchayat F iinds and Properties, assisted by the venerable Persian scholar Ervad Sheriarji Dadabhai Bharucha, bringing out all.Neryosangh’s Sams- krit versions of Avestan literature. But I may here note that this Samskrit will as little be understood by Jiindu S4strins, as one could understand the spirit of Zoroaster by reading the Western English translations found in the Sacred Books of the East Series. It is high time therefore for both Parsi and Hindu scholars to put their heads to- gether and conduct well-planned campaigns into the un- known and mysterious regions of Zaroastrianism. If you already do not know it, I beg to bring to your notice that there is a Government of India Samskrit Scholar, now completing his Samskrit Course in Germany, one of your own community, the son of Mr. Jehanghir Soral>ji Tarapvirvala, now living at V^ersova, a Bombay suburb. Let me -express the hope that he may turn out to be our next Neryosangh. .Lest bis services, on returning to India, be pre-engaged by other bodies, I strongly commend, him to the notice of the Parsi Panchayat so that he may not be lost .sight of. Nor must I omit to mention here other gentle- men of the Parsi community, Messrs. vS. D. Bharucha, Fatidun K. Dadachanji, S. K. Hodivala, R. N. Munshi, and probably others, who are doing a great service to their com- munity by their comparative study of the Gathas along with other religious literatures. These preliqwnaries over^ 1 have now to j ustify my paper l^efore tap anthropological Society. Aaihmpa\0gf 'is to be ^^the science man jand lii mankind, including the study of man’s place in ^natuiie,,that is of the measure of his agreement with and divea:gence from other animals ; of his physical structute and psycho- logical nature, together with the extent to which these act and react on each other ; of the various tribes of men, de- termining how these may have bean produced or modified by external conditions, and Consequently taking account also of the advance or retrogression of the human race/ If such then is the province of anthropology, my paper pur- porting to show some parallels between that section of man- kind known as the Mazda- yasnians, and that section known as the Vishnii-yajnians, or Vaishnavas, — belonging as they do both to the same Aryan racial stem— more than falls within the p irview of that science, viz., anthropology. 1 advisedly say^. more than falls: inasmuch as the parallels which I purport instituting transcends even the plane of psychology, forasmuch as they pertain to the highest spiritual interests and aspirations of all mankind—the meta-physical plane. Neither unity nor continuity must the reader look for in the treatment of my subject, for those are not the aim ; the aim being to present to him a number of parallels, discon- nected from each other and yet having seeming links, the main object being to excite the interest of the student of comparative religion and philosophy as to the basic truths pervading all sections of humanity regarding transcendental themes. Otherwise my production is no better than an olla podrida. Yet that composition has its own taste I At the request of Mr. Jamshedji Jivanji Modi, B.il., (Shaxns-ul-Uiirnai) .the Honorary Secretary, a sununary of these papers was read before the Anthropological Society on Ihe 25th September 1912, and in greater detail before Iv the Theosophical Society, Blavatsky Lodge, Bombay, on 7th, 8th and 9th October 1912 at the request of its Presi- Vimadalal, another Pars! gentleman. At dent Mr. J. }. the request of many Parsi gentlemen, the ist Series con- sisting of Four Discourses has now been brought out in book form. Though I must admit to my lucubrations being crude, they do not lack earnestness, evoked further by the love I have experienced at the hands of many Parsi brothers. If this contribution to the literature of the day meets with warm reception at the hands of my countrymen,' and if my life should yet be spared for strenu- ous work, I may be encouraged to put my hand once more to such studies. Camp, Bombay. A, GovindiVchdiya Svdmin, ^ ' To a question put by one (I. 0. S.) unpassed candidates of the members of the Isling- might resort for a living—as ton Public Service Com mis- suggested by the member—is eion, sitting in India, unfortunately not a paying (January 1913), Mr. S.P. Simha concern in India- replied that literature to which FOREWORD. 'J'WO solitary wanderers, starting from different points of departure, scale a high mountain range, veiled in mist, wrapt in cloud, and .capped in snow—heights, impenetrably eclipsed from their feeble visions—^yet undaunted scale, for the sheer delight of higher levels, lifted above the bald and banal, inane and jejune nether planes, trodden so long by their sore weary feet. One of these wanderers is a Mazda-yasnian, the other a Vishnu-yajnian. In their spiral ascent round nature’s august, peaky, aye giddy pile, the two travellers encounter each other and for- getting their outer skin, look into the innermost recesses of their spirits and find to their agree- 'able surprise that they are not alien but akin. Rejoicing after the, mayhap, pre-projected (by the Lords of Karma) reunion, the champions summon up sufficient courage and confidence for further prosecution of their journey, not in the kithless isolation as heretofore but in spirit- faljellowship, clasped hand id hand, and locked — 2 heart to heart, —undismayed champions,—gird* ing up their loins—determined to reach the blessed summits together, to meet God there face to face, —God, wljo is the Goal of Science, of Philosophy, of Religion. Instead of trudging alone heavy-hearted, the pilgrims now in twain step on lighphearted. What may such rencontre, destiny-devised, prefigure ? May be this : ‘ , Wherever two kindred spirits meet cn earth, growing into one .through their common qualities, and influencing and enriching one another through their diflerent qualities, the communities, nations, or generations, to which they for- merly belonged individually, enter into spiritual communion as ^yell, increasing thereby the mental stores and powers of each other.
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  • References to the Hare Krishna Maha-Mantra

    References to the Hare Krishna Maha-Mantra

    References to the Hare Krishna Maha-Mantra (Collected by Madhavananda Das) 1. References from the followers of Sri Caitanya.................2 2. References predating Sri Caitanya...................................9 3. An excerpt from Nama-tattva Vijnana...........................15 4. Commentaries on the meaning of the maha-mantra.....18 REFERENCES FROM THE FOLLOWERS OF SRI CAITANYA Dhyanacandra Gosvami describes the Hare Krishna maha-mantra in his Gaura Govindarcana-smarana-paddhati (132-136) in the following words, drawing from the Sanat-kumara Samhita: asyaiva kRSNa-candrasya mantrAH santi trayo ’malAH | siddhAH kRSNasya sat-prema-bhakti-siddhi-karA matAH ||131|| tatrAdau mantroddhAro yathA sanat-kumAra-saMhitAyAm-- hare-kRSNau dvir AvRttau kRSNa tAdRk tathA hare | hare rAma tathA rAma tathA tAdRg ghare manuH ||132|| hare kRSNa hare kRSNa kRSNa kRSNa hare hare | hare rAma hare rAma rAma rAma hare hare ||133|| “There are three Krishna-mantras that are very pure and powerful; they are famous for bestowing prema-bhakti on their chanters. A reference for the first mantra is from the Sanat-kumara-samhita: ‘The words Hare Krishna are repeated twice, and then Krishna and Hare are both separately twice repeated. In the same way, Hare Rama, Rama and Hare are twice repeated.’ 1 The mantra is thus: ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’” asya dhyAnaM yathA tatraiva-- dhyAyed vRndAvane ramye gopa-gobhir alaGkRte | kadamba-pAdapa-cchAye yamunA-jala-zItale || 134 || rAdhayA sahitaM kRSNaM vaMzI-vAdana-tat-param | tribhaGga-lalitaM devaM bhaktAnugraha-kArakam || 135 || vizeSato dazArNo ’yaM japa-mAtreNa siddhi-daH | paJcAGgAny asya mantrasya vijJeyAni manISibhiH || 136 || “The meditation which accompanies this maha-mantra is also found in the Sanat-kumara Samhita: Sri Krishna is sporting in the cooling waters of the Yamuna, or in the shade of a kadamba tree in the beautiful Vrindåvana forest.