Dec 1964

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Tavadia Bejon Comes To Town Vispa Humata Applied Study By P. B. ‘Varden They Make Us Think Page 3 4 Managing Editor: P. B. WARDEN, M.S. (Bom.), D.P.M. (Bom.) Single Copy: 75 paise. ADVISORY EDITORIAL BOARD Dasturji Dr. Hormuzdiar K. Mirza, M.A., Ph.D. Dasturji Navroz Minocher-Homji, M.A. Ervad Dr. M. D. Karkhanawalla, M.Sc., Ph.D. Dr. R. N. Cooper, M.S. (London), F.R.C.S. (Eng.) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M.Com. Dr. R. C. Cooper, M.Com., Ph.D. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., (Econ.), F.C.A. LLB. Mr. Taimur Behramshah Badhniwalla Mr. Bejon N. Desai, M.A., B.Ed. Yearly subscription for 12 issues Rs. 6. Otfice Address: Clo Warden’s (Mysore) Pvt. Ltd., 378, Grant Road, BOMBAY 7. Published and edited by Editor-Proprietor P. B. Warden from 378. and printed at Kaiser-e-Hind Press, Kaiser Chambers, Fort, Bombay 1. Grant Road, Bombay 7 Sassoon Buildings, Horniman Circle, ??-?? D, BOMB. ? ?? > 1 A NATION BUILDING INSTITUTION 2 ??? ?? i) — ?? ??? ??? = [rm MMR ????? ELC fa ????? WX. OG: ho — 0.0 ce ??? ??? ??? ??? 2 > < 705466 2 > 0 ? ?? ?? =? a a [1]? SSeS? EDITORIAL Parsiana has come to stay. It is received well and our subscribers are indulgent and graceful in minimizing our defect viz., delay in print- ing and delivering to them a paper after their heart. All printing presses of repuie are working under high pressure and take total load and strain on their machinery—human and metallic. They are helpful but helpless. This explains one part of our delay. Our organisation is not yet set up. New and unexpected problems and events deflect the time graph of our schedule. Soon we shall be making a bee-line for our time target; meanwhile an alopogy is due, We are glad that all the criticisms on Parsiana received by us are constructive and sensible. We shall do our best to make the maga- zine every time better by incorporating some of the suggestions as far as we can cope with them: Include. a Gujarati article a. b. Omit old cartoons 2 Write for juniors 2. Have a Gujarati edition e. Write explanatory note on front page picture are some of the several suggestions received. Several subscribers have taken the trouble to congratulate us and wished Parsiana all the success---some others besides expressing good wishes have gone out of the .way to recommend/canvass subs- cribers. Some parents send copies to théir children abroad. Several subscribers have made a year’s gift of it and paid amounts in full and more to cover additional expenses of postage to Africa, Pakistan, Lebanon, Vancouver and Hongkong. Mr. Bejon Bhappu of Rustom Baug has bagged 75 copies and sent a parcel of Parsiana to London for distribution through Mr. Moos of . London., Mrs. Amy Master of 1, Alexander Road, Poona, whose wide contacts in the Middle East and Africa are liberally made use of by her to promote our wel- fare by making gifts of Parsiana there. From its inception Parsiana has become intercontinental. The reason explaining the popularity and the “spreadoutness” of Parsiana is well expressed by a subscriber through’a quotation “The greatest of all things is an idea whose time has arrived”. A modern magazine for Parsis was needed. Parsiana steps in. NOTES ON PICTURES ON THE FRONT PAGE OF PARSIANA November 1964 Vol. I No. I had front page picture or our revered Prophet Zarathushtra. It was specially made for Exhibition held by us in March 1962 at Jehangir Art Gallery (Bombay). New features are introduced—background of a scene is provided. On a hill there is a beacon. Just as that beacon shows the way to Navigators Lord Zoroaster is our beacon light ic our life in its tortuous path. Following His beacon light there will always be victory of our life and soul and a fly- ing flag is the symbol of that victory of our soul. Further a new form of gown is worn to break the monotomy of same old picture style. It is a life size picture 6%4’ x 344’ and was an imposing attraction in the large Exhibition Hall. Artist: Naval J. Jeejeena. Ficture of Lord Zoroaster in life size is in oil paint on foreign canvas fixed to a frame 645” x 3%”. Suitable for a hall in Agiari or insti- tutions. Picture on front page of December 1964 number 15 that of a miracle performed by Lord Zoroaster. He took his followers Across Daiti River, which was in a stormy spate. Picture of the miracle of crossing Daiti River is on Winsor & Newton Canvas Board 24” x 40”. It is a truly decorative item for any sitting room. Artist: Naval J. Jeejeena. Both pictures are for sale. Offers are invited. The Blocks for the picture on ihe front page of December 1954 issues were made and supplied free of all cost by Mr. Fyramroze Poonawalla of Commercial Art Engravers Prv. Ltd. HIGH JINKS AT THE VICTORIA GARDENS, BOMBAY. {The ??? ???? bas dae ?. 1????? he end ?? he maga a Ti Carden, } ???????? ???????? ????????? ??? ???? ??? OTL Oa!” [oii ?????? ??????? ???????. ?? ?????????! ?????????? ???? ???? ??. J “Parsis And Their Religion” LECTURE BY DR. F. D. BHARUCHA, D.SC. (PARIS) October 15, 1962 Harrisonburg Lutheran Church Society, U.S.A. The following questions were asked and answered. 1. WHO ARE PARSIS? WHERE TO THEY COME FROM? The word “Parsi” in India signifies that he is one of the Persians who came down to India some 1300 years ago as refugees and ever since then, has lived peacefully and virtuously with his environment, Parsis are a community that migrated from the Province of Pars (Fars). Persia in those days was a great contemporary civilization with Assyria, Babylonia, Greece and Rome. The history of the Persian monarchs is de- picted by the Persian poet Firdousi in verse of about 40,000 couplets, known as “Shah-Name”. Persia (like) Rome got intoxicated with pride, power and wealth and people be- gan to lose faith in,their religion, to a state approaching Atheism, when the decline and downfall of Persia began. YAZDEGARD SEHRIAR the last of the Sassanian Empe- rors, was overtaken and murdered by the Arabs, resulting in the end of the Zoroas- irian rule in Iran. A group of Zoroastrian priests (Dastoors) accompanied by a handful of men, women and children, set sail in small boats carrying with them the ‘sacred fire’ from Iran as the visible emblem of their religion, and migrated to India, and managed to set foot on the shore of Gujarat—somewhere and named it Sanjan. Sanjan is a Persian word and is the name of a town in ancient Iran. 2. WHAT IS THEIR RELIGION? WHAT ARE THE PRINCIPLES ON WHICH THIS RELIGION IS BASED? DOES IT BELIEVE 12? RE-INCARNATION, HEAVEN OR HELL? Their religion is known as Zoroastrianism. The chief tenets of the religion are based on ‘Manasni’ ‘Gavasni’, ‘Kunasni’ which mean good thoughts, good words, good deeds. This religion is based on purity of body and soul and the holy fire is their emblem of purification. It believes in the “Law of Karma”, ie. if your actions are good, you will be rewarded in your next life; if your actions are bad, you shall have to make good your next life, till you attain perfection (ie. becoming angelic). In front of a big fire-temple, you see the statue of a Lion, with the head of a Man and wings of an” Eagle. This is a symbolical representation of the evolution of a man’s life. The lion signifies that man is brave and _ war-like, born of the animal kingdom. The head of the man signifies that man is endowed by his Creator with the faculty of thinking, understanding and judging what is right from wrong in order to overcome his beastly nature and lead a peaceful or human life, making use of the gifts of nature. Lastly, the wings of an eagle, signify a ‘provocation to fly’, ie. a desire for the man to soar above his worldly affairs and’ live to develop spiritual wings and fly into the categories of angels. According to this religion, Heaven or Hell are not geographical locations as imagined by the Italian poet Dante, but are states or feelings of consciousness here on 1115 planet. When a Zoroastrian dies he leaves behind him his outer mortal carcass to be eaten up by vultures and his astral body escapes from his worldly body of flesh, blood and bones. 3. WHO WAS ZOROASTER? WHAT WERE HIS PREACHINGS? Zoroaster in English and ‘Zar-thus-tra’ in Avesta-Pehlevi, was one of the earliest pro- phets of mankind. when Man was_in a 5 barbaric stage. Our religion is over 7000 years old. By ‘Prophet’ we mean ‘ihe Messenger of God’, who is sent on the surface of _ this world with a human body (and hence sub- ject to mortality also) in order to spread the “Mission of God”, about his creation. To us, it would be a sacrilege to call our pro- phet ‘the Son of God’, as a prophet is human, whereas the Creator is Invisible, Immortal and Infinite. When the world was drifting towards ‘Atheism, Zarathustra preached his gospel in ancient Iran. In sorrows and sufferings, the life of Jesus resembles that ef our pro- “phet Zoroaster. Zoroaster was born of the priestly class. His father was POWRUSH- ‘ASPA and his mother was DOKDO. In the beginning he was not believed in his own country (Iran) but later he received royal patronage from King VISTHASP and _his sons. In those days all religions were based on “Polytheism,”. ie. the worship of many gods, but Zarathustra’s message of Mazda- yasni was belief in one and only one God, opposed to the ‘Devyasni’ or the cult of De- mons and devils (dark powers). 4. DO PARSIS EXIST IN IRAN TO-DAY AND HOW DO THEY WORSHIP? DO THEY GO TO FIRE TEMPLE? There are about 15,000 Zoroastrians still in Iran, but they do not call themselves . Paysis. They live in various towns of Iran like Yazd, Kerman and Tehran and call themselves “IRANIS” ie. the residents of Iran. Even now some Irani Zoroastrians continue to come to India for trade and business. There. are fire-temples still in Iran, though hundreds were demolished by Muslim fana- tics. The Iranis-use Avesta (original prayers) but their script is Persian. The Parsis also offer their prayers in Avesta Pehlevi, but their script is Gujarati. Their book of pray- ers (Bible) is known as ‘“Khurde-Avesta” 6 which means selected broken prayers and contain parts of some longer prayers. 5: WHY DO PARSIS WORSHIP FiRE? AND WHY ARE THEY NOT ALLOW- ED TO‘MARRY OTHER COMMUNT- TIES? We are the descendants of the ancient Aryans and therefore we are admirers of nature but not” “nature worshippers.” We recognize nature’s creations, the sun, the moon, the stars, the heavenly planets, the ocean (water), the mountains, the forests and the elements fire, air, earth and water. Actually we adore Ahura Mazda (the Crea- tor) looking at His handiwork. For us FIRE signifies ‘purity’ and is also an emblem revealing “divine energy.’ FIRE (as stated in our prayer books) is inherent in a seed, in every cell, in every atom (as energy) and even within us in the ‘gene’ as institution (vairyo-Sangh). Thus, a fire-temple represents a ‘place of contemplation’ of God’s innumerable as- pects, within and without, material and spiritual. The consecrated fire is to us the seat of many invisible agents showering God’s blessing on His creation and those who offer homage to Him through them. Parsis wish to preserve _ their hereditary racial characteristics, inherent in genetics (chromosomes and genes). Usually there are very few inter-marriages, otherwise they would remove the distinctive qualities of Purity, Hope, Faith and Charity and spe- cific physical traits and lead to the anni- hilation of the Parsi entity amongst the vast majority of other communities. THIS IS A MEASURE OF SELF PRESERVA- TION. However, the Law allows children of ~ Parsi fathers by alien. mothers to be admit- ted to the Parsi-Zoroastrian fold, Civil marriage. law permits each of the mixed marriage couple to retain his or her religion, 6. IN WHAT LANGUAGE WAS KHORDE AVASTHA ORIGINALLY WRITTEN? The original language was “Gathic Avesta” (philologically akin to Vedic Sans- krit). Some scriptural portions are in later (simpler) Avesta. In course of time, during Sasanian dynasty, additional compositions were added in Pazend (ancient Persian), Thus “Khorde Avesta” is a compilation of selections, ancient as well as additional, 7. HOW DO WE REMEMBER OUR DEAD AND WHAT ARE THE DAYS OF THE GATHAS? “Gathas” are the last five days out of the year of 365 days. ‘Gatha’ means ‘psalm’ or ‘hymn’. There are five such collections of divine songs, and the last five days of every year are named after them. But the “re- membrance” of the dear departed ones is not restricted to these days only. “MUK- TAD” (‘Mukta Atma’) are days for collec- tive commemoration of “All Souls” otfering ceremony for the departed souls of the whole community. All throughout the year rituals are carried out on anniversaries of individual departed souls. The offer- ings are for the dead (fruits, clothes, uten- sils, etc. which are supposed to be given away to the poor). Thus the ideal of Cha- rity is incorporated in the “Remembrance.” The belief is that we contact the departed is through our loving memory and in they leave us their blessings. so return, 6. WHO WERE THE ‘MAGIS’? Magis (Majys) were priests of the an- cient Medes and Persians. After the rise of Zoroaster, the Magis became the priests of the Zoroastrian religion. The ancient Greeks and Hebrews knew them well as astrologers, interpreters of dreams, and givers of omens. The Greek word “magic” origi- nally meant ‘the mysterious work of the magi’. The Wise Men from the East who brought gifts to the baby Jesus are suppos- ed to have been Magis. According to one tradition, they were MELCHIOR, BAL- THASAR, and GASPAR. 9. WHAT IS KOSTI? “The Kosti”, which must be worn by every Parsi, man or woman, from the day of the Navjot (Initiation ceremony) is the badge of the faithful, the girdle by which he is united both with Ormazd and with his fellow-believers. He who does not wear it must be refused water and bread by the members of the community; he who wears it, becomes a participator in the merit of all the good deeds performed all over the Zara- thustrian world. “The Kosti consists of seventy-two inter- woven woollen filaments, and should three times circumvent the waist. Each of the threads is-equal in value to one of the 72 Hahs of Yezashne; each of the 12 threads in the 6 lesser cords is equal in value to one of the six Gahambars; each of the three cir- cumventions of the loins is equal in value to HUMAT-good thought, HUKAT-good speech, HAURESTA—good work, the bind- ing of four knots represent each of the four elements fire, air, water and the earth.” (Edal Daru, apud Wilson, ‘The Parsi Reli- gion Unfolded’). 10. WHAT IS SADRA? Sadra—A piece of clothing which every Parsee is enjoined to wear is the ‘Sadra,’ or sacred shirt with short sleeves, with a small pocket with an opening in front of the shirt, the so-called Giriban or Kissai Karfa, “the pocket for goods deeds.” 3 The faithful while putting on his Sadara, should look at the giriban and ask himself whether it is full of good deeds. 11. ETHICAL PRINCIPLES OF THE RELIGION. These 4 habits are the principles of the re- ligion of Zarathust: 1. To exercise : liberality in with the worthy 2. To do justice 3. To be friendly unto everyone 4. To be sincere and true and ??? keep falsehood far from themslves, Sar. Dar 65, 7. 12. WHY PARSIS DO NOT SMOKE? Smoking is forbidden to a devout Parsee, as Fire .is considered to be very sacred (described as the son of God), and it would be a sacrilege to pollute the Holy — fire by blowing the impure human breath over it. connection The First Word To ? Through The World By: Dr. Sohrab H. What is the origin of speech? No one knows the answer for certain, although seve- ral intelligent guesses and pure myths have been devised or invented to account for the origin of speech. This has been done right from the ancient ages down to the present times. Treating this topic primarily from the philological point of view and only se- condarily from the mythical, I find that traditional or legendary narratives regard- ing the first pronounced word could be divid- ed conveniently into three distinct categories as follows: 1. The first sound generated by the Creator and through which the Universe was supposed to have been created; 2. The first speech assumed to have come out of the world; 3. The first word (or words) thought to have been uttered by man. The First Generated Word As for the first sound generating itself from the Creator, the ancient Iranian belief is that the sacred Avestan formula Ahuna- vairya was pronounced by the All-wise Lord Ahura Mazda, even before the creation of the Heaven and the Earth (Yasna xix). The corresponding belief of the Hindus is that Om or A-U-M, the Brahma-naada is the first sound which generated. itself from Brahma the Creator and embodied in itself the ess- ence of the universe (Khabardar, New Light on the Gathas of Holy Zarathushtra, Bom- bay 1951, pp. 135-137). This Indian doctrine of Om or A-U-M corresponds to the Greek doctrine of the Logos, which postulates mani- festation of the godhead in word or speech. Some primitive Christians like the Apostles Peter, Paul and John were influenced by this Greek doctrine and identified the Logos or the 8 Batlivala, Ph.D. a Word with 2nd Person of the Trinity of God the Father, God the Son and God the Holy Ghost (II Peter 11.5; Hebrews xi.3; Revela- tion xix.13). In fact, the opening verse of the Fourth Gospel recites, “In the beginning was the Word and the Word was with God and the Word was God.” Thus, Abuna- vairya of the Iranians, Om of the Indians and Logos of the Ionians merely echo the belief in some sort of a primordial resound- ing thunder preceding the creation. The First Speech Coming Out of the Creation As for the first speech assumed to have come out of the created world, the ancient Iranians had a legend recorded in Pahalvi Bundahishn that when Ahura Mazda (the All-wise Lord) brought forth the benevolent creation, Ahriman (Satan) offered opposition to it through his malevolent demons. These latter oppressed the Earth, so the Spirit of the Earth (figuratively likened to a bemoan- ing cow bound for slaughter) complained to its Maker Ahura Mazda that she was being tormented by the hoards of Ahriman. She inquired further about the advent and help from the promised Pastor and thereupon Ahura Mazda consoled the Spirit of the Earth with the divine assurance that Zara- thushtra (Zoroaster) was the man who would redeem and save her. Being thus assured, she became satisfied and assented to nourish the creatures. This ancient Iranian Legend is reflected in the Indian Puranas also. We read therein about Mother-earth in the shape of a cow going up to Brahma the Creator to seek protection when oppressed by the ar- rogant demons (Shrimad Bhagawata Purana, x.17-18). As a result, Shri Krishna manifested himself upon the Earth. (Tara- porewala, The Divine Songs of Zarasthush- tra, Bombay 1951, p. 34). The First Word of Man “s for the first word (or words) spoken by man, there is an Iranian tradition that Gayo-mard the first man (corresponding to Adam of Genesis 1-11) just before descend- ing upon the earth, uttered these wordst “We heavenly souls of cheerful mind are going (to the corporeal world). We there- fore shall endure its annoyances and mise- ries.” (Wide the foot-note of Dasturji Pesh- otan Sanjana in his translation of Pahlavi Andaz-e-Atrepat). The Jews and following them the Christians have the tradition re- corded at Genesis ii. 19:— “And out of the ground the Lord God formed every beast of the field and every fowl of the air and brought them unto Adam to see what he would call them and whatso- ever Adam called every living creature, that was the name thereof.” This belief of the Jews and the Christians is substantially the Islamic version of the birth of human speech too, but it is embel- lished in the Qur’an with characteristic ela- borations. It is revealed therein (Surah ii. 31-33) to the effect that Allah first taught Adam the names of all the things, then show- cd all those things to the angels and there- after called upon those angels, if they be true, to disclose their names. As the angels pleaded ignorance, Allah told Adam to de- clare the names to the assembled angels. Hence, Adam spoke out the individual names of all those things and thus gave rise to human speech. Some Jocular and Profane Tales People have not failed even to joke about the first introductory words of Adam to Eve and have invented the well known palin- drome “MADAM I’M ADAM” as the foun- tain-head of human speech! Even as late as the seventeenth century, a Swedish philolo- gist seriously maintained that in the Garden of Eden God spoke Swedish, Adam Danish and the serpent French. (Mario Pei, The Story of Language, Part I, chapter 2). Simi- larly, Abu Horaireh, who is considered to have been a forger of several sayings attri- buted to the prophet of Arabia, has this one also: “Said the prophet of Allah (may peace be on him and his descendents) “The most detestable language to Allah is the speech of Persia; the language of Satan is the speech of Khuzestan; the language of the people of Hell-fire is the speech of Bokhara and the language of the people of Paradise is the speech of Arabia.’” Of course, this hadith or the saying of the prophet is an outright fabrication but it indicates the hatred of the Arabs towards the Iranians (Vide the Per- sian translation of Khordeh Avesta by Poure Davoud, p. 175 foot-note). Other Conjectures on the Origin of Human Speech - It was believed by many primitive groups that language was a gift from the gods. Greek philosophers, who paid some atten- tion to the problem of the origin of lan- guage, allowed themselves to be led away by their speculative leanings. Pythagoras, Plato and the Stoics held that language had come into being out of “inherent necessity” or “nature.” Democritus, Aristotle and the Epicureans believed it had arisen by “con- vention” or “agreement.” Leibnitz, at the dawn of the eighteenth century, first ad- vanced the hypothesis that all languages come not from a_ historically recorded source, but from a proto-speech. Proto- speech is the babbling speech that precedes formed language as vehicle of thought. Seve- ral theories were current among linguists of the nineteenth century with quaint names. Most of these are mentioned in the discus- sion which took place between Max Muller and Whitney. They are as follows:— 1. The bow-wow theory, according to which, the original roots were imitative sounds, so that bow-wow signified to bark or a dog. 2. The ding-dong theory assumes a sort of harmony between sound and sense. Once championed by Max Muller, it was later abandoned by him as untenable. 3. The pooh-pooh theory derives ,all words from interjections and _ ejaculations called forth by sensations due to thirst, illness, fright etc. 4. The sing-song theory is traced by some to primitive rhythmic chants, 5. The yo-he-ho theory explains vocal words as sounds associated with actions per- formed in common. 8. The ta-ta theory is based on sounds produced by vocal organs when imitating the bodily movements. Recently, the American anthropologist Ashley Montagu advanced the view that speech began with hunting cries of groups of the primitive men as they rounded up their game. Thus, the language grew be- eause of its survival value, from the first wild yells of the chase to the greater factor in human affairs. Philosophic and Mystic Views on Language Beginning All the preceding various sacred and pro- fane views on origin of the human tongue go to show that the problem of determining it is well nigh impossible. In fact, Louis Gray candidly confesses, “At a very early period man began to interest himself in problems of language and in the riddle of its origin, a question which modern linguistic science considers so hopeless of solution that it re- fuses even to discuss it.” Otto Jespersen lifts up this issue of the origin of language to a higher plane and remarks, “The gene- sis of language is not to be sought in the prosaic but in the poetic side of life; the source of speech is not gloomy seriousness but merry play and youthful hilarity. Lan- guage was born in the courting days of man- kind; the first utterances of speech, I fancy to myself like something between the night- ly love-lyries of the puss upon the tiles and the melodious afternoon love-songs of the nightingale under the rose-bush.’ 1? language were to be the product form- ed’ out of “Strong son of God immortal Love,” then Khajeh Hafez the nightingale of Shiraz sings quite truly, “About the dawn of time, Thy beauty glowed with fire, When love was born of Thee and warmed this world entire.” This inspired lyric on human and divine love conveys the first of thoughts and feel- ings between man and God, supposed to have reigned supreme in the earthly para- dise of Eden. Was it this reverential regard for God or Love at the source of human speech? HONOUR POLICY “T will carry high ideals of my school] in thought and in deed, I will strive to quicken my sense of duty to my school, community in which I live. 1 will express in daily life the American ideals of Justice and Freedom to all.” Pledge:— 10 Bronxville High School, the School Why Do 7 Offer Prayers To ‘‘Ahuramazda”’ A. Prize Winning Essay : By: 501 Jal Mullan Every human being prince or pauper, big or small, good or bad is born into this world with the legacy of the Trinity. He knocks on the portals of this world endowned with a body, his mind and the immortal soul, He is made up of three components-physical, mental and spiritual. With the gradual passage of time and the dawn of wisdom, man realises that the phy- sical and mental aspects are transitory illu- sions and it is the spirit alone that survives, age and time will conquer his body and weary his mind but the eternal spirit with- stands the fury of time and the havoe of age—the mind and body are temporary and fleeting, but the soul endures forever. In the vast expanse of limitless space, year in and year out, day and night, every hour, every minute, every moment, there are soft strains in the air and melodious music per- vading the four corners of the «aniverse, there is harmony and perfection amidst diversity and variety, when all and sundry of nature’s bounty and beauty, the entire creation takes part to pay homage to “AHURA MAZDA”, When I hear the soft rustling of ‘leaves, the gentle murmur of rivers, the melodies of the birds, the whistling of the wind, the hills and dales ringing with mirth, the hus- tle-bustle of human activity and behold the jesty of the mountains, the twinkling of ihe stars, the wonders’ of the heavens, the multi-coloured carpet’ of flora and fauna, I m drowned in the musical waves of na- iure’s orchestra and dazzled by the fascinat- iesta staged on the temporal horizon. ing It is no small wonder‘that*I bow my head in homage, ‘fall. on bended knees in silent respect and yearn to add my voice along with myriads of others in humble obedience to Lord Almighty, The reasons behind my prayer are as numerous as the heavenly stars, its aims are as varied as the emotions, its words as countless as pebbles on the shore, but its purpose is solitary and stead- fast, like the rock of faith and its goal only one, the attainment of Nirvana. Prayer is my unalienable birthright, it is the sacred medium through which I offer my homage to my Creater and my prophet Zarthustra. Prayer is the fuel which kindles the fire in my spirit and helps it glow bright- er for the cause of my fellow-humans. Prayer enlightens my soul to enable it to withstand countless odds in the hour of*ut- most darkness, Though entangled in the lures of the world and enmeshed in the varied pattern of Society, I seek moments of solitude te forget the world without and. search the in« ner light within. During the fun and frolic of child-hood and the fiery passion of youth, man seeks manifestation in the outside world, but sees not the gold-mine within ‘him.’ Prayer reveals that the search for’sal- vation, the ultimate end of life is to be made within the sanctuary of the soul. The world outside, the body and» mind are, passing phases tied down by ‘the dimits of time and space, but the soul is everlasting and knows no bounds either ethereal or corporeal, When I mingle: with’) man, community, Society and the state my body craves for the passion of the flesh and my mind with its ‘lustful wanderings revels in the debauchery of my soul. Pleasing and fanciful this allur- ing fantasy, yet it takes a heavy 1011-0037 body loses strength, my mind its concentra- tion and my spirit its lustre, only a fervent prayer on my sinful lips makes me forget 11 this wicked world and helps me to enter into the Lord’s domain, Yet humen nature is such that it always clings to bodily plea- sures at the expense of spiritual purity. 1 revert to my wordly ways of fun and frolic to fall into the well of wickedness. Yet the faint glimmer of the soul fed once again by the nectar of divine devotion comes to my aid and makes me rise a better man, purified in thought, tranquil in mind, clear in heart and buoyant in Spirit. Prayer makes me realize that 11 is the mind that makes or breaks a man. My mind is like a spirited stallion fiery and untamed, yet with the saddle of faith and the reins of worshipful words I can control this steed to lead him headlong into the path of right- eousness. Prayer is the breath of my soul, it is part of me, innate, inborn and instine- tive. It makes me seek, search and strive for something beyond my weak and yield- ing body and my roving and wavering mind. It makes me realize a higher ideal and lof- tier purpose, seemingly within reach, yet always beyond grasp. When the whip of sickness and disease lashes across my body leaving it weak and ‘helpless, when the whip of sin and vice stings my mind and conscience, pricking it with its own pangs and when the whip of death and sorrow lacerates my heart and soul leaving deep scars of sad memories, 1 seek shelter only in the sanctuary of my prayer. In such moments of darkness and desolation, my mind communes with all my heart and soul with God. Though no words pass from my lips, my Saviour hears my praper even in my thoughts, He mea- sures my feelings and knows my aspiration. Though forgotten and neglected by this world, I am under the eternal vigil and con- stant protection of “AHURA MAZDA.” Now, 1 rise from my prayer refreshed and strong in body, agile of mind, enlivened of heart and radiant in spirit. Such is the power of Prayer. When I meditate in the Fire-Temple, I realise that in every heart the Master 12 dwells, that the gaiety and passion of the world is a Palace of Nothingness but when 1 light the lamp of prayer and lay the bricks of hope, I create a festive Hall, where bliss is attained, where incessant is the sound of the eternal drum—my soul. When I am sur- rounded by sociey and whirled in the vortex of pride, my world and my being exists only in “I”, my eyes see not my Teacher and my ears are closed to the preachings of Lord Zarthushtra. But when I am drowned in the waves of worship all things vanish. My eyes discern only the light of truth and feast in the rays of righteousness. So aarrow is the lane of salvation that it cannot con- tain both, the ego of the world and the Lord of Heaven. In three words lies Salvation, “Man know Thyself”, yet men seek manifestation in the outside world neglecting to search for the light within their own self. Like deer, we wander madly about in the worldly wicked- ness to seek the source of perfume, ignorant that the “Musk”, is within our own frame. The teachings of the “Khordeh Avesta” re- veal that the greatest victory on earth lies in the conquest of self, yet my mind takes no heed, though time and again 1 try to teach it the vanity of worldly existence and the futility of bodily pride, it wallows in the quagmire of sensual pleasures and barters away the jewel of my 5001 for the tinsel of my body. Onward by.day and onward by night moves the human caravan without rest or respite. When I pause in the oasis of wor- ship, I lose track of time and shake off the mantle of my wandering mind from my earthly clay, my heart and soul unite to offer silent homage on bended knees and then though earth-bound, I am at heaven’s door, for like the rays of the sun my thoughts become pure and golden, like the sprinkling fount my words are clear and refreshing, like the glorious setting sun my deeds blaze a trail of glory across life’s panoramic screen, like the mighty oak my character becomes upright and unbending and like Juno the moon my kindness brings light amidst darkness. Prayer is the elixir that nourishes my spirit, that fans the fiery furnace of fidelity and faith to feed fervently the flickering flame of religion, that strengthens the bonds of devotion and spiritual understanding, that clears the weeds of doubt and trans- forms this jungle of dark despair into an illuminated pathway, smooth and clear. Prayer is my only passport to the domain of spiritual enlightenment, where there is light amidst darkness, comfort in sorrow, strength in sickness, good from evil, crea- tion despite destruction and supreme faith in the Infinite One. Not self-abstinence in a World of void but self-control amidst the hustle and bustle of life is the quintessence of the human soul. In Gods’ school, there is only one lesson to be learnt, the lesson of life and the best teacher so far as this lesson is concerned is Prayer. In my ramblings through the “Khordeh Avesta” I am taught that life is a lesson forever to be studied, life is a flower pretty yet fragile, life like thought is mo- mentary yet perpetual, life is a battle-ground where men undergo their baptism of fire. Life is a wave, that rises and falls yet moves ever onwards, it is a checker-board where men are pieces and fortune and destiny are players, it is a fantastic dream in reality, it is the attainment of spiritual upliftment amidst temporal degradation. As minutes crowd into hours and hours accumulate into days and days pass on into years, my prayer grows in depth, in fervour, in selflessness and in spirituality, Prayer be- comes my friend, philosopher and guide, It impresses upon me the fact that life is nought but giving and receiving—the giving of strength to the fallen, of love to the un- wanted, of sympathy to the suffering, of virtue to the sinner, of advice to the ama- teur, of alms to the poor, of justice to the down-trodden, of relief to the oppressed and of religion to the non-believer. Life is the receiving of existence from the Al- mighty, of entity and heritage from the family, of childhood with its innocence and inquisitiveness, of youth with its fun and frolic, of education through the medium of experience, of sustenance through the channel of faith, of incredulity due to the burdensome yoke of superstitious beliefs, of strength and virility from its fortress of courage, of sublmation in the divine play- ground of love and of “Nirvana” as its ulti- mate end. I pray for cleanliness of the body, purity of the mind and sanctity of the soul. Heaven is my birth-place and though steep is the ascent, there will I make my homeward journey when death liberates me from my earthly shackles. On the ocean of life, where the waves of dangers confront the barque of my soul, where the stormy billows of des- truction threaten to overturn it and steer it off the course, the lighthouse of Prayer glows radiantly and helps me with the silent strength of the Master Mariner to reach the Haven of Eternal Light! ? ?????? ??? ??? ??????? ?????? ????????? ????????? ???????? dio ?? ???? ??:?????? ???????? ??????? ?????' ??? (?????? ?????? ??????? ?'?????? ????? ??-2 CHINESE PEACE DANCE “We are exceedingly glad to see that our excellent Contemporary, The Parsee Punch, is doing its best to bring The Parsees and The Congress together. We have however one complaint to make. It has of late become too local. (Amrita Bazaar Patrika 1889) Parsi Punch retorts. A little of self is not wrong. We have at heart good of the entire Country. In name it is “ Parsi Punch”; in work it is “Hindi Punch”, CHIN CHAW Baw -Waw (A moder version is Aversion) 14 ARM CHAIR POLITICIANS. Khetwadi Lanes in monsoon, It is a longway off 'to see beyond the nose. . Now 1964 and Then 188}, ALL, SAD AND UNDONE 18Are The Parsees Facing An Economic Crisis By JAL COOPER There can only be one answer ?? this query, viz, an emphatic YES! !n the last four decades, particularly after the First World War, poverty among the Parsis has grown to incredible severity, There are to- day more Parsees at the receiving end from our communal charity institutions than Parsi donors filling in the depleted coffers of these institutions. Thus we come to the logical query, viz., what has brought about the growing poverty among the Parsees, a well knit small communty, which had no public beggars in the past? There is not one answer but many, simply because the entire gamut of our lives and how we live teday are both responsible for this dire calamity facing the community. For all these years, nearly four decades, we have done nothing to eliminate poverty and misery that it brings in its wake, and all the steps so far taken by our various associations in this direction are only half- hearted and very halting. I do not know if this is so because we, Parsis, have entered a very crucial period in our history in March 1962. It is a cyclic period of seven years end- ing in March 1969, a period which will bring great changes in the lives of hundreds of Parsis. Thus, it appears to me that the “wall of poverty” is slowly but surely rising in its height with the passing of each month and which may finally turn into a strong for- tress closing all doors of escape for many of our poor brothers and sisters. In the past, our illustrious forefathers not only believed in the golden adage, “ONE FOR ALL AND ALL FOR ONE”, but they observed this golden advice in all their activities with fel- low Parsees. Therefore, it is time we orga- nised our small community on this proved maxim if the poor members of our commu nity are to be saved from complete disinte- gration, both econornically and morally. 16 Up to date, many of our revered leaders have regularly put before our community their valued views for wiping out poverty from our community; this is very regularly done in the columns of “JAM-E-JAMSHED” on occasions like “Jamshedji Navroze” and “Pateti”, but they have always remained on paper and at no time has any action been taken on their very valuable suggestions. In this connection, one cannot blame our communal institutions only. Equal blame can be put on the shoulders of individual members of our once prosperous community because no one has shown any signs of changing one’s present mode of artificial living. It is here that one can quote the famous words spoken by the late lamented President Kennedy uttered by him on a similar occa- sion. He had said: “Public welfare must be more than a salvage operation, picking up the debris from the wreckage of human lives. Its emphasis must be directed increasingly towards pre- vention and rehabilitation.” Let us replace the first two words “Pub- lic Welfare” of this memorable utterance by “Parsi Community” and we shall imme- diately realise for ever that further inroads of dire poverty can only he stopped by tak- ing energetic steps to prevent it by enforc- ing a well-planned programme of rehabili- tation for those who have already foundered on the rock of poverty and are leading a pathetic existence of lifeless creatures with no resources to uplift them again from the economic mire. 1 am fully confident that if our commu- nity leaders will indulge in a little self- introspection, they will be the first people to admit that for too many years they have only tinkered with our community’s grave problems. Not only they but we all are mute witnesses to too much wreckage of young Parsi lives crying for aid and succour and getting very little or nothing at all in aid or even sympathy. Too many small doles are doled out by different communal institutions but all are given without ade- quate and necessary steps being taken at the same time to prevent the growing poverty in our community, The present day Parsees are living in the past glories of their illustrious forefathers. ‘n fact, the present day Parsees are drunk with their past glory of “Progress, Power and Pelf” achieved by their ancestors in the last three centuries; this make-believe drunkenness brought about by these perni- cious ‘P’s has now added one more ‘P’ to its armoury, viz. “POVERTY”! Therefore, it is time our community as a whole put into practice the golden advice tendered by the famous W.S. Landor on a similar occasion by saying: “It is kindness to lead the sober; a duty to lead the drunk.” In the past, our benign rich sethias had their hearts filled with kindness towards their unfortunate brethren, with the result that they have left for our use magnificent large hospitals, giant housing colonies and last but not least, the various ame- nities at doongervadi for the performance of the last rites on an equal footing both for the poor and the rich! They had not only built them from their hard-earned monies but in almost all cases had left large cash funds to maintain these instituutions. However, unfortunately for the present generation, these self-supporting institu- tions have made our younger generation completely carefree and at times completely irresponsible to their own obligations to their community as all their needs in time of crisis are looked after by these institutions! Such carefree behaviour has brought in its wake an end to one former good trait of the Par- sees, viz. TO WORK HARD TO PROSPER! I shall describe in detaii this good trait of our ancestors in the next instalment of this article. (To be continued) NERO, The Music Man Napeoleon once said that most of the things historians wrote about Nero were false. Probably he was right. For one thing, Nero didn’t feedle while Rome burned, he sang! And according to Robert Graves, who knew his Romans, Nero fancied himself quite a singer, indeed. What a ham he was! He seized every opportunity to sing before an audience, for, he said, “Unheard melodies are never sweet.” weren't, either. Apparently, some of the heard ones It is said that when he sang “nobody was allowed to leave the theatre, however pressing the reason, and the gates were kept tightly shut. We read of women jn the audience giving birth, and of men being so bored with the music that they shammed dead and were carried away for burial.” ‘And, as if his singing wasn’t cruelty enough for the Romans, he also played the bagpipe! Musical contests were his special delight. Before each competition he used to address the judges, saying that the issue was in Fortune’s hands, but that since they ? perience, “they would know chance.” ere men of judgment and ex- how to eliminate the factor of He won many prizes. 17 The Need of Moral Values Today peach (& REPORT) - The Indian Institute of World Culture and the P.E.N. All-India Centre arranged a me- morial meeting on August 20th, the sixth anniversary of the passing away of Shri B. P. Wadia. Shri Sohrab Vimadalal addressed the meeting on “The Need of Moral Values Today” and Dr. J. F. Bulsara presided. Opening the meeting, Dr. Bulsara paid homage to the memory of the iate Shri Wadia and touched on the significance the subject of the evening had for Shri Wadia. Wadia. Moral values differed with different people and were relative to the growth of society. Man had consistently striven’ for higher moral values but he was still a long way off from what could be considered universal values. Dr. Bulsara announced the publication of Shri Wadia’s book, The Zoroastrian Philo- sophy and Way of Life. Shri Vimadalal dealt sociologically with his subject. Morality, he said, was “the up- right path of rectitude.” Every age raises the cry of falling morals. This was more than true of our age; for historical events had undermined our morals. Two world wars had taken away man’s sense of secu- rity. They had created situations of econo- mic and moral strain. There was a shortage of goods which resulted in the Black Market. As an aftermath of War, we have had anexpert and studied propagation of lies, This has resulted in a degradation of stan- dards. Besides a whole generation grew up by itself as it were while the wars were be- ing fought. It grew up insecure without 18 much faith in permanent values, out to get what it could while it was still possible All this has affected all of us in one way or another. We have learnt to compromise with deceptions, small ones perhaps used “1? get on in life,” but in the larger context detrimental to the total moral character. This is not confined only to individuals but has spread to governments. We have be- fore us what could be called a “crisis of character.” Yet there is hope, for as Sch- weitzer said one does not reach quite the end of the road. There is a moral nucleus. In every age where moral standards have been assailed there are born men who lead them back to morality. Shri Vimadalal described religion as that which leads to the oneness of humanity. Ritual religion often leads the other way. But the quintessence of all religions is that which binds man into one race. Summing up, Dr. Bulsara_ stressed the importance of cultivating a milieu in which moral values could be implemented. Until this was done there would always he this disagreement between values as they existed and absolute values. Shri R. P. Sirkar, moving the vote of thanks, pointed out that Shri B. P. Wadia had spent much of his effective public speak- ing on stressing that though good and evil are relative they are real, An _ indvidual may be neither unduly dogmatic nor self- indulgent. A value that was perceived had to be lived up to. AHU And Ahura Mazda, The Two-fold Concept Of One Divinity By P. N, TAVARIA The concept of the divinity in the Avesta is two-fold nature, viz, AHU, literally it means ‘it IS’ (as in the Yatha AHU Vairyo prayer as taught in Khshnoom). HE issued His Will-divine called Ahunavar for the crea- tion of the Universe; and Ahura Mazda, created the Universe. The former (AHU) is impersonal, and _ inconceivable and is the Supreme Godhead. The latter (Ahura Mazda) is personal and conceivable from his numerous names occurring in Hor- mazd and Ram Yashts. AHU is the Begin- ning of all, the Source of all sources, and the Absolute One in oneness without a compeer. The knowledge of the description of the Pre-Cosmo-Genesis world being unknown to philological scholars they have been misguided into erroneous belief of the Duality of, “Ohrmazd and Ahriman as the fundamental theological teaching of the Zoroastrian Faith. It is not known to them that the above stanzas refer to the begin- ning of the Universe, and not to the Begin- ning of beginning which is AHU above mentioned, the Supreme Godhead. We find corroboration of the above in ‘Ethical Zervanism’ ‘current in Iran before philology came into existence. The passage runs as under: “Ethical Zervanism starts squarely from the unity of the godhead of which noth- ing positive can be stated except that ?»? IS’ God, the One, is a pure potenti- ality.” (p. 270 “Zurvan....” by Prof. Zaehner)”. It will be observed from the above quotation that ‘it IS’ as mentioned above js only the literal meaning of AHU, as it occurs in the Yatha AHU Vairyo prayer. 41 appears that in the long stretch of time of some 7000 years between the Revelation to holy Zarathushtra and Zervanite Writings, the genuine knowledge of the description of the Pre-Cosmo-Genesis world was for- gotten, and what fragmentary knowledge went down to the posterity was in the form of ‘folklore’ only. In this folklore the term AHU mentioned above seems to have acquir- ed the meaning of ‘Zurvan’ i.e. Time, though the literal meaning of AHU (it IS) survived in Ethical Zervanism. In the Yatha AHU Vairyo prayer the holy Prophet does not say ‘As is the Will of Zurvan’ or of ‘Ahura Mazda’, but of ‘AHU Thus the Supreme Deity over Ohrmazd and the Father of these ‘twins’ is AHU, and not ‘Zurvan’, It is stated above that according to Khsh- noom teachings AHU is the Beginning of all beginnings, the Source of all sources and the Absolute One in oneness. This too is borne out in Zervanite writings in which ‘Zurvan’ stands for AHU. On p. 231 (ibid.) we read: “In the Zoroastrian books Zurvan ... ap- pears either as infinite or finite .... As the Infinite the essence of Zurvan is pure Be- ing. He is that which has no origin, yet is the origin of all things.... He is ‘abun bun bunomand’, without origin, yet him- self the origin of all, and the source of all secondary causes .,.. He is the Absolute n Consequently the argument against Zoroas- trianism ‘postulating two separate princi- ples’ (ibid) holds no water. In his innocence of the presence of the term AHU in Avesta 9 for the Supreme Godhead, the author re- gards the above quoted Zervanite idea as a ‘major heresy’ (Intro. p.v) which applies only to the erroneous philological belief in Dua- lism, Regarding the ‘unity of the godhead’ it is amusing to find that the author of “Zurvan ..-” in his attempts to “uncover the Zerva- nite idea from beneath the Mazdean over- lay” (p. 265) has unwittingly uncovered the term AHU in the Yatha Ahu Vairyo prayer as representing that unity, that undivided oneness. The philological school failed to notice the term AHU in the Yatha AHU Vairyo pray- er. Then to support that misguided notion of Dualism, they invented that ‘Zoroaster was faced with a dilemma’ (???), and Prof. Zaehner published his book of “Zurvan” with the erroneous title—‘A Zoroastrian Dilernma” oblivious of the fact that the holy Prophet was ‘Mazdo-frasasta’, taught by Mazda, From what is stated above it wil! be un- derstood that Khshnoom and Ethical Zer- vanism agree with regard to the ‘unity of the godhead’. with this distinction that the former furnishes the exact Avestan term ‘AHU’ and the latter its literal meaning ‘it IS’, which proves that even in ages prior to the advent of genuine concept of the divi- nity in Avesta was one impersonal, the other personal, as aspects of one stupendous whole. Time has arrived for our Parsi scholars to now un-learn the century-old heresy of Dualism, which has been bisecting our noble Faith. The novel is a very popular form of literary writing. In some of the Universities students interested in writing are systema- tically taught to write. The American nove- list does not sit in an ivory tower but faces realties and risks new adventures and even absurdities to give something original in fiction. Americans are conscious of the weak- nesses of their society, the rapid advance of the big-business-management age, the move towards urbanization, the mass mar- ket, the mass industry. Sex is one of their obsessions. Their subjects include big crime, the army and the navy, the bureaucracy and also science and academic pursuits. Like other forms of literature, novels too are often subjective in approach and they differ in this respect from totalitarian writing (which is regimented throughout). Dr. James B, Hall, Professor of English at the University of Oregon—Courtesy P.E.N,Bejon. Comes To Town Our _Mr. _Bejon Desai returning home after his visit to America delivered two lectures in Bombay. His genial personality, fluency, wit and wisdom made either lec- ture a treat to listen 10. One lecture was delivered under the auspices of Youths Own Union (Y.0.U.), Miss Aban Kanga presiding; and the second one was under the auspices of Rahnumaye Mazdayasni Sabha, Mr. Homi Banaji presiding. Mr. Desai had first class career in Bombay Uni- versity and is an M.A., B.Ed of the same. He is the Principal of Boys’ Town—Nasik. He went to America as a Fulbright Scholar. Under this scholarship the selected scholar may choose just to visit the States and get contact experience or choose to obtain an assignment for teaching. The latter is the harder part and Mr. Desai decided to play it. His assignment was to teach and train teachers in English and Educational Psycho- logy in Hawthorn, a small town in Nevada State He started his lecture with a tale of tail. When introduced as M.A. (First class stand- ing second) and B.Ed. (First class first) he said that we in India have a weakness of overestimating Caudal appendage after a person’s name. Degrees have no merit in U.S.A. All the merit is to the quantity and the quality of work done and to the devo- tion to one’s work. Every teacher’s merit is re-asessed every second year. Each one has to have his own teacher’s certificate renew- ed by then by showing what new or addi- tidnal or original work he has put in the interval, Only renewed certificate entitles him to continue as teacher. Education is free and compulsory and everything is supplied by the State—including books, stationery and mid-day lunch and transport. School education is compulsory upto the age of 16 in 44 states, upto 17 in ?? states and upto 18 in 2 states. 4 specially ap- pointed Marshall for each district or area ??? to it that all children of school going age are sent to schools by their parents. ‘free education is not universal. themselves of this Americans of good heredity stock are very keen upto upper middle classes and then keenness tapers down gently—necessitating the ap- pointment of Marshalls to enforce the will of the state. Negros are much less anxious than the whites—probably because their educated ones are blocked in advancement after reaching certain stage in employment grades. This is a typical picture of the influence of Heredity and Environment on Keenness for availing the selection of the way of life. Gujarati proverb ?????? ????? ???? (Luck of the poor is poor) indicates that environ- ment of chronic recurring poverty and its attendant frustration supplies no impetus to advance one’s own life. Every state is liberal in its Education budget. On an average there is one teacher per dozen students and under a system of substitute teachers someone is always available. Each student is thus under per- sonal supervision. Each teacher is a spe- cialist in the subject he teaches, but he cannot rest on his own old, once acquired laurels of University degree. He must continue to work and get his teacher's certificate renewed every second year to hold the job or hope for promotion. Every period is of 55 minutes. No home work is given. Every pupil has his own locker. Every pupils’ full educational and conduct record is maintained. With all the good things free and handy American pupils have become carefree about advan- tages they enjoy and finicky about food they get. After taking one bite on a chicken or mutton piece lots are thrown away by many pupils. Constrasting this finickiness with dire needs and wants of our pupils in India, who feel grateful for a morsel and thankful for a cup of milk as a cup of human kindness Mr. Desai sigred: ???? ?? ?? ????? ??? ????? ?? ????? wr ??? 21Record of every student is maintained by a Card system and graded, subject wise and behaviour and Conduct Record: E — Excellent S — Satisfactory U — Unfit Percentage of literates in America is 84 per cent and in India it is 23 per cent generally but the Parsi community has literacy of over 90 per cent. All are lite- rate except a few surviving old persons in far flung villages and a small group of mentally deficient beyond hope. Following three subjects are compulsory in every teaching institution: 1. State Law 2. Education Law 3. Constitution of U.S.A. Under universal promotion system all pupils are promoted—conditionally. In the coming year they will fill up by extra efforts their shortcomings in the subject of lower credits. This system prevents accumula- tion of backward students in lots. The prin- ciple herein applied is that backward stu- dents may be out of place at present but human beings are adaptable (within limits). General standard of living is high and all institutions are properly equipped with boards, typewriters, 8 and 16 mm film pro- jectors and all essentials for facilitating studies—in which a library takes a high place. A library is treated with respect it deserves and not more than 1 per cent of books, magazines, pictures ete. are found missing or torn or stolen out of those issued to members. Here in Bombay five books are reported missing every week from a library and there is no end to tearing off of good articles and attractive pictures from magazines. This callousness for the needs of others is a depressing reflection but true —very true. During assignments of Hall Duty and duty outside in the town Mr. Desai observed 22 amongst younger generation interest in dances, sly drinks, coffee intervals and love for dramatics and phonetics, gambling craze and speed mania—motor cars bumper to bumper running 70, 80, 90 miles an hour and 60 miles speed driver would be road-hog. 11 looks queer that premia on life insurance of younger persons is higher than on life of elders. But please do not use the word queer if you by chance go to U.S.A. Mr. Desai was put in an _ ernbarrassing situation by using this word. In America word queer means homosexual. Americans have their own American English i. lift is elevator, foot-path is sidewalk, torch is flash light ete. Whatever be the genera! impression here about America and American life Mr. Desai pointed out that religious education was imparted with keenness and the bishop was a part and parcel of the school life of his area all over America except perhaps in very big cities where the tempo of life is much too fast. In the place where he was in a population of 4000 there were 16 chur- ches of different denominations—Protestant, Catholic, Calvinist, Methodist etc. Convic- tion of an average American society is that life and religion are one and the same and religion is a part integral of human life. Religion therefore cannot be developed without human beings and therefore human folds must group around them with some convictions and tenets connected with them to derive advantage from reli- gion they believe in and fcllow. To promote that purpose with the help of social work- ers they create several nuclei where people gather together to foster the spirit of com- radeship under the guidance and supervision of clergy. They arrange get-together meet- ings on Saturdays in churches and share pot-luck. These meetings are highly suc- cessful in. their object. Mr. Desai suggested to the Rahnumaye Sabha to organise such pot luck meetings. Such meetings inculcate love and respect for human beings, which in their turn create an atmosphere of love of God around them. Conviction slowly grows that any heart in which God truly resides finds no work unworthy cf him. He is not asnamed of his work or his station, Only the heart devoid of God’s attributes is over- whelmed with ignominy. Americans be- lieve that work is worship and hence dig- nity of labour is their passion. Mr. Desai pointed out several instances in which above attitude was prominent. A minister of a neighbouring church was sweeping a school. Managers and proprietors of stores personally carry parcels and_ deliver them to custemer’s house. All teachers do some extra curricular work. Principal of a school was mistaken for a peon by Mr. Desai, who was corrected and informed ac- cordingly by Prof. Wagner—74 year old Head of an Arsenal factory. Mr. Desai emphasised the follow- four traits as pillars of American edu- cational system. (1) (2) Studies—wide range and choice Teaching—Personalised care and at- tention. ? Methods—to suit the different pupils Ethics—Bulwark of discipline. (3) (4) Each one of the above is pursued to per- fection, discarding out-dated and out-moded methods, liberally supplying all essentials promoting the good of the pupil, at the same time remembering the Ethical and Reli- gious aspects of training without which everything must one day collapse. Perfection is an evasive item, “which allures from far and as I follow flies”. The spirit of rebellion must therefore exist but counter-balancing items render them inert. Mr. Desai asserted that every civilization has civilizing influence over receptive peo- ple. We Parsis have always been favoura- bly inclined towards Western ways and systems—not of late but ever since our contact with Europeans in Surat since the time of the East India Company. We are not time-servers and opportunists but we have genuine and sincere adaptability. Mr. Desai said India needs 650,000 teach- ers but their training will be through those who cannot teach. “??? wae ??? ???! ???. ??? ??? Rab ???? ????? ???. ??? ??? ???? ????? ???? ??? ?????? ???????? ???.” We are constitutionally made ?? select and absorb good of others—not to flatter them. “Democratic Education does not mean the same education for all, but the best educa- tion for each.” KHORDEH AVESTA (IN ROMAN SCRIPT) To meet the pressing need of those Zoroastrians, who are unable to read Gujarati, for offering daily prayers, we have transcribed into Roman Script our Khordeh Avesta CONTENTS: Publishers’ explanatory note, Guidance for pronun- ciation, Note for reciting prayers, Ashem Vohu, Yatha Ahu Vairyo, Kem Na Mazda, Ahuramazda Khodae, Jasa me Avanghe Mazda, Nirang-i Gaomez, The Five Gahs, Sarosh Baj, Hushbam, Havan Gah, Rapithwin Gah, Uzirin Gah, Aiwisruthrem Gah, Ushahin Gah, Khorshed Nyaish, Meher Nyaish, Vispa Humata, Nam Stayishn, Nemaz-i-Che- har Nima, Mah Bakhtar Nyaish, Ardvi Sur Nayaish, Atash Nyaish, Hormazd Yasht, Ardibahest Yasht, Srosh Yasht Ha- dokht, Srosh Yasht Vadi, Behram Yasht, Hom Yasht, Vanant Yasht, Namaskars of Cherag, Muktad, Dakhma, Koh, Aw and Orvar, Din-No-Kalmo, Tan-Dorosti, Names of Thirty Days, Names of Twelve Months, Names of Five Gathas, details of Six Ghambars, Twelve Jashans, Seven Hamkars, Recital of Yatha and Ashem, Patet Pashemani, Patet Ravan-ni, Stom Karta, 101 Names of Ahuramazda. Price Rs, Six (Postage Re. I/-). Jehangir B. Karani’s Sons 12-B, Sir P. Mehta Road, Bombay-1. Tele: 261289. Estd. 1898 Vispa-H umata (An Applied Study) Academic Career By P. B. WARDEN in the previous issue of Parsiana we have noted connection between Vispa Humata (complete good thought) and Kherad (In- telligence). Kherad is manifest as natural gift trom God as His share in advance to- wards uplift of an individual and may con- ceivably be a reward of past good and proper life. That part is Innate or inborn Intelligence called Asne-Kherad in Avasta. It is man’s capital of riches which by pro- per distribution and manipulation can in- crease in usefulness or waste to nothing if man ceases to acquire further knowledge irom learning, studies, observation and ex- perience to expand the scope, application and use of God given gift of Asne-Kherad. The effort man puts in te acquire know- ledge results in his store of Gosho-Sarute- (knowledge gained by hearing). Taking this as basic formula we may apply the Concept of Vispa Humata to study, understand or solve a problem. Let us here take up the topic of college students because here problem of Asne- Kherad is not puzzling. Entrance of a stu- dent into any college establishes Asne- Kherad as fact of his life. What puzzles or baffles us is the present day predominance of women students over boys—more women students passing and passing with credits, surpassing male students in many fields of studies common to both sexes. Has God forsaken our young men? Or have our young men forsaken God to deserve less of His Bounty? Diligence, alertness, awareness of pro- blems facing life and awareness of a need for change wherever change is due are characteristics of high Asne-Kherad A quick mind sees and foresees all these things quickly. Why do many of our young men fail to see and foresee these things is the question. Those who do see are outside the purview of this article. Those who do not see are the subjects of this study. Effort is a form of energy and no energy ever yields 100 per cent result. Some wast- age is always there in nature. Nature is only provision and not an artisan to perform any act. Efficacy of an effort can be deter- mined by the value of a thing received in its natural form and the amount of wast- age in putting it to some desired shape— ie. conforming one’s Asne-Kherad to the University mould, with less wastage. Contents and container have close rela- tionship like foot and shoe—too smal! will squeeze out life from the wearer, too large will make him tumble—the squeezer or the tumbler is never at ease with the work in hand, namely, walking with boots (or shoes) on. Head likewise has to fit into the Uni- versity mould. A woman can slip into any footwear, howsoever grotesque and uncom- fortable; putting up with corns, callosities and crushes—if she decides to wear it. Her endurance is famous. May be that the more kitchen-going women mould them- selves better for university for having hand- led kitchen moulds so long. Handling kit- chen moulds are good pointers to the natu- ralness of a woman, her acceptance of her role of life, her exposure to the refreshing glow of fire and her anticipations of love and protection of man, which a normal woman in all walks of life and all stages of affluence sincerely and silently craves. Her expansion of the vision of life through learning does not contract her shape of life at home, in the office or in society— nor is it vitiated by powder puffs, lip-slicks and hair-do’s of various sorts—but on Puf- fon I am fumbling. It reminds me of an anecdote that the intelligence of a clergy can be raised by lifting the dome of the 2 church, For a woman to conform to the fashion of the day indicates lively interest in her surroundings. Whether a fashion suits her or not is her business. We have to enjoy the sight of her as admirable or ridiculous, It is fun any way. Let us wish them well and wish them to. straighten out any angularities they observe in their boy- friends and not use them as stepping stones for parading a fashion, After all most of the sober and steady young women know that ultimately their life is linked up with the youth of their group. If they discover that our young men are under some handi- caps they should sincerely try and lighten the feeling of burden which oppresses our young men and not pay back the age-old score of dominated social order which had subdued her sex. This could very well be the subconscious motivation to compete with and the spur to oust man. Our women must guard against walking intc this par- Jour. It is dazzlingly enticing ye‘ a trap. In tke final analysis woman cherishes not only the love but also the protection of ker man, end without his love and protec- tion a woman withers out even in the plenty cf pomp. Our grandmothers openly acknowledged this natural relationship. Our present day women must unearth their sub- conscious if under a new set they fee! the urge to repress it. In this expression there is no _ disparagement of woman nor over-evalution of man. Mentally woman may successfully compensate but physically she is vulnerable and subject to varied and frequent changes, which do necessitate male protection. It is nature in its candidness. Of this Napoleon rightly said “Anatomy is Destiny”. Man is no less a creature of destiny. But man-woman_ relationship is competitive and compassionate—not an all out fight that business competition is but a comple- mentary and compensatory symbiosis (liv- ing together), where either one is free to stoop to conquer. With the same common resources at the disposal of male and female students it is difficult to understand why more and 26 more young women do better than young men in academic careers. How far is such an anomaly normal? How can it be straightened out? Who could do it? Will it correct itself or will gap increase still further? What is the psychological back- ground? The key to the solution of this problem lies in the word “block”. It appears that the young men are feeling “blocked” and young women are feeling “free”. 11 13 credit to our young women that they using their newly earned freedom to ad- vantage. In proportion to the masterly handling of “freedom” by females males feel themselves blocked if they da not ex- hert themselves sufficiently to nullify the block. Failing to step down from the pede- stal of male domination young inexperien- ced males begin to suffer from fear of un- certainty, anxiety of anticipations, persistent obsession-compulsion of comparing and contrasting one’s own share of life with those of others and thus incorporating the ieeling of frustration by failing to step down gracefully and accepting the second place gracefully in the world of competition, which is a new phenomenon in the life of young men of our community. Failure to do this results in tension. Acceptance of any situation in life releases an immense amount of energy which could again be used against the same cvmpetitive factors which are the cause of the block. The block vanishes. All, young ard old, men and women should help remove their block and restore balance. a Competition from females of our group did not exist and did not pester our older men. An office going woman was then a freak whose annihilation was something devoutly to be wished for. Other commu- nities were in the background. Jobs were plenty, competitors were few, life was easy and little went a long way. Our elders did a bit of crooked thinking that ours was God’s chosen group. All our young men have not yet been able to shake off this “first place mentality”. 411?3? and similar love-hate dilemmas unresolved adversely affect our young men. But the world goes on with its revolutions and every such revolution destroys old values and norms. Every such revolution works out favourably for woman and ad- versely for man. What Freud and his school did to free ihe morbidly inhibited in sex, the West has adopted as “no modesty formula”, The Marxist-Socialist schools in emancipating man from capitalistic hold has emancipat- ed woman from financial domination of ? Marxists labelled Religion as Hypo- "1537 number one and destroyed all healthy inhibions which went with religious ob- servances and practices. stentialism of Sartre-Camus has pro- ated a “philosophy of the absurd” and reduced old norms and values to absurdities. Now Western civilization is free but un- easy and so are we, Parsis, for having ac- cepted and adopted it as its enchanted re- presentatives in India. Our sex freedom is both a gain and a loss. Our economics is convenient. Just as Marxists throw all bur- den on the State we do on our Panchayat Trusts. “They shall do it” is the slogan. Our Constitution that consisted of faith in our religion, hope in our adaptability and Charity in our compassion we have redu- ced them to absurdities in company with Existentialists. Arm in arm with Western Civilization we “also ran”. We have done so much to escape inhibi- tion, achieve socio-economic freedom and introduced the charity of unwanted changes —completely unmindful that total freedom is something unknown. Man secures one freedom and surrenders another. Reform zeal could easily be a mania if it is just for sake of change. Evolution is not advancement. Change is not progress if their supers- structures are isolated from our roots. Let us all grow from our roots which ‘we have abandoned. Let our young and old accept these facts and translate them in our lives as far as we can and there is much that we can do. There never was a sun-set that was not followed by dawn. Associates of Presented : WARDENS and Warden’s (Mysore) Pvt. Ltd. have given you best Sandalwood for 40 years Warden’s (Mysore) Pvt. Ltd. Exhibition of Oil Paintings of Life and Teachings of Prophet Zoroaster. It was opened at the Jehangir Art Gallery by the Late Sir Cowasji Jehangir Bart. It attracted attention and drew large crowds. ~ NO ? They are giving you “Daroiana” 27 They Make Us Think THEY MAKE US THINK (1) The regular flow of new publications deal- ing in every subject under the sun is in- creasing with the passing of each year, thus making it impossible for anyone to read a large number of books in our present day hectic life. Therefore, “PARSIANA” ‘has arranged with one of its admirers to serve in its columns every month some of the choicest and selected thoughts of famous essayists, poets and writers to the world of old bygone days and of our present times. Editor * * * * RELIGION 1. The efficacy of religion lies precisely in what is rational, philosophic or eternal; its efficacy lies in the unforeseen, the mira- culous, the extraordnary. Thus religion at- tracts more devotion according as it demands more faith—that is to say, as it becomes more incredible to the profane mind. The philo- sopher aspires to explain away all mysteries, to dissolve them into light. Mystery on the other hand is demanded and pursued by the ‘religious instinct; mystery constitutes the essence of worship. AMIEL * * * * 2. RELIGION—that voice of the deepest human experience. MATTHEW ARNOLD x ? ? ? 58. A man’s RELIGION consists not of the many things he is in doubt of and tries to be- 28 lieve, but of the few he is assured of, and has no need of effort for believing. CARLYLE. * * * ? 4. RELIGION—a daughter of HOPE and FEAR, explaining to IGNORANCE the na- ture of the Unknowable, BIR * * * * 5. Religion is life, philosophy is thought; religion looks up, philosophy looks in. We need both thought and life, and we need that the two shall be in harmony. JAMES CLARKE ? * * ? 6, RELIGION—harsh, intolerant austere Parent of manners lik: herself se COWPER * * * ? 7. Religion is the mother of dreams. Over the gray world, ruined by deluge and death, it has sought ever, and found, the aching rainbow of hope. HAYDON * * + * 8. RELIGION—is not a dogma, nor an emotion, but a service, HITCHCOCK 9. RELIGION—the friend of him who has has no friend. MONTGOMERY