Apr 1965

•I : VOL. I No. VI >2 APRIL 1965 75 Paise J I. •*4 npfr medium for old wisdom *ONJc ,- - -’^c> ®^Gw I I BSc) itazial J * e This April; 1965 issue of Parsiana has a num'ber of articles of interest and usefulness to our readers, who are mainly Parsis. Herein the outlook is broadened to encompass the people in our surrounding with whom our destiny is inseparably linked for good. To talk of Hindu-JMusliim disunity is a ready-at- ? 4Bionergy in Zoroastrianism f » Dr. F. D. Bana, p. p,, q m. & h. Former Editor Journal of Indian Medical Profession and Professor Graub Medical College (Retired) Bionergy is the Life Force vital force or the method i some sort of Energy inherent in the animate t _____ _ __ ^,^0 a±c and the inanimate world by which its func- under the~?implVTo?trinrofTARMA tion becomes operative and becomes mani ­ fest in any manner peculiar to its function. --------------is not simple for everything to turn out correct lapses are made punishable I xuiicuiuii. formula is simple but the task is hard In a living creature its growth is one mani- side paths are many and straight paths few. Water can fiow into any innume- 1 1 .I ... and waters can be made to flow into required paths or bottled up by construction of Dams. Resistances are thus built against wild flow of waters with the purpose of doing good to someone somewhere at some time. Bionergy may likewise run out wild or k 4 festation shown on its bodily level. Its will to live and its struggle for life are manifes ­ tations of the same force at another level. Its will to dominate and its will to sublimate are manifestations on higher mental level and indicate the direction in which bionergy is made to flow at the will of man, which is just another subtle unfathonable element of bionergy, Bionergy is some inherent con­ stant ever vigilant and always operative to - ___ some end. It is that faint small spark put released under control to some purpose into the living and the inanimate by God, that at first smoulders, then glows and later sprouted out as s*eam from Kettle catches fire to be used for good or evil or 'directed to construct steam engine, f— - * ¦ - - struction from a path and thus act "benefi- ’material. Crackers that the Chinesrir^ cially or it may destroy a block of houses prepared for fun were enlarged into wea- and destroy man ’s shelter. Hitlers and for conquests. Likewise bionergy con- Alexanders and Zohaks have shattered in- mineral oils and rable paths of least resistance, cause floods wipe out areas. River and Canal to some remote desired end. Water that was „— -* — o- —• Here for God or Devil. A blast may remove ob- ®““ergy of mind harnessed the bionergy of Hitlers and P®ns for conquests. Likewise bi'ohergy —--- - ““fc* t b CU - -J lives. Zorathushtra, Moses, Christ, Mohamed '^i-Pnis are harnessed to man ’s use. 1__ ________ I .I. , _ __ ¦ «.T______________ , - _ main theme of this i _____ ____ _ ® destruction but of the construction" harness it. Speed is the tion to their rightful oblivion. Great cons- approached Him slowly, steady and with 1 specific metal -In all magazine is not that ^cognising bipnergy and to. move fast * .2— ----- ~ ' J sacret that of life we shall drop promoters of destruc- has revealed to many a man, who tructive souls have one and all gone through I and a pjirsued for 15 years in mountain recesses . All hard tasks 2 and mind counter the go with any purposeless ----- —! no merit. a —---- xv-iuiictiiieu, ** UTC. -XXI ctix Buddha have rebuilt shattered lives. As the ^^e phenomena to move is the firet stage some purpose. Prophet Zoroaster slowly and steadily a long period of Tyagg (relinquishing) Yoga (concentration) and have discovered formula, each i - - have given to the world. L iiQt, —-V -------- - sicciu pxiysiuai enauranc w general formula of Humata, alert enough to understand and Uu^ta, Huvareshta and the particular for- evil effects that gu with any ’^«’?^«sness, uprightness hardships. Mere endurance has mind and body into which Great souls me three must fit and thirdly the choice of greater end: one for himself, which they His purpose of Seeking God. A" — ------- Prophet Zoroaster demand great physical endurance endured great hardships toI Revelation Just that is this is how he lebels his know- 1 i was of that type. Legends > as great Healers are not fake. Their intiutive pene ­ trating power into sick souls is so amazing that they spot the trouble and by some un ­ uttered communication reach the soul of the sick and remove what ails it. Relief is experienced. Intuitively seeing the need of mankind work and when He returned from His solitude in Revealed Reli- ceremonies men grovelling gnate, Flower and Home or Soma plant. Milk'. He recommended milk as rich body-building — high protein containing — all round food. When judging of old time problems we should have no quarrel over a few points or words of modern con ­ cept introduced in its description. No one means that Prophet Zorathushtra had iso ­ lated protein or known anything about its Biochemistry. But one thing is certain He was a great observer and great Naturalist observing man, animals, birds, beasts, plants revealed the sec- and elements around Him. OOSTA TANUM, (Make me strong in when they are markedly pronounced the body and in mind to enable me to attain IJ,.",2___ ____ you). Then was the Divine Order unfolded to gifted mind comes through Intiu'tutiom and Rehgwn revealed to Him. Revelation Just that is this is how he lebels his know- gave His alert mind speed to think out per- ledge and is rarely wrong. The mind of plexiiag problems and velocity to penetrate Zarathushtra vjpt the depths of the Universe and return with about life of Saints and Prophets its secrets. Zorathushtra ’s message is not just philo- soply, Zcn'oastrianisin is a gion and its rituals and ceremonies are therefore so difficult to grasp because they originate in some deeper recesses of the universe. Sound bodily health is necessary for undertaking any important sound mind is necessary for proper think- Demavand Koh (mountain) to the inhabited ing. Zoroaster was endowed by God 5vith world to give His message He brought five both these — and no wonder — for He was essentials of life — Milk, Honey, Pomegr- God ’s own messenger to i in the dark, struggling for Emancipation from evil, to attain Salvation of Soul. A great uphell task had to be completed and Zarathushtra did it. His work worked wonders for ages, lapsed at times and re ­ vived. every time for all times. His teach­ ings have their own Bionergy — Vitality to Survive — and will Survive because they are in Tune with the Infinite, derived from the Universe and lodged in hearts, even though few. . To .Zarathushtra were revealed the sec- and elements around Him. Man in those rets of nature under direct Communion days lived mostly pn flesh of animals he with Ahura Mazda. HIS DOCTRINE OF hunted. He must have lived on milk diet ASHA IS THUS FIRST HAND TRUTH — ^nd known it to be good and nourishing in NATURE’S FUNDAMENTAL LAW. All absence of meat diet. Animal diet is meat the Biology, all the Physiology, all the of a carcass and as such NASA (unclean Biochemistry and all the Biophysics is con- thing) and NARAVA (unlawful) on huma- tained in the Medical and Hygience precepts nitarian grounds. persons are labelled as above. Knowledge stout tained in the Medical and Hygience precepts nitarian grounds. Milk was good food in Khorshed and Meher Yeshts, epitomised which man could get without cruelty to into one sentence “Vohu Ukhshya Manan- animals and he introduced it. gha Khsathra Ashacha Oosta Tanum ”, HONEY; Honey is the best form of car- Mens Sane in Cprpore Sano ” (a sound bohydrate food, most easily absorbed and mind in a sound body) is the major guaran- highly nourishing. Sugars and mollases tee of man ’s spiritual uplift. A sick man is were unknown but it supplied good, healthy Oosta Tanum ”, sick all round, mind and body interacting, nutrient elements could not have escaped producing Psychosomatic Signs and Somato- Zarathushtra ’s notice, (without bothering psychic Symptoms, which are always pre- about analysis or' stereochemistry of car- sent in every illness, major or minor, as bohydrates). Milk and honey is a prover ­ major or minor signs and symptoms. Only bial combination describing a land of plenty 61 ! I e 9 Poetically honey was Gods and the It was observed that scurvy occured that India once was. the food of the Gods and the “Second Creature ” that delights the heart of man (the first creature) is still a “honey ”. Pomegranate; Pomegranate is literally an apple with many seeds (L. Pomum, an apple and granatum, having many grains). Zarathushtra here introduces pre ­ ventive medicine as this fruit is rich in Vitamin C in particular. The fruit is cool­ ing, antipyratic and refreshing and restora ­ tive to convalescent and tired persons. I- is preventive of scurvy, a debilitating dis­ ease once most dreaded by seamen, who tiot live by Bread alone ’ ’ were away from land for months during f Homa: Zarathushtra brought with Him long voyages and could not get fruits or a twig of Homa plant (soma of the Hindus), fresh vegetables, the main sources of Vita- Homa is the Elixir of Life, which King mine C. Vitamine C was not known to sea- Jamshed took to prolong life here and farers but its deficiency was somehow ex- foresee conditions of existence in the other perienced in suffering from scurvy on high world. seas. It was observed that scurvy occured Some students of Zoroastrianism argue most frequently after fresh vegetables and that Lord Zoroaster did not bring five things fruit stocks were exhausted. As sour lime but only four. In that case a twig and a was a fruit that could be preserved for flower or a fruit and a flower must have very long all boats were ordered to carry been accepted as one by reason of their ample stocks of it. The plan worked at belonging to the same category, once. Vitamin C was identified and dis- All the above items help maintain the covered and prepared years and years bionergy to efficient level. Our Prophet later. The point emphasised in this nar- has, however, not forgotten the Bionergic ration is that human mind is endowed Elements (elements which generate energy), with quality of forethought and relevant He emphasises the value of AIR, WATER, correct guess without convincing evidence LIGHT and FIRE for generating and main- or grounds. Zarathushtra, the great observer taining Bionergy and sings their praises in of man and nature could see, foresee and special prayers devoted one to each of them figure out connections which normally es- respectively, as Gpvad Yesht, Avan Yesht, caped average minds. Vitamin C has on scurvy Ardibehesht Yesht and Atash-ni-Niyayas.' Specification But Vitamin C has many other non-specific-awilKary actions. If an ap ­ propriate drug is selected for a disease and the patient does not respond add Vitamin C in his treatment either as an orange (= 25 mgrm of C) or a tablet (marketed into strength of 50 to 500 mgfm per tab) and in many cases the auxilliary action of Vitamin C will activate the first medicine. This is again a matter of observation. Vitamin C is thus helping man all the time in life by this nem, fradat gaethem ” (We praise) Sarosh, auxilliaiy function because every moment the righteous, the beautiful, the victorious hurnan body produces within itself biochemi- and the one who makes the world flourish- cal products to maintain health and the en- ing. tire process involves so many factors and is so complex that one wonders “How a Harp of a thousand strings should keep in tune so long. ” Perhaps Vitamin C plays the tune. May be that Pomegranate with its thousand seeds helps a thousand functions and the Pomum (an apple) a day keeps the doctor away. Flower : Flower is the symbol of purity, perfume and ultimate Bliss. It represents the aesthetic side of life which in opinion jt of our Prophet is as essential as routine side, indicating his sense that “Man does seamen^ who live by Bread alone' endowed Elements (elements which generate energy), relevant He emphasises the value of AIR, WATER. The cycle of Bionergy is completed arid Zarathushtra establishes Himself also as a Naturopath fostering flourishing conditioris for body, mind and soul of Man. Fosfering expansionism is God ’s assignment to Sarosh Yezd, who incessantly looks to the welfare of the world and for which act of His we praise Him. “Saroshem ashem, hurodhem, verethraja- 1Status of Women in India iy Miss Perin Nagarwala M. A, Thus STATUS IN THE FAMILY Marriage is regarded by the great majority of Hindus as both a Sacrament and a religious duty. According to the tenets of Hinduism it is incumbent on a man to marry so that he may beget a son who will make offerings necessary for his salvation after death and for that of his ancestors — if there is no son to perform the funeral ceremony, his spirit will remain in misery and so will the spirit of his departed ancestors. Heaven is not for a man who leaves no male prodigy, the birth of a male child through manage affects a man ’s immortal soul besides carry ­ ing on the family name. It is incumbent on parent to give their daughters in marriage. An unmarried daughter of marriageable age is a shame and reproach for the family. Mar ­ riage is life partnership. Even death cannot part the couple once they are tied together before the holy fires. Sutee is the last proof of the Unity of body and soul. Hence in olden days sutees were not objects of pity but of great reverence and respect. Even today, divorces and separations are looked upon with disfavour. Widow remarriages though permitted by law are rather rare even today. (Widow remarriage Act 1856). classes of society, the widow renounces the world as surely as the nun taking the veil. The death of her husband is ascribed to sins *1 committed by her in her previous life. Hence she must atone for them by living a life of rigid austerity — her hair, her crowning glory is cut off, she must wear plain clothes, no jewelry, she cannot attend family festivi- there was no caste system. Child marriage Contrary to popular belief in the west, the ties as she is a woman of ill-omen. If she Indian woman has always occupied a high is a child widow she returns to her father ’s place in society, though her social, economic, house and is doomed to a life of celibacy, political and legal status has varied consider- She must eat only once a day, fast twice a ably during the different periods of Indian month and if childless drags through a History. dreary life of domestic service and maid of all. According to the laws of Karma ‘Her reward is attainment of heaven and she as ­ cends to heaven if after her husband ’s death she devotes herself to pious austerity ’. A wife ’s duties are well defined by godess Uma in Mahabharata. ‘She should be gentle, consider her husband as her Lord and serve him for good or bad, sickness or health and obey him even if it costs her own destruction. She should rise early, serving the Gods, al ­ ways keeping Ker house clean, tending the domestic fire, eating only after the needs of Gods, guests and servants are served. She must honour her parents and the parents of her husband. Even in this modem age devo ­ tion to her husband and family is a Hindu woman ’s outstanding quality or virtue. Ex­ ternally the Hindu culture lays down a sub­ ordinate though highly respected status for the yoimg wife in all situations. She is re ­ leased from this when she becomes a mother and raised to a higher status. The ritualism tic side of Hindu religion insists on the female as highly necessary to complete the image of the divine, counterpart and the worship of the Godess is an important part of the Hindu religion. This aspect of Hinduism lends a status and dignity to the position of Hindu woman. Re ­ verence to womanhood goes back to very early times in India. A Hindu will address a strange woman either as ‘mother ’ or ‘sister ’. Every diety has a In higher SOCIAL STATUS In Ancient India during the Vedic times,I as the girls reach the age of eight or nine they are subjected to seclusion and Purdah. To women to expose themselves to public, meant dishonour. The Purdahrwoman ’s ho ­ nour was limited to the four walls of the room and household tasks. girls consisted in housecraft, wife-craft, mother-craft and mother-in-law craft and the I was xmknown and marriages were based on free choice. There was no purdah system. Women could mix freely with men on all public occasions. They were allowed liberal education. They excelled in divinity — like Mir ahai, in Science — like Lilavati, in learn ­ ing — like the Buddhist nuns and there were women philosophers, artists and mathemati- cians. In the latter part of the Vedic times, study of Holy scriptures. In majority of the Education of By that time the caste ‘system mentally. They were inteUectually backward The had a narrow out-look in life. To safe- Suiis7the' offspriigs of Aryan and Dravi- guard their daughters from the Harem, pa- were introduced. To day both child marriages and the Pur ­ dah systems are dwindling out, though they still persist in certain section of society. Early marriages are becoming less and less partly to spread of education and enlightened ideas and partly to economic causes, parents are not prepared to expose their daughters to risks and suffering of premature mother ­ hood. Due to break-up of the joint family system, r the position and status of the women began cases their lives were retarted physically and to decline. ] , was established and regidity followed. dian inter-marriages were considered the rents were anxious to get them married as lowest caste to whom was assigned menial early as possible, so child marriages tasks like cremetion of the dead, skinning carcasses pf dead animals and other impure tasks. They were dirty ignorant people addicted to drinking. They were debarred from using public institutions and amenities like schools, temples wells etc. Contact with them meant pollution requiring religious cleansing ceremonies. Higher caste families would not give their daughters in marriage to the lower caste. Hence marriages were restricted within castes and to marry outside the caste was considered a sin. Marriages within the family were also considered un- young men have to set up houses themselves, lawful; the ages of the couple had to be taken and so require mature wives for house into account. The boy must be older than management. Educated youths also show the girl. Thus the choice of boy or girl was disinclination to marry purdah girls who are very restricted. Marriages were more a con- unable to give them intellectual companion ­ tract than based on Romance and free choice, ship. It is also against the economic interest With the advent of the Muslims in India, the of the country that a large part of its women position of the women still declined. The kind should be confined to domestic walls king and the courtiers lived extravagant, when their service would be utilized for- lives. They maintained large harems full of active welfare work. An extraordinary im- women. To protect their women folk from petus for abolition of Purdah was given by attacks against their chastity the Purdah sus- political influence during the years when tern was introduced by the Muslims and was Mahatma Gandhi appealed to the women to adopted by the Hindus. Purdah system many women in India live in ment. seclusion at home and when they moved out riotic urges gave up the Purdah and enlisted of house they had to screen their faces by themselves as Desh Sevikas, joined proces- wearing a veil or burkah. They occupied the sions, attended political meetings and picket- inner apartments with high latticed windows ed shops of foreign good. But Purdah still to safeguard against intrusion and they had remains with the Higher Muslim circles and to travel in closed carriages. The Purdah is orthodox Rajput families. The ladies them- rigidly observed even today in the upper selves consider it a symbol of their chastity classes of the Muslims and Rajputs. As soon and refuse to give it up. According to the take part in the Civil disobedience move- ____ Thousands of women stirred by pat- 9r ECONOMIC STATUS LEGAL STATUS In ancient India women did not take up jobs to earn their livelihood for two reasons. Under the joint family system, young wives and widows were supported by the family and did not depend exclusively upon their husband ’s income. Members would all re ­ side in the same houses and all expenses were met with from the common fund to ­ wards which all earning members, even the absent ones contributed. The second reason was that the women represents continuity of racial life, an energy which could not be divided or diverted without the loss of racial vitality. The day to day increasing cost of living in modern time has resulted in break ­ ing up the joint family system. The heads of families can no longer support the depen ­ dents of the joint family. Their income has to be supplemented in some way. This fact is more responsible than any other in chang ­ ing the status of the women. Women are ex ­ pected to supplement family income. Middle class women take to professions and find it difficult at times to bear the double burden and break down in health. Amongst the lower classes a great deal of women are engaged in of family life and occupational life and often Agriculture and principal industries like tex ­ tiles, mines and plantations. measures are created for their protection and welfare inspired by the International Labour Organisation. Legislative Employment;— Women in factories must " not work more than nine hours a day. In before ‘two witnesses, the mines they must not be made to do un- necessary at the time of divorce. The hus- derground wprk. They must not carry load band has to give to the wife the dowry or more than 65 lbs. Women are provided the amount of money he agreed to settle on other maternity benefits and offered facilities her name at the time of nuptials. Inability to for their children. For some time there was pay the amount acts as a restraint on divorce. a difference in the wages of men and women jn practice, divorces and polygamy are look- but now the same scale of salary applies to ed upon with disfavour. both. Unless she is compelled to take up a job, the Indian women do not care to ex- Property:— Ownership and complete rights tertialise their lives by trying to achieve to a women in respect to her seperate pro ­ success in men ’s profession. To them their perty appear to characterise each of the laws home and family are a place of pilgrimage in countries of Asia. The right of succession ; and are foremost in their considerations. Women are provided the amount of money he agreed to settle Marriages:— Muslim law permits a man to have four wives, the actual practice is how ­ ever limited.. 97% of the marriages are mo ­ nogamous, In India, the Hindu law permits plural marriages to the man, but in practice monogamy is the rule and polygemy an ex ­ ception. Public opinion and economical rea ­ sons enforce the restraint prohibited by law. Now polygamy is Age Marriage:— Parental consent is neces ­ sary for the marriage of person who has not attained the age of consent. The age of con­ sent for a muslim girl is when she reaches puberty i.e. 15 years. The minor girl given in marriage has the right to annul it on attainment of puberty. Child marriages (the boy ’s age 18) are on the decline in India and it is a punishable offence to promote solem- ni^^ation of a marriage if the bridegroom is under 18 and bride under 15. DIVORCES different In India Marriage is a sacrament. The An ­ cient texts of Hindu Law do not recognize divorce, but custom allows it in areas, e.g. in lower castes whose husbands put away their wives on account of infidelity or barenness. In Pakistan, marriage is a contract and divorce is permitted; but it is one sided, as it permits the man to put away his wife not only for misconduct but with ­ out any definite reason. It is done by repeat ­ ing three times the formula of repudiation One condition is of a woman to the property of her deceased 10In husband varies in different countries. India the widow has the right of life-long maintenance from her husband ’s estate, also the right of residence and share in the joint family property. The muslim widow gets 1/4 of her husband ’s property and 1/8 if there are children. Republic India in 1949 offers equal rights 1917. The members of the Council should be elected by the people on as broad a fran ­ chise as possible. The franchise should be broadened and people should include women. Indian women had enjoyed municipal fran ­ chise 15 years before and the Indian National Congress also allowed them franchise. In 1922 a woman was nominated for the first As regards the right of a daughter to in- time in the Legislative assembly. The num- lerit a Muslim giri succeeds to her father ’s ber of women votes was very few for fran- property along with the male child, but her chise was confined to property qualifications share is only half the brother ’s. In Hindu (same for men & women) The women agita- law, the son is the prior heir tp the father, ted and so franchise was widened by the in- but a daughter can inherit her mother ’s pro- troduction of wife hood and lower educa- perty to the exclusion of the son. So women tional qualifications for women. A few seats today unlike the past have economic inde- in the legislative were reserved for them, pendence. Today women are nominated and elected in both the houses of the Parliament. They Guardianship:—Under Hindu law the father officiate as ministers, deputy speakers, de ­ ls the guardian of the person and property puty ministers etc. of his minor child and next to him is the mother. In Muslims the father is the main guardian except if the son is under seven to all citizens, years and the girl who has not reached pu­ berty, the custody is given to mother or her tions » caste, sex or place of birth. No citizen on Adoption:— Hindus law permits adoption ground of race, religion, caste, sex, be de- of a son only, the wife cannot adopt a son nied ineligible for any employment of without the husband ’s consent in his life- officer in the State — There shall be equal time. In Pakistan joint consent of husband opportunities for employment, and wife is necessary for adoption of a In the first general election based on onTTrnTPAT QTATTiq Universal Adult suffrage took place in In- POLITICAL oTAiUo 1951-52. 50% participated. Women One of the remarkable things about the participated with enthusiasm, in all stages political emancipation of women in India, is of election the suddenness with which the idea was born workers, candidates ’ canvassers. and the rapidity with which its growth and voters in village and industrial areas had to fulfilment took place — in about 30 years. be wooed by folk songs, dances, film shows. 1. The State shall not discriminate against any citizen on grounds of religion, race, caste, sex or place of birth. son. as party workers, election agents, Illiterate be wooed by folk songs, dances, film shows, public meetings, processions and strfeet- The wakening came from Veteran cham- corner oratory and house-to-house visits, pions of women ’s political rights in Great Once in the legislature, women found their Britain — Mrs. Beasant and Mrs. Cousin, places according to their ability. In State In 1917 Mr. Edwin Montague, the Secretary and Union Legislatures, Parliamentary of State for India came to visit India with Committees women have shown no timidity a view to political expansion towards self in accepting responsibility. Bills have been government. The Commission agreed to re- sponsored by them, seeking abolition of ceive a deputation of women on the subject dowry system, the devdasi system etc. The of women ’s sufferage on the 18th December, Young Republic of India is anxiously strl- H I^ng to implement the principles of freedom broke down the barricade and threw open and equality enshrined m the Constitution, the temples closed to them. They are doing useful work in all spheres of life, particularly in such matters as fe ­ male education, maternity and child wel ­ fare schemes, protection of women and children engaged in indutsry and such consistea oi Indian traditions. Men would abolition of child marriages, not take any course that will hurt the feel- widow remarriages etc. They ¦ ' ’ ¦ have occupied high posts in Administration as well as governors, ministers, directors of Education etc. To conclude inspite of all the set backs, the Women of India have contributed a lot to the culture of India. The immense po ­ wer of custom in India is derived from the women. Thus education in ancient times consisted of Indian traditions. ings of his women folk. women organisations doing useful work to promote the welfare of women and raise their ail round status to-day. Hitherto de- have begun to learn the lesson of r women outside their circle and to pate freely in all public activities. 200 high caste women who _____ with the sufferings of the depressed classes There are many voted to the services of their families, they - ---------- service to fold. partici- It was The task of the Women of India as far as their political rights are concerned is two- ----- To preserve that they have ob taine d, and nourish it into tremendous power for ... . social good by participating intellieentlv sympathising m the political life and country. and nourish it into tremendous activities of the UNICHEM 'b'lAtat&d ¦Htu/te tvt PHARMACEUTICALS UNICHEM LABORATORIES LTD.. BOMBAY 60. B 12w Mithra Worship Sohrab K. H. Katrak, S.K., F.R.G.S., J.P., S.B. S.T.J, Scholars have been writing on the subject of Mithra Worship, to the effect that Mithra was invoked by the Aryans as the War God, most vigorously and most picturesquely. As the Aryans had won the plateau of Hara-Mount Alborz by force and made a long stay there they had to defend it with force. The hymn devoted to Mithra pictures the peaceful herdsmen, who were atta ­ cked by flights of eagle-feathered arrows, shot from well-^bent bows, and by sharp spears affixed to long shafts, and by slingstones, as also by daggers and clubs of the Mediterranean type. More dangerous than these were the spells sent against them by the followers of the Magi. By them bodies were pier ­ ced, bones crushed and the villages laid waste, and the cattle were dragged beside the victor ’s chariot into captivity and carried to the gorges occupied by the opponents of Mithra. The hymn continues. The Lords of the land invoke Mithra when ready to march out against the blood-thirsty foe. The men on horseback pray to Mithra and the drivers ask strength for their teams, for, like all early Aryan nobles, they fought from their chariots. The description is picturesquely given. The four shining horses are yoked to the pole of his golden solar chariot. These horses are all of the same white colour, shod with gold and sflver, and immortal because fed with ambrosia. Against the weapons of the demon worshippers, Mithra has affixed to the chariot sides a thousand well-made bows, a ’ thousand gold-tipped, horn-shafted arrows, whose vulture feathers pollute as well as pierce the enemy. They carry a thousand sharp spears, a thousand two edged battle-axes of steel, a thousand two-edged swords, a thousand iron maces for hurling, and a huge club. The club is cast from the yellow metal with a hund ­ red bosses and a hundred cutting faces. Of their own volition all these fly down through the air onto the skulls of the demons and their followers. Standing up in his chariot, swinging the whip and brandishing his club, Mithra, protected by a silver helmet and a gold cuirass, plunges down against the enemy and by his superior power wards off the weapons and the curses of the liars. He does mot go alone. To his right marches forth Sraosha, “The vigilant”, beautiful, powerful and armed with another mighty club. On his left goes 13tall, (Strong Rashnu, the Truest god of the ordeal. Around him are the waters, the plants, and the Fravishis, the souls (Of ithe idead (ancestors. Before him runs the god of Victory, Verethraghna in the form of a sharp-toothed, sharp- jawed boar with limbs of i— \ panied by the goddess of bravery, clings to the fleeing foe until he snapped the backbone, the column of life, until he has cut to pieces the limbs when fuel was scarce, and mingled with earth the bones, hair, the brains, and the blood of those who have lied to Mithra. Verethraghna had other manifesta ­ tions ; he was the wind (Vata c. the gold horned Bull, the gold-ea^ed Ram, the Buck : i youth or mature Yasht). Apart from giving victory to the Aryans and protecting the sacred Gevush Urvan, Ox Soul ; he granted to men viri- True, iron ; accom- He has the 'Govad Yezd — swept down from the hills and refreshed J, ... in the winter blasts. Atar, the Fire which carried the fices to the gods, was himself l diety and everywhere one could see fire altars for his worship. He was worthy of all honor for he was sorely needed in The good Wind, --- — VWXAwl the plains in summer. But it was icy cold sacri- a major - — - — * altars for his worship. He was worthy of Hoema, the sacred intoxicating drink that “drives death afar, ” always played manifesta- 7 ' 1 or Vayu) gods. a large part in Aryan ritual. Liberations and hymns pacified the Horse, the Camel, the Raven, the wild ------- : or he might appear as -------! man. ( Crowned with myrtle, the sacrificer led __ _ victim to an open place ritually pure, (See Behram '^^^re he invoked by name the god, cut up the victim and boiled the flesh r ’ ¦¦ ' sacred GevuX = lity and health. Verethraghna was known also Khyarenah. The victor to flourish — ancient nature-goddess, Anahita, who u Mithra worship from her mountain heights brought down f^orodotus. the waters which transformed desert i Which might not be religion Herod po uted even by the washing of hands. A few references may be f^nd^i The bright Moon (Mah) by her waxins caused the green plants J vals of Aryan religion the Earth. open place ritually pure. as an -----into pure, so to spring upon Note: During Zoroastrianism period three Mithraism, Manichaeism and Mazdakism. 14 - The pieces piled upon a carpet of tenderest heiibs, may be alfalfa ; l chanted a hymn which related the F ' • ¦ sacrificer took away the flesh it what he pleased. Such is the a 'Magian then 5 tradi- tmnaj origin of the gods. Afterwards the to do with For the best account of Zarathushtra ’s Gathas \7n 1 r, A « . . in the later Avesta, Yashts. pre-Zoroast- may be con- - -------in while the survi- niay be detected especially in the religious beliefs attempted ascendency. They wereF ¥ SOUND CURRENTS 6y J. K. Behram The idea I am now laying before you, is tliis, that this was no echo of a belief. In fact, all the Great Masters taught the same thing viz. that the “sound current ” or “Shabd ” or “word ” is the foundation on which the whole visible and invisible structure of the universe rests. Every thing has sprung from this word, and the Master is the embodiment of this word and is one with it, i.e. “the word was I I } I I confess that I was not aware of the fact that, so far, anybody had learnt of the Estoteric Philosophy of the Zoroas ­ trian religion and I was impressed that there were some of my Brethren who have probed, enquired and learnt the real meaning of Zoroasters ’ teachings, which I hope to see in print, in coming issues, from Mr. Beheramshah Nawroji Shroff ’s ardent followers. f t if It appears to me from various articles in your remarkable magazine Parsiana, that we have not quite lost the urge to explore, enquire and actively consider the spiritual welfare of our people, side by side with their material prosperity. Parsiana issues have brought many new ideas to several persons, and it is with this hope that I set down here, with the Grace of the Master, a small idea of His, which may flourish into a mighty tree made flesh ”. This sound current is indZ among our people. pendent of its surroundings. It stands by itself. It is the essence. All else sprang from it, and because Humanity is entan ­ gled with matters, it does not study the mind, not to mention the sound current or the spirit behind the mind. Hence, if man is to be liberated he must “know himself ” and this knowledge is within man. The sound current is the knowledge and the Master teaches this to man. To quote from a “A Report ” in the December issue “In every age when Mr. P. N. Tavaria, has rightly moral standards have been assailed, stated that “AHU is the beginning of there are born men who lead them back all, the source of all sources and the ab- to morality ”. I most respectfully submit solute one ”. Compare this to “In the to my brethren, that these are not ‘men ’ beginning was the word, and the word born, but Saints or Masters. In every was with God and the word was God; Age there has been a Master, and this and the word was made flesh ” of the earth has never been without their pre ­ Christians, and the corresponding belief sence. “The word has been, “made flesh ’ of the Hindus in “OM” or “AUM”. As again and again, and will continue to be our brother Dr. Sohrab H. Batliwala has so made, as long as Humanity or the pointed out “all this merely echos the soul of man is tied down to the mind, belief in some sort of a resounding thunder preceding creation ”. P. N. Tavaria, 95 primordial which in turn is tied down by the five senses, to keep the soul ensnared in the 15wheel of life. But please do not make the current or stream ”, I humbly submit it is mistake of thinking that the Masters of “the Sound Current ” which the Great Master Zoroaster taught. It poured out love. Love reigns supreme in the court of the Saints or Masters. Saints, stressed this in a couplet “Saheb ki Darbar me, Keval bhakti Pyar ” This then is the vital truth, overlooked by most teachers of moral philosophy. Many students boast that man is master of his own fate ; that he must look to himself alone for liberation. It is a vain boast, for he will return here, birth after birth, age after age, until he finally places his destiny in the hands of a real Master. - At the time of initiation — Navjote, Baptism — the Master puts his disciple in contact with the Word, NAM or to this world and to the wheel of births Sound Current. Thereafter, this current and deaths. salyatidnl aiidjdi(l,not found any religion. the past- ’ taj^r'.'Morality ’, No. They siihpfy^ShiowiQd. M|n the Royal Road to sal^aiibnl and? did. not found any religion. ,, Religion'w^s'founded later, by the Mas ­ ter ’s ^offoWdrs, long after. He left the earthly Body' when his own teachings were distorted and confused with time, and rituals took the place of meditation, and inner worship. Religion as taught by the priests, teaches morality, and the Masters take morality for granted, and consider that to be but the most elemen ­ tary step on this path. Morality, by itself, even though it be of the most perfect system imaginable and even though its every precept ibe most scrupulously observed, is not sufficient to break the chains of slavery, which bind every soul What then, you will perhaps ask is the moral philosopihy of the Masters ? It is this, that it lies not in the power of any man to free himself by his Own Unaided efforts. He is so entangled and bound here by the chains of the five enemies, that he cannot effect his own escape without help. It is just here that the Master comes to the rescue of his disci ­ ple. The Master, and He only, has the power to break those fetters. Without Him the individual may struggle as he will ; he may fight manfully to the end of his days, and all he can do, is to better his condition* a little, to store up more favourable Karma for the future. But in the end he is still bound and he must return to earth, again and again. Dasturji Khurshid Daibu has men ­ tioned in his article in the November issue, the “Nirang or downpour of God ’s purifies and uplifts the disciple, intensi ­ fies his spiritual development, and in due time draws him up to the highest heaven ­ ly religion and the highest state of spiri ­ tual consciousness, wherein, the Sound Current and the Living Master, are the two vital factors in making the upward journey. Without them both, it cannot be made. Find then, my brethren, the Living Master. Make this Search, your primary concern. Seek him lovingly, earnestly, tirelessly, and you will surely find Him, ' for it is true today, as it was in bygone days, that if you take one step towards him, he will take 100, nay even a 1000, in your direction ; and when “the Chela is ready, the Master appears ” is a fact even today. Marner Brookwelch, an enlightened soul, has written a poem on “The touch of the Masters Hand ” which is so appropriate to what I am discussing, that I reproduce it below : I 1 I J 1 16»¦ i 1. 2. The Touch of the Master ’s Hand Marner iBrookwelch 3. 4. 5. 6. 1. 8. 9. 10. T’was battered and scarred and the auctioneer Thought it scarcely worth his while, To waste much time on an old violin But he held it up with a smile. What am I bidden old folks ? He cried, Who ’ll start the bidding for me ? A dollar, A dollar, now two only two ? Two dollars who ’ll make it three ? Three dollars once, three dollars twice And going for three but no. From the room far back a grey haired man Came forward and picked up the bow. Then wiping the dust from the old violin And tightening up all the strings He played a melody pure and sweet As sweet as angels sing. The music ceased and the auctioneer with a voice that was quiet and low said, “What am I bid for this old violin And he held it up with the bow ”. A thousand dollars ! and who ’ll make it two ? Two thousand ! who ’ll make it three ? Three thousand once three thousand twice And going and gone said he ! The people cheered and some of them said, “We do not quite understand, What changed its worth ; the man replied ‘The touch of the master ’s hand ’. And many a person with life out of tune, And battered and torn with sin Is auctioned cheap to a thoughtless crowd much like the old violin. A mess of pottage, a glass of wine A game and they travelled on. They ’re going once they ’re going twice They ’re going and almost gone ! The master comes and the foolish crowd Never can quite understand. The worth of soul and the change that is wrought By the Touch of the Master ’s Hand. electronic A. 1. Mar. - Radio ,a ENGINEEJ^’ . Tech. (India). 17The Dawn of Khshnoom (Continued) P. N. Tavaria t Ustad Saheb Behramshah Shroff His Life in Public. ( ! I a brief Mr. Kaikhushru Choksi of Bombay 'X The first time Ustad Saheb ever gave a we could grasp about |th of what he glimpse of his deep Zoroastrian religious said. In this way, the ‘Bazm ’ began to lore was at the fire-temple of the Bagh-i- have the Master everyday amidst it. Parsa in Surat. The Principal of the Gradually Ilm-i-Khshnoom started Mission High School, Surat, the late Mr. spreading among the boys. Thus some Manchershaw Palanji Kekobad was three years passed. During the time the running a ‘Bazm ’ .(an institution for the thought of taking the Master to Bombay purpose of imparting Zoroastrian religi- to disclose the Ilm-i-Khshnoom there, OUS instruction). In the ‘Ustad Saheb constantly occurred to the writer (Mr. Memorial Volume ’ (p. 251) Mr. Man- Manchershaw). chershaw writes as follow : “Just at this time it so happened that “One day a boy had given discussion on ‘Fire ’. At that time Seth came to Surat and disclosed his scheme Behramshah was present. He started of opening a class in that city where asking the boys in a soft tone, ‘Do you zealous young students of the priestly know anything about ‘Atashi-Berezi class could be given sound religious Sawangha ’? Have you learnt about knowledge coupled with English, Persian ‘Atar-i- Vohu Friyan ’? Did you hear and other subjects, so that, they could anything about ‘Atash-i-Dara ’, ‘Ader be brought out from the pit of ignorance. Froba ’, ‘Ader Gushasp ’? We were taken He also promised to give scholarships aback. So we requested him to enlighten from his own purse. But the crux of the us on those topics. Thereupon he indica- question was to fix the nature of religi- ted the outlines, about the sixteen kinds ous instruction to be given. Mr. Choksi of ‘Atash ’, i.e. Fire-energies. On the found the knowledge imparted (through next day we requested him to speak philology) on rationalistic lines very bare again on the same subject. His lecture and dry and so he requested me to get would include Persian and Arabic terms him a religious teacher who could impart that were absolutely foreign to us. The to his students the knowledge of the subject was entirely new, and its treat- type he wanted. At this juncture I told ment also different. That is why we got him cerain facts about Behramshaji. The him to speak four or five times, and then very same day Mr. Choksi got me to 19accompany him for an interview with Zordastrian Radi Society (established Behramshaji. From the talks Mr. Choksi later) put their spacious lecture hall at was convinced that Behramsha was the the service of the Master, but these two person fit for his class. He disclosed institutions dedicated to the great ____ „ ___ -¦ finances, cause his scheme and solicited Behramshaji to of Khshnoom their finances, their undertake the work of imparting religi- ‘Frasho-Gard’ quarterly magazine, their OUS instruction. ‘Frasho-Gard ’ printing press, and above all, their best expert workers of the time Ervad Sohrab Pianthaki, Ervad Pheroze S. Masani, Mr. Merwan Katgara and Mr. Dinshah S. Masani. Vast literature in the shape of books and pamphlets in the Gujarati language was produced and thousands of copies of each publication were distributed, either entirely free or at 1 I “But Behramshaji refused. “He persisted in his objection saying that “Mata”, the Time factor was not suitable. “This is a Material Age, he said, “and this knowledge was not one to be wasted on unappreciative listeners. It is to be placed only before the Talib-i-Ilm, i.e the true seekers for knowledge. Mr. nomin ’al pri«7 Witt Choksi left the Herculean task to me. Somehow I succeeded. Late learned Mr. Kaikhushru Burjorji Light Out of Darkness Here (in this lecture hall) Ustad ses incurred, the inspiring presence of the Master, it is true, attracted public dona ­ tions, both large and small, yet it is Choksi, late learned Ervad Pheroze Sha- if that propaganda work would purji Masani and late Ervad Sohrab possible to such a large extent Jamaspji Panthaki made the necessary without the help of funds of the above arrangements for lectures. At first Beh- -‘societies, which in sponsoring the beatific ramshah conducted Mr. Kaikhushru knowledge, became the bulwark of Choksi ’s private classes for the Athor- orthodoxy and their lecture hall the nans (priests) at the Anjuman Atash P^^tform of Khshnoom. Behram (fire temple). On his establishing in 1910 the ‘Zoroastrian Rm-i-Khshnoom Institute’, the Alma Mater of this beatific knowledge, he conducted classes for Saheb conducted for years his two-dav some time in the Sodawaterwala ’s Fire fortnightly classes. The learned and the Temple, and thereafter in the Banaji ’s common people attended and drank the Fire-Temple. But at last the learned Mr. nectar of Khshnoom which Ustad Saheb Dinshah S. Masani requested the Master had brought from his holy Magav- to deliver his lecturers on Ilm-e^Khsh- Masters-in-seclusion, and which he cau- noom in the hall of the ‘Parsi Vegetarian tiously and sparingly poured out to the and Temperance Society’ (which was extent of the calibre and equipment of under his management) and the Master, pupils for imbibing such abstruse acceeded to his request. Not only did this Parsi Vegetarian Society and its sister institution, the the propaganda of Khshnoom received 20 knowledge. As regards the great stimulus whichi ) The Laite Ervad Pheroze 'Masami. A Superb Wofker in the Cause of Khshnoom . 1 In the galaxy of the principal workers i I il u : I S') bright career at the University, and was a profound scholar of Avesta-Pahlavj- I I 4 8 < * < f JI £ at the time, the reader ’s attention may well be drawn to one very important contributory factor. Year after year under the auspices of the Zoroastrian Radi Society and supervision of the Master himself Fasfli Takchian (second- for the propaganda of Ilm-i-Khshnoom grade Muktad)* ceremonies were cele- during Ustad Saheb ’s time one figure brated in the suburbs of Bombay among that stands out prominently is the late natural surroundings — away from the Ervad Pheroze Shapurji Masani, M.A., impure atmosphere of city life. In these LL.B., Solicitor. The wonderful know- ceremonies glass vases were used instead ledge which the Ustad Saheb imparted of the usual metal (silver or german was readily and clearly grasped by this silver) vessels. This was in accordance great scholar who spread it in the com- with the teachings of the Ustad Saheb munity in a language, which was as whoexplained that whenever the Zoroas- simple and comprehensible as it was trian Calendar was disorganized, owing learned and masterly. He had a very to not talking Into account the leap year, metal vases cannot be consecrated for each individual departed soul as was and Pazand and Persian, and while the is the current practice, as it is opposed scholars of the world possessed only the to the teachings of the Zoroastrian reli- linguistic knowledge of these languages, gion. The Master further explained that Ervad Pheroze and his brother Dinshah under such circumstances pure glass Masani were the only scholars in Ustad vases filled with pure well water should Saheb ’s time who were proficient in both be used as containers for holding flowers the branches of the A vesta study, viz., possessing superior Khoreh (Aura) in philology and Khshnoomic exegesis, the ceremonies for 18 days. He further Exegesis is the science of interpretation taught that such Takchian ceremonies of the Scriptures. Besides should be performed for the benefit of this he (Ervad Pheroze) possessed groups of souls concerned who are great knowledge of the intricacies of attracted to these ceremonies during this the Zoroastrian ceremonies, and the holy period. To the above type of ceremonies con ­ secrated by Zoroastrian Radi Society hundreds of devoted Zoroastrians flocked to pay their homage and thus the teach- of Scriptures. I 9 ¦4 H, strict principles of purity enjoined in the religion. He had gone through the usual Navar- ’Maratab training of a Parsi priest and led a life that was in tune with the Zoroastrian canons of purity compatible ings of Khshnoom received very wide with his times. He was a very modest publicity. and un-assuming worker, who dedicated * Installation of copper or silver or glass vases filled with sacred well water holding fresh roses and other flowers (with stems) of superior aura placed on marble-topped tables, and special ceremonies for the benefit of the departed souls, performed before them during 10 days, and the same continued for the first 8 days of the succeeding new year commencing from March 21 at. 21I e ¦w his life to the service of the Master and the service of his religion. Besides his interesting lectures, he spread the Ilm-e- Khshnoom through the “Frasho-gard ”, the quarterly magazine of the Parsi Ve ­ getarian Society, which Society he had established with the help of his co ­ workers. As the Master disclosed new branches of the difficult lore of the Ilm- e-Khshnoom, Ervad Pheroze went through them with remarkable facility, and with his knowledge of philology he quoted references fro'm the Avesta, Pahlavi, Pazand &c. which lent support to and embellished the sublime teachings of the Master. Had it not been for this enlightened assistant it is doubtful whether Ilm-e^Khshnoom could have gained the rapid publicity as it did in the community in the time of the Master. Keys UnraveMing The Lore For expounding his lore the Master employed certain ‘Keys ’ for unravelling different branches of knowledge. Each ‘Key ’ opened out a wide vista of the subject concerned. Key No. 1 contained the ‘Description of the Pre-Cosmo-Genesis or pre-Uni- verse world ’. Key No. 2 taught the Description of the Map and Cosmography of the Uni ­ verse ’, particularly of the Space between the. earthly globe and the heaven of the Moon at the bottom of the planetary world. Key No. 3 dealt with the ‘Commentary on the self-created-long-cycle-of-Time referred to in the Avesta as ‘Zarvane- daregho-khadat ’, which according to Khshnoom comprises 81,000 years, and the ‘Calculations of the heavens ’ during that long Time, treating in terms of major, inter and minor planetary Time ­ cycles, especially of ancient Iran and the periods of rise and fall of the Zoroastrian religion within the above mentioned 81,000 years. These Keys impart know ­ ledge connected with the Zoroastrian spiritual and exegetical Teachings. Knowledge received with the help of such Keys emboldened Ervad Pheroze _Masani to write to the learned Principal of the Mulla Feroze Madressa of Avesta and Pahlavi, that the knowledge he de ­ rived in three months through Khsh- noom was more than what he acquired in five years through philology ; though for that reason it is not intended to under-rate the undeniable importance of the linguistic study of Avesta and Pah ­ lavi. In fact, in order to understand the Zoroastrian religion in its pristine purity and fullness one must have knowledge of both the sides of the Zoroastrian reli ­ gious studies, namely, philology and Khshnoom. To become a competent scholar of the Avesta it is essential to have a perfect mastery of philology as well as its inner esoteric knowledge of Khshnoom. In the Master ’s time especially between 1910 and 1920 several series of puiblic lectures were delivered in the Anjuman fire-temple hall in Bombay. Though the various s-uibjects treated by the Master were of extremely abstruse type and each series generally continued succe ­ ssively for a fortnight, the large lecture hall used to be packed with an audience who included many highly educated ladies and gentlemen besides the Avesta- 23various religious Palfiavi scholars. During these lectures Ervad Pheroze Masani first read out a paper and then Ustad Saheb (the Master) explained for about half an hour some new points on the subject. Besides these lectures, articles on subjects were often published in the daily paper ‘Jam-e-Jamshed ’and in the New Year Numbers of the ‘Sanj-Vartaman ’. The expositions of Khshnoom were clarified with scriptural references of Avesta and Pahlavi, together with-* English, Latin, Persian, Arabic or Sans ­ krit equivalents for the technical terms of Khshnoom wherever available. The exoteric and esoteric sides of Avestan u- u t. - ----- studies were rendered in plain Guirati “ someone talte in an impo- lueivu m pidiu vrujrau sine wav. one miwf bi’r,-, v__ for our people. In the articles contained in the Ustad Saheb Memorial Volumes published “Frasho-Gard ” Volumes 17 & 18 find one common note of astonishment felt by the various learned writers on how the Master could keep up continuity unlike the generality of lecturers who reproduce what they have read, he (the Master) was expounding Nature’s phe­ nomena and noumena which he had actually seen tin “Sijda”, spiritual trance. Phenomena are things in nature, which could be perceived by sense. Noumena cannot be perceived but can only be conceived of. Sometimes he would smilingly relate some anecdotes in the class. With those who talked tall, he would never offend them in any way. He would sometimes say in the class : “Our Masters have taught the art of nodding, according to sing way, one must hear him and keep nodding to what he says ”. Despite all this, if a really ardent seeker of knowledge or some truly advanced scholar approached him with questions, the Master would first quickly 1............. ........... Accordingly, he would answers, having regard to the calibre of the questioner s mind. When he saw the need he would go deeper. In this way to the same question put by different persons he would give explanations in keeping with the individual intelligence as we sotme truly test his ‘Maddo’ (mental equipment). — ------- 1 measure his in his lectures with such unerring syste ­ matisation and concatenation of ideas. The Master ’s method of infusing knowledge was certain and methodic. Whenever he commenced a fresh topic, he would start with Ahu (the Absolute One without a second) or Ahunavar (Ysn. 19) or Ahura-Mazda, the creator. I of each. Because of this, sometimes people misconstrued him and accused him of inconsistency in his answers. The Master’s Methods And Principles Of Imparting Knowledge In unfolding the lore of Ilme-e-Khsh- noom, the Master used to scrupulously restrictions, rules and as : suitable to the nature of the topic selec ­ ted for exposition, and then come to the question in point, connect it with the main topic and finally link it up again with its origin, thus completing the circle of thoughts. The unique characteristic i “ Master ’s version of a subject was that standards such 24 of the observe certain[ 1. Mata 2. Maddo 3. Bees^ 4. Peesh and 1. 2. 3. 4. to do so. The purpose behind such i-S- j *4-.- '! e J refusal was that the people ’s ‘Maddo ’ (Mental Equipment) for . the Ilm-e- Khshnoom was not properly develop ­ ed; and without the Maddo having been developed, even if ordinary teaching of the Ilm-e-Khshnoom were printed, there was great risk of thQ sense being misunderstood. (3) and (4) “Beesh-Peesh ”. “Beesili’ means and the right time in if ordinary I I j Li I ¦ i 1 5 - i 1“' I ¦ i i ] i Tarikal Ma’aiefat Hfddkat Vehedanyat. (1) Mata means power of Time i— nature for any work. No great mission can be fulfiled if the Time currents are not in harmony, resulting in the waste of all the labour, time and energy em ­ ployed in it. For want of the RIGHT TIME in nature the Master did not disclose the treasure of his knowledge for nearly three decades since his return to India. (2) Maddo signifies Mental Equip­ ment. To grasp the difficult esoteric knowledge of Ilm-e-Khshnoom relating bo the mysteries of Nature and to the Mazdayasni Zarathoshti Religion, a par­ ticular maihd lequipnient and taste are essential. That is why for some years in < the beginning < being misunderstood. ” the dominntiaig '' ' did not disclose the of his knowledge for nearly m«nt. To grasp the diflacul't esoteric - - “not too much” and “Peesh” __ __ “not too quiddy“ Such a double restriction he always observed. and “Peesh’ Bisyar makhoor, beesh makhoor, Peesh makhoor, fash masaz Geh geh khoor, andak khoor, Peene khoor Chunan che ke che mi khoori Jam-e-Ilm-e-Khshnoom. ” (Translation) “Do not drink much ; do not drink more than required ; Do not drink too early ; do not dis­ close the fact of having drunk ; Drink at intervals. Drink little by little, drink in secret. What is it that you must so drink ? It ’s the wine of the Ilm-e-Khshnoom The Master always jealously guarded VW. J the Master was against Teaching and was anxious that,due i^u^rth^^^owledge to writing or to it. He did not believe allowing any of the audience to take wasting the knowledge and he never notes. About this, he says in the preface jjjsclosed it to those who were not eager to the Tlm-e-^Khshnoom Series No. 1 receive it. In the aibsence of particu- published in 19111: larly suitable circumstances he observed p amazing reticence, and was never eager ‘•When due to the pressure of my ^ff his knowledge. jn “Ancient System of Zoroastrian asked Education ” the Master has indicated fourpillars of-the teachfaig of Itei-e- the pressure of my friends and well^ishers I began to deliver public lectures on t — Khshnoom in Bombay, I was from all sides to -— - printed and published. But the Jlm-e- have my lectures ]— I refused Khshnoon. They are as follows : 2$ r J4 I e £ (1) Tarikat; iWikat means Proce- ing to the context; but their basic impli- dure. It embodies the coUection of fun ­ damental principles, containing the sum total of the lore and the observance cf various canons (2) Ma’arefat: Ma’arefat signifies the phet Zarathushtra has indicated the four of concatenation great [divisions of all knowledge. They , Acoording to are (1) Ilm-e-Seemiavi, <2) Hm-e-Keemi- these Ws a particular object evolves or avi, (3) Dm-e^Reemiavi and (4) Ilm-e- advances iby functioning through the Leemiavi. No knowledge, no learning, agency of another object or objects, the no, philosophy, no art, no cr^t has wcr collection known as tion lies the essence of and philosophy. (Associations) (3) Hakikat: Hakikat lit. implies the Truth. This means that the essence of whatever is achieved in any sphere through .the employment of ‘Tarikat ’ and ‘Ma ’arefat ’, i.e. whatever essence of Truth acquired is known as Hakikat . It is the fundamental emanation of every essence, that without passing dure. It em-bodies the collection of fun- of purity. ^Technique) Agency, w the laws wfwidng in the universe. cations hold good. With regard to the chief divisions of of the ultimate knowledge of all kinds ‘"Ancient System of Zoroastrian Educa ­ tion ” (p. 142) tells us that the holy Pro- iby functioning through the Leemiavi. avi, (3) Dm-e-iReeniiavi and (4) Din-e- of such laws of agencies is existed or shall ever exist which^would ‘Ma ’arefat ’. In such a collec- i------------ through the employment " ¦ fall outside this four-fold classification all knowledge of the Ultimate Knowledge of all things. ¦: Ilm-e-Seemiavi means the knowledge of ‘formulae’ which includes the evil as well as the good ‘for ­ mulae ’. It includes the talisman, the amulet, the Nirang (good or sacred for ­ mulae) &c. possessing Power in Nature, the philosophy behind them as well as philosophy at large, literary arts, the science of different alphabets, as well as the knowledge of black-art. (2) Ilme-e-Keemiavi: Ilme-e-Keemiavi includes chpiniistry and the arts and crafts arising therefrom as well as the prepara ­ tion of various medicines. There also exists an evil side to the Ilm-e-Keemiavi. According to this, various chemical compounds may be so prepared^ as to cause protracted suffering leading to death if applied to any part of the body even in a very small quantity if fraudu ­ lently administered in eatables or food. Contrary to this, some medicines can be so prepared that if taken in a certain quantity for a particular period, would render the consumer immune to poison. (1) Ilm-e-Seemiavi: of ‘Tarikat ’ Speaking more plainly, it means through Tarikat and Ma ’aiefat, the Hakikat i.e. Troth or the essence cannot be achieved. (Quinte- sseiice) (4) Vahedanyat: Vahedanyat means the Apex. It signifies that in whatever subject the ulterior goal has been set, for the achievement of which, the know ­ ledge of Tarikat, Ma ’arefat and Hakikat has been acquired, then the centre of that ulterior goal is called Vahedanyat. (Focus) ; _ ___ r divisions and sub-divi- I of the lore, these four terms Tari- Ma ’arefat, Hakikat and Vahedan- different connotations accord- i.'e. he would become poinson-proof. cannot be achieved. (Quinte- In the many sions kat, ' yot have 27Besides, with regard to ]lm-e>Keeiiiia- vi (Chemi-avi), the Master Used to ex­ plain why Alchemy was a truth fin Natu­ re. He said that the four elements, name-, ly, fire, air, water and earth, compose the - ' * Jhn-e-Leertnmvi: jQm-e-Leemmvi entire Evanescent Worlds, which are En^eering such as' the building subject to change and decay. These ele- extraction of water by ments are interchangeable, and capable of ultimately entering the Hasti, the name- things so well that they may be mistaken for the original ones of Nature. 'I means Engineering such as' the building r keeping soil under observation. By this __ is meant the engineer ’s art of equalizing permanent luminous worlds. In other wat«s existing underground words, these elemental comibinations capable of being converted into light. are am i.e. a (ChemS-avi) '5 at diffo^t depths ; for instance, if there be water in a place 45 feet below the face of the soil, and at another close „ it below 25 feet, then accordmg to fim-e* sur- to they can lie alchemized. Alchemy, branch of Rm-e-KeemBiavi (72___ was once slighted fey Advanced Chemas- ®8n fee brought to a com- fey as feeing a defrauding art is now wi- Ihngly recognized toy the self-same mon level. :X i <* e) Science as one of its branches. (3) Bm-e-Reemiavi: ___ means the fart of manufacturing artificial In subsequent articles we shall observe Ilm-e-Reeiruavi the applications of above mentioned princij>les. t' J * ; W: 28 Mfl' . s- ¦ !| S'" for each, it is heresy to of certain parties two communities. Our entire medieval his- justifying the existence or at restoring those relenting struggle by each community to ruptive influence of the other. Wrong Basic Premises However, an objective study of medieval €bnimunalism and HisU)rians By HARBANS MUKHIA 4fee ' moderii eommunal interpretations continued to remain foreigners throughout Indian history, mainly of its medieval this period; and for each, it is heresy to period, are influenced by attempts either at think of any common grounds between the of certain parties two communities. Our entire medieval his- aSTnSutions which have no unqualified tory is painted by them as a constant, un ­ sanction of history, apeient institutions which are an anachro- keep its religion pure and safe from the cor- nism today. The lead given to the modem communa- list historians can be traced back to the Bri ­ tish whose main concern was to recommend Indian history denies justification even to to the Indian people the charities of the the basic premises of these historians. For Christian government in contradistinction to instance if we strictly adhere to the view the tyrannical and utterly unpopular earlier that every immigrant must be treated as a regimes. The assumption was that the Mus- foreigner, even though he migrates with a lims were, like the British, the conquerors, view to adopt the new place as a home-land, and having subjugated the Hindu people, very Tew of us, including our Prime Minis- treated them with arrogance and cruelty ter, can really claim to be Indian. For, be- and at best with condescension. ing Aryans or Rajputs, we ought not to forget that originally we all migrated from Paradoxical Reaction lands outside the territorial boundaries of As a reaction to this, and yet, paradoxi- India. The real Indians would be only the aboriginal tribes who can claim the right to overthrow the present regime as that of colonialists. the tyrannical and utterly unpopular earlier that every inunigrant must be cally enough, toeing this line with* utmost zeal there arose two schools of historical thinking —the Hindu and the Muslim com ­ munal schools. Both rose as apologists on behalf of their communities throwing the blame of the supposed permanent division, each on the other, yet never accepting that der review, the twain could sometime meet after all. By now both these schools have attained OOmmunity, unlike the earlier immigrant- , full maturity as can be gathered from His- Tory of the Freedom Movement of Pakistan, published by the Pakistan Historical Socie- _ . _ ty, and from History and Culture Jy opposed to merge themselves in of the Indian * ? 7 ------ --t-- -- Bharatiya Vidya Bhavan, under the general tism Is the complaint of the Hindu histo- ¦^upervteion of Dr. K. M. Munshi. ^iatts, their Muslim counterparts bemoan the • ¦ ¦ ¦/¦ ¦¦¦¦' acceptance by Muslims of subtle nonrl^amjc ’ " * * J? But tSe "wdiole Idba lacks yal^y. , Firstly, it is not necessary nor ^desirable mei^'ffebmseivea with any one community. The suggestion is fantastic but not more than the one implied by the historians un- As if < i- r Similarly, it is often said that the Muslim invaders, have remained to this day a dis­ tinct cultural, even if not ethnic, entity, be ­ ing either unable, or unwilling or Obstinate- _______ ____ L the People published by the mainstream of Hindu culture. 1?^hile separS- ' j.l '¦ H , supervision Of Dr. K- M. Munshi. most interesting part of these com- ^deai munalist histories is that they agree bn most essential points. Both treat the medie- . . . period of bilr history as a period of ‘Mus- that confflhunities should COfr^letely ^e; bbth insist that due to the foreign mei^eThemselves ^ OheP ^Orhi^i^. of our ^rko-Mu^al ruters, they '^6cdi«iiy; when tlie Maxims invaded »id 1 1 Imigrated to India, rigidity of the caste-sys ­ tem was at its height. It was the rigid caste-system, in the pre ­ servation of which our rulers had a stake because it would perpetuate their position, which had not only driven the mass of the tower castes to desperation, but was also the stumbling block in the way of facilitating mutual influences between the two com ­ munities. Once the Turks replaced the Brahman-Raj put ruling class, a popular re ­ volt against this caste-system took place which was not only able, even though tem ­ porarily, to reform the house of the Hindu society, but also strengthened the forces of communal harmony, as we shall see later. It is therefore necessary to examine rious affairs, but' seldom implemeuted their advice. The attempt of '.he Sultan was to make the Ulema a regular department of his government. This did not wholly satisfy the orthodox amongst the Ulema although many others were happy to render to the King Quranic justification for his most un-Quranic action. This ter charges of moral degeneration and lack of courage levelled against them by a 5 for his most un-Quranic is obvious from the bit- of courage levelled against them by number of prominent contemporary Sufi saints, who themselves chose to keep away from the court. Indeed it was not long before orthodox theorists like Barani came to believe that It is therefore necessary to examine the State laws need not tail behind religious role of religion in Indian society during this laws and any conflict between the two be period because the communalist approach better ignored in consideration of the exi- feeds itself on the apparent theocratic cha- gencies of government. racter of the medieval state. Sultan Discards Cloak Two Levels . The Sultan, on the other hand, gradually The examination has to be made at two threw away the cloak of subservience to re ­ levels, the political level where religion is ligion through the paid agency of the necessarily a factor in politics in the hands Ulema, and assumed religious leadership of the governing class, and at the level of himself. From the beginning there was a the masses where the necessity of co-exist- contradiction between what the orthodox ence of the two religious communities leads mullas like Qazi Mughisuddin wanted the them to discover common religious prac ­ tices and symbols which at least blunt the sharp edge which religion could and some ­ times did become in the hands of the gov ­ erning class. This search for common them, he merely ignored the requ^t. Ala- ground naturally help the ruler gradu- uddin Khilji rejected a similar suggestion ally to assume a secular attitude against and boldly declared: “I dp not know what the pressure of orthodox elements. To deny that religion had a certain appeal to almost all sections of medieval society would be incorrect; even today this appeal remains quite a force, -it was necessary, therefore, that the ruler took into account _____ __ _ __ _ the religious susceptibilities of the entire and took such flrm roots that the attempts of governing class ks one of the ba,-vs of its Feroz Tughlaq could not reverse it. It found Sultan to do and what he actually did in view of the needs of the State. When Iltumish was approached to either convert all Hindus into Muslims or exterminate the Shariat (Quaranic law) gays about these affairs; but I do what I think is best for the state. ” Mohammed Tughlaq was person­ ally an agnostic and had scant respect for Mohammed Tughlaq the Ulema. Thus secularism grew from fact to fornj, - * one of the bd<»*f>s of its Feroz Tughlaq could not reverse it. unity, without going far in offending Hindus its final culmination in Akbar. . A-golden me-an was therefore disco ver el . A-golden mean was therefore discoverel Still more, important changea were beihg whereby the Sultan granted sinecures to the registered by Indian society at the base. ---- —JL ------- II-.'. ----- There had been a steady^.but Jhnperceptible Ulema and often consulted them about va- 2I f evolution of a common culture' which ma- tured into the Sufi and Bhakti movements of the fifteenth and sixteenth centuries. The Bhakti movement had long been in the offing, for the lower castes had had enough of ah immovable framework which only meant increasing oppression by the Rajput-Brahman ruling class. Thus when the latter, replaced by the Turks, no longer remained at the helm of af- The loosening of the caste-bonds and search for an informal, personal and austere approach to God which characterised Kabir and Nanak had a lot in common with the Sufi saints who lived among the poor masses, led a pious life. These saints, though Mus­ lims, were free from the fanaticism of the Ulema and brought to bear on life a humane and commonsense approach. So much was common between the Sufi xxxs. -V _ _ _ _ __________________ saints and the leaders of the Bhakti move- fair^'a popular revolt against the caste-sys- ment that we find them equally admired tern and against the external rituals of wor- both by Hindus and Muslims. The story ship broke out, the most paogressive wing about a dispute between the Hindus and both by Hindus and Muslims. The story Muslims over the dead body of Kabir is well known. Nanak was constantly accompanied by a Muslim disciple. The tombs of Shaikh Muinuddin Chisti and Nizamuddin Aulia are even today places of pilgrimage for both Muslims and Hindus. Hindus and Muslims alike. of which was led by Kabir and Nanak. I e ( It can be legitimately asked: what ex- S^They worship idols of'copper and stone, plains the emergence of Aurangzeb, when pilgrimages. The Hindu says he worships policy? They die disputing with one another. It will be an over-simplification to suggest that the personal belief of the rulers was the most important factor in the failure or caste-system. It was a call for radical social cy in those times. We can understand the change which the Brahmans, naturally, re ­ sisted —this being the mainstay of their in ­ fluence and power. “How is it ”, Kabir asks, “that one is born a Sudra and remains a Sudra till his death? .. .One makes a secured thread oneself and puts it. on". . . If thou art a Brahman, bom of a Brahmani, why is the manner of your birth no different? If thou art a Turk, bom of a Turkish woman, why were you not cir- cumcized in your mother ’s womb? ” Kabir’s Revolt Kabir was devastating in his condemna ­ tion of the ignorance and dogma of the sec ­ tarians among 1----- ---------- “I have seen those ”, he says, “who observe punctiliously all the religious ceremonies They h^ve gone mad by the* pride of their Akbar had consolidated a secular state Rama, and the Muslim says he worships R^- man. , _ _ Both are ignorant of the secret.' Kabir boldly and directly denounced the success of a fanatic or secular religious poli- role of religion only when we link it up with the entire socio-political set-up. Akbar ’s greatness was that he was able to maintain a balance in everything. The structure which Akbar had built up began to degenerate after him. The balance which Akbar had been able to create and maintain in the composition of his nobility was upset when there started a scramble for jagirs, In this struggle for land it was. u^^eful. to get organized and religious or sectarian, anq often regional, affinities provided a workable basis for it, . By the time of Aurangzeb the whdle situ- sect free from caste, and based on equality, ation had deteriorated to an irretrievable ex ­ This revolt against social inequalities "was taken further by Nanak who established a Seui liCC XIUXII vaokv, aiiu -'1—~—~j - — --------- - : -------- ----------------- --------------------- - Nanak thus not only challenged the basis tent, and a major part of his solid support during the war of succession came from the orthodox elements. of caste-organisation, but suggested an al ­ ternative. a >% - b- = However, the image of Aiwangseb as^l^ ai^l^du i^fer- ahd fdeshroyer ^-___ pies is far from jUst. A wfy inipwfeBtt see- tory; but what tion et Aurangzeb ’s nobility was Hindu. The one man who proves most effective In the Mughal-Maratha combat was Raja Jai Singh. Examples of this nature can be multiplied to any extent. ' J During the latter part of the 17th century, the contradiction between an increasing de- mand for jagir lands by the imperial ruling class, and a limited supply of land, sharpen ­ ed. As a result the whole state apparatus became very oppressive for the peasantry and the latter began to revolt in utter despe ­ ration. More often than not the leadership of these peasant revolts —and the peasantry happened to be by and large Hindu —was as ­ sumed by the remnants of the' displaced Hindu ruling classes, with slogans like Hindu Pad Paadshahi. The Bhakti movement, it is important to note, had an influential section led by Chai- tanya, and Tulsidas. This leadership was not prepared for any radical changes; it be ­ lieved in reforming the Hindu society with ­ in its own framework. As peasant unrest in the country-side sharpened, this leader ­ ship of the Bhakti movement became pro ­ nouncedly conservative in the hands of Shivajt We often hear of Rana Pratap and Shivaji being played iq) as heroes of national libe ­ ration. While one can appreciate their hero ­ ism and determination for autonomy from a centralised autocracy, there is no gain ­ saying the fact, and particularly in the case of the latter, that communal historians try tp exploit their legend just because they happen to be Hindus. The Mughal rulers advanced their grip on other Muslim States (if they ban be so-call ­ ed) of India'too, like those in the Deccan; apd the struggle of these States to retain an independent status is as good as that ot Rana Pratap. Centrifugal TMtdencies ' would deity that there w»e divi ­ sive .5l4ena«trts dtfrhig this period of bur his- " -. ’ ‘ ' i we caimot afford to ignore is that ^ere were mov^tnents of active ’ co ­ operation also. In fact even these divisive elements did not attest to any basic n onfli nt between the (immunities. They were inherent features of a semi- commu- we cannot afford to ignore is ¦ co ­ feudal social system irrespective of nities. The moment the grip the central government on the administrative manhi - uery loosened, the centrifugal tendencies appeared in different forms —^regionalism, casteism, eommunalism. Therefore ¦ what appears to be communal conflicts is largely an internal struggle with ­ in the circles of the imperial ruling class, or at best a clash of interests between the im­ perial administration and the aspirations of a local or regional hero, supported by the lesser but like elements. If religion were really the decisive factor in, say, the Mughal-Maratha conflict then what explains) the internecine wars among the Marathas themselves? And what about, the Maratha-^jput claries aim mupanie d by hurling of abi^ on each other? In any ease, there is hO instance of the state indulging in any organized conversion of Hindus into Muslim; and there is no in ­ stance of any ugly communal riot ev«x dur ­ ing the worst days of Aurangzeb ’s reign — riots of the type we witnessed in 1947-48 , and recentfy in 1961. - A communal interpretation our history is factually wrong and otherwise anti-social. Historians like Prof. Habib, Dr. Tara Chand and the-late Dr. K. M. Ashraf have done pioneering work in correcting the perspec ­ tive. One hopes that the younger genera ­ tion of our historians would carry it forward and be h»^ul in removing the blinkers put by the historians with communal bias on t^ eyes of the people. Courtesy—^amsfeream (Delhi) 4