May 1965

-x'- L^l b.-*' fc ¦ i. |V 1 A '*'*4 <'( f,i -, . «?¦* I t, -^Vj S’ ’4 L-J- » r^'*1 i * I 75 Pais* BBS OJ ? ?? '¦I i ;-• f' > s ¦t *4 Vv ' > it* - s ,» ;« > T As s I '1- •r ' A .b £ .«« ^¦-”’4^ ^4? V 5’Rr fe* MAY »5 .. ’.^.. , ••* '', ' -s;. O'l V'. r .. B -^. w. ' A - •» ¦ 'm-'"X(B fc*TTa .S’ e •»> »*x < a. ?? VOL I R .. 7 < iy.*' t? » 1 ¦» -.•(»- r,'\ « >. r •s: .-^¦ *? A NIM VAHU M M PAITI « -A >i. fa 1“ I »>1 '^i- -b' .7> 'ii ’» o. u "i’l ELECT! >; *tE.l fers A.I.W*. *t*(Ik» Ol li' "¦ ¦ •fc-i'* ' gN01WBq> J >x J 1 I-s 1 J'' 4 VOL I No. 7 MAY 1965 Contents: Page EDITORIAL 3 Nowruz (New Year) Greetings to Indian Parsis —by H. E. Mr. Abdol Hossein Massaud Ansari 5 /••* .4 Cyrus The Great—by Khurshed Navroji Pavri RA. 11 Third World Religious Conference—by Mr. J. M. Ranina (Advocate) 16 The Dawn of Khshnoom—by P. N. Tavaria 19 Zoroastrianism—by Cavas H. Paymaster 25 Managing Editor : P. B. WARDEN, M.S. ( Bom.), D.P.M. (Bom.) ¦i lb-. ADVISORY EDITORIAL BOARD Dasturji Dr. Hormuzdiar K. Mirza, M.A., Ph^D. Dasturji Navroz Minocher-Homji, M.A. Ervad Dr. M. D. Karkhanavala, 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. (Econ.), F.C A. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Single C^: 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, Sh. 15 for U.K. and £ 2 for U.S A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Publish and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7. , and printed by him at (Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7. jab*--!: A i7^- 1 i (dial p f » t I f J This issue contains- an article printed in a Tehran weekly for Nawroz Greetings to Parsis of India. It is written by H. E. Abdol Massaud Ansari, former Iranian Ambassador to India and received by us from' Major Aderbad Irani of Bombay, one of our esteemed subscribers. The value of the article lies not in the narration of history but in the comments of the author. The depth of understanding of our growing problems and the sincerity and soundness of advice tendered without reservation call for recognition of this short but superbly sensible writing. Old time fanaticism of the ignorant is replaced by deep sumpathies of the modern cultured Iranians, leaving us to acknowledge once again the basic truth of the maxim “The extremes have a way of mieeting.” Mr. Jehangir Ranina now taking interest in Parsiana forms our much-to-be-desired link with the Rahnuma Sabha, of which ¦i he is the guiding spirit. We wish that all our institutions, societies, Bazams and activity groups (such as Y.C.Z.A.) will like him start to collaborate and finally pool their resources and look upon Parsiana, more aS a movement than as a publication. There is immense scope for improvement on literary and artistic side of the magazine and enough opportunities for many to share them. Ours is an open door policy to every shade of opinion, but the simplified 'Alchemy of Ustad Sahib changing copper to gold at will looks more of a myth than a legend in Khshnoom. Buyers please beware. Parsiana regrets to record the death of its esteemed memfber K. B. Rustom Caiiia of Ahraedabad. He was a man of few words, much achievement, direct talik and sound purpose, as the Editor could gather from his short interview with him. Cama group of 'businesses and Cama Hotel were the live images of his character. They now stand there as silent monuments. I ( EDITOR. V I 1FRONT PAGE MCTORE It is the exhibit No. 51 of our Exhibition of the Oil Paintings of Life and Teachings of Prophet Zoroaster. Title of the picture : AOUNBM VAIRIM TANOM PAITI Vi'sualizer; P. B.-Warden Artist; Shri Bholdkar — one of our artist collaborators, now on the teaching staff of Hyderabad School of Art. Subject:— The subject of this picture is what its title means, namely “Chanting of Ahunaver prayer (Atha Ahu Vairyo etc.) protects the person”. The picture represents the extent of protection 'prayer gives to the chanter according to his merit in four ever widening spheres all around him. To an ordinary average Parsi, man of the world, protection bestowed on him is to the distance of his hand bent at the elbow. To a good religious Mobed Sahib or Ervad Sahib it is to the extent of his fully extended hahds. To a pious Dastur Sahib it is much wider than in the above case. To a lofty pious saintly person or a Prophet protection extended is unlimited and indefinite until his task is completed. I Offers are invited for this fine piece of art. CORRECTION We regret the following misprint in January 1965 issue of Parsiana. Oh p. 16 instead of Ervad Ratanji Edulji Dastoor Pesho- tan Sanjana it should read Dastur Rustomiji Edhlji Dastur Peshotan Sanjana. Dasturji Rustomji was a great scholar and has to his credit a number of most learned, and highly readable treatises on Zoroastrianism. His published works are worth bringing to the notice of our readers — as top class reading matter. We hope to bring out more of his enlightening writings for our readers with the permission of his family members. - - INowruz (New Year) Greetings to Indian Parsis 4 by H. E. Mr. Abdol Hossein Massaud Ansari, former Iranian Ambassador to India, and Hony. President, Indo-lranian Association. ¦4 The Parsis are a very simull minority among the 450 'million people of India and there is no other minority in the world smaller than the Zoroastrians. On an average, there is one Parsi among every four thousand Indians. It is really very interesting and amazing how this simall minority while living among the millions of people of that great country could, during the period of more than a thousand years, protect their religion, rites and customs without being absorbed in the huge population of India, and attained such an honoured place for themselves. Tata, the head of the Tata family, should, in fact, be called the father of Indian industry. One could venture to say that the huge Tata industrial establishments form the basis of Indian industries. In the field of banking again, there was a Parsi who has led Indian banking. The name of this person, Sir Sohrabji Pochkhanawala, is spoken of with great respect in India. Shapourji Saklatwala, the famous labour leader of India and Behramji Malabari, the great social reformer, were also Parsis. This minority, whose number does not exceed 115,000 has given great men to India who have played a very important role in the destiny of the country. It is really a matter of praise and surprise that the first Indian to be elected to the British House of Commons was Dr. Dadabhai Naoroji, a Parsi who became famous as the “Grand Old Man of India”. The Parsi comimunity which is very compact and whose members are closely knit, is known for its liberabmindedness and love for freedom, and has taken long strides towards social reforms in India. Exile: Sir Firozshah Mehta, a great freedom­ fighter of India, was the President of the Indian National Congress for some time. And there is nObody who has not heard of Tata and who does not know of the great service this family has rendered to Indian industry. Jamshedji Nasserwanji We all know the circumstances of their going to India. They left the holy land of their forefathers and went in exile to a foreign land so that they could live there in peace and security and protect the religion of their forefathers. These people inherited a very high and glorious culture. In the new atmosphere, they displayed an amazing and extra­ ordinary power of originality and adap­ tability and also showed that they were rightly the sons of persons who hadfounded great empires in the world on about the history of the Parsis at the the basis of humanity, justice and beginning of their migration to India, equity. During the days when slavery, What is certain and definite is this that sacrifice of prisoners and children at the in the beginning, the Parsis had taken threshold of idols and religious intolera- to agriculture and gardening. A few nee were prevalent among other nations, centuries elapsed during which nothing these people wrote with their own blood was heard about these people who had and issued the first charter of the brought with them a sublime culture freedom of nations and the established except that they had a comfortable and justice and equity in social relations, uneventful life. During the last 700 years This group of our countryimen took the Parsis gradually came into the lime- refuge in India in order to safeguard light. The first noted Parsi-writer was their religion, rites and customs. It was Nairyosang Dhawal who lived and the cruel game of the time that the people attained faime in the 12th century A.D. who used to respect all the religions and Nowsar is one of the famous Parsi fami- wiho used to be proud of the glorious lies who wielded great influence and personalities like Cyrus, who had power during the reign of the Mahrattas ordered the revival of the places of and even in the period of the Muslim worship of all the nations in Baibylon rulers of India. No wonder that Dastur and other places which he had liberated Mehrji Rana, who belonged to this by the sword, should have met such a Nowsar family was selected and invited fate. by Akbar the Great, the Moghal Empe­ ror of India, to take part in the religious symposium at the Court. During the British rule in India, the Parsis got the opportunity to show their wisdom and originality. After centuries of civil and fratricidal wars, India got They set foot on the Indian soil in the simall city of Sanjan situated at a distance of 94 miles north of Bomibay. After four Parsis’ Talents : years of arrival in Sanjan, they built their first fire-temple which is at present considered by the Indian Parsis as the most sacred place of worship. It Was a good fortune of the Parsis peace during the British period, and it that they reached a country whose people was during this period that the way was were liberal and respected all the other opened for activities in various fields, . religions. As this group was not persecu- especially for the establishment of indus­ ted in India, another batch from Iran tries. The racial talent and creative joined them. In recent years, a large powers of the Parsis then started bloom- number of Iranians have gone to India ing in the new environments which for business and work. attracted the attention of the Parsis for setting up of industries in India. The History of (the Parsis. Parsis were the first to establish Chintz No reliable information is available and textile industry in India. The Tata 6The Parsis have also a great share in Iron & Steel factory which was consi­ dered one of the biggest plants of its the establishment of scientific institu- kind in the British Empire, was establi- tions. The great science institute at shed with initiative and enterprise of the Bangalore, the Tata Institute of Social Parsis. Today, the Parsis have a hand in Sciences in Bombay, the Tata Scientific all the economic fields of India as in the and Technical Research Institute have textile industry, iron & steel industry, been established in India by the Parsis, soap industry, chemical fertiliser plants. The charitable institutions established chemicals & drugs industry, locomotive by the Parsis are also unparallelled. The and aircraft manufacture. It is with the great trusts of Jamshedji Jijibhoy and capable efforts of the Parsis that Indian Wadias are considered to be the best banking has acquired the unique capa- charitable institutions in India. In Bom- city to help new Indian industries. It miay bay and in many other cities where the be mentioned in this connection that Parsis live, they have built hospitals, the Central Bank of India which is an maternity centres and institutes to help important banking group, was started poor students. The Parsis with by Sir Sorabji Nusserwanji Pochkhana- their enterprise have exercised great walla of Bombay and its present 400 influence and power in all the branches are run under mainly Parsi economic fields and in the political life guidance. of India. It was because of this influence and power that it became possible for the Parsis to have a Minister in the interim, Government which consisted only of 14 The Parsis have not remained behind members. in the field of sciences. Two Parsis have been elected as the Fellow of the Royal Society of Sciences of Britain whose membership is considered as the greatest at one place. In the early days of their honour in Britain for a scholar and migration to India, they lived in and inventor. A number of Parsis have around Baroda and Surat. During the acquired fame in politics, law and last 300 years, they started-moving to medicine. The art collections of Dorabji Bombay and settled down in this city, Tata and Ratan Tata which are master- The Bombay port is to a large extent pieces of art and which have ’been indebted to the creative effort and work presented to the Prince of Wales of the Parsis for its development and Museum of Bombay, are really unique, prosperity. Half of the Parsi population These valuable collections tell the story is now living in Bombay and the remain- of the highly-developed artistic taste ing half iis scattered all over India in all which this comimunity inherited from big towns. There is not a single city their proud forefathers in Iran and are symbols of their high-mindedness. Science: Migration Possibility: The Parsis have not always remiained which does riot have a few Parsi families. It must be mentioned that this well- I 7being and financial prosperity has also the welfare and well-being of this small brought some disadvantages to the Par- minority in India. Poor children receive sis. It is this that their old unity is no education at the expense of these chari- hmger there. As ta result of their getting table institutions and all sorts of educa- scattered all over the country, they have tional facilities are provided for them, los^t their old racial solidarity as well as Essential medical facilities (are provided unity. At present 89% of the Parsis liv6 for pregnant mothers and extensive in cities and all the hustle and bustle of health facilities and help are available the city life and their own preoccupa- for other members of this comimiunity. tions do not allow them to have greater Comfortable houses have been built for mutual contacts and to preserve their poor Parsis in all places. Arrangements unity. The unity of the Parsi society of have also been made for poor widows to India is, to some extent endangered and acquire a comfortable house on payment their customs and rites, which were of a rent of one Rupee (15.75 Rials in protected by their forefathers with such Iranian currency) per month. sacrifice and steadfastness face a threat to some degree. In order to check the consequences of the new situation, the leaders of the community are trying hard ever only by enforcement of religious to maintain the unity which protected and social regulations. Social co-opera- this noble community for long centuries, tion can, however, check the disdntegra- Rules framed should be observed by the tion of the society. The question arises Parsis in their social relations as well as what will be the future of this noble religious beliefs, in the interest of their community of 115,000 persons scattered own integrity. among the 450 million population of India which is increasing by millions annually ? The only thing which can check the complete absorption of the with non-Parsis. A Pars! cannot change ^on^rounity in this huge population is the his religion and ;a non-Parsi cannot adopt the Zoroastrian faith. The Parsis are trying to maintain their unity through the establishment of Parsi welfare orga­ nisations. And big charitable organisa- I >¦ Future of this Community: A Culture cannot be preserved for Parsis* Regulations: Pansis do not approve of marriage V- firm belief of its members, steadfastness in the protection of their religion, rites and customs and self-sacrifice. The most important prdblem for the Parsis is to protect their race and for this purpose, tions are set up to meet the needs of the Parsis should refrain from marrying Parsis. Non-Parsis are not allowed to enter Parsi fire-temples. non-Parsis. Tihis is not an easy thing because the feelings of the heart and attractions of the spirit cannot always be sacrificed for communal sentiments. Today there are 120 charitable insti­ tutions with a caipital of 50 million The prosperity of the individuals is invo- Rupees (85 million Tomaus) woridng for Ived and greater sacrifice and faithfulness 8t main are es^ntial. Another irpportant factor in Bombay and also to visit their welfare which affbcts the life of a co'mimnnity or institutions. I have a heart-felt respect nation is reproduction. In case of the for them. In the depth of my heart, I Parsis, it has been unfortunately obser- have felt how much respect ' and deep ved that rate of growth is on the decline, interest all the Parsis have for Iran. During the iperiod of 60 years, 1881-1941 After completing my term of office in A.D., Indian population increased by India I went to Bombay as -an ordinary 56% but the increase of the Parsi popu- person to go on a trip to the Far East lation had been only 35 %. This is an by ship. The Parsis came to know of my important factor which affects the desti- coming to Bombay. All the Pafcsi leaders ny of this group as well as that of India, came to see me in my hotel outside the As already stated, India is indebted to city where I was awaiting the departure the Parsis for her main economic of the ship. They gave receptions in my progress and, if as a result of the decrease honour and on the day of my departure in their population, their creative power they put so many garlands round my also gets less, that would adversely neck and head that I did not have the affect the destiny of India. Fortunately, strength to stand on my feet. I was the Parsi leaders of India are fully aware deeply touched by their love and affec- of these factors and have taken necessary tion to a person who had finished his steps to meet the situation. They give term of office and was passing through careful attention to statistics and are their city as a tourist. The expression of trying to cheek the death-rate and love of the Parsis, men and women, increase birth-rate as far as possible, and towards me, in fact showed their interest also to check factors having adverse and affection for Iran and their deep influence on itheir race and community. respect for His Imperial Majesty the Shahanshah. I can never forget their affection shown to me, especially the We hope that this noble community which is so proud of her glorious past, kindness of Dr. Aderbad Vrani "w'ho the jtasJt which belongs to every Iranian became an orphan in his childhood and and which has shown so much steadfast- was brought up in one of the Zoroastrian Pride of Iram: and which has shown so much steadfast­ ness in preserving its rites and customs, orphanages. He is now one of the leading would live for ever. eye specialists of Bombay and the Presi­ dent of the Zoroastrians’ Association of that city. I shall always remember it with' The Parsis are the pride of Iran and heart-felt gratitude. have a very big share in the spread of Iranian culture in India, During my term of office in India I became acquainted joyfully and enthusiastically prepa- with many Parsis and have had the ting for the Nowruz celebrations. Like opportunity of meeting most of the dis- ourselves, they -also clean and decorate tinguished members of this community their houses on Nowruz and also stitch (At this time, the Parsis all over India 9new clothes for themselves and their laind of thdr fo®efa!thers, we pray children. They celebrate Nowruz jusJt as for the prosperity of the Pairsfe, apd with we do it in Iram wifth the same emmo- our Nowruz greetings to them, we Dies. Like ourselves, they also look that our prayers are with them and that forward to the coming year with thou- there is no separaltion between them sands of hopes. Physically, they are and us. thousands of kilometers awhy from us, but in spirit and heart, they are close to us and w^th us. Just as they pray on the New Year for the prosperity of Irain, the t - Translated from Persian from BAMSHAD, A Tehran weekly dated Tehran 20-3-1965. € WARDENS and Warden ’s (Mysore) Pvt. Ltd. have given you best Sandalwood for 40 years X Associates of (Mysore) Pvt. Ltd. Presented : Exhibition of Oil Paintings of Life and Teachings of Proplwt Zoroaster. It was opened at the Jehangir Art Gallery by the Late Sir Cowasji Jehangir Bart. It attracted attention and drew large crowds. NOW They are giving you Paisiatta o if ! 10¦ CYRUS THE GREAT by Khurshed Navroji Pavri, b.a. (Hons.) 1 Over four years ago the Government of Iran announced that celebrations on a grand scale would be held in the country in honour of Cyrus the Great of the Achaemenian dynasty, who ruled over Iran about 2500 years ago. Parsis in India were invited to participate in hhe forthcoming celebrations, and they agreed to do so. The Government of Israel announced that they also would readily join in the celebrations in honour of Cyrus, the liberator of ancient Israe­ lites from serfdom in Babylon. For one reason or the other the celebrations have been postponed from time to time, and it is not definite when they will be held. Fortunately the Achaemenian kings have left for posterity an account of some of. their achievements in the form of cuneiform inscriptions on mountain­ sides, memorial columns, and stone walls of their palaces. These inscriptions have stood imperishably the ravages of time and man upto now. The ciMieiform writings remained iindeciphered till about the beginning oif the nineteenth century, but now they have all been de­ ciphered and translated. The Archeolo­ gical Department of the present Govern­ ment of Iran is doing considerable research and exploration work, and is continuing ito unearth ruins bearing cuneiform inscriptions, effigies, sculptures in relief at Pasargadae, Perse- polis, Susa and other places, which throw further light on the history of ancient Iran. and However, the announcement regarding the proposed celebrations has aroused a keen interest in Cyrus and his illustrious reign. It is interesting to note that Fir­ dausi does not mention in his SHAH- NAMAH anything about Cyrus and the other (kings of the Achaemenian dynasty. It is a glaring omission in the SHAH- NA'MAH. However, we learn about the Achaemenian kings from the accounts of Greek writers, like Herodotus, Xenophon, and others, and from the several references to Cyrus, Darius, Xerxes, and others in the Old Testament of the Holy Bible. After the close of the Kyanian dynas­ ty, for a long time there was no steady and regular reign in Iran by any strong power. Towards the end of the seventh century before the era of Christ small tribes and groups (TAIFA) were ruling over different districts of the old Iranian Empire. At this time the district of Pars was ruled over by Achaemenes, from whom the Achaemenian dynasty is named. Tiespes, son of Achaemenes, conquered Anshan or Elam. After him his two sons, Aryaramnes and Cyrus I, I 11Having consolidated his kingdom by ruled over Pars and Anshan respectively. They were thus the third and the fourth combining the two realms and other , kings of the dynasty. Aryaramnes was small principalities under his rule, Cyrus succeeded by Arsames, and Cyrus I by turned his eyes ito the Median empire. Camtoyses I. Cambyses I was succeeded He led an army against his own maternal by his son, Cyrus 11 or Cyrus the Great, grandfather, Astyages, overthrew him, Cyrus was {therefore the seventh king of and annexed Media with his kingdom, the Achaemenian dynasty. His mother Cyrus treated Astyages very kindly, but was Mandana, daughter of Astyages, kept him virtually a prisoner until his king of Media. (Media corresponds more or less to the present Azarbaijan. Eoba- tana, near modern Hamadan, was its capital.) Mandana, 'daughter of Astyages, kept him virtually death. At that time King Croesus was ruling over the mighty empire of Lydia. (Ancient Lydia was situated where there is the present Asia Minor with the surrounding districts.) King Croesus is noted as a fabulously rich person. He was related to Astyages by marriage, and he sent an ultimatum to Cyrus war. - Thymbria and Croesus The Iranian name of Cyrus was KURUSH. The Greeks called him KUROS and then the name changed to CYRUS. In the Bible he is called CYRUS. Cyrus oombined the realms, namely asking him to give up Media. Cyrus Anshan and Pars, under a common con- prepared for war. Herodotus tells us solidated rule, and laid the foundation that before he marched his armies of the illustrious Iranian Empire of the against Cyrus, Croesus consulted the time. He appointed Hystaspes as the Oracle of Delphi as to the outcome of satrap of Pars or Parthia. (Hystaspes his intended war. The reply of the Oracle was the father of Darius I or Darius the was that if Croesus carried hits arms Great. Hystaspes is often confused and against the Iranians, he Would subvert mixed up with the Kyainian king Gush- a mighty empire. The Lydian armies tasp, during whose reign our Prophet were defeated in the battles of Sardis and Zarathusbtra flourished.) Thymbria and Croesus was taken Cyrus the Great ruled for about 30 prisoner. Cyrus spared his life, but kept years from 559 B.C. to 529 B.C. We learn him a prisoner and looked after him a great deal about the reign of Cyrus well. Lydia was amalgamated with the , from the writings of Herodotus, who Iranian Empire. The prophecy of the wrote the early history of Greece, Iran, Lydia and Egypt. Another Greek writer, Xenophon, has written a book called CYROPAEDIA, which deals with the boyhood training of Cyrus. There are many references to Cyrus in some of the Ambiguity in the language of the Oracles Books of the Old Testament. is proverbial. Oracle was fulfilled in a manner different from what Croesus had believed it to mean, and the mighty empire that was subverted was his own Lydian empire. 12i ¦ After the conquest of Lydia Cyrus turned his attention to Babylonia; another powerful empire flourishing at the time. (Ancient Babylonia comprised the regions now known as Iraq, Syria and Palestine.) At that time the king of Baibylonia was Belshazzar. His father, Nebuchadnazzar, had expanded his kingdom by defeating the Assyrians and conquering Jerusalem. Nebuchadnazzar conquered Jerusalem in destroyed the big Jewish Temple dnd carried away a large number of Jews to Babylon and kept them in captivity and selfdom there. On two more occasions, in 599 B.C. and in 588 B.C., he carried away into serfdom more Jewish people, and during each raid he took away a large loot of riches and precious treasures from Jerusalem. 606 B.C. e In the Second Book of KINGS of the Old Testament in chapter 24, verse 13, we read — “And he carried out thence all the treasures of the Lord and the treasures of the king’s house.” In verse 14 it says — “And he carried away all Jerusalem and all princes, and the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of people of the land.” Cyrus led his army against such a formidable empire. He conquered the regions right upto the capital city, Baby­ lon, and laid siege to it. The city was considered to be invincible, because not only were there very strong fortifica­ tions, but also the city was adequately stocked with arms and provisions |o resist a siege of a very long duration. Seeing that it was not easy to overcome the strong resistance, Cyrus planned a stratagem. Babylon was situated on the banks of the river Euphrates, and the river flowed through the heart of the dty. Cyrus dug trenches and canals on the side of the inlet of the water outside the city. His strategy was to prepare for diverting, at the opportune time, the flow of the river-water and not allowing it to enter the city. On a festival night when Belshazzar and the people of Balbylon were enjoying themselves and indulging in feasting, drinking and merry-making, Cyrus ordered his men to stop the flow of water from going into the city by diverting it into the trenches and canals. After some time the bed of the river inside the city was dry, and the Iranian army entered the city through the dry river-bed and took the city by surprise. Cyrus captured Babylon, and Belshazzar was killed in the fighting. The mighty Babylonian Empire fell into the hands of Cyrus in about 536 B.C. The first royal edict that Cyrus pro- olaimed was to the effect that all the Jews should he liberaited and given all facilities to return to Jerusalem. There was a tremendous amount of gratitude to Cyrus, and rejoicing and thanksgiving to God on the part of the Jews at their deliverance from the abject slavery of about 70 years. Further, Cyrus gave to the Jews enough money to enable them to rehabilitate themselves in their native land. He also ordered that Jerusalem ( 13should be rebuilt at the expense of the respect. At a time when the doctrine of royal treasury and the big Teittple of the “woe to the vanquished” prevailed, the Jews should be reconstructed. Cyrus set virtue of tolerance was quite exceptional, up Daniel, the leader of the Jews dtad His generous and magnanimous treat- one of their prophets as the shtrap of ment of the Jews won for him the eternal Babylonia. In the Old Testament there are refe­ rences to Cyrus and his noble acts of the deliverance of the Jews, the restoration of Jerusalem, and the reconstruction of kings were very religious-minided and their Temple. For instance, in the Book of EZRA in chapter 1, verse 2, we read - “Thus saMh Cyrus, 'king of Persia, .offered thaniks to Him for the success The Lord God of Heaven hath given me all the kingdoms of the earth, and he hath charged me to build him a house at Jerusalem, which is Judah.” Verse 1 in chapter 2 of the same Book reads — “Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nabuchadnazzar inscription reading ’ king of Babylon, had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city.” After the conquest of Babylon Cyrus attached Egypt, and conquered a part of the country. The conquest of Egypt was completed later by Darius the Great. Cyrus was not only a great conqueror Great, after his conquest of Iran, saw but he was also a very wise and able ruler and administrator. One admirable trait in his character was the virtue of tolerance. Cyrus was tolerant of the reli­ gious and social customs and institutions of the nations he conquered, and he repaired and maintained in proper treated all people with kindness and condition. 46. 0^" 14 gratitude and esteem of the Jewish, nation. In the Bible he is spoken of as ¦‘The annointed”. Cyrus and all other Acfaaiemeiiiaxi aliways involked the grace and help of Ahura Mazda in all their actions, and achieved. This noble characteristic is quite evident in their inscriptions. Cyrus died in 529 B.C., leaving ibehind a very illustrious name in history. He was succeeded by his son, Camlbyses II. On the 'tomh — or ossuary —of Cyrus at Pasargadae, his capital city, there is an “O man ! Whoever you are said whatever place you come from, know that I ajm KuruSh, founder of the Parsi Empire. For God’s sake, do not grudge the handful of dust, which covers my bones/ It is said that when Alexander the . the tomb and the insciription, he was very much impressed as he considered the unoertainty of worldly things. He ordered that the structure shoidd be Q tThe Government of Iran proposes to fifth century of the hold celebrations on a grand scale in Hearing about it Iran claiming Cyrus commemoration of this illustrious king their ancestral king decided to take over reign of Cyrus, as of ancient Iran; and it is i memory of the generous and magnani­ mous act of Cyrus about 2500 ; ago that the present -Government and the their historic people of Israel are anxious to join the Iranians in the proposed celebrations in honour of their liberator and benefactor. In fact it was Israel that started the movement for celebrations of twenty- in grateful these celebrations from Israel by mutual ¦ consent and understanding. Israel really years wanted to express their gratitude for , --------- : emancipation from the “captivity”, for which act of grace and magnanimity on the part of Cyrus they have styled him “The Annointed” in the Bible. c t t ? ? ? ? ? ? « « ? ? <• ? ? ? I ? ? ? « ? ? <• ? ? ? ? t ? ? ? ? ? ? 9 «> I ? • ? ? i TELERAD TELERAO ? ? ? ? ? DISTRIBUTORS FOR Maharashtra, Gujarat, M. P. & Goa. TELSTAR ELECTRONICS Sukh Sagar, Sandhurst Bridge, Bombay 7. ? 15ZaratbuShtra never belittled matter I and what is remarkable is that for their experiments they choose as the venue places farthest from their own local habitation. So callous they are for the safety and wellbeing of others. This state of affairs calls for serious conside­ ration lest the coming generation may curse their forefathers for the mess and chaos they left them. It is remarkable that when we come to the domain of religion we are accfuis- toimed to apply standards different from those whioh we commonly apply to other branches of hmman activities. We see around us so many men-made divisions, groups of men with self-centred interests (and a tendency to exclusiveness instead of unity. We have been internationally antagonised, morally liquidated and spi­ ritually dwarfed. In our effort to pro­ mote the material progress of our own group we have become oblivious of the good of the rest of humanity. The world has advanced materially at a tremendous pace. Modern methods of machinery and science have transformed life. It is true with this progress man has develo­ ped a quickening mind and a keener intellect. But science and progress have blinded us to the fact that there are finer things in life and have failed to bring real happiness among mankind. Some thousands of years ago Prophet Zara- thushtra gave a simple teaching that “The greatest happiness in life is the a’bility to lead a pious life.” He also said “greatest happiness comes to him through whom there is happiness to others.” These are eternal truths which humanity can never change. Nations who call themselves advanced and cultured develop nuclear weapons n,or did he teach to turn back from nor­ mal life of the world. He emphasised the unity of all existence. He showed that all Nature was one and its working revealed immutable laws which were infallible and eternal. Man cannot be oblivious of the immensity of the gran­ deur which prevails around him, the immeasurable infinitude of existence, the mighty rush and whirl of the cosmic order, the movement of energy, variety of forms of organic life and the richness and rhythm in Nature. Men’s life cannot be divided into two watertight compart­ ments, one where natural laws operate and the other where God rules. The laws of Nature work uniformly. They never fail. The truthful claim of Nature has to be recognised. Science and reli­ gion are not antagonistic but both are the interpreters of the same reality. Laws of Nature do not work mechanically but ¦'give evidence of the working of a Supreme Intelligence which science calls the ultimate cause and which religion calls the Divine Will. In fact modem scientists and thinkers like Peano and Dedikin on symibologic logic, Miarch, Russel and Whithead on metaphysics, and Einstein on relativity, all recognise the basic principles of the unity in Nature. It is from the recognition of this single unity of exisitence that will emerge man’s emancipation from the domain of instinct and self-centred sel­ fishness and add richness to his life which has to be led in accordance with the eternal and immutable laws of Nature. ! 17Man paitiakes not only of outward Nature but also of Intelligence that \wptks within it. Man is endowed with ¦ ipipd, reason and’thinking power. Con­ sequently,' ."ipordl responsibility rests upon him. Jhp gr^t law of cause and ¦ ‘ Z > i effect works ^not, only in the material world but also-on rthe moral plane. “As you sow, so you sfhalil reap”. The highest thing that man can ask for is a good mind. As man thinks so shall he speak and do is the great principle of the Zoroasstrian religion. Zarathushtra was the first to give an ethical conception to mankind. Good and evil are not any outside entities but the result of man’s action®. Evil arises from men’s mental propensities to act contrary to natural laws. But the Good is ultimate and absolute and in the end must conquer evil. We believe not in the suppression of evil but in removing it from the minds and hearts Of men by the illumination of knowledge. Fire and light are the emblems 'of our religion. Religion must be a positive thing, a progressive power, a dynaimic force, an eternal truth. The ancient wisdom of the past must once again be recognised in all its sublimity in light of scientific truth. No religion can afford to lay down principles con­ trary to the truths of Nature. Religion must be the evolution of the moral self. It is the eternal value in Nature that will emancipate man. Northing will be aohieved, let alone world peace, until men appreciate these fundamental principles and translate them into conduct in daily life. What is wanted is a teviolution in the ways of men’s thinking, discarding of wrong ideas however hallowed in the name of tradition, a refinement of the moral self, a recognition of the oneness of all man­ kind. What is needed most is the huma­ nism of mankind where selflessness and not selfishness, altruism and not self­ aggrandisement, love and not hatred, sincerity and not the expression of empty sentiments, unity and not discord will provide the mainsprings of human conduct. One day man is sure to recog­ nise this need and cdme into his own. A day may come when men may realise that Jesus and Zoroaster, Buddha, Kri­ shna and Mehomed all tried to teach the same truth, to expound the same primeval principles of Nature, to show the same righteous path and to throw the same Divine illumination in the darkened hearts of mankind. We may well recapitulate what Dastur Dhalla wrote in his remarkable book, “Our Perfecrtirig World”. He says '“Although religion has been with men for thousands of years yet the groans of the world spirit have not abated. God knows his children not in divided groups under different religious labels but as o-ne great human federation united in God’s uni­ versal religion”. Let us hope that the distinctive feature of the civilisation of the future will be that man of all lands will become united in the recognitioin of a single moral principle which rules all, which partakes of the same Divine Light and converges to a common ideal, the Fatherhood of God and the brotherhood of mankind. % 18THE PAWN OF “KHSHNOOM » z- , {Contd.) 1 Training of the Master P. N. Tavaria. Here an important question arises before o ‘J?®. education home of Surat, he beyond the 3rd dard. We j— un-educated. What from important question and knowledge. When he left his native had not studied or 4th vernacular stan- 9 ELECT RON rC ENGINEER, A. 1. E. R. E. (U. K,) A. 1. E. E. E. (LI. S. A.) A. 1. Mar. Tech. (India). Radio Officer. flitz^nri- NT partaking of meals, attending Nature’s calls, &c. About the method of “Sinah^iBr. by which the Master received *th of aa Ws knowle^, it is stated in the Ilm^e-Khshnoom transformed him Introduction to his a veritable state of illiteracy to be No. 1 (,n. 7) • a Master,of Knowledge ? and all that withm the s*hort span of his three years’ Stay at Mt. Demavand ! It is important to state, .that the usual method of i books was ; The methods employed ------- 1 as imparting training through not resorted to in his case. I were what the “Sinah-dar-Sinah ’ sort of trance visualization before Master described (heart to heart), and through mind’s eye of objects and to the earth »» Sijda” (a ----- ! his events relating it uA.'if- of *‘Sinali- 4 It, therefore, becomes a duty of a Zoroastrian to purify and guard the atmosphere by means of Sadra Kasti, Avesta-Manthras and other purification methods prescribed by the religion. J- If the requisite procedure of this section of the religion is rightly followed with efforts made to suppress bad thinking, the mind will automatically take a natural turn towards good thoughts only, and develop good conscience, whereby one would acquire a blessed ideal life as encouraged by Zoroastrianism. Cavas H. Paymaster Mithib.ai Villa, Khanpur, Ahmedabad, 5-4-65be it a trousers-shirt combination or skirt and blouse combination or sari-blouse or choli combination. Anything you hide you are ashamed of. Psychological make-up of man is not capricious. It is uniform. A timid soul must carry his timidity into other fields of life and quite frequently face failure staring him,. If he had the courage to say to himself ‘I am a Zarathushti and so am I wearing these symbols he might probably jump the hurdle. Fashion has become such a bogey with some that I know of a case in which a Parsi office employee could not attend Note:— Just as every group has it s symbol and frequently enough its uniform, Sudre and 'Kusti form the uniform of the followers of Zoroaster’s creed, credo and religious lore. Some (people 'become childishly sensitive to fashion and feel shamed of wearing these — our emblems and our uniform. It represents the Uni­ form of the soldier fighting the Satan and instead of feeling ashamed of donning Sudre and Kusti one should take in them pride which the Kings and the warriors of our ancestral days took 111. mwiii. .. .****^0 ¦ 1--- 1--- 1 fight for, die for — all that and more for of his trousers had gone wabbly. Can that symbol. Symbol is a basic emotion you beat it ? And can you beat it at force which impels a person to action head-clerk level. (I do not know whether even t____— who discard this ennobling symbol — combine of Sudre-Kusti lose the urge and the spur that go with them. Many discard them out of their timidity, who instead of living on merit and urge prefer to put up an outward show of some face off as of fashion and mistaking man in them. A flag ! people would live for, office after lunch hour because the crease fight for, die for — all that and more for of his trousers had gone wabbly. Can that symbol. Symbol is a basic emotion you beat it ? And can you beat it at to the extent of desperation. Many he has or has not discarded SudrC Kusti). On the other hand some people argue that symbol is not necessary for a clean life, reverential to one’s own Faith. True, very true. If both the things are as claimed. You are reaching your Salva­ tion. it is round the corner — if there are no ‘ifs’ and ‘huts’ to follow. We commonly talk of ‘selective affinity but we seldom talk of ‘selective repulsion’. own saving superiority of passing persons of fashion as man of greatness. Every­ body likes fashion to the extent to which discarding our symbols is the conce­ it imparts dignity but not the timidity that impels a person to hide something. and ‘buts’ Some of them have mortal fear of being considered primitive in their outlook on life, which they think these symbols thrust on them. A man with conviction is always honoured — fashionable or just plain. Honour is not bestowed on persons in inverse propor­ tion to the length of their underwear jutting out downwards or upwards from whether he is their oiitermost fashionable apparel ssion to salvation may be it exhibits ‘selective repulsion’ and covers up an omimission or commission under the guise of fashion. Fashion covers up many ' things which never are or were in fashion in society. Persons of average intelligence, avera­ ge capacity and average social aptitudes when they feel the desire for novelty — direct their attention to destroying and doing away with innocent established 261 J Uniwe stand, customs and virtues. Being of average level they have no creative capacity and so rest content with the negative phase of creation. Destruction is change. They cannot substitute for anything they change. They have not the power. They may clean bowl out a few wickets but cannot score runs again. Theirs is either a game of defeat or a draw and very often a draw in favour of their opponent. They usually dislike the word orthodox — because they do not understand it, even though they know the etymological meaning of the word as one holding the right view or opinion. They break a custom, usage, practice or belief to pose as those who claim' right view or opinion the latter Alfred Adler has said ‘Annihi- to prevail. If they are successful in turn liatiofn is also a form of solution’ for they become orthodox. Their selective those who have lost respect for their repulsion becomes part of themselves. ‘Defiance’ is their motto. ‘Old order changeth yielding place to new’ is the quest — No one to question them is their successful defiance. Cycle is com­ pleted. Q. E. F. Total outcome a big Zero — poither reform nor self-advance­ ment — just a fashion with a difference. We are often asked Can we not do without SadreKusti ? Yes we can. We all have freedom — including the freedom to commit’ folly — divided we fall. By losing the group feeling we gently and imperceptably fall — firstly through callouness, later through disruption and still later through dispair in the absenice of any zeal and earnestness for group sense. A college student once asked me ‘What would it matter if we as Parsis ceased to exist’ ? It would not matter to the world. But it would matter to the Parsis. There are always several solutions to a problem'— some adequate and some inadequate. Of r <¦ group and lost zest for living their own way of life. “Why should I excite myself over it ? When-nature catches its priso­ ner there is no escape. And we are all nature’s prisoners. So I sit tight and take another drink. There is only one proper way to become extinct : with Dignity”.r i Reg. No. B 961 - •2x 20^2^^20^20^ 201^2^:20^2^ { KHORDEH AVESTA (JN ROMAN SCRIPT) t 5 ‘'/f ‘'<.s 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: » ? • 44 » • ¦‘*4-^ Publishers’ explanatory note. Guidance for pronunciation. Note for reciting prayers, Ashem Vohu, Yatha Ahu Vairyo^ Kem Na Mazda, Ahuramazda Khodae, Jasame Avanghe Mazda, ~ Niran-gi 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-Chehar Nima, Mah Bakhtar Nyaish, Ardvi Sur Nayaish, Atash Nyaish. Hormazd Yasht, Ardibahest Yasht, Srosh Yasht Hadokht, 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, Saturn Karda, 101 Names of Ahuramazda. i Price Rs. Six ( Postage Re. I/-) Jehangir B. Karani ’s Sons 12-B, Sir P. Mehta Road, Bombay-1. Tele: 261289. Estd. 1893 Karani’s AU Khordeh Avastas are available at Warden's (Mysore) Pvt. Ltd. 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