Jul 1965

1 ?¦ VOL. 1 No. 9 25 Paise^ * I i ^LUTTii*. new medium for old wisdom ¦r.. \ » ySth’’ 5®^ JULY Sit! .S' ''V‘','l r<;'?3 kU t < ELECTMMIC eWCHMiKe A.1. £.*.£. A.L£.C.B*M A.L«far.T«(ft.(MMr MaOffMb fcl (Courtesy —]tm-t-l»mihed >1 i- '*'A ’* ? > '«• •f I-; ! 5 I ;1 VOL 1 Nq . 9 JULY 1965 Contents : EDITORIAL Dr. Dadabhoy Nowroji Zaratiioshtno-Deeso —by P. B. Warden B^Edte-Mazdyasni —by Dasturji Khurshed Daboo Humour in the Luggage —by Teena R. Patel .. Trana hah of Udwada —by Dr. P. A. Dalal Magians or Magi —by P. N. Tavaria Page 2 3 6 11 16 17 22 r ¦ Managing Editor: P. B. WARDEN. M.S. (Bom.).D.P.M. (Bom.) ADVISORY EDITORIAL BOARD Dasturji Navroz Minoeher-Hom|l, M.A. ^-yad Dr. M. D. Karkhanavala, M.Sc., Ph.D. Dr. R. H Cooper, M.S. (London), F.R.C.S. (Eng.) ttra. Cool K. Saviduhah Mrs. Sheni N. VaaiCdar, M Com Dr. R. C. CoopOK^ M.Coro., Ph.©. (Econ.), F.C.A. ?•r. Jehanglr F. Shroff Prof. Plidir Ardeshir Mody, M.A., LL,B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed, t Single Copy: 75 paise. Yearly subscription for 12 iWues Rs. 6. lidnid* Sb. 15 for U.K. and 2 doflars for U.S.A. Office Address : C/o Warden ’s ( Mysore ) Pvt Ltd., 373, Grant Road, BOMBAY 7. I -i .’ ‘i’b ->s . J J ja and edited by Editor-Proprietor P. B. Warden from 878, Grant Road, Bombay 7 by hjm at Godrej Memorial Printing Press, Gamadia Colony, Tardee, Bombay 7.(te il al In each issue of Parsiana we are having an article by Mr. P. N. Tavaria, on Khshnoom — the Esoteric Philosophy of Zoroastrianism as conveyed to us by Ustad Saheb, Behramshah Navroji Shroff. Our comment in May issue indicating my personal lack of belief .about Alchemy being a practical solution of the financial source of Ustad Saheb ’s needs has been resented by Mr' Tavaria. Unshaikeable belief is the basis of staunch Kshnoom philosophy and that need not be tampered with by measures of m.aterialistic rationalism. They do not go together. Walking along I picked up an old copy of Modern Religious Trends by Lewis Harrison Christian from a road-side book-seller, from which I quote as under. “In this age we shrintk from thinking. We love books that are superficial and easily understood. Yet it is ai fact that it often does US more good to read a book we do not fully understand ..... . As our soul reaches out after higher truths we grow. Knowing this great truth ........... the Lord has given us scriptures hard to be great truth... understood”. Dr. Dadabhoy Nowroji is an Institution in himself. In this issue we are touching only his exterior. Real Dadabhoy was a complex of simplicity, character, intelligence and divinity, which in the next issue we shall try to fathom. Dasturji Daboo has laid bare before us the samples of Sadhus, through whom several of our people seek their salvation or solution. One most important point in his article is that nothin g can flow constantly and therefore too long fixation in Vanvas cannot go on giving divine Institution like a clock-work. What is achieved must be shared — as all Prophets did. Report of the function on Zarthoshtno-Deeso is carefully narrated and is self-explanatory. Mrs. Patel has enlightened us on travelling light and staying bright, gluttonous and noisy with a Transistor to boot. The Reprints of Iranshah of this issue and of the Early History of Zoroastrianism of the previous issue were handed over to me two years ago by Late Dr. P. A. Dalal. Both are reproduced Verbatim. This issue is a good cross-section of the Parsi outlook on what a Parsee wants to look out for. IKruschev ’s threat to wipe off North Western Europe on p. 8 is incidentally added by the Editor] ) ¦'IDr. DADABHOY NOWROJI fci % 'life ’t- i I . ? Under the auspices of the Bombay Parsi Association every year the function of death anniversary of the great patriot, great soul and great man, is arranged. In the morning after religious ceremonies the statue of Dr. Dadabhoy Nowroji, located prominently in the traffic round of Flora Fountain, Bombay, was garlan ­ ded. the family to divert his life in some other * sphere of life. He gave a vivid descrip­ tion of the event of the return of Dada ­ bhoy from England after his flights there for India ’s emancipation. His coach starting from Apollo Bunder was drawn by four stallions and Bamji as a young boy ran parallel with the coach upto the University Garden (just where the func­ tion was being celebrated), before he could get the chance to touch the hand of Dadabhoy. However, when he could touch Dadaibhoy, the police sergeant struck the hand of Bamji boy with a stick. Dadabhoy stopped the police offi­ cer from doing any such thing. Dada ­ bhoy was disparaged respectfully in England as “a black man with a white heart. ” By the way Dadabhoy was abso ­ lutely fair in Skin. Shri Madhavan narrated landmarks in the life of Dadabhoy. His father died in his childhood and he was carefully brought up by his mother Manekbai, from his initial schooling in a Mehtaji ’s class to his advance college education in Major Bamji said that every Indian Elphinstone College. He was a student owes much to the GRAIND OLD MAN in a class by himself from the lowest OF INDIA — s 41 SISI —Dada- standards to the highest in the scale of bhoy Novroji. Dadabhoy was bom in academic studies. He shone out at every 1825 in Bombay and not in Navsari, as stage and was a cynosure in the eye of is commonly (believed. He belonged to all his teachers and professors as a pro- the Athornan group of Dordi family of mising pupil. Sir Perry, the then Chief Navsari and was ninth in descent from Justice of Bombay being struck with the famous Dastur Kamdin. All his Dadabhoy ’s intelligence volunteered to ancestors were in the profession of bear half the expenses of sending him to priesthood and he himself was also a full England for higher studies if the other fledged Mobed, but was the first out of half of the expenses were defrayed by The evening function was held at the University Convocation Hall. Shri Jam- nadas Udani is an inseparable link in a chain of all functions of all Parsi patri ­ ots, and so was he here in close collabo ­ ration with the Bombay Parsi Associa ­ tion. In fact it was Shri Udani who star ­ ted (or at least revived) this celebration function ten years ago which is conti­ nued to this day by and with the Bom ­ bay Parsi Association, with Udani as its moving spirit. The function started with prayers led by Dasturji Navroz Minocher-Homji, Mr. Madhavan, the Mayor of Bombay, presided. SISI (( 3not as a national leader 'but as a national soldier. On 8th August 1942 when Ma-! hatma Gandhi addressed people in his Quit India speech he recalled the imemo- ries of Dadabhoy and drew inspiration from that one word “Swaraj, ” that Dadabhoy had coined. We are not oete- brating the name, we are celebrating the spirit he lived for and died for. Dada- Sir Jamshedji Jeejeebhoy. Somehow this congregations. He had sown seeds of did not come off and Dadabhoy joined independence. Appointment of a Royal the Secretariat on a pay of Rs. 140. Later Commission for inquiry into affairs of on he became Professor Dadabhoy of India was the result of his incessant Elphinstone College in the subject of struggle. And he struggled because he mathematics. In 1855 Cama & Company claimed “I aim an Indian first, I am an sent him to England in charge of their Indian last ”. business there. Janab Salebhoy Abdul Radar, the Ex­ In 1851 he started a Gujrati paper Rast Mayor of Bombay, described Dadabhoy Goftar. He was for some time the Diwan of Baroda. His fights for liberation of India won him many English friends in England and in 1866 East India Asso­ ciation was formed in England with English members in favour of Dada ­ bhoy ’s fight. In 1892 he was elected to the Parlia- ibhoy had no parochial or communal ment as a Liberal. His lecture there in loyalty. He was the man of India. Saleh- 1894 on the Unibritish Rule in India sur- bhoy Sahib deplored the present day prised other Parliamentarians and that parochialism and groupism of opportu- led to formation of a Royal Commission nists and wished the spirit of Dadabhoy on which Dadabhoy was also a sitting to prevail; which he found missing in member. politics, economics, administration and With his labours Congress came into of today. existence in India and Dadabhoy became its president in three sessions, in Bom ­ bay, Calcutta and Lahore. Mr. Nadirshah Mullan gave further the duty of ruling parties, who today details and expanded the general narra- owe their seats to the initial struggles of tion and specific incidents and events in Dadabhoy, a lone soldier against a giant the life of Dadabhoy. He said it was power. Dadabhoy who coined the word Swaraj and worked for it selflessly and coura- ^hich the British described as Mutiny geously — a lone fighter then, when any but which in reality was a revolt of the complaint was a sedition. Dadabhoy people. Revolt is the spontaneous turn- wandered from place to place and coun- ing over of the people against authority, try to country explaining the case of Mutiny is pre-planned armed aggression India 'before the tribunals of human against authority to overthrow it. Baha- % I * ej- I I -¦I 1 Lodking at the small gathering he remarked it was too small looked at even from Communal approach. Celebrations of Dadabhoy ’s anniversaries should be ? He turned to the struggle of 1857 i 4r a ,v ¦ V I 4 durshah was captured, and Salebhoy Saheb quoted a few lines of ’Urdu poetry of Bahadurshah who was writing under pen name of “Zafar ”; “Ham damo me dam nahi Ab (khair mago jaanki Ay “Zafar ” has ho choOki Shamsheere Hindustanki. Gaiziome boo rahegi Jab talak Imaan ki Jaake Londontak ladegi Shamsheer Hindustanki ” Dadabhai did go to London and fight there. Shri Joseph John, himself a “Friend of Trees” mentioned Dadabhoy also as one of them, indicating his love of all things living. When Lord Curzon made Partition of Bengal it was Dadabhoy who started Campaign hand in hand with Surendra Nath Bannerjee to em ­ phasise a point that India was not spine­ less and to show that Indians had back ­ bone. Shri Jamnadas Udani spoke of exam- plary simplicity and lofty character of Dadabhoy, which we shall treat as a separate article in the next issue. Everybody in the gathering experien­ ced silent, sincere empathy, when Dada- bhoy ’s two grandsons Mr. Kersasp Arde- shir Nowroji and Mr. Ardeshir Dadina were introduced —¦ as chips of the old blodk. J. E. DASTOOR & CO. ELECTRICAL ENGINEERS & CONTRACTORS SPECIALIST IN ERECTION OF POWER HOUSES, CABLE LAYING & JOINTING UP TO 22 KV H. T.-L. T. STRUCTURAL WORKS OVERHEAD LINES AND INDUSTRIAL INSTALLATIONS. « 204, Princess Street, BOMBAY-2. Telephone: Office 20 3 57 Workshop Stores j 76462 5ZARATHOSHTNO—DEESO REPORT 6 by P. B. WARDEN It is the day oif the death of Prophet Zoroaster and is dated on Khorshed Roj of Deh 'Mah. This time it occurred on Sunday 6th June 1965. There was Jashan ceremony at many Fire-temples and lectures at several institutions and places of worship in remembrance of the death of the Holy Soul. At every place there was mass prayer Following is the report of the function held at the Anjuman Atash-Behram (Bombay) when Mr. Savak R. Vakil, Solicitor and Notary Public, presided and lectures were delivered by Ervad Dr. Karkhanavala and Dasturji Kaikhushru Ku tar, in praise of the Prophet : (Selections from Ham-Bandagi) Yanim mano, Yanim Vacho, Yamim Shyothnem Profitable (are) ideas, Expansive (are} words, Proliferating Ashaono Zaxathushtra {of) Holy Zarathushtra are fdeods) (Yajashre Haa 28) Zarathushtrem Ashaonem AsS^ae Raltum Vazm aidp Zarathushtra the Righteous, Righteousness's leader we revere /Zar^thushtrem Ashisfo^o — Fs^aviasliiiii VaznvMd ^ Zarathushtra, the Righteous {his) fravashi w revere, (Zarathushtrae ShraMalo Yazmalde Zarathushtra’s divime words we revere Zara^iifsbitiia'he Daenam Yezmaide Zarathushtra’s Faith we revere ZarathusHtrahe Varememdia Takeshemclta Yezntaide Zarathushtra s Practices and religious laws we revere (Yajashne Haa 16) Halam Hudastem^ = 55 Hukhshthretemem = Raevastemem = Kharengha-Ohasitemem = Yesnayotemem = Vahamyotemem = Kshnoothvotemem = Frasastotemem = Amongst the living most wise n H n )> I most lordly „ most influencial most brilliant most worthy of worship worthy of honour „ worth pleasing most honourable 152 >> Fravardin Yast-Pa<'a .1We further praise him as follows in para 88 of Fravardin Yasht. Noit mam vispe Yejta-anghaho Anusent am fraorechint a ; Aaat mam aevo Zaratbushtro Anusentam apayeiti (Ashisvangh Yest — para 19) All the yezats (together) have not been agriculturist) who brought despite my desire to the contrary. a As neither of the speakers needed introduction Mr. Savak Vaikil, the Presi­ dent, after a very short speech (as it should always be) asked the speakers to address the meeting. He was the first to grasp the Daen of Dadar Ahurmazd and propagated it in its true essence and spirit as the first Athornan (member of the priestly class), the first Rathestar (strong fighter protec- able to break me against my will; but tor) and the first Vastroukshan (the Zarathushtra alone has overpowered me farmer, pnosiperily and plenty to the country. He vigorously advocated agriculture as the basis of peace and plenty. He vigorously defended the durrtb-mute cattle as the instrument of prosperity. He vigorously advocated the principle of immutable Truth, the Eternal Verity. He advocated respect and unshakeable obedience to the ideas, ideals and teachings and formulae of the Religion of Ahurmazd, and all things created by Him. Furthermore as per Jamyad Yasht pinned down the age of (Para 79) He was blessed with the Divine Khoreh (quintessence of the unseen and unfathomable hand of the Almighty that enveloped Him into that aura — far superior in protection to the “air- Ervad Dr. Kar'khanavala described Zarathushtra as the First Prophet and first amongst the Yezts, worthy of worship as the Inaugurator of the Dawn of human wisdom of the relation of man Zoroaster in some remote past around 6(X)0 B.C. in contrast to several modern scholars. Western and our own, who place our prophet in an age about 600 B.C. He refuted the claims of the latter umbrella ’ of tactical defence forces). S^^tip of scholars on historical grounds. Under such protection He held His prime wherein long intervals of several dynas- position — first in order of time, rank missing or not narrated, and and importance — in excellence of Truth worse still mixed up with old and re^nt and Truthfulness, in exercise of the ‘ - - powers He wielded, in the brilliance of Aryan age and the Arya-Vaiyo (the loca- on a flimsy similarity of names. The the light he shed and in the mighty ‘ion of ‘he primitive Aryans) contribute success of His Victories. reliable evidence which read in context with our Hoam Yesht support- the argu- That is why Angremino (The Satan ments placed by the speaker. Hoam Yesht Surrogate of the Gathas) fled, away from describes an age of unchanging climate Zarathushtra, admitting his abject surren- describes the era of King Jamshed, der of status and submitting himself to as an age of unchanging climate th; superiority of the Prophet saying : an without heat and without cold, when all 4^ 7remained young and did not die till ripe old age of several centuries. Why death overtook man even t— say. Perhaps the answer Having thus fixed the era of the ice- age and thereby of King Jamshed, the speaker showed that since Zarathushtra was born about 2700 years after the deluge, the era of Zarathushtra is fixed at about 8,300 years from* now or about 6,300 B.C. He further pointed out that it then is difficult to • is in the conclu­ ding comments of Mr. Vakil 4 at about 8,300 years from* now or about 6,300 B.C. He further pointed out that it is significant that Zarathushtra was the > dad, where in it is stated that in the reign now Prof. Daprey of Pennsyl- (Death is a certainty life is a necessity) The speaker further referred to Vandi- gj-gt (bring agriculture to the world, of Jamshed the entire land (now the polar region) was congealed into one __________ mass of ice from the depth of the ocean j^now as the birthplace of to the top of the mountains. (Frozen ^arathushtra and further that this event areas are pre-requisites of snow-slides, floods and deluge. They normally occur on small scale with rise of temperature and melting of snow after every winter in cold areas c. — once Western Europe which he eould bring on H-Bombs over Arctic region. Heat gene­ rated by fission of an neighbourhood of 20,000,000 degrees.— P. B. W.) The speaker then gave vania State University has shown the world’s first agriculture was in precisely of the Earth. Kruschev threatened to wipe out North- He stated that Ilm-i-Khshnoomist have ¦H-Bomh is in the of the lofty traits of Lord took place nearly 9,000 years from now. Thus the speaker concluded that from all evidence scientific, religious and his ­ torical (the early Greeks have always lu wipv _ ____ given the date of Zarathushtra at about with artificial fioods 6400 to 7,400 B.C.) the ena of Zarathu- by dropping shtra is fixed at .about^6100 to TOO KU always put the period at about 9,000 years from^ now. Dasturji Kaikhu^hroo Kutar pointed r- «!rientific evi- out some of the lofty traits of Lord me speaxer men gave scieniinc evi uui aui v dence that this great historical Deluge, Zoroaster and emphasised the need 11’000 us all as true Zoroastrians to take a yow years from now as .proved by Dr. Erving to stay, live and1 die pacca of the Lemont Geological Observatory, Zarathusti. The key to this hope is to Cotabia University, who used the vigorously and yet secure p and method of determining the age of a once quiet. Live in such a way as 5 living object (man, tree, grains, fish, never going to die and pray o earnestfy organisms etc.) on the basis of its as if you are going to die just today carbon-14 ’ (a radioactive isotope of Prayer should .be constat and just in normal carbon) content. Once the object time of troubles and difflcute. Constan^ ceases to live (i.e. to breathe and there- i—- by maintain < C-14), the C-14 content decreases at the Guzar (J < Prayer should be constant and not just in * . ____i.____ A. remembering of the teachings O'f equilibrium amount of prophet is C-14), tne C-w comeni ucvicaavo av ------- v- . rate of 50% in about 5000 year periods, life here to the other world. It » an Pull- ¦ i necessary for easy (crossing of the Bridge) from 8A thing to le^n to put ouf full faith in God proportion we equip ourselves for the and ^y only on Him to protect us “Pool-Guzar ” (crossing of the Bridge) to against all evils. Evils and misfortunes the Beyond, where at the Dawn of the will^ come all the same because they often Chaharum (fourth day of death) meet anse from large and impersonal causes our own Kerdar a miiror image of our but we shall be better able to withstand life and deeds. The Kerdar presents itself their adverse effects and develop more inner strength. What should be the home ¦s anse from large and impersonal causes as a beautiful enchanting female or a hideous monster as the reflection of our I ! ¦r According to the Shariyat of the A 0 of a true Zarathushti like ? There should Iff® lived and lost, be incessant resonance and reverberation of the Mathra-vani (the vibrations of the Koran prayers are to be offered volunta- Zoroastrian prayers). There should be rily as a form of pleasure. It is an honour the fragrance pervading all round of the to bend to the Will of Allah. A Vazir of incenses offered on our Holy Fire in a Shah always used to say “What Allah some ceremony howsoever humble it be does is right ”. The Shah went hunting in a Zarathushti ’s home. It is a pity that one day and was bitten by a snake on his the present generation is discarding the finger. To save him, his finger was cut. excellent habit of praying before an When he complained to the Vazir, he Afargania in a process of give and take replied “What Allah does is right ”. The with the Holy Fire. We give the offering king who was expecting sympathy, we receive the blessing. We must discard became very angry and relieved the aping the West and re-establish our Vazir of all his duties and estate. The homes as truly Zoroastrian homes. Little Vaizir again replied “What Allah does is knowledge leads to Atheism deeper right. ” Some time later when the Shah knowledge leads to wonderment of the was out in the jungle, some people Divine. Ceremonies of (the Pav-Mahel, caught him and took him away for such as the Yezashni set up magnetic offering human sacrifice. When the puja- forces around and a replica of the reso- priest saw that the king did not have one nance and form of Yezashne arises in finger, he said, “This is not a complete heaven. Such a belief is not far fetched, man. He will not do. Let him go.” The There are some schools of modern king then remembered the Vazir ’s words, psychology which promote the idea that So on whatever occurs here has already had a summoned his ex-Vazir and thanked rehearsal in the universe. Here we take him. But then he asked, “in any case' the corresponding stand that the replica Allah did right but what about you.” occur both ways. We in our religion The Vazir replied. “What Allah does already have the concept of Gunj-e- jg right. ” If you had not dismissed me Dadar (a storing place in the custody of and if I accompanied you on the walk the Lord); what goes there comes back to tfi^y would have sacrificed me. Faith ds and perhaps something more — Grace and constant prayers had saved the Grod. If we can return grace in equal Vazir. returning to his flkingdom, he 59 9I i 1 I i 1 j 1 i 1 A pupil puzzled and tired with the problem of duty of daily prayers com­ plained to the Guru “But who could do it everyday? ” The Guru replied “All right, pray just one day before your death. ” Any deed you do during the day in the name of God and offer it to Him is your prayer. Our religion is the soul of our community — that is why we are surviving — if that soul will disappear from our corporate life we shall also pass away. It is a clarion call to re-establish in our homes our truly Zoroastrian ways, customs, ceremonies and path of life — all those which have paid us ample rewards and will continue to pay us well. Mr. Savak R. Vakil, the President of that gathering, was just superb in his sense of proportions. He was pithy, expressive and to the point both in opening the proceedings and in conclu­ ding the function. It was just one pleasant occasion when no one prayed that the President shall end his harangue. He opened the proceedings very expre- ssivley SRI d — — Everywhere outside it is bright only within it is dark. He referred to the Khorshed and Meher Nyas, whose inner significance we have set aside. The light of Khorshed does not penetrate into us and the mystic powers of Meher (Mithra) do not enlighten us any more — as they should. Aban, though Herself unpolluta- ble, is not invited to purify us and Atar (Atash) we smoke and crush under our feet. Thus are all our ancient lights dim ­ med. He then called upon the speakers to enlighten the gathering. In his concluding speech equally short and direct he lamented that mankind in general and so we the Parsis too have forgotten the values of life. Manasani, Gavashni and Kunashni, the counter­ parts of Gnyan-Yoga, Bhakti-Yogh and Karma-Yogh are losing ground. Beatles beat our heart-throbs and unreal queer ­ ness and oddities derived from stage and screen rule our inner life. We are not paying our Income Tax to God for all that we earn from Him and we loiter about paupers with an over-draft of Bhakti unrepaid. ”*1 He narrated the case of a Parsi Barris ­ ter, who had just returned. He went to an Atashbeheram. He felt ashamed of being seen bending in obeisance to the Kebla, the throne of Fire. He returned without paying his homage to Fire and narrated his story to the President. After a few days he came back to the President and told him “Savak, I just managed to go to the Kebla, bend there and pay Homage to fire one afternoon, slyly when there was nobody in the Atashbe-. heram. ” Bravo 1 IN MEASURED UNITS “Anyone who thinks by an inch, and talks by a yard, deserves kick by a foo-t”. 10 1RAHE-MAZDYASNI ASCETICISM * In India there is no dearth of so-called Sadhu, Sanyasi, Vairagi. Some are in Vanvas (living outside the inhabited places i.e., living lonely in van or jungle) and many more in the thick of large cities. In Europe there are a number of ¦monasteries where Monks and Nuns live in a segregated world of their own. In Burma, Ceylon, Tibet and other Buddhist countries there abound large numbers of Sanyasis. They all live on alms or charities set aside for their maintenance, some in enchanting places like Rishikhesh, Kai ­ las and others along the hanks of the Ganges, where there are innumerable temples. The Jains likewise establish their Derasara. T 5. I * Some time back President Radhakri- shna expressed his view that ninety per cent of them are deceivers (humbugs). Donning the robe of the Sadhu is enough to create self-deception in the minds of many people who then welcome them and even worship some. Their worship ­ pers believe that the win and the power of any person who abandons the attach ­ ments of family life and goes into Vanvas may be something extraordinary, that they may 'be great souls, and acceptance of them as such would open out the doors of God’s blessings for their bliss. The Parsis have no Sadhu class. Some of the persons of our religious fold are by Dasturji Khurshed Daboo. therefore attracted mainly with personal and selfish motives, to Sai, Fakir, Baba, etc., of other religious sects. Some of these so called lofty souls reap a rich harvest from their clientele of daily visitors, for tips for figures and race horses, etc., others may be entreating for a baby boy for progeny and still others for a fatter salary. Many of such over­ anxious innocent souls run to the astro ­ loger (for exact future computation of life to come). Everybody has some attrac ­ tion for some miraculous supernatural, hence the talk of some Alladin ’s Lamp or an Open Sesame is made to flow amidst believing persons by some ‘Ser­ vant Of The Lord’, offering prosperity round the corner. The first and foremost thing we should know here is is it necessary for a person to go to Vanvas (living in loneliness) ? for there are several motives which may impel a person to Vanvas. Does his soul really progress upwards in that way ? Furthermore is it the Command of God that the truth can be found only this way ! Vanvas inclinations and objects (1) There is a class of people in society who detest work. They love living in an easy going way escaping from their duties to the family and living on alms and fed on charity. With addiction to if, . ¦V. 11 -some dope and living in a semi-dazed love or mercy. Seeing Satan all round he condition they give the impression of sees Satan ’s contrivancies all over and being in Samadhi. In genuine Samadhi passes his life accepting this situation (semi conscious state of contact with the passively. He concerns himself with Infinite) the mind is attuned to the higher nothing except taking all care and Godly state with intoxication of the caution in defence of his way of life. (Ill) In Iran there was an ascetic Divine. But where sham prompts the lazy to the shameful life of lust for leisure it seeks to live without work on morsels Mani. He taught that the earthly of alms, denial of duty, leaving one’s family to its miserable fate, without any recompense or solace. They thus get the benefit of being a ‘Bawa ’ in an effortless way. I know of instances where college students finding studies too much of an body was the house of Satan and there ­ fore it should be pestered and crushed. Such an attitude is a form of Hath-Yog. They suffer whip stripes on bare back, lie flat over a plank riddled with nails, put on heavy furs, suffer hunger, delibc- effort for them have become Sadhus, P^ss nights all awake resisting Just because body can live without work misery does not cease to pester them. When Gautam Buddh asked one of such pseudo-sadhus ‘Are all your desires soul delights at the suffering of the body, and cravings gone away by your walking Normal sex urge is their greatest bogey, out into the jungle? ’ He confessed ‘My Mere touch of a woman is sufficient to internal turmoils had also walked out send them to penance by fasting. sleep, hold the body or a limb indefina- tely in some awkward posture until arthritis permanently fixes him in that position. They have a whimsical idea that •*' ¦’.1 with me. Even though the worldly plea ­ sures are out of sight attraction and desire for them still pester me. ’ '¦S Sadhus of the Swaminarayan group observe this rigidly. There is little wonder that those who crush their fine (II) There is another class which for sensibilities end up in cruelties, perpetra- no rhyme or reason works up hatred for ting them on self and others and exalting the world. Many Christian monks show their ghastly distortions of mind and this trait. They disparage world and body. Of course they develop fortitude family life and remain in constant fear of through obstinacy and call it will-power, being caught up in the snare of the Satan. But there can be no hope of any lofty They hide themselves in some lonely teachings or m^age from such mis ­ place and keep themselves busy trying to directed stubbornness. They are just fiercely keen for such exhibitionism. e save others from such snare. Such a sadhu does not like giving service to society. He is preoccupied with the (IV) There are other Sadhus who are thought of escaping from the sinful anxious to gather a number of chelas world. He just sees sin all around. Due (pupils, followers) and be their self- to this hatred he is unable to develop any appointed Master. Anyone such with a 12 I ,1large following begins to pass off as a prophet; £ Thear aim was to prepare themselves to receive light of the Divine and pass on the message of their experience to the ^akta Akha has rightly described people. After this aim is fulfille d they them “When an ignorant follower meets always return to the people and lead an avaricious Sadhu they work out their industrious and active life of social own fun and frolic. service. Loneliness in jungle, mountains, plains, seaside and such natural pheno ­ mena help them to appreciate the lofti­ ness of nature and incorporate their aura for the understanding of the Divine omnipresent in the world and the Uni­ verse. Loneliness of retreat is helpful, for unless the mind is quiet and the heart unruffled by upsurges of emotions, the soul can never realise the secrets of the a Chela after getting tired of his ‘panth' leaves it and re-joins the world, he gives out the hollowness of such Maths (abodes of the saintly.) There is a famous book of a Christian monk who has exposed the inside story of a monastery where he had passed twelve years. Desires and Duties of a true Sanyasi Here the 'keen desire is for prestige. Such groups have often come to blows. They occasionally pompously ride an elephant, with a colourful umbrella overhead, and impress innocent simple folk with their self-inflated greatness. Such variagis just only in name are full of human frailties, such as fiery anger and deep rooted jealousies. Many a time aV-T" vxxw J. . , p 1. X 1 ,¦ Almighty. Keeping out of reach of bad habits and addictions is helpful. Self- deni^ of the pleasurable sensations teach Temperance. By this drill and training the body, the mind and emotfions secure a balance and (only then can Intuitional hints be grasped and the way of the solution of the problems of life be cleared. Only at such times can an impor ­ tant formula of altruistic service be worked out which can later benefit the When some keen honest followers of world. In the state of peace released from some prophets take to the path of relin- the molestations of anxieties, eagerness quishing the world and entering some to serve mankind increases and also the abode of peace and quiet they are over- desire to secure partners to share the whelmed with desire for true knowledge, benefits of the solutions discovered, opportunity for meditation and learning the gentle control of one’s senses and directing them through proper channels to some purposeful end. Hurry-scurry of danger is that, keeping too long aloof a city may be unsuitable for study and from worldlhicss temperament 'becomes search for God. AH the prophets had too rigid and restricted. The entire out- once gone into seclusion for shorter or look becomes contracted. Secondly —not longer period for training their soul. only that but with the lapse of time intu- Here also a note of warning is needed. , There is danger fin unnecessarily prolong ­ ing such period of Sanyas. The first 13A Ct real sense in the word Recreation is securing a new outlook, which wq do not bring back with us. Even the genuinely ill wanes, rarely get complete rest and peace in the i a board names it tional hints come to a stop because it is return with befuddled ^Inds f’- ¦ ’ ’ ’ ¦ - - ¦ that unless Divine knowledge spreads into the open 5t begins to stink like closed water and its influence ’’’—— The Hindu Dharma has gone so far as to Sanatoria. Some landlord"?^ order that in old ------ free himself from all the worldly attach ­ ments and prepare himself for the other world by assuming the role of Sanyas, wherein he does not leave the world but divests himself of the attractions, anxie ­ ties and the load of duties so that he — secure aloofness and remain one in the world but not of it. Just as from child ­ hood we get trained to be of the world, in old age we should train ourselves for the Minoi Jahan. Anyone i involved in worldliness to the last moment of death experiences great diffi­ culties in the other world. King Lohrasp voluntarily abdicated and gave the throne to his son Gust asp and went into seclusion for devotion to God. This one noble example. the inexorable order of the Almighty age every man must outside his bungalow and ‘MON iREPOS’ but there is uninterrup­ ted loudspeaker blurting out deadening noise inside. However, there appears to be some genuine need for an Ashram for those who due to mental fatigue have become peevish and raise quarrels in the family, so that in the quiet and rest they can attune themselves to the peace of the surrounding and return peace at home, before they become subjects for mental remaining Asylum. Family life of some is pitiable IS as can be judged from their innumerable troubles they relate. Hysteria and high blood pressure cases are on increase. Going out of town is considered equiva- lent to gluttony, late night, meaningless and childish giggles, singing at top of one’s voice and hearing equally discor­ dant music of others, playing cards at staikes (something very harmful when loss amounts to more than one can easily The Retreat An Ashram for the Parsis Will the Parsi Community with its pay.) Such is considered Re^tion of vacation period. Such people even boisterous temperament profit by an Ashram? With loads of duty overhead though they are in the surrounding of and full of anxieties of daily chores up to sea-beach and stretches of fresh green very old age, instead of true delight there land they never attempt in silence to are constant anxieties of anticipations. If. attune themselves to the beauties of genuine Ashrams are established for such Nature. Our whole thought pattern needs- our and full of anxieties of daily chores up to sea-beach and stretches are constant anxieties of anticipations. If attune themselves to the beauties of persons they should profit by them. But a revolutkMi. as we are, we in the name of ‘Change of climate ’ carry heaps of luggage, a dog on lead etc., and start - - --------- ---------- -— aw ao* ? asB Instead of resting we exhaust ourselves Sanyas to crush all tender feelings and on ail odd things, 'keep late nights and dry up our heart. Particularly sex emo- 14 on An utterly wrong belief is current that our journey, feu* evolutiofn of soul it is necessary in d V / 1 ¦I< i tion is the target ol all crooked assaults. Merely the fact that woman is a i nil 41 therefore all the hatred should be assailed on her is an error and a misunderstand ­ ing on the part of -the Sadhu. He forgets that the mother who gave him birth was also a woman and without her tender care and love his growth would have become doubtful. Nothing is gained by building dams against all our emotional surges. Wherever there is any filthy element in the essentials of life convert­ ing that into something good is the Alchemy of life. Alchemy was and is the quest of chemistry to convert baser metals into nobler metal — gold. The beauty of life lies in the appreciation of the beautiful. If a woman hater were to know the nobler and loftier side of womanhood he would give up his dislike of woman. Just by running away into the jungles our traits are not eradicated. Enamoured of the charms of woman a Sadhu pierced his eyes and blinded him ­ self ultimately to discover that he had himself pampered this fondness deep within. Sight was just making him trigger-happy for a moment. True San ­ yas is in equanimity (peace of mind and heart); Do not raise your head up in pleasures and do not bend your neck down in suffering. This can 'be attained after long practice, then only can a man live amongst men and relieve their sufferings. The first thing that prophet Gautam' Buddh did on returning to city from VanVas was to fondly meet his wife and show her the Path. Translation Courtesy Jam-e-Jamshed r Warden ’s (Mysore) Pvt. Ltd. have given you best Sandalwood for 40 years !. New Year Calendar « s Warden ’s (Mysore) Pvt. Ltd. proudly presents to its patrons for the ensuing New year a Calendar with Roj-Maha and all details in English. This makes Landmark in the history of Parsi Calendars. Book your orders early in advance to avoid disappointment. Price 60 palse—post free throughout the world or Cash on delivery from our Head Office—378, Grant Road, Bombay—7 and all branches. Stamps acceptable only In 2 paise denomination. 15HUMOUR IN THE LUGGAGE. (TRAVELLING LIGHT) by a TEENA R. PATEL. Three suit cases large and brown All of which are handed down — One small attache of light brown hue Contents of which I can ’t tell you. A carton of eats so sweet The thought of which is a treat. A parcel of fresh fish That would ma(ke delicious dish. A small tin in paper bound Making but a little sound. One kitchen bag with bottles four Providing All, drinks galore. One garden pot of varied trees Such as will delight the bees. I forgot — just one more Of course you’re right ! A Transistor. Two human beings of different Stature And each one of opposite nature Ten in all we go today Going on a holiday. * j j -*ir' - 1 16 ,1 I J 4e • Iranshah Of Udwada ? Dr. P. A. DALAL D.P.H.,D.T.M. T « This description is based entirely on the scholarly publication in Gujarati, entitled hib written by the late Prof. Sapurji Cavasji Hodiwala, under the auspices of Zara- thosti Jashan Committee of Bombay, published in A.D. 1927. It is a volume of 700 pages, thoroughly authenticated in all detail, with many original documents on which the author relied lithographed at the end of the book. The only point raised by this author is contained in the last para of the article, where a discrepancy which appears to have escaped attention all these years, has been pointed out. Incidentally, a few details of the early history of Parsees in India have been included as a part of the narrative. T A « The Iranian ancestors of the Parsees of India were compelled to ©migrate from their ancient Empire of Iran owing to the defeat of their last king, Yezdezard Sheheriar of the iSassanian dynasty who succumbed to the Arab followers of the Muslim prophet Mohamed of Araibia in A.D. 636, after the battle of Kadisieh. Following upon the conquest, the Arabs, as was their custom, “carried the sword in one hand and the Koran in the other ”, spreading their new religion fanatically wherever they went. Quite a proportion of the original population who were followers of Zarathustra, were forced to accept Islam, while the life of those who did not change their religion was made extremely miserable and they had to flee to the mountains and hide to avoid being swallowed up; a band of them sought refuge in the hills of Kohistan where they passed a difficult existence for about one hundred years. At last, finding things too hot for them, they decided to flee the country. They made their way to the coast, and about a hundred families assayed to sail from the port of Ormuzd, on the south coast of Iran. Landing on the Island of Div In those days sea-communications between Iran and India were frequent during the dry seasons and the emigrants started for India from the port of Jasque, after living on the coast for about fifteen years. Probably they knew about the sports of Cheul and Ophir or Sophala referred to by the ancient Greek traders on the west coast of India, and intended to reach south India. After a prolonged period on the waters ' they spotted the southern coast of the peninsula of Kathiawar, and ultimately landed 'on (lie island of Div, where they lived for 19 years. During this period, they picked up the local language and a scholar among them learnt Sanskrit, which stood them in good stead later. 17Series of Invasions In the year ’704 A.D. when the Gurjar King Jayabhat was ruling over Gujrat, the Arabs came over from Persia and in­ vaded Sindh, Kutch and Gujrat. Later, in 711 A.D. Mohamed Imamuddin Ka ­ sim again invaded Sindh. The fear of being again overwhelmed by their old enemies induced the Parsees to leave Div and they embarked on another hazard ­ ous sea voyage to go further south. While on the high seas, a severe storm suddenly burst over them. Dispairing of ever reaching land, . they prayed and vowed that if at all they landed, they would establish an Atash-Behram on the spot. As luck would have it, the storm abated and they were breached on the shore at a place called Sanjan, about 80 miles north of Bombay (of course Bom ­ bay as such did not exist in those days). It was the year 716 A.D. when they touched Sanjan. Homage to Jadi-Rajia ? A king named Vijayaditya (A.D. 697- 733) ruled over Gujrat at the time and there is a tradition that he allowed the coimmunity to land and settle there after making detailed inquiries and making certain conditions. The knowledge of Sanskrit gained by Dastur Darab, the scholar, 'at Div, came in useful during these negotiations. The tradition men ­ tions Jadi-rana as the Rajah to whom the Parsees paid a tax, and that must be Vijayaditya, —-to Jayadit to Jadi-rana. Soon after settling at Sanjan, the Parsees moved Jadirana to allow them to construct a Fire-temple in accordance 18 with their vow. He consented and within five years of the landing, the first Atash- Behram was consecrated. This was in A.D. 721, and that fire is continuously kept burning to this day, throughout more than 1200 years. It was named IRANSHAH. The consecration and other initial ceremonies were conducted by Dastur Darab, the alaat having been brought overland from Khorrasan by two other mobeds. Dispersal from Sanjan During the next 300 years, the Parsees had spread out to Vai^aner, Bharooch, Variav, Ankleswar, Khamibat and Nao- sari ; no matter where they were, they always look upto and visited Iranshah at Sanjan. In A.D. 850, it is on record that some Parsees went to South India, where they have left their names in Pehelvi on two copper-plates. In A.D. 1009, two batches of Parsees visited the Kanheri caves, about 25 miles north of Bombay and a third batch visited the same caves in A.D. 1021.. All these have left their names carved on the rocks in Pehelvi, the dates put down there being 10th October 1009, and 24th November 1021. By the 13th century, Parsees have been referred to by various authors as being met with at Cheul, Sindh, Dahanu, ' Thana and other parts of India. In A.D. 955, they established a small fire-tem^e at Bharooch, indicating that quite a number had been living there. A Sanad issued by Anantdev Rajah of Konikan in A.D. 1011 is extant, for the payment of a sum of money to the Kho-¦ i' rrasan Mandli, at Sanjan. In A.D. 1142, a priest named Kamdin Zarathust went frwn Sanjan to Naosari with bis family to wioik as Panthaki (or family priest). 1 In the 12th Century, the Parsees of Khambat instigated the Hindu popula ­ tion against the Mohamedans of Kham ­ bat, as a result of which the Hindus attacked and damaged a Muslim mosque; Rana Sidhraj Jaisingh of Khambat had the mosque rebuilt. In A.D. 1214, more priests settled in Naosari as the Parsee population there increased. In the 13th century, the Parsees of Khambat had grown so rich and arro ­ gant, that they compelled the Hindus to leave the city; but a Surat bania, Kalya- nray by name, collected Kolies and Raj ­ puts from the neighbourhood and retali ­ ated so effectively that the Parsees had to leave Khamtoat in turn. In the scuffle some Parsees were killed and their houses burnt. Departure from Sanjan e three days. The Parsee community had to leave Sanjan in a body and dispersed into the hills of Bahrote, carrying their sacred Fire with them. The fire was insta ­ lled in a cave that can be seen to this day, eight miles east of the Sanj an Station (Western Railway). Here they all stayed for eight years and when conditions were more favourable, they took the fire to Vansda, a few miles further, where they lived for six years more. Sacred Fire housed at Naosari Parsees from all the surrounding dis­ tricts found it inconvenient to visit their sacred Fire, specially in the rainy season. Hence a pious Parsee of Naosari, — Changa Asa by name — proposed that the Fire be located at a central city like NaoSSari. He placed ta building at their disposal to house the Fire, and the con­ secration was done in the year 1420. Upto about the 18th century, things ran fairly smoothly except for an occa ­ sional wrangle between priests of diffe­ rent denominations for their rights and perquisites. The parties were from San ­ jan, Naosari, Valsad, Bharooch, Surat, etc. Parsees under Bajirao Then came the days of Maratha supre- » After living in peace at Sanjan for 700 years, a calamity overtook the place in 1405 A.D. The Mohamedan conqueror, Mohamed Begda, who had invaded India ordered his general Alpkhan to invade the Rajah of Sanjan. He came with a macy in Gujrat. Bajirao Peshwa, the large army. The Parsees to a man joined Chief Vazir of Sahu Raja, invaded the the Hindu army and fought well enough territory and the Pindaris committed to repulse the Muslims. Soon the latter dacoities. Unsettled conditions prevailed, returned to attack with a larger force and and some Naosari Parsees who had 1400 Parsees under their leader, one already shifted to Surat, prevailed upon Ardeshir, put up a strong resistance and their Naosari brethren to take the sacred died fighting, after a battle lasting for Fire to Surat, a more stable city; this 19£’ • was done secretly in darkness at night, and the Kebla was kept in the house of one Dossa Modi, who had specially fitted it out for the purpose. After being kept in Surat for three years, as soon as con­ ditions settled, it was taken back to Nao- sari in the year 1736. Throughout the centuries that had passed since the establishment of Iran ­ shah at Sanjan, the Parsee Community kept on spreading to various centres of trade and agriculture, and the priest class would always be on the look out to extend their righits Over the new areas. Wrangles for the possession area were i----------- exasperation, a big meeting was called at Sanjan where the priests and laity of all at the same places attended. original parners who had the right to Never ending wrangles tend the Fire at Naosari, but who had divided the spheres of influence separated, was_ never in ¦ t of a new interminable, and out of sheer They divided the spheres ot innuence agre^ent and of the different denominations into five was always voicing protests. Hence the oi tnc charge of the Fire secretly deci- diviisions . subject their charge to one more vicissitude and shift it to ah out of the way village of Udwada (ancient Udaipu- Sanjana mobeds, from the river • 1 Dantora near Dahanu to the Par river near Balsar ; 2. Bhagarias of Naosari, from the Par upto Variav near Surat ; 3. Godavra mobeds, from Variav followed in haste with'lathis,As luck upto Ankleswar. would have it, the fleeing 4. Bbaroocha from Ankleswar to able to cross the^ Pm riw before being . Khambat. 5. Khamibatta locally in Khambat itself. All agreed for the time being, but their jealousy never flagged nor their wrangles ever ended, and litigations were as fre­ quent as ever. In 1740 things between the Sanjanas and the Bhagarias came to a head when both sides sought the help of the Gaek- wad ’s Court. As the end result, the San- janas, dissatisfied with the Court ’s find ­ ings, decided to end- the connections j but as they had always retained their prior ownership of 'the Sacred Fire, they took it over to Valsad (Bulsar) with them, which they did on 15th October 1740, after obtaining special permission from the Gaekwad Court. Final itransfer of Iranshah The Fire remained in Valsad for 2 years, but things were not going so well. An individual of the Desai family of Naosari had leased the Valsad area, and ! time, one Shapoor Sanjana (known as Shapur Samro) one of the ri). Some time after they had made their way but bf the town in the dark, Shapur Samro and his helpers got scent of it and ^9 overtaken, and tbe rising tide in the river blocked df the followers. This final transfer of Iranshah took place on 28th October 1742. In 1744, the Bharooch Aniuir ted the Sanjana mobeds to ta to a big town like Bharo^^ td of 20 I‘r>> A IMscrepttncy t According to ancient custom the yez- dezardi era began from the-day Yezde­ zard came on the throne of Iran, and it is well-iknown that he ruled for 49 years before he lost the throne. If the initial emigrants passed 100 years in the Kohi- stan mountains according to tradition ! I • I* i 1 J being isolated, but the incessant clamour of Shapur Samro (sombre) proved an insuperable obstacle. Special permits for Sacred Materials A facet in this entrancing story is worthy of record: Since the 21st September 1831 upto 22nd November 1939, throughout this long interval of time, throughout the Gaekwad, the Peshwa and the British and the Kissehe Sanjan, they could not rules, by a series of special permits issued possibly arrive in India by the year 85 Y., from time to time, all materials such as sandal wood, kathi, incense, metal vessels, cloth etc. imported for the use of Iranshah for ceremonial purposes were exempted from all taxes and custom duties. Only lately has this privilege been allowed to lapse. N.B.—The beginning of this article gives the interpretation of traditions in Kisseh-e-Sanjan, but I must point out 8 curious discrepancy in calculation of dates which seems to have escaped notice so far ; it would be nearer 140 Y. I- i Date of Arrival The date of arrival . of the ‘Pilgrim Fathers ’ at Sanjan has been given as the year 85, Yezdezardi, and that of the con­ secration of Iranshah as 90 Yezd. If the date 90 Yezdezardi is correct, then the conclusion is inescapable that, though many refugees passed years in the mountains, none of them formed part of the initial emigrants to India. It is more likely that they consisted of sea ­ faring coastal people, versed in the, art of navigation, etc., some of whom may even have visited India previously during the course of trade, and who, familiar with the Indian ports on the West Coast of India served as guides, and ventured out on the long and hazardous voyage within a few years of the loss of the Empire. I I ! « Courtesy — -Kaiser-I-Hind (Reprint copy submitted by the author) 21<3 MAGIANS OR MAGI J Their Origin And Spiritual Eminence. by P. N. TAVARIA The Magians, their origin and their down from the Sth heaven of the Zodiac spiritual eminence are not known in to the top of the Space (called Zareh philology. A true Magian or Magi Vourufkasha) it is first bifurcated into (Avesta Magavan; Ysn. 33, 7) is an sexes as the first step towards its refor- asexual saintly whole soul. He is asexual mation, and in the end both the counter- because his erstwhile spiritual masculini- parts are trailed doiwn to the known ty and spiritual famininity are blended material world, where they undergo together after both gaining emancipa- condign punishments, proportionate to tion, meaning, deliverance from the phy- the degree of Evil clung to the soul con- sical body. This is possible only on cerned. It may be noted that the above attaining sin-free state i.e. on both the two masculine and faminine counter­ counterparts succeeding in transmuting part souls having been bifurcated from their respective Evil into Good before one and the same whole soul (Aka intermingling together. A Magian is not Chithra), the two are referred to in Aves- an ordinary celibate, whatever it may ta (Ysn. 12.9) as each other ’s ‘Khaetu ’, really signify, because the latter is a own relative, which relative is only spiri- worldly sinful man or woman leading an tual and not one in flesh and blood, unmarried life for some reason or other. After ages and ages, either the mascu- The distant origin of a Magian is in, line or the feminine counterpart (gene- what is called, ‘Aka Chithra ’ literally rally the former) succeeds in crossing the meaning ‘a wicked seed’. This wicked felicitous top sub-region of the Chinvat seed represents a whole soul prior to its or requiter Bridge earlier than the other, being bifurcated into sexes, which whole from which stage the physical body soul is under a Veil of Darkness, i.e., becomes extinct, and then that saintly possesses deficiency of divine knowledge, soul advances higher and higher in the which is the source of all types of wiok- paradisiacal section of the Space, and on edness in this world. So, for effecting reaching the top therefore (i.e. on Zareh reformation of such souls. Nature has Vourukasha, where the bifurcation had created the invisible mortal worlds originally taiken place) awaits the arrival commonly known as the Space (below of its tardier counterpart. When the the heaven of the Moon), with the earth- latter arrives likewise purified, and the ly globe at the bottom of the Space. To two meet, both the (Khaetu ’) counterpart say briefly, without going into details, souls ‘give themselves up’ (‘-datha ’), each when .the above Aka-Chithra soul trails to each and souHo laoul. ‘This noumenon / 22I- Aryan nor Semitic, Diviners, necroman ­ cers, and quacks: they were responsible for the Videvdat, its superstitions and absurdities; they were solely responsible for the degeneration of the religion of Zoroaster; they introduced the exposure of corpses, next-of-kin marriage, and they worked out the mechanical and over-systematized dualism with which ! r anism. So Moulton. For Messina the case was very different. He regards the Magians as being the original disciples of Zoroaster. They were his missionaries and were the first to bring his doctrine is called ‘Khaetva-datha ’, literally mean- oneself up or self-surrendering to Khaetu, its ‘own relative ’, which own relative is the counterpart soul as stated already. This Khaetva-'datha, as will be readily understood, does away with sex­ differentiation, and by intermingling forms one asexual whole soul called Magavan (derived from Maiz, great; van or vand, band, bind; hence binding or we are all too familiar in later Zoroastri- unifying of two great ones, i.e. holy counterparts). Thus it will be seen Aka- Chithra and Magavan or Magian are antidotes of each other —the former wicked, the latter saintly. It will thus be understood that Magians cannot belong to the West: they formed a colony in to a ‘tribe ’, because a tribe consists of Media and propagated the Good Reli- women and children also besides men, gion there. Messina further proves the though our Master said that by a myste- falsehood of Moulton’s contention that rious decree of 'Nature, the number of the Magians were from the earliest Magavans existing at a time on the earth times known to the Greeks only as sor- remains constant at 72. They usually cerers. Among those who were in a posi- remain in a group secluded in mountain tion to know, they were respected and recesses, lest they may catch vicarious admired ; pollution. Besides, since they are asexual, they cannot be ‘sons’ of the Magi. Prof. Zaehner ’s (Disparaging Views About Magians i heard; they reveal the nature, for Plato Magian means the service of the gods, and in this he is follo­ wed by Apuleius and Dio Ghrysostom. They are .said by Strabo to lead a holy life. Diogenes Laertius, on the authority We have given above the genuine facts Sotion, says that they worship the gods about the origin of Magians and their sacrifices and prayer and are alone exalted spiritual status in Nature among reveal the nature, essence myriads and myriads of humanity. In genesis of the gods, discourse con- his book “Zurvan ” (pp. 18-19) Prof, cerning justice, and condemn graven Zaehner cites the opinions of Moulton iniages; he enumerates further many and Messina, the former disparaging other benefits which are elsewhere attes- them, the latter eulogising, and then ted both in Iranian and Greek sources, draws defaming conclusion at the end of For further eulogising accounts of the the following quotation : Magians the reader is referred to Messi- “About the origin of the Magians na and to MM. Bidez and Cumont ’s there is no agreement. For Moulton great work, they were an aboriginal tribe, neither SES.” ^MGINEERh A. 1.t'j- 23S fi Sr In spite of the above facts. Prof. Zaeh- ner draws the disparaging conclusion as under: “This does not, however, alter the fact that the average Greek, who had no specialized knowledge of Oriental religi­ ons, regarded the Magians and nothing more.” It may be pointed out that the author of Zurvan ”. in his enthusiasm to defame -the Magians, draws his conclusion of the topic of Magians not from “those who were in a position to know” such as never been praised so Greeks, neither by Homer, nor by Hesi­ od, but Zoroaster and the t____ ; Magi that were the disciples, celebrated it (worthily). Zoroaster is said by the Persians to have left society owing to his love of justice and wisdom, and to have lived a solitary life on a mountain. Then this mountain had begun to burn on account of the huge quantity of fire falling from Heaven, and had continued so to burn; wherefore the King and the Chiefs of the Persians had approached Messina, Plato, Apuleius, Dio Chrysos- the Deity, tom, Stralbo, Diogenes Laertius, Sotion Zoroaster had come approa- i not worthily by the od, but Zoroaster and the sons of the as sorcerers falling from Heaven, and had continued Chiefs of the Persians had approached forth unhurt from the fire and r“; hec them gracefully, bidding them to be afraid (of the awful prospect); but Magians as sorcerers” (p 19) olferings unto God, since he had visited their territory. Then Zoro- Magi Most Qualified For aster had intercourse not with all of iMterooiiirse with God them, but with those only who In the above connection, it will not be Qualified for truth and out of place to quote the following from intercourse with God, and whom^ the '“Zarathushtra in the Gathas and in the Tertians called Magi, i.e., such as under- 'Classics (pp. 136-137) by Dastur Darab how to serve the Divine Being, but (p. 18), but “from the average Greek, who had no specialized knowledge of average Greek, C. (Oriental religions, and who regarded the were most 'most apt for an “Zarathushtra in the Gathas and In the Tersians called Magi, i.e., such as under- Classics (pp. 136-137) by Dastur Darab ¦stood how to serve the Divine Being, but ganjana, in which there is some allegori- «ot sorcerers, as the Greeks called them cal reference to the ‘wagon ’ and to ^^om their ignorance of the name...... ” Zoroaster and Greeks: We see from the above quotation that the Magi “were .most qualified for truth goes and most apt for an intercourse with “After speaking of the Divine Empire on to state: — ,, - ----- • Moreover, the'Magi understood “Another marvellous myth is sung in ^^^^e the Divine Being. Consequ- the mysterious consecrations of the Magi Magi were not sorcerers, but who praise this God as the first and per- sages, and the mystic spells they feet Conductor of the most perfect employed and the mysterious ceremonies Wagon. For the car of Helios,” he says performed were also holy and be- is younger than this, and visible to the longing to white magic. It is not perhaps apparent, known that in sorcery the J eJes employed for creating evil over the Universe, Dio Chrysostom ceremonies %i I The strong and perfect team of Zeus has 24 means or arti- powerI - • tureS were done into allegorical gram ­ matical language, for making which alle ­ gories there were rules. The 21 Nasks of Fashusho Manthra turned. Into gramma- I 1 I are loose hair, nails, and certain other import things, at times accompanied |(dtU invocation of devils, whereas in while magic, the functionary agents are fire in a censer with sandalwood and tical language are called 21 Nasks of intense burning over it with fruits, flowers, etc. possessing holy aura, while (by Zarathushtrotemo ”, i.e. higher grade the Magi chant sacred formulae and holy Magians who are most like Zara- invoke the aid of divine Intelligences. Manthra Spenta which, was all effected > & k' thushtra in the practice of holiness. Thus we see that Magian were not sor­ cerers, but they were holy sages who could go in spiritual trance and could translate the vibrationary colours into language, which no modern learning raised to any power can ever hope to accomplish.. I I r k Magi could read Vibratikmary Colours of Niasks Like Alphabet It may be stated that the most original 21 Nasks of the Avesta as chanted by (Holy Zarathushtra were in the form of ‘Fashusho Manthra ’, literally meaning ‘blissful mystic formulae ’. These Fashu ­ sho Manthra, though pronounceable were not a language. Their recital pro du- entitled “J.'..I... ced sublime vibrationary colours, which qj. Blazing Star ” Zarathushtrotemo, t' Ma.gi could read and translate into Ian- n^hing C(*mpany, “Beverly Hall ” Qua- guage based on grammar, though highly ikertowh, Penna., (U.S.A.). In the foot- allegorical. In this connection Dr. F. S. __ _ __ ; _ ' " ' Chiniwalla gives the following informa- graph, we read : n__________ _____ xri.!_ The above is corroborated in the book Nedoure, the Priestess of the (pp. 46-47) pub- the higher grade Hshed in 1956 by the Philosophical Pub- note to “auric color” in preceding para- r- » kt tion in his book “Khshnoom Nikize Vehdin ” Vol. I (pp. 40-41) published in Bombay in 'Gujarati in the year 1932, every desire of which man can become from which it will be understood that the conscious, every feeling of which man is Magi were not sorcerers, but holy sages: subject, produces or creates a vibration distinct from all others. These vibrations, “By the development of powers of as do ALL vibrations, produce or create Asha, holiness, the Prophet ’s Ferhang of a color, known in the Occult as an Staota Yasna, i.e. science of vibrationary AURA. The Initiate, Master Teacher, of colours could be acquired. Then those 21 (Magi, can read these colors as easily as Nasks of Fshusho Manthra could be he can the alphabet. ” In the text, it is stated : “The mystic- pentacle. “Every thought that man can think; read with the spectacles of Staota Yasna (sublime vibrationary colours). When they were lawfully chanted, a Cinemato- “The mystic-pentacle .... . is one of the graph of Nature ’s concatenation could four great emblems of the most secret be seen in spiritual trance. Then the pic- book of divine wisdom among the Magi, 25 ( Ior wise men of Egypt. The other three symbols are a cup, the Magi ’s wand, and a sword. The use of these emblems — in determining the starry spaces, in measur ­ ing the interstellar depths and distances, in navigating the deep to unknown shores, in evoking and commanding the elements of the earth, air, fire and water, and in discovering the most secret things of the Triune worlds of Divinity, Man and Nature — is the reward of the Magi possessing glory, and of a great event of the past is to be pre- dieted with perfect precision, the holy sage who is a Magi goes into trance as stated in the quotation given below: “These (mathematical) are of an approximate nature. The calculations cannot be obtained by this method, because they are after all of a material type, whereas the planets are ema- magnetism^ calculations exact of the Triune worlds of Divinity, Man initiate. You have but to choose obtain this sacred wisdom. ” to A 4 r Measuring Intemteffer Depths and Distances hi Trance nating currents of internal and electricity, which effect great chan ­ ges in their manifest motions. The inter­ nal calculations of this Zarvane-daregho- khadat (of 81,000 years) can be made only by a particular ‘key’ in which the years of augmentation and of the flights Before we cite the extract that follows, some preliminary explanation is necessa ­ ry. In the Memorial Volume in honour centripetal and centrifugal forces and of our Master the learned Mr. M. P. internal motion have to be Katgara has contributed a very impor- account. Then alone the exact tant article headed “Commentary on the original Date of an event of the past, as Zarvane Daregho Khadat ” (self-created well as the prediction of a great event long Time) of 81,000 years and the find- , ing of the Date of Zarathushtra from the same. This ‘long Time ’ of 81,000 years (followed by a destined in future can be found. But for using this key of the “Calculations of the heavens ” the internal spiritual aid (of the I World Deluge) holy sage) is required because only acco- comprises seven major rulerships of rding to a certain method, the hidden motions of the planets can be (spiritual) trance, ” which ran- years, initiate. ‘Cal- seven known planets in the heavens ging between 4,000 and 17,000 from which inter and minor cycles of , rvierships are worked out mathemati- . 7®’ ““ cally according to the method of cuiations of the heavens ”. The result obtained of such calculations is of appro ­ ximate nature. But when the exact date they 26 seen in as we have Thus the Magi could measure depths and distances in trance, which me ans / were not sorcerers, but great saintly1 souls. “the Wise MenOf ithe East ” in the Bible In his another work “Dawn. (p. 163) the same author (Prof. Z.) wonders: they are referred to in the Holy Bible (Matt. ii. 1) ’ as “the wise men of the East ’.’ We know no learned scholars or , scientists have ever been recognised as "wise men”, because their learning does not elevate their spiritual condition. ‘How they (Magi) attained to this pri­ vileged position remains quite obscure, but there seems to be no doubt that their functions passed from father to sion right up to the Muslim conquest and after,. ” From all that has been stated above, the learned scholar will now be able to understand that the “privileged position ” attained to by the Magi was due to their spiritual eminence, on account of which Regarding the remark “passed from father to son” in the aibove quotation, it must be stated that the TRUE Magi sages, as explained above, have not to go through married life, which is meant for worldly sinful people, and hence as . stated already a Magi can have no ‘son’. It is possible in later ages the term Magi was generically used for all Iranian priests, as in present days many Parsis call an ordinary priest as ‘Dastur ’ (high- priest) out of respect. t p t 2 21j 5 ? ‘i art and scie nce The energies of the be warmed by art. It ir race may always - ..a..ucu oy art.it is a constant source of power. For though it sounds xical, the intoxicating very thing needed f effect to the doctrines of science. Some­ thing to carry the opinion down from the coolness of the intellect to the warmth of - ¦ that is the desideratum, and p^ado- power of art is the to give the desired - - Science. Some- ¦S the heart — art supplies it. .George Bourne (In the “Ascending Effort”) i Sil • j 1 ? ? ? ? I ? ? ? ? I ? ? <> I ? ? ? ? ? J I (COURTESY and FAIR-DEAL) ? 28 ? HOMI & coj I ? i Cfiurni Road Junction 1 A place for Quality and Precision for glasses. Eyes tested by qualified specialist on attendance eye- t ? ? ? ? $ ? ?