Oct 1965

VOL. I No. 12 OCTOBER 1965 Price 75 Paise t .1 k T O H Y D > I E Brigadier, Behram F Master, 44, Died 15th August 1965 . Lt.-Col. Ardcsher Burjorji Tarapore, 42, Tank Commander 17, Poona Horse Regiment, Died 16th September 1965 . 4 A I D I N A C T 1 I o Capt. Jehangir M. Engineer, d f .c Joined Tata AIRLINES, Later Wing Commander I.A.F. In Second World War, Switched over to Civil Aviation, Chief Operational and Training Manager . Indian Airlines Corp. Died while Flying-Ofncer, dying chief Minister of Gujarat Farrok D. Bunsa. 24. — Balwanvai Mehta across Optrarional Pilot N —Died I9th September 1965 HUNTER fighter. ’ in civilian aircraft shot at Died 16th September 1965 by Pakistan. TO LIVE IN THE HEARTS OF THOSE WE LEAVE BEHIND IS NOT TO DIE. N> ** '.•? VOL I No. 12 Coratoits: EDITORIAL .1 Nam Setayishna—by Dastoor N. D, Minocher-Homji Confucius—by P. B. Warden Letters-Serial No. II—by Saranajamo Lend a Hand Across the Seas—by Jehangir R. Paymaster Kshnoom—by P. N. Tavaria The Voice of Righteousness (Zoroastrianism) Authority. *Z’ Series No. II—by L. K. Nalbansingh Managing Editor: P. B, WARDEN. M-S. (Bom.), D.P.M. (Bom.) ADVISORY EDITORIAL BOARD Dasturji Navroz Minocher-Homji, M.A., B.Ed. Ervad Dr. M. D. Karkhanavala, M.Sc,, Ph.D. Dr. R N. Cooper, M.S. (London). F.R.C.S. (Eng.) Mrs. Cool 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. Batiiwaia, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. OCTOBER 1965 Page 12 15 19 26 electronic engineer . A. I, E. R. E. (U. K,) A. I, E. E. E. (D. S. A,) A. 1. Mar. Tech. (Twdja),- Radio OfTicer. 2 5 i ¦ 8 . ft 1 ¦d » t I I i t tangle Copy: 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, at 15 for U.K. and 2 dollars for U.S.A. Office Address: Clo Warden’s (Mysore) Pvt. Ltd., 378, Grant Road, BOMBAY 7. Publirih^ and edited by Editor-Proprietor P. B. Wardai from 378, Grant Road, Bombay 7. and printed by him at Godrej Memoi;||l Piiating Press, Gamadia Coleny, Tardeo, Bombay 7.5* , September, 1965. Jehangir R. Paymaster 71, Bank Street Suite 502 Ottawa 4, Canada. PARSIS IN NORTH AMERICA Dear Mr. Editor: I I Pars’s everywhere like to meet other Parsis. In Ottawa I stayed for one full year before I ran into a Parsi — a lady wearing a nice Pars! style sari — and wished her SAHIABJI. She was thrilled to meet a Parsi and so was I. She introduced me to the Parsis in Ottawa — five families in all. Now I am glad to have so many evenings of a nice noisy boisterous kind exchanging the same old gossip that is normally done in Bombay. It is great fun and everyone looks forward to and enjoys the evenings. Mine is not an isolated instance. There is a Parsi gentleman now residing in Vancouver who was in Toronto for two years and did not meet any Parsi there. Though there are 22 families in Toronto. A Parsi family of Toronto went to Vancouver for a vacation and spent five days looking for a Parsi family but were not able to find one. And there are nine families in Vancouver. The problem is that we do not have a ^central place or association where Parsis can register their names and addresses or get the names of Parsis in other towns. This is now being corrected. From the Parsis here and there we have prepared a list of about 50 Parsi families. I am sure there are three to four times as many. So far we have listed about 9 famfiies in Vancouver — 22 families in Toronto area — 10 families in Montreal area — five families each in Ottawa, San Francisco and New York and 2 in Los Angeles. There must be still many more. The reason I am writing this is that I feel every Parsi in North America is in contact with somebody in India and it is to your reader that I would like to say “Please write to your friend—relative in the USA Canada to give me his name and address so that I can include it in the new list of Parsis which will be ready in course of time. Newcomers and Businessmen coming to the USA-Canada : If you are in any town here please look up the PARSEE ASSOCIATION in the telephone book or check with the INFORMATIO'N. Telephone numbers of the resident Parsis will be listed there and that will be a good starting point to meet them. I am sure they will be veryglad to meet you. This kind of listing is just being started so it will be a few months before it its printed in the next telephone directory. I am sure when I say this the Parsis here will be pleased and also will greatly appreciate it if your readers will write to their friends in North America. Yours sincerely, Jehangir R. Paymaster.iC I 1 I Explanatory Notes “ TARRA ” J In Article on “Tarra” in September 1965 issue of Parsiana its Author mentions addition of Haom Juice in preparing Nirang. It is not correct. Hom juice is never never mixed with Nirang. Both are entirely different Sacraments land never even a drop of water is permitted to be added in the preparation of Nirang. Tarra is (Aabezar) — crude urine only. Nirang is consecrated and transub­ stantiated Bull’s urine. This consecrated material is^is/l®! 4151 —^Something purifying the body and uplifting the soul by its psychic aura. Homa Extract is an entirely different preparation with another ritual. Certain properties are ascribed to “tarra” ¦— such as germicidal, haemostatic, skin emolient, sedative etc. and for such properties it is used in some Ayurvedic preparations like Shilajit. / } x«. “Tarra” contains Urea, which is an excretion product of protein metabolism and is the constituent of urine of all mammals. People are wont to ascribe some phantastic properties to it and consider it a unique product of Bull’s urine and a highly complex substiance baffling scientists — and all that kind of vague talk. In reality jt is the first substance in organic chemistry to be synthetically - produced in laboratory. Urea can be referred to in any ordinary book bn organic chemistry for its structure in stereochemistry and its .properti^ in general. However the simplicity of a chemical is no bar to its elevation in a ritual. Any blood is taboo in Zoroastrian religious ceremonies. It was there in the black magic of Devyasnis. Blood of slaughtered animal is Naso (Impurity). Only milk and ghee represent animal kingdom in our ceremonies and rituals. Corrections by Dasturji Dabu P.S.: Original article was for reprint from Parsi Sansar of Karachi and was printed as it came. 2 j 3 I¦.st' I a K S'? With this issue Parsiana completes its one year of publica­ tion — starting from November 1964. People often inquired of me what made me launch this magazine. It was my experience and my conviction which was the product of my experience — of attending a number of lectures on subjects of Zarathushtis and Zorastrianism. One thing that a habitual attendant to these lectures could never ¦miss was the paucity of attendance in the gatherings. It was always too small for our total number in Bombay. The second thing that struck me was that these gatherings contained the very same faces every time. Talking the accommodation of our Cama Hall as ¦300 in the Hall itself with some‘ more on galleries and finding some of the lectures very informative and highly interesting it struck me that if normal attendance is half the hall or even less what a waste of good material was occuring day in and day out. If we could carry this material to the door of our community members in the language, now in favour with us, we can certainly fulfil that much needed objective through a magazine in English medium. Gujarati was not the language choice because Gujarati already contains all the worth­ while Zoroastrian literature. Most of them adore our library book­ shelves and edify hardly anybody. No one is interested to go in for them. Well, the process can be reversed. If mountain will no go to Mohamed, Mohamed can go to the mountain. Keep your Doors open and receive Parsiana as your own cultural medium, if you value our culture as your own inherent worth and feel inclined to transmit it as a noble legacy. ! r > ¦» > This year Parsiana has run into loss. But that was expected in the first year of a publication. However the progress that Parsiana has made within one year augurs well for its future. The total number of subscribers today is two and a half times the number we began with. I had so much faith in the need of this publication that from the begining the print order was for three times the number of subscribers on register that day. As more and more subscribers joined they all asked for all previous issues. It is so satisfying to note that at least two-thirds of our members preserve all issues in a file for occasional re-reading and reference. We hope that all our subscribers will not only continue their patronage but will help us with gathering more to make the magazine viable independently and 31 bear all the cost of production from subscription revenue. In a publication there are many other overheads like office staff, delivery,, postage, correspondence, payments to contributors of articles etc. God helps those who help themselves. Some help by contributions of articles without payment, some others help with their own specific skill and establishment resources and the many help with their membership subscription. In the begining there were many to discourage and few to encourage — outstanding amongst the latter was Mr. Erach Nadir- shah, who whole-heartedly approved of my idea, foresaw the need of a suitable medium of publicity for our fold — Zoroastrians. In a discussion he induced me to adopt Zoroastriana as the name of my then proposed publication but I could pursuade him to feel that Parsiana would be more suitable and more comprehensive in its scope. Knowing this some persons asked me why I had not invited him on my Advisory Editorial Board. In one of the letters written by me to Dr. Karkhanawala, I incidentally explained this enigma. Mr. Nadirshah is by virtue of his office as a Trustee of the Parsi Panchayat has a status in the community and I have kept all Trustees out that in the event of any disagreement on any issue in connection with Parsiana I can approach one or more or all of the Trustees for advice, guidance and directive, which I would willingly accept as binding on me. I did not want Mr. Nadirshah to be a party to any disagreement or dispute, as he would be otherwise. 1 1 ¦J ¦¦ ¦« My thanks are due to many whom I have mentioned in the previous issue or issues and would complete the list by thanking the management and staff of Godrej Memorial Printing Press — particularly Mr. Murti, Mr. Shantaram, Mr. Chubb and Messrs Bulsara and Shri Pandurang who do their best to see that Parsiana comes out regularly and in the attractive form. < * < 4 * ia SETAVgSHNA Its Logic and Philosophy by DASTOOR N. D, MINOCHER-HOMJI m.A , B.Ed. & Man, Man is finite and erring and hence the Reh- When Avesta Prayers ceased to be intelligible to Sassanians of the 3rd century A.D., Dastoor Aderbad Maras- pand composed a few prayers in Pazand, the then current language of the Iranian people. One of such prayers is Nam Setayishna. It has seven paragraphs and seven ideas of the philosophy of Religion. In strict logical order they are 1.' The concept of Ahura Mazda, as the source and spring of all Existence: the Creator. 2. His crown of Creations endowed uniquely with Thought-and- Speech, the Logos. 4 the Need for the Guide Nooma. 5. The Guidance .... Deliberation, Propagation and Practice in Life. ' 61- The Result of the Guidance: Of the Practice of its principles leading to Elevated Condition of Higher Right for the Soul — The Heaven; the Absence of the Practice on the Manthra leading to Degradation, Darkness of the Soul ....... the Hell. 7. The Ultimate Destiny of Man, according to the Holy Will of Mazda Ahura: the worst Erring-Soul (Sinner) shall- be redeemed and all will be right. The sum of righteousness and truth shall shine in its glory. And that is Its acceptance, “The one far-off divine event To which the whole creation moves.” Now let US examine each concept. 1. God is a Being without, a beginning and without an end. He is the invisible Spirit, Creating, maintaining and ending the creation with a view to re-shape it, re-mould it, re-form it, till the pile is complete. His Essence is Unity and His Name is the Wise Creator of the Universe (Ahura Mazda). His other supreme attri­ butes are Amesha Spentas, who are “besought for as acquisition to the mind of the worshipper”. I Beseech the Powers Divine, I join my hands in prayer, not out of feeling of frustration or despair or helplessness, but I pray to God out of feeling of fulness regarding His Wisdom and help and goodness and grace. He is Almighty on account of His Wisdom (Dana): He .^knows the needs of the smallest insect on earth. He is Goodness and Love, and yet He is the Law and Justice. His rewards for our good living are many, and the retribution for our wilful wrong-doing is half of what if should be ; thus He is the Great Pardoner, 2. Next to the Creator come His Wonderful Creations ........ His manifold manifestations, shining visible evidences of the Great invisible. We are ever thankful and grateful to Him for His untold bounties and for His wonderful creating power. He is called the Gr^t 51 Architect (Hva-pangh in the Gathas; will. Man stumbles and learns his lessons. Ostrau in Pazand). He creates around God does not intervene in his day to day His idea as a spider weaves his web affairs. He has been given the manage- around his point of action. His Creations ment of the affairs of the world. But man give us the evidence of His Might and has mismanaged the affairs of this world Wisdom, such as the shining heavens, the and now intends to take his inefficiency revolving spheres, the mighty Sun, the to the moon. Man is asked by the exigen- pleasant Moon, the innumerable stars, cies of life to be both on the offensive air, water, fire, earth with its plant and the defensive; sometimes to stay his life, the animal life and the supreme hand in his battle against the druj. Life creation Man. The different branches of is a battlefield and man an undaunted Science reveal the wonders of the‘King- warrior, losing battle but winning the dom’ concerned logy. Physiology, psychology, physics, life is divided into two camps (ajao a chemistry etc. nsayao-ys.31.2) A say, biology, Zoo- war. The world is the theatre of war and 5. The faithful and the wilfully blind those unfortunate ones who 3. Thanks to the Benevolent Creator for creating Man as the highest in the and deaf scale of living beings. Man is supreme would not see the path and hear the still, because he is endowed with faculty of small voice. The latter are to be won thinking. The French philosopher Decar- over, not by the force of arms, but by tes gave his famous Dictum^ “Cogito ergo living persuasion of the Holy Gospels sum. I thinik, therefore I am” (A man), (ys. 31.18). Due to this constant struggle Man is clearly distinguished by his Logos between the opposite forces the progress ...... power of “Speech-thought”. The is slow but sure. Our religion embodies faculty of thoughts-and-speech goes un- the progress of the Pilgrim (Soul) divided. He is a sovereign ruler over the towards perfection in the five Gathas rest of the creations. He is lord of his (which we shall deal with in future issues Time and Talent of his opportunities. He of Parsiana). can make or mar his future he has the freedom of will but he has also the res­ ponsibility for his deeds. o 6. When thinking of Man as the thinking, rational animal, we should remember that from times immemorial 4. The question of the freedom of with the creation of the Man there is also will and of the existing Evil go hand in the existence of the Twin Forces, ta hand. God created the world and man Mainyu (ys. 30.2.) They two also work created the Whirl as a result of his free in the universe, so the law of polarity, or ? s 67.. A Zoroastrian, in spite pants, while the modern boy paints his heinous crimes ? Has he the slightest idea ' sharp strictures on ed in this ‘prayer’ ? Ask any psychologist, your prayer will produce on the mind of a young or i prayer ‘Khordeh Avesta’.” This was the demand of the sincere Zoroastrian reformers of your youthful period. When a Zoroastri­ an ’-------------------------- remarks. The modern damsel wears I nails and applies lipstick. But, dad, I old person who says it ! This don’t. should be rejected from the Bombay Your affectionate son (In the next issue will appear the Father's who has not committed a murder tells stinging rejoinder to the Son.) 14 ’’^1^ .{ 1 » .»•< s.. i- r < f ? Editor, FARSIANA. I have written an article to interest the Parsees in India and elsewhere about some of the activities we are having here and also how we feel and behave. Secondly I have put a few words regarding our intentions to help Parsees come to the New World sort of LEND A HAND ACROSS THE SEAS. .electronic engineer , A. I E. R. E. (O. K,) A. 1. E. E- E- (JJ’ A. 1. Mar. Tech. (IndU). Radio Officer. Jehangir R. Paymaster 71 Bank Street (502) Ottawa 4, Canada. October 4, 1965. \ Lend a Hand Across the Se^ First things first. We have to find out how many and where we are. short: gather names and addresses. The first venture to compile a list of Parsees resid­ ing in America (UlSA / Canada) was started by Mr. JJ^T. — He ^prefers to remain anonymous. On Nowrpz Day uniform pattern of (Xugust 30, 1965) I was pleasantly surprised to receive his gift of good wishes and a list of names and addresses of about 70 Parsees known to him. In reply I sent him the names and addresses of all Parsees in Ottawa and a few I knew in New York and Toronto. In addition, I also enclosed $10 cunency note in the envelope as my contribution towards meeting the expenses. jHe ___ ___ [ me profusely for the money, but •4 I take it your'readers are intereste^cijn knowing what we Parsees are doing here to maintain our identity and religion in a highly advanced society where the pro­ cess of integration is so strong as tp absorb all races and religions and flatten them out into one i Of course, one has to move A^th the times and today when the world is reducing itself to a sameness we like everyone else, are being drawn into and made to conform to a greater degree of uniformity. Just the same we Parsees have maintained our identity throughput two and a half thousand years and I am sure that for another thousand years -we thanked will keep on maintaining it and prosper returned it and said that it was a labour at the same time and perhaps be a multi- of love for the Parsees. All glory to him. tude again . ] Secondly, he said that the response was 15 remain anonymous. He ¦Sx. I 1- just a trickle. Being in advertisement and sales before in my life, I knew that the time was ripe to send reminders to every one to give us the names of all the Parsees they know. Such a letter was sent to all known here in September. The sum total of the list and the letter was that it upped the names from 70 to 230 in four weeks. A second list of about 100 families (230 members) was issued and mailed to everyone by Mr. JKP on September 20. It is most commendable that he is doing this on his own and at his own expense. There is no charge to register names or receive a copy of the list. The list is sent to only those Parsees who are residents here. A complimentary copy is sent to Parsee Punchayat in Bombay and another Suburbs of Chicago so my efforts to get to London Parsee Association. I do find his address or phone number bore no that still there are many names without fruit, addresses. I have seen some Parsees — a very small number — who are hesitant to come forward and be counted. 14 food- When we were doing this and unknown to us the Parsees in Chicago lies —formed a ZOROASTRIAN ASSO­ CIATION OF AMERICA complete with aims and objectives, etc. The-Objectives are excellent and the aims noble, but I am afraid it will become successful only if it is big like the Parsee Association in London. There are 1,000 Parsees in and around London. Apparently, the Chicago and the Canadian Parsees did not know of each,others ’ efforts. Sometime in the middle of September I received a news­ paper cutting from- my family in Deolali, which reproduced the objectives of the Zoroastrian Associatibri'’folded in Chi­ cago. Unfortunately, the President of the Zoroastrian Association lives in the I 4 ) i i i In the meanwhile I had written to both the Parsee Association in London and the Parsee Panchayat in Bombay to give us the names of the P?rsee Anjumans all over the world. I do wish to record our gratitude to both these bodies for extend­ ing the most welcome and helping hand. Parsee means Bombay and Bombay means Parsee. Going on this Formula, I surmise that Parsees here will be known to someone out there. So the best way to The Bombay Parsee Panchayat "luckily contact them here is write to you there, gave us the name and address of the Sounds a bit complicated, but I am sure Chicago Association. This was how you will understand it. In order that all Chicago was contacted. Now I do hope the Parsees can be contacted I wrote an and pray that we all will get together and article which you were kind enough to work together towards helping Parsees publish in your esteemed paper. The article requested your readers to write to their friends in America and register their names with us. The response to this little tid-bit has been excellent. I am going to Iran and the Parsees there will be able to write again and again until the last Parsee prepare excellent papers on the History is unearthed and registered with us. of the Parsees. a everywhere, and particularly to assist Parsees to come to the New World. The Parsees in Chicago will be useful as the University of Chicago has done exhaust­ ive research in the History of Ancient t <¦ 16 i.The Parsees here are fully aware and destined to have a greater future; Sdihe- do-appreciate the longings of many of rimes in the later part of the Eighteenth out bfethern in India, to come and settle century we Parsees took to the seas and ih the Nev/World. This is the top priori­ ty item under discussion here and a way willfound and implemented. We are carved out a destiny which soared all wot/king towards this goal and you will hear about it in a few months. sailed our hand-made wooden ships across to China, Europe, and Africa, and our heights of prosperity to an extent that the people termed us the First Communis ty of India., If intuition is to. be believed — then I have a good ope,-noble, one. It is that — from the taliks I had with our So J this in short, is the picture of the Parsees getting together. Personally I feel that the progress has been most en- comaging,'considering that all this brethern, from the liberal immigration Started only a few weeks back. I must say we have received the most enthusias­ tic support from everyone here. We will be grateful if you will pray for our success. policy devised lately by the USA/Canada and the way the airplane is reducing distances into hours, — I believe that Parsees will fan out more and more to the west. This may frighten you in India as you may feel that once they come here I should not let this letter end without they will be lost to the community. But an afterthought. I understand that there this is not true.' In here most of the was a tremendous enthusiasm amongst Parsees I have come across are more the Parsees — from all over the world — Zoroastrian and more determined to to meet, discuss and trade when they met remain Parsees than some of the unspiri- for their Second World Zoroastrian ted lot I have seen in Bombay. Here there Congress in Bombay. I am sure there will is honour and pride in his heart and he be even more Bhai Bhaism when they carries his head high. He reads and re-; meet for their Third World Zoroastrian counts with joy the glory of Parsee Congress. This feeling is genuine and not Empires of the Achemenians and the something put up for the occasion. I have Sassanians and of the benevolence of the lived more than fifteen years of my life Jeejeebhoys, Petits and Tat as, and to top outside India. Contrary to the dark fore- it all he believes himself to be its direct bodings about our future that some of the link. Isn’t it wonderful ? He is educated, sorryminded Parsees utter, I have faith cultured and displays an excellent sense in OUT community and I believe we are of harmony with other races. The Parsees 11ftHli *1 r? JA, 1 My friends so brace yourselves for coming across tlie sens, thus help you fulfil your dreams and aspirations in the New World. And finally when you do come here you will happily discover that your brethern, by their well learned and humble behaviour are continuing to maintain Parsee identity and religion. here hold good positions and are respect- ed and well-liked. Incidentally, this has we are here to extend to you our willing been our secret throughout the ages. So hands and act as your stepping stones in don’t swallow, for a moment, when somebody says that we are doomed. We are neither doomed nor at crossroads waiting like cattle to be herded in a pound. I will go further and say this, “We are at the threshold of the space age’s super-era and we are going to parti- with the armour of Sudre and Kusti and cipate fully as avant-garde in it”. wholehearted faith in Zarathushtra. Jehangir R. Paymaster. § I 1 1 J I I 1 '1 3 -! i 3 ¦’'4 18a ILSHmOOM A Zarathushtra Laughed at Birth by P. N. TAVARIA “The tradition is recorded by Pliny, on human beings in the early morning of who observes in his ‘Natural History’ sixth day of birth. In ordinary language Zoroaster was the only human being they call it which one must who ever laughed on the same day on go through in life. which he was born. We hear too, that his brain pulsated so strongly that it repelled the hand when laid upon it, as presage of his wisdom.” (Prof. Jack- son). It is stated an^Mieally that seven nurses were frightened by his laughter at birth. Here the seven planetary heavens are depicted as seven nurses (Dinkard Vol. VII, Ch. II, 1-2). In the case of ordinary worldly souls, these planetary heavens act as the veritable “Mills of But the holy Prophet ’s soul was Farrokhtum, most auspicious being sin- free, and was not subject to vicissitudes of life, for he took birth as a Saviour, and hence he LAUGHED immediately after birth. (1-3) Paonishaspo called for “soft woPllen clothings ” for the child. Ordinarily woollen clothing is intended for protection from cold. Here wool indi­ cates two things — (1) it is taken from sheep, which possess Gava, i.e. blissful . .. . characteristic, and (2) it gives protection. God about which the poet sings; r & Here protection refers to protection by “The Mills of God grind slowly, Drvasp, the protecting angel. Every But they grind exceeding small, is under protection of Drvasp. Due Though with patience he stands waiting th® pollution from the mother at With exactness grinds he all”. In this way. Nature metes out condign punishments during life on earth accord­ ing to the rule of ‘Akem akai (Ysn. 43, 5), evil to evil, compatible with the soul’s the time of giving birth does not affect the child. Zarathushtra was in direct con­ nection with that angel (Drvasp). Both Zarathushtra and the angel were contem­ poraneous. The mother Dughdaub was tion with Drvasp. Due to Drvasp the demons could not degree of sinfulness. In ordinary cases, a ^’^alted by reason of her bearing the child at birth being in communion with S^rious^ child possessing divine connec- Nature, foresees the retributive punish­ ments awaiting it in life through the planetary heavens, the grinding Mills of succeed in causing Zarathushtra’s death God and hence it always cries. The course in his mother’s womb, and when they of the Grinding Mills of God is imprinted found that He laughed and not cried 19they became very spiteful of glory in body by any power of sorcery. His seem- Zarathushtra. One arch-demon named ing fear for himself and his solicitation to Durasrubo who was much skilled in Durasrubo were only meant to befool witchcraft went to Paorushaspo s house demon. Zarathushtra was not sub- to see the child with a murderous intent, jq such lamentations and burning in He wished to crush with his hands the heart. delicate head of the child to cause death. But immediately when Zarathushtra’s eye felTort the demon, his (demon’s) hands were miraculously turned back- When the above witchcraft failed next suggestion was to hide Zarathushtra in a narrow path and to cause many oxen to wards so firmly folded on the back that P^ss on the path so that he might be afterwards could he eat meat with trampled upon at night under the feet of the oxen. Then Zarathushtra is said to have been placed near the opening of water-pool and many horses ran towards that water-pool, so that he might be trampled upon. But a big horse with yellow ears went before others did and stood astride over Zarathushtra protect- place beyond the sight of the sorcerers. . rt - n -..j- \ .C , , , , Here yellow ears indicate the development of Rae, divine self-intejli- gence in the horse.. The fond mother rushed to her son and carried him away. Next he was placed in a wolf’s den, in never those hands. (4-6), I (7-19) The demon saw some marks on Zarathushtra’s body, which he misrepre­ sented to be evil marks. Paurushaspo got afraid of the decay of his son’s lustre and he hastened to hide him in some The demon Durasrubo through witch­ craft so cast into the mind of Paurushas­ po the fear of Zarathushtra, and so poisoned it that he out of false fear even solicited the demon for the death of Zarathushtra. The demon advised him to which the cubs were slaughtered, :so that hide Zarathushtra amid firewood and the wolf seeing her cubs slaughtered . kindle it. But the miracle was that wood ttdght devour .Zarathushtra in revenge, did not catch fire and the fond mother carried her son home. This fire does not ^^^h excited hut by the miracle of God, refer to fire in the hearth, but it refers to burning within the body when a person on the cubs. Ferocity of the wolf was is lamenting or pining through some vici­ ssitudes or defeat or injustice or from jealousy. It must be remembered that Ameshaspand came to Zarathushtra and Paorushaspo was fully conscious of the brought him a woolly sheep invulnerability of Zarathushtra’s life and and feed him. 20 When that wolf came to the den, it was it knelt down so that its mouth was down turned into docility. Then Sraosha the Holy and Bahman to warmIL g< I 'W These animals were not the quadrupeds such lustre which connected him (Zara- but they indicate the degrees of poten- thushtra) with the 6th heaven of Garo- tialities of Paorushaspo. The learned Dr. deman (Jupiter). The confusion of Duras­ rubo indicates the final success of Good over Evil. Durasrubo stated further that owing to the activity of this child, huma­ nity will gain Tane-Pasin, the final body which is fiery type and subtle. This gain- ing of the final body (Tane Pasin) will mark the success of Asha, Holiness over Druj, Wickedness. It may be noted that when totality of souls will get Tane-Pasin in the distant future (5th Boundless Time) it will mean extinction of Satan. (32-33) The demon Durasrubo and Chiniwalla writes that these parables are not tb be taken literally. They designate the degrees of exaltation of potentialities. Degrees of exaltation are expressed in terms of bull, horse, wolf and sheep in ascending order. (22) Then Durasrubo foretold to the demons of the coming of Bahman Ame- shaspend to Zarathushtra, of the Pro­ phet’s conference with Ahura Mazda and of the propagation of the Religion in the world. (23-30) Paorushaspo is stated to be Bratrugrish were cognizant of the exalted driving in a chariot and four (horses), position of Zarathushtra and knew that Here ‘horse’ indicates power, and ‘four the world will be enlivened and their own horses’ means the power of the numeral activities would be curbed. However, four, signifying power of drawing or they did not desist from continuing their developing Evil as well as Good, so that evil activities. They wanted great catas- the erstwhile Evil can be transmuted into trophes to visit Zarathushtra and put Good. their intent into practice, but they met with defeat at every attempt. So when Zarathushtra became seven years old, the two joined at the village of Paorushaspo. They saw Zarathushtra in that neigh­ bourhood when he was studying with other children, and they strove with evil intention to injure the mind of Zarathu­ shtra through witchcraft. Fear and terror replied “I was looking for a long time were cast by them upon the children. All from him up on high to something sub- were terrified,, but Zarathushtra did nOt lime, then from him to the radiance and care at all. glory that he (Zarathushtra) possessed together extending up to the Sun, the radiance and glory that had no end.” But Durasrubo did not understand why Zara- horse indicates power. Here reference is thushtra should have been endowed with to the development of power of advan- are HM tMMmKa-WMHMBMM Paorushaspo was bringing home to Durasrubo i.e. Tur-bara-Tur, the Satan, the superiority of Good over Evil, and the futility of his sorcery. He asked Durasrubo when you were brought before my son, why were you looking from him to the deepest depth and to the sublime height ? To this Durasrubo were terrified,, but Zarathushtra did not (34-35) Paorushaspo offered Mare’s Milk to Durasrubo for worship. Mare or 214 1 I cing to higher path (milk) through repeti- ting) worship, ;the worship shall tlw be tions of rebirths and condign sufferings suitable to the worshipper, he? he shall be during material lives. But those that are pure or holy have no need of such mare’s milk. i.e. of going through rebirths and retributive punishments. The voice of the more and more and fled. Zarathushtra heart which makes a person conscious of smote the demons ,made them conscious his transgression at each stage is referred of their Evil propensity, turned their to allegorically as the food of mare’s destructive (Khrafastric) propensity into milk. Divine knowledge and wisdom and thereby opened their spiritual eye. (45) In this paragraph, there is allego- worshipping Ahura Mazda. Durasrubo gradually became disabled On hearing the words of Paorushaspo which were addressed to Durasrubo Zarathushtra promptly declined to follow rical reference to the bursting of the his father’s advice and said “You should semen from the demon’s skin and break- worship (Ahuramazda) Who is worthy of ing of the loins from his thigh &c. Semen worship. This has created much misunderstand- ing against Paorushaspo and he has been rendered futile. We know the func- erroneously charged with the worship of tion of the skin is to beautify the body idolatry. The name of Paorushaspo is and at the same time, it is the medium for referred to in ‘Afrin Paighamber Zar- excretion of waste matter from it. Any tusht’ (Yt. 23, 4) by the Raenidar (resus- impairment of the skin is the warning of citator of the Faith) as “Pouni-aspem bavtdu yatha Pourusbaspem ”, i.e. May you be blessed with plenty of horses like Paorushaspo, which means plenty of spiritual power like Paorushaspo. This being collapses. Such dire consequences shows that Paorushaspo was not idola- lead a soul to turn from vice to virtue. In trous as has been wrongly alleged. The this way the passage under reference name of Paorushasipo has been taken in benediction in the above Avesta, still it good- is alleged that Paorushaspo was idola­ trous, and that he advised Zarathushtra to do the same and that Zarathushtra did sing great Wisdom and other spiritual not acquiesce. This is inconsistent powers from his birth, also possessed ^cause in the end Zarathushtra says: * ‘Aojo-hush’. Aoj is the special divine “When anyone shall join Paorushaspo power or potentiality possessed by Ame- where he shall be performing (or celebra- This is 22 has reference to the demon’s evil and selfish thought-forces. But before the powers of holiness of Zarathushtra, they coming trouble to the body. So if the skin is healthy, there is life and strength and in the healthiness of the waist lies the sustainance of life. But when both the skin and the waist are broken, the human shows the transmutation of evil into (46-50) Zarathushtra besides posses- shaspends. (*Aoj’ occurs in the group a 1 34 • < ¦W, • tions and formulae, hb breai^i Usbtan. i.e. spidtuBUy vitaA does not remaiOn conunonplace^ It becomes attuned to higher regions of the sky. Such holy breath is allegorically referred to as ‘water’ frorn the river. Such breath then comes in contact with the plexuses Aflj, 36^ Niru, Tagi in Pazand Afrine* Ardafinavash; 13. Though ordinarily all these terms convey the same meaning viz, power, in Khshnoom, they have distinc- tivd technical interpretations (expounded under Supplement No. 2). /Owing to his possessing what is called between the brain and the heart and Ryan Khoreh which holy kings and affects every atom of the body through warrior-saints possessed, he had com- and through, so that it attracts angelic bined the characteristics of the four pro- light, and his elements draw currents of fessions, viz. priesthood, warrior ship, blissfulness whereby thoughts become husbandry, and fine artisanship. ennobled. Such practices which are of ‘Tongue of the sage’ refers to the holy spiritually enlightened nature have been formulae of Fshusho iManthra and M anthra S pent a employed by the Pro­ phet in spreading the Faith. The demons even made friendship with tice is of nine types varying according to the good people with the view that they the person practising piety or ordinary would join them in confounding and worldly life. Thus one may be an ordina- defeating Zarathushtra. They had made ry person whose mind is engaged in feverish attempts to thwart Zarathushtra worldly thoughts; another also ordinary from his very emergence from the Sth being but a. priest who engages himself in Heaven of the Zodiac down to his advent religious ceremonies; a third, over and on the earth, but they were foiled in their above these engagements, renders social attempts at all stages. (51-53) Zarathushtra spent 30 years in enlightened practices during which he drew vital energies from the Sth heaven of the Zodiac. With the aid of these, he carried out great Missions of establishing several hdly institutions in the ultra- physical regions above, for enabling the revealing of other great religions of the world, each to come at its proper time. Wben « person is on 13k righteous paOi and practises >niedUutlon wiOi concentra ­ tion Uh set jpostures lof the body^ and allegorically referred to as going to the river Ranghu or Danghu, The above enlightened spiritual prac- •I repeats or chcuits ispec&d lioly mcaata- service, a fourth besides rendering social service undergoes privations for other’s sake on altruistic principles and so on. From this it will be understood that the above mentioned spiritual practices are of varied types. In other words, the allegorical rivers Ranghu and Danghu have many effluents, the crossing of which entail severe or mild hardships; and the water fetched signifying the breath inhaled may be said to be muddy or pure i.e. not so holy or sublime, according as the practitioner be an ordinary worldly person or a pious one. In these holy practices when the thoughts 23•s , fi F; 1' pure and the breath and vital energy are ents relates to founding non-Zoroastrian highly exalted, they become attuned to Faiths which are under the influence of the Divine Music of Ahunavar. All such planets away from the central (Jupiter), practices belong to the last third group In this ‘carrying water to the shore’ signi- of Nusks called Hada^Manthric which fies the initiation and consummation of deal with holy practices for the develop- great Prophetic Missions. ment of high spiritual powers. In later ages these practices came to be known as ‘Sarv-i-^Keshmar’ The entire treasure of Nusks comprises three groups (i) Gathic, (ii) Datic, and (iii) Hada-Manthric; the hymns, the Bahman Ameshaspend, as a second with laws and the third with prac- model of angelic embodiment i.e. he had tices, exercies and ceremonies relating to a body without a parallel, an ideal of attainment of high spiritual powers. Zarathushtra spent 30 years in such exalted practices, during which he drew currents of holy vital energies from the Sth heaven of the Zodiac. With the aid of the spiritual power developed by their practices, he fulfilled great Missions for facilitating the success of the White side in Nature and laying foundations for forming the ceremony of Haoma, Bah- other Faiths to appear in their respective man Ameshaspend asked Zarathushtra epoch making ages, during the current for what he was undergoing the sublime « long cy<^l€ of Time (Zarvane Daregha trouble of drawing holy currents from the Khadate) comprising 81,000 years. Sth heaven of the Zodiac. To this Zara- Passing over four effluents of the river thushtra replied that it was for gaining Daitya and bringing water to the shore refers to the founding of the Zoroastrian upon Bahman Ameshaspend told Zara- Faitfa, under the influence of the central thushtra to put off his garment i.e. change planet Jupiter; while crossing three efflu- the material body or elemental body into 81,(X)0 24 So when Zarathushtra was performing the ceremony of drawing currents from the Sth heaven of the Zodiac (allegori­ cally referred to as “Zarathushtra coming up third effluent and walking upward”) he saw Bahman Aimeshaspend, as virtue and having height of three spears. He carried with him a shoot of the cypress tree which represented ‘Mazda- yasni Religion’. It showed that it is the duty of every person to live peacefully without harming anyone in thought, word or action. (54-62) When Zarathushtra was per- sanctity i.e. for establishing truth. There- I I I Isi one of light because he (Zarathushtra) possessed Asha, holiness. This is nicely expressed by Prof. Jackson as under: “(Archangel) Vohuman opens his lips and begins to question the err apt seer ...... and after bidding him to lay aside his ‘garment’ (or the vesture of his material body), the seraphic messenger leads away his soul in ecstatic trance into the glorious and dazzling presence of Auharmazd and the Amshaspends. No sooner does Zartusht. enter this radiant assembly than he ceases to behold his own shadow upon the ground on account of the great brilli­ ancy of the archangels”. (“Zoroaster the Prophet of Ancient Iran” by Prof. Jackson pp. 21-22). Here ends chapter 11 of Sanjana-Dinkard Vol. XIII. iliF € ? HOMI & CO.I Charni Road Junction A place for Quality and Precision for glasses. Eyes tested by qualified eye­ specialist on attendance (COURTESY and FAIR-DEAL) ? ? ? ? ? ? ? 4* I 25/ t ¦¦¦¦ 15? ¦W THE VOICE OF RIGHTEOUSNESS (ZOROASTRIANISM) AUTHORITY. ‘Z’ SERIES NO. 11 V by L. K. NALBANSINGH I JULY 65 POONA- -I ‘MAZDAO SAKHARE MAHIRINGH*. A father who has a message for his the Almighty presence of Ahura Mazda, own children may ask his bosom friend The Gatha Ustavaiti shows that it is to write the message, whether he under- Zoroaster’s own composition, stands or not the theme of the message. And he may convey it to his children only out of devotional duty to his personal friend. Authorship is more important than antiquity or date unless, . ... . . . - . where the writer’s personality is of no rejoicing.^During his^ infancy his moment. Thus in one place we read “The Spirit of the Lord spake by me’ ‘My tongue is the pen of a ready writer !” In the Avesta some portions have come down to us as the transcript of words spoken by Ahura Mazda, while others are narrative or philosophy or prayer. It is obviously with reference to the human element in each book that our inner souls will be affected by our knowledge of the writers, their history, and their character. The Good is the thought, good the speech, through it minutely. Jesus also was to be good the work, of tte Pure Zarathushtra. 1,^ ^^6 angel of the Lord told The life of Zarathushtra is ver y interesting for the unusual events which took place during his life time. At his birth he laughed aloud^nd nature joined Gatha Ahunavaiti describes life was repeatedly attempted, an assassin who tried to stab him was hindered from doing so by a sudden stroke of paralysis. Another attempt was made by fire; another was by leaving him to be devouvered by a wolf; and again he was exposed to be trampled upon by oxen, and by horses; but in every case he was miraculously rescued. The first ten years of his fife have been recorded in the Spend Nash, which is unfortunately lost; but the incidents are given in Pahlavi literature. This literature is vast and diffi­ cult and requires much time to go a May the Amesha Spentas accept the Gathas. Praise be to .you pure songs”. It is acknowledged that Zoroaster was the author of these Gathas, the rest being the Saint Joseph and Mary to fly to Egypt. Thus the child' was saved from the general messacre of all children under work of some learned Zoroastrians who years of age, under the ordinance of committed to ’writing what had reached King Herod, who thus sought annihila- them by tradition of the teaching of their tion of Jesus as he failed to pick Him up great master who came in contact with singly. But he was frustrated. 26-------------------- r J Zarathushtra spent 25 years in religi­ ous preparation for the great work which to him the care of useful animals (2) Asha was pre-arranged by Ahura Mazda him- Vahista gave him guardianship of fire (3) self. Kshathra Vairya made him keeper of metals (4) Spenta Armaiti charged him with frontiers, stations, and settlements (5) Haurvatat instructed him about the care of water (6) Amertat put plants under his care. Amesha Spenta. (1) Vohumah entrusted s?< b i According to the Huzvaresh Commen- From his childhood, Zarathushtra always tried to choose for Good. He was told in open assembly that the deeds most favourable for the soul are to nourish the poor, give fodder to cattle, bring wood to fire, pour Homa juice into water, and worship demons. He consen- tary, the Lord of the heavenly kingdom ted to the first four, but utterly refused is Ahura Mazda, the Lord of the earthly ^ to worship the demons. At the age of 30 Zarathushtra, the Lord of the water he received his first revelation. That year creatures is Kar-mahi the fish, whose is called “The year of the Religion’ While journeying in the month of Spen- darmat, i.e. the day before the vernal equinox, the 45th day of his journey he saw, the. archangel .Vohuman (Good Thought) bearing in his hand a glossy staff. ‘Thy rod and thy staff they comfort exempt him from opposition of the evil me’ is the experience of the Psalmist in spirits, who did their utmost to kill or the Bible. He ordered Zoroaster to lay corrupt him. Angra Mainyus sent a fiend aside his garment i.e. his body, and then to smite him, but he recited the Ahuna led his enraptured soul into the presence Vairya and the fiend fled from him. of Ahura Mazda and the Amesha Spen- Zoroaster promised to restore the four tas. He offered homage to the heavenly paralysed legs of a horse who was beings before him, and was instructed in favourite of King Gustasp who got him- the cardinal doctrines of the faith, and self converted. The following terms were was shown various marvellous signs and accepted: wonders. This experience has to be realised in our own personal self and has acceptance of the faith by the King to be absorbed into the Over-self, then Queen (2) enrolment of the Prines only it is possible to know the reality of ^spandier as warrior on behalf of the the Eternal God. Vishtaspa the king accepted the terms and Zarathushtra granted him and During the course of ten years aftei- his family the four gifts (1) the sight of -------------------------------------------- the place he would occupy in heaven (2) 99 duty it is to take care of Hom tree, and thus make the resurrection possible; the Lord of the beasts is the ermine; and the Lord of the birds is the Bird Karshipta. His wisdom and exaltation did not (1) acceptance of the faith by the Kin _____ •_____ xi-'_ _____________ _ -c bis first revelation he had six more visions one with each Amesha Spenta in turn, invulnerability (3) immortality (4) univer- He came into contact with the following sal knowledge.I I s t W-] One important factor has to be taken consideration whenever we study The religion then became the national iS twivx uiivw ••— ------- . r men were put to death these ancient writings and experiences oi adopt new religion. Sub- prophets. It is asserted that when faiVen before the Holiest tolerance was then into religion, and as uidcnown many for refusing to sequently the faith was lands, aS far as - ----- . and North India Eastwards. It is *' ( carried to other Rum (Rome) Westwards, said of Zoroaster was_____ the Holy and stood face to face in the sZ afterwards another Indian, as also a wise and learned disappeared and this is the highest point man from Greece heard of the fame of ,,,,Hing the goal of Eternity where Zoroaster and came to dispute with him and refute his ideas, but he was answering their doubts with inspiration and they were t him as there is neither light nor darkness, but the Cosmic Light, the Golden Light from convinced of their doubts, jointed where the source of Creation has disciples, and went back to spread Germinated. Mazdaism in their own countries. the source Dental Practitioners, Dental Hospitals, Dental Schools and Charitable Institutions are same all treated with Diligence and Care at J. C. GODIWALA’S Associated Dental & Medical Supply Ownpany. 26, Yusuf Building, Opp: Flora Fountain, Fort, BOMBAY I. 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