Nov 1965

“7 NOVEMBER i I S-M.) ***<0 Officer * Zarathuslitra in the Cwrt of King Gustasp<-i? *’**¦'*' '*• 1,'?' sit >«gi few . . - s I’ «• -i t ¦ VOL ll No. 1 NOVEMBER 1965 Contents : EDITORIAL • Page 3 t- Religion, Humanism and Rationalism —by P, Spratt . Archaeology to Our Rescue—by P. B. Warden Iranian Archaeology—by Dr. Navroz M. Kalapesi Rahe-Mazdyasni—by Dasturji Khurshid Dabu Ten Commandments of Zoroastrianism —by Dr. Maneck Pithawalla Khshnoom—by P. N. Tavaria ... The Voice of Righteousness Zoroastrianism-Cosmogony 'T Series No. Ill—by L. K. Naldansingh Integration —byP.B. WARDEN ... Lettere-Serial No. Ill—by Saranajamo ... 5 8 li 14 20 22 26 28 30 Manning Editor: P. B. WARDEN, M-S. (Bom, ), DJ’.M. (Bom.) i Mft- * ADVISORY EDITORIAL BOARD Dasturji Navroz Minocher-Hoinji, M.A., B.Ed. Dr. R. N. Cooper, M.S. (London). F.R.C.S. (Eng.) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M.Com. , Dr. R. C. Cooper, M.Com., Ph.D. (Econ.), F.C.A. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Singlft Copy; 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, Sh. 15 for U.K. and 2 dollars for U.S,A. ©Mce Address; C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. bed and edited by Editor-Pfoprietor P. B. WM?d^ 378, Grant Road, Bombay 7. by him at Godrej Memorial Printing Press, GamacEa Colony, Taed^ Bombay 7. •A *if September, 1965. Jehangir R. Paymaster 71, Bank Street Suite 502 Ottawa 4, Canada. PARSIS IN NORTH AMERICA Dear Mr. Editor : Parsis 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 Parsi 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 families 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 INFORMATION. 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. "01 .'4 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. ••J .1 ’ii jS^itciial With November 1965 issue Parsiana enters its second year of publication. Editor-Proprietor is thankful to all its subscribers and advertisers for their kind support. We are deeply moved by a number of letters of congratulations and kind thoughts expressed by our subscribers. Moved by our statement in October issue that Parsiana worked in loss some of our subscribers have extended their generosity with donations to our working expenses. We really and sincerely thank them but no amount of thanks will be able really to express our sentiment of gratitude for them. We thank them once again for their generous gesture and humbly crave pardon for being unable to retain their gifts of goodness. They will kindly understand that Parsiana is a proprietory magazine for which the only legitimate sources of income should be from subscriptions and advertisements. If on fair trial it cannot live on its own legitimate resources it has no place in society and must gracefully accept the inevitable. Loss in the first year of publication is natural. A magazine is something that grows. It grows as the society sees its need and we believe that awaikening widens with regard to Parsiana. Its present circulation is two and a half times its number at start. It augurs well. 1* Mr. M. P. Polson — Managing Director of Polson Ltd. in his letter of congratulations to Parsiana writes “May I add that your magazine is filling a long felt need of such a publication in our community — etc. ” Perhaps, this explains the growth of circulation and a slow but steady increase in inquiries and orders. f We record with regret deaths of four of the most useful members of our community within an interval of twenty-five days. With the exception of Mr. Marker the rest of them were in full trim carrying more than a full load of their work in life. God bless their souls. To them we say “Namaste ”. Namaste is not an ordinary salute. Namaste implies “I revere you for what is divine in you.” The article on future of Religion by Mr. P. Spratt is worth deep attention. Previously he was with Mr. M. N. Roy in his Radical Humanist and later joined Raja Gopalachari for “Swaraj”, the paper of the Swatantra Party. 3In Iranian Archaeology Major Naval Kalapesi — Ex. I.M.S. describes the carvings of Tak-e-Bostan in which the figure of Zarathushtra is allegedly presented with some emphasis on its certainty. He recommends this to be the right figure for universal acceptance by the Zoroastrians. Attention may be drawn to the opinion of Prof. Coyaji on this point. The professor is of opinion that a lofty soul like Zoroaster would never vaingloriously stand upon a fallen man and that possibly this carving represents some Mithraic episode or Behram Yezd as the representation of the victor over the vanquished. The Ten Commandments by E>r. Maneck Pithawala present the sweet reasonableness of the Religion of the Parsis each one so simple and so true to life of a Zoroastrian. It is said that man does not live by bread alone. He has spiritual needs individually and social needs in and of his own group and with groups around. Living was always an Art and that Art is every day getting more and more complex. In advancing civilization Integration of Personality is achieved through heavy individual struggle under corrections and directions from the seniors and more experienced ones who had passed through the ordeal. In a rapidly changing world the groups have their ordeals and tests. A study of these phenomena is well worth the labour by all. Let us integrate. Now remains a word to the wise to the contributor of Letters between father and son. Shri Saranjamo ! You every time promise a scathing reply to the son’s letter but instead you jump from pillar to post. Would it not be better if somebody takes up your burden of scathing replies since you are unable to blow the hot and the cold in the same breath. 4Religion, Humanism and Rationalism P. SPRATT I « I Religiori was an expression of man’s urge for spiritual freedom, but it tends to outgrow itself. M. N. Roy wrote thus in Reaskm, Romanticism and Revolution. I venture to think that he was writing as a rationalist rather than as a humanist. In many matters ordinary people, after a time-lag, accept the views of the intellec ­ tual elite, but where the emotions are involved they do not necessarily do so. They do not in regard to literature and art, nor in religion. The rationalist will tend to take the view of the intellectual elite, but the humanist will be influenced by others. In recent times religion has appeared to outgrow itself in the sense that among educated people belief has become less common and less intense, and this has happened most markedly in the most typically modern communities. Moreover the main causes of the change are the intellectual influence of science and the spread of the industrial environment, and both these changes are likely to con­ tinue. However, there are some reasons to think that even among the educated this trend may not continue unchecked. (1) The religions which have suffered this decline profess pre-scientific cosmo­ logies, myths, etc., which if interpreted as factual statements are incredible. But there may be some part of religion which can persist after the (abandonment of these obsolete ideas. (2) A generation or two ago, science presented a clear world picture which any person of some education could understand. This is ceasing to be so, as the mathematical and other ideas invol­ ved become more sophisticated. The scientific world picture is thus blurred, and its effect upon belief is becoming less definite and less intense. (3) Parapsychology has established facts which are incompatible with the scientific world picture. (Thus for exam­ ple, non-inferential knowledge of future events, which appears to be well esta ­ blished, must be taken to imply casual sequences which go backwards in time.) This again weakens the impact of science upon other beliefs. These effects are at the intellectual level. Religion, however, is not mainly intellectual. Its survival or disappearance will depend mainly on other factors. (1) Industrialism has weakened religion in part because it has made life more pleasant, and despite the much-discussed difficulties we may hope that this process will continue. But upon some people the effect is the reverse. They appear to feel that a life without pain, danger, struggle, etc., is insipid, and while some take to war or other dangerous enterprises, some turn to religion land find that it provides a remedy. Events of this kind-are familiar i 5in religious history ; the miiid ceases to be attached to lontward things and turns inward to pursue the quest of its own perfection. If this happens to a substan­ tial proportion lof people in the present affluent Societies, it is likely to be a per­ nfanent feature. (2) As education, opportunity, the standard of life, etc., become more nearly equal, a problem is likely to be felt which has not attracted much attention hither ­ to. This is the inequality of genetic endowment. When other inequalities, which have masked it, axe removed, it will stand tout and may cause trouble. Those of quite low I.Q. are too stupid to feel it, but many at somewhat higher levels will be oppressed by their own inadequacy, usually projected or distor ­ ted in some way and turned into a griev­ ance. Huxley’s Brave New World sugges­ ted solving this problem by breeding classes of people, like the classes among ants and bees, with LQ. etc. suited to their future job. Some of this class are likely to find solace for their defects in religion. For all the well-known religions, including Hinduism in its bhakti phase, declare that souls are equal before God; and religious exercises, prayer, meditation, striving after righteousness, etc., can be performed in private and need not involve any invidious comparisons, or can provide a cause for self-flattery to compensate for inferiority in other matters. In the past the urge for freedom has expressed itself through such religi­ ous urges, and if the argument above is right, it will probably continue to do so. Religion derives much of its power from this urge for freedom, which leads a man to strive for the perfection of his soul and its ultimate identification with God or the universe. Roy may be right in saying that this striving is a continua ­ tion of the urge which leads the young to free themselves from parental ties, to stand alone by their own strength, and to push ahead along their chosen path. (3) Religion also, however, derives from an urge which is in some respects opposed to this : that is the urge to return to the mother’s lap, to seek shelter, comfort, company, to submerge oneself in the herd. In the kind of religion domi­ nated by this urge, the relation to God is not one of identification but one of sub­ mission. These two trends in religion are opposed and even incompatible, but both have traditional sanction and may be found together in the same person. Mahatma Gandhi referred to them when he exalted the twin principles of satya and ahimsa: satya is self-assertion , ahimsa is merging in the herd. He tried to equate them, but that merely meant that he held them in equal reverence. It is possible to bring them together at the conscious level by attaching ethical value . to love for others, and thus -making the urge to self-perfection lead towards altruism. 4 In the form in which Gandhi thought of them and tried to practise them, few will object to either of these principles. But just as the urge to freedom can lead to self-isolation, impoverishment of the ego and a sort of spiritual suicide, as in 6Humanists, confusing their principle the only good; attachment to it varies from one man to another, and from one culture to another. In pre-scientific cul­ tures, scientific truth was given a low place, and even in a culture dominated by science, it may be better for some people to preserve part of the pre- scientific outlook. Here the Hindu tradition has an inte- some would-be yogis, so the tendency to return to the mother ’s lap can lead to with rationalism, are inclined to over- dependence, conformity and the fear of value truth. Truth is good, but it is not freedom. This is the outcome of religion which its critics most dislike, but it is not inevitable. Most devotees show intima ­ tions of this trend, but also some of the valuable results which flow from the cultivation of altruistic sentiment. The comfort which believers gain in this way is probably the greatest attrac­ tion of religion, and the need for this kind of comfort is not going to disappear. It is at the crisis of life that hitherto resting idea. It acknowledged the supre- indifferent people return to the faith of value of truth, but j>nly for the elite, their fathers, and despite industrialism, — -------- ----- —- crisis are inseparable from life and will supposed to be elevating or comforting, remain so. The Christian liberal theolo- doubt in practice this idea was gians, who have more or less completely worked out selfishly and crudely, but abandoned the old dogmas, say that the there may be sense in it. Truth is the - - • - -• , The masses were told fables which were inseparable from life and will supposed to be elevating or comforting. distinguisliied of the refigi- supreme value only for people of a cer- ousness is the belieC that the universe is a mental type not necessarily those place in which man is at home. Religion highest intelligence, though no of this type is of course attractive to some doubt most highly intelligent persons are science truth also has prestige value, but despite that a great many people compro­ mise with mental comfort. The rationalist, for whom truth is of those mentioned above who are afflic- that type. In a society dominated by ted by their own inferiority. To the humanist nothing human is alien, and religion is eminently human. The humanist should have no objection to the purposes of religion, viz. self-deve- supreme, would be justified in imposing lopment on the one hand, and comfort infs world-view on others if the superiori- and reassurance on the other. What he fy qJ truth to other values were valid not can consistently oppose is the pursuit of only for hamwelf but for them too. But these objectives in ways which lead to that is not so. He should also ask himself bad ends, and the adoption by individu- whether his worldview is true and theirs als of religious practices which are unsui­ table to them. Good and bad vary consi­ derably from one person to another. I do _____ ___ ______ ______________ not fancy the life of a monk, but it may enthusiasm for truth at any dost, and the be the best life for some people. All the humanist should be even less Inclined to humanist can object to is undue pressure desoise other values on the young to take to it, and to stick to it even when it has been found unsuit ­ able. is false without doubt or qualification. Again he cannot claim that this is sio. The rationalist ought therefore to restrain his Courtesy. Rational Humanist 7Archaeology to Our Rescue by P. B, WARDEN object of passing the fake ones as real, and at other times of popularizing old art. There is a growing craving for archaeological treasures amongst the rich collectors and excavation has become a profitable venture. There is a growing eagerness for deciphering the secrets they hold. These things have arm- Jean Francois ChampoUion was engro­ ssed for ten years in deciphering an Egyptian stone. C. W. Ceram’s work Gods, Graves and Scholars published by Alfred A. Knopf has popularised the subject and emphasised interpretation in terms of human culture and history rather than pure collection of stones, bones, tools and other relics. “Most men of letters and I am sorry to add, not a few scientists, know science only by its material achievements, but ignore its spirit and see neither its internal beauty nor the beauty it extracts continuously from the bosom of nature ” — George Sarton. New scientific discoveries, new techni- which though primarily ques and new needs open out a new vista. Archaeology is the science which deduces a knowledge of past times from the study of their existing remains. Recently there is a great urge all over the world to discover, unearth and study the remains of one’s own land and the condi­ tion of civilization of one’s own ances­ tors. In the second quarter of the twen ­ tieth century Tutenkhaman had become created a taste for the past, a household word and the replica of the remains of excavations in Egypt set the fashion for prints on all varieties of cloth, for links, studs, chains, broaches, lets, brassware, earthenware and all imaginable items that could take the impressions or moulds of those replica. Tutenkhaman fashion had an extraordi ­ nary and a long run of life as it had caught the fancy of the prosperous western nations, who could exploit old marks and landmarks of civilization as marks and dignity of the up-to-date fashion parade until it came down to level of the cheap and the- vulgar and slowly lost its charm in the commonplace. This short resume of the Tutenkhaman relics condenses the history of many an excavation, undertaken for study and research in Oil and gas technology has opened out a anthropology and geology was commer- new vista in archaeology. Preliminary cialised for private profits. Thus the one preparations for search and location of side issue of modern industrial develop- oil and gas and constructing new oil and ment is the imitation of ancient relics gas pipe-lines for long stretches across and rarities — sometimes with the unfair the country have necessarily resulted in « 8extensive excavations, during which inci­ dentally and accidentally innumerable relics were tapped. This “pipeline arch­ aeology” has turned out an unexpected prosperous pursuit in America — at the same time discovering the lingering traces of many lost cultures of Red Indians, the ancient aborigines of the land, for example the Mayan Indian Civilization in Guatemala and Mexico. These researches are financed jointly or severally by big oil companies, national Geographical Society and afflu­ Darius the Great but he never occupied it. Rillaged and burnt thousands of relics, many of them distorted or shattered, were buried beneath the debris of roofs and walls of sun-dried bricks. They were unearthed in course of time. They form a part of Iran’s archaeological wealth. Excavating ancient ruins is now a universal practice all over the world giving an intense sense of nationality and unity to the culture specific to the place and time. POLSON’S COFFEE AND BUTTER ( THE BEST THAT YOU CAN BUY w ent individual collectors or undertaken by amateur diggers taking their chance. These archaeologists form the vanguard of the army of bulldozers and earth ­ movers just before the latter crush the relics out of shape. The Palace of Persepolis about 30 miles from Shiraz is a surface monument of ancient pomp and prestige, built by The archaeological department of Iran- discovered the gigantic statue 20 ft high and 20 tons in weight of King Shahpoor I in the city of Shahpoor 70 miles from Shiraz. It was lying in a deplorable con­ dition in prone position. Later Mr. Kai- khushroo A. Fitter, Nishan-e-Elmi, had seen it in that state before His Majesty Shah Reza-Shah ordered its re-erection 9at any cost; for the prestige and the glory of ancient Iranian Dynasties, of whom he is now a successor. This is Archaeology for prestige. Discovery of a 160 ft deep well sunk into a mountain slope in the province of Fars is traced to Sassanian period. It may have been used for burial. This is archae­ ology to the rescue of anthropology revealing the conditions and practices of human society in and during the course of its history. In fifties of this century a gold bucket was found clutched in the hands of a skeleton excavated in Azarbaijan. A gold vessel in Archaeological museum of Iran attracted interest throughout the world and the Life Magazine sent a special team of artists, photographers, Orientologists and other learned men to decipher its antiquity. It was placed around 1000 B.C. Archaeology is a modern hydra pro­ jecting its many heads in many depart ­ ments of human history, civilization and culture to collate all knowledge about all mankind — particularly about its past. But arm-in-arm with the most up-to- date advances in our knowledge of Radio-activity and atomic energy Arch­ aeology has taken long strides in the direction of determining the age of recently unearthed fossils, foods, wood. and all sorts of organic matter containing particles of carbon as their normal and natural constituent. Dr. Karkhanavala in the August 1965 issue of Parsiana has mentioned the significance of “Carbon dating ” in relation to dating the age of Zoroaster and pointedly drawn our attention to researches of Prof. Louis Dupree of Pennsylvania University who during excavations in Afghanistan disco­ vered the oldest cultivated grain — in contrast to wild naturally growing grain on which human beings fed themselves in antiquity, prior to regulated agriculture. It is based on the principle that all orga­ nic matter contain a certain amount of Carbon-14, an isotope of normally occuring Carbon in them. Quantity of this Carbon-14 lessens with age at a certain rate from which age of the thing under investigation is determined. In a way by a new instrument Archaeology has come to our rescue in determining the era of Zarthusht, indirectly. (Vide— Parsiana, Aug. 1965). ,1 With all this background we can study the relics, architecture and any left-overs of antiquity and collate them to obtain a composite picture of the past. 1 t In Bombay we have a small museum of Zoroastrian relics collected under guidance of Late Ervad Dr. Jamshed Unvala Ph.D. They need to be brought to the notice of bur readers. 10F IRANIAN ARCHAEOLOGY by DR. 'NAVROZ M. KALAPE^l (Major Ex-Army) s I e Where could be the origin of the image of the Prophet Zoroaster that we pay homage to, a question asked by many Parsees in India ? I happened to inspect the place perso­ nally during Service with the Army during the 2nd World War. (Aid to Russia through Persia). Herein I write my own observations at Tak-e-Bostan. From the Zoroastrian point of view, Kermanshah (in Iran) with its “Tak-e- Bostan ” rock carvings, depicting Zara­ thustra is worth visiting. Kermanshah can be reached by road from Hamadan, or from Khanaqin in Iraq, and then from the valley of Karind (a place associated with the romance of Shirin and Farhad), and over the lofty “Pae-Tak” mountain Pass. Still further away is the place Bahistun ” (B.C. 512) where there are rock carvings with inscriptions in memory of the Emperor Darius the great. As these are a little out of the usual way of Tourists, many a visitor to Iran has missed to see this relic of mighty civiliza­ tion, and the monument to the Prophet Zarathustra (B.C. 605), who preached the Zoroastrian religion, before the advent of Jesus Christ. The first scientifi ­ cally monotheistic and very probably the oldest religion on Earth was founded by Zarathustra, based on truth, humanity and belief in Ahuramazda. This religion had spread even upto the upper part of JJ India, as is proved from archaeological findings at Taxila near Rawalpindi. It will not be out of place to mention that there was the great “Persepolis”, with its spacious walls, priceless dr apings, and 60 foot high columns supporting cedar roofs; this was the domain of luxury that made Alexander the great exclaim: “This is how Kings should live — and not as we do in Greece.” It was the fabulous wealth and luxury of Iran, which were supposed to have stirred the imagination of the Greeks and their desire to invade Iran in B.C. 331. After invading Iran, they advanced upto Pun­ jab in India in B.C. 327. Now these silently majestic stark relics of greatness, symbolic of a mighty civilisation; noble columns of the impressive halls of kings still stand, after Alexander the great destroyed and burned the palace of Persipolis about 2200 years ago, and Iran was later on ravaged by the Arabs and Mongols. The Arab invaders did their worst by massacre (genocide), and forci­ ble conversion to Islamic religion. How­ ever, they could not suppress the spirit of the land, nor could they bind down Nature. The Zoroastrian Aryan stock of Iran then migrated to India, and has uptill now kept the religion’s fire alive, like the Olympic fire. 11The German Government Minister of . Investiture of Shapur I by ArdesWr n Foreign affairs Baron Von Neurath after extensive investigation published in the year 1937 the Photographic-Atlas Book on Iran, in which is also a photograph of the Bas-relief of “Tak-e-Bostan ” (Arch of garden), near Kermanshah. The tablet of inscription on the Bas-relief is probab­ ly destroyed by vandalism). On the Bas- relief Carvings, the figure on the left is (379-383 A.D.) The token Ring (the diadem) is the emblem of sovereignty, alliance, and symbolic of success, peace, and excellen­ ce of (Zoroastrian) religion. Refer scho­ lars and historians, namely Sir John Malcolm, Sir Ker Porter, Mr. G. Rowlin­ son, and Mr. Flandin who are of same believed to be the form of Zarathustra, opinion th ait the figure with the halo of shown with halo of glory around his glory is likely to be of Zoroaster. Mr. •s 5 \.:i head, and a staff in his hand and standing Thomas, on Sassanian Coins with inscrip- on a sunflower. In the centre is the figure tions and King’s figure, further help to wearing a dignified roundish head gear, show that the coin bearing the figure of and 2 ornamented Belts round his body, king Ardeshir II has a great resemblance and grasping a sword in his left hand is supposed to be Ardeshir II bestowing the tc^en Ring (the diadem) of royalty to ShapUr I (standing on the left) wearing a homes of earlier Parsees in India, the Grown. image of the Prophet Zoroaster is depict - show that the coin bearing the figure of to the figure as sculptured on the Bas- relief as “Tak-e-Bostan. It is gratifying to note that in the 5? 12The * < ed in pictures and paintings, almost in state of its surroundings and is rarely the same outline and posture as is seen visited except by few travellers. The Bas- at Tak-e-Bostan. ” It appears that the relief is quite open and unprotected, later Artists among the Parsees in India, Some parts of it are chipped and injured added a ball of Fire on the staff held by by irresponsible persons, and also by Zarathustra in the original carvings, weather and rain. Observing this miser- Now-a-days an imaginary representation able state of things, it needs to be pre- of the Prophet Zarathustra in half size served by proper enclosures. (BusO, is being depicted by some Artists. Parsee Community should request H. I. This appears td be not original when M. the Shehenshah of Iran, and His compared withthe rook-carvings at Tak- Majesty ’s Archaeological Department to e-Bostan, which is the true prototype, do the needful in the matter. The Imagination must give way to an esta- Tourists ’ Guide Department of Iran blished piece of sculpture. It appears that should be requested to include in the there was no art of sculpture carvings itineraries “Tak-e-Bostan and Bahistun ” and paintings among the ancient Jews in near Kermanshah. The National Geo­ Palestine. Later on the image of Jesus graphical Society of United States of Christ was depicted by paintings and America can also help in the matter. sculptures. These European Painters and Sculptors got World wide fame. Paintings of the image of Zarathushtra should be based on a standard divine image, by well known Artists and Painters. Otherwise every Painter will have his own idea of the image of Zoroaster. The victories of Emperors and invest!- perpetuate the interest of the Zoroastri- ture of Kings royal in ancient Iran, were ans and the people of Iran, and the commemorated and recorded on Bas- World at large, I strongly recommend to relief carvings on rocks, at various places get printed picture Post Cards, reprodu- in Iran, including the one at “Tak-e- cing the view of the original Bas-relief of Bostan ” near Kermanshah has now “Tak-e-Bostan ” showing the image of become desolate owing to the ruined Zorathushtra. 4 In conclusion, after considering the various findings, and theories, we are fairly on the safe ground when we pay homage to the replica of the figure of Zarathustra, which has been found at “Tak-e*Bostan ” in Iran. In order to 99 13I RAHE°MAZDYASNI 4 JEWELS FROM HAPTAN-YASHT DASTURJI KHURSHID DABU Haptan Yasht is composed in praise however, believe that Truth cannot have and understanding of the Seven Arch­ angels of Zoroastrianism. This Yasht is any limits and therefore can have no _ _ ___ limitations. If some new outlook is held located between Ahunavad and Ushtavad before us either by recent advances in Gathas in Yajeshne. Linguistically it was science or by the unfolding of a rich soul composed a little after the Gathas and a that comes into its own and directs^ our little before Vendidad. In it we are shown attention to the richness and the loftiness our duties to and devotion for Fire, of a new angle of philosophy, keeping Water, Land, Cattle and all living things, out would be playing a losing game. It also fixes on us certain religious prin- Therefore our religion has refused to ciples and our duties towards them — such as the following: The expanse of our religious vision is ble to them. We can freely incorporate as limitless in time and space; (Kardo I — Zoroastrian tenet any tenet of jag-kalyan para 2) — “We are admirers of and are (happiness of mankind), coming from draw a line. There is complete freedom for any goodness, leaving its votaries alone to practise it in any manner suita- willing to take account of all good anywhere. We are its devotees. If in the thoughts, words and deeds, which occur future some new truth is discovered we here, there or anywhere, now or on some accept that also. other occasion, past or future. It is because we Zoroastrians are always in favour of goodness”. This paragraph is recited also in all Afringans. It can well be called the CHARTER OF GOOD- good deeds in the solemn declarations we NESS of our religion. Sometimes we make in Frastuye as well as in Jas-me- reject a new idea. It may be a mandate • avanghghe prayers. We worship and from the Head of the religion (such as Pope is to the Catholics) to keep certain teachings or tenets out of the congrega­ tion and not accept it. In such circum­ stances of imposed limitation some reli­ gious “ism” or sect is born, and the followers are restricted therein. We, We (astuye) promise to honour good thoughts and (astuye) promise to honour 14 “ism” remember with reverence good souls of even distant lands and add (vispanam dakhyunam) of all the countries of the world; though we know that several of them were the enemies of our country (of that era).Dhaval still stands — not just because we are a minority — but because of our conviction. (We may recall the incident that when we asked for refuge Raja Jadav Rana sent us a bowl brimful with milk wanting to convey the idea that I 9 / Our Kind Concern (Kardo I, para 4) “Whether we are famous or unknown, In the Mathravani of “Yanghe hatam ” we revere the memories of all souls which were lofty in their yesna (devotion). It is stated in Dadestani-i-Daeni that with every new era will come a new Prophet with his fresh outlook. It does not mean that we advocate wholesale acceptance there was no room in the state to and incorporation of their tenets and take up new people. Dastur Nairyosang customs because such mixture would only Dhaval returned the bowl after adding be an adulteration. But whatever is good sugar in it — meaning just as sugar dis­ and glorious in other religions it is our solves in milk we shall mix up with you duty to respect and whatever is not pala- and impart sweetness to your life), table to us on any account it is our duty to look upon with patience and forbear­ ance in the spirit of large heartedness. Pakistan is an unfortunate product of potent or powerless, still we openly this failure. We had to leave Iran for the maintain a desire to give shelter, ease same short-sightedness of the Arabs after and comfort to all kinds of life (Gav) by putting up with untold harrassment. whatever work that is good for them. ” After the spread of our religion in the This liberal feeling of sympathy is cha- Era of Kyanian Dynasty several non- racteristic of us. Parsis. Every rich and Zoroastrian races did rule over the every poor one is moved equally with country but with some mutually adjusta- sympathy during distress of others. Only ble philosophy selected from the various when he contributes whatever service he schools that then flourished (such as can then only does his Mazdayasni soul Plato in the time of Nowshirvan) a happy rest at ease. In the totality of life all mean was struck. Adaptability is thus dumb animals and all birds are encom- our characteristic which has come down passed. It was the Parsis who gave lead to us from ages past. Even in the com- to set up the Panjrapol and Sakarbai mentaries in Vendidad the differences of Hospital for animals. Arrangements for outlook and points of view amongst the drinking water for humans and animals then Dastoors are cited but there is no have been made by Parsis at many places, indication of partisan spirit in those writings and no struggle for vanity of superiority. In India we have lived and tion of life be translated only as supply are living in the midst of a number of of fodder to animals. “Gav” is a universal religions and given charities to our places term and encompasses Earth with all its of worship, as well as to Mandirs, Mas- living things. The implication of the word jids and Churches. The promise of live “Vashtra ” in Ahunavar is “Ashro” or and let live we gave to Jadav Rana protection. The point worth noting here through our Head Priest Nairyosangh is'whether an individual be an unheard It is not acceptable to us that protec- 15 I9^ of person, and his Khshthra (capacity) very little still it is incumbent on him to give something, howsoever little, accord­ ing to his means. This is a Farman ( a command of our religion) — a true Zoro- astrian dare not go against it. Kardo I — para 8 of Haptan-Yasht clearly lays emphasis on charity as a virtue for souls who aspire to genuine goodness. It says “the virtue of charity is the best for both the worlds.” Thereby by the law of action and reaction we become authorised claimants to happi­ ness of this world and the bliss of Heaven in the other world because we have already contributed to happiness around us. By giving we can give up self and develop altruism. Here one who spreads Ashoi is also considered charitable. Not only that but giving the right lead to the life of others is even better than parting with wealth (one can spare). The duty lOf spreadmg truth: Para 8 says “If any man or woman comes by any Truth (meaning some noble or divine understanding) it must be con­ veyed to others, it must be put into prac­ tice and one must induce suitable persons to go along that path as far as it be possi­ ble for them. ” It is a sin to be vainglorious with selfish possession of it — like some so-called Pandits — and not let others profit by it. Truth spread is truth enjoyed. But there are a couple of rules attached to this altru ­ ism. Truth is truth after it is tested out and not found wanting. And it is to be taught only to those who can make right use of it. Every Guru (in school or life) has to descend to the level of his pupil and not waste effort trying to teach Bhagvat to a buffalo. It is all right if it is just a waste but an unworthy person may make unworthy use of a new instrument of knowledge, and harm others and self. An infant takes milk, a baby can however start on solids. Subject to these conditions all knowledge may be imparted as duty. Here Haithim or the truth which is refer­ red to is sanatan, the Eternal Verity and not guesses and rationalisations, or half- baked truths accepted from force, cus­ toms and usage. Whatever the Prophets utter they proclaim basic truth of which they are sure, and which may have come from the depth of their soul — because even Truth needs to be proved to one’s own self before final acceptance. It must be a part of one’s own self. Without such certainty a belief is ineffective. Baa) while eating : (Kardo 3, para 1) It is the practice and usage amongst the orthodox and a specific commitment trf the Athornans to observe complete silen­ ce while taking food. This para runs as under: “Here we worship with great reverence the omniscient Lord of all Creation and take our food. The Creator made all living beings, gave us the gift of purity and made all benevolent vegeta ­ tions. He also made two resplendant globes in the sky that give us light and also supplied land for growing food and thereby made us several good gifts. To that Saheb we here gratefully express our thanks ”. To say Grace is a universal practice. It is common amongst the Aris­ tocracies of Europe and America. Amongst the Hindus there is a suggestion % 16of thanksgiving from the Gita “May the soul in my body help me with digestion of all sorts of foods.” The object of Baaj is that concentration is supposed to help digestion. There are two prayers — one for begining or holding Baaj (''Uw ) and the other prayer is while leaving off Baaj ('*11 ? '' Nishane-Elmi Nishane-Sapash Nishane-Humayun Great Iran-parast (admirer of Iran). A” He gave lead and start to Education of Zoroastrians and non-Zoroastrians in Iran. He established in Yezd, Marker Orphanage, Marker High School for girls, Marker School for Technical training (later became Marker College). In Bombay he ran Marker Health Home and Gymnasium. He got printed and published Marker Religious Series (under guidance of Mr. Dinshah Irani, Solicitor) and partly or wholly financed translations of Gathas, first time in Persian language, by Prof. Dr. Aga Pour Dawd. This aroused interest in Zoroastri ­ an creed amongst Mohamed on Persians. He was Chairman of Irani Zarthushti Anjuman, and Vice-Chairman of Iran League.AD. Shroff Died 28-10-65 Aged 66 He had real first hand knowledge of finance in all its aspects from apprentice ­ ship in American Bank, partnership in Batliwala and Karani (Share Brokers), Director in the House of Tatas, Chair­ man of the Bank of India, New India Assurance Co., South India Shipping Co., and Director in a number of con­ cerns. He gave lift in life to many a struggling soul and raised several to high positions. t Pirojshaw P. Dubash Died 30-10-65 Aged 67 good foreign exchange. Active and directive force of the House of Darabshah B. Cursetjee & Sons — Stevedores in Bombay and Bhavnagar. As a partner in Anderson Dawn & Co.— Construction Engineers and Contractors he built several residential and office buildings. He brought up Rogers & Co., Pvt. Ltd. to this high level that it is a household word for Aerated waters. He set up Bone and Fertilizer Co., Pvt. Ltd. (Bombay and Bhavnagar), which earned good foreign exchange. He was a Director in Coal Co. Pvt. Ltd. He earned plenty and gave liberally to institutions, people in need and all deserving causes. He entertained people lavishly. He knew the best and they know it best who shared his hospitality. He knew how to live and lived all the while till one morning he rested not to rise. One of the top-ranking metallurgists of India, who rose from scratch to top ­ most executive level. He was a pacca Yojdathregar and was a Navar and Maratab at 9 years of age and worked his way up by working part time as a mobed; took full course in Avasta Pahelvi and with small personal earnings and scholarships he prosecuted his studies Died 4-11-65 Aged 67 Pheroze Hormusii Kutar B.A., and B.Sc. in Wilson Colleger (Bombay). Later he proceeded abroad to prosecute studies with scholarships from Patel & Gimi Trusts. There at Peters ­ burg University he took his M,Sc. in metallurgy, learning and earning at the same time. His life curve is a uniform upward curve to better and technically higher institutions culminating in Tata Iron and Steel concern as top metallurgist and consultant in all policies of the Government of India in the field of ferrous and non-ferrous metals. He was also connected with all major social, sport arts and crafts activities and was a Trustee of Parsi Association and K. M. Shroff Agiari and Cheshire Home at Jamshedpur. He was the moving spirit of Jamshedpur life — Industrial and social.Ten Commandments of Zoroastrianism by Dr. MANECK PITHAWALLA The Zoroastrian way of living in this world is the way to live this earthly life fully. That is to say we have to make the fullest use of all our faculties of body, mind, heart and soul, not only to benefit ourselves but also other people even in our humble ways. Purity is the quintesse ­ nce of our religion. Zarathushtra came to open our eyes and ears and to illumi­ nate and enlighten our minds and hearts. He asked man to listen to His words, and then act according to the conscience, so that all evil can be exterminated and the world may become ultimately pure and happy. Such a mission in life can only be ful­ filled if we have faith in the Creator, Ahura Mazda and admire Him through His creations, heavenly as well as earthly. For a true Zoroastrian, born under any circumstances, to know the truth in nature, in everything and in every indivi­ dual is a privilege rarely to be secured otherwise. To explore and develop the resources of the earth, is an aim in life. To pollute them in any way is a Sin, which must be properly atoned for. Hy­ giene and Sanitation are not to be neglec­ ted for healthy living. The Avesta urges on human beings to use not only their hands and their feet but also their intelligence for the perfor­ mance of good deeds and according to the law of the land. That is why our fore­ fathers inspite of the smallness of their number became great in recent years and made a most valuable contribution to the advancement of our country. A precious part of their well-earned wealth they gave in cosmopolitan charities to uplift and help the poor and the distressed. Even in small measures and in small proportions our life in this world can be made perfect, so that the reward in the next world may become easy and secure. Thus, it can be concluded that Zoroas­ trianism, in its purest form, is not only practicable but also uptodate in the pre­ sent age. Neither power nor prestige, neither deep asceticism nor rank despot ­ ism are enjoined. Only high conduct and character even for one crowded hour are prescribed. Ten Commandments 1. Thou shall not fail to fight against Druj (evil) of any kind throughout thy life-time. 2. Thou shalt not think impure thoughts nor speak impure words nor do impure deeds. 3. Thou shalt not pollute the elements of fire, air, water and earth with any dead or decaying matter. ? 20S' 4. Thou shall not neglect the develop­ ment of thy body, mind, heart and soul as essential parts of thyself. 8. Thou Shalt not indulge in drinking, smoking and other un-Zoroastrian habits. 5. Thou shall not wear clothes that are not white on ceremonial occasions. 9. Thou shall not fail to remember the holy Farohars of the holy dead. 6. Thou Shalt not disobey nor disres­ pect thy parents, thy teachers and the rulers: of thy country. 7. Thou shalt not forget to give away a portion of thy earnings in charity. 10. Thou Shalt not hesitate to adore the sun, the moon, the stars, as well as the Holy fire as symbols of the Creator, Ahura Mazda. Courtesy Raiser-e-Hind. [ I ®lrg ginjdam j. The most potent king is Wor-king. The laziest king is Shir-king. The most i ndulgent king is Smocking. The gayest king is Jo-king. The most thoughtful king is Thin-king. The thirstiest king is Drin-king. The most loquacious king is Tal-king. The slyest king is Win-king. The counterfeit king is Fa-king. The hottest king is Ba-king. The most unsteady king is Sha-king. The perfect king is still one in the Ma-king ELECTRONIC ENGINEER. A. 1. E. R. E. (u. K,) A. I. E. E. E. (U. S. A,) A. I. Mar. Tech. (India), ’^adio Officer. Adaptation from Gujrati. Courtesy Mahila. >> ^1K.HSH1VCCM Zarathushtra Proclaims Religion (SANJANA DINiKARD VOL. XIV. CHAPTER III) By P. N. TAVARIA (1-4) When Zarathushtra returned other words, they do not follow the holy from the conference with Ahura Mazda, teachings for the exaltation of the soul. He proclaimed Mazdayasna Jarthoshti These demons who were next-of-kin Daen (religion) to which people were relations of Tur, resented t^ sermon, attracted. Of course, those that were ----------------- settled in dwellings, reared the cattle, tied tra by his sermon the kusti, were :_______ ___ ____ they possessed the propensity of Good in a greater degree than other people. Those Zarathushtra. But on hearing them the who were tired of the atrocities of the then local king became wrathful. He said demons welcomed the Prophet ’s utteran- i- - ces whereupon Zarathushtra taught them on this earth for a long time, what righteousness was and exhorted them to praise righteousness and con­ demn the demons. For this, living in a settled life was essential, in which self­ sacrifices of the family members towards each other are developed. (5-9) Zarathushtra preached the doct- is a danger upsetting his routine , rine of Khvaetukdasa (Khaetvadatha), which implies first and foremost practice of the Zoroastrian laws of purity by every male and every female. When both correlative counterpart souls get sancti ­ fied and blend together such blending is called Khaetvadatha and the perfected whole .soul so formed is called Magavan. This doctrine taught by Zarathushtra was diametrically opposed to that of the demons. These demons are called Kigs The demons said to Tur that Zarathush- L would make them attracted first because doubtful of their own (demoniacal) doct ­ rine and so they instigated him to kill if we kill Him, wisdom will cease to exist Religion of Zarathushtra will bring all demonism to an end. Thereupon, Aur- vaita-deng said “O Zarathushtra of the Spitamas, thou shalt not attract me to such a danger as thou too art in”. To the devil to be freed of all evils and evil ways Zarathushtra offered Vaedvoishta a chance for emancipation. But Vaedvoi­ shta was puffed up by his successes through evil and declined the offer of Zarathushtra saying that he possessed greater opulence in the shape of a thou ­ sand droves of swine which he had not received either from Zarathushtra or from Ahura Mazda. Vaedvoishta prefer- red to remain in darkness of life. It is a and Karapans because they having eyes psychological response of all confirmed see not, and having ears heed not, in sinners to avoid moral uplift. Vaedvoish- sinners to avoid moral uplift. Vaedvoish- 1 ?2t I (36-46) Then Ahriman ordered demons (47-53) Ahura Mazda asked Zarathu ­ shtra why or how it was that mankind regarded demons as exalted as Dasturs (high-priests) ? Zarathushtra replied that whatever the people asked of the demons, they promised to give them. It is on account of these allurements that man­ kind (run to them and regard demons as Daisturs. They further said that whatever they possessed was through the demons and if anybody received gifts from the good spirits, the demons would push him away from receiving the help. ta was one of the four demons who flourished in the court of king Vishtaspa to rush upon Zarathushtra and kill him. before the latter accepted the Zoroastrian But Zarathushtra foresaw their secret Faith. intentions for his destruction and chanted (27-28) Ahura Mazda told Zarathush- the Ahunavar aloud. The holy vibrations tra that he (demon) had become arrogant of Ahunavar frightened the demons by possessing cattle which are created by away. The demons protested to Ahriman us, but when on the third night after against his ordering them to kill Zara- death, his soul comes up, the justice dealt thushtra and said that they did not expect out to him would be of an evil life which to be able to kill him. The chanting of the will bring for him retributive punish- Yatha Ahu Vairyo broke the bodies of ments. Through these he will see the utter the demons. The breaking of the bodies failure of opposing Ahura Mazda’s will of the demons and the chanting of Yatha and then improve in life i.e. follow the Ahu Vairyo by Zarathushtra then became path of transmuting evil into good. In manifest to the people, other words, when persuasion fails to effect transmutation of evil into good, Nature exercises its power of reforming the soul by condign punishments. (31-35) When Zarathushtra proceeded first into the embodied world there dwelt at the end of Sajastan an illustrious person named Parshid-tora. The latter asked Zarathushtra for giving him the consecrated Haoma water which he held in his hand. Zarathushtra told him to praise piety and condemn the demons and declare among the evil people his acceptance of the Ahuramazda-worship of Zarathushtra. Parshid-tora carried out all instructions except declaring among Zarathushtra “We are not to thee, as the the evil people his acceptance of the demons are to mankind. We give away Ahuramazda-worship of Zaratliushtra. everything unnoticeably but the demons Zarathushtra went to him and told him when they give out tempt receivers with (54-55) Then Ahura Mazda spoke to that the haoma water would cure only pleasures”. (S.B.E. Vol. XLVII - Ch. IV). (56) When Zarathushtra was about to return to the earth from his conference with Ahura Mazda, the latter forewarned Haoma water. He turned his back to evils when he goes to the earth, Druj and obtained salvation. (fiend) will rush to him, and request com- those who are anxious to be purified and not those who are demon-worshippers. Parshid-tora who was not a demon­ worshipper was completely cured by the 23panionship and co-operatio n from him, beings mistake for true happiness. Her and admonished him not to grant them backfall of ‘biting reptiles etc. indicate to him, and commanded him to recite the sufferings that follow immoderate aloud that triumphant (sacred) formula transient enjoyments. the ‘Yatha Ahu Vairyo’. ^^ove (57) When Zarathushtra arrived on the the earth is under the special charge of Earth he met the Druj who was seated the female archangel Spenta Armaiti, near a garment. It was the garment which literally meaning Bountiful Devotion or was left there by Zarathushtra when Humility. Owing to this, blissful influence, Vohumana was leading hirn to the confe- the earth, as an element, displays the cha- rence with Ahura Mazda. A female richly racteristics of returning -Good for Evil, dressed and ornamented and full- gives like for like, if sandalwood or bosomed solicited companionship o f incense is put on it, it gives fragrance, and Zarathushtra, saying “I am Spehdarmad” jf some foul smelling thing is put on According to Dr. West Spendarmad is it it gives back foul smell; whereas the female archangel. Because of her Mother earth or soil turns the dirt or Bountiful Devotion her special charge refuse into manure, and gives in return are the earth and virtuous women, flowers, fruits and vegetables and crops. (Shayast-la-Shayast. XV; 5, 20-24) (58) Zarathushtra said to her “I have seen Spendarmad on a bright day that was cloudless and that Spendarmad seemed to me fine behind, and fine in the front, and fine all round your back, so that I may know if thou "LCu'""’ (64) When Zarathushtra presented himself in the court of King Vishtaspa, along with the ancient Mazdayasni reli­ gion, there existed the perverted influence of demon Zag, and many other Kigs and On account of this at the end of the ‘Kemna Mazda’ prayer in the Kusti-rite where the word ‘Armaitish ’ refers to the the earth, we say ‘Namascha, tish ’ meaning ‘obeisance to the earth ’ because she is blissful. On account of this blissfulness in her, we know, she is styled Armai- now turn art Spendarmad. (59) She replied, “O Zarathushtra, we are those females that are handsome only in the front; so do not order me to turn my back.” (61) Thereupon Zarathushtra loudly Karapans, oppositionists of the Good recited the triumphant formula, of‘Yatha - - Ahu Vairyo’ and the Druj was counfoun- ded. In the above paragraphs this material world which is Druj or Evil-infested is personified as female Druj. Her enchant- Religion. They schemed his death by spreading all kinds of scandals against him and inciting Vishtaspa. (67) In this paragraph Zarathushtra states : “I have thoroughly replied to ingL feminine form stands for the worldly their 33 enquiries”. Here 33 represents transient enjoyments. which human numerological mysticism. 33 = 3 plus 3 24t = 6 which refers to the six stages of a soul born on the earth as male or female, in which eventually the Evil in the soul is transmuted into Good. The first four refer to (1) birth, (2) growth, (3) shaping of body and (4) entering the adult stage of shaping the soul i.e. the person con­ cerned shoulders the responsibility of thought-word and action in life. When­ ever that person in one or more lives on earth, is about to complete the fourth stage and enters (5) the fifth he has succeeded in spiritual bargaining i.e. balancing of obligations with human, animal, vegetable and mineral kingdoms as well as Nature ’s forces. It is then freed from re-birth and physical body by having succeeded in the transmutation of its Evil into Good. When all these obli­ gations are balanced, the soul is said to have entered the stage of .Maidyarem Gahambar which is transitional to the soul’s advancement in paradisiacal regi­ ons. In the sixth, the soul enters the final stage of ascending to the heaven of the Moon, which is the lowest of the seven revolving planets and in the distant end, the soul enters the Sth heaven of the Zodiac, the sidereal home from which it (soul) was erstwhile exiled for its purifi­ cation to the mortal worlds, both subtle and material. Such is the power of the numeral 6 relating to the sixth gahambar, which exalts the soul from its sinful con­ dition to the state of holiness, which is referred to in the text as ‘33’ enquiries. WARDENS and Warden’s (Mysore) Pvt. Ltd. ¦ have given you best Sandalwood for 40 years NOW RECOMMEND BEST READING MATTER Works of Dr. Irach J. S.. Taraporewalla Ph. D. The Religion of Zarathushtra Daily Prayer Book Parsiana Available at all our shops. Rs. 6 Rs. 3 Rs. 6 (Yearly) 25u THE VOICE OF RIGHTEOUSNESS ZOROASTRIANISM-COSMOGONY ‘Z’ Series Monthly Bulletin SerlrI-Z-3 by L. K. NALDANSINGH I AUGUST 65 POONA Any religious belief must be able to convince us to stand firmly when this world tries to overpower us. From the sacred books we can have an idea that there i& a supreme Creator higher and stronger than our philosophic deity or (pities and this real Creator would be able to safeguard us in all circumstances Monotheism must give us the assuran­ ce that our God whom we worship is Creator of Universe; hence this subject of Cosmogony is one of the deepest feelings of our inner thinking faculty and not that it simply prolongs into the distant past an interesting antiquarian enquiry. “Let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator ”. In the Vendidad, there is an account of Creation. In each record .Ahura Mazda is the Creator, but in the former, Angro Mainyus shares in the work; or rather Opposes it, by counter creations. Ahura Mazda is the Creator and in the Orrnazd Yasht, where Ahura Miazda declares his own names, one of them is Creator. In Yasna XXXVI, 1, 2 we read “Ahura Mazda who has created the cattle, who has created purity, the water, and the good trees, who created the splendour of light, the earth, and all good”. The account of creation in the First Fars^iih of the Vendidad is as follows; The first and best of regions and places have I created, I who am Ahura Mazda, the Airy ana Vaeja of the good creation. Then Angra Mainyus, who is full of death, created an opposition to the same, a great serpent and winter which the Daevas have created. The second and best of regions and places have I created and so the account- continues giving 16 names of good, alternating with 16 evil creations of Angro Mainyus. From the following evil creations, we can have an idea that while Ahura Mazda was engaged in creation of the good, with sincerity and love, the oppo­ site evil power or Devil also was busy in his own creation of opposition such as (D A great serpent and winter (2) A Wasp (or pestilence) which is very deadly to the cattle and fields. (3) Evil reports (or war and pillage). (4) Devouring (or buzzing insects), and poisonous plants. (5) Unbelief. (6) Slothfullness and pover­ ty. (7) The worship of idols. (8) Wicked inexpiable deeds. (9) Evil defilement (or- Devastation). (10) The burying of corp­ ses. (11) Sorcery. (12) Wicked monstrous doubt. (13) The burning of the dead. (14) Wicked signs (menstruation), and un-Arian plagues of the region. (15) Wicked tokens, and wicked heat (irregu­ lar fevers). (16) Winter and hoar frost I i! 26i It may be deduced from the above points that whatever i____ x».vuiauiv for the good of human being has' been considered to have the origin in Angro Mainyu, who is the corresponding Arch- nf the Bible, the originator timebound and restricted by’the limitrS y e Almighty God, the Creator, our mind, therefore, the Soul is essential- We further read in the Gatha Ahuna- vaiti, “both these heavenly beings came together, in order to create at first life should be at last ; the'evil for7hrbad7the best for the pure”. Ahura Mazda speaks “O Holy Zara- power of human souF is a mere thushtra, this Zarathushtrian law given 7""'th against the Daevas is above all other divinity of the soul, we are words in greatness, goodness, and beauty grasp a truth beyond the limited as the sea Vouru Kasha is higher than P°^®^P“itjes of sense-perception, and other waters, as the greater waters flow boundaries. This does not pi____ „• i xxvrr tn/acj-n fnoi^- ttta nK -.I ____x i___• & surpass the smaller, as the heavens are - As regards the nature of time in and ^^y^tirable through which the cosmogony came into existence, man cannot attain full existen ­ ce in the Absolute present which merges in a future beyond time. Man remains vaiti, “both these heavenly beings ly connected with time. * There is a profound meaning in the man was created in the image of God and his Soul is the image Dei. This can be deduced by our own thinking that all shadow of true creation. With thfs con- i and superior to the lesser, as the greater trees not believe in our surpass the smaller, as the heavens are in case it is supported above earth ”. Creator of the Universe, and our „ id«as have really developed to know the From these writings we can easily nature and the object of creation in the creation these two conflicting forces were , — — ———¦w* VW To confuse the idea of creation with judgment I understand that the metaphysical assumption that the H world had a beginning in time means a own imagination, in case it is supported by the Creator of the Universe, and our ideas have really developed to know the num tnese writings we can easily mature and the object of creation in the comprehend that in the beginning of the eternity. creation these two conflicting forces were opposing each other and according to my Logos which was the dynamic force in - w_ ____ _ « the Static God of the Universe was the raisunderstanding of the signi- only one in action at the time of creation, of creation. But the fact that the but in the later stage one of the spirituals ’ created does not mean that it created, such as Lucifer, fell out of the E can be beyond time raise the innocent human ^ines f J. J 1. 4 . ¦ creation on the physical plane. . tempted Eve, by the Zoroastrians who saw D’Evris or highest hmits in the" Wisdom of God. Evil, and the Evil has become by a double ^ansmuta^n JD EVIT (Diabolos, Diable These series will be continued. The also writer of these bulletins is trying to know the Static God of the Universe but in the later stage line of celestial hosts and tried to victi- therefore eternal. Man must try to raise the innocent human beings on txx, ' “ earth, after the completion of the God’s the think in terms of Godly power in him to know who the real Creation of the Uni­ verse by concentration on the earliest _______ Holy men, who developed reached the Evil, and the Evil has become by a double Diavolo, Teufel). This'^D^vn^’is These series will be k' JC>ragon or Serpent, the Truth with the help of the religious X"“.“aSs ™;"“""“ “““ race ideas in Good spirit and Love Knowledge. 27 1 1 I IINTEGRATION by P. B. WARDEN > Louis Fisher referring to the disintegra- task as an assignment to any august ting factors amongst the Communist- body for achieving the desired end controlled countries insinuates that the through channelising the innumerable ideologies which moved Lenin to a individual and group factors operating revolution have faded out of recognition, upon a medley. Formation of provinces “The real Lenin has vanished in the may have been necessary for administra- Soviet Union and been reborn as a mum- tive facility. But linguistic provinces have my idol, used to justify first one policy clearly showed that tongue divides and and then its opposite. I tried in my book does not unite. But it is a fait accompli, to restore him as he was: a big brain, a Living together is a great art and an bigger will, a master organiser, the parent acquisition specific to the Hindu race. To of our divided earth and of a country them all who are born in Bharat are one which does not know him, and which he — not necessarily one in ways, manners, would not recognise. For he thought that customs, beliefs and general outlook on he was starting a world revolution, life because those are determined by the Instead the strongest official sentiment in group feeling and their reactions and Moscow now is not internationalism but responses. They are all one 'because they nationalism. And Red China, Yugosla- see them as one by minimising their diffc- via, Roumania, Albania and other Com­ munist controlled countries are moved by the same traditional nation-state may be living in groups and even com- emotions. That is why they pursue sepa- partmentalised but there is a constant rate paths and sometimes clash unless undercurrent of the Aryan flowing inces­ their adversaries unite them”. santly. A peep in the ancient history of our country reveals that there were some Anaryans (Non-Aryans), who were called Dasiu and the rest were Aryans. On some grounds it is possible to challenge the current impression that Aryans migrated to the areas below the Indus from some­ where in Central Asia. A small set of mingled and confused mass of countless historians believe that Aryans of India castes, creeds, credo and cultures. No had migrated to Central Asia Aryana one can underrate the magnitude of the Vaejo. The Aryans were more cultured rences, as no doubt there must be and are, and maximising their similarities. We We as a nation are now united and our adversaries have united us. Union how­ ever is something different from Integra ­ tion. We have formed several committees styled Integration Committees to achieve an ideal end of bringing together in close undifferentiated contact a medley of 9 28 4 t 4 f ? and the Damns were more primitive m gral Wnction. ft sWU the sphere of their outlook and way of life. Those political inftbenoe — but true inte- Aryans of India who migrated to Persia gration can always be rei-direct^ ^d adds one more factor to be incorporated from the objects and situations in the neighbourhood in a history of successive integrations to a: more oompiei function complex ones. It is a shake-up from esta ­ blished complacency to a new hwrel. We do not need enemies to integrate us. We need friends more and more and mutual recognition of them in the Secular state. This desirable state is to be worked for and not expected to fall in our lap. But became known later as Parsis. Prof, rented as conditions change. It just Nalin Bhatt expressed above views in a lecture delivered by him some years ago under, the auspices of Youths ’ Own Umon.The subject of the lecture was anj progressive subordination of the less “Parsi and Hindu are ftiseparables. ” ’ -------_ two are inseparables not just because we both worship fire, have the sauje language of the religions, as the Vedic Sanskrit and Avasta, have the same types of customs, have the same eager­ ness to rush to the rescue of one another there is a general note of despondency be it in form of charity, political lead, that minority-could scarcely ever direct ’ som^ oyerwhdming numbers. Ihe answer to tliis wats given look upon with respect on their social “ meeting organised by the Bombay sereMiy and themia cbhfa^ in ventures Association on the occasion of the wW and ontsi* Inffia. We have the they ^ecutive nimbleness. l^^ve some adaptability. They have industrial priorities, or self-defence. Hin- the destiny of dus enjoy pur sense of humour and we rozeshah Mehta (5-11-65). Janab Mohi-^ uddin Haris, Editor of the Urdu paper .. . .. . . - - ’ Aimel”, and President, nf the said“It is emphaticflUy stated in out ha^; AU that they have we do not have. Paak Koran that a small group can All these are however nett the roots of our successfully compete with a bigger group oneness. The roots eff our oneness rest in and shine out by its merit ” Sir Ph&o»* our WB to ftdievem oid oneness — and ^hahn^ ¦ one outst^ding. pw^^ m a that isL where we have sa-free «tchange of qualities, smd assets supplementary and complmentary to one another. In spite of all theaeH^ may disagree but not be despondency or lethargy or lack of initia- disagreeable, because in the Will to five or fear of being overwhelmed by BeUevein our Oneness percolate all for it is numbers that would above traits, qualities and aptitudes and form a composite Integer — f“~" — whole nuinber undiminished or i pahed by fractions. Factions may come up ei^r in the natural course of history succession of outstanding men the Parsis gave to this country. This output should not be arrested by tiye or fear of being overwhelmed by numbers; frr i: :: ™ siqjport a good cause, such as rntegratidn preWem for us all. As micrcKcopic mmo^ any one pity we Parsis are emiiUM^Jy suited to unim- undertake that task as no pol^al string , “3 c^ be attached to pur mdtire. - . j r vx-• ' It shall be from labour of love — not froni fear of enemy; for the latter is that the British policy in India anything but Integration and pay be just was *^pivide and Rule”. The post-inde- being huddled in together. Integration is pendence political chess-board is “Divide something different. Let us take ft up and - This does not annul the Inte- see.-o' * 5 ” •T LETTERS-SERIAL NO. Ill by SAKAN AJAMO Father’s to Us son UrahianTson, Uranians are crack-brained people and you are one of them. As you state, I had attended the lectures of the Zoroastrian reformers of my youthful days and had listened to their vehement declamations against ‘Patet ’. Who says that those who say this prayer confess to their having committed robbery, violence, fornication, tape and other monstrous iniquities ? Pointy out to me a single case in which any one man has committed all the crimes and sins enlisted in ‘Patet ’. The whole prayer has a deeper meaning and purpoas. It is not a consent decree between a Zoroastrian and Ahura Mazda, where you: wHl re-live your mew life in light of your knowledge gained during your astral life. You will once again be on test. From your answer to this query T shall judge whether you are a true Zoroastrian or a spurious sample. Your disappointed Father. S' Tlwse reformers really wanted the Parsi Gommuhity to be one compact body. They were against the division of the community into two sections, Shenshai and Kadimi, observing two New Year Days. „ On Astronomical grounds they supported only one New Year Day, beginning with Jamshedi Navroz. But today instead of two we have three, Shehshai, Kadimi, Fasali observing three New Year Days. My dear fellow — you better reject any sort of reform in our religion which is perfect in conception and execution, if properly understood. I myself have not read Samuel Laing’s ‘A Modern Zoroastrian ’. I advised you to read it because many of our learned Dasturs have recommended it. I do not understand why they do so when this book, as you say, condemns our charita ­ ble way of disposing of the dead. Hence­ forward better read the books on our religion written only by good respectable god fearing Parsi authors and learn their stable points of view. Now Uranian, I want to know whether you wear the sacred symbols of our religion, Sudra-Kusti. If you be not doing so you are offending Ahura Mazda. In that event He will assuredly thrust you into Hell where you will have to undergo penan^ till you see the right way. There­ after He will put syou back on earth New Delhi, Son’s answer My dear father, Dady, you style me a Uranian. Urani- ans may be crack-brained but they are good judges of what is right and what is wrong. I regret to note-that you express your, pleasure at the inclusion of ‘Patet ’ in our prayer-book. I would like to know whether you would have granted a place so« ~ J' ia craff prayer-book to a ‘prayer’ like. Petit in his pamphlet oh ‘erematorhun ’. jPatet ’ had it been composed by a modern Dad, these are some opinions expressed priest of great piety and purity. You also by the Parsi scholars of Zoroastrian do not want the right sort of change in religion ! OUT Parsi calendar. You observe holy days according to Parsi Roj, then how is it there is no special Roj for Jamshedi Navro2 ? To find out this day you take the help of the astronomical European calendar and say that it falls not on such and such Parsi Roj but invariably on 21st March. R. a i' Today even a ten-year old boy. knows that there are no separate quarters in the universe called Heaven and Hell. Both Heaven and Hell subsist in your own heart. You do a good deed and experien­ ce the bliss of Heaven, act malevolently and suffer from the twinges, remorse and qualms of conscience — this is Hell. Then you say after punishing me in hell Ahura You are supremely happy that our community is dead against introducing Mazda will push me down again on earth the slightest reform in the Zoroastrian to undergo further suffering. Dad, I customsand ceremonies. Kindly note humbly request you to put this question that this joy of yours has no basis in fact, to our Dasturs and Mobeds and other By this rigid attitude you are pushing out Zoroastrian scholars whether Zoroastri- the younger generation into Rationalists and Humanists, Agnostics and even Atheists. Tell me how naany youngsters care to attend the religious discourses of the lecturers who give far-fetched reasons and fairy-tale explanations in support of time-worn customs. anism supports the theory of re-incaiaia’ tion and ‘karma’. I am as sure as the day follows the night that a vast riuhsb'er of our priests and scholars will unhesi­ tatingly declare that the optimistic reli­ gion of Zoroaster has nothing in common with the pessimistic theory of re-incarna­ tion and karma. If this theory has a basis of truth in it a vast majority of the scien­ tists would have supported it long ago. You advise me to read the books on our religion written by Parsi authors. Be pleased to note that your son followed your well-meaning advice with bowed head*7Here I note down the opinions of They have not done so. Even the spiritists some of the distinguished Parsi authors, who claim to hold conversation with the In his Gujarati book on Parsi subjects dead (this also has no convincing proof to support it) do not as a body support re-incarnation. When a man dies his indi­ vidual soul passes into the Over-soul, the divine spark merges into the Eternal Mansukh. Prof. Ardeshir Wadia in his ™s is the teaching of the highly developed saints of all the great religions ‘Mansukh’, a great pillar of Parsi Ortho ­ doxy strongly recommends the conver­ sion of non-Parsis into the Zoroastrian fold; and Dasturji Dr. Dhalla in his ‘Zoroastrian Theology’ lends support to ‘Message of Zoroaster ’ supports toriu®; and so does the late Mr. Jehangir of the world. crema- 7P9S A' 1 s '•=^1 ^Sf] '^1 i da put But you e^bk Wd liH^ W^lisfchow th^ qtiitoa iftmaber^ badc weai\ii ^^ece of doth yidfli a young meC and women do hot regularly ^ian* and call it Wha. Most them assume these symbols. In this connection do not care tp tie the Kuati, while .ffany their afgument runs thus : ‘A soldier ^ these who do s^ de H on some part c< < n^ Os duty wears orvaian dress, their duess hnt not actuary on the Siu^ai ^^rnilii^ "^^m. In tfo. JW/r^hai^n^ wttfteat ’iiqrdmg untrue. when>^i^ attei^t^fire-tcmi^ .on our ® h^ ob^$r^' W I liave birthday or the funeral of omr near and stated but all are keeping mum I Why ? dear-mi^yes and friends we put on Sudfa^^sti ; on ajl other occasion W wit^ them/ Then the ladies who 4’ •- < ’> >¦ ¦*' .\/;i I "-U\i 9 . x-'. Your affectionate son. jasguji S*- ;'¦ t, 11 .¦i t /; f H f ¦ -f J 7 j "'1 <1 S’! ¦V '*' ¦* ; ' -1 L. •' I “MIC” Kaiiial dldg.,Adjoining Radio Chib Arthur Sthi I ^1 squash « By Aippmtimw to H. £. Sri IMUisli, SttgfiiK|i« i((h . Wdl-feaowil Gb^ Wre^s^ Wte" f*to(t^ts /vtwt Ex-Gownor of Mafearasitra •_ 'I- »k •ftWMIX.ax S^P ^AHTtfiOAl /<« <> ii a ! i'! ''¦ I