Jan 1966

nf*9c medium for old wisdom i'-' ’ •-> -ff f' '/ •K ;?'d iSS. 'iy*. J- •’*5i '>?* £- !?> AMI p;- K’;s2 iS'! S i The sad news of the passing away of our self-less, saintly Prime Minister — Shri Rajbahadur Shastri is received in all homes wiflh gloom on the face of every person. President Kosygin and President Ayub Khan amongst others acted as corpse-bearers. It was in the fitness of things for Kosygin to give a helping hand to the corpse of a good man going for good from the land where Shastriji was his guest. We admire the grace and the good-taste of President Ayub Khan, who in a few short hours forgot and laid aside all bitterness of contest and gave a helping hand to the bier. This is the spirit Parsiana works for to establish between our neighbours of the vicinity and those beyond our geographical boundaries. Amen: This is what Shastriji aahieved in some measure and we shall continue to understand and propagate in our feature article Integration appearing month after month. Prof. Richard N. Frye of Harvard University delivered a series of lectures. Our interest in his lectures is greatly enhanced by his prediction “NO MOBEDS, NO PARSIS”, It appears to be true but the prediction will belie itself. Mr. Jehangirji Chiniwala always speaks of the Daste-ghaib (the unseen hand) which protects our religion. Dasturji Dabu recently said in J ' Wadiaji Atashbeheram on the occasion of Parsi Anjuman meeting for Shastriji that the world always produces the right man at right time and mentioned Adarbad Marespand, Nairyosang Dhaval and religion. Dasturji Dabu recently said in his speech delivered in for Shastriji that the world always produces the right man at right others for revival of our religion and referred to Shastriji as the man of the time. I predict, however, that Prof. Frye will rank pari passu with Prof. William Jackson on Zoroastrianism. All memhers of Parsiana are requested to re-write to us for any complaint of non-delivery of past issues and for any of their requirements ordered for and orders not executed. We know of several such mishaps. We shall put things right. Those members who are regularly receiving Parsiana will kindly send their subscription amount of Rs. 6/-, which in some cases is overdue. Cheques should be drawn in the name of “Parsiana” and no other name. M.iO. is preferred. 3PARSI ANJUMAN MOURNS THE DEATH OF LAL BAHADUH SHASTRI •5F The principal speakers were the Chair­ man Trustee of the Parsi Punchayet, Mr. Nadirshahr Mulla, Minister Saheb Mr. Homi Taleyarkhan and Dasturji Saheb Khurshid Dabu. Mr. Mulla gave a resume of the life work of Shastrijl emphasising the facts that he was a man of few words but firm purpose, all of which he completed credi- tably. He surmounted poverty. He sur- --------- *!_ mounted temptations and he surmounted Saturday 15th"january 1966 the the erstwhile foe and made him his friend On Fravardin Roj and Amardad Mah — on ! Trustees of the Parsi Anjuman called the and the friend of Hind. Public Meeting of all Parsis to express our deep sense of sorrow at the death of our true patriot Prime Minister Lalbahadur Shastri, one hel-d in great reverence and esteem by the people of was a man of iron nerves in struggle and fight and God’s good man in peace. He Minister, Mr. Taleyarkhan described Shastriji as Bharatratna (the jewel of Hind) and one in the trio of national Indira the ^lo^ers^of 'peace’in the stalvarts with Gandhiji and Nehru, world. The above meeting held in Wadiaji Simple, polite and loving in nature he Atashbeheram was preceded by a Jashan Ceremony in pious memory of the noble deceased and was followed by a Ham- bandagi, (the joint prayer of the Congre- had the invincibility of gentleman, stami- khurshid Dabu. Ceremony terminated with a two-minute pin drop silence. gation) which was led by Dasturji na of integrity, a man amongst masses and of the masses and yet a man not conscious of power he held in himself As is customary in our prayers on such could exercise outside by virtue of - occasions to recall reverently the image messenger of of the deceased m heart and mind Shastriji was recalled as “ASHO RAVA- NE MARHOOM SADAR VAZIR-UL- him about the prospects at Tashkent. He MUL'KE HIND AIDAR YAAD BA AD” (The pure soul of the deceased — The Prime Minister of the country HIND is invoked to partake of this ceremony). All bowed in reverence. '4F peace Mr. Taleyarkhan happened to ask replied firmly and pithily “Not hopeless”. This showed his self-confidence in midst of the then prevailing gloom over the issues at stake. 2 4> < Dasturji Dabu delivered a speech most home, nothing in cash and nothing in suitable to the occasion applying several kind. This is the greatness of the soul that apt quotations from Zoroastrian scrip- for unswerving devotion he relinquished tures to the life work and character of Shri Shastri. Shastriji accepted poverty as source of temptation that men in high the order of the Almighty through His all the common good things of life — as men of the world look upon them. A ruler rules a country by and under a way of life thus eliminating every wr* —__ _________ ___ — position are heir to. He therefore did not agency of Kshthra-vairya and renounces have to succumb to any temptation. As Minister for Railways where purchases are made to the tune of millions a man with temptation could make his pile but he preferred penury to pelf and died a man with nothing in bank, nothing at it at the Will of the Almighty either as punishment for misrule or as example of satisfaction obtained from spreading happiness to his subjects. Many a ruler after doing his duty has willingly accep­ ted Fakiri. Worldliness has its pleasures 5r and Fakiri has its„9|iarms,, Sha§,trip^e^ rienced both simultaneously as man in power and the enchantment of self- etfacement. Shah Kaikhushru and Shah vessels. God sank the big vessels of the Lohrasp lived that way. At no stage is the Armada by adverse winds and whirl­ world without its great souls. It is the winds. Scientists today talk qf defeating unfathomable hand of God that prefers the opponents by death rays. Is the Battle and sefids out such men at right time. In of Sena Karib all were found dead in all hours of trial God fights on the side of sleep and the invader never needed to the right behind the curtain and beyond fight. God can say and carry out what he the knowledge of man. Every man is sent says “Vengeance is Mine”. Shastriji to this world to fight his battle of life decided to fight the border battle. He with Almighty’s reservation, viz. “Venge- won the battle —but greater still he won an(^ is Mine”. It is He, the Almighty who the peace. It is the survivors on both sides Smites ahd cripples the one on whom His of our border to live for peace. His deed : vehgeahce is due; shall live. - The Spanisih,Ai;ttuda was a formidable fighting and striking power when Bri­ tain’s Navy consisted only of small all hours of trial God fights on the side of sleep and the invader shall live. ¦vf and whirl- Shastriji . He * I s ? <• ? <• ? ? ? •:• ? ? 4* ? ? ? ? ? ? t ¦•.. ¦ ?......... ? ? 6 HOMO & £0. A ... T' Charnt Road Junction A place |OT Quality and Precision for glasses. Byes tested by qualified eye­ specialist on attendance (COURTESY and FAIR-DEAL) o o ? ? ? ? ? 1 ? ? ? »» . -4 I •I ^¦¦'1 and (5) Kanishkas. They all For the Panste that symbol is the Athra- suppose that people of similar culture van. Unless the present day Parsis do should all be speaking the same language, something to preserve their mobed group There are many instances in which condi- for at least three more generations there tions are otherwise. Take India as an will be danger to the survival of the Par- outstanding example. The split point of sis as an ethnic group. The same problem Indo-Aryan culture that began in Airya- faces the Armenian Church. Unless they no-Vaejo was Afghanistan some time in preserve the Armenian Church with all the first millenium B.C. Indo-European its priests the very existence of the Arme- culture started in the south Caucasus nians as an identity is in danger of annihi- (South Russia) and its separation began lation. The Armenians have realised it in the second millenium B.C. locally. and are acting on it. Parsis are still pon­ dering. The Parsis often argue that they do not understand prayer in ancient language. The professor’s advice is “You just read ancient language and you learn it — just like any other current language. The fault lies in your not reading it.” Christ had said “If he slap thy one were mainly Mazdayasnians. Languages cheek give him another”. By the timely of afl of them contained Mazdayasnian slaps from Prof. Frye both our cheeks words — only exception being Osis lan- are sore. guage of North Caucasus. It is understan­ dable as the Indo-European Culture as shown above started in the South Cauca­ sus and probably never extended north­ words. Many Eastern Iranians came under in­ TWO SORE CHEEKS TWO SORE CHEEKS Let us act when they are smarting — Not wait till pain and we get dull. The concept developed by the professor in the lectures was that Iran did not mean fluence of Manichaeism and Buddhism just Persia. Iran was a wider entity and and many of them turned Buddhists, included the Kurds, Pathans, Baluchis, However, Buddhism could make no pro­ Afghans and extended from Siberia, Ta- gress in Persia as it was a Zoroastrian jekistan, Khujistan of present day Russia Church State. to North India together with Mesopota­ mia, Irak and adjoining countries. They all were Iranians though they did not all discovered about Sogdians and about 100 speak Iranian but they had a similar com- more about Khorazmians. They all were mon language and culture similar and literate. We have no serial historical con- common to them all as later archaelogical nections of the above stated groups but researches confirm. It is not correct to there was a lot of intermingling with Recently about 100 documents are a 9ancient North Indian-culture especially with Saka and Gupta influences. Kushans and Kanishkas evolved something simi­ lar to the Sassanians. Shayer Abul Hasan (Firdausi) and his hero Rustom were of Eastern Iran. Rus- tom comes from Saka and played his part in the transfer of Zarathushtra to Azar- baijan, West Iran. This is however a de­ batable issue. East and West Iran have such well-marked demarkation in their cultural contacts and transfers of ideas with other nations that when we speak of any such transfer we must be clear in our mind whether East or West Iran is inten­ ded. Migration of cultural influences is a fascinating study though the conclusions drawn from them may not be 100% cer­ tain pr reliable. All such studies are essen­ tially studies of high probabilities and unless all data are clinched should be accepted as such. There may be massive close reciprocals or stray bits of similari­ ties in sound and form of words or Edward Mile warns the students of history against vagueness and arbitrari­ ness of Syncretism — the practice of com­ promising opposing principles and specu­ lative systems by minimising differences with a view to blending the different view-points. Syncretism is extensively followed in theological subjects giving rise to the tendency to believe about borrowing of religious trends and ideas from one another without provable data. To explain the influence of one nation on another two schools of thought are in favour with the present day scholars. The Diffusionist School of Prof. Toynbi — Ideas begin at a place and then diffuse all round from immediate neighbourhood to far off distant lands. School of Internal Development or Parallel Coincidences of Prof. J. H. Moulton — Ideas or designs and patterns may develop independently in different lands and may run parallel or differentia­ ted course. Moulton goes too far in differentiating patterns and designs of archaeological these two modes operating in history. ' ' ¦ " ‘ ! in in a majority of cases cross-fertilization of cul­ tures, giving new directions of expres- findings. Similar words occur in absolute- Usually both these factors operate ly unconnected languages and under the varying measures i head of Semantics many a word in any resulting in a language may have more than one mean- ing or interpretation in the context of the sions and new dimensions of meaning, writing. Such accidents have to be elimi­ nated as without such scrutiny a false idea may slip into a manuscript and per­ petuate an error. Likewise in the compa­ rative study of excavated materials a mere similarity cannot be held as eviden­ ce of transmission of cultural pattern, f There must be some principles on which , . to base our conclusions about who tracing of the borrowing of spiritual borrowed from whom. i Every nation or ethnic group has mental facility to believe that it is his race that gave the neighbouring races their culture. In historical relationship of contact it is comparatively easier to trace a material item such as who first made iron stirrups for horseman’s foot. But the ideas, such as concept of Dualism or 104' good and evil is extremely difficult — that though man prides himself in being perhaps impossible. It is highly probable a rational animal his real development that no one taught Dualism to another, has been through the emotional attach- It is a universal basic concept — a pro- ments to lofty idealisms — of which duct of daily and worldly experience Religion is the signal post of his advance­ common to all mankind. One cannot pin ment, “Though man’s power of reasoning point the origin of such ideas. If the idea has contributed greatly to his uplift total occurs in two sets of culture and laid dependence on it without the emotional down in two sets of ancient books to palliative of religious idealism would draw the conclusion that the book publi- turn men into machines. It is true that shed later borrowed from the book pub- man has to a great extent reorganised lished earlier is undependable. Some addi- life through reasoning it is not very long tional data must fit in to show the when man will train mice, rats and cats borrowing. also to reason. But man’s reason has not protected mankind from waste and cruel- Professor Frye spoke on various ty — from showing the beast in us. Some aspects of Persian history, art, culture often question why study our ancestors etc. in a series of six learned lectures. We who were cruel. The Germans were not shall submit to our readers a gist of those lacking in reasoning but they fought two lectures selectively. This article throws cruel wars. We (the Americans) are also light on the method, the manner and the fighting in 20th century. We have to take technique of historical and cultural re- jhe sublime and the low together. In the search of ancient epochs and emphasises i^gj analysis we have to pity man too. the need of a scientific outlook thereon Without religion we cannot fulfil our and shows the pit-falls facing the research obligation to some perfected destiny. I scholars in their quest for new and relia- gju saying this from my heart and I hope ble knowledge. it will have some echo — ‘Save your In his last lecture as in his first one he once again emphasised the need to en­ hance, cherish and protect, our mobed class, who are the torch-beairers of our Faith. Whether there is good reasoning an religion. No ! It does not die out. It or not in such belief Professor explained just needs a push”. E f it will have some echo Athravans’. Once again I say ‘No Mobed —No Parsii’. You are under the obligation to see that the mobed fold does not de­ cline. I do wish all the good to Zoroastri- 0.1 ? ¦> 1 ? 4 11r ^"’'^^enealofifv and Generation of LECTRONIC ENGINEER^ . 1. E. R. E. (U. K,) . I. E. E. E. (U. S. A,) . I. Mar. Tech. (India), adio Officer. Zarathushtra by MAOYAR BYRAMJI PATEL “To understand him, is Wisdom. To act with him is Virtue. To feel with him is Passion. To live with (him is Life at its Noblest and Best I” ••• “USHTA-NO zAtO Athrava y O spitAmO ZARATHUSHTRO’’ “Rejoice ! for to us is born the Athravan, who is Zarathushtra Spitaman !” chista, his youngest daughter; Maidiyoi- mangha, his paternal cousin and first disciple; Frashaoshtra, his father-in-law and patron, being also a nobleman of Iran; Jamaspa, his son-in-law, wedded to his youngest daughter Pouruchista, and being the younger brother of Frashaosh­ tra, and a minister to King Vishtaspa; Hvogva, the family name of the brothers In presenting the life of Holy Zarathu­ shtra, many difficulties have to be con­ fronted. The personality dates back to pre-historic times. We have to differenti­ ate between the authentic and the specu­ lative. The authentic may be revealed from the messages of the Gathas and the speculative from the pages of the later Avesta. The facts gleaned from the Gathas may be rightfully regarded as Frashaoshtra and Jamaspa; Kai Vishtas- undisputable, whilst the contents of the pa, the son of Aurvataspa (Lohrasp in later Avesta could cover the entire range Persian), the Kayanian ruler of Balkh from the probable to either the allegori- (Baktria) in Eastern Iran, and a great cal or the far fetched. < champion of the religion of Zarathushtra; Yima, ancient King of Airyana-Vaejah, However, the Gathas chiefly deal with better known as Jamshid of great and the sublime teachings of the Holy Pro- glorious Peshdadian fame; Vivahvant, phet, and the traces of his life discernible the father of Yima; Fryana, a friendly therein are only incidental events that Turanian nobleman; Tur, an Iranian; lead Zarathushtra to the Revelation and tribe, hostile to Zarathushtra; Usij, Bend- the spread of his Religion. The distinct personalities that are actually mentioned in the Gathas are very few indeed, and amongst them, we find mentioned by name Zarathushtra himself, as the Holy Prophet; Spitama, his ninth ancestor; Haechataspa, his fourth ancestor ; Pauru- va, Grehma, Kavi and Karpan, leaders of the hostile Daevayasnians, who were the chief opposers of the founder of the Zarathushtrian Mazdayasnian Religion. These are about the only characters that appear in the Gathas themselves. Around I I I I 1 1 12 J<’i.. 3? these characters is woven the beautiful his noble face resplendent with the Glojy^ and most enlightening story of the Holy of God. He turns his face' tdw£ifas^ th^e Prophet’s life, his yearnings, his despairs land of his birth, where he is greetejJ with.,.. i 1 • _1 _________ _______ TT» I*. M ** A a mixed reception. He is marvelled .at-^and. maligned, cheered and jeered, but daunt- lessly he expounds the tenets of a new and glorious faith, that advocates the highest principle of Monotheism, the loft­ iest of Ethics and Philosophy, the like of which man had neither uttered, contemp­ lated nor heard-of before. He definitely breaks off with the old and traditional religion that embodies the principles of the Daevayasna, wherein Evil abounds, swayed by superstition, ignorance and rapine. The hostile Daevayasnian priests, being alarmed at this, attempted to dis­ suade him from spreading the new faith, but the Holy Prophet remains steadfast in his mission of spreading the new reli­ gion of the Good Life. The strife grows bitter and remorseless, and he encounters inhuman persecutions. He remains un­ compromising through it all, with the forces of Evil, but being alone in a multi­ tude of ignorance and superstitions is compelled to flee, friendless and alone, from place to place, in abject misery, his sole source of succour being Ahura- Mazda alone. He traverses the length and breadth of Iran, preaching and discour­ sing, till at last he finds favour at the Royail Court of Bactria where rules Kai Vishtaspa of happy memory. Here too longs for Enlightenment, and court intrigues become rampant against and final triumph. The Gathas by themselves give us no indication of either his date or place of birth. He makes his first appearance in them as a man who has learned deeply, and questioned — doubting the prevail­ ing wisdom of his teachers and elders. He sets upon himself the onerous task of ascertaining first-hand from God, he has chosen to call ‘AHURA-MAZDA’, the secrets of Life. He is keenly sensitive to the sufferings about him, and experi­ encing no satisfaction in the religious beliefs and practices of the times, which abound in horrible animal sacrifices to . propitiate the blood4hristy gods of the times, sets his face |igainst these, and imploringly turns to the Good and Wise Merciful One for succour. He seeks silent, solitary meditation amongst the majestic calm of the unruf­ fled mountains of Iran, and here in the Divine Temple built by the Greatest Architect of all times, pours out his heart and questions the Eternal Spirit on the perplexities of the greatest mysteries of creation that perpetuates itself on the twin principles of Light and Darkness, Happiness and Sorrow. He implores Ahura-iMazda to give him an audience and resolve his doubts. He suffers in body and spirit until the Divine Revelation is granted to him. Now, en­ thused with an intense fervour for his prophetic mission, he sets forth to preach. the preacher of the new Faith, but ulti­ mately, Zarat'hushtra makes his just claim to be called the Prophet of Ahura- Mazda after undergoing the severest of trials and tribulations. At last his mission is fulfilled, the old religion is abolished. 13 .« ¦r E 1. I. I. d and the new one installed in its place. The Pourusaspa, who married Dughdhowa, Prophet’s message is' spread far and wide, the daughter of Frahimurva. To Pouru- and finds acceptance amongst all the saspa was born Zarathushtra, who thinking centres of the civilised world, married Hvovi, the daughter of Frashao- and Kai 'Vishtaspa becomes the champ- shtra Hvogva. Zarathushtra had three ion of the new Religion. All this can be inferred from the Gathas themselves, and therefore can be accepted without question. Now for the contents of the later sources, that relate to the Prophet’s life. As mentioned here-in-above, this could be interpreted as speculative, and conse­ quently could be treated as probable, allegorical or at times far fetched, all depending upon the spirit in which it is looked upon. To start with, the Prophet’s genealogy is traced to royal birth. He is presented being the direct descendant of King Manushchehar as hereunder :— King Manuschehar Durasrob Raizan Ayajem 'Vidasht Spitama Haidar Hardashn Paitiraspa Chakhshmus Haechataspa Urvadaspa Peteraspa Pourusaspa and Zarathushtra. sons, Esatvastra (Esadvastar), Urvatat- nara (Urvatadnw), and Hurchithra (Khurshedcheher), and iflweie daughters, Frenay (Freni), Thriti and Pouruchistra (Pouruchiista). (Proper nouns in parenthe­ sis are Pahlevi equivalents of preceding Avesta names). His youngest daughter Pouruchisti married Jamaspa, the brother of Frachaoshtra. We are also informed that the priests are all descended from Esadvastar the eldest son of the Prophet, that Urvatadnar was the leader of the agriculturists, and that Khurshedcheher was the leader of the warrior class. In ancient times, hapless Jamshid, the Peshdadian ruler of the glorious Golden Age of Iran rose to stupendous material greatness, but lacking in spirituality, fell on evil days on account of his inordinate pride, and perished at the hands of Zo- hak, the scourge of Iran. This great Monarch had forewarned the Evil Ones more than three thousand years before the birth of Zarathushtra that a great Deliverer would be born to redeem man­ kind from its wicked clutches. « Eight thousand years ago, in the North- West of Iran, there lived a pious family bearing the name of Zavish, The male member was called Frahimurva. Unto this man, his wife bore a daughter whom 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. IL 12. 13. 14. 15. We are told that Peteraspa had two they named Dughdhowa. Before the birth sons, one namely Arasti, who Was the of this child, a light was seen to emanate father of Zarathushtra’s cousin and first from the body of the mother, and spread disciple Maidyoimangha, and the second in a most dazzling manner, and cast aura 141 t&T and; wicfc. The good people welcomed it as the fore-teller of some good event, such as the birth of a Godly-child, but the evil feared and trembled at the event for the same reason. Hence, when this beautiful baby girl was born, the evil ones tried to get the pure baby done away with. They took advantage of having been nearly over-thrown by foes, and also of being helpless under the ravages of a rainless season which destroyed the crops, and laid the blame for these cala­ mities upon the innocent one, insinua­ ting that it was of an inauspicious birth, but Heaven protected the winsome child, who came out of these predicaments un­ scathed, and grew up to be an attractive young lady. Still the forces of evil merci­ lessly pursued their nefarious activities, and so, to protect her, her parents sent her away to home of a very pious couple who .were their relatives and friends, bearing the family name Spitama, and were descendents of Haechatspa. The girl was lovingly brought up in the home of Peteraspa, and ultimately married their son Pourusaspa. They built a humble cottage in Medes, among the mountains of Raya, by the lake Urumiya, on the banks of the river Darjik, which flowed from mount Jabar in Iran, where they lived a pastoral life. One night, Dughdhowa saw a dream in which she bore a wondrous child against whom the evil forces hurled their terrible furies, but the child emerged smiling and victorious from these ordeals. She awoke screaming with fear, and begged her husband to consult the wise men for its omen. It was declared that she was destined to bear a son, who would be the Redeemer of Mankind. Soon a Heavenly light appea­ red to emanate from her body, which enhanced in intensity with time. Three days before the birth, a star was seen to out-shine all the other stars in the sky. On Khordad-Roz and Fravardin-Mah, the villagers congregated at the cottage to witness the birth, which came as a fulfilment of God’s promised miracle. Zarathushtra was born, quite contrary to all other births, wreathed in smiles. Spring wa^dh the air, and alt of the good creation rejoiced at the happy event. •V 1 i As the boy grew up, not knowing the evil intent of the evil ones, his faither placed him under the pare of the wicked Duransaran (iDurastrobo) and Bratrokre- sh, both of whom were the leaders of the forces of evil, and who were conspiring to do away with the Holy Child. These two had great control over the men and elements with their black-arts and poly­ theistic doctrines and iconic-worship (figure-and-image worship), that were wide-spread among the Kavis and Karpans. Zarathushtra admonished his father for being swayed by the power of their evil, and defeated Bratrokresh in wordy combat. Then, Duransaran attem­ pted to kill the child with a knife, but his hand became paralysed, and he could not: succeed. Again he placed the child in the way of stampeding cows and horses, put him alone in the den of wolves whose cubs had been slaughtered, threw him into burning flames, and Anally tried to give him a cup of poison in the guise of medicine, but the child dwelt under the protection of God, and each time emer- 15* 4 ! r ¦h ! I ¦A ) I; fi. ged from these ordeals unscathed and safe. Finally the wicked Duransaran was exposed of his evil ways, and being van- care he felt secure. His heavy heart burst out in songs to his God. He untiringly dedicated himself to spread His Message. quished by the forces of good protecting He never wavered. He travelled through Zarathushtra, departed, never to return. Now Pourusaspa had his son placed message and reject the wicked Daevayas- under the tutorage of holy Boorzin Ku- na cult. He appealed to their reason, rus. He quickly learned all that the sage Ruler of Balkh (Bactria), in Eastern-Iran. had to teach. Then finding that he had Kai Vishtaspa had been fore-warned in a nothing further to learn from him, at last dream to welcome the new Prophet, resolved to withdraw at the age of fifteen whose approach he anticipated with great into the seclusion on Mount Ushidarena, expectations. He ordered Zarathushtra where he absorbed himself in pious con- to be brought in and made wel-come. His templation. After observing intense Self- enlightened court sat in judgment upon control and Meditation for fifteen years, the message and person of the new- here amongst the lonely and majestic comer. The King was at once struck^with mountains, he finally obtained Divine t„. ----- . Grace and Ahura-Mazda declared His intrinsic knowledge of the Prophet with Revelation to the Chosen Prophet. At regard to all the known and unknown long last he descended from the moun­ tains to spread the New Religion. For ten years, he - ------------ breadth of Iran without finding accept­ ance anywhere, and this period is regard­ ed as the most heartbreaking and pathetic in the life of the Prophet. Renounced by all, friendless and kin­ less, he wandered all over the land, prea- Seistan, Turan, Sablan, Azarbaijan, preaching, imploring people to hear his Turan, ru3. He quickly learned all that the sage Ruler of Balkh (Bactria), in Eastern-Iran. had to teach. Then finding that he had Kai Vishtaspa had been fore-warned in a resolved to withdraw at the age of fifteen whose approach he anticipate with^eat to be brought in and made wel-come. His where he absorbed himself in pious con- the clear and lucid expositions and the sciences. He heard him speak of the Divine Message contained in the Revela- wandered the length and tions. He was greatly impressed. The leaders of the opposition grew greatly alarmed at the turn of events, and secretly plotted the un-doing of the Pro­ phet. They bribed the keeper of Zarathu- shtra’s quarters in the Palace, and impla- _______ nted impure matter, the paraphernalia of ching the tenets of the new faith. The magical rites, in his room, under the bed­ pathos of his expressions at this stage ding and then challenged the King to touch the very depths of one’s being. He search the room and see for himself that implored Ahura-Mazda to bestow on in spite of his Divine claims, Zarathush- him help even as one friend bestowed his tra too was after all a tricky magician help upon another. Where could he go ? himself, whom he had spoken out against Who would accept him ? He had neither provision nor shelter. His life was in I in spite of his Divine claims, Zarathush- him help even as one friend bestowed his tra too was after all a tricky magician so vehemently. Innocent Zarathushtra was found guilty of the charge and cast danger. The wicked priests of Daev ay as- into prison, with one loaf of bread and na cult were after his blood. His sole one goblet of water every three days, protector was Ahura-Mazda, in Whose Suddenly the king’s favourite horse. Asp- 16f I I-Siyah became ill. All its four legs were drawn into the stomach, and would not come out. As no-one in the land could cure it, and the king became despondent, Zarathushtra informed the king that he would cure it, if the king observed certain conditions of his. The king agreed, and as he fulfilled four required conditions, all the four legs were drawn out and the horse cured. Amongst the conditions, the king was made to accept the new Reli­ gion, his son Asphandiar took a solemn oath to spread it, his Queen Hutaosa became a convert to the Faith, and the conspiracy was exposed by the order of the King, and the Prophet re-instated to his high position. Now his Religion was proclaimed to be the State Religion, and its tenets were spread far and wide to distant lands. Iran, Turan, India, Abyssi­ nia, Syria, Greece, Rome, and all the civilized countries of the world sent their wise and holy men to the court of the King to hear the new Prophet, and they returned to their own lands, completely convinced by him, and in their turn, became ardent votaries of the new Faith, in their own lands. Had the Persians been successful during later times in the battles of Mara­ thon and Salamis, the whole world would have been Zarathushtrian to-day. But God had decreed its limitation. Arjasp, the Turanian King, sworn to eternal en­ mity with the Iranian King brought war to the land, Asphandiar, a victim to court conspiracy fell a victim in chains. Aged Lohrasp fell in battle. Kai Vishtaspa was away fighting elsewhere, and Zarathush­ tra, at. the age of Seventy-Seven years was praying at the Fire-Temple built at Nush-Adar by the King, with a faithful band of eighty priests, while the enemy advanced upon him, Turbarakrash the 4 Turanian thrust his dagger in the Holy Prophet’s back whilst he was merged in prayer. Zarathushtra flung his beads of prayer at the assassin, who' fell dead at his feet. The Good Persian Soil drank the Prophet’s precious blood, and so into The Eternal House of Songs passed the Holy Prophet. The Temple, the land sur­ rounding it was all razed to the ground by the wicked Arjasp, by the time Kai Vishtaspa returned to defeat the invader. The Sacred Fire was extinguished. Centuries have drifted by. The Sove­ reignty and the Religion of Iran have all changed hands. The Koran and Allah have replaced the Avesta and Ahura- Mazda, in the land of Zarathushtra. And yet, is the Divine Spark ignited by Holy Zarathushtra really extinguished ? “No!” Never can that be, so long as Truth beats in human breast, so long as there remains a single spark of His in far-off distant lands, so long as men admire the noble and the good, so long as Virtue is regard­ ed as the Highest Good for it’s own sake, Zarathushtra will live ! His Religion will live ! We await with supreme confidence the Resurrection and Renovation promi­ sed by our own beloved Prophet. Our Heritage is our own, and we will, or our sons and daughters will one day inherit the Legacy of our Prophet in Full Measure ! ‘!‘Aievo Pantao Yo Ashahe”. alone is the path, wh'ch is of Righteous­ ness!”, and come what may, we tare deter­ mined to follow it ! Zarathushtra has “One always been our Hope, and shall always remain ao. Stead-fast in that Faith, The Light Shines for us, and we are not afraid ! In Him, we live ! For Him, we would gladly die, safe in His Promise of Ultimate Perfection and Immortality ! 17DARA FRAMROZ KEEKA Died in car accident Aged 56 years. Dara was born in Zanzibar in February 1910. He matriculated from Surat and tobk his M.A. and LL.B, degrees from St. Xavier’s College (Bombay) and start­ ed practice as a lawyer in East Africa from 1937. He settled down in Dodoma and turned out a very successful Advo­ cate. He took active part in public life. We record with regret the sudden and untimely death of a successful lawyer of Dodoma (Tanzania — East Africa) He met with a car accident while going from Dar-es-^Salaam to his own town Dodoma and succumbed within a few hours to head-injuries on 6th December 1965. Parsiana deeply regrets this sad news 1940 to 1955 he was a member of which has come to us within a few days Dodoma Township Authorities and in of his coming on our records as one more 1956 became the first chairman of the of the truly cultured Zoroastrian from Town Council in its first representative abroad and lost to the community when election. His popularity and his hold on needed most as a stabilizing influence the electorate were thus clearly establish- safeguarding the interests of the perma- ed. He was until his death Chairman of nent residents of our community mem- the Tanzania National Children’s Society bers in Tanzania (East 'Africa). Tanzania and other educational institutions. is the Union of Tanganyika and Zanzibar, A Mrs. Sheroo Dara Keeka is a well- known social worker and District Com­ missioner of Girl Guides. The Government extended all facilities He is the son of the soil — born and bred in Zanzibar and therefore wielding the natural authority of citizenship and the influence arising out of a successful to the family of the deceased. Hw body career as a Lawyer carved out in his land of birth. His family has its roots in the soil. His father Framroze was a Govern­ ment official of the British period and his mother Soonabai was an ideal teacher, adored by pupils and their parents. was flown from Dodoma to Dar-es- Salaam, where last rites were performed and his body was laid in the Parsi Aram- gaha. He leaves behind him his widow and two daughters. May his soul rest in peace. J 18hi THE GOAL OF LIFE % by S. D. PAYMASTER Ours is a purposeful living. For Man is the Roof and Crown of Gods Creation, being endowed with the Light of Reason. No wonder therefore that queries such as from whence he came, what he is and whither he is going torment his mind. He feels that he must fix up his Goal, so that he can steer clear his Ship to the Haven of Peace and Joy. Man is born with a mixture of virtues and vices inextricably blended in his Nature. He therefore stri­ ves his best to develop the finer qualities of his nature and to shed his shortcom­ ings. It is therefore in the course of higher evolution that he gradually evolves into a finer and a nobler man. For thus only he comes to fulfill his ideals of Self­ Development, Self Realisation and Self- Fulfilment. God has willed that all His children should make progress. It is therefore in the fitness of things that according to the Divine Schemes, all men do make progress, some imperceptibly slow, some very rapid, each according to his Light. There is some taint of vice in the best of men, and there is also a Glint of Divinity in the worst amongst us. When we reflect over the virtues of our brethren, we make progress, but when we brood over their vices, we set back the clock of progress. To be good is indeed a praiseworthy object, but to do good is a far nobler achievement. There are men who withdraw from the slings and sorrows of Society, and in the a Wilderness go in Samadhi, to 'be at one with the Infinite. But there are still nobler souls, who are born from age to age, for the protection of good and righteousness, and for alleviating the sorrows and suffer­ ings of humanity, through thoughts, words and deeds. They live to serve and to love. For to them service to mankind is the Highest Worship of God. In a world of Strife and Sorrow, these Shining Lights are the Redeeming features of Humanity. Through their devotion, and self less dedicated services, they hold aloft the Torch of Civilisation so that it can burn brighter than before. All honour to these Path Finders, for they show us the Path we should travel to reach our Che­ rished Goal. And having kindled the Flame of Love in men’s hearts they quit the Shore of Life. They that love never die. For they live in their works, and men coming after them cherish the fragrant memories of their deeds. To be Good is Noble. But to do Good is Divine. This Truth is so simple that even a child can understand it. But it is so difficult that at times, even a Saint finds difficulty to put , it into practice. For Straight and Narrow is the Path that leads to our Goal. Kindly Light, lead us on, from Ignorance to Knowledge, from Darkness to Light, from Mortality to Immortality along the straight but narrow path of Asha” shown to us by the Prophet Zoroaster. 19•'a* » ‘NAV-GEREH The Enigmateal Nine—Knotted Stick in 9 the Prophet’s Pictures The Holy Prophet Zarathushtra has been shown in his pictures as holding in his hand a nine-knot ted stick called Nav- Gereh, referred to in Vandidad; 19, 4 as ‘Asano Zastsa’, meaning stick in the hand Nav-Gereh literally means nine-knots. - -------- _ The word ‘Gereh’ written in Pahlavi can some 68,000 years for the present run ot also be read as ‘Gena’, which means a^ Zoroastrianism to last. maiden. It is a peculiarity of Pahlavi that several of its letters can be read in more than one way. These Nav-Gereh, nine knots, represent nine potentialities in the form of'Nav-Gena, nine maidens, com- prising the allegorical 3 wives, 3 sons and sons and three daughters. 3 daughters of the Holy Prophet, each potentiality bears body-form of body These nine maidens possess -.1...................... .—" Aurvatad-nar was an agriculturist, and ^vbe knowledge, and allegorically enclosure formed by Yim. Khiipshed-Chiliiar was a warrior, Com- own Faith, and help those of other Law­ givers, all to lost in the current Zarvanc- dareghokhadat, of 81,000 years. Of these only some 4,000 years had elapsed when - ---"h 9,000 years ago from now; still dareghokhadat, of 81,000 years. Of these only some 4,000 years had elapsed when Zarathushtra descended on the earth some ! 5 The above potentialities have been referred to in Bundehesh XXXII, 5-9 and in Vajarkart-i42)inik (pp. 21-22); 5. By Zarathusht were begotten three ____________ L Isadvastar was chief of the priests. He i a Kehrp, phantom became the Mobad of Mobads. He pass^ maiden, but no physical ----- life, consciousness, spiritual self-intelligenw and <------ represent three wives, three daughters __ _ and three sons of the Holy Prophet. A ^be army of Peshyotanu, son stick gives strength, power and support to Isadvastar was 0 a '] away in the hundredth year of the reli­ gion. of Vishtasp. its holder. daughters were Freni, Sriti The above nine maidens were the ani- and Poruchist. mated phantoms of the nine grades of holiness ¦ ---------- possessed by Zarathushtra. The Holy ^bah) wife. Prophet performed with the aid of angel Sarosh, the spiritual tmaryels of procreat­ ing these nine potentialities, allegorically nine maidens from the nine grades of the holiness possessed by him. He has em­ ployed them for the continuation of his 20 — Nava-Karshem (Yt. 4, 6) ¦ 6. Wives were of two categories; serv­ ing ( (Chakar) wife and privileged (patakh- And Zaratusht the righteous, had alle­ gorically three wives; all three were in lifetime of Zaratusht; the name of one was Hvov, of the second Urvij, of the third Arnij-bareda. From Urvij, who was? i R ik 7 /, I i 91/ / ¦ ¦ ’ •'S A i a POISONS COFFEE ¦ BUTTER • TEA p/rjs/- ,1 yil a privileged wife, four children were born; one was the son Isadvastar, and the three daughters, namely, Freni, Sriti and Pu- ruchist. And from the wife Arnij-bareda two sons were born, one Aurvart-nar, and the second Khurshed-Chihar. Arnij- bareda was a serving wife. From Hvov, who was a privileged wife, (were) three sons, namely Hushedar, Hushedar-mah and Soshans. Zaratusbt went near unto Hvov three times, (and) each time the seed went to the ground; the angel Neryosang received the brilliance and strength of that seed, delivered (it) with care to the angel Ana- hid, and in time will blend (it) with mother, when Hoshedar, Hoshedarmah and Soshans will be born. 9. Nine thousand, nine hundred, and ninety-nine, and nine myriads of the guardian spirits of the righteous are in­ trusted with (its) protection, so that the demons may not injure it, and their appearance on earth is made certiain. (Footnotel. Av. Ukshshyad-ereta and Ukhshyad-nemangh of Fravardin Yt. 128) (Footnote II. Av. Saoshyans of Vend. XIX, 18, Fravardin Yt. 129, etc.) It will be noticed from above par. 8 that angel Neryosang is stated to have received the “brilliance and strength” of Zarathushtra’s seed. This shows that this word ‘seed’ used by the Pahlavi writers a conveys some meaning other than of the commonplace human seed (semen), because if the latter falls on the ground it 21« 3? R-" holiness, the best-ruling in exercising rule, is creative of f)ruji, and can never dis- play bnlliance/ Besides this, the three the brightest in brightness, the most gio- : ‘sons’ Hushedar, Hushedar-mah and So- rious in glory, the most victorious in ¦s' shyans are to take birth in future ages victory.” (S.B,E. Vo. XXIII). remote by thousands of years?This could '? ? , never be possible if Zaratusht were a his sight the Daevas worldly married person, having three . . . wives, three sons and three daughters, maliora were extinguished; etc. This proves that these entities were not (ibid. 80) rushed away; at his sight the (demoniac) 1 ^3 i ' ” • (ibid. 81) of the worldly life. Many philological Ahuna Vairya, which the Holy Zaratlm- scholars and others, in the absence of shtra sang, and repeated four times, with knowledge of Zarathushtra’s unparalleled a song that waxed louder and louder, eminence, take the above Pahlavi writings literally. It is therefore necessary to give the correct idea of the uniquely exalted powers. status of the Holy Prophet. During some 4,0(X) years prior, to thushtra’s advent on earth, sorcery as4 witchcraft were most rampant, and the “And that drove back all the Daevas beneath the earth, and toc^ off from them their I - i <¦'-1 Uniqae StaliKi of Holy ZbwsiihiKhtra. It must first be remembered that bifur- sub-angelic potentiality called Geush cation into sexes, marriage, wife, husband Urva (appointed for the protection of the children—all these are meant for Urva- souls of this known wicked world) ns, souls like our with deficiency of divi- raised his plaint to the blissful Creator ne knowledge, while Zarathushtra was Ahura Mazda for succour, thereupon Magavan-Magav, Holy of Holies and the latter replied: most perfect of the perfected souls and therefore he could not have family ties in the worldly sense. The quotations given below will give some idea of the Holy Prophet’s unique status. The Kingly Glory is praised in Jamyad Yt. 9 follow­ ed by numerous paragraphs in which that Glory has been traced from divine Intelligence to illustrious kings and saints, till in pars. 78, 79 it is stated: ? j 1 (Y'Sn. 29, 8) “This (one) known to me here, who alone shall harken unto our doctrines (is) Zarathushtra Spitama; He himself on-behalf of Mazda and Asha shall desire to declare our principles. Hence unto-him shall-I-give the-good self-command (Hudem) of-the-Prophet.” (K. E. Poonegar) In the last line of the above stanza (29, 8) occurs the term ‘Hudem’ which is not correctly understood in philology. The prefix ‘Hu’ in this word technically stands for ‘Ahu’, the Light of lights. Hence Hudem means ‘breath devoted to We sacrifice unto the awful kingly Glory (of) Mazdadata ......... that clave unto the holy Zarathushtra, so that he thought according to the Law, spoke according to the Law and did according to the Law; so that he was the holiest in Ahu, the Light of lights only’. 22'¦A fi^e^pM^tfBjshtra alone was selected for . Thus we see that the Holy;Prophet was I^Tophetic ofS^. In Khordad Yasht like an Ameshaspend and not a worldly Ahura Mazda tells Zarathushtra: “We befriend him who may attune himself with thee (through holy ceremo­ nies) as he would attune with the Ame- human being. We need not add any more references. We shall now deal with the Nav-Gereh, representing the nine poten­ tialities. Tile Three Wives (Potentialities) Urvij, Arnij-bareda and Hvovi. Urvij; We have stated above that the Holy Prophet had nine potentialities shaspends Bahman Ardibehesht, Shehre- var, Asparidad, Khordad and Amardad.” Thus Zarathushtra is shown on a level with Ameshaspends. Again in Dinikard (Dastur Sanjana bearing phantom body-Jorms compri^g Edition Vol. XIII) Pahlavi Vol. VII, 1, 16 it is stated: “Then Zarathushtra seemed to them (the sacred beings) 3 wives, 3 sons and 3 daughters. The names of the three wives are Urvij, Arnij bareda and Hvovi. The first two were for advancement of lalien rel^ons through having a Hvovi for the Zoroastdan like body Ham- ’karpih as of sacred beings. This Pahlavi term ‘Ham karpih’ is styled‘wives’it may be stated that in often misread as ‘Ham-karichih’ meaning ancient Iran there were five categories of ‘sheltering with (Ameshaspends)’. either reading can a worldly person have a body as of Ameshaspends or get shelter with them ? Since Zarathushtra possessed a body like the Archangels, it means that He possessed Asne-vir power, i.e., he could remain invisible by rarifying his body like archangels, or assume body at will when required for appearing be- fore the people of this material- world, which is never possible in the case of human beings. Again in 21, ibid, it is stated: “We shall............. convey there, to the village of Paurushaspo, him whom they will call Zarathushtra of good lineage in both ways — Nairyosanga (who is) from married’’t?Zarathul!htra~a?d the Ameshaspends, and of Yima (who is) for other Law-Givers. By her were born from mankind.” (Yima is King Jamshid). 99 Faifli, Regarding the three potentialities In tnides : ever 1. Shahzan, obedient to parents in choice of husband; 2. Khudrazlan, selection of husband of her own choice; 3. SSatfarzan, (abo a iShafazan) but giving her son for adoption to another person; 4. Chakarz^, a Widow re-marrying; and 5. >^ib^n, a disrepuitable woman, (aaib = disgrace) Urvij was meant for other Law-Givers, but they being absent (dead ?), Zarathu­ shtra took her. Thus, so to say, Urvij was a Chakarzan, a widow allegorically re- Urvatat-nar and Khurshed-cheher. 23j: formation of souls by dealing out punish­ ment through power (Khshafchra) to those souls which could not be reformed under Urvatat-nar. Arena] Baredia: Arena] Bareda is also Shahzan, but with this distinction that she binds herself to give her children to others for adoption. When Zarathushtra will attune himself with Arenaj-bareda through his glory, one son Isat-vastar, and three daughters Freni, Thriti and tri J ¦ Urvatat-nar hterally meaning Power­ giver of Spiritual Unfoldment, is appoin­ ted the chief of agriculturists of (king) Jamshed’s Vara, the subterranean enclo­ sure situated in Airy ana Vaeja, which is like a talismanic citadel, so sanctified that Satan acnnot find entry there. This Vara of Jamshed which has been buried under mountain-deep snow since some 10,000 years will open up some 66,000 years hence at the end of the current Zarvane- daregho Khadat, i.e., self-created long Time, which according to Khshnoom is Pouruchisti will manifest themselves, of 81,000 years, followed by the next 4sat-vastar literally meaning ‘Rigjit World Deluge. However, before this De- willed Actor’ was the chief of the priests, luge actually over-runs the whole of the jje became the Mobed of Mobeds and known material world and submerges it, passed away in the hundredth year of the Soshyos, Prophet’s son will carry to religion. The names of the three daughters are Freni (Yt. 13, 139) literally. Spiritual , Love, Thriti (ibid.) or Srit, literally, Spi­ ritual Nourishment, and Pouruchisti (ibid) literally, perfect Sinritual Knowte- dge and Wisdom. In Gatha Vahishtoisht agriculturist (Vastriosh) i.e., developer of Pouruchisti is wedded to Hakim (Dr.) those species, and giver of help to the Jam asp referred to in Avesta as De-Jam- Law-Givers of other religions. The second son Hvare-Chithra (Khur­ shid-cheher) literally meaning ‘Propaga- safety on Jamshed’s Vara, a pair of each of the creations of human beings and of animal, vegetable and mineral kingdoms, so that their species will grow up when the next wicked material world commen­ ces its run once again. Thus he (Urvatat-nar) is appointed the (ysn. 53, 3) it is stated allegorically that asp and technically called Jamas-phi, in which the suffix ‘-phi’ literally means pre­ dictor. The Holy Prophet was ‘Shahud’, tor of the Fundaments of Staota (vibra- in the knowledge of sevwi tlonary colours) like the Sun’ will be the teossesor times; from the eternity of dead warrior-saint, residing in Kangdez. He P^^t to the future of future (ages) the will be the deputy of Peshotan (King) Ghaiban, infinity. Vishtasp’s son, who is its chief. This potentiality of Pouruchisti the Urvatat-nar will work as the blissful Prophet bestowed upon Hakim Jamasp, agriculturist (not of the land, but for who was one of his foremost holy pupils, uplifting and advancing the souls of all and a great Asne-nar, i.e., highly advan- t.he religions, and Khurshid-cheher as the ced holy soul. Owing to this spiritual warrior-saint (Ratheshtar) will effect re- wedding of Pouruchisti with Hakim 3? 24Jamasp, the latter became a great Master­ astrologer and super-seer of all the above said seven tenses and hence in Avesta (ibid.) he is referred to as De-Jamasp, the all-knowing predictor. Hvovi; Hvovi (Yt. 13, 139) literally means 'one’s own’ (Hva, Sva, own). Hence Hvovi means the potentiality em­ ployed by the Holy Prophet flor his own Faith. As stated in Bundehesh; 8 “Zara­ tusht went unto Hvovi three times”, by which is meant that the Holy Prophet effected subtle holy contact with the potentiality, Hvovi, who was within the field of his glory with which he was sur­ rounded, and produced three seeds. But since the functions of these seeds are des^ned to take place in distant ag^, they have been entrusted to Ashaunam- Fravashis for protection from the demons. These seeds or potentialities will then be developed into Kehfps, subtle body-forms, each at its right time. They (seeds) did not go into Hvovi, but went to the ground, i.e., the earth, by which is meant Airy ana Vaeja, where Zarathush­ tra was born. By the consecration of holy ceremonies between Zarathushtra and Hvovi, wil be procreated three holy po­ tentialities, allegorically regarded as ‘wives’, viz. Srutat-fedhri (Yt. 13, 141), Vanghufedhri (ibid. 142) and Eredat- fedhri (ibid.) These three potentialities will, in three respective ages procreate three sons Hoshedar-bami, Hoshedar- mah and Soshyos, the three respectively referred to in Farvardin Yasht; 128 as Ukhshyatereta, Ukhshyat-nemangh and Astavat-ereta. 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) 25INTEG^ATDON P. B. WARDEN ’4 Nowhere has the duality of mind been more concretely exhibited than in the history of emergent India to its new status. Two minds worked as one as two hearts beat as one in wedlock, ultimately to discover on the approach of fulfilment, that it was really mocking at our aspira­ tion to emerge as one nation. Pakistan came in as reality and dispersed a happy dream. A dream ends abruptly and is forgotten equally abruptly. Next morning all the effort fails to reconstruct the dream in all its magnificent or hideous details. Moslim Conventions and Hindu Con­ ventions vied with one another for poise and counter-poise and a host of centrifu­ gal forces served as blasts. A blast con­ trary to its deceptive appearance of just one outward thrust —really has two movements — in its second movement it pulls everything inwards in the self­ created vacuum. Communalism, provin- dalism, liguism, land apportionment and water distribution are all sucked in the second movement of the blast. Aligarh University, Akali demand, demand for adequate safeguards by religions and lin­ guistic minorities keep on smouldering passions. Two parallel systems of econo­ my have disrupted private and national, personal and industrial finances. The avowed purpose of governmental decla­ rations to stop the rich getting richer and the poor getting poorer looks nowhere near fulfilment. Disparity in income groups at all levels of society is spreading starvation. Money malkes the mare go but the mare will not move with the grain-dealer, vegetable-vendor, baker, butcher and fisherwoman. Society is rapidly disrupting between the starved and the satiated. Who shall bring them closer ? Communism ? Dictatorship ? But are they the legitimate successors to democracy, which we have enjoyed and begun to like except for its defects ? Its defects are inherent in the system itself —hNo fault of anybody. However, perpe­ tuating them in the interest of political stability of the party in power may defeat its own end. Committees after committees meet and endorse recommendations for promotion of emotional integration. Sometimes it is a gathering of Chief Ministers (necessari­ ly all one party men) and sometimes a mix match of various party-leaders pleading either for concessions to or safe-guards for minorities and at other times pleading vehemently for one com­ mon language, a belief confusing unity with uniformity. Focussing of loyalties has been fre­ quently recommended. Dr. Radhakrish- nan in his Independence Day speech in 1961 advised scrapping all old loyalties and substituting them with a new set. The problem still stands — which ones to scrap and which ones to hold up for our national ethos, a collective composite picture of our customs and practices 26I if, < have given us our national of Tuesday 11th January !966. News- character. There is nothing to focus on. papers have not arrived. Telephone rings Nation has not yet evolved any generalis­ able pattern of national character. < §6 i i I d \ ¦ i ' 4 & p . t. I I *«¦ During the British regime common submission was our common ground — we could graze there. English language was a cementing medium to a small class, who after independence have come into their own and have turned into a disrupt­ ing force. They are creating and in turn facing new facets of disintegration. Regional and intra-communal passions rose high after inter-communal passion had partitioned India. The heterogenous body suffered a rout wherein integration as consolidating factor for the nation began to look more remote. It is because our freedom movement was not coupled to any positive philosophy of national unity but to a political philosophy of power transfer. Political philosophy speaks the language of individual in power whereas integration needs sub­ mergence of individual. A divergent society cannot be united except by force — internal or external. China itself is united by internal force and China has united India by her external force. (I am writing this article. It is 6 o’clock morning to give me the hews that our beloved Prime Minister — Raj Bahadur Shastri — suddenly passed away in Tashkent). I leave out Pakistan here and now as a border enemy. The great departing soul left this world after integrating India with Pakistan the previous evening. Though not an emotional integration it is a land­ mark in the Indo-Pakistan history as a rational political integration that the Big Three have achieved as a major step. President Ayub Khan hails it as dawn of human understanding on both sides — because human relationships are basically matters of relationship between indivi­ duals (here individuals in position of res­ ponsibility) but there is nothing like a totally irresponsible person. If true emo­ tional integration is ever to be achieved it is possible only through awakening of young minds to the sense of responsibility from their receptive tender age onwards. Religion is the emotional integrating factor between the individual and the universal and needs to be promoted without converting the country to a church state and by releasing the religions of their strait-jackets in which they are uncomfortable. hts^ ’ I S'. * 4 ¦¦F 'I '4 . te- ^1-r.'OT How to help your Parsee wife to settle happily in America Dear Friend: This letter will be of interest mainly to Parsee husbands in the U.S.A. whose Parsee wives are feeling a bit bored with isolation and perhaps are thinking of returning to India to be back in the Parsee surroundings. I am sure that the non-Parsee wives will find this interesting to read and may look into the fact that some Parsee husbands may like to mingle now and then with other Parsee families. There are more than 200 Parsee fami­ lies —500 members— in North America. About half of these are concentirated in and around Toronto - Montreal area. From the reports I receive from India, it is likely that more Parsees, who will be emigrating to Canada, will eventually settle in this area. In about five years’ time I should expect that the Parsee population in this area will be consider­ able. To all intent and purposes Toronto appears to be focul point where most Parsees will congregate. This will also mean that there will he adequate religi­ ous facuities avaiiahle tor your family and children. If you wish that your child­ ren should receive religious instructions in the Zoroastrian faith then I feel that Toronto may be considered seriously. The climate of Toronto is bracing. Greater Toronto has a population of over two million and is the Industrial and Financial centre of Canada. Most of the major industries of Canada are concen­ trated within a radius of 60 miles of 28 ,V' Toronto. The working conditions and job chances are excellent. For a single man and woman it will become an ideal place to meet other Parsees and eventual­ ly marry. The immigration is on a select­ ive basis and the Canadian Government accomodates the new-comers and facili­ tates their entry. Canada being a member of the Commonwealth, Indian degrees and diplomas are recognized — so also the USA degrees. Whereas the USA draws its Parssee population mainly from the students who subsequently s^e in the USA, the Canada’s Parsee population is derived teom the people who come directly from India as immigrants. In case of emergencies the Parsees do help each other and also keep contact with Bombay so you will not feel that you are becoming a loss to the Community or losing your link with them. Secondly the Canadian Government encourages the immigrants to bring their families to Canada and gives loans, on interest free basis, to cover the fare of the relatives. Medicare, Hospitalization, Old age pen­ sion and other fringe benefits are availa­ ble. No draft — No race riots. Some years back the German immi­ grants were going back to Germany in big numbers. The Canadian Government became alarmed and searched out the German workers and asked them many questions. They found that the workers were happy, getting the top salaries and were the most affluent in Canada. Thea •XI Govcjnaiawnt boys were at a loss to under- stand ‘Why’. Until one day an old Ger­ man full time (butcher shop) worker and part time servant, who had the benefit of absorbing the chatter of the German hussies, gave out his two cents worth of reason. “Yaa it is turn that the men are happy. But they are the last persons you should have asked in the first place. That is why I say to you that you have been asking the questions to the wrong party. Now start all over again and ask the same questions to the party whom you should have asked in the first place. Father may bring sausage and saurkrate home but everything else is done by the wife — Mumma. Zo you go and ask the same questions to her.” They interviewed all Mummas and came to the following conclusions. then the German male who prides himself in his male ego refused to understand a woman’s ways. Now he is back in Ger­ many living on a salary of half of what he got in Canada with hardly any appliances in the house and no car in the driveway. Goteg back to Germany istarted with the wives. Going back to India may start the same way. Don’t let this happen to you. Consider your iParsee wife’s happiness in your future plans. Perhaps she is already missing Vithalnoo Bhel and pani puri; developing an urge to eat Soorti Batasa and is dying to taste Hathi Chhap Sev. Besides this, she has not had a hearty full week’s chat with another Parsee female about everything under the sun. Don’t underestimate her requirement — happi- ness — as otherwise one day she will Mumma was lonely. She did not have roach a point of no return and you will another German female around with find yourself going back to India — bag whom she could discuss the children chit chat. The Parents in Germany missing them. The Christmas has been the same as in Bavaria. She passed her days longing for Germany and dreamt about it all night. In short she was living on a deserted island and was dying to get ing if she and the children are surrounded back to her own kind of civilization. Parsee environment. Later on bring Many of those difficulties would have family members from India and been overcome had the German husband picked a house in a predominantly Ger­ man speaking locality of Toronto. But true Parsee pioneer. or were never and baggage. Then you will suddenly realize that you have to live on | the American salary. Give your Parsee wife a break. Don’t make her feel isolated. Make her happy by bringing her amongst her friends and relatives. Family life will be more fulfill- help them settle here. Fulfil their dreams and aspirations — and earn their bless­ ings. Be a pioneer of your family — a I I i 29* employer. But th^ don’t use Canada for bouncing over again to the USA, because This sort of a thing is happening every­ day. The uneducated Sicilians and Mexi­ cans are doing it. It is not a Herculean the Canadian Government does not like task. Once you begin to talk about it then this kind of behaviour and what’s more you will do something about it and in no you time you and your family will settle here Parsees. in an affluent manner. will leave a bad name for the ‘*1 If you are interested in Toronto as your next port of call — then write to me. With the aid of a Management Consult­ ant firm here I will try to find something for you. In Canada the Law prohibits the charge of a fee to the employee for placement. The charge is made to the Think all you want about it. But once you have decided then act “Act”. Yours sincerely, Jehangir R. Paymaster 71, Bank Street (502) Ottawa 4, Canada Decenhber 28, 1965. * * I * *1* ? The master-key to the heart of a community is provided by the coimmuni- Natsume Soseki, China in Lu Hsun, Thailand in Bidyalankarana, Pakistan ty’s literature. This is generally true of all (before it was politically born) in Muha- communities, but it has a particular rele- mmad Iqbal, Indonesia in that remank- vance in the case of Asia. Here in the able periodical, Pudjangga Baru. It is course of many centuries the thoughts, through their writings and of their con- feelings and experiences of generations temporaries and successors that one may have been distilled and refined in words, gnj entrance into their h^ftt, songs, legends and tales which still con­ tinue to sustain millions in a manner that has hardly any parallel elsewhere......... all its struggles and bewilderments, thoughts and aspirations, adventures and discoveries have found their most mean­ ingful expression primarily in its creative writing. Modern India became marvel­ lously articulate in Rabindranath Tagore, mind, the Philippines in Jose Rizal, Japan in into its subtlememories and searing pain, its bitter confusions and resilient hopes. We Parsis throughout the world now have our cultural monthly—BARSIAiNA. Our columns are open to all. Make use of them that the Community may swure a cross-section view of their heart and -1 Cultural monthly — Hemisphere ,4 30 1