Mar 1966

t ’t 1 VOL. Il No, 5 4 MARCH 1966^ ", -f '1 'S « ' "s • •S " > a a '•.S .A. f ' L J ¦i’ x' ' -H ' S'J. :; > j,.*^ =te*; « X '¦ ¦¦? •'« s +¦5 i 3 J ';n^9 !• es-!'J medium for old wisdom = s * # ¦ ‘S . K: w' 2-^ w fWfe •rj k-* ^-; - J »:.1 V * ' ^'*J KI fcgA u .8. al a b*H » Ji *, / /* f s .¦ . ,- ^4-5 u? ¦' 4 • ¦ .* 3" g *¦'* -"'J '- A-^ i> * ««» »*> >»_' •- .¦ is 4« ’’•' ft- ¦’’ ¦¦ ¦ i:* •<’?' .7 ^LEC:yg.j»aiB,t: f t E E. E.(U.S.A,) p. L M»f . T«^ (ladbL katfio OfTfecc. ?fNE£ ----------- - HORMUZD i*!eyy3^ FIRST OF THE SEVEN AMESHA SPENTA;I HAPPY NOWROZ TO ALL Statement about Ownership and other particulars relating to PARSIANA monthly published under Rule 8 of the Registration of Newspapers, (Central) Rules, 1956. I. Place of Publication : 378, Grant Road, Bombay 7. 2. Periodicity of Publication : Monthly. 3- Printer ’s Ncune : Nationality : Address : Pestonji Byramji Warden. Indian. 378, Grant Road, Bombay 7. ! 1 I -’j 4- Publisher ’s Name ; Nationality : Address ; Pestonji Byramji Warden. Indian. 378, Grant Road, Bombay 7. 5- Editor ’s Name : Nationality : Address : Pestonji Byramji Warden. Indian. 378, Grant Road, Bombay ¦f 7 6. Name and Address of Proprietors, Partners, Share-holders holding more than one percent of the total Capital : Pestonji Byramjee Warden, Sole Proprietor, Residing at Bombay 18. “Goolrukh ”, 83, Worli Seaface, I, Pestonji Byramji Warden, hereby declare that the particulars given above are true to the best of my knowledge and belief. Date ; 15th March, For PARSIANA Pestonji Byramji Warden Sole Proprietor. He is the all-pervading potential with all knowledge and wisdom. Such as He is beyond any limited imagery for any art to present Him—since all art is conversion of the psychic on sensory^ level. Where the psychic cannot be limited to any imagery it cannot be projected into Time or Space. Reversal of the process by introjecting the psychic some conceivable imagery may form, which may depict some of His essentials. This picture, therefore, depicts one aspect of introjection. Zarathushtra receiving from Ahura Mazda the compact wisdom of Humata, Hukhta and Huvrashta and the knowledge of the Universe —made out in 21 Nusks (volumes) —seven of which depict the wisdom of the seven Heavens, the Universe and the elements of the Divine therein. Seven more are collections of all known sciences, inclusive of astronomy, astrology, etc. The remaining seven contain knowledge of Human relationship —Ethics, Morality, Jurisprudence and Sociology. Psy­ chology is singularly absent as it was not in vogue then. Seven volumes with a dial of seven marks are handled by person pointing to his head as Humata. Another seven volumes with the man pointing to his mouth as Hukhta and the last seven with man with hands high up depicting Huvrashta as? VOL II No. 5 Contents : EDITORIAL Ahura-Mazda —^by Mahiyar Byramji Patel ... Rationale of Zorastrian Prayers —by H. R. Balsara Felicitation —Prof. Dr. Ebrahim Poure Davoud Proposed Amendments and Additions to the Present Parsi Personal Law. —Dr. Sohrab H. Batlivala, Prof Richard N?Frye—P. B. Warden ... London News ... Int^ration —byP.B. Warden MARCH 1966 Page 10 15 18 23 26 31 3 5 e Managing Editor: P. B. WARDEN, M.S. (Bom.),DiRM. (Bom.) '4^ ADVISORY EDITORIAL BOARD Dasturji Navroz Minocher-HomiL. M.A., B.Ed. Dr. B. 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., Fh.D, (Econ..), F.C.A. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwaia, Ph.D. Mr. Bejon N, Desai, M.A., B.Ed, ^gle Copy; 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, Sh. 15 for U.K. and 2 dollars for U.S,A. Office Address; C/o Warden ’s (Mysore) Pvt, Ltd., 313, Grant Road, BOMBAY 7. 'i Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.I tai! at 4 I // i '4^' The promoters and staff of Parsiana wish all Parsis — especially the Fasli group — a Happy and Prosperous Nowroz. Nowroz is the day of Universal Dawn of new hopes, reformed aspira ­ tions and renewed resolutions ; particularly for those who celebrate Nowroz as their New Year Day. Attempts are made sporadically during each year in favour of a Uniform Reformed Calendar for all Zoroastrians throughout the World. All such attempts fizzle out because there are no efforts behind them. There is no followup. There is desire but no earnestness. There is drift and a wish. But what can wish do ? It can only repeat itself and stay put. This time let us take a concerted action. Let all those who believe that change is over-due act. (1) We start to reform ourselves. (2) We start a Reform Chain. By the first we adopt the Fasli Calendar and calculate all our events accordingly, changing over to something new for us for the first time. Its novelty and confusion will wear off in three months. Wavering people will by then cease to question our decision and several wavering ones may fall in line. Let me begin. “I, Pestonji Byramji Warden, son of both true worthy Zoro- astrian parents, do hereby declare that from Nowroz 21st March 1966 — I adopt Fasli Calendar for all my personal and religious ceremonial calculations. All my life I have followed. Shenshahi Calen ­ dar, which I set aside in all reverence for the Fasli one because it is more precise and appeals to my common sense. I ana aware of the controversy about Silsila and Aalat. I believe that Silsila is a mecha ­ nical process of counting transferable to any system of calculations with a minor change insignificant to my faith and belief in the sanctity of my religion of Zarathushtra. Aalat is the essence of faith coupled with rituals and cere ­ monies. I retain it in toto. I believe in rituals and ceremonies of Zoroastrianism and will continue to respect them and have them, performed as I hitherto do. I am not learned enough to know the technical aspects of transfer of Aalat but believe that it should be possible by proper rituals and ceremonies and I appeal to the learned Dastoorji Sahibs to find ways and means compatible with our religious system to effect a desirable change in few, many or all our places of wophip to the glory of the unification of our community, now deviating from staunch adherence to our noble faith dismayed by some feeling of uncertainty about the correct day and time of all happenings — birth, : birthdays, death, death anniversaries and New Years galore. ” 3I I i Reform Cfaatii Good Luck Chain of letters were a craze once. People were requeseted to send letters to ten friends and the penalty of breaking the chain was a mild curse to force the timid to maintain the chain. Parsiana hereby starts our Reform Chain and will daily deliver seven letters or post seven post cards to friends or strangers with request to write to seven persons the message of the need for change of calendar system. Ohly those who see sense in it shall continue and help the chain. Conscientious objectors should do nothing but may await the blessings of a uniform united community this chain aims^at. Beginning of any change is small. Give it a hand. In this issue we start the first instalment of a series of articles Ameshaspentas by Mahiyar Behramji Patel. This issue begins with letters or post seven post cards to friends or strangers with reqnest^to system. Ohly those who see sense in it shall continue and help the blessings of a uniform united community this chain aims^at. Beginnini on Ameshaspentas oy Maniyar Benramji jratei.,mis issue oegms wiui Ahurmazd. Please follow up the series in successive issues. We have great pleasure in giving news from London that Mr. J. D. Moos is elected Honorary Member of the Zoroastrian Association of Europe ; an honour richly deserved. The Iranian institutions and the Parsi community felicitated Prof. Dr. Ebrahim Poure Davoud D.Litt. The Greatness of this man is not easy to comprehend. Our Report of the occasion of the function is there in this issue to enlighten our readers. We are proud of the ?reat Mohamedan of Iran, who says “The heart of every Irani is an Atash-Kadeh ”. •i Publications of Zoroastrian Religious Knowledge by Mr. Franaroze Rustomjee of Cotombo ! i are available at New Book Co. Taraporewalla. Jehangir B. Karani ’s Sons Faredoon & Burjor Warden ’s (Mysore) Pvt. Ltd Banaji Fire Temple (Sukhadwalla). AU books in which Texts are fully explained should be in every Zoroastrian home. » 4 JAHURA-MAZDA by Mahiyar Byramji Patel ? *‘Look at the world through •Mine Eyes*, and you shall see nought but the ’Beout/fu/ * / ” “ Ba Name Yazad Bakhshayand^h Bakhshayashgare M6h6rban ! ” *^In the name of God, the Merciful, the Forgiving, the Benevolent!^* ’tI k I 4 Ahura-Mazda was the upholder and Before the advent of Holy Zarathushtra the Iranians worshipped a number of sustainer of both spirit and matter. Ahura Indo-Iranian Gods, that were the com ­ mon property of the ancient civilization. Mostly, these Gods were Nature-Spirits, and were the recipients of gruesome blood . sacrifices. Each of these Gods required propitiation by their devotees for every sort of ill that visited them, and were most exacting in their demands of blood and other orgies. It was the inspired genius of Aryan Pantheon as totally unworthy of Holy Zarathushtra, who found these Gods worship. He Alone was the Supreme to- be totally wanting in every respect, and Being, that was worthy of the highest re- he forthwith, rejected them without any verence and worship, compunction, and turned to the worship of the One God of All-Good, Whom he chose to can Ahura-Mazda. Ahura- Mazda had no form, was Omnipotent, of-the-Material-World, and the only- Omniscient and Omnipresent. He was the One, and then asked Him to declare unto Ruler of both the visible and the invisible him those names of His, which were the worlds. He existed before creation, greatest the best, the most excellent, the and would exist forever. the One who liked, loved and defended only the Good Creation. He was One and shatter the strength of the wicked , Indivisible, without any rival. He alone Daevas, the evil men, the sorcerers, and rewarded the good and punished the the enchantresses. And Ahura Mazda wicked. replied, that amongst others. He was the He was (Sanskrit: Asura) meant the Lord of Life, signifying spirit, and Mazda (SansAoit: Mah+dha) meant the Creator of Matter, hence Ahura-Mazda was the God of both the spirit and matter worlds. Zarathushtra held Him up as the ‘ONE REALITY’, Whom the wise called by many names, and simultaneously rejected and eliminated all the other gods of the Tn the beautiful Ahura-Mazda Yasht, Lord Zarathushtra addressed Ahura-Maz ­ da as the Most-Beneficient-Spirit, Creator most efficacious, the most victoriously smiting, th© most healing, and the most repelling of ills, so that by their power, he 5 I. We find some of the most beautiful passages of literature in the sublime Ga- thas, when Holy Zarathushtra lifts up both bis arms beseechingly to Ahura- Mazda, and cries out to Him in the most soul-stirring words, that reach the very 5 Self-Ek'istcmt One, - the Protectors of the Herds, the All-Pervading, the Best-Right ­ eousness, the Wise-One, the Beneficient- One, the Profit-Availing-One, the Harm ­ less-One, the Invincible-One, the Great- Judge, the AllSeeing, the Great-Healer, the Law-Giver, the Sole-Creator, the Holi- heights of human emotions, and thus est-Spirit, the Highest-Priest, the Lord of holding converse with the Adorable-One, All-Life, the Holiest-One, the Most-Glo- plaintively implores Him to give answer rious-One, the Saviour, the Keen-Watcher the Most-Potent-Ruler, the Non-Deceive- able-One, the Subduer-of-Foes, the Archi ­ tect of the Entire Universe, the Eternal- Light, the Valiant-One, and the Exalted- One. Furthermore, Ahura-Mazda told Lord Zarathushtra, that whosoever wor ­ shipped Him the noble and blessed Sra- osha, the Spirits of Perfection and Immor ­ tality, and the Fravashis of all the Holy Ones, will bring to the invoker joy and protection, and would save him from all harm, just as thousand men would protect one single man. It was Holy Zarathushtra alone who for the first time gave mankind a benefici- ent God who was incomparable in subli ­ mity, and unprecedented in grandeur and nobility. Mankind had never worshipped the like of Him before. Here for the first time was a God to Whom all could turn for succour, without the previous appease ­ ment with blood offerings. This was a God who though transcendent, was equally approachable, to Whom all could pour out their inner-most thoughts in perfect trust. Here was a God Who de ­ manded Love instead of sacrifice, _Pure thoughts and Worthy Acts instead of ri- forming a group of heptad of Divine ¦ i co-operation of the other spiritual angels, the to his queries : “This would I know, tell me truly. Oh, Ahura-Mazda ! Who creat ­ ed Truth ? Who created the paths of the sun and the stars ? Who was it that made the moon wax and wane ? Who balanced the earth and the heavens ? Who created the waters and the vegetation ? And who gave swiftness to the winds ? Who was the source of the Benevolent Light and its absence ? Who brought about sleep and wakefulness ? Who was the Architect of dawn, noon and night ? Who was the One Who reminded man of his duties ? Who was the Creator of the noble instin- . cts of Devotion, Love and Humility ? Who fed the father ’s breast with love for his son ?” And Zarathushtra knows the true answer : “Oh, Ahura-Mazda ! I have come to the unassailable conviction born of perfect realization of knowledge through Thy Holy and Divine Wisdom, that Thou alone art the Creator of tBfim all! ” • . . J- j ' 'J ¦1 J u In the later Avesta,. we find Ahura- Mazda sitting at the head of the Bountiful Immortal Ones, the Amesha-Spentas tuals. Who was Ethical in His demands Beings and with the rather than Wanton. Ahura-Mazda was ‘ the Great and Sublime God of the Right- Yazatas, and the innumerable Holy Fra- eous. vashis watches and rules over the entire 6i creation. Ahura-Mazda ’s supremacy over all of these other Holy Ones is unchallen ­ ged. In the Gathas, however, Zarathushtra raises his mighty voice in songs of adora ­ tion to the only God, Ahura-Mazda, to Whom he prays, pleads, offers love and devotion, unreservedly in body and soul, trusts implicitly, and then finally reaches in moments of extreme ecstatic communion. Zarathushtra himself knows no other to Whom he may pour out his noble heart in song. All gods but Ahura-Mazda, he calls un-truth. He is opposed to all and any form of polythe ­ ism, and amongst the entire lustrous gala ­ xy of the prophets. He is the most, resolute of monotheists. The Religion he preaches is uncompromisingly non-idoltrous. Amo ­ ngst members' of his community, he preaches the greatest of cast equality. He preaches Universal Brotherhood for all the rest. He is the sternest adversary of the cult of the Daeva-Yasna, and is loudly vociferous in his condemnation of them, and in his appeal to Ahura-Mazda to put down the might of the wicked and the oppressors. Ahura-Mazda alone encomp ­ asses his entire being, and he pleads, prays or raises his voice, or bends his knees to no other. He goes into raptures when he describes how he felt when he first con ­ ceived of Ahura-Mazda. The Amesha- Spentas are the rays of aspects of Ahura- Mazda through whom He is best under ­ stood. They are the steps along which the pilgrim would tread on his way to reach Him in'all His Divine Effulgence. He resities in the Highest-Most-Heavens that ii known as Garodamana, the House-of- Songs. Ahura-Mazda has no equal or opposite. He is the sole source of reward and retri ­ bution. He is like the father who punishes the child, with an eye on discipline, and also like the mother who longs to save the child through her tears and promises. From Him alone proceeds the fire of Wrath and the Water of Clemency. They are both attributes of His Divine Will, that always fashion the Path to Perfection and Immortality. He always has the good of His creation at heart. In His punish ­ ment there is infinite mercy. He is always on the anxious look-out for the repentant and the forlorn. He is both the Personal as well as the Impersonal God. So long as we retain the individuality of the ego, He remains the Personal God, but the moment we loose the ‘I-sense ’, He imme­ diately becomes the Impersonal God. In. His Personal aspect, He answers our sin ­ cere prayers, forgives us, is full of love fair us, punishes us in order to save us, and guides us on the way. The oppression that proceeds from Him, Who loves us is really no oppression. The Personal God is indispensable in order to uphold Recti­ tude. In His capacity as the Impersonal God, lies the explanation of the origin of evil, for from Him proceed both the Spe- nta and the Angira Mainyus. The person ­ al God upholds Moral-Life and Action, whereas the Impersonal God, Whose sphere should be that of conception alone for our purpose, is the Final End. They both inter-penetrate, and have their Being in Ahura-Mazda. The Impersonal aspect upholds Justice, whilst the Personal aspect tempers it with mercy. The Impersonal aspect is un-moved by our prayers, whilst the Personal aspect responds to them. In 7nit imate analysis, Ahura-Mazda is Creation, gives succour to it, is pleased spread His Divine Revelatiom His^ ^st des. His message contains no compulsion to a life of solitude or alms-begging, but also treated as the first of the Amesha- happy to see His people prosper, < of Him as both the Creator and the Pri- asceticism, poverty, and other vows of rous, healthy, brave, charitable, truthful and happy people to live an abundant life in His Realms. He detests self-immo- advocates violence against the Evil-Crea ­ tion, and the furtherance of the Good- Creation. He clearly extols the principle of More-than-the-Evil to the wicked, and More-than-the-Good to the beneficent. The Path to Ahura-Maizda is indeed the Path to Happiness. Amereut, the perfect ultimate analysis, Ahura-Mazda is the of aU worldly goods. He it was God of All-Good, Who upholds the Good Who sent Zarathushtra to this world ^o Creation, gives succour to it, is pleased spread His Divine Revelation. His best by it, and is happy to see the perpetuation emblem is the Fire in which He ever resi- des. His message contains no compulsion to a life of solitude or abns-begging, W In the later Avesta, Ahura-Mazda is tjjg attainment of Perfect Weal, also treated as the first of the Amesha- happy to see His people prosper, Spentas. This gave rise to the confusion j^^ppy family life. He abhors of Him as both the Creator and the Pri- asceticism, poverty, and other vows of meval Spirit created by Him, and which -debasement. He chooses active, vigo- unfortunately raised the charge of dual- • ism against Him. In fact, there is no equal or opposite to Him, and we only have the two Mainyus, who are sworn to life-long self-abnegations, self-denials and conflict, till the final triumph of the Good ^m^acy. He wants His people to have all Spirit, and the end of the Evil One. The and to prosper. He • Good Spirit, the Spenta Mainyu, is at jjgjo tg the Hermit, and the times confused with Ahura-Mazda Him- jjggge^jiolder to the Recluse. He graces self, and thus unwittingly, the Evil Spirit, cottage and shuns the cloister. He the Angra Mainyu, gave rise to the con ­ ception of Ahriman, who was purported to be the opposite of Ahura-Mazda Him­ self In reality, Ahriman, or Ganamino is the opposite of Spenamino, and there also destined to ultimate vanquishment at the hands of the Good Spirit in the final round of conflict, when The Supreme God Ahura-Mazda is alone apart and ever tri ­ umphant. Ahura-Mazda thus, is the creat ­ or of both the Spenta and the Angra Mainyu, and bears no rival. Ahura-Mazda is Eternal, Invisible, In ­ tangible, the Supreme God-head, the Creator and the Conservator of both the material and the spiritual worlds ; He is physically Light, and morally Truth. He is the Highest and Only object of wor ­ ship. He is the soul of Grace. He Is for the world of Righteousness, and All-Good. He is the Happy Dispenser Immortality is not Nirvana, all Negation. In Ameretat, the Holy lw vashis work actively for the Good of Ahura ’s Creation, and do not merely quietly slip into the Great-Unknown. Ahura- ’Mazda is Good. His creation is Good. His Law is Good. His Great Plan is conducive to All-Happiness. Tlifi Wo- mise is ttiere before us, and we liave oidy to tread the Path as He Wills it, and hw it been made known to us through His Chosen Prophet. The Race of Zarathush ­ tra is the Race of a strong people, a brave people, a happy people, a just people, a I >! J I i J 8TT noble confidwice. Before us we see visions of sweet perfumesi “ D^e^r Ahftra - Mazda Raydmand Khor^hmand Minden Mind Beretum Beras^d ! ” “May Ahura-Mazda, the Creator, the Resplendent, the Glorious, the Most-Spi- , charity people, a proud people, a - , ii- Prosperity *. Behin d us, we leave a trail oi people, a healthy people, a willing people. They are the best products of a benevo ­ lent Providence. They reflect the Glory of their Maker in all their modes of life. We are proud of our Heritage, of our Pro ­ phet, of our Ahura-Mazda. They have shown us the best way to live, and without pitual-Amongst-The-Spiritual, The High- misgivings, we tread that Noble Path. In est-Amongst-The High, be gracious unto Their Faith we approach the future with US ! 55 e *** 8' WARDENS and Warden ’ s (Mysore) Pvt. Ltd. 8 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) 9 ¦electronic engineer^ A.I.E. R. E.(O. k.) A. 1. E. E. E. (U. S. A,) A. 1. Mar. Tech. (IndlaXj Radio Officer, Rationale of Zorastrian Prayers ¦i 'M by H. R. BALSARA knowing. In order to understand this monotheistic concept a simple analogy of gold and ornaments will be helpful. The different designs created from our imagi ­ nation are given names and form different ornaments like bangles, necklaces etc. although all throughout the things remain gold. The formal or corporeal universe of name and form is just like ornaments. It has been often questioned what is the use of repeating certain set prayers ? Avestic prayers which the devout Parsis go on repeating from day to day. Let it be clear that the process of repe ­ tition is necessary in all spheres of life for making a thing one ’s own or for perfec ­ tion to be reached in any matter. In this connection may be mentioned appearing to be manifesting and disappe- the practice of repeating one name of God aring when changed whereas actually or a mantra known as jap. The literal there has been no change in life as in meaning of jap is to keep (a very valuable Another concept is also necessary thing) in guard. to be understood. In the world of name Before going process of repetition let us first under ­ stand what it is that we are called upon to guard and make our own. and the saints including the prophet devo ­ ted considerable time of their life to it. What are these fundamental eternal facts of the universe and our being that we are asked to protect ? The understanding of the scheme of the universe with reference to certain ideologies and axioms propou ­ nded in the scriptures is considered essen ­ tial before we proceed further. Life which is eternal. Omnipresent, Boundless, and immutable which is one without a second smallest to the biggest including the uni- and which is Existence, Knowledge, Bliss verse has a sevenfold constitution. These :(Sat-chit-ananda) is denominated in the sevenfolds are however not^ like peels of word comes from the root ah = to be trate, through and through leaving it into the rationale of the and form or corporeal existences the smallest organism or microcosm is a rep ­ lica of the highest organism or macro- The sages cosm. The involution of life into matter is so exact that the smallest organism is linked to the great Power House of Life (Ahura Mazda) as the same is fully im­ manent in the smallest particle of matter. Thus it is stated God has centre every ­ where and circumference no where. I Concept of Polarity All the corporeal organisms from the Avestic scriptures as Ahura Mazda. The onion, one over the other, but interpene- word comes from the root ah = to be trate, through and through leaving it and da = 'to know meaning Absolute open for the pole of spirit or the pole of Existence, which is Omniscient or all matter to dominate the organism. It is for 10 '' -T•.r i thM that one organism when coalesced with the pole of matter experi ­ ences multiplicity —sense of seperateness, fiction of an ego, misery and sorrow while another organism coalescing with the pole of spirit can experience oneness — con- scient Existence, Bliss and fullness of life. In the avestic scriptures these two poles of spirit and matter are designated as Spenta and Angra mainyus both emana ­ ting from Ahura Mazda (Yasna Ha 30). Out of these two a progeny of angelic and demonical powers and qualities rise up which are fully described in the scrip ­ tures — the former sustain and maintain fullness of life, unity of consciousness and Bliss or Sat-Chit-Ananda ; while the latter bring about thinning of life, sense of separateness indicated by hatred, jeal ­ ousy, enmity, illwill, egoism etc., typify ­ ing misery, ill-being and disruption. In each organism the mechanism is such that there are two types of move ­ ments —’ towards the core of one ’s being — the centripetal and towards objective grossness or centrifugal. They are known in the scriptures as the processes of yaza- maide and dravandi respectively. The word yazamaide is very important and means tuning or establishing oneness, unison or yoga with all good or yazetic powers and qualities and through them of achieving integration with Ahura Mazda or Conscient Life which is One without a second. It is now clear what is required to be guarded — for which jap is needed — and the Avestic prayers repeated from day to day. 11 •• Concept of Shraiosha There are in all 33 yazatas. Shraosha is placed 17th exactly in the middle as he is a link which connects all the qualities or powers to achieve Conscient Existence in Ahura Mazda or Life which is One with ­ out a second. He represents intuition. The word comes from the root shru = to hear and implies obedience to the voice of Conscience. It is everyone ’s experience that the voice of Conscience alerts us to do any action in the only one right way and prompts us not to fall a prey to the innumerable wrong ways in which anything can be done. It is also our experience that so long as we heed this inner voice the whole inner being gets stronger and his whole personality gets integrated enabling him to live a fuller (sat-chit-ananda) life. In the Avestic scriptures this idea is put in a very poetic way and the devotee is called upon to intune himself with this power (yazata comes from the root yaz = to become one or intune and ta is a suffix indicating receptacle, meaning the sanctu ­ ary of life. The appellations of shraosha are ashim = holy; hurodhem = beautiful; verethrajnem = victorious; fradat-gaith- em = promoting and expanding life and the world around ; ashavanam = pure ; ashe-ratum = lord of purity. He is the antagonist of aeshma or the demon whom he smites with an uplifted weapon. This fact is symbolised in the 4th karda of sarosh yast vadi where it is mentioned that “pascha hu frasmo daitim ” after this little inner voice is respected and heeded .2' 11* f’S. '1^' - &' Once this inner voice is respected, full • integration into the Life Principle which is Menial, Omnipresent, Boundless and immutable takes place and man. becomes a “Gaithimi Yazata ”, no longer a slave to forces of the lover nature represented by fhe Satanic force, but an. entity who can regulate according to the Law of Asha or Order Divine the proces ­ ses of creation, sustenance and the reori ­ entation of the corporeal worlds. In the Cosmos Shraosha is a guardian angel maintaining the Divine order, guiding and inspiring all souls on their upward march towards Ahura Mazda or Consci- ent Existence. kindling the light of; awareness of the* *cause of differentiation of name and form, “drigu ” or the poor in spirit, shraosh The process is mathematical and scientific builds a strong house for him but if he^^ and this law is designated in the disobeys this voice Shraosha with an up- scriptures as Dat-e-mazdayasni. It is lifted weapon breaks down this house, mentioned that Ahura or Absolute Exis- Here by “amavata nmanem ” is meant the Hence puts a limitation on itself — of time two systems (the sympathetic and Ceri- (Zarvan). comes Akas or space or Asman, brospinal) the former including the chak- commonly called the veil of ignorance ; ras which are again referred to in the 9th and out of ignorance (Xafan) from and 11th kardas -of the same yast. Asman comes Vayu o r Gowad, from Vayu comes Agni or Atar, from Atar comes Apa, or Aban, from Aban comes Prathvi or zamyad. A subtle combination and permutation of these elements (also called yazatas in the scriptures) results in the corporeal existences, different worlds and universes. Thus the involution or the law of mazdadat has evolved a world of fusions for man to live in. It was, however necessary that in order that the corporeal life may not forget it ­ self in the play of illusion of forms and names working out a separate existence for themselves —the dat-e-zarathushtra or the Law of Integration simultaneously came into operation. This law made pro ­ vision for our Unity Consciousness of the One without a second. In the process of involution the forces of xafan or darkness or ignorance are such that individualised corporeal consciousness is likely to lose its hold and is likely to be enamoured by the outside objects if overpowered by the dire heresy of separateness. The Dat-e- Zarathushtra which was embodied in the teachings of Zarathushtra laid sufficient emphasis on the Conscient Existence or Ahura mazda as our very life and being, in the awareness of which we should have conscient movement and not regard our ­ selves as corporeal forms. The qualities 1 Ill Concept of Cosmogenesis According to the scriptures Ahura Mazda or Existence which is one without a second was when time or zarwan was not. Time starts with a second and that was the minutest division of time which man could experience then. This existence or Ahura willed (ahuna- wairya) that it should become many by a process ’of involution and creation of illu ­ sory phenomenal corporeal worlds just as gold becomes different ornaments be- 4^ 12/ y ¦t...\ 'A ft Ay I AU PfEAXl '1 ‘ e % POISONS COFFEE ¦ BUTTER ¦ TEA ¦siri PLEASE yyu which support this awareness of conscient existence were personified and eulogised as the Ameshaspentas and the Yazatas. The qualities which were opposed to this awareness were regarded as unworthy of man ’s pursuit and classed as Demons. IV : form ’ has an inner instrument or mind which is meant to reflect ‘what is’ life in various forms. The mind is thus a mirror. It is ‘Bodh ’ swarup —it is light, life, know ­ ledge, it is a place where a corporeal or ­ ganism experiences awareness of itself, the I am I consciousness. Existence, knowledge. Bliss or Sat-chit-ananda aspect of itself. The ideal condition of the mind is the one where there are no thoughts. The main tenet of Zoroastrianism is Hu- mata, Huikta and Huvarasta. The right meaning of these words is however not generally understood. The word hu comes Concept of Vohuman and A'koman The human mind is a mechanism which if properly understood and rightly opera ­ ted can lead to healthy, enriched and fuller life for the individual. The prophet emphasised the necessity of having a clean steady and unclouded mind for living a good and an integrated life in the Spirit from the root ah = “to be ”, implying the in tune with the infinite. exact reflection of ‘what is’ from moment The human organism with its five sen- ^o moment as regards thought, speech ses (gnyan indriyas), the sense of sight, action and making the individual ex ­ hearing, taste, smell and touch meant to perience the Unity consciousness with all contact the outer world of ‘name and life. 13I 2^ *^!.»,s>t t.-^ ^3?^ ¦!S Take the analogy of the glass mirror mind is inevitable as .the mechanism is once again. It will not reflect properl^^ like a Duplicating machine and so long as “what is” placed before it if it is covered the original stencil (Ruminated thought up with dust, if it is twisted into concave, convex shape or imprinted with a past pic ­ ture. Similar is the condition of the me- Take the analogy of the glass mirror once again. It will not : ’3 forms) is not removed the machine will reproduce the copies of the same stencil impression. -The removal of this stencil chanism of the mind. If the mind reflects will hai^n only with the control over a sense object and is enamoured of it and and extinction of the ego. Divine goes on ruminating oh the same, it gets i caught up forming encrustations spoiling tation is prevalent in nature as the mechanism of its correct function of mon business life. Nature gives an oppor- reflecting “what is” from moment to moment. That mind thus becomes comp ­ letely useless for experiencing the Unity of the mind takes place with surrehder of Consciousness of God life and drifts to the ego to the core of the inner reality disintegration of life. Instead of seeing (ahura) — namana accomplishing the ‘what is’ the man sees the rope as snake miracle. The above said ideas are consi ­ dered sufficient to make the Avestic pray ­ ers explicit to the layman. May our bre ­ thren remove their misery with the proper use of the prayers — farhangan-e-farhan- gh Manthra Spenta. Nature abhors vacuum. Repetition of Vohumana prayers are necessary to displace Akomana from the mind where it is lodged. goes son ruoninating on the same, it gets disintegration of life. Instead of seeing and behaves accordingly. As he does not experience the core of his own being —the pole of spirit —the mind tends to fly off, towards formal objects as the centrifugal movement is uncheckable under such cir ­ cumstances and makes the individual ex ­ perience only the pole of matter — sense of separateness and disintegration of life. In the scriptures this condition is designa ­ ted Akoman and this movement of the mind Dravandi. It is also a general complaint that people are unable to control their thoughts and bad thought do not cease pestering them. This condition of the is tinged with mercy and the law of limi- in eom- tunity to turn back by the force of suffer ­ ing undergone. The centripetal movement Humata-e-ahmi, Dushmata-e-noit ahmi Hukta-e-ahmi, Ehizukhta-e-noit ahmi Huvar^st-e-ahmi, Duzvarstois noit ahmi Sraoshem ahmi, Asraostem noit ahmi Ashavano ahmi, Dravato noit ahmi. (Hom yast.) ? i ? s 14 o i 4 J¦w FELICITATION M Di. EBRAHIM PODHt DtVDDD D.LITT. (Teheran) The Iran Cultural House The Iran League, Iranian Cultural Society and Ira ­ nian Zoroastrian Anjuman jointly held a (Guebre) only and ^ey disparaged our gathering on, Saturday Sth March 1966 at the Iran Cultural House on the occasion of SOth Birthday of our learned professor ships fire for popularly known as Aga Poure Davoud. t ----------------- From 10th to early 20th Century Zoro- astrians were considered fire-worshippers Nass ar Khushrow, poet, philosopher customs and beliefs. Great poet like- Sheik Saadi has said “Even if the Guebre wor- ~ • a hundred years when thrown into fire he will burn out to ashes ” Dr? Nayyer Mohmmadi, Cultural Cousel- insinuating that Zoroastrian worship is lor to the Consulate General of Iran in worthless. Bombay presided over the function and with modesty, characteristic of him, intro- traveller has written “The glory of duced the main function of the evening as the new . a man too small to introduce a man too big. Dr. Mohammadi is the moving spirit behind all Indo-Iranian cultural activities and with his cooperation, help, guidance and frequent personal attendance makes all Zoroastrian functions look so sponta ­ neous in their contact with Iran. At his . request Prof. P. B. Vatcha, the main speaker delivered his lecture. Prof. P.. B. Vateha — Prof. Aga Poure Davoud is an eminent scholar, poet, social reformer and a revolutionary. They first met at Matheran in 1933 at the house of Mt. Dinshah Irani, solicitor. Prof. Davoud was then in India as Professor of Iranian studies at Rabindranath Tagore Institute and at Shantiniketan later became Profes ­ sor of Avesta and Pahlavi. faith. ” Hafez expressed some liberal views about Zoroaster and Zoroastrianism but later backed out as did Firdausi also. Firdausi restricts himself only to history. In the entire Shah-nameh there is no men ­ tion of Zarathushtra. Dakiki, a contempo ­ rary of Firdausi, was a staunch Zoroastri- an. When he was told that Angel Gabriel took prophet Mohamed to Allah where nobody could go Dakiki said “with the first step of Humata, second step of Hukh- ta and third step of Huvrashta I will enter Heaven ”. He further said “Whosoever will not know the teaching of Zarathusht ­ ra will never reach Heaven. ” Dakiki came to Firdausi in dream and told hiln “now that you have embarked on a great work do not back out and do not be narrow minded. ” But Firdausi knew that discre- tion was the better part of valour. His patron Sultan Mohamed Gaznavi was Prof. Vachha said that there was in Iran ingrained dislike of Zoroastrians. Leave Mohamed Gaznavi was a alone the fanatical masses this dislike was fanatical Sunni Moslem and had several there even amongst liberal literates, whom persons put to death for religious differe- Prof. Vachha quoted one after another. nces. He discreetly backed out. Prof. nces. He discreetly backed . out. Prof. 151 J9 Mr. Jdiangir F. Shroff during his part of the lecture said that the much needed man was bom in Iran on 5th March 1886. A"- cipation of women. He became enamour ­ ed of both these major issues of Iran. He emancipated women and Zoroastrians of i Vachha said “ 5^41 ^41 »ti41 Dakiki too had written 1000 verses, which he wanted Firdausi' to incorporate in his work. But Firdausi in the first place did not think much of them and also did not studying law in Berlin and Paris, want to get involved as there already was 'In I^aris he came across French literature court intrigue facing him. Fanaticism on Zoroastrianism and on need for eman- was so rampant that praise of any other religion may mean risk to life. We must not single out Iran for fanaticism. See the history of Crusades, Spanish Inquisitions and innumerable religious wars and do Iran, the former through reforms and the not forget the fanaticism of Communist latter through enlightenment. Creed blind to any injustice, torture and destruction of life, limb and property in Dr. Miss Havewala D.Litt, (Tdieran) thrusting upon others their creed of said that Aga Poure Davoud with his wide powerlust. Some fanatics have apologeti- vision and deep insight saw that Iranian cally said “What can we do ? Our Creed Culture rested on ancient Zoroastrian cul ­ ls such. ” This was convincingly refuted ture and therefore it was necessary and by Prof. Vachha. None of the prophets worth-while reviving it. The Parsis from ever advocated fanaticism. It is the pro- India wanted some really learned and cul- duct of followers serving their own end. I Dr. Miss Havewala D.Litt, (Tdieran) ( could not find any suitable person to be helpful. Later in 1924 Mr, Dinshaw Irani, solicitor, accompanied by Mr. Kaikhushru Fitter of Iran League were informed that " there was no one in Iran at that time of tured Iranians to take up the work of enlightening Iran about Zoroastrianism, It needed a man of wide cultural out- IMr. Hataria from Bombay went to Iran look, a person understanding the true to find out why Zoroastrians there were human values and the strength of charac- getting converted to Bahai faith ? He ter coupled with extensive and profound knowledge to be able to counter the deep seated prejudice fanned by fanatics. H. R. H. Reza Shah Pahlavi and his son the present ruler H.R.H. Mohamed Reza the sort they were searching for but that Shah will go down in history as the most there was a very learned enthusiast enlightened and progressive Monarchs of studying then in Paris. This enthusiast the country, who broke the fanaticism of Davoud. He was contacted muTlas, helped the spread of cultural atti- all details. Mr. Dinshaw tude, modernised administration and emancipated woman and the down-trod ­ den Zoroastrians. Davoud reached the Royalties. 1 Irani, to his surprise, first time saw this young man at the threshold of his office in Bombay at the then Messrs. Mulla & Learning of Prof. Mulla, Solicitors, So eager was the new corraer. 16> * * •* Mi. Irani induced him to translate sian language by eliminating Arabic Zoroastr'iill Scribtutes into Persian and words and Arabic influence. Some time enlig hten Iran on tMe subject. He took back an Opera, in Tehran Theatre reviv^ upthattask. and extolled the great men oi Shalfi- nameh, and sighed at the down-fall of Dr. Sohrab Batliwaia Ph.D. informed Iran. In one Act it said “Without Zara- the gathering that Aga Poure Davoud thushtra Iran is in ruins ” and when the was initiated into mysteries of ceremonies image of Zarathushtra came on the stage and instructed about Dhabhar M.A., who was incidentally also veneration. Dr. Miss Havewala said^that an Opera of Jamshid e ___ ____ ____ technicalities of 90% of the audience with majority of AvastaTnd Pahlavi by Ervad Bomanji Moslems teein spontaneously rose^^in a practising priest. Recently Mr. Kermani, recently when she was studying in Tehe- a rich carpet dealer in America and Mr. ran University — — Behram Fravashi of Tehran are also was performed by a mixed group of play- looking into the problem of conversion to ers. It shows the change in attitude from Bahaism. Prof. Vachha concluded that hatred to appreciation. When this young writings of Aga Poure Dayoud brought lady asked Prof. Dr. Poure Davoud “How in a new broad spirit of enlightenment many fire-temples are there in Teheran? ” and tolerance. The Irani Moslems correc ­ ted their mistaken notions about Zoroast ­ rianism. Now they are out to purify Per- Z3Z3Z3aSB3BE ers. It shows the change in attitude from dd XZBE3X3Z3X3SaB3X Mac PR He replied “Dil-e har Irani Atash-Kadeh ast. ” (The heart of every Irani is an Atash- Kadeh). QQggQIX3aaaQCB3S33E3S3XZXBZ3Za[^k PRODUCTS Kamal Bldg., adjoining Radio Club Arthur Bunder Road, Colaba, Bombay 5. Manufacturers of OAKS BRAND squash Squashes Crushes Syrups QUALITY SYRUP W ARTIFICIAL By Appointment to H. E. Shri Sri Prakash, Ex-Governor of Maharashtra Suppliers to High Class Hotels, Air Lines, Well-known Clubs, Stevedwes to Shipping Companies, Oaks’ Products Must be Good. w 17.» 'W- Proposed Amendments and Additions to the Present Parsi Personal Law. by Dr. SOHRAB H. BATLIVALA, PhD. T' In the Summary of Recommendations places and under all circumstances. He made at the Second World Zoroastrian declares, “The Law of the Medes and Congress held in Bombay during January 1964, there is an Item which reads, Uniform Civil Code regarding Marriage, Succession and Family Rights should be made in order to bring about cohesion and unity amongst Zoroastrians all over the world ”, (Vide Item No. 7 on page 39 of the Report). Persians which altereth not ” {Daniel vi. 8 and 12). As a first step towards this ultimate object of evolving a system of uniform Zoroastrian Personal Code, the following amendments and additions are suggested to the existing Parsi Law as prevailing in India. In doing so, substantive law only is touched upon, omitting matters which are merely explanatory, regulative or of a Perhaps one of the best ways to bring procedural character. about this desideratum is to formulate such a Code on the basis of the Ancient and Medieval Zoroastrian Texts combi­ ned with modem practices and usages observed by the Zoroastrians all over the world, which are deemed to be in the spi ­ rit of their time-honoured writings. Such a method will appeal to ----------- sections of the community, since any ame ­ ndment or addition to the existing practi ­ ces will have sanction of the religious and also, due to increasing numbers of mixed quasi-religious books and it will have a marriages between Parsis and non-Parsis universal appeal also, since the Rules and and also due to the fact that a fairly large Regulations prescribed or laid down in number of Zoroastrians domiciled outside these old records are very logical, suited India desire to admit non-Zoroastrians to the present age and of so immutable a into the Zoroastrian fold, it is necessary character that even Daniel, the last of the to define the words ‘Parsi ’ and ‘Zoroastri- • Hebrew Prophets, who lived during the an’more closely in conformity with their reign of Cyrus the Great, refers to the fact etymology, connotation and denotation, that these Iranian Statutes have a perma- bearing in mind the following explana- nent capacity of application at all times, tion : “A The The Parsi Marriage and Divorce Act (Act in of 1936) Amendments suggested : Title, Preamble and Section 1. word Parsi, wherever it occurs in the Act, should be changed to Zoroastrian, for the Orthodox reasons specified hereinafter. Sub-section 2(7), Definition of the word Parsi ”. At the present time and in future 18 ¦J fii.f- , Sub-section 3(e); The age at which a word Pars which is the name of a certain Zoroastrian can -marry without parental region situated in the southern part of or guardian consent, is laid down in the modern Iran. Hence the word Parsi means either a .person inhabiting that re ­ gion or a descendant of one who origina ­ lly belonged to that region. The modern Persian language is named Parsi by the inhabitants of Iran and any Iranian hail ­ ing from Pars would also call himself a Parsi, according to the usages of Persian language, whether he belonged to Zoro ­ astrian, Moslem, Jewish or Christian faith. Hence, whereas the word Parsi would mean normally to us one who is a Zoroastrian and a racial descendant of the early immigrants and refugees from Pars who had settled down on the coast of Western India some twelve hundred years ago, the word Parsi would mean to The word “Parsi ” is derived from the H ! sub-section as the age of twenty-one years. On the other hand, in the Avestan texts, fifteen years is laid down as the proper age for contracting marriage. Thus, a boy attains manhood (and hence by im­ plication becomes fit for marriage) at the age of fifteen years (Teer Yasht 13 and 14) and similarly, a maiden should be given in marriage at the age of fifteen years (Vendidad XIV. 15). Hence, fifteen years of age should be considered as the proper age at which Zoroastrian boys and girls could marry on their own and the sub-section should be amended accord ­ ingly. I years ago, the word Parsi would mean to Sub-sectJon 32(e) Divorce due to infec- an Iranian any person of whatever faith tion of the Plaintiff by the Defendant who belongs to the land of Pars. Similar- with Venereal Disease: In this sub-section ly, the word “Zoroastrian ” would mean the words “Leprosy or any other contagi- any individual who believes in and obser- ous disease in its virulent and incurable ves the tenets of the religion founded by form ” should be added after the words Zarathushtra, the Prophet of Ancient “Venereal Disease ”. In view of the fad Iran. Such a person need not be a Parsi. that the Zoroastrian texts consider a leper Even a Chinese Turkistanian could be a as one outside the community of the faith- Zoroastrian and in fact, Zarathushtra ful for all intents and purposes (Avan . himself refers to a Turanian (i.e. a Turki- Yasht, 92; Pahlavi Vendidad IL 29) lep- stanian) named Fry an as one belonging rosy should be included -amongst legiti- to his fold (Yasna 46:12). Under these cir- mate grounds for Divorce, where the De- cumstances, it is advisable not to use the fendant in such a suit is suffering from - word ‘Parsi ’ and Zoroastrian almost sy- virulent and incurable form. Here it nonymously, as we are prone to do. Fur ­ ther, the Act should be made applicable not only to a Parsi Zoroastrian citizen of India as per this sub-section read with sub-section 1(2), but to all Zoroastrians. _____ ____ miciled in the territories to which this Act tion 13(l)(iv). Therefore, such a provision extends. f might be mentioned in passing that Lep ­ rosy is included along with Veneral Dis­ ease as a ground for divorce in the Special Marriage Act of 1954, Section 27(g) and SUiD-SCUUUU UUl LU ail ciiio, . mee o whether racially Parsi or not, who are do- should be incorporated in the Parsi Mar- 19riage and Divorce Act (Act III of 1936) also, on religious, social, medical and le ­ gal grounds. Sub-section 32(j), Divorce on the gro ­ und of Apostasy of the Defendant: The . proviso at the end of this sub-section should be suitably altered. In this matter of divorce, it is laid down in Tansar Na- ineh- (‘‘Epistle of Tansar ”, High Priest of Ardeshir I, Founder of the Sassanian Dynasty) that the religion of Ahurmazd must be preached to an apostate and every effort must be made continuously for one full year at least to reclaim that individual from apostasy. (On this point, . see also DhaUa, “History of Zoroastria ­ nism ”, New YoiOc, 1938, page 338). Hence if the Defendant ceases to be a Zoroastri ­ an, it is the duty of the Plaintiff (or others on behalf of the Plaintiff) according to this dictum of Tansar, to try their best for at least a year after apostasy of the Defen ­ dant comes to their knowledge, to reclaim the Defendant to Zoroastrian religion, failing which, proceedings for divorce might be instituted against the Defendant thereafter, but within a period of one year. For this reason, the proviso under this sub-section should be suitably amen ­ ded. Section 38, on enforcement of marriage, be amended to enforce marriage against either the man or the woman on complet ­ ing the age of fifteen years and not when the husband is sixteen and wife fourteen as in that section. The Avestan texts per ­ mit marriage at the age of fifteen years for both, man and woman as mentioned be ­ fore and therefore this suggested amend ­ ment. Other Proposed amendments and Additions: Restrictions to be placed on husband ’s right to sue for divorce and wife ’s right to remarry after obtaining divorce: The Ravayats .(Customary Regulations laid down by Medieval Zoroastrian High Pri ­ ests) enjoin on a wife to observe her men ­ strual period. If she becomes pregnant, then the husband should not consort with her during her pregnancy and for a fur ­ ther period of four months and ten days thereafter (Vide Dhabhar ’s Translation, page 205). Hence, it is necessary to put restrictions on a husband to the effect that he must not sue his wife for divorce during her illness or pregnancy and for a period of four months and ten days there ­ after. If he has obtained a Decree of Di­ vorce already, then that Decree cannot be executed against her during her illness or pregnancy and for a period of four mon ­ ths and ten days thereafter. Conversely, if a wife is divorced from her husband, she must not marry again until a period of four months and ten days had elapsed since the divorce was granted to her. It might be mentioned that similar restric ­ tions on right of divorce and remarriage prevail amongst the Moslems. It is clear that the Moslem lawgivers borrowed these regulations from their Zoroastrian coun ­ terparts during medieval times. They are worth adopting by modern Zoroastrians also, since a wife getting divorce during her illness or pregnancy or immediately . thereafter is subjected to a great deal of mental strain. Even the special marriage Act 1954, Section 30, provides a period of one year within which divorced perso- -3 Z\ 20Dissolution of Marriage due to change of Sex: — Medical literature testifies to the fact that hundreds of cases have occurred of change of sex amongst human beings. Hence, when one of the spouses or both of them change sex, then either of them against the other or both of them, jointly by mutual consent, should be in a posi- ¦ tion to dissolve their marriage. Divorce by Mutual Consent; — The Wicanaot remarry. So, a period of four event of her having a child or children, months and ten days as laid down in the when she would Idee to stop getting them Ravayats should be considered a proper any more. Hence, if a husband does not and appropriate restriction on remarriage respect the right of his wife to plan and of divorced persons. regulate her family, then such an attitude on the part of the husband should be Sub-section 32(b), proviso (2) — Limi- made a ground on which his wife could tation for filing suits for divorce on the seek divorce. ground of unsound mind of the Defend ­ ant should not be three years from the date of marriage as in the sub-section, but three years frm the date the Plaintiff came to know of the fact that the Defendant was habitually of unsound mind. As this proviso stands, it is possible that lucid interval of the Defendant might extend beyond the three-year limit after marria ­ ge, in which case the Plaintiff would lose his Or her right to seek divorce on the ground of unsound mind of the Defend- Sassanian Lawgivers have allowed divor- ant and hence the suggested amendment, ce by the mutual consent of husband and wife on grounds other than those specified Wife ’s right to Plan and Regulate her in their Gode, but which they considered Family; — In the present age when a vi- to be valid according to the principles of gorous propaganda is going on particu- justice, equity and good conscience larly in India (where a majority of World (Bazaar Daadestaan, edited and transla- Zoroastrians live) in favour of family ted by Bulsara S. J., Introduction page planning by various birth control methods 67). In other words, husband and wife including use of contraceptives it is desir- could both appear together before a Judge able that a wife Should have the right to and agree to have their marriage dissol- divorce her husband in ease he either de- ved. In such a case, onus was placed on prives her of her right to become a mo- the Judge to see that the reason they spe- ther and increase the family or conversely cified for dissolution of their marriage- compels her to go through unwanted pre- was not a frivolous whimi of the married ghancies. It might be mentioned that couple, but of such a nature that in his there are several reported English cases judgment, it would be improper to com ­ in which the Courts of Law have upheld pel them to live together. Thus under the the right of a wife against a recalcitrant Sassanian Law, divorce by Mutual Con- husband, to decide for herself, indepen- sent was allowed with smne restrictions, dently of her husband whether she wan- so as not to reduce the institution of mar- ted to become a mother or not and in the riage into a temporary licence for lustful 21indulgence. It might be added that a pro ­ vision for divorce by mutual consent has been incorporated in the Special Marriage Act (No. 43 of 1954, Section 28). This fact leads to the anomaly that a Parsi couple marrying under provisions of the Parsi Marriage and consent if they so desire subsequently, whereas if the same Parsi couple had married under the provisions of the Special Marriage Act (No. 43 of 1954) they could have obtained divorce by mutual consent if they had so desired, under the provision of its Section 28. Hence, it is in the fitness of things that in tne Parsi Marriage and Divorce Act a section corresponding to Section 28 of the Special Marriage Act, 1954 (with suitable modifications) be added and Section 35 of the Parsi Marriage and Divorce Act be brought in line with the corresponding Section 34 of the Special Marriage Act. This addition would be in the spirit of provisions of the Pahlavi legal Code Ha- zaar Daadestaan also, which permits di­ vorce by mutual consent under proper safeguards. Sections 39, 40, 41 on Payment of Ali ­ mony to Wife : In this age of economic independence of women and particularly in view of the fact that firstly, they could inherit property of their family members dying intestate, secondly, they could enter into business or practise various profes ­ sions and thirdly, hold and manage pro ­ perty in their own right, it is but just and equitable that instead of the husband only paying Alimony to the wife (pende ­ nt life or permanent as the case may be), it should be provided that where the wife has and the husband has not sufficient independent income, the wife shall pay Alimony to the husband. Such a two- way provision has been made in the Hin ­ du Marriage Act 1955, Section 25. The Parsi Community is generally more adva­ nced socially and if the Hindus have such a provision of a very progressive type, it is all the more necessary that Sections 39, 40 and 41 of the Parsi Marriage and Di­ vorce Act on Payment of Alimony to the wife be deleted and replaced by the cor ­ responding sub-sections 25(1), 25(2) and 25(3) of the Hindu Marriage Act 1955, providing payment of Alimony by the richer spouse to the poorer. Section 43 on Suits heard behind closed doors, should be amplified and expanded in conformity with the corresponding Section 22 of the Hindu Marriage Act, 1955. (Laws of Adoption and Succession amongst the Zoroastrians will be discussed later along with suggested Amendments and Additions thereto, based on their Statutes and Edicts, ancient and medie ­ val). Q. Are cousin marriages likely to pro ­ duce defective children ? A. No, provided the physician finds the couples free from transmissible de ­ fects. In the Bible, Abraham married his half-sister, Jacob his first cousin and Moses ’ father his own aunt. Dr. Albert E. Wiggami.lectured in a town where nearly everybody had the same name. He found nearly everybody hadjnarried cousins. The doctor told him he had not found a case of in ­ sanity or feeble-mindedness in 40 years of practice. 22Prof Richard N. Frye (continuation) P. B. WARDEN ? Kartir — in Middle Persian Inscriptions This was the subject amongst others treated by Prof. Frye in a series of his lectures ; some of which have appeared in the preceding two issues of Parsiana. Kartir was one amongst the most reve ­ red of the Mobedan-e-^Mobed, Dasturan- e-Dastur and Abedan-e-Abed (most lear ­ ned amongst the learned) during the Sas- sanian regime. He had done most for re ­ organising Zoroastrian religion and re ­ establishing the Zoroastrian places of worship on a dignified status. In the opi ­ nion and life-plan of Kartir a religious establishment in toto — its places of worship, its ceremonies and rituals and promotion of its teachings — constitute the systemmatic approach to the basic problem of life. He devoted himself heart and soul to that task and achieved measu ­ rable success on permanent basis which outlives him till this day. Dastur Tansar is remembered but Kartir is forgotten. Kartir was the man responsible for cre ­ ation of Zoroastrian church hierarchy in Sassanian regime. Who was he ? What he * This reminds me of the persistent attacks on Dasturji Khurshid Daboo for his inclination to explain some tenets of Zoroastrianism in light of his knowledge of Theosophy. He thereby explains and expands the range of applicability of our tenets. He does not constrict and negate them. He is a true Zoroastrian to the core. Every live thing has‘to re-juvenate itself daily. We are mortal once, but groups of our tissues die daily. Nourishment keeps us alive. A live religion needs reno ­ vation —not replacement. Dasturji ahvays preserves the old in our tenets and teachings. did ? Why isr he forgotten ? These are puzzles of history partially solved recen ­ tly. Four inscriptions are discovered du­ ring recent 25 years in which name of Kartir appears. Kartir was a staunch Zoroastrian. He, however, had some inclination to Mani- chaeanism, which is the closest approxi ­ mation to Zoroastrianism in belief and philosophy. His name appears in Mani- chaeian literature. This may possibly be the cause of prejudice against him.* Kar- tir ’s name also appears in Koptic language of Egypt and in Greek works he is men ­ tioned as Karator. Later Kartir was ignored due to political machination of Narseh. Four inscriptions recently discovered are at (1) Sar-Mashad (the largest! (2) Nakshe Rustam (3) Kab-e-Zarathusht (4) Nakshe Rajab (best preserved) Inscriptions in all four have many statements in common. 23r TitJes of Kartir In the time of King Behram II Kartir became the head of all ceremonies and director of all rituals of all Atash-beh- These inscriptions give a sketchy bio ­ graphy of Kartir. At first he was only a Herbad (Erpat or Ervad)- —one in charge assumed the title of Ainapat, of a fire-temple in the reign of King Sha- that account. It was at that time that hpur. Hormuzd, the son of Shahpur gave him the title of Ahurmazd —Mobed. Thus he became the Mobed of Ahura- Mazda. This title then implied authority from God and not from the King as was usual till then, and it thus became the base on which the Zoroastrian Church Hier ­ archy was founded. This was the root and the source from which the Zoroastri ­ an Church derived its direct authority for priests and priests alone to manage reli ­ gion and religious institutions. Religion became the theocratic rule and politics and administration remained under regal authority. But the ruling King still finan ­ ced all religious institutions and maintain ­ ed 4IL fire-temples yet relinquishing his authority on religious matters, which was transferred to Kartir. Kartir thus took over ecclesiastical supremacy and became the personal priest of the King-of-Kings, the title which all rulers then assumed. Kartir was raised in dignity to Mobedan- e-Mobed of the Buzorgan (the nobility). The King then founded an Endowment — Waqf—for running expenses of reli ­ gious institutions and their personnel. Waqf amongst Zoroastrians was prior to . Islam, who adopted the idea in the time of Saljuks. Kartir became the Mobedan-e-Mobed and ecclesiastical head and was at the height of his prestige and power, till the time of Behram! Ill, who just ruled for a few months and was followed by Narseh. Narseh and Kartir did not get on well and Kartir was ignored in records of later dates. Due to political machinations Kar ­ tir ’s name was excluded from “Khudai- Nayak ” which is the record of adminis ­ tration and policy of Sassanian Kings. Subsequently his name was not found in any records preserved in Boon-Khana (a library, a place of records of sources of information). King Behram I bestowed on 'Kartir the title of Bokht-e-Ravan (Saviour of the Souls). From several inscriptions Narseh had the names.of Behram I and Behram II erased and substituted by his own name. Those have become terribly dilapidated and are left as veritable cross-word puz­ zles in Pahlavi. Narseh could not have the name of Kartir erased from Kartir ’s inscriptions because the entire Sassanian priesthood was a solid one block all for Kartir. Work of Dastoor Tans ar though more known is in reality just only continuation of the work of Kartir. The name of Tan- sar appears in several inscriptions as Tansar, Tosan etc. 24LONDON NEWS President, Mr. D. Moos Honoured Pursuant to Article 11, of the Memora ­ ndum and Articles of Association a Speci ­ al General Meeting of the above named Association was held at the Registered Office of the Association 11, Russel Road, Kensington, London, W.14, on Sunday, the 6th March, 1966, at 5.00 p.m., when Mr. Jehangir Dhanjishaw Moos, B.Sc., the President of the Association was elect ­ ed an Honorary Member of the Associa ­ tion, in consideration of the most valuable services rendered by him to the Associa ­ tion and to our community so far unsur ­ passed in the entire history of the Associ ­ ation of 106 years. ; This is the highest honour at the com ­ mand of the members according to the Articles of the Association. ed at any time, and sometimes more than once. An Appredafion of Mr. J. D. Moos ’ Work Mr. Jehangir Dhanjishah Moos landed in this Country after the First World War, and from the very beginning he co-opera ­ ted with our people. The fact that Mr. Moos is still actively engaged in working on our behalf should not preclude us from honouring him now. 9 26Mr. Moos honourably advanced the eluding two Agiaries and other institu- claims of many Members and rightly used Jetits in the former Hyderabad State, in- Mr. Moos rightly caOs himself a woifc- ing President, not an ornamental one. To our President and Trustee Mr. Moos there is nothnig too difficult or impossible, too menial, too hazardous to undertaike so long as our people are in need of his tions. Mr. Moos is deeply conscious of the his influence for election to President, Dr. great debt he owes to his forebearsand H. M. Setna, Dr. S. B. Warden, Dr. R. M. has endeavoured to be worthy of their Post and later Mr. K. R. Mehrabi and Dr. S. B. Karani. The one who had deserved to be the head for so long, could not be The first concrete service performed by left out and Mr. Moos was elected Presi- Mr. Moos was to take up the matter of dent unanimously for two years. the General Rates for the newly acquired Zoroastrian House. He pursued the matter with the Kensington Borough Council and had them settled at a lower scale than previously. Later he took up the matter again and the rates were halved. The late Sir Muncherjee M. Bhownag- help inside and outside the Association, gree was followed by the late Mr. Spitta- People come to him for all sorts of prob- ma K. R. Cama as one of the Trustees and lems, information, jobs, accommodations, Hon. Secretary. requests, help, advice, scholarships etc. More work and telephone calls await him when he is at home. Such life has gone on year in - year out, uncomplainig, always willing to serve. Many years ago after a Court case with f The four years of the War prevented Mr. Moos from working actively for the Association, having Civil Defence com ­ mitments, etc., but he was assisting the officials, Dr. J, S. Vakil, Dr. M. N. Ankle- saria (fortunately still with us) and others, the London Necropolis Co. of Brookwood Dr. S. B. Warden was the Hon. Secretary Cemetery, relation between them and our during that period and he had the burden Association were strained, and they were of steering the Association through War unwilling to do anything for us. It was conditions, which he did with creditable Mr. Moos who by persistent talks with and admirable patience under difficult the managing director and General Mana ­ circumstances. After the War was over, ger, established harmonious relationships Mr. Moos was elected to the Committee with the Cemetery authorities, and made the Hon. Treasurer „ Some time ago Mr. Moos succeeded in Mr. Moos continued to work for our obtaining an option on a further plot of Association for years in one capacity or land adjoining our Zoroastrian Burial another. Naturally enough he passed ground for an extension to our present through every office of the Association, grounds which are getting full. Likewise and was continuously re-elected to offices, Mr. Moos devised Rules and Regulations governing all funerals, burials and crema- but he did not covet the high offices., tion^, in such a way th^ our Cemetery Doctor and Research Chemist who lost Funds could be buiM up out of nothing to his life in a bicycle accident,, run over by fhe present position of having £2,660 to a lorry. For several days Mr. Moos dealt its ^dit^ to be used for improvements, with this case, and „ with the help of his rp^i i'ntp.n^n ce etc- Solicitprs, andco-operation of the Police contested the court case, and ultimately recovered substantial damages and full costs, and sent the proceeds (£2,500) to the father and mother of the deceased, , , , p,rA who were in very poor circumstances. The as a oy * other case also referred to a young man Out Education and Charity Funds who was knocked down while riding his have benefited to the extent of several motor bicycle and killed. thousand Pounds, including one Educa ­ tional Donation of £1,000. Often Zoroastrism House badly needed repa^ ins^e and outside, Mr. Moos had the Work carried out several times without touching our funds and on one occasion and ultimately In this case the fault was partly that of the young man, and his widow did not Mr. Moos has provided Sandalwood wish, to take any steps. However^ the de- and Incense for decades either out ceased ’s brothers requested Mr. Moos to of his own pocket of by obtaining take up the matter. Mr. Moos had to find donations from our members and the costs of the action personally, but ulti- also people in India, and today although^ mately his solicitors were successful in we hum sandalwood so freely on so recovering, partial damages of several many occasions you will hardly find any hundred pounds which were passed on to entry in dur books for cost of Sandal- the widow, and expenses of funeral, burial wood. The Priests ’ garments, utensils, ^nd memorial stone were recovered at the prayer caps, prayer books, hundreds of same time. There are many similar cases library books and other appurtenances are gf legal help and advice given by Mr. constantly being brought to our Associa- Moos. tidn by Mr. Moos with no cost to our Association. He can always find Donors or pay for them himself. To ow konwledge, at least a dozen cases of Zoroastrians in dire need of being repatriated to India or Pakistan, were so repatriated by Mr. Moos. Numerous cases of personal hardships bodies to be removed at once according to are known to our Committee Members Indian customs, arrangements for priests, whereby our poor unfortunates were ge- telegrams to India, Death Certificates, nerously helped. disposal certificates. Inquests to attend, . In recent years there were two tragic the capacity of the relatives to pay for the cases of two young men, one a brilliant funerals to be gauged, instructions to be Mr. Moos has rescued several students in England and in transit. Whenever any death occurs in our com’ munity, there is so much to be attended to, that several days are taken up. The special susceptibilities of the relatives have to be respected, some people want the J 28! < i I I t to be sent, travelling' and other arrangements to be made, the pla ­ cing of Sudrah and Kusti on the body, prayers before and after funerals and so many things are expected, and if the least thing; is forgotten, blame has to be taken »hth humility ; he has to visit them to make the relatives feel calm, and to com ­ fort them in their hour of need. All these things are worthy of performing and our entire community knows our President and how he works for them. It is well known that Mr. Moos has not absented himself from' any funeral for paying his last respect to a deceased Zoroastrian un ­ less physically prevented from doing so or through temporary absence from Eng ­ land. This is part and parcel of the life of our president, for 47 years. Some years there are a dozen deaths, and sometimes many more. A number of those who are helped by our Association are non-members, some ­ times of several years ’ sojourn in this country, who never saw the need to become members until tragedy or need arose for help. We do not make distinc ­ tions between members and non-members > I i The most outstanding service which Mr. Moos is rendering transcending the others, refers to the New Scheme for having a bigger Zoroastrian House with a Prayer Hall attached to it or within it, which was sponsored by Mr. Moos, with the whole-hearted support of late Mr. K. R. Mehrabi, Dasturji Dr. Sohrab H. Ku- tar, and Mrs. (Dr.) S. H. Kutar, Dr. Soh ­ rab Warden, Dr. R. M. Post, Mr. N. M. Dhalla, Mr. C. P. Mehta, Gen. Sir H. J. Manockjee-Cursetjee, Mr. Framroze Cap­ tain and Mr, Shapur Captain, Mr. E. R. Khan and the entire Committees of the last few years and the vast majority of generous Members of our Association. Naturally enough with all the 35 years* service behind him and this wonderful new project proving feasible and success ­ ful, Mr. Moos ’s popularity began to gather strength to strength. Success suc ­ ceeded success. Mr. Moos went on gather ­ ing donations till the total which has now reached the handsome sum of well over £9,000 counting the £1,000 due to be re ­ ceived shortly under the Will of the late Mr. Mehrabi. It was Mr. Moos who was responsible for bringing Mr. Mehrabi into our Asso ­ ciation. Our Association has benefited through this connection with our Iranian Brethren brought into our Association by Mr. Mehrabi. The Scheme is one involving some £25,000 and the finding of a suitable site or property. Having carried out the wishes of Lady Jehangir to carry on vigorous campaign for collection in Europe Mr. Moos with the consent of the whole Association started on his mission to make the Appeal to our people in India and Pakistan. In India a sum of well over One Lakh of Rupees was collected and Governmen ­ tal and Exchange Control Permits were obtained. In Pakistan also Mr. Moos could collect firm promises of donations of over Rs. 60,000.Mr.iMoos ’s innermost desire is to unite the Association in the real sense into a strong, religious, social and cultural orga ­ nisation for which he is labouring conti ­ nually. Only the final work of purchasing the larger Property and establishing the House of Prayers remains to be done. The sum total of Mr. Moos ’s financial efforts for our Association known to us amounts to nearly £22,500 and a promise of a further personal loan of £5,000 if necessary. Ahura Mazda has been moderately gracious with his bounty to Mr. Moos and he is distributing his bounty with a free hand. Our Prophet Zoroaster has enjoined resistance to all evils, and to live by His eternal verities, of the belief in the reality of Ormazd, in an abiding faith in the triad of Good Thoughts, Words and Deeds, in the inexorable law of Righteous ­ ness, in the rewards and retributions in the life hereafter, in the progress of the World towards Perfection and with the ultimate triumph of Good over Evil. J Namascha Ya Armaitisch Yzaicha, Yours sincerely. % Such notable services rendered by Mr. Moos came from his firm conviction and belief in the sublime teachings of our Prophet Zoroaster which he has imbibed and Which he spreads through his lectures to Zoroastrians and non-Zoroastrians at many institutions in England. Sohrab B. Warden, Past President Dr. R. M. Post, Past President Dasturji Sohrab H. Kutar, High Priest J. B. Warden, Past Hon. Secretary E. R. Khan, Past Hon. Sec. and Hon. Treasurer. ^0 ¦k 1 * ? I *Integration P. B. WARDEN social, cultural, I t In the recent National Democratitc Convention headed by Shri A. P. Jain, it was suggested that all parties based on eommunalism should be banned. It was amended to semi-militant organisations and political parties coming under this head* This was done with a view to facili ­ tate the development of secular democra ­ tic forces to fight all sources of narrow communalism which intend to sabotage the spirit of the constitution and to fight them on all fronts educational and political. To depend for all reforms and changes only on Govern- quoted Mohamed Iqbal ’s famous couplet ment machinery would be futile. People must themselves realise the significance of such fundamental rights and actively thwart the design of communalists. Late Prime Minister Lal Bahadur Shastri addressing the convention said “that all (and especially minorities) must give up the habit of living in seclusion and must plunge themselves in the flowing stream of national life and secure total commu ­ nal harmony, for which majority group should help create for minorities condi ­ tions in which the latter could feel secure ^nd contented ”. Shastriji further said “that the press should cooperate in forging national unity and cohesion and though most of the papers and their management have a healthy responsible attitude the same could not be said of all of them. The majority should not under ­ rate the potentialities of the minorities to be able to contribute to the total good of the nation. The best in .them can only come out when they feel secure and contente|J ”. The word minority somehow suggests religious minority in Indian atmosphere: But truly India has untold varieties of minorities as many as there are pdlitloal, religious, social, economic, educational, cultural and group loyalties. Shastriji ‘9 ‘9 “‘1 “Mazhab nahi sikhata, apas main bair rakhna. Hindi hain hum, vatan hai Hindostah hamara ”. (Religion does not teach ill-will for Que ’s fellow-beings. We are all Indians and India is our motherland)* Though this couplet is very freely quo ­ ted to show the ardent patriotic fervour it is little realised that it became the basis of Pakistan idea in the mind of Kaide-ye-Azam, Janab Mohamedally Jinah, who read it in light of the insecuri ­ ty of the minority. The best in the Moha- mcdans of India then could not come put when they felt themselves insecure. The worst in them did and partition became an inevitability. The stalwarts of India ’s 31i destiny since the partition have devoted We Ratsis four, a handful of minority represent fivehundred million. Thanks to themselves to restoring the sense of seCU' rity to the one most disrupted minority — the sagacity of our elders, lacking political shrewdness, lacking mass education, lacking means of secure liveli ­ hood, lacking large-scale industries and having feeling of lacking support for their 1 It is now overtly acknowledged that the contribution of the Parsis as a mino ­ rity to the uplift of India is disproportio ­ nately large. But as a very small -group cannot take up a wide range of works and complete them all our contribution i&.^ia most cases of the nature Of lead given to a wide range of ideas, whose details had fp be completed hand in hand with all the rest of the people. From Dadabhai Naoroji for Swaraj; Sir Phirozshah Mehta for local and municipal adniiifl^tratiohi Behramji Malbari for Hindu Social re ­ forms and Women ’s education, Jamshedji ihauhey can make. industrialization, Sir Jamshedjee Jeejeebhoy for benevolence. Sir Sorabji Irtic Parsis are reaping a rich harvest' Pochkhanawala for Banking, Marshall by/turning down community representa- tiop fo^ula. Supposing we had accepted the formula today we could have had only one Parsi representative in Central legislature bodies, though pro rata tp population we could have sent a fraction of a human being. But today we have four, of them in Delhi — two by election and two by nomination. The elected members are not Parsi community repre ­ sentative smernbers and the members no ­ minated are not nominated as Parsi mem ­ bers but as Indians. They all are there in uplift; Communal franchise had not given security. It had lulled fear that would Overwhelm them when communal fran- iJlflSe would cease. And there was no escape from it. Our country has suffered enough to learn by now that witholding or denying sense of security to minorities is a losing g^e. Either the worsit in them can rise U(p_pr the best in them may not and leave sense of security to minorities is a losing the countiy poorer for their contribution ffih'fr bwn rights as Indians and represent npLParris but our teeming millions. 5 Aspandiar Engineer for Hindustan Aif- crait, Homi Bhabha for Atomic Energy Establishment and FundametiBl Resear ­ ch Institute for giving a new turn to future advances of the country, J.R D. for pioneering flying and organising Air Lines is a formidable list to be proud of. All these great men were not fully conten ­ ted with everything in life and work. They had many handicaps. But with India they were contented and they were feeling themselves secure. They have, therefore , proved themselves worthy sons of the soil, To the warped we say give contentment and get compensated. To the sharp we say reform yourselves and be rewarded. i— < ! J 32