Jun 1966

cu i new medium for old wisdom ' S' -4 > ',’~V, •¦.'..'.¦ki-!' '»s- « .s^ ! ¦0'' 1 «« ' I At ii; '. V- ' - %/' ¦/'jty. ‘A\ A .. X, - - H -¦ij‘ a iT- r . ’M': TTT ' e. '>! •J ".K A. I. e. R. R(U. K,) A J- E. E. E.(U. S.A.) A. I. M»r. Tech. (India>. Radio Officer.¦' * liMM -' , .Uf i - ss ’*‘ r '1 1 (i«t ** *• I'-'-, ?¦' f i i- ^ ? I O 1 4The Amesha Spentas: “Asha-Vahishta ”: (Ardihehest) by MAHYAR BYRAMJI PATEL 99 . • It “Purity in Thoughts, Words and Deeds, these three noble precepts encompass the entire world of Righteousness! “ Ashem Vohu, Vahishtem Asti Ushta Asti Ushta, Ahmai Hyat Ashae Vahishtai Ashem Righteousness is good, it is the highest-good, it is happiness ; Happiness to the one who is righteous for the sake of the highest righteousness alone! ” (( ( w In earlier times Asha-Vahishta (Ardi ­ behest) ranked next to Ahura Mazda. During Inter times, the pride of place next to Ahura-Mazda was somehow or other given to Vohu-Mano, Behman, instead of to Asha-Vahishta but these two are always at-one-ment with one another. Zarathushtra knew that his di ­ vine purpose wiU be fulfilled when Asha finally triumphs and Asha will smite the Evfi Ones out of existence, burning out all evil and the world will be a glorious and happy place for all to live in. He asks all men to contribute in aiding Asha in its sublime work. He vehemently declares that there is no middle path, and that all those that, ore not for Asha are against Asha. A negative approach is intolerable and he who does not obey the Law, violates it! I I t ? Zarathushtra says that the best of offerings to Ahura-Mazda are the right ­ eous deeds. He proclaims that whoso ­ ever carried gifts of adoration to the Holy Fire shall think of Asha. As physi ­ cal impurity is removed by fire, he em- ptoys this medium as the emblematic destroyer of all uncleanliness and san. The Holy Fire of Ahura-Mazda fis mighty through Asha. In (the later A vesta, Angre Mainyu exclaims that Zarathushtra bums 1dm with the molten metal, and this j^l^ory of burning and annihilating the Evil One through the fire of Righteousness identi ­ fies the Holy Fire with Asha-Vahishta (Asha-the best), and thus Asha-Vahishta becomes the presiding genius of the Holy Fire, henceforth chlled Ardibehest. Here too, Ardibehest finds an associate in Airyaman, the guardian genius of human health, due to its healing properties, and we find that the Ardibehest Yasht .is diiefly devoted to the Airyaman. The magnificent structure of the Reli ­ gion of Holy Zarathushtra rests securely on the single foundation of Righteous ­ ness. This one categorical imperative, Manashni, Gavashni and Kunashni are the three watch-words that guide the true Zarathushtrian in the course of his spiri ­ tual living and his material aspirations. More than eight thousand years ago, Zarathushtra gave the clarion-call when he summoned the faithful to flock to him under his banner of Righteousness, and 5s» 4-J 'i 'i j 1 <1 lise-to the dreaded-and fettled - L Persian was seldom adhered to , A grip of his 511 IW - --- * ’ • the most solemn of promise, -ise, even though Universal LawT ’ .and the well-known his preacMjd to them (HWord of a WariPiness and immor > Unf rtnre ffix spelled H^iness those who burnt out the life of wickedness but once given their owfi selves ' given, our ouv^ •Them *e dis- /ten if given to an enemy tant eeho to this.in “^here't TptrZ tept his promise immanual Kant! proclaiming .................. poet Ttoyson smgmg * . a i* T rtxir W Law, . - . , , ftaap- Ahif because right is low’the right, were wisdi^Jh the^com \ext.only to Godiines^ i ^^^^^tion to theinspiredg^ SS was regarded who ^laimed.tbis mighty truth- tho a parasitej.. . Ss'S^ear.agointhedimpast.whep ethics were unknown, .W. W. I “"l Elhlo, iph.il, .«.¦ fc :Xp“Z“" "ui of mind, word and deed. “^.Lermine the Judgment am^^ Ancient historians tell us 1 of Righteousness, preached by Zarathu- gj^ch and sLXd so fervently caught the imap- XofthePersians.^i-a^X ^3 TO SPEAK THE shameful secret was the We hear the dis- ¦' “There is- 9 Acting the Law we 1 We wonder and . To live' by Mny ease live by without honourably. right, to fol- j^ighteousness was. considered to he and the upright- uj WM +*** - -------\ . . - ¦ % ’ ¦ " man whb'consumeil withoutcon- man wno . - contettiptoously and the unright- eous r tributing was The Eschatology or is Right ’ and last or final thing, as t turn was in Zarathushtrianism when men lived 7 the doctrine of the death and judgmeiit is purely an Ethi- 3 ones tri- of Ahura- like hold the iMazda in him wonder Songs, whereas that the spirit activities in the sphere Actions. of Zarathushtra, Asha honoured place, next to stood for Ahura- Mazda ’s Righteousness, fervently caught the imagi- In the times always took the jnary for a Persian Ahuw-Mazda. Asha secret was «« ‘He best THe jnost abominable of vices, to be te m siting the Paradise has tte greatest of contempt, tn as much as wo and was given i 64 / 1 i // l.\ // /1 ! ri.i I A POISONS COFFEE BUTTER - TEA f / / k / / ' u /1 i 1 I in Vahishta, and though not in in which the final triumph comes to the tl^ Gathas themselves, in the later Aves- Good Spirit. All the closely guarded ta, we usually find the attribute of Vahi- secrets of the entire Universe were re- shta applied to Asha. Asha is the Uni- vealed to Zarathushtra through Asha — versal Order prevailing everywhere. By By Asha — Man ’s conscience is awaken- Asha are upheld all the Laws in Nature ed, his possessions furthered and his and in our own human lives. Asha is of pastures prosper. one will with Ahura-Mazda, The seas have their ti.des, the clouds have their definition of Asha, in his “In Memoriam ” movements, the wind its speed, the fire when he says : its brilliance, the heavens their support, ,— the flowers their perfumes, the birds their „„„ flights, all due to Asha. The poet Tennyson best describes the ? “That God, which always lives and loves, One God, one law, one element. And one far-off divine event, To which the whole creation moves ” Ashem-Vohu is a glorious tribute to Its derivative Ashavan is the epithet for the man who is saintly and possesses the noblest character. Zarathushtra in- Asha, which is the Eternal Law. This vokes Asha to help him in his hours of Supreme Spirit stands for something trial, and asks Asha to grant him its which none may defy. In Yasna 60.12, blessings. Asha is the highest attribute the votary expresses the sentiment: of Ahura-Mazda. By Asha, the Good “Through the highest Asha, through the and the Evil Minds are locked in conflict, best Asha, may we catch a glimpse of 1c •f * J ^-3 'fc Tbe true Zarathushtrian, ttie ardent follower of the Holy Prophdi idlTriever tolerate an> Saint, Sadhu, Pir, or Fakir, or for that matter any'advanced T>astur to plead on his behalf with his God, but Will always make his appeal diredt to Him alone, Zarathushtra himself ijuite jg clearly prodaims^ that according to the supreme Law of J Asha, each works out his own salvation. JHis Daen, that is his own thoughts, words and d^ds are other god but Ahura-Mazda, though he tijg only vehicles that will carry him to ,may find any and every form of idol- the future life of rewards or retributions, worship repugnant, though he may find Any other worship is the worship of the the intervention of Divine Grace or any detested Daeva Yasnis, overtly or covert - Son of God unacceptable to his mature ly introduced. The true Zarathushtrian sense of ethics, though he may find asce ­ ticism, celibacy, those dedicated to vows f ¦ '• VJ Thee, may we draw near unto Thee, may we be in perfect union with Thee! a»d the book of the Yasna very fittingly closes with the lines *‘Th©re is but one Path, (the Path of Asha; all (the others Me False Paths ”. The Ashy an theman of Ashoi the hero of the Zarathushtrians. Though the Zarathushtrian may worship any i that is “the Fire, the Water, is not even worshipper of th® elements, but only sings the praises of the one and of poverty and self-abnegations, those only God, Ahura-Mazda. Because of who decry the body in preference to the Total Purity of mind, word and deed a spirit, those that practise fasts and vows true Zoroastrian will not pollute the of humiliating non-violence carried to Elements, that is “the Fire, the Water, the extent of protecting the creatures of the Air, the Earth and the Ether in any Evil, and the like, entirely detestable to way. But then neither will he worship his highly developed sense of balance these. He will behold them in rapture, that always aims at a perfect body, he will see the Hand of the Great Artist crowned with intelligence, he will accor- ^ in their making, he will praise them, he will certainly be pleased with them, he will find them most conducive to his worship of Ahura-Mazda, but he will still not worship them. He will worship neither man nor nature, but only God. The true Zarathushtrian will never be found at the mausoleums of the dead saints, nor will he ever accept the dead bodies of these as fit objects of worship. All graves contain dead matter, which he regards as impure, no matter how great a spirit it once harboured. The in ­ finite spirit of the Ashavan he will always pay his homage to, but never will he be 1 j dingly always rise in admiration and offer reverence to the Ashavan. This re- verance does not in any way detract •from his absolute Monotheism, but greatly enhances his reverence for the One Who is the Supreme Creator of all that is Good. In the Ashavan, he does not see one who intervenes on his behalf with God, but he sees the noblest work of God, that always strikes a highly res ­ ponsive chord in him. The Ashavan is the Ideal that he gets before him, emu ­ lating whom he aspires to help in the Great Plan set out by Ahura-Mazda. 80 3 r eousness. Asha was the pivot around which he evolved his ethics, and it was the discipline of each individual follow­ er. The Laws of Asha are the safest anchors of all those that would sail the Lighthouse, and the Mariner ’s Compass. There, at journey ’s end reside all the Hood ashavans the world has ever produced. Avatar no . reside all our dear ones, that have found prostraited at his earthly remains. He will never raise an altar to any God. He looks upon the doctrine of Incarna ­ tion of God with sheer horror, and so uncompromismgly i^^is belief in Ibe —bJlenf'seas: Asha is the Pok-star, the transcendence and majesty of God, that Mariner’s Cnmnass. he will regard with utter loathing the concept of the incarnation of G(^ in any earthly body as an / y" Zarathushtra is quite catholic in his out- ahead of us. There reside the look, and recalls with gratitude all the y^^jap^ads, the Tansars, the Dhavals, the ashavans, whether they had embraced j^eherji-Ranas, and all the Holy Ones, his religion or not. Asha, Rectitude, was would we too dwell, home at last, the yard-stick with which he measured ^t last, amongst all those whom we all human beings. Zarathushtra best jove, and who love us. Such is the Law exemplified Asha ’s Righteousness in his Asha. Such is the dispensation of own life, by being pur© in body, mind Ahura-Mazda. Such is the promise of and spirit himself having burnt off all Zarathushtra! Only through Asha burn evil and wickedness and having created off all evil — remain pure and the pro- Ardibehesht as weapon for conflagration mise of Zarathushtra will come true ot within burning out'all evil to make all our singing in the chorus in the House ot residues crystal clear. He radiated right- Songs. WARDENS and Warden’s (Mysore) Pvt. Ltd. have given you best Sandalwood 1 for 40 years » NOW RECOMMEND BEST READING MATTER Works of Dr. Iracb J. S. Taraporewalla Ph. D. Rs. 6 Rs. 3 Works of Mr. Framroze Rustornji of Colombo Rs. 6 (Yeariy) ? The Religion of Zarathushtra Daily Prayer Book Available at all our shops. ¦Was 9Can Zoroastrianism by Survive JAMSHED MODI America? B.Sc (Physics) Gujarat University B. S. (Meeh. Engineeing) & M.S. (Industrial Engineeing) U.S.A. 10 Washington Dr. Ramsey, N.J., USA. I have lived in the United States for close to 11 years. I have been through the “Navar-Martab ” ceremonies. For a long time now I have been extre ­ mely interested in the subject of the future of Zoroastrianism. The subject of its future in the United States is, there ­ fore, just a particular aspect of my larger interest. The question is by no means academic. For one thing, a recent article by Mr. Sapur Faredun Desai states that the Parsi population in India is declining. The Indian Census of 1951 and 1961 showed a decline of 11,400 in the Parsi population. Whether this was caused by natural attrition, geographic dissipation or other reasons, we do not know, but a community as small as ours can ill afford so great a loss in so short a time. Further although I speak in the context of the ?United States, at the back of my mind I also have Parsis in Canada, the United Kingdom and Europe. And finally, the factors that promote travel and residen ­ ce abroad are stronger today than ever before, and clearly getting stronger. The main purpose of this article is to discuss the factors {as I see them) that Zoroas ­ trianism will have to contend with in ¦America. One of these factors is the absence of r Some Parsis in Toronto recently pub­ lished a Directory of Zoroastrians in North America. They listed some 274 individuals, with members of their im­ mediate families being mentioned but not included in the count. This commen ­ dable effort, the first of its kind I have ever seen, had an interesting revelation for me. A quick check showed that out of 80 individuals reported married, 41 had non-Parsi spouses. Marrying a non- Parsi is commonly regarded in Indian- Parsi circles as tending towards the ex ­ tinction of the Parsi identity, but there '^ny 'kind of community life to bolster are other factors, more real and more and perpetuate the Zoroastrian beliefs fundamental that need to be studied. practices of the Parsis who come to Therefore, it is appropriate to inquire, country. It is well known that many as a general question, if the body of human practices, customs and beliefs beliefs, practices, etc., which we call owe their longevity to a mutual susten- Zoroastrianism will have many adherents ance phenomenon between them and in America. In other words, can Zoro astrianism survive America?! their practitioners, quite apart from their existential usefulness. The beliefs 10? and practices sustain kinship among the group, and the .group perpetuates the beliefs and practices. This big source of sustenance is missing among Parsis in America today. And this is because of the unfortunate fact that they are too few and far between. It seems to me, that the only way these customs may be preserved is if there is strong personal conviction of their utility among indivi ­ dual members — strong enough that in ­ dividuals would keep them as part of their private, individual lives until a growing community can someday make them a part of Parsi community life. This isola ­ tion' puts the customs and beliefs in a peculiar position often for the first time in the lives of the individuals. It puts the customs and beliefs in competition with others in the market place of ideas, and although, for a while, a sense of loyalty or moral duty or sentimentality will prolong their existence, history tells us that in the long run something more con ­ crete will be necessary. The phenome ­ non of evolution operates in the field of biology as well as in the field of human cultures, and this cultural evolution is 'likely to “select ” (to use a biological term) those ideas and practices of de ­ monstrated utility, those that have a positive beneficial elTect, letting others die a natural death. Among the earliest casualties is likely to be external symbol­ ism of all sorts, although the concept behind the symbol may survive a little longer. For example; in America as in India, an individual ’s feeling of member ­ ship and goodwill towards the commu­ nity will survive long after the symbol of membership (sudro-kusti) has been drop ­ ped. Another factor that Zoroastrianism will have to contend with is the recent sharp rise in introspection that the. Christian religions have undertaken, particularly the Roman Catholic Church. Since the October 1962 convening of the Ecumenical Council, there has been a tremendous increase in self-examina ­ tion in Christianity in general. Every segment of society took part in the great debate. Ecclesiastics and theologians, professors and parents ’ groups, social workers, medical researchers, high school students — all discussed and debated the validity of some of the most long stand ­ ing beliefs and practices. Among some of the age old features that the church sought to change are such things as the language of the Mass, relations with the Eastern Orthodox Church and the Pro ­ testant Churches, the powers and func ­ tions of high {Roman Catholic) church bodies, and attitude towards people who do not subscribe to the Christian god ­ concept (“atheists ”). Among some of the relatively modern issues the Council tackled were the church ’s attitude to ­ wards human “races ”, and birth control. Today, in 1966, the debate, far from being over, is barely begun and constant ­ ly makes news in the daily papers, A Parsi living in this environment cannot help taking note of it, and being impres ­ sed with the intellectual vitality thus displayed by a religious empire far m^ore ponderous and complex than his own, trying to mold itself to serve the spiritual and social needs of man in the 20th century. With the questioning spirit he finds all around him, he is likely to 11re-examine some fundamentals of his own religion. (Unfortunately, there is no religious hierarchy, no body of elders, no “Ecumenical Council re-examination, either in America or in India. In such circumstances, one finds that Parsis in effect conduct their own personal debate in isolation, with unfor ­ tunate consequences for Zoroastrianism and the Parsi community as an entity. l» to guide the thinking, work is worship. This humanist approach to spiritual life, then, is another factor that Zoroastrianism will have to contend with. Ironical as it may seem to some, the high standards of education among the Parsis does not help matters. Many Parsis in America were educated partly in American universities, often in tech ­ nical curricula with threir characteristic emphasis on critical evaluations and in ­ dependent thinking. They have acquired a definite methodology in their think ­ ing, a certain pragmatism in the things they do», an incessant if sometimes sub­ conscious demand for demonstrability of truth-claims. In their research, they are constantly trying to establish cause- effect relationships, to segregate the essential and relevant from! superficiali ­ ties and delusions. Now while Finally, I think we have to take spe ­ cial note of the sociological problems facing Zoroastrianism in America. Con ­ sider the sense of Parsi children born and raised entirely in America. Fre ­ quently, the only exposure to Parsis and Zoroastrianism that such children are likely to have is their parents and what ­ ever Zoroastrian influence they can pro ­ vide. -Most of their friends will be non- Parsis. When they grow up to be teen ­ agers and begin to socialize, their dates will be non-Parsis. The most they are likely to remember of Zoroastrianism is that when they were about 6 years old, their parents had made them memorize a few words in some strange language, and they remember going to India as children to be initiated into the religion erf their parents. There may possibly be children whose parents, perhaps because of economic or other problems, have not even been able to take them to India for people may be able to leave all this their Navjote. It is unreasonable to ex- behind in moving from nrofessional P®ct a person to feel himself a Parsi or issues to spiritual issues, i cannot. In their religion, too, there is a demand for demonstrability. In religion, ^aw another Parsi family. What too, they wish to segregate the substance '^re parents to do? Are they supposed to from the symbol, the essential from the 'heep harping to the child that the local superficial. Essential to what? Their people among whom he was born and implicit answer seems to be essential to man ’s happiness, his total welfare, this way of thinking, social its fullest sense is all there is to religion; people? Are they supposed to keep him it is sufficient as religion. To this way of from “excessive ” socializing with young 12 some moving from professional many others special kinship towards Parsis if he never had any Parsi friends and raised are “not your people ”, and that To -some other people in some other land service in which he barely remembers are hisboys and girls of his age? Any such deli- shaped by the cultural, geographic and derate weakening of one human being ’s* even climatic environment the group kinship towards another, any such arti- finds itself in. Therefore, over the years, ficial barrier to human warmth would 'American Parsi culture could possibly create serious personality problems in have some points different from Indian the child and stunt his growth. No reli- Parsi culture — in much the same way gion worth the name can condone it. A as the Zoroastrians of Yezd and Kerman community-wide discussion of such pro- *(10 Iran) have a few cultural differences blems is urgently needed to provide al- compared to their counterparts in Bom- ternatives that are both spiritually satis- bay and Poona. If this is all that happens lying and sociologically sound. I for one will be much relieved. But I am of the opinion that the writing on the wall foretells a different future. It tells of some first generation Parsi-Americans I feel we Parsis are privileged to wit ­ ness the birth of the first new Parsi - community of significant potential since jj' whoin something disti^tive called the encounter of Dastur Neryosang with 'Parsi upbringing shows. To a lesser King Vijayaditya around 716 A.D. Whether this new, offspring community thrives and maintains a measure of kin- extent it may be seen in the second gene ­ ration, and it may be almost impercepti- ctixvx xnu.ix.uxu. w ................. ........ blc in thc third. I think we have a real ship with the parent community depends problem here that is at the ^me tone a on t*^.« ...... --- --------------- -- --- _ __ study of human cultures teaches us any- 'article contributes any little bit to the thing it is that the customs and beliefs recognition of this fact, its purpose will of an ethnic group are to a large extent have been fulfilled. the two working together. If the ch^enge and an opportunity. If this i « ? P. N. Mehta Education Trust RUNS Boys’ Town ? ? ? <• ? ? ? s ? ? ? ? ? ? ? «> ? r I'-' NASIK We invite attention of parents to this famous Boarding School for boys of all ages and all communities. Efficient staff Individual attention Clean wholesome diet Opportunity for out door sports Open-air games Care of health Building of character along With sound education Has made this institution famous monument of Late Mr. P. N. Mehta ’s Muaiffiaraice (Concessions to Parsee Students will be considered by the Trustees) Inquiries — Mr. Bejon N. Desai, M.A., B.Ed., Principal. ? ? ? ? ? ? ? ? ? ? <• •> «• - •> ? ? $ ? $ t t ? ? 13“I Rise! Ye Peoples of This World by 3, P. BIRDI a thought came to Looking back over the years, this Some years ago, me. \ , feeling as would the cool, soft breeze on roastrian race will be the only race in a hot, oppressive morning. This breeze the world to be without a country of its over the years has not turned into a own. What are you doing about it? storm but has developed into a steady .purposeful wind, dispersing the haze and making for clearer vision. The thought has stayed the years and and bloodshed. If anything is to be done has steadily gained strength. The streng- jt must be through the understanding of th, not of a brute but that which is borne through inner conviction. I am no longer j^ever been responsible for the suffering able to harbour this ever growing gf our fellow men in any part of the thought within myself. To stiffle it and world, over the past 1300 years and not share it, would tantamount to more. We have been a constructive and ignoring the knock of conscience. I a progressive force, in whichever part of must therefore share it, not only with the world we have found ourselves. We my Zoroastrian brothers and sisters, but have supported and assisted all legally also with all the peoples of the world. JllJV J^VaiO ** -------------- - „ A thought, which gave me the same fleeting thought was Very soon, the Zo- At the outset, I mention that we must under no circumstances follow the pat ­ tern of slander, lies, threats, violence our cause and fellow feeling. We have 5 I a constituted governments of all countries. In times of war, as in times of peace, we The world today is fast becoming loyally stood by ‘our ’ countries and their governments. We have laid down our wealth, energy and lives for causes which we have believed to be in the best interest of our countries and its peoples. Our feeling hearts and sincere hands have always gone out to those in need, without thought of colour, religion or nationality. This has been the charac ­ teristic background of the Zoroastrian race. It was forced to leave its ancient homeland in Iran. Our honour demands, we make certain that a homeland for the world Zoroas ­ trians NOT be located within the terri ­ tories of India or Pakistan. We must prove ourselves worthy of the hospitali ­ ty extended and the faith reposed in us, to the very last. Ahura Mazda willing, a homeland is to be established. We are indeed indebted to this great and beauti ­ ful sub-continent and its peoples for our 'long sojourn of over 1300 years. e * ? I have mentioned this thought on debt which we should for ever try and occasions to some of my Zoroastrian * repay. This must be our debt of honour! friends, and questioned them on the subject. The majority feel that whilst we have lived happily in India and many, other countries of the world, it is time we had a place of our own; whereby the Old Iranian culture, language and philo ­ sophy could be revived and research encouraged. We .could thereby be a more positive force and a greater contributory factor to world peace. Many have voiced the smallness of our number and have expressed doubt about the peoples of the world ever taking notice. Are they implying that 'the world can only take notice of large, violent masses ? Is our world so base as to neglect the aspirations of a peace- loving industrious race ? The answer ¦must be, ‘No’! It is necessary to preserve the faith in humari nature. This faith has made the Parsis a pliable people, capable of being one with either those in the East or those in the West. Where can we find a place now? Surely no country would like to give a part of its own! This is a valid observa ­ tion and must be answered. It is true that no place in the world today remains unclaimed. Even the un ­ inhabitable stretches are claimed. The point is, we are not claiming an part of the world, but are requesting its peoples to settle us so as to be able to call that piece of mother-earth our own. This of necessity will mean the rising of some Country to the occasion and relinquish ­ ing its rights over a part of its territory in our favour. To us, this should be a Here, mention must be made of Pa ­ kistan, United Kingdom and Iran, for the deep gratitude we Zoroastrians owe to these countries. Mention must also, be made of Canada, The United States of America, the European countries, the African countries, Malaysia, China, Japan and others that have permitted Pur people to live in peace and security. It is more likely than not, we shall be asked, whether we Parsis are or are not happy in India. The answer, I am sure ds, we are as happy in India as we are'in any part of the world, where our people have settled down. We have been left in peace everywhere and seldom discrimi ­ nated against. Nevertheless, the desire for self-expression is there. This desire could only gain substance through res ­ ponsibilities and cares of its own state. 15¦MHta*. ^1 3 3 i 1 4 Someone asked me whether all the Parsis would have to leave the country they were living in, and settle down in this new country if it ever came into being. It would be advantageous to this ‘new country ’ to have as many Zoroastrians come over as possible. There should however be no force applied against those who wished to remain behind. Should this ‘new country ’ come into being, through the Will of Ahura Miaz- da and the goodwill of the peoples of this world; I am confident, a very large majority of Zoroastrians would come to settle in their own land. There will be a new type of oneness, a wonderful type of oneness, a oneness the Zoroastrian people have never known since they left their ancient Ir.an over 1300 years ago. The happiness it would bring, the hope it would inspire, the light it would kindle will fill the hearts of the peoples of this world with joy, and their bosoms will swell with pride. If this new nation comes into being; through the goodwill of the nations of ‘the world, it will mark the beginning of an era of understanding. An era which will rightly relegate political ideologies to domestic economics. Jaf: I 1 Is it necessary to fight with my neigh ­ bour, much less kill him, because he does not run his home as I do? Am I being rationsal and worthy of the mental facul ­ ty with which I, as a human being, am endowed? Just such a thought relegates me to semian standards. Why. not then throw overboard the political ideologies which have been responsible for distrust ‘and hatred amongst nations, cause of untold sufferings. Just as the domestic economics de ­ pend upon the earning capacity and pccessities of a family, which must diff- fer from home to home; so must the political set up differ from country to country .If we can be tolerant towards each other ’s homes, so can we be toler ­ ant towards each other ’s political ideals. Why should one (country object to the way another country is being run. Let each country govern itself the way it best thinks fit, provided it does not threaten the security of another. if the world can once set itself free from the political shackles that bind ’ nations, la stage will be set for rapid progress in all spheres of life. Energies could be expended by the peoples of this wprld towards bettering their stan ­ dards and Tauh'ching forth into space and perhaps on to other worldi. War would then he outmoded and consider ­ ed a way of savages, for which the rest of the world would soon have an answer. iand the The dream of every man, woman and child; the dream of every home and every nation, is to live happily with honour and strive towards that end. This dream could easily be turned into reality, through greater honesty, toler ­ ance, understanding, love and charity. This achievement is quite within the reach of this world and its human inha ­ bitants. 4 I61 » The question of settling the Zoroastri ­ an race must be left .to the good offices of the United Nations Organisation. Who can better champion the cause for such a move than India itself ? India, which has cradled us and ta!ken us to her bosom, nourished us and harboured us in her sanctuary; we humbly ask her to fulfill her role of the mother bird in teaching her fledgings to find wings. Let countries and peoples of this world rise as one and contribute towards the construction of a homeland for a people wedded to peace and humanita ­ rian work for over 1300 years. Rise! Ye .peoples of this world. Rise, to a radiant and a glorious future that could be yours, that could be ours, that could be of all mortals on this beautiful earth! e GOME TO GOA...A REAL HOLIOAY RESORT 4 2 Bl H m n t-*?" ir< B We welcome you to Goa — a picturesque holiday resort, a centre of tourist attraction for young and old. You will he delighted to see the age old heritage.,, the golden sandy beaches .. . peaceful country scenes ... and that's not all I Come and explore yourself! ? Make your stay in Goa a real holiday —co me to our peaceful beach-side Hotel Solmar, away from the bustling city noise, but not too far from the capital city of Panjim. ? Hotel Solmar provides you with modern amenities, exquisite cuiskve an4 fine delicacies. Send in your reservations to Hotel Solmar, Panjim, Goa or telephone 368, We will be glad to Help you. STAY AT HOTEL SOLMAR, PANJIM, GOA 1 17F GUIDELINES TO YOUNG ZOROASTRIANS By BEJON N. DESAI M.A..B.Ed. THE GIFT OF GOOD MINDFDNESS Man is endowed with two great powers — Power to think and power to believe. He believes in what he thinks is right. Zoroast ­ rianism names it Vohn Mano (Behman). Its Sanskrit equivalent is Vasu Manasah. ‘Vasu ’ in the Vedas means ‘wealth ’, which good mind indeed is. In the Gathas our dear Prophet siqgs of the glory of Vohu Mano (the good-miindedness). Our Prophet with all sincerity and devotion sings thus ; “Ye vao Mazda pairi jasai Vohu Manangha ” — “Oh Ahura Mazda may I reach Thee through Vohu Mano. ” Good and bad are relative terms and our Daena (conscience) leads us to correct thinking. Here our own ATTITUDE plays the most important part. If we remain steadfast in our behaviour through right thinking, we are consistent in obeying the LAW — AISHA — the Immutable Divine Law. One who knows and surrenders to the LAW is the righteous Zoroastrian. LET US PRAY THEN: Oh Ahura Mazda may we use our powers to think and to believe correctly ; so that we may remain steadfast in obeying the Immutable Divine Law — ASHA. Thus “On account of the highest Ashoi (righteousness) and on account of the best Ashoi, Oh Ix)rd we may see Thee, we may encompass Thee, we may befriend Thee (Hoshbam Prayer) J 1 18s f- * ? e it ft. RAHE-M AZDYASN AN €LeCTRONlC r E. R. K.) A- l.E , E. E. (U.S. A,) A. I. Mar. Tech. (India), A misunderstood Episode of King Jamshid (Continuation from last issue) DASTURJI KHURSHID DABU Radio Officer^ engineer. In the preceding issue of Parsiana the that besides him (Zarathushtra) one who episode of vanity of King Jamshid lead- had directly talked to the Almighty was ing to his fall has been discussed at good none other than King Jamshid, whom length. It is shown there that fall of Almighty had taught Mazdayasni reli- Jamshid through pride is a made up gion. Jamshid was even asked to propa- interpolation intended to harm the good gate this religion but it was Jamshid on name of Jamshid and to lay the blame of the contrary who declined to take up the assignment as he felt and declared him ­ self incompetent. Almighty then otfered him the next choice of protecting and proliferating his creation, which he did. He adjusted world around Him in mortality of man on to the shoulders of a person of Zoroastrian lineage. God had decided to change humans to mortals and the assignment of that trans ­ fer of state from etheric to material was to be carried out by King Jamshid under such a way that diseases, cold winds and orders of the Almighty and therefore death ceased to operate on man and good Jamshid had to be subject to that new heritage of man. animals. Almighty gave him a gold plough (allegorically) which raised ample crops. He did all this spreading Ashoi It is least likely that Jamshid irevolted widely at the same time. The world of against Almighty as Jamshid is praised his times was raw, clean and just. God, very highly in Vandidad and in 'all Yeshts Yezats and the entire anjuman were then except Jamiyad Yesht, wherein there is in consonance for 900 winters. Then God mild insinuation of his fall under a mis­ representation rather than due to revolt. In any case there is no reference to eating gical evidences of two Deluges — In one gave warning of Deluge to come and protection to be given. There are geolo- k of 'beef as translated by some Western the continent of Lumuria and in another scholars. Some adverse interpolation in the continent of Atlantis were submerged. As a protection against the Deluge a huge cave was carved out on top of a high mountain under advice of the Almighty. To those who survived in the caves God gave Vishkaript as their Pro ­ phet (Ratu), Vandidad is sandwiched between praises of Jamshid on both sides, praises in front of and praises after interpolation. As a matter of fact second pargarad (chapter) of Vandidad is virtually “Jamshidnamoo ” in which Almighty informs Zarathushtra 19(1) In Avan Yesht King Jamshid offers prayers to snatch away fame from Sata ­ nic devils and spread goodness. His pray ­ er was granted (2) In Haom Yesht Vivanghan, the father of Jamshid yearned for a good son. He got a noble son in whose time there was no heat, no cold, all fertility, all prosperity, no envy and father and son both looked similar as if of 15 years of age. (3) In Gosh Yesht —- Jamshid asked is little known to Zoroastrians (Parsis), for powers to produce plenty of agricul- rhe real desire of Almighty was to make tural products and drive out famine and Jamshid a Ratu but he remained “Ahu ” pestilence to protect all lives, human and out of his own choice. Later on when Zarathushtra became Ratu Urvatatnar his companion was “Ahu ”. In latter part of this pargarad (chapter) Jamshid is praised as one lofty enough to be able to spread God’s word, one who spread Ashoi — protector of all souls — beginner and proliferator of agriculture — one having the previlege of direct talk with Almighty — one who started Gaha- All of a sudden here comes the inter ­ polation that Jamshid enticed by devils uttered words — what words they were are never stated — which brought about His downfall and he became mortal. Vanity may be implied, but recommen ­ dation for eating cows meat is totally untenable by whatever way we gauge the situation. Such insinuation is fraudulent and fantastic. Propbat Vishkaript, who spread Maz- dyasnanism in the time of King Jamshid J animal, and eradicate disease and death and spread immortality (Amartat). His prayers were granted. (4) In -Raam Yesht he prayed for secur ­ ing brilliance and lustre from the Sun for himself and all live things so that in his kingdom all could get the warmth of Sun and mankind and vegetations may prosper and survive indefinitely to im­ mortality. His prayers were granted. (5) In Asishang Yesht — King Jam- rabars and one having a host of remark- shid prayed for eliminating hunger. able traits. In his time there was no thirst, heat, cold and such other discom- death for reasons considered previously forts so that man and animals may live but when it did come he too became ease and comfort. His wish was grant- victim of the new design of the Almighty. Many of our Yeshts are interesting epics. Dastur Tonsar had compiled Hadh- rathushtra blesses King Gustasp as un- Mathric Nusks, and out of them Badh- der — an Yesht is the one in which “Ishti ’ (VVcH) fame is treated as a subject. Ishti all knowing initiated soul like Zarathu- or fame of King Jamshid can be seen in several Yeshts. ed. (6) In Afrine-Asho Zarathushtra Za- ‘May you be like king Jamshid protective and splendourous ”— For an shtra ’s it is UBl&ely that he was not aware of accusations against King Jam- 20•k * are my words ”. Such lofty soul can have only one earnest desire, namely, for milan (unity with God) and the. cry of such heart is .nd 5>ii4 (mun an avayad shoodan) “I have to ' come there ’\ Ohce man feels the love of the beloved and desires milan then no separation is understandable. The more remote we are from the earnestness for inilan the wider is the gulf of separation and the feeling of apartness. When a soul has attained the loftiest of milan he has attained unity of the highest order without any vanity in it when he says nan h (mun am Yezdi) “I am the Yezd ”. This is far from vanity it is the gllVOl AllJfOVlV UVJLlgXXb ui xxxxxuxi “Adam ko Khuda mat kaho Adam Khuda nahi Magar adam Khudaka noor se jooda nahi ”. In the process of Involution man ’s shid^Tbf if He was aware of these things He would not bless King Gustasp in the words he did. (7) In Jamiyad Yesht — initially King Jamshid is praised for spreadirig prosper- ity and happiness by his Kyan Khoreh and later on it says that he went in for vanity and uttered blasphemous words (but words are not mentioned anywhere) and then his Khoreh fled away out of him. Finding himself bereft of his potent Khoreh King Jamshid fell flat on the floor but at the time Meher Yezd who was near by took up the Khoreh and kept it safe in his custody. In all these Yeshts and other prayers j^jgjyest mystic delight of milan good of the cattle is prayed for and there is no reference to carnivorousness. On the contrary it is said in “Sereshtan ” that only when the people of Iran dis­ obeyed, the word of King Jamshid its f t 1 fall started and as punishment terror jn the process of Involution man ’s reign of Zohak got over them and etheric body was loaded (as are race crushed them. This looks quite plausible horses with handicaps) with more weight by the Law of Karma. or weighty matter and materialised. This (Word “Chinmane ” which is used for entire process of cosmology is too com- yanity also occurs as love in Yej^shne plex a subject for full comprehension. As Haa 12. There Aliitf^ty ’ to King all the Jamshid “You came to kimw me and people came to search for' me —your vtords are my wordssf ’c For that matter King Jamshid does not call himself God nor does he ask people to worship him. Perhaps the story of some other King is mixed up and we are unnecessarily vili­ fying King Jamshid; as everywhere Jam- realization and not vanity, shid is portrayed as a lofty soul. - Jamshid ’s immense and sincWe love of Almighty is acknowledged even by the Almighty in the sentence “Your words processes in mass evolution he too be ­ came subject to the same laws. As active agent of God’s new design of man he developed full realization and his utter- aiice “mun am Yazdi ” (I am the Yezd) is the expression of the ultimate in self- (Concluded) Free translation Jame-Jamshed Courtesy 21-J- i t « Universe a Divine Reality in the Light of the Message of Zarathustra ERVAD RATANSHAH RUSTOMJI MOTAFARAM M A Lectiirer Cama Athornan Institute (Andheri) » *" I' t ¦ 'i I I !¦/ fr. i t * '« « developiment of his powers of observa ­ tion, classification and comparison, real- INTRODUCTION The Universe which we perceive is no illusion nor a mere blind mechanical ization began to dawn upon him. The structure, but it is substantial and real, prophets, sages and other advanced souls The universe is a harmonious whole, who are always there in the midst of whereof the core is divine, and the design every nation explained to him and re ­ based on some immutable laws. This vealed in stages, the mysteries of the treatise seeks to substantiate the above universe. It dawned upon mankind that the uni ­ verse is the harmonious whole. The Greeks used the word “Kosmos” which literally means “regularity and order ”. It was Pythagoras who, for the first time used this word for the concept of the “entire world ” or “universe ”. He found that order and harmony prevailed in the universe, but as he was mainly concern ­ ed with mathematics, his concept of uni ­ versal harmony was based upon mathe ­ matical formulae — the harmony which meant' close co-operation between all concept in the light of the religion of Zarathushtra. In Man, the urge to probe into the mysteries of the universe is con ­ tinuous and unabated. The primitive mian expressed his deep sense of wonder at the Heavens and the Earth. The move ­ ments of the luminary orbs and celestial sphere, wherein the star-studded skies has made “the poetry of heaven, imprint ­ ed in eternal characters of fire upon the ethereal expanse ”. Ceaseless seasonal changes of all natural phenomena imp­ ressed him with the idea of orderliness. To him the waving tree, the frowning forms. He ther^ore^ called^God mountain, he depths of the jungle, the roaring ooean, the thundering heaven and such other phenomena of nature were incorporated by angry spirits whom he sought to placate, thus giving rise to all sorts of so-called superstitions and queer beliefs and odd practices. Gradually his power of understanding developed and wonder gave place to Reason. With the “The Geometrician of the Universe^ ’. Zarathushtra, the prophet of ancient Iran, conceived of the universe as divine reality, proceeding from i the spiritual and invisible source, strictly governed by eternal immutable laws, recognised in the Avesta as the laws of “Asha ” and the Vedic “Rta ”. The religion of Zarathusht- 23'i^i '< '1 *. l a, is sjjoken of as that? is, the ^‘Law of Zataittiushti^ ”. It reveals the laws of material |iad sp^ ritual life, the immutable laws of nature. 'J fest as we see them. What is reahty ? To give an exact definition “reality ” is difficult. Ordinarily we know by the term “real ” what is concrete and substantial “datem Zai^lushtd ” ted in tjhe Fwrvar^n Jasht , 53> 55 and 57 that the Fravahrs Set in mdftdn the waters, the trees,, the stars, the moon, the Stlh and the endless lights which once theTaws' of keeping the four primordial were all static Wore they became mani- elements of the material world, viz air, fire, water and earth, pure and a host of- other laws which explain the phenoniejia which are all subject to the law. According to the message of Zarathu ­ shtra the physical universe of which we which can be cognised (recognised) by have the immediate cognition (apprecia- senses. If we go to a tree and take tion, recognition or knowledge) through gf branch we may feel convinced our senses, is substantial and real, and that it is real and tangible. things really are what they seem. It is not the pToduct of mere imagination of some capricious supernatural being, nor the projection of any individual ’s vision un ­ substantial and unreal. No whim or phantasy or hallucination or Maya, as it is commonly termed in India, is attached to it. We have to accept the facts of the universe as it is, and be in tune with the eternal laws which govern and regulate suggested by out owfi ego, thele is also the cosmos. the external t^orld and the universe The universe is not only an ordinary whose reahty can be proved. We all have reality, but a divine one insofar H’- onr facultiz of consciousness or aware- designing of its affairs is based on eternal divine laws of an * 1 But the word “reality ” means som©- thing more than this. When others doubted the existence of the material world. Philosopher Descartes said “cogi- to ergo sum” that is “I know, therefore it exists ” (and I exist). It was his personal testimony by intimate knowledge. But besides the reality and existence there is some common and impersonal element wherefrom view-pointe are deter ­ mined. It sometimes enters one ’s con ­ sciousness in one form and sometimes in another but it is always impersonal and arising from the world around us, which is the common element, the universe real and substantial.- insofar as the dur faculty of consciousness or : 1 the ness in the light of which, any object vxx.xxx^ Intelligent presented to it-could be carefully or Greator. It has actually emanated from casually studied. Thus we have our ^dew- the spiritual. “The spiritual is the begin- points. But my view-point may be differ- ning of the temporal ” Carlyle observed ent from yours. Differenc^ do^rise, but this in “Heroes and Hero-worship ”. ’ ‘ The divine energy and wisdom perme ­ ate the entire universe and keep it per ­ petually in motion along its pre-deter ­ mined path. In the religion of Zarathu ­ shtra the divine energy is supplied and directed by the activities of the Fravahrs ) or the guardian spirits. It is expressly sta- l„. 24- J {-z- '3 B 1 Are the external world and the 1 ‘ any underling reality deep below the surface of what is apparently actual and existing ? There was a time when the materialists intoxi ­ cated by the new discoveries of science, held their sway, and their concept of the universe was purely materialistic. asserted that space, time and the material world were the only realties and verse truly real, is there held their sway, and their uni- bap^m around. For those held t , in the cave, the shadows constitute the whole world of appearance while the world of reality is beyond their know ­ ledge. At the same time it is wrong to say captive 5 appearance while the that the world of appearance is only an ------- 1 or 'Maya, as it is generally termed in India. Modern science once did but. now does not support this view, phenomena are seen to be just as much a part of the real world as the causes which produce them, being simply those of the real world which affect while the space and time in occur have the same sort of reality -• orders their They ipusion cons- ciouness, and thought were all second ­ ary products, and that they could be -2 mat- an im- them were only the conceived of only in relation to the ter. In other words mind created pression of matter for its^, To thoughts and emotions ¦ T-- mechanical activities of products of the brain and body respectively like liver seeretin^lbife, ands the mind, they obser ­ ved, was inflneneed by food and drink taken by the body. Such a view received great support from philosophers in those days. , Solution of this problemi is attempted y Str James Jeans, the British scientist, m hisTamous book “Physics and Philo ­ sophy ”. He compares the world of reality of appearance to its surface, deep do'wn in the stream throw bles and eddies stream. ” liver and drink IS attempted scientist. “The parts our senses, which they ' as t the substratum which motions. ” Facts in the light of the religion of Zarathushtra : The universe is primarily emanating from the spiritual or the Invisible state Our theme seeks that the universe is a reality and observes that, the substratum of the universe, which does exist, is divi­ ne and it is that substratum which ord ­ ains the organising of events and affairs in the universe. lAoording to .the Zoroastrian theory of * ^Further, with reference to the inter- «t-t or unn,an5es[;i gies .mankind as chained k; their faces to the back wall, can see only the shadows wall. They cannot to a deep flowing stream, and the world “Events up bub- on to the surface of the * to the inter- ¦i. cosmogony the outer universe, in the nebulous condition, , from which it or phenomenal. In He ima- MAIN YA VA STISH” in a cave with existence ”. or “the spiritual In the well-known Pahlavi Such men work Bundahishn Ch I it is stated that for three thousand years the creation was in : a supraphysical state without thought, 25 see* what actuallyJ f 1^' I i r for crea- 18fT) it is said that from the RAS energy, which was the source of light proceeded existence, through the Creat ­ or ’s skill of fashioning. This existence is called the hot-moist or without movement, without touch, (3000 107) InDenkatt Book III (DKM P. 124. SAL DAM PAT MENOKTK ESTAT KU BUT HEND AiMENITAR UT AROBAK UT AGRAFTAR), Ohrmazd first created the materia] tion through His intelligence in a spiri ­ tual form and then He precipitated it in (BAVISHN) material form (APISH DAM I GETEH (GARM-XVET) the primeval origin of MENOKIHA DAT APISH DIT BE O the material world. From this “existence ” GETEHIHA DAT) four elements which are air, fire, Again, the order of the creation in the ''^^ter and earth are produced. From the Zoroastrian cosmogony testifies to the movements of this “existence ”, proceed emanation of the entire creation from the stability of existence, the mixed Ideal or invisible state. came into being in six periods of a year known as GAHAMBARS in the foUow- ing order: sky, water, earth, vegetation, animals, and mankind. This order reveals that at first there is the ethereal pattern as basis which grows into grosser mate ­ rial forms. The first to be created is the ROBISHNIH ZAHAKAN CHAHAR I luminous sky which as we know is not a HAST VAT, ATAXSH, AP, GIL. formed concrete substance but is ethe- HACH BAVISHN ROBISHNIH BA- real. The word ASMAN in the Avesta is VISHN ESTISHNIH. ADVENAKAN I AMEXTAK HACH ZAHAKAN AD- Hie Creation forms, and from' the forms of the ele ­ ments bodies are derived (HACH RAS BAT DATAR ABURISHN RAS IT A K O BAVISHN GARM-XVET. GETEH DAHISHNAN FRATOM BUN, HACH BAVISHN GAR XVET BAVISHN- HAST VAT, ATAXSH, HACK BAVISHN ROBISHNIH BA- derived from the root AS “to pervade ” and it is space and ether which pervade VBNAKAN I AMEXTAK HACH ZA- everywhere. In the Visperad VII 4, AS- everywnere. In the Visperad VII 4, AS- HAKAN ADVENAKAN BAXTAK O MAN or the sky or the ether is said to KARPAN) be formed and produced at the first stage (ASMANEM XA'NVANTED ...... POR- YO DATEM PORYO FRATHVARSH- ‘^’’^^tion from finer to the grosser accords TBM). When the ether or nebulous tenu ­ ous matter is compressed it gets solidified into various creations. The Zoroastrian theory of the order of with the modern scientific view. It is known .that matter is essentially etheric or sub-atomic. When ether is under stress it becomes an electron. Electrons held in The four principal elements of the balance with protons and neutrons con- material creation, fire, air, i earth are originally derived from Divine energy the source of light which is A congregation of molecules may facili- commonly termed RAS ----- (Dhabbar: Pahlavi water and stitute an atom with its nucleus. Many --- J such atoms combine to form a molecule. in Pahlavi tate life as protoplasm, and organised yasna Glossary P, protoplasm is known as a living cell. 26 ir r 9 r The Greek philosopher Plato held his theory of “Ideas ” that the things of the phenomenal are not the real things but merely the Je replicas of “Ideas ” or Archetypes. This theory is also analogous to the spi­ ritual or the divine origin of what is temporal. The Vedantists believe that all i - throughout the universe is the oui;;;;; of the one AKASHA (Avesta AlSMAN) and all force is the outcome of the one primeval force PRANA. When PRANA begins to act upon AKASHA the univer ­ se is projected, first creating objects in finer forms and then in the grosser. After the cycle is completed and evolution ceases and dissolution (Pralaya) begins, everything is resolved through finer and finer forms into the original AKASHA. The Doctrine of the Divine spirits held his theory of “Ideas ” the replicas of “Ideas or I also, and declared I world mankind into His own sphere, and He assigned to His three aspects, the DAD- VAS (fashioners) viz DEPADAR, DEP- MEHER and DEPDIN and time respectively as their VAHUMAN animals of all kinds. To ASHVAHISHT matter in all its forms. Archetypes. was space, religion ' concern. put in charge of was assigned fire pervading and guiding the universe. It is one of the cardinal teachingc the religion of Zarathushtra f creation is in charge of some divhie spirit who supervises it. Thus the divine essen ­ ce is the substratum which orders and regulates the temporal. Modem science - seeks to explain changes in a thing from ^tual lords who within itself, while the religion of Zara ­ thushtra assigns every creation to extra ­ corporeal divine spirit responsible for all changes. The first i the religion of Zarathushtra JS of ESTEND). that evei5^ Minerals of all ikinds are in charge of SHATHRAVAR. The earth was assigned to SPENDAR- MAT Khurdad is appointed to look after water. AMARDAD took over vegetations. It is, moreover, stated in the same chapter that there are countless other spirits who help to control the creation (ANAMAR MENOK I DAM PAT APISHAN HAMKARIH VENART Over and above the creation and the universe, there are chieftains guarding the divisions of the day, month and the year. They are shown in the scriptures as spi- * ; are generally termed “the holy lords of holiness ” (ASHAONO ASHAHE RATHVO) as stated in Yasna I. One of the longest ceremonial Texts of entire creation was gZn"by™he ‘°anld ™ ’’ Vahumana acrnrHin! S’ ‘® ***« P«>P'‘ration of all the who supervises it. Thus the divine ‘»e p™p«ia«o" of all I (NAZDIST VAHUMAN BREHENIT KE ASH ROBAKIH I -....... DAM I OHRMAZD HACK ASH BUT) periods of the day (GAH) UnX i.,- of other divine spirits. OHRMAZD took UZAYF.trina ,„;.i, _ ______ the allotn:€nt of the » I Thus the spiritual lords ruling over the according to Yasna I are : HAVANA r and took UZAYEIRINA with colaborators FRA- 27i DAT VIRA and DARHYOMA; AI- collabrators Thd ij^f itf ^the Arcfaafigds, angds and other divine spirits, is supported by the extant Avesta and PahlaVi Scriptures. Their realty and existence may le in our extra sensory perception and the proof of their being in the researches in Para­ psychology. Such belief does in no way, lead to the ideas of polytheism in the Zoroastrian theology. God alone is sup­ reme and the Archangels, angels and other divine spirits are His subordinate administrators with specific assignments 5. In the modern age of astounding scientific discoveries and inventions, it is WilSRiOTHREMA with FRADAT VISPAM HU J Y AIT I and ZARATHUSHTROTEMA; and USHA- HINA with collaborators BEREJYA and NMANYA. Th espiritual lords of the seasons of the year are the Six Gaharabars: MAID- YOZAREMA, MAIDYOSHEMA, PAI- TISHEMA, AYATHREMA, MAIDYA- REMA and HAMASPATHMAEDEMA All the above are c^led Holy Lords of for economy and division of labour. Holiness and are invited to participate in the Yasna ceremony. Besides the spiritual lords and the perhaps difficult to convince one of this angels there is a class of divine intelligen- fact that the universe i ces called Fravahrs or the guardian spi- < rits who superintend the entire creation, plain all the changes in They constitute the inner spiritual essen ­ ce of all living objects, and are (adored as separate entities. Farvardin yasht is devoted to them. ; is controlled by divine spirits, while science seeks to ex- ¦ L a thing from within itself. But there is a certain limit beyond which science canpot fathom the mystery, Science attemps to explain the universe and all it contains as Matter and Force, in which force is that which and how is force acting as it does is an issue on which it is silent and broad minded scientists acknowledge their limitation here and at this stage. There, are a large number of Hamkars Thus it can be established that space, .upon matter. But who, why, what time, periods of time and the entire crea ­ tion are under control of some divine spirits as per assignments in one form or another, The Universe is not a mere con ­ currence of atoms dancing about. The entire thing has a teleological purpose working under divine spirits. Truly it can (collaborators) mentioned in Zoroastrian be asserted in the words of Tennyson, Scriptures. With their deatiled descrip- “Universe is but one stupendous whole, whose body'Nature is, and God the soul”. tions they can very well form a separate interesting article. ? I * * I * 28! ’• i' ¦I KCVItWS guardian S. B. Garda College, the tution for advanced studies i was started in 1945. It worked --------size and scope under the essays, poetry, short able leadership of PrinciDal N xr ui, survey of cultural activities rucha With a • B^a- - ¦ • a treat for reX —' “f”' ' stalwarts of . I P. B. N. Bharucha ----- 1 and och Vaistaram ( B. P. Baria Science Institute has published its i„, March 1%6 under the __ -________________ vu “‘I on a variety of items ; science, <— era of every taste. Both the stalwart ^ucation in Navsari, Principal P B ™ “ April 1965 and XheXn 'X- ®»arucha J’®”' “^itatewas put under able XeX JT'’“ “‘’ Education and «'nior members of the staff high moral tone, respeeffor^: S'^ooe and good ~ xx c—Xi.'xrxiTpS J rose to the occasioii with iris dona- ------ 1 of Navsari - in well-baJanced isme containing artieiXin inaugural nuimber i: above title. It k science. expanded in si e parent insti- - in Navsari -----[ well and high moral tone, the new institute hands of the With Advajjj as value, it magazine. __ - of Rs. 100,000 and foHege Con«^ has started its be summarised t , «f !>• J therein \“t> ‘e«ee appearing Joshi Ph.D., also a - chemistry will oX XXi i°h P“^”‘ institute. We chemist^ ‘ of ® «« brains, ones and their able The Hindi section is too short. At the ’*’* end there is a list of _ 1 r» 4. •• . ..J _ Dasturji Kaikhushru M. Kutar M.A. o • governing body of these of Institutes of learning lighted the lamp of -- more faculty on 12th June iqa<; not niemionXhisX ”^ any insmuation but Parsi boys will have to be on the alert, because this party IS widespread and _ The magazine has about 100 IS a ecwnmendable college Patej on College of Commerce now P. K. Patel a. former Professor We congratulate , these senior and collaborators ------is too short. At the a list of students who have ss :;ss-s,X' iri .pp.«...««S;;”"™ secured First Class in different tions, of the ; ’______ _ this list of about a hundred no boys. I do have to be Price Rs. 2.50. as - soon ce Colleges. ! dis­ not just here. pages. Trends in • ... — ‘XTiwyv ’’, is the mapfl zine jointly of the Arts and the Commer- Amongst the one hv p • • articles ic N. N. Bharucha on -1 Contemporary Literature wherein he bemoans this ' decadent IS age 29f AV “of noble sins and white innocence of reader ’s modern outlook, this much must harlots ” and some “vagabond curiosity ’ which fill up the pages of fast moving its own age and time. Politics plus trade best sellers, throwing out values ” at random. “The Sickness of but not looked after. This theme takes Civilization ” is laid bare and traced from up a good section of the magazine, the pre-Viotorian era to the up-to-date Existentialism with its philosophy of des ­ pair. This article is a masterpiece and Parsiana intends to reproduce it with the permission of the author in a later issue. In the Gujarati section, the Editor j3 font ’s in an emergency. One less takes a survey of the recent events and would have made it cheaper by the dozen notes with regret the deaths of several anj one more would have crossed the prominent persons, Shastriji, Dr. Bha- sound barrier of'the unpleasant voice of bha, Balwantrai Mehta, the great writers thirteen. of Gujarat and speaks casually of the extra curricular activities. .99 be granted that every artist is the child of ' chaotic and industries are looked in, looked at This issue contains several small poems but “Collegian ” by Bhoopat is a delightful description of a college dandy and his girl companions. Miss Badhni Zarin Firoz gives a list of commented .1 he Guardian is a definite entertain ­ ment. The Guardian has about 125 pages Meghdoot of Kalidas is upon with one sensible note that if an jg Rg. ancient writing does not incorporate 30r I s % r ! r i i PARSIANA invites all Zoroastrian Institutions to reserve whole or part of any issue to send their message to the Community ; following the example by Rahnumae Mazdyasnan Sabha collaboration set of in April 1966 issue. with Parsiana — ) A.) liaK ? <> I O’ ? I ?