Jul 1966

I * 4" ^^shhubs ^^k ^^^hh VOL. II No. 9 > -VI r. JULY 1 96 6gaWI __ I ' "P. A inetr mvdium tor old triadont '.n IB ’Price '¦ >^. '’’¦ -TSzj^aise w. ft* -: a "i' JL^*! I - A. ». X . * ¦ ' S’ - 1- ® ~> I. ..^' 1 fe: S: >9< i. ’ > • < M «¦'*- * I ’’' * '’ ft.'’ S '"* aT'. ''^'.«# <¦ >¦ - t - ' « " « ..s ? ^~'|^i, «|ilC^- W r - S i*j i 'it' ''^ y. >' ’¦ “/.-Al ¦ • ' ' < “’ • '^ ’ ’ 8 4 \ ''. ?3 ff A l£rr, ' ¦« • * >’ i. g -M 3 fe. « *€ »i u 4- ¦t, sA-'i B » J » fc » <¦, * tl ¦ ‘ ¦ S r s “J « ''i ~ » ® si * s 'i' I-’" * ' '».' 'tf i..H. Amesliaspand IV. Sheherevar, bestower of power, prestige and prosperity to the just.?}• * SHEKREVAR (Kshthra-Kingdom ; Vairya-wished for) Artist P. Warden i Shehrevar presides over the interior of the earth and is in control of all mineral wealth. He bestows on rulers the authority to govern conditionally, to rule well and to set up a Ramraj. Khurshed 'Meher, Asm an and Anneran are his Hamkars. Khurshed (Sun> purifies the atmosphere; Meher brings in perfect justice. In such a world, Asm an (skies) are crystal clear and there is superb brilliance (Annerant) in an atmosphere of all pervading happiness and plenty; arid industries flourish. 'Sword is wielded but in the interest of justice for the ^down-trodden and calamity befalls the ruler who rules unjustly. Any person or nation whom Shehrevar would not look at (as sign of His displeasure) will face disaster. Those whom He would see with merciful eyes would prosper. * SODIRIN TABL ET FOR SWEETNESS THAT IS NOT SUGAR * Non Caloric, Non Nutritive Sweetener • Indicated In Diabetic Diets And Weight Reduction. • 1 Tablet — 2 Teaspoons Sugar. • No Bitter After Taste And Completely Stable In Cooking, Baking & Heating. • Dissolves Immediately In Warm Liquids • Packing Of 100 And 500 Tablets. Ni AK BP-'JA Phi ar mac c iit !¦/ 'a.vat CiNEM/- PHONE 6^ 414 lat^urij Framro^e rBade hftdf i®n one riof hiR ^etures denounced gU .ritu^§ >and ceremomes a^TSopw eustoms of Zdroastiianifitm and had advised the community to concentrate only m Gathaa exclusion of everything else. For such sweeping statement I owe an apology tQ rbecft^se this statement, is incorrect. Dasturji Bode ^explained to me that I-had misaxKj^stood him. All he meant was that our /ceremonies .and rituals need modern version and neceissary rHiodificfltions te > ajgje^ to the people of the tinae and serve a more .useful jgucpose 4or enhancement of our religionrlHe further stated o^mt (he-deiiyef^ two more lectures, whose ^gist appeared in Jame- Jamshed and that if I cared to correct myself I could have done so from them. All this is also true. jV, >if -this ds a'^mistake on my part do all mist^es occur un- coiraGiaiisly? Tbis is a vital dueSftiom to which all readers of an (fimpttrtiil pa^’must pay heedi Word mistake is often used to cover fih’rwuchidf wha^ iis omitted under duress of resistance against certain pcEESons. Thereafter totalbehaviour pattern of fin individual begins to lah tai ilme with the set idea and that iS' prejudice. The ' working mechanism for 4he formation of an opinion is similar to that of the formation of prejudice. In the -former case we learn carefully, iabsorb our learning correctly and form our opinion cautiously. Tn Ihe farmation of prejudice we learn carelessly, absorb our learning casually and bOTrow our so-called opinion second-hand. 1 think I had much of the second hand material. Such thing had occured in tiijy moments rtf relaxation. I have with due deliberation reversed the system of thiafcing. it does not necessarily mean that a renewed outiodk is right or mial; There is iiO'jfinaflity in opinions and no flnUlity in prejodioes. The effori se^W Outlodk as near correct as one could make it is the function'df one ’s Own ASNIDE KHERAD and GOSHO SARUTE RHERA'D V- our inborn intellect and acquired information. our Many of our religiou^rteathers are riddled with prejudices. Let us pray that they see them and seeing them reverse their thiniking for a trial.. .......... Rigid idea and system is so rampant. Rigid idea and; interpretatipti system is so rampant. We have several ways of expressing it. Some persons say that our reli ­ gion is finer than hair .What actually it means in terms of measure ­ ments of accuracy in our thinking is not determinable. Some again . say that the body of our religion is a closed box into which nothing can enter and from which nothing can fee taken outl In^dttpno ‘beeanSe ’eStery- change is possible ; not even an insignificant one thing is significant. 1 I j 1 It is said of facts that there are innume^abte mfiliotffi^ of facts but all facts are not equally important for all ctf Aj^fact which may be of great importance to an electrkian may ‘be Of no value to a chemist. A fact of great importance to a physK^hn may have no value for a physicist. Value of a fact is selective and applic- . able to its specific sphere. It may have no meaning or piirpbse elsewhere. 1 ¦¦ • I © Let us look at some of our sacrileges in terms of facts. A section of our community was loud in protest when! DaSturji Daboo began teaching children “My religion is the best ; religion for me ” replacing “My religion is the best religion in the world, ” In fact the latter statement is never tenable for any one religion. What we have a right to others also have a right to. How on earth can we deny to others what we claim for ourselves? 1300 years ago men did come to us with sword in one hand and “book ” in another. They wre wrong because religion is an intensely personal affair and “inyf'KsBgi®® is best for me ” is right. Fanaticism is vaning in the World. but s*.' UNiYE®SE-A Divine deality (Continuation) by ERVAD RATANSHAH RUSTOM3I MGTAFARAMy m a. Lecturer 'Cama Athornan Institute (Andheri) 41^ Many scientists of repute have accept- Lodge, Emeritus Professor of Physics, son. Emeritus Professor of Natural His­ tory, Aberdeen, and several others. Albert Einstein declared ‘I believe in God ... who reveals Himself in the order ­ ly harmony of the Universe. ’ In the opinion of Professor J. B. S. Haldane, the physicist, ‘The Material world which has been taken for a world of blind Mechanism, is in reality a spiri ­ tual world seen very partially attd imper ­ fectly. The only real world is the spiritu ­ al world... The truth is that not Matter, ed the view of the divine substratum of 'Oxford and Cambridge, Sir J. A. Thom- the existing universe. Sir Oliver Lodge in his lecture at Bris­ tol on 7th September 1930 said ‘The Universe is more a spiritual entity than we thought. The real fact is that we are 'in the midst of a spiritual world which dominates the nlateriar. Sir James Jeans, the British Scientist says ‘The Universe -begins to look more like a great thought than a great Mach ­ ine ’. In ‘The Great Design ’ edited by F. not Force, not any physical thing, but Mason (1934) with an Introduction and Mind, personality is the central fact of concluding chapter by Sir J. A. Thorn- biologist, fourteen famous scientists have written articles in which they have summed up their investigations on Life. All of them agree that the world is not the Universe. ’ All such references indicate that be ­ hind the material or physical universe, there is something, whatever we may call it, Mind or Personality or Divinity or a soulless mechanism, nor the product of ^piTitual Being, which governs it. a son. blind chance, but there is Mind behind Life and Matter whatever we may call it. Some of these famous scientists are; A. S. Eve, Professor of Physics, McGill Ai^a, flie IHvine ImmutaMe Law gpveiiis the Uftiverse. As it has already been said the Gredc word ’Kosmos ’ for the Universe, means University; C. Lioyd Morgan, Professor wora cosmos ro, , iTnivftrsitv of Bristol: M. ‘regularity and order . There has to regularity and order in that Universe to justify the assumption of divine intelli ­ gence operating the physical Universe. of Psychology, University of Bristol; M. M. Metcalf, Meritus Professor of Zoo ­ logy, Oberlin College, and research asso ­ ciate John Hopkins University; Sir Oliver 7 i i¦Its ¦Kingdom of Ahura Mazda? Then in Yasna 5 T- 5 It is pointed out that all these of idealism ’ questions are asked in order that the ft ‘Th^ law and-order which we find in the Universe are most easily described and. .. s explained in the language c. (Sir James Jeans) The religion of Zarathushtra has term ­ ed this law and order ‘Asha The ancient Aryans who lived in the bosom of nature were impressed by the regularity, design, PLAIN AND ORDER THAT PREVAIL­ ED IN THE Universe. Phenomena of daily recurrence brought home to the primitive minds the fact that a stable order was at the basis of all these, and. from Asha. The Holy spells (Mantras) _ _ • -are so c _______ Stan) .Moreover, they sought to inculcate formity with the immutable the law of Asha in their own life, in their delations with fellow beings. Thus to be tune with the immutable law of Asha* the soul of Ahura Mazda, is to fall in the straight, holy path of life. For this reason, the word Asha has become a prominent word in Zoroastrian terminology and embraces all virtues and good qualities. The law of Asha is emphasised parti ­ cularly in the Gathas. In Yasna 44, Za- ___ rathushtra asks Ahura Mazda several thinks he cheats Asha. Asha in the Aves- questions: e.g. Who ordained light and divine order; Rta, in the Ve- . questioner may discover unaided the mysteries of the Universe in accordance 'with the same law immutable (Asha) In Yasna 43.4 it is said of the working of Asha that rewards are meted out to the holy and the wicked through the heat of the fire of Ahura Mazda vivified with the power of the immutable law of Asha. ! '‘The fire ’ here, is Divine Energy, derived they termed it Rta (Vedic) or Asha (Ave- are so efficacious because of their con- •In Yasna 29.7, and in the Vendidad 19.14 the spirit of Holy spells is referred to as in It is therefore reasonable to infer that everything in the Universe should con ­ form to one and the same law. It is the divine order. Man too is subject to this divine order and has to conform to it •right to the end till he gains deliverance. •Deliverance is put off so long as man darkness ? How are the dawns, noons, and nights caused? Who shaped the re ­ volving earth? etc. Their common an- . . swer is found in Yasna 50. that the light, 'and ‘Rta ’ are used almost in identical the sun, the day and the twilight go on t ----- das signifies the stable order (which pre ­ vails in the Universe. The words ‘Asha ’ sense. The religious and moral life of •their regular course through the law »nian is based on the law of ‘Asha ’ or immutable (Asha). Again, in Yasna 51.4 because Man ’s life, in & sense, is there are some questions; Where is self- control for perfection found? Where does mercy have its source? Where can those.people be found, who seek the splendour of Asha? Where does one find perfect devotion, best mind and the purity in one aspect of the Universal Divine Order. Docttine of Purity jin the Divine Divine Reality of the Universe. Zarathushtrianism puts emphasis on Nature and the world around. i < i 8'i / / /¦/ I ¦ J / •* POISONS COFFEE ¦ BUTTER ¦ TEA PLEA> ?*- the moon ^d the stars, bu| it la noted that the Universe is conceived Js one compact y^ole,; and as such,' Ml Muence^ are prevalnt la the entire apace whitever be the magnitude of distance. It is i^o said in the same-ch»- Shayast and the Revayets consistently ter of the^Ven^ad that the pur^n^ stress the im^tance of puri^ of aU destroya the evfi e|eot of I^ut^, elements. The longest of the Zoroastrian pleases fire, wyer, earth and vegetatipB, * "" and even holy men and holy womes^t^. As observed above evil emana^kM^f pollution radiating from putrid ma^r extent. How could this happen We As part df the teaching of purity, Ven ­ didad prescribes elaborate rilles for maintaining the purity of water, fire, earth and air, and for (keeping them away from pollution emanating from dead bodies. Pahlavi wohks like Shayast ne I . 1 1 1 ceremonies viz, Dvazdah Hcnnas t has for its {^ject ‘the purging of the differ ­ ent elements of nature, which are pollu- ______________ _ ted by evil influences arising from putrid the enth^lUhiverse to a cei^i^ matters, ir is significant to note that the extent. How cot^^ majority of the Yazatas or the Divine ^ji^t the entire ijniver^ is bath^ angels in whose honour this ceremony is ^ast ocean of vibrations of vai^s peifotoied supervise natural forces in frequencies. Moderh science Mas shorn >QJ. the Universe, such as TIR looking after matter and energy are the star-station, RHURSHED after the sun .station, MAH after 'the moon-station ABAN after the celestial waters, ADAR after the spiritual fire as well as the fire of lightning, KHiURDAD after earthly Their motion in regulated order is hind- waters, AMARDAD after vegetation, ^^ed by the pollution arising from pldiid^ SPENiDARMAT after the earth, and imatter and thus affects every |part of the only ‘modes of vibratory motion ’ and the differences between various manifesta ­ tions of universal power are due to vary ­ ing rates and modes of these vibrations. VATA after atmosphere. Thus, begin- Universe. Hence the heed to render all ning from the star-station down to the the elements of nature pure as noted in earth all the manifestations of the Unl- vearse are soii^t to be purified, ^e only reason being the ocmcept ,rhat Sub-Angelic Potentialities in Gatha by fP. N. TAVARIA 4-' r Geush ‘Urva does not signify “soil of Geush Tashan (Ysn. 29.2) and his co ­ worker Geush Urva (ibid. 1) are the two Uhe ox ”. It designates the beneficent sub- beneficent sub-angelic potentialities, -angelic potentiality. It has it^.origin in They represent two divisions of one and the White (pure) side of souls op earth, the same exalted soul of the Nab an az- ' potent!alities. -angelic potentiality. It h^ ijt^^origin in It is appointed for their protection. In '"•dishta class, who rank next to a Yazad Bundehesh; 4, 3 it is stated that'Ohrniazd (angel). Geush Tashan is stationed on showed the Farohar of Zarthbsht and Upairi Dakhyu (the visible sky), Geush said that he would create HIM for the ''Urva is stationed on Geti, the earthly world where he would preach abstinence rl CP globe. Both these Geush help in forming from wickedness. Thereupon the spiMt •Anasar, the four elements for the physi- of Goshorun the Pehlavi name of Avas- -= • 2^ We welcome you to Goa—a picturesque holiday resort, a centre of tourist attraction for young and old. You will be delighted to see the age old heritage... the golden sandy beaches ... peaceful country scene.® ... and that's not all! Come and explore yourself! ? Make your stay in Goa a real holiday—come to our peaceful beach-side Hotel Solmar, away from the bustling city noise, but not4oo far from the capital city of Panjim. ? Hotel Solmar provides you with rnodern amenities, exquisite cuisine and 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 14THE INNER VOICE by OR. A. J. VAKIL (PANCHGANI) soul of man is conected with the soul of lower creation. Obligation was put on man that in order to raise his soul to higher level he shall draw the soul's of lower creations higher and also draw the female part of the soul towards him by 'T^here is some Inner Power in every *¦ Human being, which wants to lead him towards the right Path. How it develops in a child depends upon the sort of education a child gets especially from parental examples. With good edu ­ cation the child ’s inclination will be his goodness and love and by so doing towards good otherwise unpredictable or towards the wrong Path. There are two opposite Towers work ­ ing in the whole Universe and so also in man. This is known as the Law of Pola ­ rity, but man is given independent power to choose for himself the right or the wrong path. Soul (Jivaitma) God put soul in every creation, so that firsit one collection oT soul was made, then division was made into parts. At .the time of division and coming down to earth these souls became defective in parts and also were separated into male and female halves. These parts of the soul entered into every creation. So ’ul of man was once of the highest order and only 1/10 part of collection of man ’s soul came down, 9/10 remained at its original place. Out of 1/10 part of man ’s soul animal souls were created and out of 1/10 of animal ’s souls vegetable souls were created. So that souls of lower crea.tion are all derived from 1/10 part of man ’s soul. One can thus see how the become one whole from the .parts of the distributed soul. When that condition is reached, that soul will not return to earth, but blend with the P/10 part. This is the ultimate aim of soul and its short life 'History. Methods in Zoroastrianism by which we can raise our soul to higher level during our present life :—‘ 1. Greatest importance is given in Zo ­ roastrianism to Honesty of thought, word and deed, 2. To observe and accept “Law of Ke- sash ”, by which after a man is born in this world he starts connections with other creations and a method of give and take starts. If a man beha ­ ves kindly and amicably with the en ­ tire creation his Kesash is good and helps his soul to advancement but if his Kesash is not good it interferes with advancement of soul and his soul has to return to this earth to improve the eKsash. God does not inflict all punishment at once. He limits it to the bearing power of man 154 ““ “n oSusti€ ‘“HX“Xteo “one7 Wh^that Loney .was accepted nression ot jusrivc. , y (A-hijra is '' iwas casco* thinker). ' 3. Fight against evil helps the soul in its advancement. diet helps and meat diet and explaining a considerate conscience was eased. There are world ’.— Class I: They understand their faults ' I correct themselves, the ideal people in the world, stays and grows 3 classes of people ,in the 4, Vegetable interferes soul. 5. Implicit faith in prayers <- the soul. Inner Voice is compulsive and must be promptly obeyed. Here is < his inner •:----- used to go in a ! . '“a very 'cleverly and do everything wrong sweets and chocolate y anything wrong in * M1SGELt.AN¥ f''<¦ I. B. R. e;^; . - too has however, dfextelBpeffe. powers. o’ Tech, - Offset . 4. Daham-nar.. His powers of Ashoi are well developed.. Whatever he says comes to. pass, J come true. • 5 In Zoroastrianism souls are classified in ifcerms of their development in sensibi ­ lity from average human being to adva ­ nced souls — (After'Dossabhai Desai — Naosari) 1. Mashya. He is an average mortal full of shortcomings unmindful of the ^LeCTRONiC Hadio Qffj^ ENGiNEER, (India), Blessings (from him do ______ „ x .. . Ashvan-nar. JHis Ashoi is of high ing around iin (Lust), liH (Anger)^^l«i order and with it other lofty, traits deve- ’ ' ' liim. HeTs the hig^st developed Riyazatmand mard. He believes (human soul. He is^ however, hot-concer- potentiality of purity in life. He is hover- (Ayarice) 51i,& (Attaehment) and (Envy j^p 2. ' ; . in rituals and practises them but lives -ned with ’ anything spectacular. 6, Yazdi-nar is the soul suapassing all. humans in divinity. (Such is the soul df Prophets. Zarathushtra has Yazati m norm al 'usual family life. He has not devloped any special powers. 3. Dregu mard. He is non-violent .. and a (believer in Truth and would not commit violence even in thought. He status. BIHUNJIBBIHI®t IBB FACTOIRY PVT. LTOs 4, Dockyard Road, Mazagaon, B’b«iy 10 laasasxc (I) (2) (3) Fresh & Frozen Fish of all Varieties Ice Crystal Clear-any Quantity any Time Cold Storage Vaults & Rooms available reasonable rates. at ebv ’X] II * i ¦,) :h./ ” ¦ - •'W i tATHAVlAHArt” iys/i^XEifuas.} 5 S I I i ! ‘ ! 3 I i 5 1 I daityanaiti” ithe deserving). It is not to extettded to the “adaityanam” Zoroastrian .Reli^on does not recom- lihend passive virtues of good thought and good words. A trlie follower must (undeserving), exercise the active virtue of doing good to and animals “rathavianam ” (im- arathavianam ” ?man mediately) and not (delayed). Delayed charity may spread poverty as delayed justice causes injus ­ tice Charity in Zoroastrianism is not a (good thought but a good deed that man must do in his life-time, for the moment a man to his legatees and beneficiaries. Posthu ­ mous charity is therefore a charge on the assets of the successors. It is said in ,DadeStan-e-Difli “the moment a g© can be taken as a (model. We need inspir ­ ing and soul-lifting running com ­ mentary on the textual material. 3. A synthetic scientific exposition of the Zoroastrian tenets, adapted to the present day conditions, should be brought out. In such work ex ­ planations dn the light of Elm-e- Xnoom and other schools can be helpful. 4. Small brochures^ in ;fte ’^rm of folders, each dealing with a particu ­ lar topic, shouldybe published and sold at a nominal pribe or given free. These brocShires should seek to explain in a simple language how the tenets and principles of our attCibnt i^Iigioh dan help solve the various problems of our time. Answers to most of the perpli^xing questions that our youths fate must be found herein. 5. 6. 1. A Postal Tuition Course summar ­ ising the Zoroastrian tenets, cus ­ toms and beliefs, on the lines of the Bible Courses should be prepared. The teachings of our dear Prophet are for all time. Duncan Greenlees rightly remarks in the Introduction to his “Gospel of Zarathushtra ”, “the most surprising thing about them (i.e. the Holy Gathas) is the amazing modernity, the eternality of their teachin;»s. At times we forget the centuries and hear. Zara ­ thushtra thundering his warnings to the delegates of nations at Lake Success and appealing for men who would really live a truly moral and righteous life even in our own un ­ righteous days (page xviii). This message should reach Zoroastrians wherever they are. There should be a programme of Congregational Prayers. The source of the text of the prayer should be indicated beforehand, so that the participants can better understand and derive greater benefit from the talk based thereon which should follow immediately. 228. We must revive the Thanksgiving Jashans on Gahambar days and monthly Parabs lest they vanish from our daily life. On these days as well as during the Muiktad peri ­ od there should be composite pro ­ grammes of Congregational Pray ­ ers and Community Sipging. Such inspiring programmes (like the Hindu Satyanarayan Puja) are unique for bringing about religious revival. ¦a— ing children. Our children who fondly witness on the screen Sita . walking on fire to proye.her innoce ­ nce, Moses ordering the sea to give way (in the “Ten Commandments ”) or Lord Christ walking on water, are unfortunately kept ignorant of the facts that Prince Shiavux had to pass through a fiery ordeal to prove his innocence and that Lord Zarathushtra once walked over water along with his disciples. Its beautiful multi-coloured picture appeared on the front page of Par- . siana Vol. I, No, 2. 8- Our religious ceremonies constitute ancient landmarks. None should be permitted to tamper- with them. The lot of the Mobeds should be 13. A Supreme High Priest should be improved to perpetuate noble cere- elected every five years. monies. 9. 10. 11. 12. II. For eccai-oimc welfare The existing Parsi Charities should be amalgamated and mobilized. For the economic uplift of the poorer class a Hazara Fund should be inaugurated. If only a thousand Parsi families agree to contribute Rs. 5/- or Rs. 10/- per month for a minimum period of five years, many industrial activities for the amelioration yof this class of people 'Can be started. If a proper Trust with these objects in view is esta ­ blished, I have no doubt that many families will coime forward and m^ake the plan feasible. III. Genml The Shahnama Kirtans should be st.arted again. Films based on the past History of Iran should be exhibited freely amongst the grow- 14. An Advisory Standing Committee constituted of some of our religious leaders and scholars should be formed for guiding us in all matters. They should meet periodically un ­ der the chairmanship of the Elected ¦Supreme High Priest, discuss any questions that may be placed before them. 15. A convenient time should be fixed for collective remembrance of the Holy Iranshah everyday. I suggest 9.30 PM ,.(I.S.T.) for this purpose. A short prayer of dedication (such Us Moi Uzareswa Ahura ”) each one in his own home will pro ­ vide a cementing force to keep us together through thick and thin as a well-knit group, even though praying apart each in his own home or place. as 23w- J I 15. For daily prayers at least the Fasli Dini Sal calendar should t>e used. It is a creation of Lord Zarathush ­ tra .Himself as was testified by the High Priest of Iran to Al-Biruni. Iran, has now adopted this as their National .‘Calendar. (Why are we so so podgy and dull ? sons from amongst our Athornans take up .this fruitful work of ser ­ vice, people who for lack of better knowledge follow the practices of other religions, Sains and Bawas, can be benefited. -17. Many of the programmes and acti ­ vities of the Bharatiya Vidya Bha- van can be adapted to our great advantage. 16. Our Agiaries should be, once again as in old times. Healing Centres where those suffering from physical mental and spiritual maladies can get relief. There is such a thing as Zoroastrian Science of Healing, chalets to consider the above much more potent than Christian Science. If some conscientious per- I appeal to my co-religionists, particu ­ larly the revered High Priests and the respected Trustees of the various Pan- sugges ­ tions and devise a construotive progra ­ mme for the benefit of our Community. ? ? A <> <• 1 P. N. Mehta Education Trust t RUNS Boys’ Town NASIK We invite attention of parents to this famous Boarding School for boys of ail 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 ^ucation Has made this institution famous monument of Late Mr. P. N. Mehta’s Munificence (Concessions to Parsee Students will be considered by the Trustees) Inquiries — Mr. Bejon N. Desai, M.A., B.Ed., Principal. ? <¦ ? ? •> <• ? )> ? «¦ <• .J. ? ? * <• ? ? <> •> ? ? ? <• « ? ? ? ? <• <• ? ? 24/ DEATH BE NOT PROUD 1 a R. ... . ¦jij Theie us :^»ater ignorance and mb- understanding in regard to the matter (of Death ’(hab in regard to any other mathsr. ft is ’no'doabt true that on the .sudden happening of the deah of a near anti dear one a blanik is created in the life df many of us and an emptyness results in our consciousness from which we try to run away or escape by filling up the blank according to ounown natu ­ ral affinities. The event, however, is a very sacred one and is not to be lightly passed dff. An entity has lost its moorings. But his oneness with Life is still -Eternal, Omnipresent, Boun^ss ^nd Immutable. iDue to false identification with the cor ­ poreal frame as himself and trishna de ­ veloped due to this he has temporarily forgotten that change is the very law and beauty of e^stence. The incident of death comes as an awakener —- an op ­ portunity given by nature to put him back on his own moorings. Lookman Hakim asked men always to remember two things and forget two -pare at the time of Festivals — in the thirgs. The things to remember (1) The (form and name of king, grace of God with conviction that what ­ ever haippens is for our good. We two fgotten ^re i(T) Whatever glaod we„__. Jfttve done t to wthers and (2) Whatever evil others bave done to us. The recipe given by the phi­ losopher is worth its weight in gold as the«fic^EB ‘iheJEgo will never raise-its ugly tead if the simple truths are always (kept in mind. Death is a mere change from the cor ­ poreal fo the fetheri al. In natural ^e- nomena we do perceive change andiare never worried about it, JpJl^s iDay, the seasons follow in succession, reappear in cyclic order, the sun sucks the waters of the ocean, clouds are ^formed and in cyclic order the water reappears in the foaon of rain, recharg- 'ing the (flow of the rivers and their movement till they reach back to 4he ocean. Coming nearer we see the sOlid lice becoming liquid, the liquids becom ­ ing gas and gases again becoming liquid and the process'ion of changes runs con ­ stant. Matter and spirit do not perish in the process. We create designs giving 'name and form to things we make but df the self-same gold and never drop a {tear. The different sugarcandies we pre- queen, lion, tiger, el^hant etc. are but only sugar, ’How the little children fight tio have a Iking or dlephant only, but the mo- (2) Death in^lying that everything is uher puts all of them i the cup of tea passirg and transitory. Hvithout any compunction. r 26Also we see the bigger organism in ­ corporating the smaller organisms with ­ in itself without compunction and apart ifro.m the ethics about the same. Human beings eat the meat of other animals — the dead bodies of human beings when interned in the Earth are eaten by worms — the worms are eaten by chick ­ en etc. and they are in turn eaten by human beings. Thus the cycle goes on and we never appear to be worried about any of these things, on the contrary we seem to relish and enjoy the same. Then why this different attitudes in case of the death of our near and dear ones and in the case of oneself ? Why the fear, sorrow and misery ? Actually Life is Aik ha nd a — one without second — eternal — omnipresent — boundless — and immutable. It has enflowered into the whole universe and appears and reappears in cyclic order to preserve the beauty of the game of life. What! we call life — there is false iden ­ tification with the form, superimposed of our ipet qualities, grabbing at the wrong end — creating imaginative sense of separateness. The corporeal frame has its own dharma of birth, growth, decay and death. False identification imagines the dharama of the corporeal frame to be the dharama of the Ego, the fictitious self and suffers misery and pain. The changes taking place in its own corpor ­ eal frame are imagined to be real and final. But Deaths are dead. *¦ Ar (Continued from page 28) Rishi Angiras of Vedic age has descri ­ bed twelve kinds of clouds and their nine forms. Greek authors have descri ­ bed “streaks of cloudis ” and clouds like “fleeces of wool ”. All these are general observations. Real system.atic classifica ­ tion is done by Luke Howard of Eng ­ land ^803). He distinguishes three prin ­ ciple forms and has given them Latin names. Cirrhus, a lock of hair ; Cumulus, a heap ; Stratus, a layer. International Committee classified clouds into those of high, middle, low altitudes. Highest of them; Cirrhus is a Committee fine weather cloud, located about five miles above surface. Cirrhus have fine streaks, plumes and curved tufts. They are clear and contain no rain-drops. Stratus is located lower and has two forms. Alto-Stratus is dank and covers sun and moon from view. It is usually followed by rain when it thickens into Nebulo-Stratus, which is typical rain- cloud. As it gets saturated with evapora ­ tion from earth surface it reaches a point when it is unable to absorb moisture which it once could contain when warm ­ er but now drops its moisture. It is about 15,000 ft. above. Cumulus is typical “wool-pack ” sum­ mer cloud, wooly, penetrable by sun- rays with silver lining at times. THE RAINS CAME. 27z 7'^ -« /•ae' 1 * *"5 CLOUDLAND *>x P. B. WARDEN Eyes of one and all in the city of Bombay are fixed on clouds. Every dark hue in the sky raises our eye in expect ­ ancy of rain. All queer and odd forms gather overhead and cloudscapes differ as do landscapes and seascapes with all changes of wind and weather. All com ­ munities are invoking aid of the Al- -lout eastward to China Sea* and westward mighty to save Bombay from the horror to Indian Ocean, causing dry weather in of water shortage. Jashan in all Agiaries and Atashbeh- rams. All are on bended knees throwing up their neck and rolling up their eye ­ balls in supplication to Testar Tir Yezd. turn depends on differences in tempera ­ ture between land masses and oceanic expanse in a given region. Great land massds of Asia become very hot in sum­ mer and very cold in winter. Hot at ­ mosphere rises up and cold winds rush Parsis arranged for India and South China. This state of affairs persists throughout winter and spring, but by May the land is warmed up which draws in winds from Indian Tir Yezd Teplies in the language of Omar Khyaami “Why do you lock to me for help ? We (heavenly bodies) are governed by tbe same law which govern rotation of the Earth in the interval, you ” — Aisha — the law of universal law and order. So look into your own selves. You never remember me. You curse me for droughts and you curse me for floods. If ever you remember me (if you are not a Fasali) you do so at some odd time when I am off duty for your region. But never mind you are human — I am Yazati. China Sea now strikes as near as possi ­ ble to the Western Coast of India due to The two winds together bring dn our South-West Mo'nsoon. Majesty of the clouds now impresses human imagina ­ tion. ‘We are the Clouds of splendid hue Rising from Sea with garments ever new. 1) Congregations leave prayer-halls and watch for clouds — silvery clouds, grey clouds, dark clouds and winds which shift them. Winds have their vagaries <but fewer than men have. We can with reasonable certainty predict our mon ­ soons, which depend upon the general circulation of the atmosphere, which in 28' We are the breath of Ocean old The Clouds, a poem by Aristophanes. 'More than their hue their varied shapes and their strata in the siky have caught our fancy Kalidas, Shakespeare, Shelley and Ruskin have caught their glimpses of the clouds. (Continued on page 27) A¦ § 8 << REMINDER 8 9 8 Subscription of some of the members is due or overdue, most of them must have received their reminders for payment. As our post cards and our regularly posted Magazines are not returned by post offices we believe they must be reaching destination. 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