Oct 1966

1 I I neiv mvdium for old u isdotn s i 5^ nr I I; • I tUi » J * 4 >»S •«= •< ¦i- * ’ ¦1. ¦.:¦ ifs ¦ .'Jr r'-." ' S. A, J Amesha-Spenta VII - Amaretat.I i •'V vi>- * f *, t* •’ VOL 11 No. 12 OCTOBER 1966 Contents: Page EDITORIAL 3 e > Staves of the ladder of Perfection (through Zoroastrianism) . —by Framroz Rustomjee ... Guidelines to Young 2^roastrians—by Bejon N. Desai ... Khshnoom—by P. N. Tavaria Zarathushtra: His Message: Amesha-Spentas: “ Ameretat" X. —by Mahyar Byramji Patel ... Trends in Contemporary Literature—by N. N. Bharucha ... London News Ashem Vohu—by (Anonymous) ... Divine Spark—by Mrs. Gool K. Savaksha ... ... 7 12 13 15 25 27 30 Managing Editor: P. B. WARDEN. M.S. ( Bom.), D.P.M. (Bom.) ADVISORY BOARD e Dasturji Navroz Minocher-Homji, M.A., B.Ed. Major Adarbad Irani R.A.M.C., D.O.M.S. (Lond); 0.0. (Oxon) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M Com. Dr. R. C. Cooper, M.Com., Ph.D. (Econ.), F.C.A. Mr. jehangir F. Shroff Prof. Nadir Ardeshir Modyj M.A,, LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. <* Single Copy 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, Sh. 10 for U.K. and 2 dollars for U.S,A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. PubH^ed and edited by Editor-Ptoprietor P. B. Warden from 378, Grant Road, Rnmh{»y and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.* « J S-.- AJMAR'DAD (Immortality) Artist: P. Warden Itimeaps endless existence, and queerly enough our journey’s and/never back to earth again (re-incarnation). Woods and forests symbolically present Amartat (Immortality) because of their trait of ever greenness in endless succession of fresh trees. According to Zoroastrian scriptures soul passes over to the other world early morning of 4th day going over the Chinvat bridge. Good souls pass over directly to heaven and not-good souls drop to purgatory and later rise to Heaven. J ? I Catechism on I ? ? ? ? ? ? ? ? «• ? t ? J <* <> ? ? ? on Catechism Zoroastrian Religion FRAMROZ RUSTOMJEE (Colombo) Rs. 2/- Parsiana recommends all to read this pamphlet. It fully 30 burning and perplexing questions. It throws much It holds you and your attention ? ? r I ? ? ? ? ? *> ? ? ? «•< answers light on each one of them, throughout. Available at New Book Co., Taraporewalla, jehangir B. Karani ’s Sons, Faredoon & Burjor, Warden ’s (Mysore) Pvt. Ltd., Banaji Fire Temple (Sukhadwalla) •> ? « ? ? ? t <• ? ? ? <> o I ? ? 'J- 2DITORIAL With October 1966 issue we are completing two years of publication of Parsiana. We are thankful to all our subscribers and advertisers and Mr. Framroze Poonawalla (for preparing specially for Parsiana many blocks and supplying those blocks free of cost). It is the conviction of Mr. Poonawalla that the Parsis as a progressive community must have a medium of our own for transmission of ideas and ideals peculiar to our own selves and our own group for better understanding of our heritage. He being in his particular art work of block-making for 30 years keenly appreciates the value of illustrations in modern magazines and also understands the incapa­ city of smaller magazines to afford such decorations. He has made Parsiana virtually a joint venture with me. He tells me “If you go out of pocket to maintain a magazine with an ideal and a purpose what good reason have I to keep him out of sharing the burden and denying him his pleasure of sharing a section of the process of print­ ing, which blocks do ? It suits me. But I have to unburden my mind of the idea that I do not accept any donation for Parsiana. I lighten my heart by calling this sharing the burden of printing and not calling it donation in kind. Now that suits me calling it half a dozen instead of calling it six. Amongst Advertisers I have to thank particularly Mr. Minoo P. Polson, Managing Director of Poisons Ltd., not only for advertise­ ment contract but for very special interest he takes in the welfare of Parsiana. He looks upon Parsiana as a magazine worthy of his all round support. He advertises, he draws our attention wherever changes should be made, he brings to our notice items which he reads in international papers, he offers clerical aid from his big office staff, and has now shown the way to make Parsiana a really handy refer­ ence. He has seen the need for an Index to first two volumes of Par­ siana and suggested that I prepare an Index both authorwise and subjectwise. We thank Mr. Polson for his valuable suggestion which is approved by everybody. The Index is under preparation. We have two classes of subscribers — real patrons and keen readers as one group and obliging ladies and gentlemen who gave a helping hand for a start as second group. The first one sticks on and continues. Out of the second a number of members just allow mem- 3purpose is served and there are good Samaritans ever anxious to subscribe for copies to right persons. There are some English knowing Zoroastrians deep in the interior of Gujarat who on receipt of the when they will come anywhere near a post-office. And they bership to lapse totally ignoring all reminders — even the reminder with attached Business Reply Card. We have no grouse against any persons not interested in the contents, the calibre or the purpose of the magazine. That is a matter of personal choice but to ignore payment and at the same time quietly continue to receive and read the magazine for months after months (because we do not disconti­ nue sending issues immediately the subscription expires) is something to think about. On the other hand there are instances where people have unwillingly and apologetically asked us to stop magazine because they could not afford subscription. We have not stopped their copies — so long as they read and enjoy the magazine our purpose is served and there are good Samaritans ever anxious to subscribe for copies to right persons. There are some English knowing Zoroastrians deep in the interior of Gujarat who on receipt of the first reminder write to us to continue magazine and they will send money when they will come anywhere near a post-office. And they did. There are many affluent families who retain and maintain full faith and would do more for our religion but for distracting influences. Disparaging loose talks about our Athornan sahibs and comparing them with the plight of priests of old traditionally rwh missions is a distracting influence. Finding faults with them and with the ceremonies they perform is a distracting influence. To say that ! r There are many affluent families who retain and maintain influences. Disparaging loose talks about our Athornan sahibs and comparing them with the plight of priests of old traditionally rich missions is a distracting influence. Finding faults with them and with the ceremonies they perform is a distracting influence. To say that when a number of priests are saying different prayers loudly in a hall it is an untidy anarchism of discord and chaos is a distracting influ­ ence. Do not forget that in the Universe all sounds exist together. By the auditory apparatus man is given only a limited range of sounds to pick up. The rest of the Universe still vibrates, hums, thumps, bumps and jumps without our noticing them. In a prayer hall we toit.'so long as all of them are saying prayers at a certain pitch But here and there, now and then some (or certain) priests are com­ pletely out of tune. They then work as unwanted atmospheric dis­ turbances picked up by our Radios. The entire research in Radio manufacture is devoted to eliminating such disturbances. We must, take a lesson from this and inform and train our Mobeds to fall in line. I have repeatedly drawn the attention of the Panthaki sahib of Batiiwalla Agiari, Tardeo, Bombay, to curb the passion for noise that some 1------------ untidy anarchism of discord and chaos is a distracting influ- Do not forget that in the Universe all sounds exist together. i to^ pick up. The rest of the Universe still vibrates, hums, thumps, bumps and jumps without our noticing them. In a prayer hall we have to be selective to our own prayer group and like our Radio tune on to it. So long as all of them are saying prayers at a certain pitch and hum in a near alike tone the whole hall vibrates within our range. But here and there, now and then some (or certain) priests are com­ pletely out of tune. They then work as unwanted atmospheric dis- from this and inform and train our Mobeds to fall in mobeds show. The Trustee sahibs of all Agiaris must look 4into it. That is service to religion indirectly by eliminating at least one distracting influence. Paying cheques for Municipal and other dues and paying cheques for plastering and white-washing walls of the fire-temples is not the end all and the be all of Trusteeship. Our religion is a moving, living entity within the walls and not pasted on to them. We have Mr. Mody who is keenly studying the range of sounds beyond human vocal cords. His study includes harmonious (music) and discordant sounds with the help of Radio and Tape Recorders. The community must harness his services to secure con­ geniality in our prayer hall atmosphere. We must move with the times to preserve but not to give a go by to our Eternal Verities, and the systems attached thereto. As time advances human outlook broadens and the duty of men of superior intellect is not to destroy reverence for old systems and practices but to study them in light of new outlook, apply that outlook, use new techniques now available and refresh the old things. A big office for want of accommodation shifted a department to another spacious but old house. During renovating the management insisted and replaced (at their own cost) old carved doors and brackets in the same old fashioned design. It was a costly affair. When it was suggested to the management that it would be cheaper to entirely discard the old doors and fit up modern ones the top man replied “We renovate but old things must look old”. In this we have a rich lesson to learn. In these two years the community was flooded with all sorts of suggestions for urgent changes in our ways, customs, ceremonies and even interpretation of our scriptures. Some resorted to distribution of leaflets and pamphlets and others took to stage for lecturing. From the stage Dasturji Framroze Bode assumed the role of the spokesman of the younger generation. He reiterated that the younger generation wants religion to be recast in a modern mould. Who those young men are were never introduced to the audience and over 90% present of his audience consisted of persons over 50 years and onwards in age, about 5% to 7% between 50 and 30 and the rest we need not count, because they were not the talking type but the dumb type, who would not give a mandate to a foreign Dasturji, when there are so many permanently residing highly respected Das- turjis here and now. My frank opinion is that Dasturji Bode is seeking a short cut to profundity by circumscribing scriptures but has a long way to go to meet our young men and women who anxi­ 5ously want knowledge and do not care for change. If there are men in direct contact with our young people they are Prof. J. C. Daru- walla and Prof. N. A. Mody and both of them have a different story to'tell. To them they approach with request to know our religion. That is all. As for reforms in custom of “Sezdah” during the last funeral rites all respectable non-Zofoastrians have willingly respected our custom and opinion. If some persons have come across persons pro­ testing against our custom surely they must be keeping odd company. But I feel that Dasturji Daboo is right in stating that the protest is engineered from within our own community. ¦ / ¦- We are passing through an age of protests and challenges and the literature of last fifty years is responsible for mental lawless­ ness. In this issue we have published an article by Prof. N. N. Bha- rucha, Principal — Garda College, Navsari, wherein he very ably traces the roots of Decadence and the sources of our spiritual malais. z. 2 64 4? SB- J Staves of the ladder of Perfection (through Zoroastrianism) by FRAMROZ RUSTOMJEE (Colombo) k Self-knowledge, Self-imjM’ovement, self- God). These are the four most Powerful control, Self-examination, Self-respect, Amesha-Spentas (the Bountiful Immor- Self-reliance and Self-denial are the seven tals). They are the Divine Attributes of staves of the ladder of Perfection dis- Ahura Mazda. These attributes are not coverable through Zoroastrianism. The mere abstract ideas but are the living goal of human life is to attain to Perfec- forces discoverable in man. They are at tion, and to Immortality, in the spiritual work, actively, in the work of creating, realm of Ahura Mazda. Immortality moulding, fashioning and regenerating foreshadows the absence of mental dark- the life of man. These Attributes exist in ness or the death of the soul (A-jyaitim). man (in a greater or less degree) because man, during his life’s sojourn on earth. In the Gathas of Zarathushtra (Ysna possesses a Farohar (Divine Spark) —an 47(1)) the highest gifts of Haurvatat emanation from Spenta-^Mainyu (Boun- (Perfection and Perfectness) and Amere- tiful Spirit of God). tetat (Immortality) are conferred by Ahura Mazda, on man, through His Bountiful Spirit (Spenta-Mainyu), refer- guiding the soul in its efforts to reach red to in the Gathas of Zarathushtra as Perfection. No man can ever be Go* and “Thwa-Mainyu” (Thine Own Mainyu). i Farohar is the Essence of God in man, man. In this article I choose to develop the (the theme of this ladder of Perfection through no God can evo* be man is the establBbed Zoroastrian teaching. These four essen- To deserve and obtain those two high- tial staves to the ladder of Perfection are est gifts of Ahura Mazda, man has to the four cardinal Attributes of God in develop in himself the four most power­ ful Attributes of Ahura Mazda, namely “Vcdiumano” (the Good Mind and Wis­ dom of God)”, “Asha Vahishta” Immutable Divine Law of Righteousness) self-knowledge, self-im^provement, self- “Khshathra Vairyo” dom — Power, Glory and Will of God) self-respect and self-denial, and “Spenta Armaiti” Mercy, Kindness and Generosity, also phases, incessantly. Ahura Mazda is In­ referred to as Obedience to the Will of divisible and not subject to fragmenta- (the Divine King- control, self-examination, sdf-reliance. In life our (Divine Love, experiences take us through all these 7d- 15^:' ;-.--X3CC." i. •' isse.' O Qi rt In»I^.-^ ake W daily life, less due Attributes •sntto u^ J ignorance ana more u» - ¦ s Though, of one bp^cn, u s ignorance action (“Hamem mano, Hamem Ahura Mazda. That will VKho, Hamem ShyUfli*.”) Ukewise steadily to the dynamic teaching XTfXoiug seven characten^^t^ ^^^^m V^u” Prayer. and Mp us lead us to Perfection have 1^ mculcated in that prayer element of one thought, one speech, action. Let-us study them. (1) Sdf-Khowle^e. the spiritual knowledge, we Zoroastoans - Man niiy learn all about the Universe heir to. We d- -*....... . . -eaiti-the knowledge of teaching I e moo anything about ------- . . _ .-!« la.I:-colossal ignorance jnf^libly a'----- and its guide the Fatohar. tion Ahura, Who 'art four Divine . are all of one one i the foregoing A .Tiiou. O ^ottiananam They in characteristics that in them the i” We and more due to callousness ! and work 9 live the life inc^ated in the good of self and aU mankmd. . We fail to explore that field and ignore the spiritual knowledge, we Zoroastnans all about the Universe, j^eir to. We do not study ^r kn^ Yasna 55, which teadses about the workings of the colossal ignorance -V,a;may rtmainjft amassed through vast learn- ¦ L life: prove -— - death beckons the - spiritual plane (minm)- about his dwh -^lf- - possessions a.... ing and toil in when <— life' in the We shall all pass unavailing, Soul towards •15 us. soul The books ard more t— reach to the highest rung of khowldi^ about t— about one’s own - — All such kibwledge which we canacqmre is explained in our_scriptures as Gosho- stuto-Kherad” ( through .books and study) There is however a that far surpasses j '9 .1--! and libraries of the world than adequate for any one to J of the ladder ; the Universe and ^elf; Bffbrt is requited. from the “geti minoi” (Spiri- • wealth and shall enter the to begin ; our J had neglected to do jjigj-g js however a prodigious p^er earth: Millions of such surpasses acquired knowledge. unconsciously drift- -/ ^Q^^eS to man through deep contemp- (physical plane) into the tual plane). Shorn of aU ^r ’possessions, we Of: the spiritual plaqe spitiwal life by onearable grip of pain __ =hhd’ suffering pt torture brought On 1 . study ¦9 - Mind (Divine him 4-V*iC ¦ ; Lord, in dazda Manangho, 1’.’ (Knowledge acquired IV UUUiVO w xx*v*-.* lation and meditation. Ahura M^a imparts to man some unique knowledge in the stillness of his mind, in of his meditation as in the service of Ahura Mazda. It reaches man through Sraosh (Divine pow« of Intuition). It enters into man like t flash of a lightning. It of good thoughts in t— It disentangles t— resolving the perplexities unique knowledge a result of his efforts -----‘ of like the 1-1 the right direction, the riddle of human life, besetting mind. 1I //z/,1 yULI 1>IL l>>t: POISONS COFFEE • BUTTER ¦ TEA rijLASE you Passions and emotions that tend to It unfolds the insoluble problems of the world. It lifts puny to the heights of a destroy man’s soul are subjugated in the genius. Intuition and Revelation are process of self-improvement. It increases poured into human minds. That power man’s energy to do the great deeds and is within the reach of every man. One good deeds and arrests the decay in the has to be worthy of it. That power is soul of man. “Asnideh-Kherad” (the power from God to man which comes in a flash only to the worthy alone). The man who knows himself knows all self, and takes him to self-mastery others. The path to self-knowledge is assimilated through actions, not through pious resolutions. (2) Self-improvement demands rigid the mind, discipline in the affairs of one’s daily life. Discipline is dependent on the correct understanding of the Unchanging Law of Asha, any deviation from which tends, to shake up the moral principles. Self- (3) Self-control is the stepping stone to man’s conquest of his lower nature. He rids the element of the slave in him- To develop the indwelling Kingdom of God (Khshathra Vairyo) in man, the soul has to surmount all forms of evil within “May the evil mind be under control, kept back ted” — “Ahreman Avadashan dur avaz dashtar, Zad shekashteh bad). These improvement is noticeably marked by words if followed can regenerate man by the inward joy that radiates from man. kept, defeated and frustra- transforming his whole nature. 9t 1 I 1 J' (4) Sdf-exntaination. The man looks source of strength, dispelling self-distrust into the within of himself to discover the which keeps man back and accounts for many demons, that cling to the mind, the failures in life. These fiends are not the entities from the outside of man, as is commonly sup­ posed and gliby believed in. They are the creations of his own mind. The brood of “Angra Matnyu (Evil mentality) mul­ tiply with alarming rapidity, destroying the moral fabric of man’s nature. Self­ control deals a death-blow to these Sata­ nic process in the mind. With the Spirit of self-help roused in man there increases, overwhelmingly, trust in the indwelling power of God. Every great soul is self-reliant. He measures himself upto his work in the full confidence of his strength to achieve the erstwhile impossible. Man is thus his own enemy, until self­ examination operates and the man guards himself. He calls himself to account for every thought, word and act that transgresses the moral order, and by mastering his infirmities he establishes the reign of righteousness. The brood of the Satan within him will then abandon him, as the breeding ground gets swept clean of vices. Self-examination necessitates a careful study of religious Truths. One has to conform to the moral order of the Uni­ verse brought to man by his religion. An unchanging code of morality regulates man’s mind, a wavering code achieves nothing. (6) Self-respect is self-reverence begot­ ten of self-confidence in the discharge of one’s duty to God, to neighbour and to himself. He places his own value on himself. His actions indicate his greatness. Diffidence and distrust are thrown off as stumbling blocks to progress. Hence Pythagoras enunciated “Above all things reverence yourself’. Self-respect woven into every action of a man’s life helps to bring out the best in him. Man has to care more for what he really is in his own estimation than live on the opinions of others. (7) Self-denial. The highest ideal of life is to serve. To serve all others first and himself last denotes a lofty degree of one’s character and culture. To deny one’s self many of the pleasures of life, (5) Selfreliance is that faculty o f a which menacle the soul, gains for him developed man, who has attained mast- the heavenly state of existence ( Vahish- Cx ery over himself, through rigid training tern Anghahu”) and a place in the king- denial is both to be practised and to be taught to every child in every home. in Fortitude (Khshathra Vairyo”). It urges dom of Heaven (Khshathra-Vairye). Self- him to help himself on the principle that Heaven helps those who help themselves”. Self-reliance looks to no external refuge. Man ekes out his salvation by himself, as a guide to the young to shape their There springs up in man a SeUc-denial practised by elders serves powerful lives. Its constant training leads to econo- ,5: 10sftO -Stability in a home and opens a way to success in the world. The world can be more sublime with this ideal richly in­ grained in all its inhabitants. It teaches the precious precept of sacrifice in hu­ man affairs in general. Through service, self-denial and sacri­ fice man radiates from within him the transcendental glory of the great Archi­ tect, Who created him, for His Divine purpose. The Zoroastrian daily prayers-“YeHlt- Hatam” and “Doa Vispa Humata” rich­ ly explain the complete success which attends on him who dedicates his life to uphold righteousness. Self-denial is right­ eousness personified. The various Divine Attributes are entities that manifest themselves in God’s Creation around us. If we fail to develop the gift within us to notice such Magnificent Benevolent Powers, which keep us under God’s Sur­ veillance, making Him our refuge, then the fault lies in us, in our misshapen form of life and in the ugliness of our mind. lit I tt t X ? t P. N. Mehta Education Trust RONS Boys’ Town NASIK We invite attention of parents to this famous Boarding School for boys of all ages and all communities. Efficient staff Inffividual 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 monumenit 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. 111 KHSHNOOM Witchcraftsman V/s. Healer. by P. N. TAVARIA transferred to Ahmedabad (310 miles north of Bombay), where in the surroun­ ding villages scorpions are very common. He had occasions to use the above Man­ tra. The cure involved the healer to mutter the holy Mantra followed by In Avesta ‘Vatu’, black magicians, i.e., sorcerers and ‘Pairika’, enchantresses or sorceresses have been condemned, be­ cause they are practitioners of black-art which is believed to be employed for numerous wicked purposes. These inclu­ de robbing a person by temporarily ren- drinking a mouthful of water. The pro- dering him senseless under ‘Agha-Man- cess hardly took 5 or 6 minutes. With the thra’, evil spell, keeping a person under aid of that Mantra my father healed one’s subjection with an evil purpose, dozens of persons so afflicted, who used inducing disease either physical or men- to come wailing, and left smiling, tai &c. &c. Black art employs as its means ‘Daruji-e-Hikhra’, loose hair, nails, sputum, urine, blood, pus and such other excreta. Magis use ManthraiSpenta, blissful formulae, for healing or for deve­ loping spiritual powers for fighting against Satanic forces. Healing with the help of Manthra-Spenta is misrepre­ sented ignorantly or maliciously, as witch-doctoring by enemies of Zoroastri­ anism. In blissful healing, the spells are often written with saffron water on a very small saucer which writing is dis­ solved in a little water which the patient is made to drink. This is a ritual. Besides the above Mantra, a Moslem priest had also gifted a sacred formula to my father for the cure of serpent bite. While in Murud (60 miles south of Bombay) a person reported that he was bitten by a serpent. My father was having his bath, so he instructed the inquirer to make the man chew same salt. The afflic­ ted could feel no salt taste. He was then made to chew highly pungent chillies, which also were found tasteless. These were indications of the Mantra acting and suggested that the serpent was poisonous. Thereupon father muttered the formula, and gave the man a sharp Holy scriptures of all principal religi- slap on his face, which was part of the ons contain blissful or healing formulae, healing process. The test was repeated, This writer’s late father was given a when both salt and chillies gave their Manthra, a sacred formula, for healing natural tastes much to man’s dislike pain of scorpion bite in gratitude of his which proved the success of the sacred act of goodness done by him to a peon, formula .To regain or revitalize the faded After five or six years my father was power, it was necessary to repeat the 13r “ r I formula 1100 times 0r so on a particular girl was reported to be normal since new moon night. The above instances then. It is quite evident that the wicked took place between 1895 and 1905. black art practitioner had intended to take possession of the girl who was fair- About 12 or 14 years ago, a Parsi girl looking. This is an instance in which both aged 11 or 12 of an educated and respect- the witchcraft practitioner and the bliss­ able family was suddenly found to talk f^i master of holy Nirang formulae had in a most strange and un-Parsi way, and.played their respective evil and good when excited was uncontrollable. Her roles. brother ,an officer in a bank, sought Mr. Dinshah Masani’s spiritual help for exor­ cising the evil spirit from her person. and a Oshnoomist and who knows many sages, who are asexual (i.e. in whom the Zoroastrian holy formulae for employ- erstwhile bifurcated sexes had blended blent ill various conditions is still alive— together into one through Khaetvada- 1964 (expired on 22-10-65). When tha’) use blissful formulae. But eneniies he went to see the girl she looked haunt- of Zoroastrian Faith and Western philo- ed and possessed. He used certain logical scholars of the same class not formulae which are more powerful than knowing the exalted and eminent posi- - "" * ** * 1 - .1 i !____ _ 1* _ .^ <.1 Ik Jf n _ the Spirit to quit the girl’s body. On this doctors. A witch whether a woman I have cited the above instances to VX01.15 vxx^ ui.................. ................ r_______ show the difference between witch-doctor (Mr. Masani who is both a philologist and a holy benefactor. Jrue Magis^hdy ^oroaJSan hoiy formulae for employ- erstwhile bifurcated sexes had blended blent in various conditions is still alive— 1 1964 (expired "and 4^^e(h He used certain logical scholars of the same class’ not formulae which are more powerful than knowing the exalted and eminent posi- the blapk-mbgic Spells and commanded tion of a real Magi, call them witch- the spirit to quit the girl’s body. On this doctors. A witch whether a woman or a the girl ejected from her mouth two man is a practitioner of evil art which is pieces of an Indian sweetmeat (Barfi) always employed for harming a person which looked quite fresh though some in one way or the other, while a true two months had elapsed since she was Magi is always a blissful healer, and as the, victim of somebody’s witchcraft. The such he cannot be called a witch-doctor. on r\ Se*ARDi8|M 1335 YZ. KHdROiD^ BWM. UT4 M—a—*VA BWM. MipJ 'uh! IO Tin daEpadar • BCNRAH ADAR 7 **** •OVfcO SHEHREVAR • MCHCR WORp Kt.Lto. I <• ASFANDM 3 SROSH KHORDAD jl ; RASHNA KHORSHED 9 OAE-P-WH MOHdR TlR : ASMISWMBN PIN II MlP-MEHER ASMAN MERER ZMIVAD 8R0SH MAMSFAND RASHNA If ANERAN FRAVARDIN HORMAID BEHR^ •AHMAN 17 AMARDAD 60SH g ’ «i|UMM0M It______ A5HTA MHTAO «• GOVAD 20 SHBHMVW da!p-d1n SI AHANOMIMAB' gg MARESPAMD ANERAN MOHOR RMMtMO DIN KHORBAO ASHISVMOi 21 AMCROAD ashtad" 24 OAl-M-AOAR Aswan AOAR 2S RAM ZAMYAH MBIBIMSht at MBiaiHKSHT This is the hot favourite of most Parsis, since last year here and abroad. Our Zoroastrian New Year Calender in English Language. Size 36 cm x 30 cm * Price 50 p. post free in India Available a’ nmitfi4e* w U M MWiBBtfSHT MK I g________•« u ; teh 17 1464 Warden’s (Mysore) Pvt. Ltd. and Branches 378, Grant Road, Bombay-7 14Zarathushtra: His Message: The Amesha-Spentas: “Ameretat”: I hy MAHYAR BYRAMJl PATEL )< The Perfect and Immortal Man is he, who even in the midst of temptations is not even conscious of its presence!” “ Ameretaili Ashaonb Urv^ A^sh6 :” “The Righteous Soul shall triumph in Immortality !” MERTAT, Immortality, is always terms this Consciousness ‘Sat-Chit- Ana- the twin of Hnurvatat, Perfecticm, nda’, meaning Existence-Knowledge-And and implies the conquest of Death. In the Holy Gathas of Spenta-Zarathushtra, it is spoken of as the gift of Vohu-Manah, who draw themselves i „ * the Good and Loving Mind, and the b « • '» 24LONDON NEWS The Incorporated Parsee Association of Europe CIRCULAR (Condensed) 15th June, 1966. Dear Member, '<1^ Mr. Sarosh Jehangir Khajotia ceases to be a member. It was proposed in the Special General Meeting of the Associa­ tion on 28th February 1966 that in view of his harmful activities against the Asso­ ciation, the Committee and its officials, his membership be terminated. The Resolution calling for expulsion obtained more than j majority vote but not the requisite The Committee therefore decided to take action and wrote to Mr. Khajotia to apologise. Mr. Khajotia did not reply to the letter but instead chose to send a Notice throu­ gh his solicitors terminating his member­ ship of the Association. The Committee has accepted the resignation. Mr. Phiroze B. Dastoor On similar grounds the Association will move to terminate his membership. The Association wishes to inform all that it is the sole body representing the Zoroastrian Community in Europe and looking after the welfare and interests of the Community and preserving Zarathu­ shtrian faith. It is the duty of every mem­ ber to protect the fair name and reputa­ tion of the Association and cherish its welfare. It is often sugegsted to the Committee to “ignore letters containing insults, alle­ gations and innuendos and circulars”. It must not be forgotten that letters and cir­ culars are sent out to outside bodies and persons in the U.K. and overseas, with whom your Committee has to deal from time to time. In the opinion of the Com­ mittee these letters and circulars bring discredit to all Zoroastrians in the U.K. Mr. Dastoor styles himself as the “Or­ ganising Secretary” of “Parsee Anjuman of London”, and it is under this title that several of his letters and circulars are sent so as to give the impression that he enjoys the support of the Parsee Commu­ nity in London. Most Zoroastrians are not aware of the fact that Mr. Dastoor is the self-styled Organising Secretary and holds no office in our Association. 251 Both Mr. Khajotia and Mr. Dastoor 1 ¦i 2. Distributing leaflets containing dis­ have made unwarranted attacks on the totted extracts of proper circulars signed by Dr. S. Warden and others, distorting the original in such a way as to create ¦’T' Association and its officials to discredit them. Attempts have been made to usurp the functions of the Committee and Com­ mittee’s power over the funds and assets some false impressions about the sale of of the Association. The Committee is grave plots in Brookwood Cemetery, determined to put a stop to these activi- (piease note that it is the usual practice to sell grave plots and it is authorised by Articles pf the Association. Money thus collected goes towards recurring expen­ ses of maintenance of burial grounds, Sagree, payments of funeral expenses etc. These amounts are shown year after year in the audited accounts of the Associa­ tion). ties by issuing circulars whenever neces­ sary and also by legal action. Your faithfully, For and on behalf of the Committee, Cyrus P. Mehta. Honoray Secretary Nature of false allegations, innuendos, threats and insults: L Misleading and false circulars re­ garding management Cemetery. of Brookwood .1 ? ? * ? ? ? 4r ? i HOMI & CO. Charni Road Junction A place for Quality and Precision for glasses. ? ? ? ? ? ? 4* ? ? ? ? ? ? ? ? ? ? ? ? ? •> ? ? ? ? ? « ? ? 4 ? ? ? 4> ? ? ? ? •!> ? ? ? i t -S' Eyes tested by qualified eye- specialiat on attendance (COURTESY and FAIR-DEAL) 26 1AS HEM VO HU by (ANONYMOUS) “Ashaee” : That All-Pervading living Being of ASHA as which art Thou Seat­ ed within all the living beings of the Universe. “Vahishtaee” : That All-Pervading Su­ preme, Highest, Infinite, Invisible, Inco­ mprehensible Living Being Seated within all the living beings of the Universe. “Ashem”: I am that one and only living being of ASHA. “Oooshta Ahamaee Hay ata Ashaee Vahishtaee Ashem”: Thou art happy because others are happy through you because others and you have me seated within both. “Ashem Vohu” exists prior to the ad­ vent of Holy Zarathushtra, nay, even before all creations. It is the Sruti No. 1 of Zarthoshti Dharma. It Reveals the True Knowledge of God and His creat- “Ashem Vohu Vahishtem Asti”, its meaning from Literal sense: “Ashem”; I am that one and only Living Being of ASHA or Perfection and uprightness in Purity, Truth, Love, Friendship, Justice, Mercy, Charity, Be­ nevolence, Compassion, etc. etc. “Vohu”: Thou art that One without thy second in Goodness. “Vahishtem”: I Am That One and Only Supreme, Infinite, Invisible, Incom­ prehensible Living Being. “Asti”: Thou art That Divine Being Who certainly EXISTS, IS or Lives in the Realm of Reality. Ooshta Asti” “Ooshta” : I am that Eternal Living Fountain of All things Good (Delight, Joy, Happiness, Peace, Bliss, Health, Wealth, Prosperity, Good Luck and Goqd^ ions and since we are all His creations Fortune, etc.) Or That Living Source of dependence for all favours or That Eter­ nal Fulfiller of all desires, “Asti”: (as such) Thou doth Exist in the Realm of Reality. “Ooshta” : As that Eternal Living For­ mation of all things good — “Ahmaee”: Thou art that Living Divi­ ne Seated within us all. “Hayata”: As that Eternal Ever Pre­ sent Living Deity of Divine Goodness. the Eternal Truth of That Self is Seated within all the living beings of the Uni­ verse. God Is Revealed by ‘Ashem Vohu’ - Obedient Harkening unto That Friend­ ly Voice of Conscience enables us to live at peace with our own self and with the rest of the living beings. Its Voice of Wisdom and of Goodness is so tender. It is easy to stifle it and yet it is so firm that it is difficult to silence it. That Voice of Conscience like a modern tape recorder 27! ! all about Morals and Ethics. That Voice of Conscience truthfully records all our thoughts. From the above it is evident that God, :v J repeats our innermost thoughts or words and Ethics to others are of no values for and actions and therefore makes us look within all Exists That Being Who knows within. That Voice of Conscience is of That One and the Same Loving Living Divine Friend of Goodness and the Source of all Delight and therefore separation from Good Conduct are ever inse­ that Voice of Goodness means closing the for within all life Is Created That doors of one’s own Source of all Delight, Same Living Friend of Eter- Health, Wealth and Prosperity. Further Conduct and therefore no life all attempts to deceive ‘Others’ are acts from Goodness or Delight. That of stupidities based on the ‘Ignorance’ of Iff® Exists the Eternal Living that fact that ‘Same Loving Divine Friend Source of all Wisdom. That within all Is Seated in all. Exists ONE and the SAME Living Multi-Millionaire of Infinite Wealth, That within all the living beings of the Eternal Health, Good Luck and Good Universe Is Seated One Loving Living Fortune, etc., through exercise of good- Ehvine Friend of Wisdom of Goodness ness lurking within and revealed in and therefore all the lectures on Morals Ashem Vohu. ? ? ? ? ? ? ? ? “ZOROASTRIAN CREDO” ? ? ? ? s ? •> ? ? ? ? ? ? •> very | ' ? ? ? A Book for every home by Gool K. S. Shavaksha. A simple translation in En^'lish of the Gathas, Daily Prayers I and the Life of Zoroaster with simple essay explaining our | I religion to the children. Rs. 5/- Available at N. M. Tripathi I > --- 3 £---- rl- *.1 -- •? ? ? ? ? and from the Author, 43 New Marine Lines, Bombay-1. ? ? ? ? ? ? I * A 28r PARENTS CORNER ’L’ fe ? “ « i*5 4i' ¦ *5 DIVINE SPARK “Realization of our duty to our child is much more important than all the other benefits put together”. by Mrs. GOOL K. SAVAKSHA Free-will is God’s greatest gift to Man; Many Parents do not care to explain our religion to their children because .,he alone has this. (See Zoroastrian Credo they are frightened to reveal their own" P. 10) God gave man a part of Himself ignorance and they try to hide it under when he gave man this free-will. This an arrogant facade of not-caring. They power is there to take man back to God should confess their ignorance at least to and be part of Him. This power which their ownselves and change. teaches to think also gives the power to doubt and reason. This power helps man to keep to the straight and narrow path Each one must remember that the Di- to keep to the straight and narrow path, vine Spark is in every one of us. In our jt is a part of God Himself, it will always religion it is called the Matre-Spenta, The pursue man but never fight him-. It will Divine Word, the Word which becomes persuade but with gentle persuation. Yet the message of God, for only by the js the strongest element in creation; it word can Man impart the meaning of is God in Man. God to others. our Religion is to try and understand what these truths are. In olden days the young Zoroastrian FREVESHI. Man’s feelings are evolved was taught to speak the truth and tp shoot through generations from birth; Man’s brain and desires are evolved through all flesh but man’s Spirit is for man alone. This is the FREVESHI, interpreted in speech as MATRE SPENTE, The Divi­ ne Spark which gives a man messages Trmh. _______ from God and pulls man back to the ASTEE”, Truth with Love and Consider- Maker. It will touch a man very lightly ation is the Best Truth. Our religion tea- of our religion but the aim is to prove the Truth. Said Zoroaster: “All good teachers after me will only teach the same Truth.” (Yasna 34.11 to 15). “You must think in believing Truth and believe in thinking Man’s body evolved from animals but God’s spirit entered only in man as the Straight, and that automatically made him think straight. Truth must be part of one’s life. Faith in one’s religion must be instilled in the young and they must be told that our religion is the best because it is based on ASHEM VOHU V AHI STEM through his conscience which obeys the ches Tolerance. Not to crucify is^ the aim best in him. It will never fight him but will pursue gently like a loving shadow. It will per­ suade very gently because man must be brought back to God by his own free- Truth for life’s happiness is based on will. Truth.” (Yasna 45). 30 I .L, W’ I I I ¦ Ii ( WITH OUR NEXT ISSUE WE SHALL BEGIN V VOL III. WE THANK YOU FOR SUPPORT RECEIVED AND REQUEST ALL MEMBERS TO PLEASE SEND YOUR SUBSCRIPTIONS WITHOUT DELAY. ONLY MONEY CAN PRINT. t ABOUT 200 SUBSCRIBERS EVADED PAYMENT LAST YEAR. IT HAS, THEREFORE, BEEN DECIDED THAT SUBSEQUENT COPY SHALL BE POSTED V.P.P. IN THE EVENT OF NON-REC FI PT OF SUBSCRIPTION WITHIN 15 DAYS OF THE REMINDER, TO SAVE OURSELVES NEED­ LESS EXPENSE OF PRINTING ADDITIONAL COPIES. 1 LAST YEAR 212 SUBSCRIBERS WERE SENT THREE REMINDERS. 47 PAID AND CONTINUED MEMBERSHIP, 165 SUBSCRIPTIONS WERE DISCONTINUED. OVER 350 NEW MEMBERS ARE ENROLLED. WE ARE LOOKING UP BUT GOING DOWN DUE TO ALL ROUND INCREASE IN EXPENSES. LET US MEET THEM WITH YOUR TIMELY REMITTANCES. THANKS. ¦I I