Nov 1966

4 JI K 3: * • »« •• land.. 4r) VOL. in No. I NOVEMBER 1966 6 Price 75 Paiie % O' / ? o D \ o \ o 1 H P S’ fe I I G to O’> / 0 1"‘ '0 fv ZODIAC mODGS TBB AQES (baaed on the frontis^ece to the Report of the Reform Committee, Government of India, 1955) CaleMar Position of the First Point of Arles or the yernal Equinox in different ages; *D=»The Deluge of the Vendldad: ?ZsiAge of Lord Zarathushtra: *V1aAge of Rigveda according to Mr. B.G. Tilak; V=Vedic times according to the Report of CRC: ... HsHipparchos ; ... PtsPtolemy: ... S1 »Surya Siddhanta s ... S2s 35=: rWIodern: 9,564 B.C. 6,511 B.C. 4»5OO B.C. II n n u 2,500 B.C. 140 B.C. 150 A.B. 285 A.D. 500 A.D. 570 A.D. 1,950 A.D.I' SB I’ 41 A It (4. p‘ y 1 -•J- a y"I ¦ f i No. 1 NOVEMBER 1966 •f-s?' X' Contents: EDITORIAL Age of Lord Zarathushtra—by Behram D. Pithavala Page 3 5 Airyema - Ishyo: The Cherished Brotherhood -by Mahyar B. Patel 19 Khshnoom (Numet®logical Expression)—by p. N. Tavaria 23 A Coroprehendve History of Iran (A Lecture)—by Prof. Phiroz Davar 26 r . > 7* I’*’ Managing Editor: P. B. WARDEN. M.& ( Bom.), D.P.M. (Bom.) ADVISORY MSO ARD Dasturji fiavroz Minocher-^Hom|i, M;A.j B.Ed. Major Adarhad Irani R.A.M.C., D.O.M.S, ( Lend ); D.O. (Oxon) Mrs. Gqo I K. Sayakshah > Mrs. Shera N. Vazifdar, M.Com. Dr. R. C, Cooper, M.Com., Ph.D. (Econ.), F.C.A. Mr. Jehangir F. Shroff Prof. Nadir A rd eshir Mody, M.A.,*LU.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. Sh. 10 for IJik and 2 dollars fdr U S. A. Office Address• C/d Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Inland. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.* ' Vi- f* . s M I Sir Rustom Pestonji M^ani Kt., M. A. BORN 23-9-1876 PIED 15 - 11 - 1966 Aged 91 Years i ) I 1 Sir Rustom was a man of versatile talents and keen intellect. A good student from school to college life he stood first in B.A. and M.A. Examinations with J English and Persian as voluntary subjects. He carried his versatility in writing arti- J cles in important English and Vernacular Magazines and wrote prolific as an author on various subjects. He lived fully and played a variety of important roles in his life — such as £ f Fellow of the Elphinstone College — Fellow of the Institute of Bankers, Fellow Syndic and Vice-Chancellor of Bombay University. First Indian to be Deputy Commissioner of Bombay Municipality and later Commissioner, General Mana ­ ger of the Central Bank of India, Chair ­ man or member of Adult Education Asso ­ ciation, Society for Protection of Child­ ren, Bombay Food Prices Committee, Rent Control Committee, National War Front Committee, Anthropological So­ ciety of Bombay, Dnyan Prasarak Mandli etc. As a member of the Anthropological Society when he was holding the office of Vice-Chancellor of Poona University, he gave great impetus to researches in field work. His personal influence and prestige helped the founding of Gujarat Research Society and several institutions. He was a Trustee of several funds — esp. N. M. Wadia Charities. He edited several magazines in Guja ­ rati and English and contributed articles extensively to Jame-Jamshed, Gup-Sup, Kaiser44£nd, jndi^ ^^alor. Ee^cy of India, Ports of India, Ufe bf Dadabhai Naoroji, Role of Wealth in So- eiety, Britain and India, Vinoba Bhave, etc. aie ins serious writings. He also wrote several literary works — such as Folklore of Wells, a Study of Water Worship, Conference of Birds, a Sufi allegory now used as text-book in Geneva and Germany. He also wrote Religion of Good Life, a summary of Zoroastrianism. He took keen interest in K. R. Cama Oriental Institute, Indo-Iranian Cultural Society and many Parsi Institutions. All benefited by his learning and advice. May his soul rest in peace,I Il aiTORIAL >1^ With this issue of November 1966 we are entering the third year of publication of Parsiana. It is a nice feeling to grow day by day into some existence in the newspaper world, which is as wide as the world and as wile as its Editor would make it. Our magazine is unique in the sense that it has kept its doors open to all who mean honesty to interpret our religious literature in their own way. And our pride is that we have picked out the elite of the community who have shed all prejudices for or against any school of thought and are patronising the piagazine with a view to cull knowledge and not to dull the sharp edge of intellect in pursuit of a phantom of just this and nothing else. If one can behave in the phantom of Mithra as portrayed in philological school we see no reason why somebody else should not accept the history of the evolution of the Universe as described in Rhshnoom. Whatever one does not accept is not false. E^ry &ind does accept odd things and gets away with it. The basic training of the mind lies in shedding off prejudices — all else is superstructure of information, well founded or ill-founded, gulped in and stored up. There prejudices take root. Some people recommended me to drop Khshnoom. They called it Khshyoom. To them I offer my above statements with request to shed prejudices. It is the common knowledge that most opposition comes from people who have never cared to know — whatever be the subject they may be opposing. Our experience is that believers in Khshnoom are the staunchest believers in Zoroastrianisjn; but their fanaticism is their undoing. What is most necessary is ah open mind and we shall secure it by persistent offerings of Parsiana. Every one who supports it supports sanity. Research is needed why some have discontinued Parsiana. Is it because of prejudice, lack of knowledge of our religion and its philo­ sophy ? Is it because we are unable to offer the material in more palatable or more easily understandable language ? Does our religious literature need to be re-written,refreshed and recast ? Or is it our dulled sensibility to so much that is lofty in us but reeling on the ground for lack of support. For this issue we had promised to include Index (suggested by Mr. Polson) but regret to postpone it to the next issue as the task is not completed due to insufficient staff as we cannot afford more. You can understand where the fault lies. It lies in the smaller number of subscribers. We have possibilities but must exploit them. Time will tell which way the wind blows. 3¥ I AGE OF LORD ZARATHUSHTRA F e « • hROM A NEW ANGLE ELECTRONIC ET«GlNE0fc, I. E. R. E. (U. K.) A. I. E. E.E,n Gayomard’s time? To make our records complete, I may add that it is suggested in the Anci­ ent History of the East (Lenormast and Chevallier, Vol. I, p. 13) that Gayomard and his successors were called Peisdadien because of the fact that Gayomard had migrated to Iran from the Island remnant of Atlantis, called Poseidon, before its destruction by the Deluge. It says:: “The legends of the Iranian race commence with the reign of ten Peisdadian (Poseidonian?) kings, men of ancient law, who lived on pure Homa (water of life) ”. If this view can be accepted as correct, the age of Lord Zarathushtra would be exactly the same as that determined by us in the last issue of PARSIANA as per Iranian tradition (see col. (6)); thus, 283 years 2,970 years 3,253 years 9,564 B.C. 3,253 years 6,311 B.C. Gayomard to Tehmurasp (v. col. (5)): Jamshed to Gustasp: From Gayomard to Gustasp (see col. (5)): Epoch of the Deluge: Interregnum between Gayomard and Gustasp: Age of Lord Zarathushtra: . - IWMK7IW4 w Octobl HdRMAZD* 1> w>» tir IMIMAN TIR ¦ ARDiB^HT 1335YZ. KHORDAD- DOO EAU 1334 MEME*—AVA _______________________ dae -padar 0 BEHRAM Adar RM< DAlP-MEHER IS ;|0 OOSH 7 f ARDftEHlSHT AVA I KT. DAE*P-M8MtR IVxLtd. 3786MMTRa SbmSW t . SHEHREVAR 2 : MEHER asfandarmad SROSH KHORD^ 4 RASHNA [amardad Is RRAMROIN • «OVAD KHORSHED • DAE-R-OIN MOHOR 10 ~t Tr ASNISVAN6H GOSH ASHTAD DIM ASMAN MEHER ZAKYAD SROSH MARESPANO RASHNA X ANERAN FRAVARDIN HORHAZC 14 17 20 GOVAO SMEHRfVM* MARESPAND KMORSHED Xf DAE-P-DIN ANERAN 11 BEHRAM BARMAN RAM ARDIBEHESHT 10 21 ASPANOARMAO DIN KHORDAD ASHiS^ AMEROAO AsinM OAE-PA*ADAR Asman 2S aoar zamyA^ M AVA MOHOR 2t 2) 24 2S ADAR 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 at (jn>S M s w » Tel. 37 1464 Warden’s (Mysore) Pvt. Ltd* and Branches 378, Grant Road Bombay-? 13Names of Hazara Periods Names of Kings Years of reign as per Bundaheshn Total Years of reign as rectified ______02_ ARIES TAURUS GEMINI (2) (3) (4) (5) Gayomard to Lord Zarathushtra (6) (Spiritual state) 3,000 3,000 CANCER LEO VIRGO Gayomard in the world ATTACK OF THE ADVERSARY = A UNIVERSAL DELUGE 3,000 3,000 LIBRA Gayomard ’s balance of age Mashi and Mashiai appeared after years and lived for Hoshang Tehmurasp Jamshed 30 30 B. C. 9,564 40 40 9,534 SCORPIO ZOHAK 143 40 30 IVJ 77?5o 1,000 143 40 30 1,000 9,494 9,351 9,311 9,281 7,000 8,000 1,000 8,281 SAGITTARIUS Faridun Minocheher JubeTehmaspan Kaikobad Kaikaus Kaikhushru K-Lohrasp 500 120 5 15 150 60 120 500 120 5 15 150 60 120 3,253 7,281 6,781 6,661 6,656 6,641 6,491 6,431 14 Gustasp ’s accession and birth of ZARATHUSHTRA: Gustasp 30 tooO 9,000 6,311r CAPRICORN Gustasp Behman Homai Dara Dara-i-Dara (d. 331 B.C.) Alexander, and Parthians upto 226 A.D.): Sasanians: 90) 112) 30) 12) 14) ) ) ) 258 556 186 1,000 10,000 7^ AQUARIUS Sasanians upto 651 A.D. i.e. 20 A.Y.; and thence upto 1414 A.D. i.e. 783 A.Y. 237 763 11,000 yf PISCES Upto 2414 A.D. i.e. 1783 A.Y. RISTAKHIZ 1,000 12,000 ARRIVAL OF SOSHYOS TABLE OF TWELVE HAZARAS AS ADAPTED BY IRANIAN DASTURS Rig Veda and the Age of Lord Zarathushtra The arch-enemies of the ancient Iranians were the Turanians, though they both happened to be offshoots of the same Aryan race. We hear a lot about the Turanians in the history of the Kayaman Dynasty. But, curiously enough, we do not notice them in the whole history of Iran after the wars with Arjasp (the Turanian). What happened to them? I believe that these Turanian Aryans, after their rout at the hands of the Iranians, left the country en masse and settled in the land of the Seven Rivers, around modern Kashmir and Punjab. They were the fore-fathers of our Hindu brethern. They codified the Rig Veda after arrival in India. Arjasu is mentioned in the said Veda. The above theory may seem fantastic to my readers, but it is offered here in all humbleness for further consideration. The theory now prevalent among the Orientalists that there was a schism among the Iranians and a large number of them came away to India because they were against the teachings of Lord Zarathushtra, is incorrect and, as Duncan Greenlees suggests, it should now be consigned to oblivion. Existence of diametri- 154^ ..1 tv... Hinrins and the Parsis is due, not to this so-called eally opposite views amongjte Hn centuries bet- isiii , and Turanians. The Iranians, T,.« ....a .1. «. ¦“ T ¦ ‘ Constellation Mrigshirsha or Orion about that time (see VI in the Chart of the ¦Ix>- “schism ”, but is the result of the great enmity ween aS H 1*—— X, century A.D. Lokmanya reference in the said Veda to the into which reference m tne saiu in the Chart of the Zo- the Vernal Equinox entered at^or^ ou^^ zarathushtra is actually referred to as diac given in the last iss. including “Athravan ” m the said Veda, nan in no case be after Gustasp, it is clear that the date c. 4,500 B.C. Ardashir’s stratagem Now, if the era of the question would naturally arise that i said Veda, along with some of Lord Zarathushtra can in no case Lord Zarathushtra at 6,311 B.C. is accepted^ as correct transpired during the long period as to what from the Achaemeuian Dynasty. Li a drunken frenzy, destroyed the great invaluable scriptures, the records of the past I Shah Ardashir Babakan and Dastur ihAwork of Iranian revival they found it impossible to All in tte d two Dynasties. They, however, found an ingenious solu , uvvvv — the said t J . . /“yaiivon ”) Theory of the Twelve Ha- • ’ ¦ 1 this difficult problem in the Semitic ( Tajikan ) ineory " the Table given herewith). They resorted to zaras (see th S ^^e reigns of the Kayanian Dynasty. Thus, they separated the Kayanian Dynasty J the accursed Alexander, in Persepolis, along with our When Library at L history of Iran were Tonsar set about big gap between von to t— also lost for ever. When herewith). They resorted to A of rewriting the history Dara and his son L—- the almost impossible feat of the Achaemenian Kings Dara to the latter part . the big unexplained hiatus in the history of Iran shortened the years, This is the reason why the Achae- ------ V K T-rsmastrian are nowhere referred to in the Pehlavi of Iran t oug^^^ Nam-grahan list. The description of Dara and his fiction for they were, really speaking, the last and made it conform to menian Kings <------- or Avestan literature or in u, son, as the last Kayanian Kings, is kings of the Achaemenian Dynasty. It is stated in the elder brothers and ented in the bcneme o „ zavnlntion' there were mid-point of the 6,000-year active phase of evotoon. before Him and three Hazaras to come after Him. the last Kayanian Kings, is a represented exact zaras that Lord Zarathushtra had two by placing His epoch at the three Ha 16F New World Redeemer /. We are now at a cross-road of history and, as in all other spheres, great 4 r > J**;' problems are facing the religious world of today. It is apparent to everyone except those who whistle in the dark that we are at one of the greatest crisis in the history of Religion. In or about 2,442 A.D. the Vernal Equinox will pass over to the next sign of the Zodiac, Aquarius, and inaugurate the Great Aquarian Age, the Age of Universal Brotherhood and unheard of scientific achievements. As in olden days, the Science (art of the ancient Magi Priests, magic) and Religion will become wedded together. However, the Vernal Equinox will reach the Sandhi or the meeting place again, a Great Messenger from God will be arriving soon to walk among the ------- ! are the between the signs of Pisces and Aquarius in or about 2,202 A.D., and, as always, once - -........... mortals. How shall we prepare to face Him? The time is short. Where workers ? ? I ? o I ? I ssaasExsEEaaaasaQxaoBx 1 if 'J fe* I t. I R. BCMAWI St SCf\IS Sandalwood Dealers (Retailer and Wholesaler) DADYSETH AGIARY DR. DADABHAI NAOROJI ROAD, FORT, BOMBAY-1. B 17't tn-- 1 Airyema-Ishyd: The Cherished Brotherhood: r r o I by MAHYAR BYRAMJI PATEL You who remain behind to mea- the recitation of the ‘Blessings of the sure the foot-prints of the Beloved-One, Angel ’ to the couple. With the propiti- O! When will you delight in the ecstatic ous intonation of this verse, the entire joy of walking with Him in His Cherished Body of Zarathshtra ’s followers receive Brotherhood? blessings. The arrival of the Airya- man implies the union of all the Zara- thustrians in a compact and. indestructible Brotherhood, a thing for Rejoicing. A Airy^ma lshy6 rafedharai jantu, nerebyas-ch^ n^iribyas-ch^i Zaratbusbtrabe- Vengh6ush rafedharai Manangbo; yA Daena vairim han^t mizhdem, Aahahya yas a ashim, y^m ishyam Ahurb masata Mazd&o!’’ Yasna 54. 1. “May the much-desired Brother ­ hood come hither for our rejoicing, for the men and for the maidens of Zarathushtra, — for the fulfilment of Vohu Mano; whosoever ’s Inner-Self earns the precious reward, I will pray to Asha for the blessing, which greatly-to-bd-desired, Ahura Mazda meant for us! ” {Taraporeufala) “Airyemandm Ishim yazamaide, Amavantem Verethr^janem, Vitbaeshanghem, Mazishtem Ashahe sarvangham; Gath^o Spent4o Ratukhshathrao Ashandish yazamaide; Stadta Yesany a yazamaide. Ya d^ta angh^ush paouruyShya ! (6 ‘ Airyamanem Ishim Ashahd Rathhm Yazamaid^:” Ashavanem “We venerate the Holy Cherished Brotherhood, that rules over Righteous ­ ness! ” In the Gathas of Zorasthushtra, the Airyema-Ishyo represents the Cherished Brotherhood of the Zarathushtrian Fold. Just as the Kavayehecha-Kharenangha, the Kyanian-Glory descended eclusively upon the most celebrated Rulers of Iran, the Airyanam-Khareno, the ancient Glory of the Aryan Race, has descended upon the Cherished Brotherhood of the Zarasthushtrian Fold. Immediately after the Fifth Gatha, which ends in the fifty-third Haa (chap ­ ter) of the Yasna, we come to the verses of Airyema-Ishyo. This is the fifty-fourth chapter of the Yasna. Dr. Taraporewala regards these verses as a continuation and part of the Fifth Gatha, for the rea ­ sons that it follows the last verse of the Fifth Gatha, its meter is exactly that of the Fifth Gatha, and that the thought of both these is in complete harmony. This verse is used as a part of the Zara ­ thushtrian Marriage-Service, and follows 19-1?’, I When the Holy Prophet finds him­ self deserted, and is forced to wander “To the Brotherhood that is much desired, we sacrifice. The p^erful. The victoriously smit- about alone and friendless, he lifts up his hands Heavenwards and implores: “To what land shall I turn, whither shall I go, when they tear me apart from my Beloved Brotherhood? Then, how best shall I please Thee, O! Ahura-Mazda? ” This is Holy-Spells. In the ‘Doa Nam Setaye- shne ’, we come across the words: farahangan farahang Manthra Spenta 1 that is, “....... ...the Science of sciences, that of the Holy-Spells! This ‘Airyeman Tshyo ’ prayer, along with ‘Yatha Ahu Vairiyo ’, ‘Ashem Vohu ’, ‘Yenghe Hatam ’ prayers and the Names of the Amesha-Spentas and Ahura- Mazda, is regarded as the Manthra- Spenta Supreme! The Airyaman-Ishya prayer is regarded as the most excellent, the most mighty, the most efficacious, the most smitting, the most victorious, the most healing and the greatest and the 95 ting. The opponent of assaulting malice. The greatest Righteousness of all; To the Gathas, Bountiful, Supreme- Ruler, Holy, we sacrifice; To the Staota Yasna, we sacrifice Which were the first production in Airyema Ishyo in its original meaning. the world! Later Avesta, AiryemaTshyo The above verses are in the Gathic is regarded as one of the most powerful dialect. Various scholars have translated the ‘Airyaman ’ differently. Kanga and Dar- mesteter translate it ‘obedience ’ or ‘sub ­ ordination ’. Mills prefers to call it ‘Peer ’. Bartholomae, calls it either ‘comrade’ or ' ‘friend’. In the Rig-Veda, this Indo­ Iranian divinity is termed ‘an intimate or bosom friend’, and it appears that in the Gathas too, the same meanmg is implied. Moulton questions, whether there is any reason not to select this Brotherhood as the close fellowship of Zarathushtra and his EHsciples? In the Gathas, Zarathushtra prays, ^gst of Spells, Saoshyant and his compa- with reference to this Airyaman: Unto nions shall recite this formula at the time Ahura-fMazda, the Brotherhood prays gf ^^e Final Renovation, when at its in­ fer the Supreme Bliss, promising to tonation, the evil-brood of Angra-Main- spread Ahura-Mazda ’s Message far and yu shall flee from the world, the dead shall wide, and repelling those that hate H^s pjgg again, and Ahura-Mazda shall rule Holy Name. Whosoever of the Brother- according to His Divine Will. Those who hood acts Righteously and with perfect sggjr Wisdom shall recite it. Teach this Justice, and all his life acts with zeal, shall assure himself a dwelling in the Abode of Asha and Vohu Manah From those of the Brotherhood, will I pray away all want of Fa»th, Evil lnten- the Avesta and to the Vedas, and the tion, Perversion, Hostility, Slander and people of both these two Great Books False-Guidance. invoke him to shower his blessings at the Spell to men and women of thy fold and not to an infidel who does not share our faith in Brotherhood. As a divinity, it is common both to 20Hyiy you PLEASE 5 9 PDLSONS COFFEE ¦ BUTTER ¦ TEA PLEASE you I weddings, for the joy of the faithful, now In the Gathas, Ahyaman is nowhere bound together for life-long companion- regaded as either a divinity or a Holy gjjjp Spell. The only implication of the Air- yaman in the Gathas is the great bond of mutual love and regard that exists bet ­ ween the Master, Zarathushtra and his devoted disciples. Nowhere in the Gathas A. ings such as the Yazatas, nor does he there invoke any Holy-Spell. Zarathush ­ tra is faithful only to Ahura-Mazda, and therein lies the grandeur of His absolute Monotheism. Thus, there is a very wide The Airyaman in later Iranian Lite ­ rature stands for the ‘Genius of Health ’. The Third Yasht, the Ardibehest (Asha- , ™ . . „ ,. . , Vahishta) Yasht is largely dedicated to Zarathushtra sing of any divine be- the Airyman, who is the chief helper and acolyte of Asha-Vahishta, and accord ­ ingly, is invoked together with him for the cure of all physical and psychic ills of life. When Ahura-Mazda created the in k xr a • pi-,. Earth, He had made it immune from all 2? sickness and disease, but when the powers of evil infested the Earth with in­ numerable diseases, Ahura^Mazda sent word through His Messenger, Nairyo- sangha to Airyaman that the world should receive his healing remedies. Ac­ cordingly, Airyaman drives away all kinds of sickness, diseases, magic, sor- The famous Belgian scholar, Maur eery, the evil-eye and the evil-mind, not rice Maeterlinck, in his excellent book, by means of any herbs or surgery, but by ‘The Great Secret ’, states that the lofty the potency of his Holy-Spells. And in truths contained in the Sacred Books of an atmosphere so purified Aiyerman the ancient Aryan Sages have seldom prevails as cherished Brotherhood. been equalled, and never been surpassed and that of the Later Avesta. The Later . Ayesta abounds in Yazatas, of which the Ahyaman is just one of them. The Ga- thas know only Ahura-Mazda, and there, the Airiyaman is the close bond of the Cherished Brotherhood that adores Ahura-Mazda alone. 21•t The Airyaman calls us to-day. Let by mankind, both, in ancient and modca ’n times, We are the descendants of that us all gather together once more as we noble Aryan Race, who had the place of were in the distant past. Let us all hold Honour in the field of Learning and in hands together, and give shoulder to the the sphere of Religious loftiness, confer- common cause of true Zarathushtrianism. red by the World’s First Prophet, Zara Let us all realize what the Airyaman thushtra. Airyema-Ishyo, is the Cherish- truly implies, and once again recogmse ed Brotherhood of these Aryan people, our Cherished Brotherhood. We must whose vast culture has inspired the great- please the Airyaman by uniting oursel- er part of all the civilized people of the ves, socially, economically and sympathe- world through all times. tically into a close knit unit, where the problems of the entire Zarathushtrian The Spirit of the Airyaman is very community become matters of mutual exclusive. It only dwells where the mes- importance to one and all of us. sage of Zarathushtra is clearly heard and Then the Airyaman shaU surely de- correctly interpreted. It descends on scend upon us, and pour his bounteous 1 1 Then the Airyaman shall surely de- those alone who practise the formula: blessings upon us. Our Beloved Prophet .Fravarane Mazdayasno Zarathu- Zarathushtra implored the Spirit of this ......Fravarane Mazdayasno Zarathu- Zarathushtra implored the Spirit of this shtrish vidaevo Ahura tkaesho... ”, that Cherished^ Brotherhood, the Aairyema- is, I declare myself to be a Maz- da-worshipping follower of Zarathushtra, opposed to the daevas, and acting in ac- the way of life and therein abides the cordance with the Laws of Ahura Ishyo to help unite his people into one indissoluble and imperishable unit. We have not perished in 9000 years. That is ¦i 3 ^1 1 i strength of the community. •» 4* ? «• ? ? ? ? ? ? HOMl & CO. Charni Road Junction A place for Quality and Precision for glasses. I ? ? ? 4> «• ? ? ? ? ? ? ? - ? 5 I <> ? ? ? <» Eyes tested by qualified eye­ specialist on attendance (COURTESY and FAIR-DEAL) 1 t 4> <» ? ? ? 22 , .1K H S H N O O M Numerological Expression by P. N. TAVARIA 1 • I X- In Zoroastrian numerology every cardinal numeral from 0 to 9 has its own significance and so has number 10. Thus 1 stands for Ahu, the Absolute One in Oneness, the Supreme Deity over Ohr­ mazd and Ahriman; 2 stands for the fun ­ damental Duality in Nature, such as Good and Evil; 3 stands for the three- Ahunavar Plan, which is expressed alle ­ gorically as the 3-legged ‘ass ’; working out the plan in 12000 years of the Uni­ verse and 12,000 years of the earth. (12 = 1 plus 2) = 3; Of the three ciphers (000) the first cipher stands for creation. The second cipher stands for the working of the Plan, i.e. exile and de ­ scent of urvans of souls with deficiency of divine knowledge from the immortal worlds to the evanescent worlds for their Reformation or purification. The third cipher stands for ‘Repat ­ riation ’ of saintly souls back to the plane ­ tary worlds and thence to their sidereal Home in the Sth heaven of the Zodiac, from which they descended. The numeral 4 represents the Sun as Spentotemo-Mino, the executor of the above three-stage Plan and the, divine de ­ puty of the Ameshaspends (archangles); 4 also represents the four elements — air, water, earth, 5 stands for Broad- angh, the perfect divine knowledge poss- sing Asha, perfect holiness with full wis ­ dom, of boundless Time that goes right up to Yavaecha-Yavaetat, lit., Everlist- ingness, the present is the fourth cycle of the seven cycles of Zaravane Akerna in which there is miexd sway of Ohrmazd and Ahriman, In the coming fifth Zar- vana akarana (Boundless Time) totality souls will display virtuous propriety and became elevated to the saintly state, whereby they will gain Tane-pasin, lit., last body, which is of a fiery-type, and they will be elevated to the level of Bao- daghs, i.e., souls possessing perfection of divine knowledge, and the whole Uni­ verse will gradually be of Baodanghs only. At this stage the Satan will be ex ­ tinct. Numeral 6 stands for the six Gaham- bars, six growths or stages in which a wicked soul becomes Evil-free and re ­ turns to its sidereal Home in the Sth heaven of the zodiac, from which it was originally exiled and trailed down to the' earth for its Reformation. When a soul takes birth as a child it is its first Gaham ­ bar; in the second the child grows up; in the third, it assumes proper shape; in the fourth it attans maturity and becomes fit to lead a worldly life with all the respon ­ sibility and with all its weal and woe. Owing to the transgressions of Nature ’s 23J forming by their blending together, one perfected asexual whole soul called ‘Ma- gavan’ (Ysn. 33, 7).' On accomplishing such ‘spiritual bar ­ gaining ’ (‘Kharid-Farokht ’) the exalted soul (Magavan) is said to have entered the fifth Gahambar called ‘Maidyarem ’, which is the transition stage on the path of the soul ’s speedy and unhampered ad ­ vancement onward. When the Magavan soul ascends further on its repatriation journey through the planetary world, and laws in life besides the soul ’s innate pro­ pensities for wickedness, the soul has to undergo numerous repetitions of birth and death, and very slowly develops in­ ward self-enlightenment as the result of dire retributive sufferings. When the soul takes a turn from vice to virtue, there begins for that soul the operation of ‘Zarathushtri Daena ’, the deified Law of Unfoldmeht of Spirit from Matter, otherwise called ‘Ahura-data ’ where ‘-data ’ means ‘law ’. But before this Un- foldment takes place, the soul has to arrives in his sidereal Home in the effect Retributive Compensation and heaven of the zodiac, it constitutes Universal adjustment with every visible sixth Gahambar Hamaspath- During life on earth, the soul of a power of Anasar, the ele- ments of the physical body. The numeral 7 indicates sway of good — evil forces. Numeral 8 represents Ur- All vans, souls with deficiency of divine kno- 9 indicates excellence or perfection. Urvans from their state of deficiency of divine knowledge have to ascend to the perfection of 9, which is indicated by 81, where 8 plus 1 make 9. 10 also stands for Perfection — but it and invisible object and force in the^ Um maedem. This exaltation of the soul is the verse. ] person comes in contact with, and incurs obligations of other human beings and different Yazadic (angelic) Intelligences. Animals, vegetables, minerals, have also or their own claims to compensation. . these obligations have to be compensated wledge. for and adjusted before the soul can en ­ ter the planetary world. Besides the balancing of obligations as above, the soul concerned which is now turned saintly, re-absorbs, according to the Law of Dispensation (‘Bagho-Bakht’), its own particle-souls, which were erst- is Perfection of two faces. It represents while disintegrated from it into animal, perfection either of good or of evil. As vegetable and mineral kingdoms and are good it represents Ahura Mazda and now 1 - . der to make itself a perfected Individual Ahunavar and ten Ashem are ordered in Whole so far as its sex is concerned. When Ahurmazd Yast, in Avan Yast and in Tir the counterpart soul of the opposite sex Yast XXIV etc. As representation of evil i i I * good it represents Ahura Mazda and being re-absorbed from them in or- Angelic Intelligence and therefore ten also gets likewise purified after being de- 10 is incorporated in Azi-dah-aka (a co- ” as perfection of evil, for which a serpent '•} i livered from its physical body, the two mpound word of serpent-ten-evils), meet and become ‘Khaetva-datha’, i. e. each ‘gives itself up’ (-datha) to its ‘own allegorically stands because of its unpre- relative’ (Khaetu), the two counterparts dictability and stealth. 24 ! JA Comprehensive History of Iran A LECTURE by PROF. PHIROZ DAVAR, M A., LL.B Erbob Rustom Gev and Ardeshir Je- hanian, of Tehran Zoroastrian Anjuman treated the Parsi delegates to dinner and Indian Ambassador to Iran (Ex. Air- Iran is no longer ignored by the world. Our delegates came in contact amongst ^g^ITH the object of collecting data Sources, methods and technique of the W available from all sources for Com- proposed compilation. Ervad Jamshed pilation of an all comprehensive History Katrak read a paper on the Age of Zara- of Iran His Imperial Majesty Mahomed thushtra. Collecting his materials from Rezashah Pahlevi, (Arya Meher), con- nine Sciences Ervad Katrak cited KX) vened the World Congress of Iranologists evidences in support of his thesis that at Teheran in September 1966. Over and Prophet Zarathushtra lived about 8600 above 100 scholars of Iran about 125 more years from now. As scholars of Iran have Iranologists from 32 countries participa- greatly appreciated this paper it is decided ted by invitation in deliberations. India by the Iranian Government to have it was represented by six Iranologists Dr. translated into Persian for circulation in Sunitikumar Chatterjee, Dr. Ishak, Dr. Iran. Rehman (Aligadh) and three more Parsi Scholars, Dasturji Dr. Hormuzdiar Kai- yoji Mirza, Prof. Phiroz Davar and Ervad Jamshed Katrak. H. I.M. the Shah of Iran opened the Marshall) H.E. Aspandiar Engineer gave Congress Session in Firdausi Hall of them a lunch party. Students of Pahlevi Teheran University emphasising the need University of Shiraz acted as guides and of the project he was promoting for cul- made the tour very comfortable and tural understanding and unification of entertaining. entire Iran as it stood as a symbol of civi­ lization from its remote past. When Iran is unified the world will be unified ob- others with a German Professor, who viously because of the common traits gpoj^^ fluent Persian and conversed with that have percolated into all contempor- on Ahunavar and Ashem ary civilizations from Iran of old. Vohu. A Norwegian Professor expressed Papers were read in Persian, English h*s own views bn Yange Hatam. A Japa- and French languages and learned discus- nese Professor discussed some abstruse sions followed them. Dasturji Dr. Mirza read a paper on The unsolved problems of Iranian Pre- selves were found extraordinarily well- History ”. Prof. Davar read a paper on versed in ancient lore and modern history nese points in Zoroastrian Theology. Iranian scholars and Professors them- 265 I History is not self-glorification. Disco- and by themselves they were competent to complete the task of compiling this very of new truths may hold it to ridicule. I I. t ? proposed work of learning and records. It must bring out reali^tion of our Yet to make the work universally accept ­ able H. I. M. The Shah has taken the prudent step of including foreign scholars on the panel. This work will be the first of its kind, original in concept and authen ­ tic in value. It will resemble Cambridge History of India compiled by a Commit­ tee of savants. Bharatiya Vidya Bhavan has likewise compiled the History of India in 9 volu ­ mes after 10 years of labour. The Bhandarkar Institute of Poona history as dates of battles and names of has worked now for 19 years on a similar Generals in reign of.............................. is compilation. gone with the wind. That truly was the Gibbon wrote about history that “his- register of follies and crimes of mankind tory was a register of the follies and Gibbon put it. History now means a crimes of mankind ”. History of histories faithful record of human society and this and historians reveals a pathetic folly of history will therefore record their religion, distorting events, misrepresenting facts philosophy of the masses that supported and vitiating atmosphere. The Goal of history is undiluted Truth. Likes, dislikes, prejudices, partisan spirit, sectarianism and all constrictive and res ­ trictive psychic factors need to be thrown overboard to secure a clear and honest picture of events and persons i---------- that truth is often found carved on the blish truth purging it of all dross and es- stones, buried under sand and closed tablishing a clear picture of truth as bo­ under rocks. They will show themselves nest as could be portrayed from available someday to the seekers after truth. The excavations of Mohenjodaro and the excavations of Harapa have dislodged and turned down Aryan civilization from its prime position and <------------- -— precedence of the Dravidian Civilization taken into one consolidated whole,^with in time over the Aryan one. —¦—— —— — ------- strong and weak points. That is its acid test. There is no finality to be relied upon. A new finding may collapse entire super ­ structure built on bias and leave a blank in history. Hence all volumes will need tO be periodically revised. Truth also evolves. Prof. Davar then explained the scope and the method of the compilation. It is not just political history. It will cover every phase of the life of people who lived and died in Iran from the pre-Historic period to the immediate past. The idea of their outlook on life (as well as philoso ­ phy of the elite and the learned), feasts, festivals, marriage, divorce, slavery and such other sociological issues, Iranian Art, its many capitals after different conquests of the land by other nations. They will - - J involved pin-point certain landmarks in its history therein. God fs Al-Haque (the Truth) and and carry out exhaustive research to esta- sources. Archaeology, Epigraphy, Tombs and stones. Numismatics, Ossivaries, Colo- established the phons. Books, Manuscripts will all be means and materials wherever available. 271 I 'i '1 I I 1 out carbon dioxide. In it retains carbon in the. form Archaeology department of the Iranian oxygen ^d gives Government is doing valuable work at ft, derth Parsagard, Persepolis, Behistun and seve- of C-14, which gives _ ral other places. Parsiana 1— stated general facts about Archaeology years J „;,v.,;fioQnPA in interoretation of 10,000 years so and t------ useless. In compiling this history the committee dare not ignore several landmarks. For example who was Gaiyomard reported to 1------- or is he only a symbol? Even if any nant < has already at a very slow rate - 25% of it in 12W [• 50% in 5000 years and after 3 little of C-14 is left over thereafter this method is practically ral other places. Parsiana L and its significance in interpretation History in its previous issues. Its new history tions at Mohanjodaro and Harapa. Epigraphy and Cuneiform writings are inscriptions on mountains. New ones are located and because of their abstruse Ian- cannot help us in determining guage both the old and the new ““S "eed symbolic deciphering. English expression g existed in far too remote primitive age on the walls ” suggests future trends but _ before 10,000. these writings on the walls record discovered use of past. fire and symbolises civilization. Tehmu- Tombs and stones reveal their histories chained demons i.e. drove back bar- __ _____________________ffnm ____ landslide which gave them their grave. and he is a unique figure sharing A mountain or a rock becomes a docu- ment. Numismatics or study of coins can . • rj- fold a chapter in history. Face of the paridun symbolises humanism. His King, his name, his headwear, his coat jg a healer. Rustom as a creation suggest the period to which the king be- pirdausi is a legendary^ figure ^who longed. have a sign, worship — such as cation. ________ Colophons and manuscripts are records thushtra? That controversy will have to of reigns, Kings, Dynasties, Patrons and be unearthed and given “ look. Who ruled Iran after Kai-Vishtasp . ic remnants Why is Achaeminian Dynasty davs much in vogue, historians — especially FirdausK Was of history is these days mucn m vuguv. Like everything it has its limitations, living < . 28 Its new findings have made myths a LL,--; and turned history into myths as shown above in connection with excava- inscriptions on mountains. New ones are both the old and the new ones need £4 walls ” suggests future trends but the walls record the .if -n dare not ignore several landmarks. For ‘‘I bZthe first King! Was he an individual ¦" r rem- of Gaiyomard be discovered C-14 his age and time because real or symbolic many more years Likewise fire i as do Ossivaries or bones excavated from discoveries are attributed to a landslide which gave them their grave, ^^d he is a unique figure sharing ' human and divine attributes. With Zo- hak following him there is reversion to un ­ chapter in history. Face of the fold a barbarity and wickedness. Faridun symbolises Afsoon is a 1------- The other side of the coin may i^st a battle and lived for 800 yews and even then his father was alive. He which may be symbol of fire and help identifi- symbolises Iranian martial spirit. What about the age and time of Zara- Q) places and their dates. Carbon-14 dating of organic i object while breathing takes m look. -. historians A omission well known that Cyrus is accidental or deliberate? It is called “theJii ’¦<5 S ' 4, in the Old Testament. Maula- i' L na d most enlight- na Abdul K^amAiad in hiseommentary ened rulers H ’ on Koran is of opinion that Zulkanani of illustrious lustrious sue Great Thus Cyrus has the unique honour Iran will for scriptures — the Old illustrious and verification about Salmane Farsi and the Ahad Nama (a charter of protection on Koran is of < mentioned in the Koran is Cyrus the lustrious Testament and the Koran. Identification the Ahad Nama (a charter of handed over to Zoroastrians by Hazrat 1/ M. Reza Sliah Pahlavi memory and his equally il- son, the present Shah of Iran. — ever remain indebted to this pair of father and have completely changed the face history of modern Iran. This compilation son, who —J of the may take anything t sb Ali under orders of Hazrat Paighambar from ten Mohamed) will have to be dealt with make history authentic for its past. Then covering the intermediary period World and taking up the Renaissance of Iran rically and culturally as Iran and ’india ” I +j-» XT 1 ’ to twenty years to complete it - very special significance to us countries in the are so intimately connected histo- to but it is of in India as “No two with the Abbasides its history will have - to so said Nehru. ? I ? I ? ? •> ? •» ? ? ? ? ? <9« ? ? ? ? ? ? ? ? ? t ? ? ? ? ? ? * ? ? J ? ? f by FRAMROZ RUSTOMJEE (Colombo) pamphlet It fully questions. It throws much --4 you and your attention Parsiaoa re^mmends all to read this 30 burning and perplexing Rs. 21- answers light on each throughout. Available at New Book Co.. Taraporewalla, Jehangir B. KaranPs Sons, Faredoon & urjor, Warden ’s (Mysore) Pvt. Ltd., Ban.jl Fire Temple (Sukhadwalla) one of them. It holds A •> •> ? *> ? ? ? ? ? ? ? <• ? ? ? ? ? ? ? ? ? ? ? 29’1 f*" I'- r J/ r h ! Prof. Pheroz Davar M.A., LL.B. * R' f* 3 I 3 f 1 ['I ( I interesting that he was requested to give the Bombay audience of Rehnuma Maz- dyasni Sabha another chance. He readily gave a talk on Future of Religion. A universal religion is on the way in which all that is superfluous and reden- dant will be absent. Changes have come is completing his 75thi year on 16th No- in all religions with dme and the process $ Prot Davar, the well-known and high­ ly respected Educationist of Ahmedabad vember 1966 and all educationists, his will continue till Religion and Humanism innumerable students including Dr. Vik- will merge. There will be deeper under ­ ram Sahrabhai, his friends and admirers standing of the function of religion in are on the same day offering him a purse individual life and compartments that for recognition of his services for 50 years divide mankind into arbitrary groups in education, under labels of particular religions will In unintoupted succession he htfs be removed together with their narrowed acted as a Professor in Gujarat College outlook to make Humanism a living reli- for 27 years, in Poona College for 2 years gion. That religion, people will embrace and in L. S. D. College (Ahmedabad) for and live into. However, whatever is good, 19 years. He is a keen student and a su- great and pure is permanent and can never be thrown off. They will remain as basis of religion to come. Much will depend upon the trend, sciences will give and human intelligence will be able to comprehend. Fanaticism which is at a perb teacher handling his subjects impres ­ sively, which has made him the idol of his students. Teachers are born and not made. He is a born teacher and a life ­ long devotee to studies, which enables him to put the subject afresh before his listeners in a refreshing manner. All wish premium as a sign of staunch personal him long and healthy life to continue his faith will break down and a fanatic will mission as an Educationist. (This issue of Parsiana is posted on by one and all as a numskull, duffer 18th November 1966). HAPPY BIRTHDAY TO YOU His lecture on Comprehensive History suffer a fool a coward unwilling to think of Iran (appearing in this issue) was so will be a worthless creature. - be recognised and properly understood or dunce. No one will be able to unload his pet ideas on others. As new man will not 1 31-S' - ¦ r. .? Come what may ceremonies and pray- the Sufis and the Yogis realise themselves, ers will remain and so will the symbols All that promotes human good will specific to each religion, as aids to wor- spread out. Prayers Will be more sincere ship, ' and ewy man will make an effort to un^rstand it. Langua^ of the prayer There were no ceremonies when reli- may change for the Almighty can under- gions were first propagated. They entered stand any language but none so well Js in later and grew disproportionately the language of the heart. Therefore the sinking the essence of religion under- speaker is of opinion that our prayers neath them. We are now living in an age should continue in Avesta, particularly when it is gradually getting more and in all fire temples as that practice will more difficult to adhere to them. Soon help preserve the purity of atmosphere people will have no time and no resour- and retain awe and respect for ceremonies ces for them. Prof. Davar announced and prayers. Fire is the symbol of 2bro- . himself as a staunch adherent of ceremo- astrian religion and the two can never nies but reads the writings on the wall, be separated and there is no need as it is Number of Mobeds is dwindling down a noble symbol Man will never be able pointing to the fear that ceremonies will to give up prayer and will HQver be have to be curtailed. With us so with all without some ceremonies — because oe- others the inner essence of religion will remonies fix our mind to our i^als for take precedence over ceremonies. As which we offer prayer. Religion will every person has some ideal that ideal will m*an more of social values with more become more fixed before his version and anu more of the spirit of love and com- better understood by his inner urges as passion. ¦1 < a] 'Al K .J •> •S' ? 4- I “Zoroastrian Credo’* I ? « With the Compliments ? t I A Book for every home by Gool K. S. ? Shavaksha, A very simple translation I in English of the Gathas, Daily Prayers and the Life of Zoroaster with simple essay explaining our religion to the children. Rs. 5/- Available at N. M. Tripathi and from the Author, 43 New Marine Lines, Bombay —1. *> K- i t t t ? <* <• ? ? ? • ? ? ? i1^ J 4 I "J ? ? ? ? ? <» ? ? ? ? ? ? ? I TEXTILES ? «• ? ? ? ? ? 4 ? •> « ? ? ? . f- *>’ » M « 32 *‘1 J