Dec 1966

tu new medium for oid windom 1 El ectronk : engineer . A. I.E.R.E.1 a EDlTQRIAil 1 ¦a Before the next issue of this magazine the world will usher in 1967. We wish a Happy New Year to all our subscribers here and abroad, whose continued support we look forward to and thank them for. We acknowledge their goodness and deplore the short-sighted ­ ness of a small number of our subscribers who have discontinued Parsiana. It shows one thing — lack of the feeling of brotherhood in the Community. We can understand that some of them do not like it or do not care for it without reading. What they do not understand is that all the same we are on the right lines in issuing this publication. If they grasped this point they would not grudge what is just a pittance to them. 1 a With new freedom world over there is clamour for revival of ancient wisdom and lore. Western scholars are voraciously devour ­ ing Eastern lore. They find it excellent and satisfying. They satisfy the inner urges of the soul when man is now living with a mask on — the mask dpf pretence of all glee because the home has modern gadgets and outside home there is funfair. E>r. Sarvapalli Radhakrishnan has gauged human situation admirably well. He says man has learnt to fly like birds in the skies and swim like fish under water but has yet to learn to walk straight on the earth. The problems of neighbourhood are yet on the anvil. They take blows but they do not take shape. Everywhere people have similar feeling. This issue contains corerspondence from Pakistan received by us through the good offices of Mr. Sohrab Katrak, a prominent citizen of Karachi and an earnest and energetic, large hearted and big-brained Zoroastrian. The tone underlying the correspondence is that we need propaganda for revitalizing our faith. It is good but we need to sharpen our receptivity to know it better. Mr. Randeria (Karachi) has suggested a scheme of publica ­ tions and requested Rahnumae Sabha to chalk out a detailed programme, and Mr. Kotwal explains modern trend. 3I here take liberty to inform him that Rahnumae Sabha has thrashed out the eixtire question anti in a mating Dasturji Bode recommended that small attractive illustrated booklets be printed. I was there in that meeting of the sub-committee sitting pretty dumb and dazed at the thought of its collosal cost. It can never be under ­ taken as no institution has enough funds for such luxury of doing good. 3 Ervad Dr. Karkhanawala in a personal talk told me that there were certain books which were out of print and must be re ­ printed for the good of the community. The same hurdle to jump remains in the path of pious wishes. My idea of starting Parsiana was to meet this need by pool ­ ing the resources by way of subscriptions from larger number. It has come half way and is stalling — I’m singing Que Sera, Sera Whatever will be will be ; The Future ’s not ours to see Que Sera, Sera ”. My friend exclaimed “Hope, you Dope !” J O- IF SODIRIN TABLET FOR SWEETNESS THAT IS NOT SUGAR 1 ¦¦aawi • Nob 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 tOO And 500 Tablets. . IT'3 TIME Roc Phoi'tvHTC euticols MB!-; OK AR. ROAD. euo. B '• MBEOK AR ROAD. DADAR T. T. Ni AR llii.CAOAAY CINEMA. BOMBAY-H, DD PHONE : 5':4I4 PLEASE REMIT YOUR SUBSCRIPTION. THANKS % 411 TH| GRANDEUR OF ZOROASTRIANIS|^‘^«''^ IN LIGHT OF MODERN SCIENCE A lecture by l^VAD DR. M. D. KARKHANAWALA, B.A., M.Sc., M.S., Ph.D. > m (Report by P. B. WARDEN) HE speaker expressed pity that a ¦number of Parsis are caught up in the folly of looking upon our highly scientific religion as something too old and worn out. They have an obsession bordering on craze for the modern as something superb only for the reason of their newness. They forget that ----- -* heritage of the most enlightened mind, of a person of Yazati powers, whose insight has delved deep in the mysteries of the Universe to arrive at fundamental and eternal Truths. Sciences may have advan­ ced beyond the ken of understanding of average and even above average intelli ­ gence yet none of the sciences have over ­ thrown any of the teachings or tenets of our ancient faith; if anything they have corroborated our ancient assertions, de- number of Parsis are caught bordering on craze for the modern i- ours IS a • that pervades all Universe and the entire creation. Its revelations are revelations of Nature in the Physical and the Metaphy ­ sical. The present day advances in science Electronics and Space reveal several phe- “">mena which the understanding of our Jlcient faith had correctly and precisely visualised and expressed but for which we could then offer no proof in the sense that science demands it now as a recent discipline of human mind. Proof is no specific technique, it is any process that convincingly establishes a truth. Zoroas ­ trianism has established many such proofs for which it now demands corroboration from modern sciences, and which the sciences slowly supply one by one. This -is our religion as it stands face to face with the Physical. As for the spiritual and metaphysical given WQ find such a delineation of God as we find in the Gathas”. In his book “The clarations, professions, depositions and rithals by reason of the fact that as scien- ces go deeper they unravel and clarify the late Rev. Dr. Mills (Oxford) has given rather than deny or defy our beliefs and his opinion as under: “Hardly in the Old teachings and our practices. Therein lie and nowhere in the New Testament do the'GfPiy ^d thd Grandeur of Zoroas- trfldristtf it is the intuitive detailed under- sthndi^ Asha — flie law Ihmiutable, Religion of Man” Rabindranath Tagore and nie vi-dncvum, the laws " ’ " ¦ opposition to Deva or evil powers that is nowhere so clearly expressed as in the conforming to the Law of Asha, and pushing aside anything that is contrary to Nature in toto as comprehended by Zara- the Law. Therefore its essence is the Law thushtra in his divine revelations and as has stated that religion as science of truth in are lawless. It is a perfect religion always Gathas. These statements explain to a point the contrast between cognition of 5• .•i' ' commandej^ ’ By, Zoroastriamsm. Even iii ' Thehp Caii be no true* religion '^ithout modern science there is a great paucity in rituals .The rituals of the Zoro- our informationlaboiil Nature. jAll w€i Austrian religion a^ clean and not blood- have is the observation of a mere speck stained as vestiges of primitive thinking of dust at a given point of time. The spea ker lamented about Science taught in In. dia in so far as it was not keeping upto- ;^sh mind. looking out for the magical, ^t is wrong to look upon rituals as play of the chil'd- Rituals have an important date with the interpretations and the phi- function. They impart discipline to life, losophy of science. The speaker reminded Modern psychology emphatically declares the audience of the words of Dr. Samuel that every individual has a persohaTritual Lang that “the most modern scientific of his or hers, which he or she either thought is fast approaching ZoToastria- parades or'hides. Rituals in religious nism?’ It is certainly a matter of legitimate practices "have a solemnity which makes pridb that ho advances in science have iri|^them flourish without pfetenstonSi 8000 years since the time of ZaiathushU tra changed the basic tenets and teachings of the religion? Zdroastrihnism' has not limited its' outlook Ohly to the physical he aka has more than ^^1^ --^H^ght. aspect of man but has considered the total human personality — man’s body, man’s mind, man’s soul and the life beyond. It (Gatha Haa 31). Man has several has worked for their “Hama-jor”, linking extensions of senses which can im- ’»9 Total experiences ' of a man: are not limited to his senses. Man may h^ve sight Conversing with Ahura Mazda Zarathu ­ shtra says “I saw you with my mind’s has worked for their “Hama-jor”, linking such extensions of senses which can im- of all factors into one homogenous whole to him Extra Sensory Perceptions in tune with the entire Nature. It then rightly exclaims “how a harp of a thous ­ and strings should keep in tune so long ” during material life. Unless perfected this ' Hamajor is not total and not stable. Man remains ever in search of his soul and finding discord breaks down with Psycho ­ somatic disorders which today border nearly on 60% of total illnesses of man in the so-called advanced countries with greater complexity of life. All this is because our search uptil now is only upto the first stage, the physical and possibly the second the mental stage. We have to follow implicitly the Zoroastrian religion and attune to the third, the spiritual com- This duality has raised many storms ponent. amongst the Western scholars who have only if he will diligently gather them. They will reveal more truths than cons- .cious mind can imagine. Greatness of Zarathushtra lies in his penetrating insight into the basic and eternal Truths. Therefore these truths are not challengeable even though they be too complex for man’s limited understa ­ nding. For example Zarathushtra has promulgated Monotheistic Theology which is Dualistic in Philosophy. Gatha Haa 30 speaks of the two conflicting ele- nients co-existing and co-eval ; .namely Spenta and Angra mainiyu. They have come up together and will last to the end. ,-^h *& 6/ i > V n-i.VyNU /7 /, /-s7 .‘M PDLSONS COFFEE ¦ BUTTER ¦ TEA S’U IS! \’(^ju erroneously called Zoroastrianism Dual- proved that for every Matter there is istic in Theology. Many amongst our own Anti-Matter and that Matter and Anti­ people cannot bear the idea of co-existen- Matter are co-created. “Eternal Dualism ce of the opposites created by the Supre- pervades all Nature ” so said Emerson. me Creator. But in nature dualism (con ­ trariness) is universal and some of us are able to tolerate the idea modified as pola- Zoroastrian scriptures wherein many rity or opposing powers in opposite direc ­ tions like the two ends of the magnetic ¦pole. The speaker cited several examples phenomena were pre-visaged in the Aves- ta, which modern sciences now bring out in bold relief. They can form a chapter Higher mathematics is abstract think- by itself. He admonished us that mean ­ ing in symbols with fixed or variable while we harness and dedicate our life to values. Thinking out the problem in this the teachings of our Scriptures and focus way Prof. Dirac (Cambridge 1933) a our vision and attention to Zoroaster, Nobel Prize Winner, has mathematically the Golden Star. 1* j I .-fl K 'B fel ' l -3 ’*'1 r ‘is •* w J 'low a ^plailW tc BH A tt f Jiz4>at I bel; w beSg exilaim , aj of ^evotion aj S' I ivAR s^'* '- ie th' B, stiO le leads cji' rwx I w. s P ,L % W.4 ^Binoti le to th| bei TStOi whii 3 un JFinal Ill pwn,., r h ’” ! , be ^ing .(f . * .Wl *r ach WM f wl ^9M ’O !5s Is I ®5 w IIHfed to WW-aspa, Jdshtra, ’^^e^TTumah mcafnalion of SraoSa. The Gathas expound Sraoshem as spi­ ritual discipline, and the Later Avesta mentions him as the Chief of the Yaza- His^^is W'^^th4hfit Wd»W>Ahura- Mazda; Itn is pthez BhflteMaTga.i0f the Vedas. Z^athusht^a is ,eopjpl€^?fe,4e^ and ted to Ahura-Mazda, , Mazdao s^arai complete belief and ..Mazda alone is the most ^d^bl^*’. W Shaoslia, Zara- ------ ^“1 . . TT • Qran«5ha thushtra does nm teeogfti^ any ^e^hfer as nal God exists in Universe but Sr aosna m brings to us our own very personal God, W y o -w , The Special epithet oS Si^bslia is: tagi, taii-famiah”, meahiiig: Mghty, Holy- Word incarnate ”, and this follows from the literal meaning of his name ‘Obedien­ ce ’ to dod’s W, as dhboBied in the Hdly^Word, derived ffditf the root ‘Sm’, ¦ r. The Later Avesta liste him as the Chief Afligel of God, who bripgs us inspir^tipp,^and ^pi^h Iptpit^p,/beco- klS&' xTV on^iP ^v|^ iti(|i|l^' 6^ ^uriT^n incarnation oi < to his Maker, which is the basis of Reli ­ gion. Whilst Amertat implies Theism, i.e. the awareness of a principle higher than the soul of man, Sraosha is the actual worship df that principle, which brings about Realization. The Amesha-Spentas are understood when, Sraoslia is under ­ stood, .Sraosha is <. . faith in God, bringing God nearer to us. Metaphysics teaches us that an imperso- very personal God, Who. has. placed an Ideal within us, Who draws us unto Himself, Who responds favourably to our prayers and love, Who bestows Bliss upon us, and in a spirit of pure love lets us unite with Him without any loss of our identity. Sraosha is the Pole-Star of All Spiritual to W' EndOavour. As a? matter of fact, Sraosha is the name given to the Pole-Star in the Himself, Who responds Avestan Astronomy. The seventeenth day mes our constant Guide. When in the 8At ‘KAm na Mazda’ we implore : “Sraosho is to be meted out, for all acts performed jantu manangha”, meaning : “Sraosha, in the earthly life. It is because of this, approach (me) with the Good-Mind”, we that Sraosha is invoked in all- funeral ce- imply that man should give heed to the remonies. Sfaosha protects us whilst we still qukt inner voice, whereby the mind sleep. The cock that ushers in the day may by willing obedience to the Divine and the dog who leads the pious souls on Will be purified. their way are pets of Sraosha. Along with Mithra, the relentless Lord of Truth, and Rashnu the uprighteous, Sraosha forms the Heavenly Tribunal that sits in judg ­ ment upon the souls of the dead. Sraosha is the real Teacher of the Reli- In the Gathas, Zarathushtra sings: “When, through Obedience unto Mazda, shall I find the Path to Almighty Ahura ? As sacrifice do I offer my whole life, and all my good thoughts, words and deeds in Obedience unto Ahura-Mazda. O ! Ahura, reveal unto me the Soul-healing Teacher, who shall impart Obedience and the Loving-Mind to all whom Thou lovest. Perfection and Immortality shall come to those that render Obedience and Reverence to the Holy Message revealed to me. So very great is the supremacy of Sra ­ osha in Zarathushtrian Theology, that the Sraosha-Baj is the requisite prelude to every prayer because He represents obe ­ dience to the religious tenets without which all prayers are worthless. Atten- gion of Ahura Mazda. His very body is tion, concentration and such other means a Holy-Spell and He will appear at the of devotion are secondary to obedience to time of the Final Consummation of the the Will of God. world. He was the very first in the entire creation, who worshipped Ahura-Mazda and the Amesha-Spentas. It was Sraosha who first sang the five Holy Gathas to Zarathushtra. He is eternally victorious. His dwelling has a thousand pillars, is self-ignited inside and star-spangled out ­ side. His beautiful chariot is driven by four white and shining steeds that are fleeter than rain, that out-pace the winds, the winged birds, and the well-aimed arrow. Seated within this heavenly cha ­ riot, Sraosha outpaces all, and none can ever over-take him. The Manthra-Spen- tas are his powerful weapons. Ashi-Van- In the Later Avesta, Sraosha ranks ghuhi, the Good Piety, and Daena, the above all the other Yazatas in its Angelo- Holy Law, are his cherished sisters, and logy. Amongst all the creations of Ahura- Mithra and Rashnu are his valiant bro- Mazda, Sraosha ranks immediately next thers. Haoma, the genius of the Sacred to the Amesha-Spentas. He is the Guard- Plant, offers sacrifice unto him. ian Angel of all human souls, and parti ­ cularly acts as one of the Chief Judges of the soul that is traversing the ‘Chinvat Pool ’, (the Bridge of Judgment), after death, when either reward or retribution 99 Sraosha is holy, handsome, victorious, proliferating, strong, sturdy, active, swift, awe-inspiring and young. He wields the victorious club against all demonical powers of the fiendish Druj, the Lie incar- 9j- 7 J J I Since the creation of the twin spirits, the Spenta Mainyu and the Angra Main- yu, Sraosha does not sleep, but guards the world after the setting of the sun, from the onslaughts of his rival Aeshma, the demon of wrath, who is his constant but inferior rival. Thrice during the day­ time and thrice during the night-time, Sraosha descends upon the earth to smite away all the powers of evil spirits. Srao ­ sha protects the faithful, who yearn after him with their good thoughts, good words and good deeds. When the house-hold ­ fire cries to Sraosha for help during the third part of the night, Sraosha awakens the cock Parodarsh, who by his cries awakens the household from sleep and from the dangers of Bushyansta, the mis­ chief-maker. nate. He is courageous, mighty and heroic the worlds. He smites away disobedience smiting against the wicked. He is afraid of and all discord from homes. All Evils none. He flings the trembling demons to vanish from the homes, clans, towns and the regions of darkness, and plays havoc countries wherein the righteous welcome on them with his mace, breaking their Sraosha with good thoughts, good words skulls, and ever rising unconquerable and good deeds. Those houses are blessed over them all. by Sraosha, where he is be-friended, loved and honoured. He never forsakes those faithful ones, who beseech him for his help. He is enamoured of those that prac ­ tise virtue in the midst of temptations. He resides in the bodies of righteous and faithful ones. Those in whose bodies he thus resides become particularly polite and their utterances are full of modesty and spirit of welcome. Sraosha inspires the highly intelligent with good speech, and the less intelligent with obedience. Sraosha nurtured the Holy Prophet through the dangers to which he was cast as a baby, and escorted Arda-Viraf in his journeys through Heaven and Hell. At the final Restoration, he will awaken the sleeping hero Keresaspa, and fill him with the spirit to kill the accursed scourge Zohak. Finally, he will celebrate with Ahura-Mazda, when he will bring about Sraoshavarez, the master of rituals, the complete destruction of all Evil, once derives his name from Sraosha. The cock and for all. Parodarsh is called the Sraoshavarez of Sraosha. The weapon of administering stripes to the criminals is called Sraosho- charana. All these derive their names from Sraosha, because He is the ever vigilant. 1 1 In his capacity as the Judge of the dead, he takes account of all the earthly acts of the traversing souls that would cross over the Bridge of Judgment. The performance of the ceremonies in honour of Sraosha for the first three nights after Sraosha imparts strength to the warring ^«ath of a person ensures the departed battler ’s steed, a robust physic, and power soul his future welfare. On the dawn of to meet the thrust of the adversary. To the fourth day, it is Sraosha who escorts the poor and the needy, he gives firm the righteous across the Chinvat Pool, support. He guards the faithful in both the Bridge of Judgment. During this pe- 10 riod, specially distinctive prayers should wonderous delights. The old and sordid be offered unto Sraosha alone, without world gives place to a new and glorious the mention of any other angels or arch- Heaven on Earth. Merged .in Sraosha, angels. The souls of children who die we are born again. under the age of seven accompany their parents through heaven or hell, as the In the Nirang that follows the Srao- case may be, but invocations to Sraosha sha Yasht Vadi, we sing: “May the Glory redeem these children, and lead them and the Lustre of the Holy Sraosha in- separately to the Abode of Bliss. crease ! May he be strong and victorious ! May he guard our souls eternally, and protect all our pious souls ! May all Aryans and their Holy predecessors, the followers of the Good Religion, the wear ­ ers of the Kusti, the Rings, the Zarathu- shtrians, and all the virtuous and pious people in all the seven regions of the Devotion to Sraosha implies self-effa ­ cing Love, and not mere external and formal acts of worship. He who is steeped in Sraosha is full of God-intoxicating Love, completely submerged in the Love of Ahura-Mazda. It is then that the entire world becomes Blissful, and the absolute presence of Ahura-Mazda is very force- world be protected by Sraosha Yazata!” fully felt. Then our highest and inner- And to this heartfelt prayer, may there most aspirations bloom out into new and be “AMEN !” FHWIMo714€4 Scftenfeir- October 1965 EHhornazd I > ARDiBM 1335 YT. KHORDAD> I DVniAL. 1334 MEHCK^AVA TIR (MYSORE) Brr. Ltd. I STSeRANTRo. BAUMAN •OSH liBEHlSHI I «*. QAe-r-HEHEN' .SHEHREUAR l> NSMCR Iasfandarmad 13 SNOSH IkhordAd I 4 NASHNA amardAd 11 nuMUiOM NCMW daEfadar • eCHRAM ADAR 7 RAM Ava • OOVAO KH0R8HED • OAE-R-OIN MQHOR ) DIN TiR I ASNtSVMteH GOSH I ASHTAO 10 II It t> 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 MARESPAND KMORSHED ANERAN I MOHOR GOVAD I SHEHRSVAH DAE-P-DiN gl ASFANOARMAO DIN XNORDAO ashis^ 33 AMERQAO ASHTAD OAS>PA-ADAR AsmAn IB ADAR ZAMYAtl M MM 10 17 tt DAEP-MEHER ASMAN NEHER ZAMYAO srosh" MARESPANO rashna ANERAN FRAVARDIN HORUAZD BEHRAM BAHHAN RAM It AMIBEHESHT 17 to 14 Available at M « Tel. 37 1464 Warden’s (Mysore) Pvt. Ltd. and Branches 378, Grant Road, Bombay-7. ¦t 11It ifiaise flie Holu ^aiatliusktia, c by BEHRAM P. BHAROOCHA How shall we truly estimate ; The worth of Lord Zoroaster great ? Who came as Prophet First in world ; And flag of Truth, Love, Peace, unfurled. Lord Zoroaster and His creed ; Did emanate from Heaven ’s seed. His powers great, of soul and mind; Were all with refulgence combined. The Angels and Archangels all ; To Great Zoroaster did extol ; And accepted His doctrines pure ; For, they could human ailments cure. The teachings of Zoroaster were So scientific and very rare. His sermons in the holy soil Of Iran ; did remove turmoil. On Khordad Roz Mah Farvardin; Was visible, The soul Supreme Of Zarathushtra; in holy land, Of Airyanam Vaejo grand. When He did become manifest ; In world of grief, as Prophet Best ; He by His piety smote and killed The demons. And the earth He filled With plenty, abundance and mirth He was a blessing to this earth. His birth was miracle sublime ; By Ahura enacted that time. Like other gods-incarnate He Was too, a god of purity. The Archangels and deities all; Did first His Gathas five extol. And recognised His doctrines fine As truths eternal and divine. His teachings. He, from Mazda heard ; By virtue of their strength He cured The ailments of mind, body, soul Of people. And that was His goal. And salvation to men assured ; And frailty of their mind He cured. And Manthras, were His weapons sure ; Which illumined with radiance pure. All demons trembled at His sight; And ran in darknes with great fright. He brought His revelation grand Surely, from Heaven ’s holy land ; Where, all the Heavenly hosts reside ; Who do boundless Universe guide ; According to their master ’s choice They all act with one mind and voice. Zoroaster in Command Supreme Of Ahura ’s Daen, in Heavenly realm. If he would not have come in world ; In darkness, men would have been hurled. Before His birth, some light divine; Proceeded from His mother fine. His constitution sheen and fair Was formed from lights divine and Before His manifestation There was all world-wide oppression. rare. y t 13 1! TThe Soul of Earth began to cry ; And sent her voice in Heaven high. She said “Relieve me frwn the claws Of tyrants. O! my God of laws”. In conference of gods atlast Was said that Lord Zoroaster must Descend upon the nether world Which was, in tribulations hurled. And preach the truths of Heaven high Amidst the people who do sigh; And demons He should extirpate ; And create in world a happy state. Lord Zarathushtra the Man of God ; Surely to Him We will applaud As ’postle great of peace and love ; Who descended from Hea ’en above. In house of Pourushaspa, He ; Alighted with all smiles and glee. The demons all could not conceive Of ways; the infant to deceive. So, they all fled in terror grim In regions dark and Hellish realm. The deities and Archangels all Could not the Archdemon control. But, Zarathushtra could demolish ; The Archdemon against his wish. His Mission of Truth, peace and love He brought as gift from He ’ven above. In years thousands eighty one ; Lord Zarathushtra comes like the Sun, With halo, round His smiling face; For redemption of human race. He shines with animation rare ; Upon His face, superb and fair No demon nor a man could dare Upon His holy face to stare. 14 In eighty one thousand years ; Lord Zarathushtra once appears. He comes as mighty Master-mind ; In whom, are attributes combined. Belonging to the Heaven bright ; Which is the seat of pure delight. Lord Zarathushtra, in Infant stage; Was victim, of Archdemon ’s rage. He threw Him oft, beneath the feet Of horse and Ox ; that He may meet With death ; but, injured He was not By creatures furious, on that spot. And He was thrown in fire too ; But that, did not perdition do To that innocent Holy child ; And demons were atlast beguiled. And He was thrown in wolves ’ big den By demons and by Crafty men ; But wolves could not open their jaws; Nor, could they use their fierce claws. The wicked demon, tried to break That harmless Infant ’s tender neck ; His stiffened hands couldn ’t succeed In performing that evil deed. Thus, He remained safe and alive ; By Providence on junctures five. In fact were wrought these miracles By all the Holy Archangels. When Holy soul of Zoroaster Came down on earth, it produced stir And fear, amongst the demons all ; Who all were born with sinful soul. He murmured in his mind and said “We all will be destroyed and dead; By Manthras of Zoroaster great ; God ’s messenger legitimate; 1* c Of God, who is Omnipotent ; And Who, upon o ’r ruin is bent. We will not surely win in fight With Zarathushtra, of greatest might. The Manthras are His might and main; And victor He will sure remain ”. A Kingdom vast and extensive ; The demon wanted to Him give. But, He could not be caught in snare Of temptation ; by Dev unfair. He spurned Archdemon ’s offer rich; And gave up not His Faith, to which, it He wedded was; from boundless time ; With resolution most sublime. The secrets of Heaven concealed ; Were finally to Him revealed. And in the end He could prevail Upon the demons, who did wail; For their diabolical acts, As well as for their mad attacks Made on Zarathushtra, chosen one ; Of deities in High Heaven. That evil-minded Villain was Of earthly disturbances cause. But, Zarathushtra did extirpate The demons all and sealed their fate. Some Angds and Archangels great; In vigil stood near the gate; Of House ; wherein, Zarathushtra was. In Infant ’s shape ; to smite the foes ; Who had transgressed all canons right ; Oh Ahura ’s Faith, noblest and bright. Archdemon was embodiment; Of devils all, and discontent. On earth of God He created stir ; But, advent of Lord Zoroaster Did finally exterminate The demons; and produced a state Of happiness and abundance; And established order at once. As soon as He was manifest On earth, as Prophet First and Best; In consternation demons fell. And belter skelter fied in Heli. In Heaven changed Iranian land ; By Lord Zarathushtra ’s mission grand ; In, visible, invisible ; Both the worlds, he saw trouble Against himself and culprits all ; As soon as they saw infant Small ; Which was none else ; but Zoroaster ; Who produced great uproar and stir Amongst the demons ’ rank and file ; By His significant smile. By laughter. He scorned and spurned The demons ; and their joy He turned In grief, and in utter defeat ; And they did with frustration meet. In stature when that Infant grew The demons and their friends He slew. Thereafter, in the body sheen Of Zarathushtra, strange light was seen, Of extraordinary kind; With some resplendence rare combined. All rivers, mounts and trees and vales, AU oceans fields, deserts and dales; Exhilirated were with mirth; By Zarathushtra’s advent on earth. An Emissary great He was Of God, And conversant with laws Of Angels and Archangels pure ; Who, their devotees ’ ailments cure. Jr 15Expounder He was erudite; Zoroaster first of all has taught Of Heaven’s secrets recondite ; That, God Almighty should be sought; Which have been told in scriptures true; In heart alone, and hot around. By holy God, Long ages through. By righteousness God will be found. All Seraphims and cherubims The Sun, Moon, Stars five elements ; Praise Zorathushtra and sing His hymns. And planets all and firmaments ; He learned all kinds of lore divine; Are formations of God Supreme. And brought on earth from heavens nine. To human eyes Who does not He taught His truths to human race; And changed completely world’s surface. In truthfulness; and that will tie AU demonism and ignorance Did vanish from the earth at once. seem. He taught that, salvation doth lie Lord Zarathushtra, in both the Worlds An unparalleled status holds. And He alone did smite the foes Of Mazda, in this earth of woes. He brought all misrule to an end And Mazda’s rule He did defend. The Angramainyu desperate. To trap Zarathushtra, laid a bait; But, He by IBs prescience knew; The ill design of Angramainyu; And inflicted a mortal blow Upon the Mazda’s mighty foe. And thus. He got immortal fame ; Which, did immortalise His name ; In annals of humanity ; As saviour great, of liberty. The title of Lord Spiritual; And title of Lord Temporal ; Were both on Zarathushtra endowed. Who did awaken and aroused The minds and hearts and souls of men Towards the path of God agen; And thus, the whole Iranian race, Towards religion turned its face. The human soul with Mighty soul; Of God, who doth the worlds control. Warrior He was of World divine. With strength of body superfine ; And he, by inborn wisdom rare ; Did mysteries of God declare. Which he had learned in boundless time; From mouth of God true and sublime, Zarathushtra by His revelation; Of Ahura’s Faith, laid foundation; Deep in the earth, and made it strong; That, none can do it any wrong. Till ’ternity, this faith will stay; And never it will pass away. The deities and Archangels all ; Did Holy Zarathushtra extol; In scriptures and in creations ; With hosannas and laudations. *4J Lord Zarathushtra of Glorious fate ; Was Spentamainyu incarnate ; That’s why. He could exterminate Angramainyu and sealed his fate ; And made him flee with his inmates In horror great, near the gates ; Of regions of the darkness thick; Wherein, they e ’er asylum seek. 16Lord Zarathushtra’s Gathas five; Are sure with wisdom deep alive. The sacred thread and apron white; Are weapons against demons to fight. His truths of origin divine; In other creeds do also shine; He taught His wisdom deep and rare Which, ages back, He did declare. The seed of Genesis, in fact. In ’hunavar is preserved intact, And who will ever understand; The meaning of this secret grand ? The Zand-Avasta are pregnant ; With truths of Nature permanent, He showed the path of cleanliness ; And virtue, piety. Godliness, He showed the path of salvation. Non-violence and devotion. Till existence of Stars, Moon, Sun, The creed of Zoroaster will run; Through corridors of boundless age ; Because, He brought the first message ; Of God, for guiding human race ; Which did exist on earth ’s surface. y ' The sxnence may come and Science may go And culture may advance also; But His truths and doctrines pure; Win stay unchallenged for ever more. A billion salutations be ; To Him and to His pedigree ; Who message brought par excellence ; From G’ronman of refulgence. Yes, in this humble poem I, Have made attempts to versify; Achievements of Zoroaster great ; Who was with God quite intimate. In conclusion, I do beseech ; That God may grant us wisdom rich; And lead us on the path of peace. Love, purity. Truth and Justice. A I J ? ? * t J ? ? ¦» ? ? ? « ? <• ? * HOMl & CO.I Charni Road Junction ? ? ? ? ? ? ? ? ? A place for Quality and Precision for glasses. ? ? <> I ? ? ? ? ? Eyes tested by qualified eye ­ specialist on attendance *> ? ? ? ? (COURTESY and FAIR-DEAL) ’2* 4 ? ? ? ? ? ? ? ? 4> ? ? ? « a 1 17I N UTS H ELLS (Based on a Lecture delivered at Belgaum) i 'A by DASTURJI DR. HORMUZDIAR KYOJI MIRZA, M.A., Ph.D. " ' '! Thus by His Supreme powers He are clamouring for easy lessons, knows everything that we living beings QT HERE was discussion that people r>1 omAnrin n fnr 1#»ccr»T«c Easy lessons are most difficult to write because it is easy-going people who want them most and want them frequently and care the least about can know Him. them. With this article we introduce an According to Zoroastrian Scriptures easy lesson. If after three months we use Ahura Mazda is light, lustre and glory, the same words easy-going people do not luminous creations in nature are regarded as representations of Ahura do in this world of his creation. It is only through His creation that we According to Zoroastrian Scriptures the same words easy-going people do not remember them, and find today ’s lesson a hard task that day. Where shall easy ^^^da. The Sun is the biggest and the most luminous heavenly body visible to Sun is therefore taken as the mani- lessons begin? Will they begin over and over again? Let our elders shake off this pretence and say they don ’t care. They f^gtation of Ahura Mazda, don ’t care for their religion. Therefore they don ’t care to teach it to our children. They don ’t care how our children grow prayers we face the Sun, or the fire or the without healthy religious sentiments and light. We look to the Sun for worship without formed ethical concepts and and for inspiration from Ahura Mazda, without placing themselves in some frame whom the Sun stands for. We do not wor- work of acknowledged values. But who ship the Sun — We worship only Ahura are we to compel them ? We can only Mazda. But we take the Sun, the Moon, place them before their eyes that per- the Stars, all luminous bodies and seve- chance they may open them and observe, ral potent looking or awe inspiring crea- ' , _ tions of Ahura Mazda as means to an' Dadar Ahura Mazda , , . ,. a fa j au end being worship of Dadar Ahura In Zoroastrian Religion Almighty Mazda. Creator of the Universe is called “Dadar Ahura Mazda”. “Dadar” means “The Creator”, Ahura means “The Life-giver” Mazda means “AU knowing”. us. For that reason whenever we offer our Thus, fire, a luminous body of lesser magnitude but belonging to the same ca ­ tegory of Yazati powers as the Sun, fire has gained an important status in our 19 I I i ireligion. It is the emblem of the spiritual we receive His Blessings in return. Bless- Being which we can manage to secure ings may not be recognisable then and anywhere any time to satisfy our urge for there. Blessings may be preparing the worship. Fire is addressed as the Son of worshipper to be worthy of His Blessings Ahura Mazda, a progeny of Ahura Mazda which he shall experience at the right and not as Ahura Mazda Himself. It is obvious now why it is wrong to call Zo- roastrians Fire-worshippers. Firdausi has clearly stated “Ma gui ke Atash-parastan boodan Parastandeye Paak Yazda boodan ”. “Do not call them Fire-worshippers. They are worshippers of Ahura Mazda”. In our ceremonies we send our prayers the Blessings and they shall turn you to to Almighty through Holy Fire and back an Ideal Zoroastrian. time. Worship is a give and take in course of time but not an urgent deal of buy and sell. So keep your faith iti Ahura Mazda, put your faith in Sun and Fire, extend your faith to elements and emblems, con ­ tinue your faith in worship and wait for SANSKRIT POET DANDI (670-712 A.D.) tures of corrupt officials, street harlots, impetuous princes, stony-hearted women and luxurious queens. Erotic and heroic sentiments prevail throughout. The seven ­ th chapter in Das^akumaraduoita is a Dandi’s most popular work is Dasha- kumaracharita, a story of ten princes who go out in search of romance and adven ­ ture like Byron ’s Don Juan. They reach marvel, in which sounds uttered with lips the heart of the Vindhya mountains and (labial letters) like pa, pha, ba, bha, ma spread out in different directions. They completely avoided, though they ¦ abound in Sanskrit. This was necessary, for the prince in the story has his lower lip injured in a passionate kiss. (P.E.N.) visit Ujjaini in Malwa and Champa in Bihar and several other places, meeting people of all kinds. There are fine carica ­ * Ml t « I« J IJ 20 <* 1 ¦J 1«s / Obituary DIED 1-11-66 Aged 72 Framroze D. Mehta He was a man of quiet temperament, ' “ He was a silent donor to many institu- one such tions, especially in Navsari and had a It appears that there is something in the soil of Navsari that produces men kind and persuasive, efficient without who have the gumption and the guts to being fussy. He thus got his work through, get going in life against odds. Mr. Fram- He was a silent donor to many mstitu- roze Dossabhoy Mehta was one such tions, especially in Navsari and had a who had the right type of sagacity and specially soft comer for the poor and the proper worldly wisdom to spot what he needy, whom he always helped. Navsan wanted and took it. He started life on a Hospital, Infirmary, Maternity Home, meagre salary of Rs. 15 p.m. and worked Atashbeheram were some of the several institutions he repeatedly helped. He has ____ built a charity building to house twelve rise. In 1916 he low income group Parsi families in Nav- opened a small Provision store in the sari. We regret his death as of a member name of F D Mehta & Co. which then of Parsiana, which he took to enthusias- expanded with branches to Karachi (1917) ticaUy and treated with favours. his way up stage by stage as opportuni ­ ties arose. How he handled his opportu- the sari. We regret his death as of a member to Madras (1918) and to Calcutta (1920). Many people have enjoyed his hospita- In 1930 he opened a shop by the name of lity in his Navsari bungalow. It is his Italian Stores which has now expanded family house but it is rarely without in the name of the Great Western Stores, guests, EHgnitaries, the rich or the poor It is an imposing Departmental Store on whomsoever he received he received cor- Dr. Dadabhai Navroji Rd., Fort, Bom- dially. His guest had only to be clean in bay, and caters to the needs of discrimi- habits and decent in mind, obviously nating buyers. He owned Dr. Writer ’s because framroze was every inch a Chocolate and Sweets Factory. Gentleman. 21EXCERPS FROM “WHO ARE THE PARSEES” .\ by SOHRAB K. H. KATRAK S.K., F.R.G S.. J.P.,S.B. St.J. Ex-Mayor of Karachi ?< Prophet of Ancient Iran made fire the sacred symbol of his religion, a symbol which in point of sublimity, grandeur and purity, or in its being the nearest earthly image of the Heavenly Lord, is unequal ­ led by any of its kind in the world. Without heat the world would not exist. The soul in the human body is due to heat, and the moment the heat is gone, the soul departs. It is not the material object, be it fire, or water or anything else, before which the Parsees worship, but they take these as symbols which help them to fix their diffused thoughts and lead them to a contemplation of God Who is being in­ voked or worshipped. Fire is the object of religious reverence, because Parsees consider it as the purest symbol and noblest production and the most powerful agent of the Divine Power and Nature. We consider fire as a symbol, same as Mussalmans consider the KAABAA. We try to reach God through his crea ­ tions, such as water, fire, sun, moon and stars — before which we stand and offer prayers to the Almighty. We only stand before the fire and sun for the purpose of inspiration during prayers. Why do you pray by standing near the fire ? Because fire is pure and we consider it proper to offer prayers to the Almighty, who is purity personified, by standing before the fire which also is the symbol of purity. ) CEREMONY FOR THE DECEASED A mobed sahib was explaining the loftiness of our religious ceremonies to the relatives of a deceased. They laughed him out and ridiculed him. Thereupon he started abusing the deceased. The rela ­ tives got wild and rushed at him. The mobed sahib asked them why they were getting excited — when the pure and the noble Mathra-vani is not going to reach the deceased how will my abuses reach there ? They understood the implication of the quarrel and ordered ceremonies. 22Review PAK KHORDEH AVASTA ( In Hindi Script ) A P. N. MEHTA EDUCATION TRUST PUBLICATION U) i' •QTHE question of saying prayers in the '^present day language instead of in the original Avasta has often arisen and is equally often silenced in the Parsi com ­ munity because of their unflinching faith in the efficacy of prayers in the original Avasta composed on the principles of Staot-Yasna. Translations do not bring out their true meaning and value which a devotee experiences in the original language even without understanding the original text. Khordeh Avasta is commonly found transscribed in Gujarati script for reason known to all. Many Parsis and particularly children do not know how to read Guja ­ rati as most of them are these days edu ­ cated in English medium schools and emphasis on provincial language in each state further adds to the difficulty. How ­ ever, Hindi is compulsory in all states and all children in India do know it and can read it in Devanagri script. On this common ground all can meet. P. N. Meh ­ ta Education Trust has done Yeoman service to the Parsi Community by sup ­ plying this much needed want of a Khor ­ deh Avesta transcribed in Hindi (Deva ­ nagri) script. It is a neat volume of about 60 pages of thick Bond paper printed in clear bold Devanagri and containing all the initia­ ting prayers in daily use in Parsi homes and fire temples together with the lists of Roj, Mah, Hamkars and 101 names of Ahura Mazda. Omission of all Gehs, except Havan Geh, is inexplicable in an otherwise excel ­ lent innovation. With Avasta transcribed in English and this little volume in Hindi and scores of Khordeh Avasta in Guja ­ rati there is no excuse left for Parsi homes to omit prayers from their daily chore. The leakage and the seepage of Parseeism from Parsi homes are sealed off. Mr. Be- jon Desai has done a good job of it by inclusion of about five pages of English translation of Ashem, Yatha and Yenghe Hatam etc. from Mr. D. S. Framroze ’s book Mazda Yasna. It is said that in every three hundred years a word takes on an additional shade of meaning to the original. What our 9000 years old prayers may have taken- on by way of new shades of meanings in their long march of times are impossible to trace. Our philological translations are at best somewhat of the nearest ap­ proximation to the original texts. To get at our prayers we must take dur prayers as they are and not as we Would like them, answer. Transcription is the effective — P. B. W. 23I ! i PARENTS’ CORNER Mathre (Prayer) by i GOOL SHAVAKSHA 1 J I 5 f Prayer is the next step after Faith. The Yasnas or Ejesney of H Haas or In the Avesta “TEVESHI” means the Chapters are for the discipline of body 'mind’s wish”. If it is good the mind be- and mind. When a man attains the high- comes GOSPANDI and the word GAV, j-yng of the ladder of discipline he is life, the giver, is used for that state. If it is selfish the mind is called “KHURFES- TRI” (beastly). “GAV” tries to move life upwards and is linked with “B ARRE- SMAN”, kindness. This Gav tries to move away from “VOHOON” or mate­ rial things. GAV has “faith ” and it natur ­ ally turns to prayer. Prayer in, the Avesta is called “MATH- 4« called a Hommi <»• HOM-NER or ATH- RE-VAN. I j’ Desire is natural in man. When control" led it makes a man better than the ordi ­ nary. Our religion is for persons above the ordinary. This fact must be faced. Parents should teach this to their children ________________ that we are a superior stock because of RE”, and that part of prayer which is this discipline. They should be brought utterly pure is called ‘‘MATHRE SPEN- up thinking this way. TE”; the Divine Spark (see Zoroastrian Credo AHVRA MUZDA YESHT). . v v MATHRE is medicine for the soul and ajid II the Aristocrats claimed to be above mind for peace. _ .. .. Prayer§-are,of Awo kinds. Prayers that ayj displaced, “ask” and prayers that ‘ thank”. All prayers need Faith. Those that ask are divided into two : asking to heal and race, a race of aristocrats with VENGH- asking for favours. Prayers that are me- OOS, the awareness, the consciousness of dicinal are called “BEY-E-SHEYSH”. God and the Moral Law within us. Once iThey, overcome ‘®TEBEY3H?; or disease, we realise this, we will start to teach our (1) lARDEBESHT YESHT Verse 6. children to pray with Faith, and perfect (2kMHSANGRAMS Prayer: AVANDE- free-will and will be able to teach them SOOR NAISIi and AVAN YESHT’s about the goodness in life and how to HVSANGRAM VAIRyiANAM etc. reach Menengh-ho the mind’s purity. (3) HOM YESHT and such other pray ­ ers are health giving and are healing prayers. There are prayers for Thanks. These to God. To pray with Truth and Love in essential prayers, the basis of our religion, one ’s heart is the best prayer. “ASHEM IRYIO (AHUNAVAIRYIA) and YEN- GHE HATANM, the Gathas and our Kusti prayers. They are in the prayer L__L z , ¦ part of Ejesney book. In Europe before the World Wars I the plebian. It was when the aristocrats became lazy and wicked that they fell We are supposed to be a controlled Parents must make a child understand that prayer is the link which binds man VOHU” is “VAHISTAI ASHEM”.Truth yyhich has kindness, love and faith is the best Truth. This is the Plan of Life; No book called ZEND-AVESTA, and" are a other plan is worth while compared with this. 25Ka’tacki Ca iiesbou^eHce Letter to Mr. Warden from Mr. Sohrab K. H. Katrak, S.K., F.R.G.S., J.P., S.B.ST.J., Ex-Mayor of Karachi. My dear Warden, It is since long that I have not been getting your magazine ‘Parsiana ’. In case this is due to non-payment on my part, let me know what your yearly subscrip ­ tions are. In the meantime, I am sending you herewith 2 articles from a friend of mine, which he desires, may be given place in your earliest issue. I have been keeping extremely busy and have very little time to write articles for your magazine, because, I am still busy with the second edition of my book “Who are the Parsees?” which will be printed in America. When I am free of that burden, 1 shall then be happy to occasionally send you an article. I am wondering if the Young Men ’s Zoroastrian Association are getting your A letter from Mr. Minoo Kotwal, B.A., LL.B., Solicitor (Karachi) to Mr. Cama (Bombay) magazine and if you also let me know how many others in Karachi do, it will give me an idea as to how you are faring. As you know most unfortunately, due to the foreign exchange trouble, we are not able to send subscriptions from here. Till the two countries come to some terms, it will be very difficult for you to make any progress here. We can only pray that the settlement between the two countries may be soon arrived at. Yours most sincerely, Sohrab. Reply to Mr. Katrak — Omissions in sending copies of Parsiana to Karachi were due to cutting off of pos ­ tal services with Pakistan. —P. B. W. 1st December, 1966. Dear Mr. Cama, I am in receipt of your letter of the 19th November. It is open to any one to express his views but not in an insulting manner as you have done. Rites and ceremonials are to be found all over the civilised world in every country and they do play an important part in life. The tendency of the present day youth all over the world is devoid of devotional attitude to life and they therefore turn away from [daces of worship and not because they are more prudent and discerning. None of the right-minded people redicule our custom of not allowing non-Parsees to do “saijda”. On the contrary they respect our customs as we civilised beings do respect theirs. You must read the thought ­ ful rejoinder of Dasturji Daboo which ap­ peared in the Kaiser-e-Hind of 9th Octo ­ ber 1966. I am sure it does not explain away but in fact demolishes your pet no ­ tions of giving an evolutionary shake-up. No one is exhorted by our mobeds to spe ­ nd beyond one ’s means on obsequial cere ­ monies and you may do well to guide the community in this direction in a prudent manner, without running down rites and ceremonials outright. Yours sincerely, (Signed) Mr. Minoo Kotwal 2b1"® 'ifc ELECTRONIC ENGINEER. /7 . / <7 . . E-R. E-(U. K.) Kewa(ssawce of: (/ *• TWar. leca. (India). ’?adio Officer. It is necessary that Zoroastrian religion ic and lost much of spiritual aspect from the Parsi community and the present g- neration is influenced with the artificial, easy going or luxurious life. Few decades back, Parsis did not lack ge- be revitalised. Religion based on truth the daily life. This has equally effected and Ashoi (purity of thought, word and deed), Zarathushtra ’s teachings are ra ­ tional and can be adopted in day-to-day life for the betterment of individual or the whole society. Many western scholars adventure or were not so soft to face ca- have accepted Zoroastrian philosophy as lamities or hardships because they had applicable in today ’s atomic age as a pro- in Ahura Mazda and in per and practical religion —a way of true life. the teachings of Prophet Zarathushtra. They firmly believed in their rich Herit ­ age and ups and downs in the life of an Parsis migrated from Iran 13 centuries individual as well as of a race or an Em- ago to preserve their race and Zoroastri ­ an religion which is known as Mazdiasni (believer in one God). It was the foresight clear thinking and baba in the vain hope of eliminating their sufferings or troubles. It is a pity that even some members of priestly class have ---------------- 1 ways and now can well it is high time that we check this degrada- pire. We now observe that due to lack of I superstitious ideas of our forefathers to disallow conversion niany fall prey to un-zoroastrian ways of so that we may not unnecessarily create running after meharbaba, sain- disharmony amongst other communities, pir^aba, brahmin-baba or clergy- At the same time, they very wisely decid ­ ed to preserve themselves in their own flock and bringing more Iranians as and joined" ”such''unzOToas'trian when opportunity arose. We < imagine that all the characteristics which don- Parsis preserve today viz., truthfulness, being helpful to others by way of charity or social work, goodness and such other Zoroastrian virtues would not have mained intact in our community if had inter-married. Many Parsis have been provided resi ­ dential accommodation by either private or anjuman Panchayet Trusts and there ­ fore Trustees of such properties can en ­ force the tenants with a clear notice that no one residing in such houses can keep - — — ——J gurus or carry Since the second world war, the out any unzoroastrian poojas in their whole concept of religion has widely cha- flats, failing which they can be thrown nged in all the countries of the world and out for infringement of Trusts ’ rulings the people have become more materialist- because the donors have built these quar- re- we I i I photos of their so called f —— -- the out any unzoroastrian poojas in their nged in all the countries of the world and I 21kalmo, etc., with,their meaning and also ri some Iranian history, him to keep faith in his Creator and no one can reverse the law of Nature oi\ Ahura-Mazda. I ajn of the op.ni™, that preent ters for the sole benefit of poor aad,mid| kaimo, eic., with,their meaning and also die class fbi^ZpBossIriahau As Che jCrust| Osonl® atcpSea of tnd life ske- ees disallow gambling or smoking, of# tches of our great leaders. This program- such other unsocial or unzoroastrian cus- me should be arranged for the children toms, sirfiilarly they can stop them from: between 7/8 years to 12 yeaf^ ’ un-Zoroastrian ways'of life; ; xt 7 ¦ i. u t '-“v-ij \ q Next programme should be for child- I challenge these in-infprmed Phrsis to ren between 13 to 18 years aM'’which show me any materialistic dr ^spirituah should enlighten them with a true concept . gain they obtained by following thes<^ of Zoroastriah and readings of babas or if they can prove that such ^uru^ various prayers with their meanin gs in­ can give better religion than taught bg eluding Gathas, some Iranian history, Prophet Zarathpshtra. I consider then| Hves of well-known Zoroastfians etc. By as deva-yasni /devil worshippers). Illnes^ stages this type of education will enable dr natural calamity such as death dd| the children to digest the true aspect of occur and no guru can stop Such calamity.? Zoroastrian religion and also learn about Man is most likely to suffer but it is for our rich Heritage. Although some attempts are b^ing made by Parsi schools and organisations td impart religious education but all our so that the children to digest.the true aspect of day religious education should be chan-M ged to cater according to the prevailing circumstances. We must provide small story books with pictures and sketches depicting ’ life df Prophet Zarathushtra and well-known Iranian kings/warriors and Zoroastrians. Also stories which may create interest in small children so that they may be attracted towards basi^ our Dasturjis, Scholars, Educationists and principles of good thoughts, words and^ shpuld prepare smuU story books, text deeds. Your children will digest stories instead of sermons. I feel that for children bet ­ ween the group of 5 to 1 years age, such story books will be of great assistance. In this connection, Ave can learn from Chris ­ tian missionaries who have made great progress and I do not see any reason why we should not copy them if that can inspire young generation. Second stage for religious education should be by preparing children for Kusti prayers including Sarosh Baj, Din-no- 28 A . ?! 1 .4'5 » .A- proper steps are taken to give training in every Parsi locality or colony outside the schools and parents should take particu ­ lar care to encourage their children in this. Rahnum^e WbKaldarf chalk out a de ­ tailed programme with the assistance of 4^ qK/miI/I cm oil cfrt-raz l^/>z^iVc tavt books, prayer books and should start a regular campaign in all colonies and Parsi localities. If children are brought Up in proper type of religious atmosphere, and parent^ th^i^lves 4ake paprticular csure to know or follow (h^ teachings as given to the children, then they will be able to create enthusiasm in children and mould their lives in the proper Zoroastrian way. Yatha Jamyad Yatha Afri Nanai. Edulji N. Randetia, 23, Noshirwan Naman, Parsi Colony, Karachi-3. J