Feb 1967

.«*• • J ./A ? Price ! i VOL. Ill No. 4* Febru ary 1967 netc medium for old wisdom ^6 ENG *' I' F I V. HOSHANG The Second King of Peshdadian Dynasty * *-£.£ £. (U. 3. ^•dfoOfficcB. I 1 xl }^\ 1 »**» < s » Fa I ¦» 1<\ ¦ Z •A 1!^ 7 '^E". .. ..: ' ¦^2’^ ' 'f** 3ft \\ *' Il *' 9. ¦•I. '*S iB’**’^** “ (See article inside )'3{ ' ' -A'?:. ’K ’ r * .» ^¦T fc. ' .^¦> •C' ¦ 1' «¦ > — T mtj 4 'Jsf'i * rl 1^1 L i « ,> 111 No. 4 Al. . *.., FEBRUARY 1967 Contents : iEDITORlAL Page 3 / The Triple Path of Knowledge, Work and Devotion laid down by the Religion of Zarathushtra —by Ervad Ratandiah R. Motafram f I ^4 - 5 Is the Present (Jeneraticm Irreligious? ” Prof J. C. Damvaia Hoshang-Second King PeeMadian Dyaawty Rely*—by Mal^ar Byramji Patel Ranseatic, Lufthansa.™. What Does it all Mean? Gospel of Hatred —by P. B. Waeden 11 17 la 21 23 Chemould Framing Enterprise-^ver Jubilee Exhibition Art in Framing f* 25 Managing Editor: P. B. WARDEN. M.S. (Born. ), D.P.M. (Bom.) APVISORY BOARD Dasturji Navroz Minocher-Homil. M.A., B.Ed. Major Adarbad Irani R.A.M.C., D.O.M.S. ( Lond); D.O. (Oxon) Mrs. Gool K. Sa^nskshah Mrs. Shera N. Vazifdar, M.Com. Dr. R. C, Cooper^ M.Com., Ph.D. ( Econ.), F.C.A. Mr. Jehangir F. Shroff Prof Nadir Ardeshir Mody; M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D^ Mr. Bejon N. Desai, M.A., B.Ed. I ^gle Copy: 75 paise. Yearly subscrijItKm for 12 issues Rs. 6. folaad. 1? Sh. 10 for U.K. and 2 doUar^ for XiaA llpce Address: C/o Warden ’s (Mysore) Pvt. Ltd., 378, Grant Ruaii BOMBAY 7. Published amd edited by Editor-Proprietor P. Warden from 378, Grant Road, Bombay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 7.'il EDITQRIAI ¦ '! ; *¦ f* '! Prof. J. C. Daruwala has submitted an article somewhat ! as can be sZen from his letter printed inside. I therefore take the oppor ­ tunity of explaining myself here. The magazine is run under two heads — purpose and policy. The purpose is made clear on front cover of all issues, which describes Parsiana as “A New Medium for Old Wisdom ”. The policy is one of coordination and not of campaign. It has therefore taken non-alignment stand. Non-alignment does not mean having no point of view, it only means no pre-conceived opinions are held. Our magazine works for reconciliation of antagon ­ isms and invites all material that is not repugnant to coordination. This stand is necessary looking to the arrogant and aggressive trends developed by different groups and schools against one another — without makmg the community members any the wiser for their strict apartheid. Prof. Daruwala has raised several issues which loom large in the minds of youth today. Ostritch-like we cannot bury our head in sand and refuse, to see them. They are there whether we like them or L can sink — better drown. hesitatingly, not feeling certain about the policy of our magazine tunity of explaining myself here. The magazine in the minds of youth today. Ostritch-like not. They must be taken as eye-openers and remedied earlier if we — if we cannot then they will find their own level and float or I r veneration of rationality shown by the youth is of the technical accomplishments than the true ^^^Bbndiftg of reasoning. “A thing that looks possible may yet be senseless ” — such is the pursuit of space in the opinion of Prof. Max Born, a Nobel Prize Winner, and one of the founders of modem physics. He states “I believe that humanity once alerted, will shake off the reign of technology and the boast of being all-powerful, and will return to real values, sensible and necessary to peace, love, reverence, contentedness, to high art and to true science ”. He believes that Space science will not give us more space it will only give us more powers of destruction to which the newly gained technological knowledge will be diverted. Such is the oddity of rationality. In olden times the cry was Beware of Ignorance — In modern times we may Beware of Rationality. One reason why our youth revolt against religion is that they do not see philosophy behind prayers either explained or mentioned to them from our religious literature. They think and feel that all that knowledge will be diverted. Such is the oddity of rationality. In olden do not see philosophy behind prayers either explained or mentioned 3 ' "aI we put before them of philosophy is not our own but borrowed from other sources. It is not true/ There is immense material even today if properly and interestingly presented. Ervad Ratanshah Motafram in this issue takes up one aspect. He and others have already treated other aspects of religious philosophy in previous issues of Parsiana and more will continue to pour in. All that is necessary is that elders must stop talking of carefree attitude of youth and themselves should show more care and concern instead of laying blame on shouldefs of the younger generation. The youth say that nobody cares to initiate them into our religious literature. In short they accuse the older generation of their family of being culprits of careless attitude. From January 1967 we have started the serial of Ancient Iranian kings starting with Peshdadian Dynasty. They are twelve and the series will end in December 1967. Their names are Gayomard, Hoshang, Tehmurasp, Jamshid, Zohak, Faridum, Minocher, Nozer, Afrashiyab, Zab, Kersasp. In the reign of Kcrsasp Rustdm Pahelvan brought Kaikobad from Alburz mountains to take over the kingship. He belonged to the family of Peshdadians but with his coming to the throne he declared himself a Kayanian. All nations are now taking interest in their ancient history and culture. We need not remain apathetic or listless. I SODIRIN TA BLET FOR SWEETNESS THAT IS NOT SUGAR wii—IIBIII I • Non Caloric, Non Nutritive Sweetener • Indicated In Diabetic Diets And Weight Reduction. • 1 Tablet = 2 Teaspoons Sugar. • No Bitter After Taste And Completely Stable In Cooking, Baking A Heating. • Dissolves Immediately In Warm Liquids • Packing Of 100 And 500 Tablets. IT’S TIME^ -i. •X V, wit. • • • •' Pec AH3f-Dr-AP ROAD DADAP T CiNEMA. BCMBA>-1' ROAD P(icn’t»\uc eiiticais DO. PHONE : 65 41 4 PLEASE REMIT YOUR subscription . THANKS 4The Triple Path of Knowledge, Work and Devotion laid down by the Religion of Zarathushtra by ERVAO RATANSHAfl RUSTOMJI MOTAFRAM, m.a. INTRODUCTION R- fe- - The soul of man is always in search of its original part from which it separated out and descended on the earth. To seek reunion three paths are open to man. He chooses one of them according to his temperament and innate qualities, (1) the path of Work, (2) the path of Devotion, and (3) the path of Kjwswledge. Some are after useful work for the evils. Gratitude or ungratefulness does not affect him who proceeds with his work unmindful of any attachment and leaves result to the Almighty. J I s ? (II) Others are swayed by emotion and feelings, who have made devotion and love the goal of their life. They love God for the sake of devotion without any ulterior motive. All ideas of the sublime, fellow icings. Some are moved by the ^nd the beautiful with their concomitants ideas of the sublime and the beautiful, gf rituals, offerings, oblations and beauti- They love God with all their heart. And f^i forms appeal to them. With them some others with philosophic bent yearn mythology and rituals play a very signifi- to get at the truth underlying all pheno- cant role insofar as the path of devotion is mena. They aspire to be in union with the concerned. Theirs is not the attitude of a of ail knowledge, “KASMINNU rationalist, who may, for example, see a BHAGAVO VIJNATE S ARV amid am statue and want to know the material it VlJNATAM BHAVATI” (Upanishad) js made of. They would just love and “What is that by knowing which every- admire the statue and imbibe in their life thing else may be known ?” ^f beauty which it represents. (I) Those have the true spirit of work Thus, a Bhakta (A Devotee) is one who who make work the goal of their life and aspires to attain to God through devotion accomplish their task without attachment aided by prayers, rituals, mythology and of any kind. Looking around the world gf sublime and the beau- we observe ceaseless activity. Everybody works, one way or the other, still why is there so much misery among the people all around ? The obvious reason is that it fe work with attachment which causes dissatisfaction and brings various other ritualism, and rich mythology. tiful which appeal to him most. It should be noted in particular, that the greatest of spiritual giants have all been produced by those sects of religion which advocate 5L { - One of the foremost teachings of the religion of Zarathushtra is that the ma ­ terial world is the place for performing concrete, substantial deeds. It is the battle ­ field where incessant war is being waged against forces of Darkness and Evil by means of good deeds, and Zoroastrians are always enjoined to side with th& for ­ ces of Good, and repel those of Darkite lying all diversity. If God is a Reality, he and Evil, aspires to realize that reality in all living beings in all their manifestations irrespec ­ tive of differences. As a human being he seeks to be in union with the Universal Being. Religion of Zarathushtra, like all other (III) Still others actuated by the desire to gain true knowledge, are the ones who are not satisfied with the wisdom of the world nor with mere scriptural knowle ­ dge, nor with that knowledge gained through human intercourse but yearn to reach beyond all these and be in touch with the source of knowledge itself the knowledge which reveals the unity under- I the It is the Creator Ahuramazda who conti ­ nues 1 is in sight when mankind conduct God, and everlasting immortality results Dudoirt Book IH (DKM 125-21 fl ) says as under :— “The battle of the world is caused By the One of Adverse Nature and the place of the battle is, where the „ meet, and their limit extends to the star religious systems has laid open these three Those who participate in the different paths. Emphasis, is, however, human beings. The commander- laid on the path of work firstly and the - j.battle is the ruler or the Dastur of path of Devotion secondly, as these goo^jj-giigion with good wisdom. The pri- two are generally well suited to most of the battle is the Evil spirit and people. Most human beings find path of suppressor is “the Bountiful spirit. One knowledge beyond attainment with their liberates mankind from thh battje is limited capacity for search. the holy religious preceptor. One who sus? In this instalment we shall study only tains injury in the battle is the sinful man. thX of Work as laid down in the It is the Creator Ah^uramaz^^a who c^ religion of Zarathushtra. "“es the battle, and the end of the ba^, i. , _ THE PATH OF WO]^ LAID DOWN ^ith enlightenment in by the religion of ZARATHUSHTRA Great emphasis is laid on shtra In fact every Zoroastrian while tying the first two knots of the sacred girdle or Kusti ------- THANANAM, which means ‘deeds ’ or ‘actions ’. Thus every follower of the Zo ­ roastrian religion binds himself down, so to say, with deeds or actions. when the Blemish-giver with his dimini- Great emphasis is laid on the path of shers of the ereation work or action in the religion of Zarathn- by RAZM GAS I GUMEXTAR HACK ;otd ’sHYAO. HAMESTAR^^K^mSin^ _A^ STAR PADAK UT RAZM EVAK AYUJOMAND GETEH DAHISHNAN RAZM SARDAR MARTGM PAT AN- DAR MARTOMAN HUXVATAY DA- RAZM KOSHISHN I YUT GOHR UT knots of the sacred ht ”^3 f I; r performing good deeds, and thus, have helped in the mighty task of renovating the world in accordance with the spirit of the Zoroastrian religion. i 1 RADENITARIK h 4 ! I I r ¦' ? 1 * 1 This positive philosophy advocated by Zarathushtra, influenced the Iranian na ­ tion. It gave the country solidarity which enabled it to rise thrice over to great power during a period of a thousand years. HYUPAT HUDANAK DEN DASTO- BAR RAZM KAR EHJSHAKAS RAZM SPOJ DANAK MENOK RAZM BUXT UT RAT ARRAY RAZM ERAXT MORT DRAVAND RAZM RADENAK DATAR OHRMAZD RAZM FRAJAM FRAZANAKIHA RAM PAT DAHIKAN DAHISHN ABZAR UT KERUK UT SHKAST SPAHIH VISHUFTAN ABZARIH APESAHISHN I HAMIST VEH DAHI- SHNAN PAT EBGAT VANITARIH PATDAHISHN UT SHETAY YAVE- TANIK). There is ceaseless activity in the world where the battle is waged and the causer of the battle, its cpntihuator, the liberator, the participants busy with some sort oi work. Also it is said in Bundahishn Ch. HI ian angel of the earth, to grant them help - that Ahuramazda consulted the Fravahrs in fertilizing the earth, and by dint of their of men whether it would be worthwhile hard work they invented irrigation system to descend onto the material world and of canals, fight against Evil and gain immortality thereby or to remain perpetually immor ­ tal, unageing and without enemies in the spiritual world. The Fravahrs chose the former and ever since then eternal strug ­ gle against forces of Evil and Wrong is being waged in the material world by means of good deeds. VISHUFTAN all are The soil of Iran experienced scarcity of water, but the Iranians, through the influ ­ ence of the teachings of their prophet, defied despair, and without submitting themselves to the demon of barrenness and famine, they strove hard, and ferven ­ tly prayed to spenta Armaiti, the guard- In the Gathas, the prime utterances of the prophet, the path of work or action is consistently stressed upon and recom ­ mended for mankind. In Yasna 29-6 it is expressly stated that Ahuramazda has created and formed the earth for the in ­ dustrious and workman. (AT ZI THWA FSHUYANTAECHA VASTRYAICHA Again, one of the triple pillars of the THWORESHTA TAT ASHA) so also in religion of Zarathushtra is HUARSHTA Yasna 31-10 we are told that Spenta which means ‘good deeds ’, which play a Armaiti, the guardian angel of the earth, significant role in the Zoroastrian doctrine chose for herself the industrious work- o£ FRASHOKERETI or Progress. Ever man (AT HI AYAO FRAVARETA since the Mazdayasni religion came into VASTRIM AXYAI FSHUYANTEM). being right from the time of the Peshda- Again, in Yasna 48-5 it is said. Let there sovereign Gayomard, the benefac- be work done for the earth, and incr^a^ tors mankind, at different times have her for us for food - 1” (GAVOI VEREZ- struggled against the forces of Evil by YATAM TAM NE XARETHAI FSHU- 79HI Y2' . 3 references establish beyond med, all prayers with sacrifices should be doubt that the earth is created and meant dedicated to Ahuramazda in His treasure for the industrious workers, whose duty (p^ GAN J I DADAR OHRMAZD), it is to prosper and render it habitable for blessings may be showered on mankind, by doing good benevolent Mankind singly or collectively for indi- work. The Hindus call this world KARMA BHUMI, the place for performing actions, whereby they may gain their salvation. So, too, in the religion of Zarathushtra prime importance is accorded to actions or deeds for mankind, so long as they exist on this mundane sphere. It is voci ­ ferously proclaimed in the Visperad 15-1 YO). These vidual ’s good deeds. Prayer in Yasna 34-1 says that by means of deeds, words and worship man will dedicate righteousness, immortality and power of perfection unto Ahuramaz ­ da, and of these He will bestow upon them the foremost (YA SHYAOTHNA YA VACHANGHA YA YASNA AME- RETATATEM ASHEMCHA » , PAONGHA MAZDA XSHATlfitoia- Mazdayasni religion should perform here hAURVATATO AESHAM TOI (on this earth) actions With good industry EHMA POURUTEMAISH (VEREZYATAMCH IDHA VOHU VA- ^HUKA STR A YA). Also it is through good deeds alone, that a Zoroastrian can secure the that all the Zoroastrians following the DASTE). Th? best accrues to the selfless owing to best existence for his soul after death, noble deeds. He even attains perfec- Nay, even the souls of the dead rejoice in tion and immortality, for, after all, it is the shining, glorious deeds of holiness, as Ahuramazda, the ultimate source of all said in Yasna 16 (XANVAITISH ASHA- existence, who best discriminates how, HE VEREZO YAZAMAIDE YAHU what and whom to reward through his IRISTANAM URVANO SHAYENTE). omniscience. As it is possible to reach Ahuramazda through divine knowledge and devotion, so, too, one can attain the supreme Being simply the instrument, through right actions, for in Yasna 34-5 the aspirant declares that by good work he may accompany I..---- - - NAISH MAZDA YATHA VAO HAX- MI), and again in that Ahuramazda can means of right actions XSHNAOSHEN AHUREM HAITH- YAISH SHYAOTHNAISH) \ _ actions ’, involve selflessness, leaving no . , , . , desire for reward. All the action perfor- mankind on this physical plane is to work, 8 Man ’s task is to proceed with his work, bearing in mind all the time, that whatever noble deed is being done, is through the divine grace and tli^- A note of utmost altruism is sounded Mazda (SHYAOTH- in this regard, in the oft-repeated quota- V;>C tion of the Gathas — Yasna 43-1 — Yasna 30-5 it is said “USHTA AHMAI YAHMAI USHTA be rejoiced by KAHMAICHIT” “Happiness u^o him (YAECHA unto whom happiness unto ev^one ”— :t: the dictum which, truly spealdng, ‘Right tains within itself the remedy for all the Yasna 43-1 U' con- Slls of the world. It is true that the lot ofI / I i JL ¦ V/J// j -yW*' 1 r POLSON! COFFEE BUTTER • TE, ,e .^ . E and in spite of the fact that human beings are engaged, at least a majority of them, in some sort of work, there is still a lot of misery and trouble in the world. The root cause of it is selfish work with greed. cv^y human being were to work in the spirit of the Gathic dictum cited above, there would be a veritable paradise on earth, for, the manifold creations of the universe are so designed that the fruit of one ’s labour is enjoyed by self as also by others. The sun is shining for millions of years to provide energy for all life on our planet, the busy bees labour day in and day out to make honey for the use of man, the tree bears sun light to offer shade to the weary travellers, the beasts of burden labour to provide assistance to human beings. This chain of mutual aid is unending. It behoves mankind to imi ­ tate and put into practice this principle. Sacrifice is observable in nature, in what ­ ever work it undertakes. The soul of the holy, when liberated from the body after death recites USHTA AHMAI YAHMAI USHTA KAHMAI- CHTT, as stated in Yasna 71. Earthly life led according to the basic ideal expressed above can, doubtless, claim the best exist ­ ence after death. The mission of Zarathushtra does not restrict itself to the uplift of the soul on the spiritual side only, it does its utmost for the betterment of mankind on the physical plane too, and for this a great deal of emphasis is placed on the path of action. So much importance is attached to work and industry in the religion of Zarathushtra that it is expressly stated in Vendidad 3-31 that “whosoever causes 95-- A "0» T 15.' corn to be sown causes righteousness to be practised, and that suCh a person veys W- be totally wi{»V out. so long as humanity exists on this mundane sphere. Attempts sometimes on gigantic jcales, have always 45^* con ­ veys forth the Mazdayasni religion in a chariot and also blossoms it. (YO YAOM various^pochsr of history. Ia RAYEITI ho ASHEM ^ARAYEI- alleviate the snfferi^s of poor and TI HO DAENAM MAZDAYASNIM FRAVAZA VAZAITI HO IMAM DA­ ENAM MAZDAYASNIM FRAPINA- - t Aot OITI). Agriculture, the basic industry of ^ in Ahunavar, the Zoroastnan Logei, tot man is equated with Righteousness — He gves power unto Ahura who brings support to ttie poor. (XSHATHREM- CHA AHURAI A YIM DRKWBYO r • the down-trodden. But they A Mver be totally eradicated. It is expNS^^^tated 1 i i I man is ASHA, the cardinal prineipk of the reli ­ gion of Zarathushtra. This is very signifi- ( to settled life of civilization and culture. Moreover it demands hard work, which in turn prevents evil thoughts entering the mind and thus indirectly helps to streng ­ then ASHA or 1-------- dinal principle of the religion. Work for work ’s sake or for the attain ­ ment of supreme holiness alone, is not advocated by the religion of Zarathusht ­ ra. It should as much be directed towards the amelioration of the poor and the down trodden as for the physical and mental uplift of one ’s own self, and it is one of the important teachings of the re ­ ligion of Zarathushtra insofar as the path of action is concerned. Inequality as regards knowledge, weal ­ th, strength and power, and poverty and cant to note. Agriculture is the first step VASTAREM). The statement is pregnant with meaning profounder than it is usually construed. Ahunavar reveals the plan of the creation from the holiness which is the car- beginning till the end, and one of the most Mazdayasni important facts always stressed by this short significant hymn is the obligation entailed on eVefy hrtfflan being to perform altruistic deeds which bring Sustenance and support to the rest because mutual help and co-operation are the basic prin ­ ciples on which depend the continued existence of the manifold creations. A Zoroastrian, who is the lover of work therefore, true to this teaching, jBuld gird up his loins to alleviate the silverings of the poor by performing bei^olent deeds of righteousness, which is its own reward. therefore, true gird up 1------ - misery consequent upon them will never (To contiDue) 10 1 o I ? ?5 “IS THE PRESENT GENERATION IRRELIGIOUS?” PROF. J. C. DARUVALA Dear Dr. Warden, have hardly any record in this connection. I am enclosing herewith an article on earliest type of man is what is called “Is the Present Generation Irreligious? ”, the Cromagnon Man, who lived 75,000 This is on the basis of a talk I gave to the y«ars ago. By that time man had learnt Y.O.U. sometime ago. It is for publication to speak. The biological evolution was in “Parsiana ” if the article suits the policy completed and the evolution of the mind of your magazine. had started. With speech culture develop ­ ed, Man could influence his environment and embarked on the group life of family. Hostile environment of wild animals and adverse climatic conditions gradually f^idn is religious or otherwise, it is neces- became less oppressive. Group life proved sary to .by and understand what religion to be more effective. Family as a unit was means to different generations. In any case Religion is something that cannot be divorced from life. When reli- gion is divorced from life, it becomes decadent and loses its influence. We have to consider whether Zoroastrianism as practised today, is connected with the life of those who are following this religion. Religion is dynamic, something that chan ­ ges with the times; not in its basic princi ­ ples that are absolute, but in its applica ­ tion of these principles. 'I^^neral and historical outline of for their worship. This led to belief in wffl indicate that it includes the magic and witchcraft came on the scene. bftdc idea of Zoroastrianism. The evolu- This is the cult which Zoroaster had to tion of map .continued for a very long oppose, the cult of the Devs or the magi- tipie through thousands of years; man cians, indicating that Zoroastrianism must gradually evolved as he is today. What have had a very early start, and 6000 to the early man was we do not know, but 7000 B.C. is likely date than 600 B.C. as we believe, he was more like the ape. We suggested by some scholars. Yours sincerely. Prof. J. C. Daruvala To estimate whether the present gene- more conducive to survival, peace of mind and attainment of culture of which Rdigion was the starting point. Earlier, men had, no true religion except the “Cult of Fear of the Inexplicable ”. Man was afraid of the unknown. If rain did not come, men would collect together and shout at the top of their voice to the being who lived on the mountain, to give them rain. They similarly worshipped different terrifying powers like lightning and thunder. Ultimately they put up idols n¦B5SS —W There had been various revolutions in human life and culture from 75,000 years ago to the present age, and some of these are referred in the Zoroastrian scriptures. Evolution of speech and discovery of FIRE led to civilization. With the inven ­ tion of FIRE, domestic life was establi ­ shed. Men started cooking and making and using implements of stone, metal and wood. Later discoveries of WHEEL for drawing water, and the PLOUGH ena ­ bled man to lead a settled agricultural and pastoral life. Zoroaster taught that men should take to a settled life, not a nomadic life of wandering about robbing and destroying other tribes. Indirectly this gives us the date of Zoroaster. It could not have been 600 B.€. because tribal life had disappeared long before that. Therefore, it must probably have been 6000 B.C. i.e. about 8000 years ago. With settled human life came the beginning of religion. The basic ideals of family life, ethics, aesthetic and moral values had set in, and the conventions that were laid down 8000 years ago con ­ tinue to this day, as they have basically remained unchanged. The development of the scientific atti ­ tude started only in the last century. For ­ merly people believed everything and even Aristotle, a man ahead of his times, believed women had less teeth than men and did not think of verifying that belief by counting his wife ’s teeth ! But with the passage of time, the rational attitude arose and the scientific Temper set in and men rejected accepted ideas unless proved by deduction, instinct or common sense. Unfortunately, the present generation of Parsis is brought up on religious pre ­ mises that have been stagnant for over 1000 years. Hence there is a conflict, between youth and age, youth attempting to reject the beliefs and outlook not rational. Our Exodus from Iran 1300 years ago put a brake on progressive Zoroastrian ­ ism, as before that date it was an evolv ­ ing religion. From that time it came to a standstill. Unfortunately, this has led to a conflict in the minds of the present ge ­ neration about the doctrines of tW ^i ’- gion and how far they have any value in the life of today. Zoroastrianism was^a dynamic religion, a religion of great fore ­ sight. The Prophet in his basic principles has brought out ideas that we can accept unhesitatingly even today. His basic prin ­ ciples hold good after 8000 years. The basic principles are those laid down in the Gathas, not in the later scripture^ written ages after the death of Zoroaster. necessary to Reverting to the question of what i religion, it is between the original concepts and the later practices of rituals and ceremonials of the Zoroastrian religion of the present times. When we came to India 1300 years ago, we adopted the rituals and the ceremonials of Brahmanism, not true Hinduism. The early concepts of Hindu ­ ism, of the Vedas or the Bhagwat Gita were very similar to those of Zoroastrian ­ ism. But when the Brahmins came to power they changed the religion largely into rituals for their professional profit. We have followed this blindly. We have 12i i * made the Fire Temple exclusive prohibit- ted to Zoroastrianism. In the Gathas it is ing others from entering them. This is stated : “Teach others the value and ne- taken from the exclusion of non-Hindus cessity of proper action and behaviour the inner shrine of the temple. I and faith in God — convince others of the 5^ give you a personal example to this truth, purity and excellence of our faith, effect. In the year 1928 I visited a temple That person who is obedient to this com- m South India together with three friends, mandment spreads these righteous doct- ' We met the Pujari who had never left the rines furtherest even among hostile non ­ temple precincts in his life. He pointed to believers ”. The exclusiveness of our reli ­ me and said “You are an Aryan gion may have served its purpose in the from abroad ”. He pointed to another, a past but the future may need new out- Sindhi and said, “You are an Aryan from look for survival. some outlying part of India ”. He pointed to the Maharashtrian with us and said, “You are a Brahmin ”, and finally point ­ ing to an Indian Christian, he told him that he was not an Aryan and therefore he ^ul^ not att^d sacred religious r In Tehran today, most people absolu ­ tely look like Parsis as they are of the same race. Some of these Muslim-Iranis have taken great interest in Zoroastrian ­ ism, and some of the best scholars of Zo ­ roastrianism are Muslims who want to join the Zoroastrian faith, but they are debarred, even though their ancestors had to forsake their original religion due to force. The present generation is reared on to of the rituals that we follow biiadly are meaningless and need reconsi ­ dering them. “Daran and other ‘Chasni ’” is supposed to be eaten by Zoroastrians only. This is a questionable issue as it may modern ideas, which are largely rational, given to an animal who may not want rejecting old notions. Hence there is gene- it, but it cannot be given to a poor hungry axUy a large amount of indiff^nce in the person of other community who may be younger generation toward flituahi mid starving. The younger generation ques- ceremonies. This is so all over the world, tions this, as something against the teach- jjig elders insist on these rituals and ings of the Gathas that inculcate ideas of often the younger generation observe tolerance and service to humanity. Exclu- them because they are told to do so. This ^veness of Zoroastrianism may have indifference is due to the fact that religion bm justified after the Exodus to India has become static. When the priest class because we wanted our community to survive. The Panchayat had huge funds and it was feared that this might be an attraction to would-be converts who had no real interest in the religion, hence it was made exclusive and did not allow per- beUeve that communion with God is per ­ sons of other communities to be conver- sonal and direct and that one does not is ^orant, it leads to the decline of the religion. In Tehran, the population of Zoroastrians is 5000 and there are only four Mobeds. Again in Tehran, people 13IT 1 have to pay and engage priests to act as interpreters between man and God. Many of our customs that have been introduced later have valid grounds. For instance, the custom of covering the head which is also common to the Jews. In earlier days the hair was not washed fre ­ quently, therefore the people covered their heads to prevent the dirt from the head falling into the food. Similarly doing Kusti after going to the toilet was a good custom for it taught the people to wash their hands and hence proved hygienic. But we should not make a fetish of them. if We should try and return to the origi ­ nal Zoroastrian concepts. Today Zoroas ­ trianism is evidently decadent as the younger generation know next to nothing about their religion. I had occasion to ask some young Parsis what they knew about their religion, and they replied, they knew how to pray and also they were acquainted with the doctrine of “Good thoughts, good words, good deeds ”. But they knew nothing beyond that. Amongst them were two sisters whose father claimed to be a staunch Zo ­ roastrian and often reprimanded his daughters as irreligious. I gave them briefly the basic ideas of the religion and after listening to me they repeated this to their father who was very surprised to hear of the true doctrines of his religion for the first time and asked his daughters to request me to let him attend if and when I were to discuss religion again. For the first time he realised his ignorance of the true teachings of his religion although he had considered himself a staunch follower of it. In the Parsi community, some time ago, there were instances of young i^b- men changing their faith and being con ­ verted to Christianity. I had then asked two young Parsi girls w^ they had cha ­ nged their faith, . and They replied that ¦w they knew nothing about Zoroastrianism, except praying without understanding anything. The principles of ChristiMmty were taught to them and hence had greater appeal. They cannot be blamed for it is the fault of their elders in failing to give proper knowledge of the true ideals of Zoroastrianism to the younger generation. Their opinion regarding pra^'^se it is no use merely saying them without understanding them. On the other hand it is much better to meditate deeply and think of Ahura-Mazda than to spend hours in merely mumbling the prayers. In the Gathas it is said that, “The righteous order cannot be attahied a mere sfeow of devotion or insincere ceremoniaK Td enaide us to further the holy cause, #e beseech him to assist us by holding direct communion with us.” The Zoroastrian religion at present is encumbered with rituals. It is because people are ignorant of the true significance and the ^anlMg of prayers that they entrust their tions to the mobeds on w^ose WSOed prayers they expect to ‘ approach' God. And yet unfortunately the general attitu ­ de towards the priest class is irreverent. I noticed an orthodox person rebuke a teenager who was smoking, stating that smoking was forbidden by religion. That cannot be true. In the times of Zoroaster smoking was unknown as the practice 14However, many ideas which Zoroaster I ? The Zoroastrian religion according to the Gathas is service, it is not exclusively prayers. The life of a man according to the Gathas should be a long life, “Not a life long merely in the number of years but a life that is long in service and full of useful work for the good of religion and of humanity. ” Prayers in themselves may be desirable i arose only about 400 years ago ! Instead if the real implication behind smoking preached 8000 years ago are perfectly had been explained it would have been valid even now : more effective. Zoroaster ’s preachings favour a moderate life and therefore smoking would be discouraged. Again, let us take the Fire Temple where the fire is continuously burning. The fact is we are not fire-worshippers. K we pray before the fire we take it to be the symbol of the greatness of God. We pray to God and not to the fire. Air, Earth, Water and Fire are the four gifts of God to humanity and if we pray before any of them we show specially to maintain faith, even blind our gratitude and reverence to God. I will faith in religion that is an anchor for cite one quotation to this effect, from the many. Deprived of it they would live in Gathas, — “His gifts like religion, are a void. However for the enlightened, symbols of His generosity and power for reading and understanding the transla- relisious wOTship Iflcc Fire, recall His tions, and the real meaning behind the greatness to us. We pray before the Fire prayers, as well as a life of service towards* which, as a symbol of His power, inspire humanity should be the approach to reli- ns. ” gimi. Over and above prayers, helping poor and the suffering make a true Zoro ­ astrian of an individual. Originally in Iran the Ookmas were on top of lime-stone hills out of town, and because of the lime-stoiie the body disin- toa^ted nqi^dly ^and so it was most hy- 1 The Zoroastrian religion proclaims the equality of all men as in the Gathas : ‘Wealth and Power considered the essen ­ tial qualifications for a true leader, in Zarathushtra had neither. ” <¦ I. h ^nic. Conditions have now changed. In Tehran the Shah has granted the Zoro- astrians a beautiful site at, the foot of the hills as burial grounds and gardens. When I was last in Tehran, some members of misinterpreted this religion. They call the their Panchayat inquired about the ere- Zoroastrians fire-worshippers which is matorium system in our country. In modern times the true-spirit of Zo ­ roastrianism is waning. Many accept the religion because of the accident of birth The majority have failed to under ­ stand their religion. Some European critics have completely not correct as explained above, and they criticise the doctrine of “Dualism of Good and Evil ” stating that God has no sovereign power, equating Hhn with the power of Evil; but the Gathas cleariy state that : “He has sovereign power over the Universe ”. 15I There is great need for a Renaissance of the original Zoroastrianism. Emphasis must be laid on the old principles of the Gathas, of helping others and serving humanity. 7000 years ago, Zoroaster was a prophet and could see in the world over 10,000 years ahead. Hence his principles are bound to hold good in the present age and the years to come. It is time the Zoro- astrians consider this question and start educating the younger generation in the tenets of the religion. Revival of the reli ­ gion as something living, not dead, will spread its ideas throughout. Then it will be valued and respected, and its concepts will guide the world of today. The values of life preached in Zoroastrianism are the values of life today and will be the values of life in the future. I ? ? I ? ? 16 “DIANA CLEANING PASTE” For Spotless Cleaning. Washing, Cooking Utensils, Crockery, Cutlery, Glasswork, Enamelware, Marble, Tiles, Metal, Floors, etc. Free Delivery From COLABA To MAHIM. Phone or Drop A CARD. P ACK INGS.- 25-00 Kgs. Tin 6-00 Kgs. Tin 3-00 Kgs. Till 1-50 Kg. Tin DIANA SOAP CO. Sussex Road, Byculla, BOMBAY-27. DD. Phone: 37 3799 Also available at all Leading Stores. Distributors: G. ATHERTON & CO. (P.) LTD. BOMBAY-1 BR.t w s ¦ »• A J r ¦ V • <• H O S H A N G electronic Second King of Peshdadian Dynastjsadio ooto^"^ ENGineeb ¦K,) • A,) Hoshang was the grandson of Gayo- mard. He succeeded his grandfather to the throne, because Shyamak, the son of Gayomard was killed by the jungly tribes ­ men. His reign was very benevolent. He built canals and irrigated wide areas of dry land and made them fertile, which could yield more crops. . Use of Fire was discovered accidentally in his reign. While on a walk he threw a stone (may be a piece of flint) in the jungle against some thick woods and dry leaves in a cluster of trees caught fire, which extended into the wood as a vast jungle fire. Brilliance and lustre of Are were extensive and awe inspiring. The King and his courtiers and other atten ­ dants stood up in reverance to pay hom ­ age to the grand scene of extensive bril ­ liance. Thus they all acknowledged the loftiness of Fire. Discovery of Fire is a d]^^^ltoid-ninrk in civilization. Once red^ifsed man could raise fire by rubbing two pieces of flint over dry leaves. Man made another stupendous discovery that meat roasted on fire tasted better, fire could be extinguished by dipping it in water and catching fish in water for food was safer than hunting animals for slaughter. Hoshang built the cities of Shushtar and Babul (Babylonia) and greatly helped development of industries. In- Zoroastrian calendar three days in a month begin with the prefix Dae. They are Dae-p.-Adar, Dae-p-Meher and Dae- p-Din. Each of these just precedes the principal day that follows next. The meaning of the word Dae is God Almigh ­ ty, hence these are the days specially de ­ dicated to Him every month with an additional separate whole month named Dae month. Most Jashans of thanksgiving are therefore arranged in this month in the name of the Almighty. King Hoshang combined the ceremon ­ ies of these three Daes into one and dedi ­ cated a Jashan to that ceremony. This Jashan is known as Jashane Sehdae (The Jashan of Three Dae-days). This Jashan established by him is continuing to this day and is celebrated with much reveren ­ ce and joy, especially by the Iranis. It is performed on Roz Aban Mah Behman. It precedes Jamshid-i-Navroz by exactly 100 days. Javidan-e-Kherad, a well-known work is supposed to be a collection of sayings and words of Wisdom of Hoshang. There ­ in this great master explains that wisdom to accept jivan-danesh (Commandments of religion) and Kerdar (execution of them) mould character. Therefore the commandments of religion must be im ­ plicitly accepted and followed. Otherwise religion becomes shaky and life gets disrupted. In the front page picture of Hoshang is shown a jungle fire to bring to notice the fact Of the discovery of fire in his time. — P.B.W. 17 ’ F-L 23 »¦ Ashi-Vanghuhi: The Good Piety by MAHYAR BYRAMJI PATEL I ! j ! *i : I i ¦I ' ;l A Pious Life, like the Constant Flame, is a Perpetual Offering to God V ASHIM VANGHUHIM YAZAMAIDE, HURAODHAM, HUYAZATAM, J^HANATCHAKHRAM, AMVi^ , DATAOSAOKAM, BAESHAZYAM, PERETHVIRAM, SURAM . ¦Unto Ashi Vanghuhi do we offer our homage, the shining, tall, beautiful, adorable, XtZnXnt ehariot, strong, dispenser of justice and welfare, healing, wise C( and powerful !” ASHI-VANGHUHI, A^wangh, is the third and last Yazata of the Later Avesta, that finds mention in the Gathas of Holy Zarathushtra, the other two being Sraosh and Atar we have considered be ­ fore. This angel is also named Ard or Art. Twenty-fifth day of the Parsee Calendar, as well as the seventeenth Yasht are de- ___ dicated to her. She is the Yazata of abun- pious souls who inwfe dance and prosperity, f Earth ’s riches in plenty and brings a dis ­ pensation of holiness and piety. When Asha, Righteousness, is with us, Ashi, Piety and Armaiti, Devotion, bestow on us Vahishtem Manah — Best Conscience. Khshathra — Divine Mighty Power then comes to us, whereby we joyous with her far-piercing^y®®- overcome Druj — the Fiend of Untruth, glory to the homes of those that Zarathushtra prays to Ahura-Mazda, that her. Wherever she sets her fe^t when He ordered him to follow Asha — happiness, riches, cattle apd strei^tn, that finds mention in the Gathas reward and retribution to the followers as they deserved them. In the Ashishvangh Yasht that is dedi ­ cated to her, she is referred to as the daughter of Ahura-Mazda and the sister of the Amesha-Spentas. She endows all the Saoshyants, the future prophets with the intelligence to fulfil their lasts; She vlivov J She bestows the near. She is pleased with tw offerings of Haoma, baresma and the rightly spoken holy words and si>ells- Haoma is blessed because the drinking of it is accompanied and attended upon by Asha and Ashi Vanghuhi herself. ? Ashishwang Yazata is fair, rad|^t and •5 J She Righteousness — in order to acquire wisdom, he would not fail Him in that order. Zarathushtra bestirred Himself until Ashi (Piety) and Sraosha (Obedien ­ ce) arose within him, J The ladies in these housM ;^;;-weU- n oiausua -___ _ adorned with jewels, havts tuiji waasts, are , and He meted out beautiful in their bodies, with long fingers 18and are fair of shape. They bring all happiness and wifely fulfilment to their husbands. The men in ^ood steeds and chariots and are puissant these houses have in battle. They are also blessed with good * ! 3;^ SS*‘ camels, hoards of silver and gold, excel ­ lent garments of splendid make, and provided with all the blessings of life. Ahura-Mazda is her father, and Spenta Armaiti is her mother. Sraosha, Asha, Rashnu and Mithra are her brothers, whilst Daena is her sister. Being the angel of Fortune and Wealth, she is the Iranian counterpart of the Indian goddess Laksh ­ mi. She adores and is adored by the Pesh- are Being the feminine impersonation of prosperity of the body, mind and soul, she is the dispenser of all good fortune and wealth, which when acquired by law ­ ful and honest means mean a distinct vir ­ tue among the faithful Zarathushtrians. Wealth is to be used wisely and charitably for praiseworthy deeds. She condemns all acts of unchastity, prostitution, abor ­ tion, rape, plunder and unjustified war. She is happy to fill the barns of good men with grain, and their farms with cattle, their coffers with gold, their fields with J fruits and vegetables. With Mithra, the lord of the far wide pastures, she increas ­ es their pastures and fodder. She de ­ corates the chests of pure women with fine jewels and their bodies with expen ­ sive clothes. She is exalted, shapely, and has a noble origin. She rules gloriously nt counterpart of the Indian goddess Laksh ­ mi. She adores and is adored by the Pesh ­ dadian Kings Haosyan^a, Yima (Jam- shed) and Thraetaona (Fredoon), as well as by Haoma ® her will. She guards, helps and hegjs the Husravah (Kai Khushro) ano vistaspa (Kai Gushtasp), and by the Holy Prophet Zarathushtra. She joyfully grants them their requests. She never accepts the liba- 4 s t ¦ s ! I good and she smites the wicked. She fills the houses of generous, charitable ones with abundance. Unmarried women, childless couples, and people of ill-fame repel her .She zealously guards the sanct ­ ity of the married life and the chastity of pure women. Ashi Vanghuhi reigns over destiny and reward. Those who with her aid deprive the wicked of their evil powers and foul possessions reap the rich reward that has been promised by Mazda. In the eschato- L she fulfils in associated with Chisti — the female divi- Heaven the reward promised to the pious nity of Religious Wisdom, Erethe and during their Earthly sojourn. The pious Rasanstat, two minor female angels pre ­ siding over Truth, and with Parendi — flie'female genius of riches, plenty and activliy. tions of barren men and women, or of any courtezans [ dj women who cause J when she beholds a Courtezan destroying her fruit, and when she sees her presenting her husband with a child conceived by a stranger, or when cruel men deprive maids that have been barren for a long time from marrying and bringing forth children. She is always Later Avesta wails invoke the Holy Fravashis to bring Ashi Vanghuhi into their homes. Ashi, the Piety of the Gathas, develops into Ashi Vanghuhi the angel of physical 19and moral excellence in the Later Avesta, and in modern terminology she becomes^ Mino Ashishvangh Banco. Out of the innumerable Yazatas of the Later Avesta period, only a very few have < to us and out of these, only Sraosha, Atar wnom we receive our very being and and Ashi find mention in the Gathas. But to whom we ultimately return. In even these do not appear there is the roles Ha 44 of the Yasna, which is a part pf the of Yazatas. In the Gathas, Ashi represen- Gatha Ushtavad, and which is perhaps ts the Piety that attends theism doMm Ahura-Mazda ^one as the root of ^ causes, to Whom we ad ­ dress all our prayers and supplications, and from Whom we receive all our par- come down dons, rewards and retributions; from whom we receive _j we ultimately ! represen- Spenta beautiful song ever sung by Armaiti (the Holy Devotion) and nothing super-man, Zarathushtra adcs more. The Yazatas are the innovations of a period far distant from the times of Holy Zarathushtra. IBs dignified Mono ­ Telegram : CITYICE 20 upon Ahura-'Mazda for the truths of creation and then gives the pregnant answer hpi- sdf : ‘1 know that Thou Almie Creator of them al! ” , ? 14 Telephones : Office: 2 5 2497 I 3 74 75 5 : /11 1 679 7245247 Kesi Cawasji Behramp fit Co Shipchandlers & Canteen Contractoi^s City Ice Building, 298, Bazar Gate Street, Behind Reserve Bank, Fort, Bombay- 1. .:4 i* !¦ t Hansa, Hanseatic, Lufthansa.... What Does it All Mean? I fc 5 5- HANSA '5^* *€ cities ”. These so-called Hanseatic cities had their own laws, their own jurisdic- 59 Dr. Richard Kunisch, the German Consul-General in Bombay . p^cHi^zits the prize to Miss Marfatia. The 26 year old journalist won the contest in Indo-German Review — the cultural organ of Indo ­ German Cultural Society. The gift is a voucher for a three week trip to the Federal Republic of Germany. “Jet Tales ” explains these similar words ards of trading with many foreign nations, often used in different connections. We This guild was known as the “Hanse ”. In call Hamburg the “Hanseatic ” city. A time, the Guild grew and established “free passenger liner is named the “Hanseatic ” Liner and then there is the “Lufthansa ’ (pronounced Looft-hansa), This is no tions and, till today, the cities of Ham- mere coincidence. The word “hansa ” or burg and Bremen have retained that its derivations have an historical meaning status. This guild is the Hanseatic League, dating back to the 12th century. At that The tradition established by the guild is time a group of German merchant houses incorporated in the word Lufthansa, formed a guild with high ethical stand- “Luft ” in German means “air ” and “han- 21•f Rd sa ” symbolises the traders of the 12th century with their high standards and sound commercial thinking. “Internation ­ al trading is our purpose and quality is our aim as “traders of the air ”, so say Lufthansa Airline. In the last quarter of 1966 the famous House of Tatas held a meeting with other respectable business houses of India to bring into existence a Guild Brotherhood to eradicate corruption and set up a high ethical standard in business morality for international prestige and proper working of national economy. Such “Hanse ” out ­ look will be greatly welcome as a thing long overdue. WHAT NEXT ? “Parsiana ” is mighty glad to secure on its list the membership of the German . Consulate. It is in the fitness of things that it should be so because it is the long line of German scholars who have contribu ­ ted greatly to deciphering, translating and completing the initial task of study ­ ing and publishing Avastan manuscripts and works. They are great many and great of whom we here mention the most prominent ones to whom we owe most — Prof. Geldner, Dr. Wilhelm Geiger, Prof. Hertel, Prof. F. Max Muller, Dr. Fr. Spiegel, Prof. Zimmermann as some of them. hi hl ? t * I * I <> <> « J I HOMI & CO.I * i ? ? Charni Road Junction X ? ? A place for Quality and Precision for glasses. ¦ ¦•fr ? ? ? Byes tested by qualified eye­ specialist on attendance ? ? ? I J ? ? <• ? ? z ? I (COURTESY and FAIR-DEAL) ' i- ! 22 $iP ©@SPEL ©F HATRED P. B. WARDEN ...e ¦ Communism has become synonymous with extreme materialism and Gospel of Hatred. Communists work up their zeal for vindictiveness against clean innocent souls, who hold beliefs in human values and accept the concept of Religion. They spread hatred for God and abuse and ri ­ dicule the lofty souls — The Prophets — who worked as humanity ’s saviours and left their indelible marks. The Key-note of their Gospel of Hatred is wonton des ­ truction of all nfen and all things that represent higher ethical and artistic values. f The Red Guards of China under leader ­ ship of Mao and Liu-Pao have gone on a mission of hatred causing wonton des ­ truction and _ inhuman demoralization, immature young devils let loose all their frenzy over authors and professors i whose views they could not stomach and whose views they could not stomach and over artists and works of art, whose value they could not appreciate as delicacy foreign to their crudity. They have broken the back-bone of Society which built up and maintained civilization to build up a society that knows nothing beyond bread, butter and boots. They have slighted, in ­ sulted, pestered and assaulted them with immunity and destroyed all and every ­ thing they held so dear to their heart and hearth. Their devilry sank to the level of de ­ pravity in ill-treating religious institutions and their devotees in the name of Cultu ­ ral Revolution in which there is no trace of culture and runs a revolution that will not stay put as it runs contrary to the instinctual need of man. In trying to suppress religion they are trying to suppress something instinctual in mankind — love and reverence. Reli ­ gion is the noblest expression of these traits in man. Graham Wallace classifies Religion as an Instinct from which hu ­ man soul cannot separate itself out. God is a necessity inseparably connected with life and living. He is neither a luxury of human fancy nor a convenience of man ’s mind. Man is made after the image of God suggests we are not one with Him (and will not be) but one like Him and strive to keep up to the image. If contrari ­ wise as others say God is made after the image of man why has man from his own free will placed Him so lofty? We could have placed Him for convenience as low as we are. But our instinctual needs are love and reverence, and they could not be satisfied that way. It is possible for man to destroy a God but then he has the in ­ evitable urge to replace Him with another High and Mighty. Nature abhors a vacuum. 23 "^1I '! 1 1 1 i i 1 official version of placebo for the Anti-Religion movement that started appointed. M^^’s . co— Russia « —• * Proietariai that they may willingly endure their ex ­ ploitation by the Bourgeois. The commu- togy' People succumbed to violence but nists have ritoW “‘^/X’Srader convince people that God was wonnies a not believe in Reli^on -s ’.is; ... ..u™ - »»>«¦ » attendance went on multiplying. Now Book yet this publication is released as an Anti-Religion movement mosques and institutions them to schools, rest-houses and libraries filled with literature of their own ideo- have ridiculed and abused Christ yet worthless, a face-saving preface that the author and Services multiplying. Now Book yet this pumicauou .. — Russian authorities do not intervene in historieal document of _^em Ute ry ‘gaduus. lt dawned on them value from the world of the past. • ffiat made every man slog for most likely that they Visaed to_ persistent loaf of bread could hot leave hunger of demand of the staunch religionists whose soul unsatisfied without danger to number must be menaemgly overwhelm ­ ing for indefinite suppression by the au ­ thorities. The world statistics of publications that Religion and Sex ai^ the two predominating preoccupaM^ U kind and command maxiriiuih of sales, because conflict but both are holding on. hving 1 Recently Moscow released a publication understood and acted upop tl^^ by a Polish writer Zenon Kosiboski. The ’ J” title of the book is Stories from the Old reverence. Anti^Cxod.^;^ Testament. Pre-publication announcement made a large i------- it. 100,000 copies were few minutes. Long queues buyers had to 1—— ¦ such congregations that a state t a.A- the itself. Hungary earlier to t Hungary and Czechoslovakia reverted ; J conventional religion. Poland has stolen a march over them aU. It runs a Catholic University and a Theological Academy. It has rebuilt nearly 500 chur ­ ches and buflt nearly 400 more new ones. The Church and the State are in constant reveal number of buyers eager for sold out within a -3 of anxious pent up leave the book-house dis- i J both these make life worth-while ¦ ' through companionship of the Al- and companionship of the spo^ are the psychological release n^h^isms of love and reverence. AntX^^;^^ Anti-Man human beings are ubBappy rel^se rnechanisms are and they explode on others implode within. because 24 Y( * W * * V• ^-’5^'5- t j-s* f*. . r al? Chemould Framing Enterprise S / L V E R J U B I L E E EXHIBITION “ART IN FRAMING” fX W -W. f X? ¦*7;3 ,l A » * w -’i I * r:,-A •7>ir<-' r r (From L. to Rt.) Mr. Minochehr Gandhy Mr. J. J. Bhabha Mr. Tehmurasp Gandhy Mr. Kekoo M. Gandhy prise helped to bring creative designing into the field of framing, setting a whole new countrywide trend. This meant a lot to the painters, some of whom urged them to develop into a regular gallery which has now been extended to Delhi and Calcutta. The present exhibition “Art in Fram ­ ing ” is in two sections. The first shows a wide range of creative framing — the possibilities that exist for displaying fam ­ ily portraits, miniatures, graphics etc. to best advantage. “25 years of paintings seen in Bombay ” In the second section on paintings are shown but a very few of the wide pano ­ rama of paintings seen in Bombay over the past 25 years. “Of a generation of painters, we regret, not all could be in- On 9th February 1967 the Chemould Framing Enterprise commemorated its Silver Jubilee, holding an Exhibition of f m Framing and exhibiting select paintings of the best artists of the quarter century in the Jehangir Art Gallery, Bombay. Before there were any professional art galleries in India, the Princess Street fra ­ ming Unit of Chemould ’s was a “rendez ­ vous ” of the artists and art lovers. On its Wils were displayed the works of the cre ­ ative artists of the day amongst whom were those who have now won inter ­ national acclaim like Souza, Raza, Gai- tonde, Husain and others. ' Indian painting was at that time just iC^Hfterging from the international academic sitjHtes' in the freer realms of non-figurative art. By developing indigenous frame de ­ signs suited to those paintings the Enter- 25 ' - »i»>nnr'iM 115- - every lively. The?cer®sony of garlanding had ' flavour of yesterc^ and tfite tinge of the c^rture of endearment and undertone of gratefulness of the youn- Painters like Amrita Sher Gill and Ja- 8®r Gandhys towards their elders. “The . mini Roy who were a definite influence movin^^ger- writes ” (the destiny) as towards the contemporary trend have Minocheher and Tehmurasp did by laun- do the modern* artists of today — Paint- spirit jointly bf Kekoo and K|wrshed ha^ It jvas a happy accident that bitu^t Mr. Minocher Maneckshah Gandhy in contact with Mr. R. C. L. Venimini, a Belgian factory proprietor. Chemould factory at Andheri thus started with Bel ­ gian collaboration and since then has made good so well that a Chemould frame is a swell frame. With this bird ip hand they picked up^j mthpT frntn fhA mini Roy who were a definite influence movin^^ger- writes ” (the destiny) their pride of place in this exhibition as ching the.eaterpri^ —f^ch the movj^ do the imodern artists of today — Paint- spirit jointly of Kekoo and Khurshed have K ings included in this show are largely reached to a top-ranking veflf^re. are land marks in itee care^ oi the from imfrate cdlections. Many are land marks in the careers of the fOli-' tws and many have never been sera be­ fore in Bmnbay. Amongst tl^ exhibits were two pictures by Late Dr. Homi Bhabha himself. Gallery Chemould Simultaneously with this exhibition are and Ram Kumar to complement a show the Progres-k _ ____________ i • 1 . 1 . . Siv<^ Artictc irrmir* r>Qivu» ' management of Chemould could see a - -i-/ saw future for Indian Artists and themselves in an Art Gallery where they can exhibit works of famous artists and those famous to be. The link has succeeded admirably and now the two birds of a feather flock shown tlK most recent works of HuSain of thiir*woSs ‘i5^wh^K"b LoSm came into wdB and Prague. The London show is a se- — quel to the works of 30 of our Indian Now They painters shown last year in Europe at the Exhibition “Art Now in India ”. Mr. K. Hebbar was in the chair and Mr. Jamshed Bhabha was the chief guest of the evening. Mr. Bhabha in his inaugu- ral speech elucidated the significance of proper frame to bring a picture out in all ... __ _______ its beauty. He explained that mere white exhibits works of art, irrespective of their background is not sufficient aid to a good saleable value, though the Gallery works pitcure with a difference in its texture and on commission basis. It serves double colour values and as every picture can- purpose — it encourages artists and pro- not be given a wall to match, suitable motes love for genuine art amongst t^. frame is the most handy aid and a v*?- able adjunct to a good piece of art. Che- making to a cult by constant efforts using Gallery experimental techniques in methods — ¦ media and materials. The result is successful venture. Chemould frames KekflO and Khorshed' Middle East and Africa. making Late Cawasji ’s dream come true . AIter his speech Mr. Bhabha was gar- — art for art ’s sake. The spirit of art is - landed and to commemorate the happy one and universal and it is a matter of occasion the two founder members of the pride to the Parsi Community that -the enterpnse were honoured likewise with pioneer and the proliferators . of this Junior Gandhys, Kekoo spirit here and abroad ajre true Zcaxiastri- J Khorshed, to Mr. Minocher ans, now caiTying this message of univer- Gaimhy and Mr. Tehmurasp Gandhy, sal language abroad and God-willing will the fatl^r and the uncle of Kekoo respec- l^ig foreign exchange if the Government 2g * i^il see eye to eye with them. Amen : and Prague. The London show is a se- painters shown last year in Europe at the Gallery Chemould now selects and valu- people. mS M on a and his wife Khorshed, to Mr. Minocher ,. a monument bestowed on Bom ­ bay by the munificence of Late Sir Cawas- ji Jehangir, a true connoisseur of art. The stuff that dreams are made of are - not unreal. Kekoo and Khorshed making Late Cawasji ’s dream come tn^ ans, now cairying this message of univer- ’ A^il see eye to eye with them. Amen : 'i 2 If, . r,1/ f r ^353 u I J > ? i* I I KHORDEH AVESTJV (IN ROMAN SCRIPT) To meet the pressing need of those Zoroastrians who are unable to read Gujarati, for offering daily prayers, we have transcribed into Roman Script our Khordeh Avesta. need of those Zoroastrians CONTENTS: Publishers ’ explanatory note. Guidance for pronunciation. Note for reciting prayers, Ashem Vohu, Yatha Ahu Vairyo, Kem Na Mazda, Ahuramazda Khodae, Jasame Avanghe Mazda, Niran-gi Gaomez, The Five Gahs, Sarosh Baj, Hushbam, Havan Gah, Rapithwin Gah, Uzirin Gah, Aiwisruthrem Gah, Ushahin Gah, Khorshed Nyaish, Meher Nyaish, Vispa Humata, Nam Stayishn, Nemaz-i-Chehar Nima, Mah Bakhtar Nyaish, Ardvi Sur Nayaish, Atash Nyaish. Hormazd Yasht, Ardibahest Yasht, Srosh Yasht Hadokht, Srosh Yasht Vadi, Behram Yasht, Hom Yasht, Vanant Yasht, Namaskars of Cherag, Muktad, Dakhma, Koh, Aw and Orvar, Din-no-Kalmo, Tan-Dorosti, Names of Thirty Days, Names of Twelve Months, Names of Five Gathas, details of Six Ghambara, Twelve Jashans, Seven Hamkars, Recital of Yatha and Ashem, Patet Pashemani, Patet Ravan-ni. Saturn Karda, 101 Names of Ahuramazda. Price Rs. Six (Postage Re. I/-) Jehangir B. Karani’s Sons 12-B, Sir P. Mehta Road, Bombay-1, Tele: 261289. Estd. 1893 Karani ’s All Khordeh Avestas a. are available at Warden’s (Mysore) Pvt. Ltd. Sandalwood Shops.