Mar 1967

w ? • Li ;• ¦ I ¦ ' • ' ¦ r-' I VOL. 111 No. 5 Price I r MARCH 1967 new medium for old wiadom ' . 75 Paise dfi. ^,.cA ELECTRONIC EKHNEE A. I.E.R.E.(U.K,) Fourlli King of Peshdadian Dynasty a. i. e.e,e.(U.s.a.) A.I. Mar. Tech. (ladiaX ______ ________ ^adio Officae. JAMSHID 1', II h ii I !1 i 11 M' t| I 11 ii |l! 1 ^*1 lil 7 ' y I'WI >K'' llv. £ iTOWlS/Diliii 'Hbiwji,// ... u'fc /¦/ V. •d I k I ¦« 5^ <^i Happy Jamshedi Navroz to allrr? J ir ?*.'l . -Ji ..V • Ma. 5 ! H ' ............. .... ........ j ^AKCH 196^^ ConteoM: •;?. •‘.-fi £ I -•¦ • ItfecB^AL’ ¦ "-/‘V'JU'to’./; TkAiaiKMjtl" Ttf narmii-iB rtar iKihiaiaitii*!^ _’ ijr .Wiat Way to Go? -by Ww H. A^. ' Allegc^cal l^amlfy Relations of the Cjp^.and Proirfiets " '-M - pa^e* 3 t « • V 1 • -S? I W' % > * . f Behram P. Bharoo^a Solicitor ... 5 7 •liyliastutji lOiurshid Daboo The Path of Devotion laid down by the IWigion of Zarathushtra •^by Ertad RataMhah R. Motafram ... Chisti : The Love -^by Mhhiar Byramji Patel ••• iO .- / ¦. 3. ixBMfellb^wala^aSad^^ i— CWa Life --by Mrs Gool S Savaksha Monajats ...^. —' ; Managing Ed«to: P. B WAIPB^. D.P.M. ( Bom. ) ADvifeiinr^oA^ Li|iiil^0* Wnocher-HomJI, M.A., B.Ed. ’> / Irani «.AMC:.. O.O.M.S. (Lend); D.O. (Oxoo) Mrs. Shwa N. Vaalfdar, M.Com. Dr. R. C. Cooper^ KCom.. Fh>. (Bean.), F.C.A. Mr. Jahangir F. Shroff Prof. Nadir Ardaahir Mody, M.A, tL.B. Dr. Sohri^ H. Batiiwala. Ph.l3t .Mr. Bajon N. Desai, M.A., B.Ed. Copy : 75 paise. Yearly subscyiptfon for 12 mSties Rs. 6. Inland. Sh. 10 for U.K. and 2 doUars for U.aA. Office Address : C/o War^a (Myewe ) Pvt Ltd., 378. Grant Road. BOMBAY 7. :------ - ‘-MW 12 n 28 30 31 ' gw???<> 1. 2. 3. 4. Statement about Ownership- and other particulars relating- to FARSIANA' published uhdfer Rule 8 of the Registration of Newspapers, (Central) Rules ............. . ....... ....... ...1956........ ¦ ¦¦¦ ¦¦¦¦ .. ¦ 378, Grant Road, Bombay 7. Monthly. Pestonji Byramji Warden. .. Indian. , 378, Grant Road, Bombay 7. Pestonji 3^rai^4V^eii. 5. 6. Place of Publication : Periodicity of Publication : Printer’s Name : Nationality : Address : Publisher ’s Name ; Nationality: Address: Editor ’s Name : Nationality: Address : Name and Address of Proprietors, ______ _ Partners, Share-holders holding Reading at “(3oGlrukh' ’ more than one percent of the total Capital ____ I, Pestonji Byramji Warden, hereby declare that"tlfe partii^blai>Gg^ ahove Indian, 378, Gr^t Roa4, Bonjbay 1 Pestonji Byramji Warden. "¦.>Indian.5-'.. 378, Grant: Road,. Bombay 1. PestOj^f®yramji-WaiTdOn; Sole Proprietor, - 83, Worli Sea- ? face, Bombay 18, are true to the best of my knowledge and belief. Date : 15th March, 1^7: For PARSIANA Pestonji Byramji Warden Sole Propfietdr.r 'IP onoami ' T A HAPik OUR READERS This March T9id7 ^sue will reach you in the Jamshed-i- if u (¦ ! Navroz week. This necessitates a minor change in our Peshdadian Royalty series appearing on the front page from January 1967. King Gayomard and King Hoshang have appeared in our January and February issues. In proper order this issue should have had the picture , , and sketch of the third King — Tehmurasp, but Jamshedi Navroz being so close up we have decided to give the picture of King Jamshed (the fourth King of Peshdadian Dynasty) to coincide with the time —«. postponing Tehmurasp for the next issue. A short sketch of the time and talent of King Jamshed is given herein by Mr. Behram P. Bharoocha. All that is simple and self-explanatory. It is stated that He lived for a thousand years and by His spiritual force kept all his subjects free from disease and sus ­ pended dissolution of life for the like period. Sleeping supine under the PINE TREES Boris Pasternak is visited by high thoughts of the ways in which the spirit can triumph over time and space — an experience when a man feels himself at one with nature : . And now, immortal for a While, We join the sainthood of pines unkempt. From pains and ills, from evil guile, Froiu death itself exempt." << ¦W n 5? (Soviet Literature 2/1967, Moscow) At every Jamshedi Novroz time it is customary for our astrologers to associate the advent of the day with some animal. In IMPRINT of January 1967 appears the Japanese Fortune Calendar. The Japanese Zodiac unlike most astrological systems has a cycle of twelve years instead of twelve mohths. Each year of the cycle has its own particular animal symbol and from these twelve Zodiacal symbols the Japanese learn the characteristic traits of a person from the year in which he is born. The cycle repeats itself regularly as in our Jamshedi Novroz twelve year cycle stated within. 1967 is the sheep year of the Japanese calendar. True or false any guide is better for life than an aimless drift. Pick up a clue and cling to it this year and you will prosper ethicaly, intellectually and may be materially too. This year let us go the way Prof. Antia has outlined for all in his article in this issue. 3Jamshedi I^avruz or blavruz-iSultani by BEHRAM P. BHAROOCHA This universally kHQWh Festival of Jamshedi Navruz or Havruz^W i.e. New Year day of Iranian people, is in i fact, one of the oldest, nay, the oldest ; Festival in t^ie annals of humanity. i Thia Navruz-i-Jams^ied according to ’ j*^ahname ” was founded by the most ' ^orious monarch King Jamshed ’ belong- ' ing to the 1st great Peshdadian dynasty of ' Iran. ’ Since last more than 10,000 j^ars, this festival, falls exactly diVlhe^ of the true Astronomical Vernal Equinox, on which day the day and night are of equal length. This festival was celebrated for one full • month in ancient Iran, ahi even today it ’ is celebrated with great eclat, merryment, cheers, hossannas and jubilations not only I '*¦ According to “Shahname ’ this king of universal acclaim and renown was posses ­ sed of great moral and spiritual strength and he had control over the entire crea ­ tions of God. Human beings, birds, crea ­ tures and quadrupeds of various descrip ­ tions obeyed his commands. He had divi­ ded the people of his times into four classes, namely, the priests, the warriors, the traders and the artizans or agricultur ­ ists. He had given a great and highly bene­ ficial civilization to the people of Iran for the first time in the history of the ancient World. His piety was so lofty that all his subjects retained good health and he stav ­ ed off death for several centuries. The Festival. He was surrounded by a divine halo by the people of Iran, but, by many and aura around his head and body and Mohamedan f?ountries also- r by virtue of the same, he could foresee val has remained connected with the future events of the World with great ’and mighty king precision. No king of Iran after him, was Jamshed and from thfe only, the so great and majestic and mighty as King Iranian Zoroastrians reckoned their new Jamshed. religious year. Iranian New Year, called Navruz or New Year ’s day. King Jamshed the son “Vivanghan ” is began the principal festival among the presumably “Yam Vaivaswat ” referred to Persians; which, continued for six days, in the 1st Adhyaya G.e. chapter) of the On the 1st day the King devoted himself well-known book of ‘Bhagwat ” written to promote the happiness of the people in by Shukdev the son of Vyas. This Yam general; on the 2nd day he entertained the Vaivaswat had founded the Lunar dynas- doctors (of Divinity) and astrologers ; on ty in Ilavrat, which is considered to be the 3rd day he invited the priests and Iran by the Oriental scholars. counsellors of State; on the 4th day he King Jamshen. 5With ihe^ brief words, the New Year Day or Navruz was celebrated in Iran in the ancient times, ’' .99 welcomed the princes of the blood rela- hi®. the New Year Day tions and grandees; on the 5th day he . ’> I^arcK every y^^. I^f; it be said that in were « God, and bring with me the New Year. The Presents. Then, another person appeared with a large silver dish in which were wheat, grams, barley, peas, vetches, sesame, and is ’uhder. In 1968 in the form of a?hon- rice (seven ears and nine grains of each) W ; in 1969 in the form of a bird; in 1970 with a lump of sugar, and the new coined tti'B^fbrni'bf a^dog ;’ i® 1971 in the form pieces of gold, Which, as offerings were ©fa in 1972 in the form of a rat ; in placed before the King. 1973 ini the form oFu bullock ; in 1974 in Thereafter, entered the Prime Minister ? in 1975 m the and the generals of the forces, the lord ^976 high treasurer and, after them followed ® , J. . in 10^ i.. )a’ U..,- the dignitaries, the nobles and people according to their status and grades res ­ pectively. Thereafter, a large loaf made of the abovementioned grains was presented to the King and after eating a part of it, he spepific colour for the day . The colour for offered some to those who were around this ye^ is " in 1978 in the 1fjW®^oF’’a horse. tweWj^r rotatfen issince thous^iSds of years whdiiwai'continue to r^toain tiifitfsame io .10. 1' / . /O-. ' Festiyal of Navrpz is associated w^h 4 'T'i 64? IS— What Way to Go? f. <4 * > PROF. BAJI H. ANTIA, Solicitor. What way to go ? The epicurean will say, “Eat, drink and be merry for tomor ­ row we die”. The hedonist will say “Life is but frivolous fun. Get the best out of it, earn much, amass wealth, secure luxuries, a pQ^ flat, a streamlined automobile and afl^utiful wife.” This is the most popu ­ lar concept of life of which we are victims to-day. lii an age when man is judged not by intrinsic values of his character, his mind and his magnanimity it would be considered an anachropi^rn to talk about the finer values of life, the spirit of man and the salvation of the soul. Maybe I am an anachronist, but I believe and do firmly believe that life is not just an interval from the cradle to the grave but it is a mission. It has an avowed purpose far beyond and far above this mundane exis ­ tence. It was not in vain that Longfellow is real, life is earnest, Apd the grave is not its goal. Dust thou art, to. dust thou returnest. Was not spoken of the soul. You may well ask what then is the avo ­ wed purpose of life? The answer is given in a short prayer by a great sage St. Francis of Assise who used to recite it every day of his life. “Lord, make me the instrument of Thy peace ! Where there is hatred, let me sow love; Where there is injury, pardon; Where there is doubt, faith; Where there is despair, hope; Where there is darkness, light; Where there is sadness, joy. ” If we decide and decide here and now that we shall dedicate our ephemeral exis ­ tence on this planet to ameliorate the suf ­ ferings of the sick and diseased, to give hope to those without hope and give help to those who need help and rescue the poor from their wants this world will become a veritable paradise, indeed. Let ‘be good and do good ’ be the touchstone of our life. Let the lines of Thomas Paine be the guiding principle of our life, “The world' is my country, its people are my brothers and to do good is my religion. ” ** We in this country are spending millions of rupees every year to eradicate poverty, disease and illiteracy. In the fourth five year plan we are to spend about Rs.40,000 crores to change the face of our country. The face of our country can never change unless our people change — unless their mentality, their outlocfii, their approach towards fellow-countrymen change. We may have plans after plans, we may secu ­ re all the benefits of the technological and scientific progress within the reach of mankind and the foreign aids from all the continents of the world but what if we still remain unchanged ! Only if we ourselves are out to spread the gospel of service and love to society can we become a new country overni^t 1« ' even without planning, much less foreign aid, and limited technical collaboration. Only then shall we accomplish the lofty message of the brotherhood of man under the fatherhood of God. Then alone shall we achieve the nobility of spirit which the sages and saints of this country attained centuries before the western civilisation had even dawned. Then alone shall we rise to the lofty message of that divine luminary — Zarathushtra who preached to work up, divinity within ourselves so that everything around us may become divine and harmonious. ges to whom life is a torture ? Have they committed horrible sins? Is she an angel to be born in the lap of luxury? No, man ’s mind has become shallow. The stark fact is that divine destiny has assigned each one of us a role to play and placed each one of us in the appropriate place. Like a game of ches§^ we are the pawns on the chess board of the world and our great ­ ness lies in performing our allotted role with a scene of devotion and dedication of purpose. Whatever may be the role assigned to us, let us play it. Whether one may be a mediocre stu ­ dent or an humble employee or a promi ­ nent professional he should play his part — conscientiously, diligently and hoi^stly. In every religion truth has been given the most predominant place. Be true to yourself. Our reverend prophet Zarathu ­ shtra taught us that the divine law of This reminds me of the following poem I Asha rotates on the pivot of truth. But studied in my childhood, we are seldom true to ourselves. We are conveniently truthful, not truthful on principle. We criticize, we condemn, we utter blasphemy and go around gossiping. So let us retract and walk on the path of truth, so easily understandable in control ­ led Manasni and Gavashni —then the overall Law of Asha will determine Ku- nashni straight. A Parsi girl, sitting next to me in a movie depicting the scenes of a Palace, sighed uttering what sins had she commit ­ ted that she was not born in the lap of luxury? This remark is not something to be laughed at. It reflects a deep sub-con ­ scious frustration in life. It shows how much we are enchanted with the superfi- the mission and the purpose of life. God cial glamour and the worldly splendour after creating this material world, sum- to condemn our own lot. There are milli- moned all the living souls and offered ons of people living in the slums and ghet- them the choice of either to stay on with tos of the cities and the hovels of the villa- Him or to go to the material world and 8 “If you can ’t be a pine on the top of the hill, Be a shrub in the valley, but be the best little shrub at the foot of the hill, Be a bush in the valley, if you caw^ M a tree. If you can ’t be a highway, then just be a trail. If you can ’t be a dazzling sun, be at least a shining star, It is not by the size that you win or.x- 5 A* Be the best of whatever ydu are. ” Our saered Gathas have clearly state iv- JF« J's aV* >««• Mission. < _ They are and “Ratu ”, the great leacher Prophet descendants of ministeriar mission. . Zarathushtra is described as His Son. Zarathushtra is described as His Son. * 'i'' I* Ife < - The Sun God of the Greeks was the son of an unmarried mother in the sky. This has some parallel in the Avasta. The I “Thvash ” (sky) is a ¦»h si i Kha- dhat (self-created thing). Later on similar allegory is found in the Christian nana- tion of Virgin Mary and Christ who is de­ clared as the Son of God with Mary as the Mother. But in Avasta with Ahunavar as Logos Vohumana is declaied the Son of Dadar Ahurmazd. Christos has a similar implication and the entire relationship is shown as in grand order that God main ­ tains the World with His wisdom (Vohu ­ mana) like father maintaining his son. The Magi (Magvans) led celibate life but aniongst them they were of three orders Varezena, Airyam an and Khaitoosh. The last means “Intimate Relation. ” There is a section of the Gathas which is not clear. Dr. Tarapore looks upon the contents of this Haa 53 of the Gathas as allegorical wherein the daughter and the g^-in-law of the Prophet are referred to. It says Frashostra and Jamasp are brothers. Frashostra is described as the father-in-law of Zaratiiushtra and Jamasp is described as the son-in-law of Zarathu ­ shtra. This relationship is neither proper nor understandable, in view of the fact that both Zarathushtra and Jamasp were Magavans and therefore celibates. “Ahu ” and “Ratu ” in Ahunavar are really the two forms of Ahuramazd. ^Ii^hu ” the highest of Lord of Lords, Kuler of the entire Universe, is sometimes The Almighty Himself makes a great sacrifice in reducing Himself from the Minoi into Material fcffm to construct this world of ours. Reduction of self is a great sacrifice — a crucifixion. The Hindu ceremony of “Prajapati-yagna ” is one of depositing every day one brick for 365 days to form a ‘Kundi’ and that is broken up on completion, suggesting that God gives form to His own ideas and breaking up one form rebuilds another to suit the new period. In this make and break rou ­ tine cycle there is no selfishness and in Yajashne ceremony this process is looked upon as manifestation of self-sacrifice. This is not a show-piece of faith. It occurs day in and day out in the jungles where nobody witnesses this process. This makes it bewildering to understand with what motive the Almighty created the world. Is this make and break for good of mankind or for the fun of it to the Almighty? We all are His children and related to one another but not as blood relatives and blood relationship described in Scriptures are allegorical. Sacrifice — partial, total, temporary or final is the pivotal principle in Aryan civi­ lization to which Zoroastrianism belongs. Dasturji Khurshed continues this article to explain sacrifice in blood relation to marriage and Khaetwa-datha. In the next issue we shall treat that subject separately from selections of his writings. (P. B. Wh Free rendering . Courtesy Jame-Jamshed. )1 s•I The Path of Devotion laid down by the Religion of Zarathnshtra by ERVAD RATANSHAH RUSTOMJl MOTAFRAM, MA The path of devotion is eminently suited to the common man as it requires of the devotee nothing but self-surrender and complete faith in the supreme Deity. It matters not whether the devotee is wise or ignorant, learned in scriptures or illiterate. Intense yearning for God, guile­ less nature and pure heart are the only requisites for one who treads the path of devotion. theistic, has put before mankind the sup ­ reme ideal of dedicating one ’s all, even one ’s own self and life to Ahuramazda with true spirit of devotion. In Yasna 33. 14 Zarathushtra dedicates his own life and his own good mind to Mazda (AT RATAM ZARATHUSHTRO TANVA- SCHIT XAXYAO USHTANEM DAD- AITI PAURVATATEM MANANGH- ASCHA VANGHEUSH MAZ15AI) 1 1 i In the Gathas, the path of devotion is In daily life, at least the majority of mankind pamper the five senses, and han- greatly stressed^ Zarathushtra, having ker after worldly pleasuies and gains. However, in times of distress and calami ­ ty, natural or man made, intellect often fails man. Human being then resorts to heart searching, which in turn instils in him devotion to God. declared all the Daevas as the seed of evil mind (DAEVA VISPAONGHO AKAT MANANGHO STA CHITH- REM — Yasna 32-3) exhorts mankind to pay their respect to and offer devotion to Ahuramazda, the only one and the Supre­ me Reality, in the midst of all changes. Devotion is the pivotal point around It is this basic fact of human life which prompted all the prophets to advo- which the Gathas turn, and there are cate the path of devotion as the more sui- many references to the path of devotion table for the majority of mankind. Grop- advocated in the Gathas through Vohu- ing through the vicissitudes and transito- Mana. riness of life, man is in search of some I. Yasna 28.4 ^rmanent and unchanging Reality to the soul in the mansions of invocation by means of the good ihind (YE URVA- NEM MENGAIRE VOHU DADE HA- THRA MANANGHA) dedicate his all ‘to with the spirit of devo ­ tion. i J “I who entirely de^ci^ Religion of Zarathushtra as it is pr.ac- tised to-day is mostly based on devotion. II. Yasna 28.7 “Give thou O Devotion! Its prayers, forms of worship, symbolisms, vigour unto Vishtaspa and to me” (DAI- rituals — all* point to devotion. Also Zo- DI TU ARMAITE VISHTASPAI ISH- roastrian religion being strictly mono- EM MAIfiYACHA) 12( » i » " Yasna 28.10 ’T know the sympho- nious hymns of love chanted unto you thushtrian religion has laid down princi- are.not void of effect. ’ (AT VE XSHMA- IBYA ASUNA VAEDA XARATTHYA VAINTYA SRAVAO) ‘In Thee, was perfect To follow the path of devotion Zara- Obedience, Gratitude, and Humility. IV. Yasna 31.9 devotion (THWOI AS ARMAITISH) V. Yasna 33.6 “I long for Thy vision and conference Ahura Mazda ” (TA TOI IZYA AHURA MAZDA DARSH- TOISCHA IffiM PARSHTOISCHA) Yasna 34.6 “Then do give me that gion. Under his inspiration a true devotee pies. (I) (ID (III) I. Foremost is Obedience, Angel SRA- OSHA personifies submission and obedi ­ ence to divine commands. In the greater Srosh Yasht, Ch. 10, Srosh is called “DAENO DISO” or the Teacher of reli- Ifelction to all the mansions of this spiri- receives divine knowledge of Mazdayasni ’ Huai life that I may return for staying with religion through intuition that follows ¦’ you adoring and praising ” (AT TAT MOI willing obedience. DAXSHTEM DATA AHYA ANGHE- USH VISPA MAETHA YATHA VAO YAZEMNASCHA URVAIDYAO STA- VAS AYENI PAITD VII. Yasna 45.4 “Then His daughter is jj Gratitude — called SPASDARIH in Perfect Devotion of good deeds ” (AT p^hlavi — is another virtue highly acclai- HOI DUGEDA HUSHYAOTHNA AR- Zoroastrianism.. In the Pahlavi MATTISH) Text Menok Xrat ch. 63, it is said that to VIII. Yasna 45.8 ‘Upon Him would I be grateful in the world and to wish good- rain down our hymns of salute, for now I ness for any one for any small thing Me have clearly seen in my eyes Him (TEM the two virtues greater and nobler than NE STAOTAISH NEMANGHO A VI- any other (SPASDAR BUTAN UT HAR VARESHO NU W CHASHMAINI KAS RAD NEVAKIH XVAS^N^EN VYADARESEM) HACH HAR KIRPAK MAS UT YEH) TX. Yasna 45-10 “Him would I adore III Humility is presided over by SPEN- with our prayers of perfect devotion. Ma- TA ARMAITI. She is devotion personi- Implicit in all natural phenomena is strict obedience to the immutable law of Asha, which a Zoroastrian devotee has to incorporate in his entire life. rain down our hymns of salute, for now I ness for any one for any small, thing^e NE STAOTAISH NEMANGHO A VI- any other (SPASDAR BUTAN UT HAR zda Ahura who is celebrated in the sacred fied due to her humility. Importance^ atta- texts ” TOISH MAZDAO SRAVI AHURO) It is the spirit of devotion in the Gathas that make them the divine songs. This (TEM NE YASNAISH ARMA- ched to her in the Gathas (Yasna 45.4) is MIMAGZO YE ANMAINI so great. She is spoken of as the daughter of Ahuramazda (AT HOI DUGEDA HUSHYAOTHNA ARMAITISH) ____ _ _ Asha and Vohuman are the nude spirit of devotion has percolated to most aspects of divine godhead and Spenta Ar- iiof the other Zoroastrian writings and maiti is the female. She is Mother Nature ^ fi^lly permeated the entire religion of personified. Her power as such of pro- Zarathushtra. _________________________ creation is observed in the Pahlavi Rev a- creation is observed in the Pahlavi Rev a- 13^5 . «a>a>agaE oacasaazEiBESxaQc rrw ¦> aMiliiRBiil|| KHORDEH AVESTx^ (IN ROMAN SCRIPT) To meet the pressing are unable to read Gujarati, far offering daily have transcribed into Roman Script our need of those Zoroastrians who prayers, we Khordeh Avesta CONTENTS Publishers' explanatory note^ Guid^ce for pronunciation. Note for reciting prayers, Ashem Vt^. Yatha V^o. Kem Na Mazda, Ahuramazda Kho^ji,. JaSaine Avanghe Mazda. Niran-gi Gaomez, 'The Five Gahs, Sarosh Bajj Hushbam, Havan Gah, Rapithwin Gah, Uzirin Gklii, Aiwij^thr^ ' Geh, Ushahin Gah, Khorshed Nyaish, Meher Nykish, Vis^ HumAta' " Nam Stayishn, Nemaz-i-Ghdiar Nima, ^ak Bakl^ Nyaish, ’’ Ardvi Sur Nayaish, Atash Nyaish. Hormazd Yasht, Ardjbahest Yasht, Srosh Yasht Hadokht, Srosh Ya^t Vadi, Bebram Yasht, Hom Yasht, Vanant Yasht, Nam^kam of , C^ Muktad. Dakhma, Koh. Aw and Orvar, IMn-no-Kalpao, . Tan-Dorostt < Names of Thirty Days, Names of Twelve Mdhths, Nsoihb of Five Gathas. details of Six Ghambars, Twelve Jashmis, Seven Hamkars, Recital of Yatha and Ashem, Patet Pasb^EjaMii. J^tet Ravan-ni. Saturn Karda, 101 Nam^ of AhiiramaaiHa Price Rs. Six ( Pdsta^ Re. I/-) Tele; 261289. Jehangir B. KarOPs Sons 12- B. Sir P. Mekte 189S' / I \7-\- Earani ’s AU EhOrd^'Avi^^ are available at Warden ’s ^Mysorl) ' Sandalwi^’ . • - i r L«*A.eity, that he is reluctant to pass off a single period of the day without prayer, as it offers him the true solace that he is in constant communion with God. Prayers strengthen our devotion, since they constantly mind us that we are the humble servants of God, for whose innumerable bounties we have at least the words of gratitude. Prayer encompasses all the three requisi ­ tes of Devotion — Obedience, gratitude and humility. Ceremonies and rituals play a signifi ­ cant role on the path of devotion. Swami Vivekananda says “All sects that have attempted to worship God without any form or ceremony, have crushed without mercy everything that is beautiful and sublime in religion. Their religion is a fanaticism, at best, a dry thing’ ..the greatest men £ have seen in my life, the most wonderfully developed in spirituality, have all come through the discipline of these rituals ” i Ideal of Universal Religion ”) Ceremonies for the most part, serve to strengthen our devotion. In all the princi ­ pal Zoroastran ceremonies fire is installed r” (from “The ee& with siocerhy bf heart, to the Almigh ­ ty is the most cherished of the votive offerings, f^r God or Ahuramazia' always looks to tlie sincerity and the inUhsity Of devotion and riot to the bulk or length of time in the offerings. 16i & u Chisti: The God-Intoxicated Love: by MAHYAR BYRAMJI PATEL “RAZISHTAM CHI ST AM MAZDADHATAM ASHAONIM VAZAMAIDE ! >5 We adore the most righteous Chisti, created by Mazda, and Holy ! CHISTI is the Esoteric teaching of the the lowly by means of Chisti. When Gathas, In the Ahura-Mazda Yasht, the Holy Zarathushtra offers her libations, eighth name of Ahura-Mazda is Chisti, she offers back to him friendliness, right- and the ninth name is Possessed-of-Chisti. eousness of thought, word and deed, “Aestemo yat ahmai Chistish, naoomo Chistivao ” The faithful yearn for Ahura-Mazda of manliness. Chisti. The Daena Yasht is actually con ­ secrated to Chisti and there, Chisti repre ­ sentsthat religious knowledge which leads to Miss. Although bld epic heroes good draught that would enable her' w^ enamoured of Anahita, the goddess to think, speak and act according to the of the pure and undefiled waters, the La- Good Law. ter Avesta tells us that Zarathushtra and his wife Hvovi worshipped Chisti, who from her very name and characteristics wide to spread the Good Religion of appears to belong peculiarly to the cult of Holy Zarathushtra, implore Chisti to swiftness of the feet, quickness of hear ­ ing strength of mighty arms, health of the whole body, keen eye-sight, and sturdy Hvovi, the noble consort of Zarathush ­ tra wishes Chisti to grant her the The Athravans, who travel far and Zarathushtra in origin and development, grant them a very good memory and The Later Avesta informs us that Chisti of the body. The Athravans do is the female goddess of religious wisdom. retain these traits noticeably. The She has a sharply defined personality. She Kings and the Lords of the country wish is always known as good and most up- would grant them peace for right. She is very holy, and wears white country, and bodily strength to garments that signify her purity. Zarathushtra yearns for her, piously implores her to grant him, amongst other boons, the visions of the greatest clarity. The world owes its very existence to Ahura Mazda ’s g^^ds Chisti as the most upright and Divi- CbfSti. ' Haoma elevates and exalts ne Knowledge of the Excellent Religion, and enjoy peace. The ‘Din no Kalmo ’, which is the Confession of the Faith of the Reli­ gion of Ahura-Mazda, as revealed by Zarathushtra, and which acknowledges the worship of Ahura-Mazda alone, re- 17j I ¦i. ’110 < to the Gathas that we must mplation or ritual, but through ^hi^i(@^e cult. Here, Chisti is the worship of Ahura- Ahura-Mazda. Mazda through the mystic elevation of Love, love for a very Personal and Inti- mate God. turn for the sheer beauty of the Chisti participation in a self effacing Love for When Chisti awakens in us, the entire world reaches new heights of harmony and bliss. The presence of Ahura-Mazda is very forcefully felt. The awareness that ; He too loves us, cares for us, and is excee­ dingly mindful of our innermost aspira ­ tions raises new hope and delight. Chisti, in the Gathas, is love that blends the adoring worshipper with his beloved Object of Worship. The mystic blending is such that the one previleged with Our drink turns into nectar, and our food Chisti coalesces into his Beloved, only as becomes ambrosia. We are led to the true lovers may. For the lover, the indivi- vision of Ahura-Mazda. dual-self entirely ceases to exist, and he The A mesh a Spentas are the seven pil- lives only for and through his Beloved. It lars that support the grand edifice of is Ahura-Mazda ’s greatest delight to be Chisti. They represent the necessary dlsci- loved through free-will and free choice, pline that sustains ' There is no true love where there is no ti, Zarathushtra sings in the such freedom, for love under any other condition is no love, but the compulsive submission of a slave. It is when love for worldly objects turns insipid, that the Your Touch f Come down to me Holy seed of Chisti is sown, and man turns his Ahura-Mazda, a^ have pity on Your eyes inwards and finds his Beloved Prophet ! Reveal Yourself ! I salute You there. When the Beloved-One reveals with outstretched hands ! When wifiTfidd Himself, everything else pales into insig- You, and the Way to You ? Tell rtie, jiist nificance. Zarathushtra warns that Chisti how may I live to please You! O! Mazda, should be based op the solid foundation when I behold You, I realize You alone of Righteousness, lest it degenerates and arrogates to itself the licence of cynicism towards the sensibilities of others. The Universe maintains its Unity, in apparent diversity, through the Chisti of God, Who is aH Love. That is why the appella ­ tion Razishtam —Most Righteous is ap ­ plied to die Chisti created by Mazda, and Holy. To establish ‘Aru’ — Harmony, and ‘Khshnoom ’ — Bliss, is the highest Love ! Gr^ Your Ecstasy, perfectimi of our lives, and it is Chisti — tion and Immortality ! I would Ufiite my the Msytic Love, that makes this possible, heart most firmly with You now I Extol- Zarathushtra declares that Ahura-Mazda ling You with adorations, I approach is not to be attained through mere conte- You !” perfectioii of our lives, ai^ it is Chisti — 18 The Amesha Spentas are the seven pil- “0 ! do accept me, I offer You the Soul of my soul, and pine for Your Vision- ! O! Ahura-Mazda, and long earnestly for to be the Most-Adorable-One ! When, O! Ahura-Mazda, and by what deeds, will I be Your Own ? In my mind there is love for You Alone, and coming.as Messenger, would chaise those ny You I I worship You, Aha^ in order to see You Jmdv' dhlSl' You ! ‘9 Shower Your Grace apbn me ! Lift me up ! I praise You With my songs ! Save me, O 1 Holy One ! Teach me the Path I praise You With my songs ! SaveStet.- ! I i; i V that Love ! The lesser-self is completely burnt up in the fire of longing for the Be ­ loved ! Even the appa rent punishment from the Beloved is a source of great and congehiai joy, for it serves to remind him that He really cares. The wealth of Chisti comprises in the ability of the^^spirant to penetrate into his own life the significance of the Amesha- Spentas ! Asha-Vahishia (Best Righteous- Such magnificent expressions of highly elevated and lofty emotions break down all the existing barriers between the two great Lovers, and whilst externally their individuality remains apparent, internally they become one in a Spiritual Embrace ! Tradition informs us that Ahura- Mazda desires that we should know Him, for then, when He stands truly revealed to us, we are bound to embrace Him. Ahriman, on the contrary dreads to have ^ess), Vohu-Manah (Good and Loving himself revealed to us in his true colours, Vohu-Khshathra (Divine Power for then, we are bound to fall away from the detached-in-spirit), Spenta-Armaiti him. Ahura-Mazda reveals Himself to (Holy Devotion), Haurvatat (Perfection His true devotee, who is merged in Chisti. and Spirituality), and Ameretat (Immor- Henceforth, the two inter-penetrate into tality), along with Sraosha (Obedience), each other, but without any loss of iden- Ashi-Vanghihi (Good Piety), Atar (Inner ttty, and Love is bond that unites Fire), and Daena (Exoteric interpretation them ! Now, the aspiring soul has rea ­ ched the ‘House of Songs ’ — the Garoda- mana of the Gathas, and that Highest Abode of the Righteous, — the Behest, becomes his Eternal Dwelling ’ When Holy Zarathushtra looses him ­ self in Chisti, he pours out his noble heart in song ! The Gathas are the outpourings of the one, who is God-Intoxicated ! In his love for Ahura-Mazda, Zarathushtra includes all humanity, and so was born the first and the greatest < Religions ! --------------- Chisti, is rooted in self-sacrifice, and never protect ? in self-indulgence • It is motivated by a purity of purpose ! Service of the Beloved, with all one ’s finest ability becomes the all-absorbing passion, for which the heart burns with a furious intensity ! It entails a devoted spirit of ‘Thy will be done !’ The surrender to Ahura-Mazda is abso ­ lute ! Complete surrender tc His Will is the perfection i— of the Religion of the Good Life), unfol-, ds into "the life of the aspirant the glory of Chisti — the Divine God-Intoxication! Chisti ’ ignores the failures of the past, and brushes away the anxieties of the future ! AU that is now in the care of the Beloved ! The here and the now is all that matters ! With God ’s name upon the lips, and His Love within the heart there is nothing but success. Merit comprises in the strug ­ gle for the Great Cause of the Causeless One ! Who is there that would dare to id viiv of all the World touch a single hair on the head, with inten^gjg|B r This Love-IntoxicaUon, the to harm, when the Beloved is To-day, Be cultjrf CWsti is alive in Iran in the garb of Sufism. Masnavi of Jalal-ud-Din Rumi is the Holy Book of that Mystic Love. Sufism was born in and ’ flourishes in Iran as it does nowhere else. Jalal and Hafiz, along with the greatest and the best-known and loved Sufi poets, and the fructifications of singers, lovers, saints and mystics of all 201 f ;times, are the descendants of Zarathusht- i rian ancestors. Sufism is the direct result the Sufis owes its origin to the Gathas of of the unwelcome imposition of the Koran Zarathushtra and the identity of Sufism over the Avesta in Iran, and Sufism is the being thus established with that of the message of the Chisti revived from the Ghisti, it stands to reason that even today sage of the Masnavi, the Holy Book of i K- e Gathas of Holy Zarathushtra. The ancient the Light of Chisti continues to shine in Chisti is the equivalent of the modem Iran resplendantly, thanks to the suffer- . Sufism. It is the greatest contribution of ings and the martyrdom of the many Iran to the world. By it, although politi- Illustrious sons of Iran. Dakiki, the fore- cally, Iran fell to Arabia, spiritually, it runner of Firdausi (Abu’l Kasim Mansur) oyer-whehned and completely subjugated of the Shahnameh fame, boldly asserted t^yictors ! Suf, is an Arabic word that that' .. «hiWMis wool, and the term Sufi was ap- pHed by the Arabs to the God-Intoxica- teHL^. O Ji.- ^44^ V14JR514 W t. 23years ; men wards the next Frasho-Kareti (spiritual renovation) of the world. In the Avesta we find king Jamshed, Yima Khshaeta, the good shepherd, sup ­ plicating to different divine Intelligences such as of Avan-Ardvi-Sura, Dravaspa (Gosh Yt.), Ashi-Vanguhi, Vayu ( Ram Yt.) for various boons, which were all granted. Thus he prays : “that I may be­ come the sovereign lord of all countries, of the Daevas (demons) sorcerers, witch ­ es, oppressors and the wicked who having eyes see not, and having ears hear not ; that I may bring immortality down to the world created by Mazda; that I may take away hunger and thirst, take away both old age and death; take away both hot and cold winds for a thousand may become the most glorious of the born, to behold the Sun (or having appea ­ rance as of the Sun — ‘Hvare dareso ’; Yt. 15,16); may make animals and men undying in my reign; may make waters and plants undrying, and the aliments for creatures never failing ”; “In the reign of Yima there was neither old age nor death, nor envy raised by the Daevas ”. (Abridged from S. B. E. Vol. XXIII —Tr. by Prof. Darmesteter). Thus the world passed through the Golden Age for turies in the reign of King Jamshjd. The so-called Fall of Jamshed — a Great Self-Sacrifice After describing the glorious side of the reign of King Jamshid, the Zamyad Yasht 34 seq. states : “But when he began to find delight in words of falsehood and untruth, the Glory was seen to flee away from him ___________ _ ___ in the shape of a bird, (Varava bird) Yim, emerged and allied itself (aanamii^ 24 Great Yim> there is reference in Gatha (Yasna; 32,8). Jamshed thereafter assumes the role of wickedness. That part of former Yima (Jamshed), called simply <1f .V i \ ¦ E # J * W F > in the service of Satan. Ganamin though by itself an angelic potentiality leads, guides or instigates the Satan. In Gatha (Ysn. 53,7) we are exhorted to extirpate our lust, our avarice and Evil Spirit (main yush dregvato). In Zoroastrianism there is no teaching of forgiveness for sins. Evil Spirit within us entices the person to step up the vice to which he or she is subject. Vice is made to overflow through the agency of Ganamin so that it may the level for retributive punishment. Evil is thus transmuted into Good. Yim though a benevolent potentiality becomes the charioteer of Ahriman in the compa ­ ny of Ganamin. The goal of both Gana ­ min and Yim is to develop and intensify - wickedness by guiles and wiles, so that * wickedness goes to its extreme, it is Sbn, and Evil transmuted into Good in the end. Thus the w I ¦1 :i i i Obituary Born 6-9-1889 Died 9-2-1967 ¦? ’A'lO ‘‘ajJ’ engaged volunteers to Rustom Sorabji Dhondi had a very engaged volunteers to chequered career. He was ar Elphinston- Order. Late Rustom was ohe ani^^t ian and had studied upto Inter Arts when The harsh treatment meted bht to the ohstructing occupants of the IJall changed Rustom ’s Iwrt and he resigned -ji-; . he left college and joined his brothers, in building construction work. Jointly with his brothers he built bungalows and libra ­ ries for the Maharajas of Bhopal, Indore on the spot, and Jamnagar. Thereafter he opened a factory at Kurla for making conduit pipes. As early as 1896 his energetic mother had started her own cottage industry of soap making. After that building was de­ molished Rustom started Diana Soap Factory in partnership with Late Mr. Jehangirji Ardeshir Wadia. Diana Facto ­ ry supplied a variety of soaps to the Port Trust, Railways and Steamer companies. In 1918 Lord Willingdon was to be given a ] Mr. Ru^m then .v/ J 4 4 VJ Late Burjorji Bharucha, Laxinj^ ’J'crsi, and joined Gandhiji ’s Satyagrah at Bardo- li and distributed on a sly “patrikas ” in? villages. That way he came in more inti ­ mate contact of Gandhiji, Vahab^hai Patel, Khan Abdul Nariman, Jamnada3^-»XJ||(I other stalwarts of the time. ‘3 : ¦-¦ wearing Rhaddar and TBSCWmc a pacca ve-^ getarian, which both traits he staunchly a public address in the Town Hall of Bo- adhered to upta the end of his life. His| mbay. It was opposed and resisted by the father Sorabji did much to poularise Dev-^ _______ ___ ________ __________ h^^ jB^rt and even now the Azam Mohamedali Jinnah. To obstruct road where he toilt his Dhondi Hot^ is the proceedings, the opposing public oc- I------ - - cupied the entire '------ ----- ----- o ’clock in the morning. Government had admired him. public under the leadership of Kaiyde-eh- lali as a 26 known as Dhondi Road. Later Vinoba" Town Hall from 7 Bhave after knowing Rustom deeply^¦ p the ’Jame-ja ir 4 V-* < He literat«^ and of spreiBAf^l.*W^fintbd ’ publislietf and dis^^gili|»i2?X Md^^po^pUatiop from the'Tame-jamshed smJ O vlcy viln^le books writen by Ervad Minocher Hor- musj^'^R^t, who died recently at Devlali. IBay are “lUd ‘n’s^Q ^d.*3M[ctaphysics of Zoroastrianism ”, the preface to the latter was written by Dr. Sarvapalli Radhakrishnan, the President of India. Ml^ alemarkably good book. Late Rustom was the President of the Bombay Soap Manufaetuf^ Association and his Diana Soap Factory is now effici- Iently run by his colleague. Rustom was a goodi I^d, charitable, simple sinc^ ¦soul. ids soul rest in peace. '**1 ? ? 1 ¦it^ 1 * ¦ 'k^' ? « IF IT’S TIME i i PLEASE REMIT YOUR SUBSCRIPTION. THANKSr r Mrs Pilloo Pochkhanawala’s Sculptures in Steel ! ? On entering Coomarasy^amy Gallery unusual posture that gives a pose, some- (Bombay) where Mrs. Pillo Pochkhana- thing composed that indicates a purpose, wala ’s sculptures in steel are exhibited I which is clever and striking. ¦ - ¦ The repose of BUDPKAy, not still, atonic, muzzled IMTHAKALI, the BHAHtAT NATYAM and “the ajfj^ch of YOU AND I to the appeal of the DEMONSTRATORS we have the appeal from 0eace to gaiety. • Now a COUPLE engrossed in then- own intimacy calmly facing one another stand in contrast to the belligereht pose ''1 was ensnared in an atmosphere where steel was i silence. Modern Art dfteh evades the uni­ nitiated but here one is in the midst of a thoroughgoing intellectual experimenta ­ tion with dedicated ’ zeal that cannot fail to stimulate those who witness the show. Steel in the hands of Mrs. Pilloo Poch- khanawala ceases to be dead metal and each piece conveys something — may be broken speech, a hidden hand that strikes, a distorted limb that makes a move, an of t|e ^joining WARRIOR, who comp- j letes his smash in the MAIMED with the ' old time weapons and not with the NEW > 28BOBRITAGE of heavy steel of today. All the above exhibits have a human touch. & r r The TOY HORSE is a little frisky animal with proud neck whose mane sticks out as a ladder each rung apart. h is a mis- Now the Artist takes us to the nature study in steel. Her NATURE — not personal but one set in steel nomer. In essence and contents it is the same as her STONE AND STEEL, which, the latter is incidentally true to the name and description. Nature however, is always alive, fluid and asymmetrical. The exhibit is steel-bound- symmetry and “wherever there is symmetry there is death. ” Stone and steel at least has varied facets. The NETTED TREE is caught in its own mesh but the CAGED BIRD seems to have escaped with the PROCESSION, may be into the STEEL FOREST. 'a The RUGGED RHYTHM records the beats of a drum in ‘ long-wave graphs caiight and kept as musical bars running lip and down. My imagination got arrested and needed help of the sculptor to know the CLOSE-LINK as mother-and-Child. Entering and leaving the Gallery we find THE ROOM DIVIDED by this beautiful screen in the Ante-Room. It is an iron curtain with no secrets but only art the other side. This completes all exhibits. Mrs. Pilloo Pochkhanawala is already well-known, as she has won many Awards and her works are appreciated and purchased by both private individuals and public institutions, where art has a place in their life. Her present experiments in welded sculpture are made possible by facilities extended to her by Mr. & Mrs. R. M.- Goculdas in their Kosanga Co., and Ko- san Metal Products Pvt. Ltd., and by Mr. Viren Shah of Mukund Iron and Steel Works Ltd., who all will get the satisfac ­ tion that the Exhibition is a triumph over stagnation and repetitive and stunted self-expressions which have led to decay of our ancient heritage of sculpture. — P. B. WARDEN. ¦'<- ? : * I < h hl 29? L*! Presence of Go^ in a Child’s Life by MRS. GOOL K. S. SAVAKSHA 4 R E N ! S’ CONNER When you teach your child to pray the child is sure to ask “WHO IS GOD ?” God is a Presence. We cannot see Him, only feel Him with us. This.Presentee is like the air we feel and breathe, ft is always there. It makes us feel good as fresh breeze makes us feel good. What do we feel when we pray ? We ______ feel we are one with this something Good. AHMAIGHIT — We then fed good ourselves. This feel­ ing is good for us and gives us happiness. God has made everything for happiness, Mt the beauty is for us to took at, beautiful sounds for us to hear. So we should always be happy. If we are not happy there is something wrong with us ; either with our body or in our mind. We must learn to look about with wonder at all God ’s lovely creations, which are so much better than sterile preoccupations We must not hate We must not get angry We must not hurt people We must not be unkind. We must try and be healthy ‘TJSTA AHMAI YEH MAI KAMAI- CHIT — Kemna Muzda IWA AHMAI YEH MM O^TI ---------------- ¦ Yas 42 GMha H” :9» 5 all mean ; If we give happiness We wifi get happiness. We nmt pnorMse : T<y tfiiak G<j©(f thcwjghu» To speafc Goad.Wor^, “GAVASBM” To do Kind Deeds. “KUNESHNI” And wwk for God with love in our hearts “SHIOIHENENAM •95 ____ If we do this we will get “VENGHE- with things that are artificial and" which HOUS”, “awareness of His Presence ” in alienate us from the sources of our real strength. This wonder is in itself a prayer. If we are Truthful If we are Kind If we are Good If we are healthy We must be happy. So our hearts, and “Menengho ” awareness of Him in our minds. This “Awareness ” of His Presence “ANGHEUS MAZDAI RHUSHTREMCHAI AHURAI” will make us good and feel good and we will learn to “DREGOBIO DEDAT VASTA- RAM”, look after, protect and help others as we are looked after and protected by God. 30 a i¦'0 Peisian nlonaiais ATTENTION ! Dear Co-religionists ! I have prepared a and devotional. Their perusal will lead its book of Persian Monajats in Gujarati readers on the path of virtue, truth, reli- characters together with Gujarati trans- gion, righteousness, love and cleanliness lations. These Monajats were written by of body and mind. It is my hope and holy and righteous Zoroastrian priests in earnest desire that Parsi families shall the past in Persian language. They are psalms contained in the Bible. Monajats written in different me­ tres were composed in eulogy of the crea ­ tor of the world, the Archangels, the angels, the holy creations and the holy scriptures and in praise of holy Zarathu- ^^y Rs. 7 and 62 Paisa including V. P. Postage. purchase the book and place the same in the hands of the young generations for their spiritual, moral and religious wel­ fare. Price Rs. 6/- in Bombay. Outside Bom- shtra, the first great prophet of the world. The book is in the press and will be out whhifi 3 or 4 months. It is with a pakka binding and will contain more than 450 pages. It will contain a number of Persian months from the following places : Monajats, as well as Persian, English and Gujarati poems of Divine love and of praises of The Creator, the Archangels, the angels, the holy creations and the Pro ­ phet Zarathushtra. The latter are all com ­ posed, by myself. The book will contain several poems in Gujarati and Persian of “i^m-Laxana-Bhakti ” known as “Ishk- i-Haquiqi in Persian. Such a unique book of Persian Monajats together with other interesting religious subjects has never been published in. the Parsi-Gujarati (4) WARDEN’S (Mysore) Pvt. Ltd. — literature in India during the last 1300 years. The thoughts contained in the whole book are lofty, sublime, ennobling. Behram Phirozeshah Bharoocha. The book will be available after three (1) Behram P. Bharoocha, Vasiamal Building, “A”, Block, 2nd floor. Grant Road, Bombay. j(2) Faredoon Burjor and Co., Dhobi- talao, Bombay. (3) Messrs. J. B. Karani and Sons (Book sellers). Sir Phirozeshah Mehta Road, Fort, Bombay. H.O. 378, Grant Road, Bombay 7, and Dhobi Talao and Gowalia Talao Branches. ? ? i * tit *1* 31 •a