Aug 1967

I _ I I I r ¦¦ «-'M VOL. HI No. 10 I AUGUST I967j Price 1 A I I * neii* medium for old iriadom 75 Raise MICHIGAN AWARD^../^^- lectronic ^gine .l.E. R. B Radio AWAIT S s'toi » ? s’liti' P* < .j', 4’S“ fT’* • J1 -’¦ 5»i’ ^isi, fh';-;-- feH-’ dv. <-X .’ :::<:iSS!.>;;;;;;; ‘‘.'I dU' s’r: fed fc; S’}; .<':!rTr;‘ d' < W.fiiv *»¦ iV -?•* Pjv ’.A :-h Li/e Sketch inside ;:'d;V.i:i''", :U; :•»» YOU duv, ¦;’;jd;5i! ¦‘iFX"' ;s^ ;.dfe K ;ni' !'-:* :!iS; ..... .••iljiSdiii- :S!rd,s,i: EV A. E^ 's';!! ili>' Bdi's'- I;*.''’'' i /_•>. .’i L<'-.- K'jj c'-^ L**. o s • S' ,la *.*• '» s d. dHiii '*^53 ...{'Is ‘ .'‘A ’xUjtTiM^i l^ssWlia 5iB4fct!Ss WdS'fe"- ¦fc^;V'"‘ ¦7^^ •‘•r-.™ b S51 i;.' ;•< ;t' i;:!i >»*' « 'S'{ ¦v'i; HOMI NUSSERWANJI SETHNA'i'. VOL Ml No. 10 AUGUST 1967 Contents ; Page EDITORIAL 3 ‘t The French Republican Calendar: Its Resembliance to the Parsi Calendar —by Khurshed Navroji Pavri ... ... Importance of Fire in the Religious System of the Parsis —by Framroz Rustomiee ... ... ... A Biological Concept of Religion —by C. H. Arndt Hindna Dada ... ... Major Sorab Rustomji Bamji, “The Hymns of Atharvan Zarathushtra ’’—by Shri Jatindra M. Chatterji Zarthushtra ’s Glorious Faith and Its Followers —by N. K. D. Naigamwalla Kusti Prayers —by Gool K. S. Shavaksha Michigan Award for Mr. Homi Nusserwanji Sethna ... Dasturji Khurshid S. Daboo, M.A. ... 10 14 21 22 23 25 28 31 35 5 Managing Editor: P. B. WARDEN, M.&. (Bom. ), D.P.M. (Bom.) ¦'5 l.«( re * B The French Republican Calendar: ‘ ¦^g Resemblance to the Parsi Calendar, ^16 by KHURSHEO NAVROJI FAVRI, B A. (Hons.) On 22nd September 1792 the French recently followed suit. Great Britain has nation overthrew their centuries-old sys- been considering for some time past the tern of monarchical government, and es- question of the change-over to the deci- tablished the first French Republic, mal system. This system has proved a Shortly thereafter they wiped out the last great boon conferred by science on man ­ remaining traces of the old order of kind, government by executing their King Louis XVI and the members of his family. The Revolutionaries were fired with an ardent French Republican Calendar, however, de^e to sweep aside all old traditions, to enjoyed a brief existence. It ran, in France break away completely from the detested from 22nd^September 1792 to^31st Decem- paSt> and to establish-a new order not only in politics attd thes method of administra- tioti hut also in every department of life wherever possible. They therefore intro- nature. Especially they wanted to strike Year Day ^nd started a ne^ ^era.^ T^ ture from the Christian Calendar^ and it vu -r—------------------- of Its salient features bear a close re^mblaii- has come down to US from the very ancient times, of our Iranian Empire. The Calendar in use in France and _ _ ______ , almost all other cHristiah countries at the the institution of the decimal system ti^e of the French Revolution was the (ifegorian Calendar introduced' by Popc a Biall eSof ill the Julian Calendar, ia^ The French Revolutionary or the enjoyed a brief existence. It ran, in France her 1805. It was actually instituted by an act of legislature on 24th November 1793, taking retrospective effect from 22nd Sep­ tember 1792, the day of the inception of duced innovations of the most startling the fir^t Republic, which became the l^w ingenious Calendar is a complete depar ­ ture from the Christian Catendar^ and it is a matter of interest to us. Patsis, that God, and substituted a new atheistic form pe to those of the Parsi Calendar, Whi^ of worship of what they called ‘REASON'. Two of the radical changes of far- reaching importance and character intro­ duced by the French Revolutionaries, yzere 1 _ _ , ., ^y^utioq of a new calendar to take . the Gregory iri E^^rUary of the Christian calendar prevailing a c™'” -. ‘^®^at time. Although the new Calenfe to^ave been introduced byJi^usCab^. Iw twelve years, the decimal system has year consisted of 365 days, with an addi- a blow at the clergy and to divorce every thing from the influence of the Christian religion and its associations. They even denied the existence or the concept ( ^coinage, weights and measures, and the >3 tee of/the Christian calendar prevailing : discontinued within a short time of According to the Julian Calendar, tl^ stay. India adopted it after attain- tional day in February every fourtlrj^t s Idependence, and Australia has called the Leap Year. This rcckbning 5 1'S -J 1 f makes &e year of the dutaticfc of 365 Idhys ojfiy. kShly those Pabis, Who have ’ days and 6 hours ; but since the actual adopted what they call the ‘Fasli ’ reckon- dufation of a solar year is 365 days, 5'A ing. add one day every fourth year, after hours, 48 minutes and 46 seconds. Pope the five intercalary days of the Gathas, so Gregory introduced a reform to take care as to make their year astronomically cor- of the difference of 11 minutes and 14 rect in duration. The ,‘Faslis ’ claim that seconds. According to the Gregorian there is some evidence in Pahlavi books Calendar, in every cycle of 400 years three to show that in ancient Iran there was. Leap Years are omitted. The centurial for some time, also the system of adding year which is a complete multiple of 400 is a Leap Year with 29 days in February, but the other three centurial years, although they are multiples of 4, but not divisible by 400 without leaving a remain ­ der, are not Leap Years, (For example. one day every fourth year. In the Parsi Calendar there is no divi ­ sion of time corresponding to the ‘Week ’. However, the 30 days in the month may be divided into four groups, the first two the centurial years 1700, 1800 and 1900 groups of 7 days each, and the other two were, not Leap Years, but the year 2000 groups of 8 days each, each group begin- ; wifi be a Leap Year.) In the Christian riing with the name of Ahuramazda. The 3 Calendar there is a division of time called first group begins with ‘Hormazd ’, and the Week, with a name for each of the the second with ‘Dae-pa-Adar ’, meaning seven days. The days in the month are the Day of Ahuramazda before Adar known by their numerals only. the word ‘Dae ’ stands for the Creator, Ahuramazda. The third grou^'begins with ; the Parsi Calendar consists of 12 ‘Dae-pa-Meher ’, meaning ‘the Day of months of 30 days each: The months and Ahuramazda before Meher ’, and tire the days have theiir own names. Five fohrtti begins with ‘Dae-pa-Din ’, mean- iht^c^ary days, named after the five names. Five fourth begins with ‘Dae-pa-Din ’, ’ ‘ ing ‘the day of Ahuramazda before Ihn ’. Gathas are added at the end of each year, These three days are called the HAM- inaking the year of the duration of RARS of Ahuramazda. days. The intercalary days or the Gathas form a part of the sacred Farvardegan The French Revolutionaries appointed festival dedicated to the memory of Fra- a distinguished Committee under the yashis or Farohars. .Our ancestors in yashis or Farohars. .Our ancestors in chairmanship of Charles Gilbert Romme, Iran, who were well-versed in all arts and a mathematici^ ahd President of the sciences, including Astronomy, knew the Committee of Public Instruction, to Study exact duration of the solar year, and thoroughly thfe question of the Calendar therefore in order to make their reckoning and to suggest reforms on philosophical , of time quite correct they used to perform and scientific principles. The other emi- ’ what was known as ‘Kabiseh ’, which eon- hent members of the Committee were^ sisted of the addition of one month of 30 Pierre Simon Laplace and Bailly , astromo- mers, Gaspard Monge and Joseph Louis i , Fabre d ’ im- days at intervals of 120 years. Parsis in i India have somehow omitted to perform Lagrange, mathematicians, the ‘Kabiseh ’, with the result that the Englantine, poet, to deal with social Parsi year now generally consists of 365 plications, and others. 6r 1 k k-'' 'is-'i: z At L i \ r - fV POISON 9 J '¦ t Rf 4 5^ 1 COFFEE BUTTER TEj PL!. !PP LPa -i i The Committee brought all available taiy days were added at the end of the scientific knowledge and data and practi- twelfth month. These additional days cal experience to bear on this subject, and were called JOURS COMPLEMENTAI- recommended the adoption of a Calendar, RES, and they were set apart for national days, each day being dedicated to some great virtue or sentiment. The first day cal experience to bear on this subject, and were called JOURS COMPLEMENTAI- • 1 which dismissed convention, expunged festivals and were considered as sacred the influence of the Church with its saints ’ days and ecclesiastical fasts and feasts, and eliminated entirely the traditional sys- was dedicated to VIRTUE, the second to tern of time reckoning and the old nomen- GENIUS, the third to LABOUR, the clature. fourth to OPINION, and the fifth to REWARDS or RECOMPENSE. Every It was recommended to start the New fourth year a sixth JOUR COMPLE- Year on 22nd September, the day of the mENTAIRE was added, which whs dedi- Paris Observatory on September 21122, i^blic. tfe point of midnight by the cated to REVOLUTION. On this day & Paris Observatory on September 21/22, French nation celebrated their LIBERTY 1792, was accordingly adopted as zero and the institution of the REPUBLIC, l|C^r in the new time to mark the begin- and the national oath to live free or die “ 11-J new jRepublican Era. From was renewed on this day. The ‘We^k ’ point the years were to be enumerated with the names of the seven days was abo- W Roman -figures as Anno I, Anno 11, [i^hed. Instead, the month was divided on so on, a period of four years being _ _______ __ a FRANCIADE. The ordinary pVacfe" tVe'^DECADE did not * prove is® ‘’'® ^"41 the decimal system into three periods of ten days each, called^DECADE. In actual r %as divided into 12 months of 30 quite useful, and the people used the nu- ¦J ' .st 1'^ ^ uniformly, and five complemen- meral of the day in the month. 11 t4‘ t- tef-' i'- Hi i I I t ' ¦ ! !•-’ k ¦J-' * ? "a 11^ - ¦»#r4 ¦4" U; f , ------ ----------- ------------- cm, <8 . t l the months Were given and an. elaborate system was evol^^ the seas0j|s to whi^ they ’making^the skkonifig oflime ai^ " s NIw i;^n on cally correct, but it had mo e - , of the autumnal show its usefulness in actual eqidl^x, the first thre^non^ belonged becau|| the Caleni^r Was di: ' month was oiAhd * before fuch occasic^ arose. vWI^EM44RE*l.e. Witagoimon^ ; the seexmd and the thi|l F sWwist^^Hi' it lhe amrilB w«t "by'M C^mittec b4 ife i.e. RiAiy on-‘May-t8tM 1S04, and thb i.€. tion ^nf monarchy was eat^ l^< ir it ^^B"**^**^ monarchy was again moi^'laa CilBB^fiHAI^ ie^;>dddmg month; J ;M, n^niw liwiiit ' months wete sumriitr; tr THERMipcyR, i.e. Hot month; and with Pope Pius VII. He obtained i Pope*Oormal recognition of his sovereig ty over France and parts of conquer ibqM> IB, Spri. t’- Tr * ** »> h vofn^ had passed a^y; and enthusiasm of the dayr>r, teealcii^ x^cVlVlRRVv •19' ’ 1 d ’¦* /-<, )< WeM' tnocaniMRPW called MESSIDOR, i.e. Harvest month; wedges or concessions for a Concord FRUCTTDOR, i.e. Fruit month. It was also recommended by the Com- Eurdpe, and had himself (downed by t Pope at Notre Dame op December 2r 1804- and as a price for the sanje' to aboli^ the Revohitioh^ Republican Calendar. Accordingly t new Calendar was abolished at the mi night of 31st December 1805, and on ' January 1806 the country rented to,| old Calendar and the era of the Christi Gregpriau reckpnnjg^ W^s i ment^based on sci^i^ pi^eip^ W abandeme^ n It^^ili noticed th^ th^ ® volutioriafy or J^publicah ^aferidaf a elp^ resemblance to the Parip CijlpS in ib main features. One inOTe p^t sin^bufity, though remote, imiy be Xin by omitting three Leap Years M a Calendar the nsoi^ «a*e. a mittee on calendar reform that the old divisions of time should be done away with, and new division^ based on the decimal system should he adopted. The day was divided into ten periods instead of 24 hours. (The Parsi day is divided into five GAHS.) Bach of these ten periods was divided into 100 new minutes, and each new minute was divided again into 100 new seconds. In fact, new clocks with dials based on this system were manufac ­ tured, but the decimal idea applied to the new divisipns of ^time proved wy confu ­ sing and bafflingi to the ; general public, and this part of the Calendar reform Was abandoned in 1795; The small error in the old Julian Calen- d^,^which was rectified by Pope Gregory <1 cycle of 400 years, was duly considered named aftw the seasons ns in the 8 J ciJ i I I S F, I r Calendar, but are named after Amesba- spands and Yazads, who preside over particular elements or attributes of nature. But in the Parsi Calendar there are six GAHAMBAR festivals. Which are named after the seasons. MAIDYOZAREM means ‘full spring time ’; MAIDYOSHE- HEM means ‘full summer time ’; and PAI- TESMEHEM means ‘harvest time ’. AI- YATHREM has not been definitely de- fin^^e^yhiologically, and it may mean ‘the ; or prosperity and nourishment time of cattle ’. MAIDYAREM means ‘time for rest owing to cold or rain ’; a n d HAMA^ATHMAIDEM means ‘the time when day and the night are equal, or the balance between heat and cold ’. - I ¦ jS- The GAHAMBAR festivals indicate clearly that the Calendar in ancient Iran had been based on the different seasons. Seasons in India are entirely different from those in Iran when the Calendar was formulated in times of remote antiquity. However, the FASLIS, who derive their name from the word FASL, meaning ‘season’, claim that even with the differen ­ ce in the seasons their Calendar conforms more to the original conception of linking it with the seasons than the SHEHAN- SHAI or the KADIMI Calendars, which reckon only 365 days in the year and thereby lose one day every four years. i; -<• When the Committee of French savants and scientists tried to evolve a Calendar on rational, scientific and philosophical J.principles, they must have taken into con­ sideration all the Calendars, ancient and ^prevailing, and must have collected a lot vof. historical lore on the subject. It is a .^^imtter of pride for us, Parsis, that the '''FrcnchjCommittee decided upon a Calen ­ dar, the -salient features of which resem ­ bled those of the ancient Iranian Calendar still in use by us. The Parsi Calendar has proved its utility by its correctness and simplicity in practical use. Some of the nations of antiquity have borrowed from the Iranian Calendar. In recent times, Mogul Emperor Akbar, who had engaged himself in a comparative study of all reli­ gions and had invited to his court for that purpose priests and scholars of different religions and creeds, adopted the Parsi Calendar for use in his dominion instead of the Moslem Hijri Calendar. In Iran the calendar now in use is Parsi calendar for state purposes since the time of Reza Shah. (The FASLIS consider that the SHE- HANSHAHI and the KADIMI Calendars in general use at present amongst the Parsis, with the omission of the KABI­ SEH, are astronomically incorrect. In 1927 the Trustees of the Parsi Panchayet of Bombay appointed a Committee of eminent Parsi scholars to solve the con­ troversial question of the Calendar. The Committee ’s report, with dissenting minutes from several members, was pub ­ lished in 1935. The outcome of the whole matter is that there is no unanimity, and the three Calendar continued to prevail in this small educated and intelligent com­ munity. We may add, in passing, that the Chris ­ tian Calendar used all over the world is found to be cumbersome and unsystemma- tic in practical use, and now there is a serious discussion about establishing, under the auspices of the United Nations Organisation, a World Calendar on scien­ tific and methodical principles.) I. 94 •a X •) n Importance of Fire in the Religious System of the Parsis by FRAMROZ RUSTOMJEE (Colombo) Reverence for Fire is a legacy which has come down to the Parsis from times Immemorial. Holy Zarathushtra exalted the sacred flame to a lofty position. This important element is recognised in all systems of worship. The Rig Veda re­ fers to fire as “the golden germ which ori­ ginated all beings”. The Bible discloses the “Baptism of Fire”. In Greece, Herac­ litus, considered fire as the “essence of all —. In Rome, Holy Virgins kept Hoshang (Peshdadian ruler of Iran) _ _______________ _ discovered the kindling of Fire. In his existence”. In Rome, Holy Virgins kept attempt to strike a snake with a stone the sacred fire in the Temples of Vesta, missile he struck another stone. Sparks of The old Testament speaks of God as - fire emerged, and dry leaves caught fire. Light. The Quran refers to Moses who He celebrated a feast of the Fire, which saw fire which said “Verily I am thy is observed even today by the Parsis. Men, Lord. ” Christ is described as “the Light women and children come with offerings of the World”. Brahma is Fire. The Jews of fragrant dry wood to this feast. worship their God as “a Pillar of Fire”, the Christians proclaim “Our God is a consuming Fire”. The whole Universe is missile he struck another stone. Sparks of The old Testament speaks of fi------------ 1 . , . He celebrated a feast of the Fire^ which Before the discovery of Fire primitive 1 ................... * ness helpless man feared the wild beasts and evil spirits. At night he concealed himself in his cave. When Fire was disco- 1 The light of the fire dispelled darkness* Orderliness, (Asha) which are the Attri- _____________ some- Homage to the concrete what controllable. He became courageous suggests these abstract ideas to ..... .K. . ... - are emblematic of Ahura Mazda, who is Light Eternal, whose abode is the eternal man lived a life full of fear. During dark- but the outcome of the living Flame accor- ding to Gathic Yasna 31(7). ________ Fire in Zoroastrianism serves as r vered the current of man’s life changed. Righteousness, Uprightness and Man’s terrors and gloom became against evil spirits and the beasts ^that Parsis. Light and fire wherever found roamed about. He felt himself more secure. Man then cooked his food and constructed houses with baked bricks, brilliance of the highest heavens. Smelted iron gave him implements. Fire C_^ ______ __ ___ thus revolutionized the age of its discove- a Parsi considers fire as his God. a sym- Only ignorance is prone to suggest that . ~ - --------------------- The ry and secured an honourable place in the Parsi visualises in “Fire” the pictures in life of man. Therefore, no religion has his mind of the Law and the Rhythm of value of fire tn its the Ahnighty. During prayers he centres his attention on Fire as a sacred symbol life of man. Therefore, no religion has his mind of the Law and the Rhythm of system. 10 ! I -5 ! ¦j) I i » inspiration. Zarathushtra was conscious of the vir ­ tues of Fire, and held it in great sanctity as a gift from God. Tiny flames unite into _____________ ___ one great fire which casts its beams up- greatest stress upon conservation of fire wards towards Heavens. Fire is purifying, in the home, and in the Temples of their Nothing can defile it. One who attempts faith, that Parsis may learn to conserve and as an object suggestive of the Divine times. Light has the power to vitalise and Presence. One can think of no better * also to disorganise. From light and radi ­ object than Light to concentrate upon for ance myriads of worlds and visible and invisible celestial bodies have emerged and also disintegrated as radio-active dust throughout space. The ritual of the Parsi religion lays the _ ___ _ h wards towards Heavens. Fire is purifying, in the home, and in the Temples of their Nothing can defile it. One who attempts faith, that Parsis may learn to conserve any act of defiling fire, only pollutes his the same potentiality in them to help own conscience. The rays of light radiat- evolve their mind and their soul in a ing from a fire are pure and consecrating body to be maintained prim and pure, and afford unspeakable spiritual fervour Science recognises fire as the source of to the devotee. material that energizes the atoms. Scien­ tists now almost unanimously conclude that the manifested Universe is but light radiation crystalized under certain definite laws. The sacred flame is the source of all life. Zarathushtra saw in Fire, Light and Radiation the meeting ground between the Divine and the Human. His Laws of Ethics therefore centre round the purity underlying the preservation of fire in us that the electrons exist in our minds" every form. The Divine Mind working in Holy Zarathushtra revealed to him that the entire creation was the outcome of active Centres of Light, which are truiy the 7m™eht“7fX7,7™ TT “ centres of God’s Mind (Khretu). Renown. “ ed scientists now corroborate this theory and accept it as a discovery true for all times. Sir James Jeans the great scientist tells In his book the ‘‘Mysterious Universe ”, he stated "the Universe can be best pic­ tured as consisting of pure thought, and if the Universe is a Universe of Thought then its creation must have been an act . f I an expression of life, thought and cons ­ ciousness, and these are the energizing, guiding principles of all cosmic processes, then there is little wonder that the Parsi Modem science has now established attempts to remain in tune that the pivotal; principle of all creations Infinite, through the medium of is light or radiant energy in its finest state energy of the and that the Universe is sustained, nouri­ shed and moved forward, in the great plan of evolution, by the singular power of Light. This power is identically the Divine Force of fire (Athra) which modem science expresses by the term radioactivi­ ty. It pervades in, throughout and around this earth and in the entire space at all J Almighty in the Universe. Modern science is familiar with the penetrating power of radio-active sub ­ stances and Crookes, the scientist, has worked on relation between light and human body. Every object we see, feel or touch is but a colossal reservoir of this energy. Each of these consists of trillions 11f ¦1 &¦ >'• t ! f 1 c * I* A Zoroastrian often wends his way to a Fire Temple, with a piece of sandal- individual to consider himself as a devotee in a sacred cause, the cause of universal brotherhood, under the unifying power of the Almighty. This is a healthy realisation. more than his own body and mind. It is necessary to transmute the baser side of his nature by purifying his body, emotions and mind by the pursuit of an altruistic life, thereby developing within himself the requisite instruments of search for higher powers. In the case of the Parsis fire-has admirably achieved this purpose. The purificatory rites to be described herein ­ after will establish the purpose for which fire is conserved in our Temples for centuries. Man is neutrons moving altar and the family gathered round it for within atoms one time forming, another devotion. time disintegrating, sometimes crystallis ­ ing in crystallised radiation — popularly termed matter. The principle underlying the veneration “s fragrant offering. The tiny of fire is absolute purity in essence. In the symbolic flame helps the Fire Temples of the Parsis, the priest who is authorised to enter “the Sanctum Sanctorium ” (Holy of Holies) has to un ­ dergo a lengthy purificatory ceremony. Throughout the day and the night for centuries, the fire of the Temples burn incessantly. The quintessence of sixteen different fires, collected from different sources, purified by an elaborate process, go to form the first universal flame of the Fire Temples of the Parsis. All this is done as the Zoroastrians believed ages before modern science that fire was the spiritual element pervading in nature, and was the very life and soul of nature. Now it is the fundamental energy that brings about physical heat or physical form in some unfathomable way. Thus even the domestic hearth had become the family (To be continued) t„‘ i* I R H- ? « : •G* « ? ? *> ? ? ? ? ? ? « ? « « <¦ ? <• ? ? « ? ? « ? ? ? ? HOMI & CO.: Chami Road Junction A place for Quality and Precision for glasses. Eyes tested by qualified eye ­ specialist on attendance (COURTESY and FAIR-DEAL) ? ? ? J ? J ? « * 13IP ¦ • I. E. lt. E.(V.K,> A. 1. E. E. E. (U. S. A,) A. I. Mar. Tech. (Indiajj A BDOLO^tO'L CONCEPT OF RELIOOON by C. H. ARNDT ¦4 Mr. Arndt is Professor of Botany, Emeritus, Clemson University, Clemson, S.C. As a professional botanist, with graduate degree from Purdue University and the University of Pennsylvania, and as the son of a clergyman, he has been interested in the sociological aspects of religion. In this paper which is reproduced from The Humanist (Sept.-Oct. ’64, U.S.A.) the author presets some of the ideas that are the outgrowth of this interest —Mg. Ed. ¦ " b Man may be considered the ultimate achievement, thus far, of an evolutionary process that apparently pervades the en­ tire universe and which has given rise to our solar system and the living organisms that inhabit the earth. Man is unique, as compared to other living organisms, in his ability to make tools and consciously to cooperate with other individuals in the use of tools and in the pursuit of specific objectives. This co-operation has enabled him to control and, in some instances, to eliminate certain etements in his environ ­ ment which might otherwise adversely affect his ability to survive. It has also enabled him to produce the food supply and other essentials of civilization for the ,^,,^^^ase the anger of such beings, development of large and cultured socie- second objective of these rites was to ties. This paper presents man as a biolo ­ gical organism that reacts with its environ ­ ment with the ultimate objective of esta ­ blishing a rational basis for a religion,* or philosophy of life, that should facilitate further cultural and social development. A Unifying Force In the past a common religious belief has been one of the main unifying forces of a given society. In many instances, these beliefs were based on the postulated existence of a supernatural being or beings ; religion associated with their wbrsli^.^^HPMMP by early man were to be expected, since he had little knowledge of the formidable forces that were shaping the world about him. After he had become sufficiently in­ telligent to be curious about the nature of these forces, he believed that they were under the control of beings similar to himself (although the images worshipped are often incredulously grotesque). He tended particularly to ascribe the destruc ­ tive forces in his environment with the possible anger of his gods. Consequently, the rites that were developed were those that he thought were the most likely to A ehable man to attain a future -paradise where he would be rewarded for his stre ­ nuous struggle to survive in the harsh environment of a primitive society. The tests of validity that history and science *“Religioii,” as.used by the author, is not synonymous with theological supematur- alism and desirably can be developed within evolutionary naturalism, with a philosophical and ethical emphasis. Thus it means commitment to the highest ideal of the good life for all. 14 Li jt f : - .J .J 1 -,i .a" ’ * A |^5>owerful beings ex^t nor that man has ception pl man as a being i /A < L t' r f have taught modern man to apply to gion that meets" these criteria cannot be comparable beliefs make it evident that based on a pre-Copernican idea of a geo- thcre is nO factual proof that any such centric earth nor on a pre-Darwinian con- ^^owerful beings exist nor that man has ception pl man as a being created in the J^oeived any special.dispensations to pro- image of a mythical god. If iUs to fulfill tect him from the oft^ catastrophic its function in a modern society, it must forces of nature. Historically, when a be derived from scientific principles which postulated supernatural being became the indicate that man is part of agd is living basis of a dominant religion in a given in a slowly, but irresistibly, evolving uni ­ society, this being acquired the attributes verse which, within circumscribed areas, of a god; a different conception of a super- he has the capacity to modify, natural being in another society has gene- „ rally been considered a mere myth. Reactions . . Since man is a product of an evolving Belief in a supernatural being —to one universe, he must be composed of the with the scientist ’s sense of evidence —has same elementary materials as those that no valid basis, unless it may be assumed compose the rest of the universe. When that our early ancestors had some means chemists began to analyze living matter of communicating with supernatural about 150 years ago, a relatively high per- beings that at present is not available to centage of phosphorus was found in the man. Such an assumption is not plausible ash derived from brain tissue. Phosphorus in view of the known limitations of our is an inorganic element which is definitelv ancestors in all other respects. Man, however, has learned that certain _________ actions are essential to achieve the most system that' enables _ ________ favorable environment for his survival and man to think. The interdependence and development. The beliefs that are of chemical composition and mental pro­ deemed necessary for the maintenance cesses is shown by the discovery that seve- and improvement of this environment ral mental diseases are associated with form the basis for the religion. In a de- definite abnormalities in metabolism, mocratic society, religion might, there- lore, be define^ as that philosophy of life One of the greater achievements in and those ideals and beliefs that supply chemistry during recent years has been the guidance and motivation for co-ope- the determination of the chemical compb ­ ration in the achievement of the ultimate sition and the arrangement of the various good for all. components of the molecule, deoxyribo ­ nucleic acid (DNA), that carries the gene- A religion or philosophy that is consis- tic code from generation to generation in tent with the known origin of man and living organisms and provid^ the model his past history must be based on (a) the for the self duplication of organisms. One concept that, thus far, man is the most of the greater marvels in biology is the significant product of evolution and that capacity of this code to produce invidi- he still possesses the capacity for further duals so nearly like the preceding genera- physical and mental development; (b> the tion as to assure the survival of the specks authenticated cultural and social history and in addition, to provide for the varia- of man; and (c) our knowledge of man as tions that are essential for further evolu- a living organism who reacts to his envi- tion. The distinctive feature of the reac- ronment and is subject to the same natu- tions that occur in organisms is that they ral laws that determine the survival or are so integrated that the organism is able non-survival of other, organisms. A reli- (a) to maintain a relatively stable struc- 15 is an inorganic element which is definitely not living matter; but, since it is necessary for the formation of nervous tissue, it must form part of the physical-chemical t orgams&o^ta u* M«v -’.r - . These observations also make it very difficult for the Christian theologians to substantiate their general belief that man is a dwtmct of tfce total depravity of man. the'christian theologians to substantiate tum.gnd ehcmical composition; (b) to re- ' prSKitselfrand (c) to react to changes ' in ^environment in such a manner as mattes ^^atto with'Sibutes qhHfc different Rinlecnles bv lAoto-induced che- Man’s death k ncH- a p^q^bjIRe™) “ ® a7 “age in the merely the evolution of our planet, a fortuitous the replacement of absolve o^anisms combination of inorganic and organic with new and more vigorous oi^^.^d molecules must have firmed a chemical thus facilitate further evolution. This x:on- SStXd && to transfo™ cept of then^^ and transfer energy and thus bera^ s^- question of ® duplicating. The formation of discrete atoms from which it was lormeo. haie S’ve“M“\o“rs?°ul^lS The promise of im- ’ortality in hj^ta- organisms. This event could occur at only disc of plenty as a reward toi onl time in the evolution of the earth, deeds is one of the more ailur ng attrap since anv similar accumulatimi of organic tions to some individuals of most rehgi^ Zy wcZimmedWelyhe usedasfood that have a su«r^„bas«. hy the existing organians. Sd “SviStrf’h,^- the demonstratio^out 50 years ago, that atoms are com^Mcd ot a <---- - nucleus and orbiting electrons with much free space among these components sup ­ plied a striking illustration of the comp ­ lexity of the basic elements c. ---- nroamc matter is composed. More recent x<^»ch organic the atom. This knowledge may be inter- rvrAtAfi aS nrnnf that livins matter is com- “ the latter is characteristic df no agvr, —wx . , . ¦ central biological organisms i----- uiuiu iv«x _____ tn the sense th^ tte liW^matteAhat composes existing brg^ iiisiuo hao ;,3 a replication aim subsequent specialization of the .first ¦ — that initiated a nisms has arisen as j 0? which organism or . organisms free space among these components sup- iej^ity of the basic elements of “ v(Jution.' ’This is matter is composed. More recent g greatly different as trees and indicates an even greater complexity for g_ _ similar in their basic cell the atom. This knowledge may be inter- , physiology. Our Imovdedf^ preted as proof that living matter is com- ln£cates that multicellular posed of very complex atoms and th^the . totipotent, unieellu- accurately controfled chemi^^xea<^ons result of mutations Within the germ plasm and the subsequent survi- ilvse to tlie ^rnemS OTiDUtcs that we c g that were best adapted Sn life. Consequently, W ^oms as^ the su^viyd of ted with the cataclysmic formation of the to have possessed all the organisms, about 15 bfl^n yeare t?ss?ertoSd bTthese cens^becaffieessen- for their evoluti^into Ae more complex organisms to function and organisms, inchidmg man. survive This specialization in function From this viewpoinVmtm may be sidbred the unique product of the forces , number, of each type of cells in srysss irx"S “‘S2 S“£ man structure from totipotent, unicellu- ted with the cataclysmic earth, about 4.5 billion years ago, must the nttest. have possessed all the potCTtialtties wwn- tial for the formation of the first living 'n. As the multicellular organisms became specialization among cells and the 17Ml-¦¦in—— ’¦fcj !• t J s i t i 5 j ?i I I aatxc khordeh avesta I (IN ROMAN SCRIPT) B To meet the passing need of those B Zoroastnans who ’ H Gujarati, for^ offering daily ¦B Avesta. I CONTENTS: B PuWishers ’ explanatory note, Guid- H ance for pronunciation. Note for reciting H prayere, Ashem Vohu, Yatha Ahu Vai- B A Mazda, Ahuramazda Kho- n oae, Jasame Avanghe Mazda, Niran-gi H Pi''® Gahs, Sarosh Baj, H HUSnoflTTl _ *11 • _ Zoroastrians who have tanscribed into Roman are _ unable +0 read ' prayers, we - -------- 1 Script our H ance for pronunciation. Note for H Mazda, Ahuramazda* Kho- I Five°*Gahs° . nai I Havan Gah, Rapithwin Gah, H Khorshed Nyaish, Meher Nyaish, B ¦ Humata, Nam Stayishn, ” B J-^vaisn, D Ardvi Sur Nayaish, Atash Nyaish, Hor- fl ; Yasht, Ardibahest Yash f, H Yasht Hadokht, Srosh Yash Vadi, x>eii- B iJ® Yasht, Vanant Yasht, D Nam^kars of Cherag, Muktad, Dakh- B ??n n I^in-no-Kalmo, B M Names of Thirty Days, B Twelve Months, Names of Five n Gaftas, details of Six Ghambars, Twelve B Hamkars, Recital of B Pashemani, B Rav^.m, Saturn Karda, loi H. Names of Ahuramazda. I Price Rs. Six (Postage Re. I/-) I Jchangir B. Karanfs Sons I 12-B. Sir P. M. Road, Bombay- 1. I Tele: 261289 Ested. 1893 I Karani ’s All Khonteh Areslas I ere evailable at Warden'i I Pvt. Ltd. 3 Sandalwood Shops Tan-Oorosti, Names of Ti l 111 I I III J Niran-gi Nemaz-i- Nyaish, Srosh Beh- Thirty Days, 1 of Five Saturn Karda, s (Mysore) 18 ^lular the oiiiy ceHsr to retain the capaciiy for indefinite dupUcation— unspe- cialh^ germ cdb. They are specialized to the exteffi that they carry the necessary pheation, dr reproduction, of the organism -in which they formed. This ccnccpti^,, — ; ' makes man the architect of his own apd the degree to which he attaimit is dependent upon the sagj use of the capabilities with which endowed. Something of Value S of the in the phyfflcal ahd sdcial environment of man have resulted from tJiE co-{te«tion of a group of individuals Ui^f ship of some membfer df their iro^ ’Mte v^s able to break the shackles of tradition. Man has the capacity to modify his envi ­ ronment. The most helpful inffieations for tM future development of man are the changes that must have occured sinde he first became a distinct species. Me continued existence and evolution of society, however, is not ihevitatfie. Civilization, as measured by our criteria, . were conception- of immortality u.x.-. ’ i own para- iway lapious he is the future development of improvements has advanced greatly since the appearance of the maker of tools; but the rate of adyance has been erratic. Mighty empires have ibeen destroyed by the invasion of less cultured barbarians when the ,|W|NI|dt of frivolities replaced the ae^^tab*^ knowledge wisdom. W“e have no' assu- rai^^that ^^^^fafe 'of o^,r Society will be any differenffix?ya^ ‘ that of many that have ' preceded it. may preserve and conti­ nue its achievements if our populace mediae Expediency in the making of decisions and uses wisdom in the solution of our social and international problems. We have no definite signposts to a future utopia. appearance -J rate of mains sufficiently intelligent to avoid re- im- ourpopnl^tio^ and con^rva- provides neither materialistic rewards nor oiisesc^pably necessary to meaningful sur ­ vival. In discussions of natural resources, saiisiauuuu ui iiavmg i emphasis is usually placed on the maximal of, value for his fellow- Planned Evolution? Man, as a biological organism, is living If. I r •C f. A, I i natural resources appear^ to be punishments for specific behaviour yiy^l. In discussions of natural resources, ^l^amber of individuals that can be ade- ^¦^ately fed, clothed, and housed. A more important consideration applies if man is _ __ _______ ___ to live a full life. If such a utopia is^ to be m an evofving universe in which his enyi- acmeved, tlK population must Iw limited ronment is constantly changing. ThdSe A ® changes may be small and almost imper- standard^ of Ihhig and jweserve the areas ceptible, although the accumulative effect of .inspffi^ ibeaoty that still exist. Exten- may be appreciable, or greater when _ areas rnust remain associated with destructive warfare or the r in the future is to observe catastrophic forces of a great earthqu'ake. , forces that Our knowledge of organic evolution indi- have molded the surface of the earth. The cates that only those organisms, that were intocate int^dependence of plants and sufficiently plastic to adapt themselves to animals, mclumng man, must be maintain- such changes in their environment Jtay® ed. It is only in such areas, where there played a significant role in the evoliltion are no social pressures to enforce confer- of the more advanced organisms. As a obtain an insight into result of these inevitaMe enfirnnmigntal fhe basic nature of society and form the changes, no society can indefinUely m^- judgments that are necessary for conti- tain a status quo; it must either advance or degenerate.. The manipulation of; hereditary genes geneticists to develop more productive strains of plants and animals than have existed previously. Man, inexplicably, Since the welfare of man is so intimate- seems to object to applying the same ly associated with his immediate environ- judgments to himself as a means of impro- ment, he should be primarily interested in ving his capabilities. Geneticists are well improving and in preserving it, both aware that any such attempts for improve- physically and socially, for his successors, ment at present must be confined to the His primary motivation should be towards elimination of anti-social genes, because the establishment of a paradise in which of the complexity of the criteria involved his achievements in promoting the welfare in specifying.the attributes of the superior of his associates and successors should be man. In primitive societies and until com- his principal reward. The extent to which paratively recently in the more civffized man achieves the ultimate good is depen- societies, the rigorous operation of natural dent upon his own and his associates’ acti- selection tended to eliminate the less capa­ cities. The contribution of one individual ble and adaptable individuals in a given to this achievement is necessarily almost environment and/or society. Since this infinitesimal ; but the coordinated activi- elimination no longer operates effectively ties of many individuals may have very in a modern society and welfare programs significant effects. This should supply the may tend to facilitate the survival of the basic motivation that gives direction to less intelligent individuals, the future pro- the activities of the individual in a modern gress and survival of our civilization are society. A religion based on this principle likely to depend upon the extent to which • or deeds. The only reward must lie in the satisfaction of having achieved something ^-men. must remain associated with destructive warfare or the 'i ¦ Our knowledge of organic evolution indi ­ cates that only those organisms, that were • such changes in their environment have of the more advanced organisms. -a ehanges, no society can ind^nU^ nued evolution. The Greek concept that or degenerate. all that is beautiful is good and all that is good is beautiful stiH applies today and The manipulation of; hereditary genes suggests that beauty must be preserved during the past 60 years has enabled and enhanced if the ultimate good is to be achieved. 19t natural selection in man is replaced by a sagacious utilization of the available, ^superior germ plasm. Democratic societies ignore this biolo- for its achievement. At present the most gical necessity when they equate equal important challenges to man include the rights with equal ability. Unless these elimination of the “iron curtains ” among societies can find some means of making nations and the development of more the voice of the individual voter common- effective means of communication than surate with his ability to make intelligent among the various societies so Man’s Main Motivation There can' be no fixed definition of the ultimate good nor of the society necessary judgments, their governments are very that the frictions and misunderstandings likely to become less efficient, if not self- among them may be resolved before our destructive, as the complexity of society civilization is shattered by atomic missiles increases. This will require a shift in pervert^ conceptions of the nature of emphasis from the number to the quality * society of free men. The optimal social of the individuals that compose a society, structure would seem to be that which The necessity for an emphasis on quality provide the greatest possible oppor- is shown by the important role that cer- tunity for the individual to develop his tain UttusuaHy talented individuals have talents commensurate with the welfare of played in the evolution of our present the society of which he is a member. Since we have no knowle^e of the origin or real nature of the universe, the main motivation for action by the indivi ­ dual must lie in an innate pride in the achievement of objectives that will con­ tribute to the welfare of mankind —mate ­ rially, artistically, and spiritually. This pride should be the star that supplies the gleam that can lead man to the develop ­ ment of a society in which each individhal may have an equal opportunity to deve- structure would seem to be that Which quality provide the greatest possible oppor- Our present social structure. The further evolution of our society can be expected to continue only if we can achieve a society of indivi- ; duals whose capacity for analytical reason ­ ing and appreciation of the arts exceeds that of the average individual in our present society. Surely, something other than mere chance must account for the appearance of certain family names and those of closely related individuals with exceptional frequency in the lists of indi ­ viduals that have played an important role in the evolution of our present social structure and the acquisition of new knowledge, especially in recent decades. lop his full potentialities. Will man follow the gleam ? Courtesy Radical Humanist 20 ? ?— ? ¦—¦* *1 I ¦ - # t * - HIND NA DAD A Tke Grand Old Man . of Iwdia Dr. DADABHAI|gjWll©|lO|l it Ceremony of garlanding the Statue of Dr. Dadabhai Naoroji -Shri S. K. Patil and others in the Gathering His Fiftieth Dc^th Anniversary Func ­ tion was held under the joint auspices of Bombay Pradesh Congress Committee and several social an4_., polUiQAl i?tstitutioiis, under the chairmanship of Shri S. K. Patil. variety of sacrifices given by the Grand Old Man for the cause of the country. Indira Gandhi, the Prime Minister of India, sent the following message for the He explained from different angles the occasion (30-6-1967) PRIME MINISTER’S HOUSE NEW DELHI. MESSAGE f Dadabhai Naoroji had a grand vision of a free India governing herself through democratic institutions and dedicated to fighting poverty. He impressed his vision and his economic philosophy on a whole generation of patriots and came to be regarded as their teacher and elder. It is fitting that the Bombay Pradesh Congress Committee should hold a phblic meeting to mark the fiftieth year of the passing away of this Grand old Man our nationalist movement. In saluting him let us recapture his habit of deep study of public causes and his sense of high mission. Sd/- (INDIRA GANDHI) Life sketch and political ideals and achievements of Dr. Dadabhai Naoroji are narrated fully in Parsiana in two parts in July and August 1965 issues. 21MAJOR SORAB RUSTOMJI BAMJI, F.C.R.A., F.R.S.A., J,P. life this year. The Bombay Parsi Associa- 1 After a full life of multifarious activi ­ ties of half a century our Major Sorab Bamji retires from public function and presented an Address " Shrotf succeeds him as chairman. tion of which he was the heart and soul octogenarian ^^r 47 years and Chairman since 1940, Mr. Jehangir F. Shroff, the new Preaident garlanding and presenting Silrer Casket to the retiring President Major Sorab BamjL Seated: Ervad Pirojshaw P. Antia, the new Secretary. After preparing a new set of Avasta types he has a Khordeh Avasta reprinted recently in Avastan script for daily use of those who can read it so that the force of the ancient language can be felt in prayers The gathering wishedjMajor and Mrs. Mehrbanoo Bamji and their happy and well-knit family all the best in their Ethical, Spiritual, religious unfoldment, social advancement and physical robust ­ ness concluding in the verse of Atashni Niyaesh. ‘‘@=11^ niSii *41^1 9zqiil ” Mayst thou live a joyous life all the nights that thou livest ”. He helped the formation of Parsi Pioneer’s Battalion. He was useful and helpful as Hon. Secretary or President of a wide variety of institutions, notably the following: Bombay Parsee Textile League, Loan Relief Fund, Lavad Mandal, Citi­ zen’s Defence Committee, Bombay Te- pronunciation could be clear Avastan. nants Association, .Poor Parsi Students ^ady Jehangir has donated the cost of Helping Society, Jiv Daya Mandali, the publication. Friend of the Trees. He was a former municipal corporator and Chairman of its Education Committee. He wrote several books on Zoroastrian religion of which'^i ’if iS . U M < Book available from the author, 87% Dastur Meher Road, Poond, 1. J. B. Karani ’s Sons, Sir P. Mehta Road, Bombay 1 and ; Office of Parsiana, Price Re. 1/50, r; E ¦p <’ ¦ 'T i A Book for every home by Goof K. S. Shavaksh^ wy pimple trai^ation in English of the Gathas, Daily Prayers of Zoroaster with simple essay explaining our religion to the children. Rs. 5/- Available at K. M. Tripathi and from the Aiithor, 43 New Marini Knes, Bdiiibay —1 . 'l jfiSt’ Ju ' • ?' ¦'<; '-'jy i, ' '.I JU' • i • ¦i- f i ; -¦» ¦r GR^TIDif^ If we were to wander around in the vicious circle of this world along the ^g-zag track of dogmas and doctrines, we are doomed. Let us then pledge our ­ selves on thisi New dear ’sDay to take the straight righteous path that from an Efficient Mind alpng tiie lines of Knowledge to Humility, Hu mility Worthiness, Worthiness to Wealth (Physical, Mental and Spiritual), ^ealth Prosperity, Prosperity to Magnanimity, Magnanimity to Happiness.;Let this path be strewn with the pebble^ piHard Worked wet with the sweat of Sihcefe Labour so that the road 4o Happiness is not smeared with the stains of Ego. Amin L PESI WADIA (Jamshedpur) /:J T projects to to : f 1 zM--LI.UI.JJ, UIJ.I IT--1JI-] i I A R £ N K O ST r P R A Y E ft s Help, me. Lord* to do the good work I have set out to do. I want neither reward nor again. All I need is Your help. TAM MOI DASTEVAM ©Am FRAVOCHA (upto here from Yaraa 46.7) to get Divine Knowledge in order to teach Your Word. KEY VEREYTHREM JA THVA POI SENGHA YOIHENTIE: Give me the Key of Truth so that I can learn and teach others what to do when in trouble. CHITRA MOI DAM AHUBISH RATOOM CHISDEE; ATHOIVOHO SAROSHO JUNTO MUNENGHA: MAZDA AMAI YEM- MAI VASHI KAMAI CHIT (Upto here from Yas 44.16). One Who follows Your teachings ani COR/VBR On the Navjot Day the child is given the Sacred Bath called NAN, and is brought before the Priest who then initia ­ tes him into the religion. Before that the priest prays ft- 2-1— I— PATET Prayers that he wifi sei_______ by GOOL K. S. SHAVAKSHA rt r Before that the priest prays for him the PATET Prayers that he wifi set aside all his weaknesses for which he win be puni­ shed for his own good in order to rehabili tate him and that all hate must be set aside. He is taught that hate only hurts the one who hates. So unless hate is set aside it is no use praying. No prayer can be answered unless it is prayed earnestly. There can be no earnest prayer unless there is no hate or pride or anger in the heart of the one who prays. So with the words of the YETHA AHU VAIRYIO (AHUNA VAIRYIA) the Sudra is put on. Then the child stands up and the priest is ready to tie the Kusti round him. The two together pray : (A) KEMNA MUZD A _ ME-VAI-TEY is kahd to oMiojS and helpeH othflii^dltflF PAI-OOM DEDAT.'hIETMA DRAYE- ^ways bp hwpy ; so I proimse tftfe1 C*e- GEYEBEYiO DEEDERAYSHETA dient (SAR(5sH) to You, becadse I now AINNENGHEY: ...................... Help me, dear God, to keep hate^ ”“!i gives' happiness 'to others will always be Let only Your good vibrations surround me so that no harm can be done to me by anyone. UNEIOM THAVAMAT ATHRES- CHA SHYAOTHNAISH ASHEM TRA-OSH- TA AHURA: KEMNA-MAZDA MANENGHESCHA 28 know th^ whom Yomkrae wSl always be happy and that one who hdps others is always helped by You and that one who happy. PATENO TABAISHIANT TUT PAI- REE. MAZDAOSCHA ARMAITISH- YE-AO CHA^SPENTESCHA; Help me God to overcome hate and envy and fill me with joy in all Creation.{ (, e 2^A KHEDREY hey — APA NAI- SEIIEY MA MEREN CHAINISH GA- NESEYDEVO (upto here from VENDIDAD, Verse 21): NESEYDEVO How can I do this ? By having faith in You and NESEYDEVI DRURHSH, NESEYi ITHAO ASTUVAITISH ASEHEY DEVO CHITHREY, So that Goodness and Truth surround ¦me and I am never overcome by bad by keeping away all bad thoughts and forces. all hate, jealousy and ignorance NEMESCHA YA ARMAITISH UP A DRUKSH NESEY, UPA DRU- EEZA CHA (from Yasna 49 - verse 10) KSH DHUAR, UPA DRUKSH VENU- SHEY: I will overcome all these (by my soul- force). YA I bow down before You with all faith in Your Goodness and Truth May I always do so and be happy. ASHEM VOHU I. nil xie 'l®'>5 =l=J’it^ 4l'%lL^ ¦»Hl^. ^<^o) n ¦ • ;* amass a unr- verse with their simple understanding. What makes the total ban on theology persiiM^T^e^%bit ""A Teacher Cannot i V X^XZAAXAAAXXAAk/X^AAMAVZ AW MAA V* WA kJ V MXXVAA but teach . This he contunes up to this What does it matter if the two differ day. There are no formal class rooms now the whole community are his pupils. " 7- : ¦¦ ¦ : ¦ ¦¦/¦ Before" he could teach he had to leain. It was the rule in his times that a scholar ­ ship holder must pass examination in Bible. He won the Bible Prize in B.A. Thereafter for one year he was a college lecturer in English. The monthly magazine “Cherag ” also influenced him deeply and from 1903 he is a strict vegetarian and believer in Ahimsa. Later he contributed articles in Cherag till it closed down (1946). Bieing a good pupil in Madressa he acquired sound and extensive know ­ ledge of Avasta and Pahlavi. (Note: most students learnnnly Avasta, which is easier. knowledge and wisdom with discipline. Later Dasturji in his turn became a simi- to teach with the sheet anchor of Zoroastrianism is beyond commonsensible understanding. -------• or contrast at certain points. Zoroastrianism is one religion. Theology is the sum total •of all religions and views Zoroastrianism from its own angle of vision Will the learned learn something more or is the cup of their learning brimful and anything poured in spills out ? Let some cups hqjd the novelties the others cannot contain. Nothing needs be rigid. Even the univer ­ se ia exfjanding. Aft and new aftW .fest everywhere. “Eyen Providence is th® Art of God ” in JReligio Medici. Let hope that certain newspapers ’wqll' spax^ their columns to educate readers. ' They have something to teach instead of yiW tying Dasturji. Contrary to their expecta- Pahlavi is co'ntoundingly difficult). ---------------------------- “**------------------- admire th* v v ’ humility of Dasturji who takes yitupieta^ While in- IJ.P. he learnt Sanskrit and tive writings with noble unconeerrU-Tln* derneath there is strength. To I^^turji his philosophies of Hinduism and compara- derneath there is strength. To K^turji his tive Religion. Only during this period knowledge is power and with power there from 1943 to 1919 he was out of totally may be conviction that one man may behe-W apen Ms ThootB and thfe correcr wWbIp^J^^ “t duiAi-tiaelp d^Fer- anSifef'is-bttt.- He*-ha«^pa^a- ‘his sansar' wmnthd. treats witfi Stoic serenity with the ' cOBsWscy ~^at|d POOf^ariod ofc ihis/Wife. .‘^His wife rfa^ Besides-bookworkiDastur^i has^dearnt / of lbothrieyemattdi heF hcal^ :j J3osiaes^ookw0rk>Dast4jqi has^deai-BL. /"'"’ wti uuvaieyejrranorneF iicai«>w fiiisL,haad..m^yTtlung$. byv doiiigj^^t means good.? “Itr<^?aot “the lifedhaet peisonallyi whenever Gir^m^nces-invirf ^ ted, hioi, for. practioali *adaptation.. Hech^, , repaired4y^writers^ gas engines, eieetric iC^iedhfeg J dornoUundeMt^ ctffDias- pumps, ^ewing,machinfis^.oinema. tu<-isjt^.pr^e Uafeifr. did aU sewing ..machine ^Ad- Jie'Ms:?^veciattei?4od'a<.siagle-marriage hv ? Wi« Dasto^ eaUglife^. by,.manyipnpds, They,blessLhim now for ' b^mg ’/practical -men undaunted-by ,.niiinor- in^ant&^p^ life.' Dasturji, is .a. veritable •En-. cyclc^aedia-^ iBefore you . can. open a J^pok . matfejs^ butv the^:fGMrtMiide we^briDfipiiii^eui it”. in« qwi«« usa^ji rthis .‘oddity . a^lo^s FoHtSy'do«8o»_ _ _ aMM unum DON MhTW I < p' I’ . kdlYSOH^ .y*** PBrniT mREVAR' r ' MlNtR' \ Xi Adar . ¦ JV AYA RMt VAf'P'^N I I M ' h J -Jfi.’ <'!b’ | » ; __ SWOy ’ehordad 3L to ptN Ttir (C'. Qurr. . Calender lifegtt&getih of' mOst* 1f%rsia^ Were* and abroad/' SMBMOSVM 'dae^ihn WAWXWWAO “ DiN -6. ASHISVANGW Mm f4, OAm-APM A^An AMR anerahJ M* MWi*it*l MEHEff^ Mwwy ^SROSH RASHNA *-¦ • FRA^WMN WOHMAIO IffgAW RAM M ' -WfWWttHttrtT * M AMAROAO 608H winMm. - M J mmm HUf^iannt asmVao AHm^ AMtMMO ¦'?*.***y'. * ZAMYAif »»Jf‘ UM •• AM fi ¦ 4. Li ...^ th Size qn* x l^e 50 p. post free in India Pl^arsc ’plttce^ yotir oTders^ioon. >A .' fc- 38‘ I sS