Oct 1967

. Price VOL. 1II No. 12 t- - xt V OCTOBER 1967 J ¦ 75 Pai« I I & hew medium for old wisdom t I t f. I J ELECTRONIC ENOINEBS A. I. E. R. e.(U. K.) A. L E. E. E. ZAA8 10th King of Peshdadian Dynasty. KERSHASP 11th and last Kins of Peshdadian Dynastyr ¦ ¦ ^4^ ? r k s X- ¦ -4?^; *< '* ’•A’" ’ ''¦_ "^ 'S X -¦,<. * ¦/< 4 < ? 1^ t' K will lo. 12 OCTOBER 1967 Coiitents: Page > editorial lawaharlal Nehru on Rdigion Religion and Youth —by Miss Villoo Gadiwala Hvare-Khshaeta: the Radiant Sun: —by Mahyar Byramji Patel “ Ceremoies For Dead” ... Races of Mankind as depicted in Avesta and in Pahlavi Bundahisn —by Ervad R. R. Motafram Zoroastrianism, a Heresy ? Shri Minochehr Hormusji Toot “ Taimur” Khaetwadatha —by P. N, Tavaria Zaab—Kershasp 3 5 10 12 17 18 23 25 27 28 30 4' Managing Editor; P. B. WARDEN. M.& ( Bom.). DJ*;M. (Bom.) ADVISORY BOARD » Dastur}! Navroz Minochar-Homji, M.A., B.Ed. Major Adarbad Irani R.A.M.C., D.O.M.S, (Lond); D.O. (Oxon) Mrs. Cool K. Savakshah Mrs. Shara N. Vazlfdar, M.Com. Dr. R. C, Coopar, M.Com., Ph.D. (Econ.), F.C.A. Mr. Jahangir F. Shroff Prof. Nadir Ardashtr Mody. M.A., LI.>B. Dr. Sohrab H. Batliwala, Ph;D. Mr. Bojon N. Desai, M.A., B.Ed. 3 k' I Office Address: C/o Warden's (Mysore) Pvt Ltd.. 378. Grant Road, g - - BOMBAY 7. Single Copy: 75 ptdae. Yomdy subscription for 12 issues Ibk 6. Inland. Sh. 10 for U.K. and 2 doUars for U.&A. edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 B adit minted by him at Godraj Memorial Printing Press, ^madia Colony. Tardao* Bombay 7.1 TH AN KS TO Subscribers, Advertisers and Well - Wishers PARSIAHA completes three years of publication and expects all your support hereafter. 2 I fmF k,i-« R* t EDITORIAL V p‘ 4 ? I * With this issue Parsiana completes its three years of publication. It has done well enough. It has by now proved its viability, secured recognition, earned popularity (here and abroad) and taken up a posture of no return. All this has been possible due to staunch support of a number of subscribers who see the need of such magazine and generous support of a number of advertisers who are liberal with us. Parsiana cordially thanks both of these categories of supporters and earnestly wishes that they will ignore our defects, magnify any good they see in our effort and help to popularise Parsiana by a kind word about it to their friends. The readiness with which Mr. Framroz Poonawalla, his sons and nephews, support the magazine is examplary. They are the proprietors of Commercial Art Engravers, one of the well-known block-makers. Almost all, if not all the blocks made specially for Parsiana come to us gratis through their generosity and they are delivered in time due to their goodness despite heavy load of business work. Jame-Jamshed and Kaiser-i-Hind are also helpful with lending their blocks J I s on request. These days the cost of composing, printing, paper, binding, wrapping etc., if printed outside, would come to much more than what I pay to the Godrej Memorial Press, a press run by the Trustees of the Parsi Panchayet. I have an inkling that the remote control of billing (favourable to Parsiana) is through the good offices of the Secretary — Mr. Sapur Desai, who takes keen interest in the press and this publication. A magazine, however, needs more than all these. It needs regularity and I am thankful to Mr. Murthi, the cheerful and dutiful manager of the press, Mr. Shantaram, the happy-go-lucky assistant manager, Mr. Rutti Bulsara, Mr. Pandurang and Mr. Ram- bhow, who all join in a united effort, a couple of days before the due date of publication, to bring the magazine out in time. They deliver the goods. Mr. Chubb is an asset to the press. He never drinks but can be drowsy and let some errors slip in while reading proofs.If there are fewer misprints in Parsiana it is because he is otherwise alert and keen to see a clean Parsiana out. wrapping etc., if printed outside, would come to much more than what the Parsi Panchayet. I have an inkling that the remote control of billing (favourable to Parsiana) is through the good offices of the Secretary — Mr. Sapur Desai, who takes keen interest in the press and this publication. A magazine, however, needs more than all these. It needs regularity and I am thankful to Mr. Murthi, the cheerful and ¦I* ! I " 3t Il I: i I it 1 •4 i 1 ¦) i 1 In this issue we include the ideas of Jawaharlal Nehru on - - ¦ IS ail academic study but we do not forget that rel^ion is an everyday affair for the good of all souls who Believe- with a capital B This second picture is presented by Miss Villoo Gadiwalla, a teen- P - of the fullness of her earnest heart Religion as an everyday ager, in simple, innocent style out seeking some Universal Truth. The Origin of man comes up for controversy from time to time The Evolutionary Theory and the Orthodox Religious are in conflict and the followers of either of n,, , Board of Controllers his pupils. He filed a suit ordered after a long trial. This is time. The Evolutionary are in conflict and the followers oi eiiner oi luvui atv u««xxx much so that a teacher in a school m America for teaching Darwinian Theory m his ci^s lo it for restitution of job, which the Comt a very recent incident — during the the theory of the origin of man is * -« jr * J t ¦'AIUA J **w^*.r* J , ---- ------- , taken instantaneous birth by the swing current year. i^eory^ Even Masia and Masiyai (Masi' —'Masiyani) have not taken instantaneous birth by the awmg (Masi Masiyanii iia reaching of our religion is something that falls of the development of his mind. With One thing note-worthy in (Masi — Masiyani) have not Zaab and Kershasp Peshdadian Dynasty terminates, one tmng noic-wv.tiv in the character of that age was that the warriors remained warriors in defence of the realm and never throne because of to prowess and power. They Mjeved i^ heritage of royal qualities u*— — man of blue blood only. the character of that age was that the and asserted that throne belongs to the In one of our previous issues Dasturji Daboo so ably expiameo r^uaetvaua.i.. in relation to marriage as loving samfi^. His explanation was based on philological school to this issue Mr. P. N Tavaria treats Khaetvadatha as explamed by Khshnoom. explained Khaetvadatha in relation to marriage as loving sacrifice. Khaetvadatha as explained by Khshnoom. As regards Zoroastrianism as an alleged Heresy we shall send a copy of Parsiana to the publishers of Purnell ’s Encyclopaedia, for their information. to send their Now my personal request to the readers is ,v/wx. -r soon after receiving intimation from us. Money to run the show — money makes the mare go — THE FOURTH YEAR OF PUBLICATION. PS- If you send your cheque please write it in the name of PARSIANA and no other name. Our account stands in its own name, outside Bombay should add 50 paise for Bank charges. subscription soon or is necessary t — FORWARD into P.S.: Cheques from — . Thank you for all you have done for Parsiana. 4 • ! rJAWAHARLAL NEHRU 4 1 » W" ON RELIGION ( Excerpt from hit Aatobioiraphy for the Rational Humanist) India is supposed to be a religious but others!) to a fossil the form of an country above everything else. The specta- animal or organism from which all its cle ¦ p. I I . 6 r'brtakhig of heads, and so on. Apart from act and interact on each other. It is a the tremendous confusion caused by this commonplace that in the modern indus- immense variety of images and interpret a- trial V/est outward development has far tions, almost invariably there will be a outstripped the inner, but it does not strong response which will make dispas- follow, as many people in the East appear sionate consideration impossible. The to imagine, that because we are industri- word ‘religion ’ has lost all precise signifi- ally backward and our external develop- cance (if it ever had it) and only causes ment has been slow, therefore, our inner confusion and gives rise to interminable evolution has been greater. That is one of debate and argument, when often enough the delusions with which we try to com- entirely different meanings which will make dispas- follow, as many people in the East appear ‘’I (if it ever had it) and only causes ment has been slow, therefore, our inner * ' “ ¦ i can rise above circumstances and used environment and reach great inner "Theology, morals, ethics, heights. But for large groups and nations ----------------------------- a certain measure of external development is essential before the inner evolution can take place. A man who is the victim of economic circumstances, and who is n .jf • i are attached fort ourselves and try to overcome our to it. It would be far better if it was drop- feeling of inferiority. It may be that indi- ped from use altogether and other words viduals with more limited meanings were i instead, such as :_________________ _ spirituality, metaphysics, duty, ceremonial etc. Even these words are vague enough, but they have a much more limited range than ‘religion ’. A great advantage would jiedged and restricted by the struggle to be that these words havfe not yet attached ^an very rarely achieve inner consci- to themselves, to the same extent, the ousness of any high degree. A class that passions and emotions that surround and is downtrodden and exploited can never envelop the word ‘religion ’. progress inwardly. A nation which is politicaly and economically subject to What then is religion (to use the word another and hedged and circumscribed in spite of its obvious disadvantages)? and exploited can never achieve inner Probably it consists of the inner develop- growth. Thus even for inner development ment of the individual, the evolution of external freedom and a suitable environ- his consciousness in a certain direction ment becomes necessary. In the attempt which is considered good . What that to gain this outer freedom anddo change direction is will again be a matter for debate. But, as far as I understand it, religion lays stress on this inner change and considers outward change as but the take it that when Gandhiji'says that the projection of this inner development, rneans are more important than the end. There can be no doubt that this inner something of this kind of view, development powerfully influences the gut the means should be such as lead to outer environment. But it is equally obvi- the end, otherwise they are wasted effort. OUS that the outer environment powerfully and they might even result in even greater influences the inner development. Both degradation, both outer and inner. the environment so as to remove all hindrances to inner development, it is desirable that the means should be such as not to defeat the real object in view. I 7 4 r *•••one can of their have the sightest objection to it. Romain Rolland also has stretched he says: “ belief, but who in reality live immer- ness, which they term Socialism, Commu ­ nism, Humanitarianism, Nationalism and even Rationalism. It is the quality of “No man can live without religion”, enduring value, is religion in quality . If Gandhiji has written somewhere. “There this is religion, then surely no are some who in the egotism reason declare that they have nothing to do with religion. But that is like a man to mean something which will saying that he breathes, but he has no s^^otiably horrify the orthodox of organi- nose. ” Again ne says : “My devotion to religions. In his Life of Ramkrishna, truth has drawn me into the field of «...........souls who are or politics ; and I can say without the slight- believe they are free from all religi- est hesitation, and yet in all humility, Lz Li 3 that those who say that religion has a state of superrational conscious- nothing to do with politics do not know what religion means.” Perhaps it would have been more correct if he had said that most of these people who want to exclude and not its object which determ ­ religion from life and politics mean by the source and allows us to decide word ‘religion ’ something very different or not it emanates from religion. * from what he means. It is obvious that he fearlessly towards the search is using it in a sense —probably moral and single minded ethical more than any other —different from that of the critics of religion. This use of the same word with different mean ­ ings makes mutual comprehension still more difficult. higher than the life of humanity as a A very modern definition of religion, Scepticism itself, when it proceeds with which the men of religion will not agree, is that of Professor John Dewey, it is an expression of strength and According to him, religion is “whatever ©f weakness, joins in the march of the introduces genuine perspective into the religious Soul. ” piecemeal and shifting episodes of exist ­ ence ”; or again “any activity pursued in sincerity prepared for any sacrifice, I should call it religious ; for it presupposes faith in an end to human effort higher than the life of existing society, a nd even higher than the life of humanity as from vigorous natures true to the core. I cannot presume to fulfil the conditions b7halfof a^ ideal Ind ' agaiist obstacles, laid down by Romain Rolland, but on and in spite of threats of personal loss, these terms I am prepared to be humble because of conviction of its general and camp-follower of the Grand Army. 8-3. fe'-’ S’" fj-" t W. RELIGION and YOUTH MISS VILLOO GADIWALA are as low as animals. With that strength of reasoning, we must promote our cultu ­ ral stands — intellectual integrity, emo ­ tional stability and such traits to acquire maturity of life. w “Teshtar Tir ” — Sophia College —Age 17 Religion is a way or a means of wor ­ shipping God, thanking Him for the beau ­ tiful gifts that He has given us and asking for forgiveness of sins from the depth of our heart. Religion does not consist q^j. spiritual development should also be in proportion to our mental develop- 3 j ( merely in saying prayers but in acting proportion to our mental develop- according to the Will of God which is let as science has nowadays advan- known to us by our conscience. Youtn is degree so also should be that stage in our life when we are in the advancement in the spiritual sphere, position to create and use power. Just as an engine must stop when its fuel is used up, so also a young person with full strength must reach the limitations in his life. If he crosses them, that is, if he uses his powers in a way which is harmful to himself and others, he runs the risk of ruining himself. This power of control is supplied to him by Religion, if he has sufficient knowledge of it. The knowledge of religion enables him to perform the tas^ that is willed by God to its fullest extent. Religion and youth cannot be kept apart. God gave us a perfect body and it is our duty to protect it so that it may undergo the difficult tasks of life. Although God is invisible we should acknowledge His existence in nature and in every living thing. We should have the sense of appreciating natural beauty which is a gift of God. Our trust in God should . be perfect for he is the Truth and Supreme Authority. If I am true to myself I cannot be untrue to others. The development of mind is equally important, for mind is man. As a youth he must develop his powers of discrimina ­ tion otherwise he is no longer a man. Animals do not have rationality, so if we do not utilize our powers of reasoning we Oiir advancement in political, economi ­ cal and various other fields should not lead us to acknowledge their superiority over the Authority of God, for man without understanding of others, and service to others, is not a man —^he is as good as an animal. These spiritual powers if developed during youth not only help us to build up our character, which is an ornament of our life, but also to prepare us for life after death. We all know that modern times are too difficult to enable us to develop our youth fully. In the days of our ancestors, the temptations around them were less than 10> i t t I. / » ¦ POISONS COFFEE BUTTER ¦ TE> M PLL lSi- are temptations to them to change their mode of simple life. Sometimes young they are today. It is true that science has made life easier, increased our standard of living and so on, but it is also true that it people change their life to such an extent has depreciated those aspects of human that their morality is affected. Youth is behaviour which need real development, the most impressionable period of life. Due to scientific inventions, films have and especially in modern days, one should come into picture. Some films instead of guard against getting entangled into doing good to people by p’^oviding them affairs at the cost of morally, with knowledge, enabling them to see which they could not afford to see, have depreciated the standard of morality of people, especially of young people. Many films show sexual side of life leaving behind the religious aspects. The same is with some of the novels. Because the standard of living of people has gone up, women are also forced to work. There To sum up, it should be said that Reli ­ gion and Youth are closely linked up. Youth is ruined if religion is not heeded. A life of truth, light, love and law will lead youth of the world to light of the future. (A Union Press leaflet) 11L / f J' f I I Hvare-Khshaeta: the Radiant Sun: by MAHYAR SYRAMJI PATEL “The same Eternal Light that sljines brilliantly in the Sun, burns within us as the Flame of Life ’ •‘SRAESHTAM AT,bAREZISHTEMBAREZIMANAM MAZDA AHURA 1 IMA T “O ! Mazda Ahura Of which is 1 • all Thy Exalted Lights, the most brilliant is the greatest amongst the best that we know • is that of the know of ’.”/ the radiant 3 the Yazata presiding over Nyaish and the sixth Yasht HVARE-KHSHAETA is Sun, as well as i him. The first are 1— Nyaishes declare that it is sinful to behold th^ Sun. In Yasna 44, which is a part of the Gatha Ushtavaiii, Holy Zarathushtra very beau ­ tifully expresses himself in poetic language that it is Ahura-Mazda Himself, Who in His capacity as the Creator and Sustainer that has fixed the path of the Sun and the both consecrated to him. The first m ¦ ¦ J (Litanies), namely the Khotshed Sons to Khorshed, the path of the Sun and the Mithra. the Light of the Su . wax and anl wane by turn. This implies that the world in the Haven, R P governed by a discerning Deity, all by some fixed system and by benevolent laws. The standing epithets of Hvare-khshae- ing ‘the immortal, radiant and swift- -L that the Sun is eevzxxdy immortal, brilliant and swift- ,./-.-ing like the fleet-horse. Several ancient historians and classical that the Persians i---- invoked and day-time in — Uziren Gahs only, preferably ritual, but especially so on are as a daily is Shahrivar, laorehed, Meher, Asman and Amtan Thise two Nyaishes are always perforce recited conjointly ‘o«^- Nyaishes solicit their blesdngs, ^and to celebrate their worship. The Gath Who rules supreme over Nyaishes are always Yashts ic Hvare becomes Avesta. The <— is dedicated to Khorshed. The Avesta praises Ahura-Mazda, and that a 1 _ ___vile ones wno Khorshed in the Later eleventh day of the month ta are amarg, rayomand and meaning ------ horsed ’, for the reason apparently i moving a piaiava ----- - for creating the radiant Sun, ' homage and speak out against those vile ones 12 ~ ; used to offer their 1 sacrifices to the ____ /Temple with a priestess cf Royal Court at its head was c------ ._3 of the consecratedI! luxuriously garlanded was i of sacrifice, a of the best Nisaean breed was sacred form of its been too ( The phenomena to the Sun. A smart horre mth a white ‘^^“|7trNaWre-wotship must have chariot luxuriously garlanded was s^ been too compelling for the composer to the Sun. At the time of "e a , white horse of the best Nisaea completely over, selected for offering to the . presiding genius over i . ' The Rig Veda extols Surya, the Sun in visible representative the same way as Hvare or L----- great Aryan systems, Angel presiding over mixed up'---- of the ever-present and •-shadow the it, to such an extent, --J becomes Avesta extols it as sufficient as a direct object of veneration. Khorshed. In both these two conventional Aryan custom of pene^ , the worship of the toting through Nature to Nahire s God the Sun often gets mixed up with the physical Sun itself, and frequently, this coniplicahon very (____ the other. is very clearly brought out here. The Amesha-Spentas are all said to be accord with the Sun. The Yazatas thousands gather the warmth, ¦ ; Sun, and becomes apparent, bring these down and scatter them upon . - 1__ _ rvf , frvr blip nrnnaeation and tur- makes it from of one by their light and glory of the rising difficult to distinguish the one I? .H*JTcomt “°”writTn?Tn honour of ffie Earth, for the propagatmn and tur- Hvare-khshaeta in the Avesta, is more therance of ”“h gets concerned with the physical Sun, than ^g^teous^nes. Be^au^^^ Liu ii.a« 15“Ceremwes For Dead Dasturji Dabu ’s Rejoinder in Kaiser - i - Hind. » . » r (5) It is nowhere contended that the ceremonies are to interfere with the Law of Divine Justice. They merely console the new entrant into a strange world, to endure bravely! (6) Is there any bar to one ’s liberty to pour out his devotion in X . his own way? (7) What of millions Time Immemorial, in every part of squandered on racecourses - gambling .... ... . .. \ I ........4-1.7 n1..K Kranrinotc r>inrcirc drinks — dancing and “Proffumo scandals ”? Why not look at over Rs.500/- worth of floral decorations for two hours, I am most reluctant to enter the arena, where someone (with his misled associates) has been tilting at the Windmill of “Ceremonies for the departed souls ” — who are not “Dead ”: (1) Such rites in one t>r another are being performed, f t I I « k' i * the world (civilized as well as savage) by tables - costly club - banquets - cigaK and men of various faiths (some highly educated sensible men&women) who wish to give vent ro their inner feeling of arinarriagesi etc.'? What of costly sentim- loving devotion for the dear departed ental memorials on tombstones? (8) relatives and friends. Is it then a new Poet Gray ’s words are apt : phenomenon? Contact with the other ‘On some fond brest the parting soul relies, . world is possible through love, and Some pious drops the closing eye requires; homage (as mentioned in Fravardin Even from our tomb the voice of Nature yasht) ’ Even in our ashes live their wanted fires ” Why not live and let live and mind one ’s own business? Note : Ceremonies are the pillars of like Crookes and Lodge. Many “Spirits ” Zoroastrian Faith. It is in ceremonies have expressed tMr gratitude to the that we congregate and give and take good living friends, for their doving offerings, blessings, which we believe wreathes, sacramental Service, Requiem - prayers etc, as helping them with strength “over there ”, under Invisible Guides. (3) It is absolutely voluntary. There is no compulsion from Government, priests, Dasturs or relatives. Those who have no - . ... faith in their dried -up hearts, need not the expense one willingly incurs is was- complain against the expenditure to ted.If the dead feel happy and the loving which they contribute not a pice! ones obtain solace no price is too high to (4) Nearly 75% of the expenses pay, eps. when materials are consumed and involved are for dedication of fruits, a part maintains the mobed. No MOBED meals, clothes, and utensils ordered (in the NO PARS! (Prof. Frye) If one is after holy scriptures) to be given away to the fault-finding no custom or usage is foo- poor. Is there any ban on charity ? proof or faultless. STATE AFTER BODILY DEATH (2) Science has gone exploring the State “after bodily death ”, under men (8) have expressed their gratitude to the that we congregate and give and take good wreathes, sacramental Service, Requiem staunchly are exchangeable even from the other world. The other world is not the world of the dead but of the departed and hence a great possibility goes with prayers offered for the dead. No part of charity ? proof or faultless. 17(U. K,) 8a(;e^of Mankind as depicted in Avesta and in Pahlavi Bundahisn .KtH'fRONIC ENGINEER, . I. £. R V. 1. E. E. E.(U. S. A,) \. 1. Mar. Tech. Radio Officer^ by ERVAD R. R. MOTAFRAM. M.A. A controversy centres round the origin of human race. As maintained by Darwin Man is descended from the anthropoid ape, whereas the Orthodox Christian church refuting this theory relies on the authority, of the Old Testament and traces the origin of mankind to the first couple — Adam and Eve, created by God. The views expressed on this topic in the Avesta and in the Pahlavi Bundahisn are considered here. J It Auramazda then formed the race of the Aryans. Gayomard is here shown as the progenitor of the Aryan race. seems probable that the writer of Bunda ­ hisn has elaborated this account basing it on some legend current during the period. As regards Gayomard, it is interesting to note that Bundahisn - xxiv describes him as having his eyes white and radiant — and constantly fixed on the heavens high above. Observe that the same is said about Sosyant, the future Renovator. In the Zamyad yast - 94 it is said that “He (Sosyant) shall look upon the whole living world with the eye of plenty and whole range of the living creatures ”. As Sosyant will grant immortality to all the living creatures by the power of his look, so too, Gayomard, by keeping his white, shining eyes fixed on the high heavens, could become the pre^iiator of the human race of Masi and Masyani. Three Great Races of Mankind Bundehisn describes that from the beginning till the very remote unknown Progenitor of Great Aryan Race As stated in Bundahisn XV,Gayoniard on his death left his seed, which having been purified by the light of the sun was 'hisTok shall deliver to immortality the left buried in the earth. After 40 years there sprang up from this seed a human couple - Masi - Masyani - in the form of a plant called Rivas. Both of them were joined at their backs and neither male nor female was distinguishable. Later they were transformed into human form as Man and Woman, each endowed with soul. Ahuramazda declared them perfectly created and commanded them to the Law of good thoughts, words and deeds. Avesta on the topic concerned is future there were three great human precise and easily understood. In Farvar- races. The first was the race which din Yast - 87, “We worship the Fravashi preceded Masi and Masyani prior to of Gaya Maretan who first listened unto Gayomard, the second was the present the thought and teaching of Ahuramazda. Aryan race which descended from 18It f ! I t Masi and Masyani, and the third is of Gayomard that of Sosyant will arise Sosyant who will spring up from the from the seed of Zarathushtra,These seven . . seed of Zarathushtra. It is stated in Farv- races are related to the seven components ardin yast -62 that it is watched over by of a man viz. 1, Physicality, 2,/Astral 99999 Fravashis in the sea Vourukasa. The first of these races must have noticed Mind, but in its very lowest primitive stage of development. Thinking of these people must have been extremely . simple within very narrow limits devoid Perfect blossoming of its one particular of the sense of discrimination or of characteristic. reasoning. Probably they may not have (“Life Everlasting and Psychic Evolution ” experienced any evil at all since they were _ j, w. Frings) not able to discriminate between right and wrong. The second race in succession, the directed to becoming man with constant Aryan race of which we are the members struggle against lower appetites. Its followed the first. Every individual in it success was partial because in this race was endowed with developing Mind, want- mind was not sufficiently developed to ing to |ain mastery over all the lower subdue all animal impulses. Thus to a desires and principles. The third race is certain extent it bears resemblance to the the Race of the Future — that of the aforesaid first race which preceded Sosyants. They will be so fully advanced Masi Masyani, with mind not developed in spirituality that the race “will continue beyond primitive needs, to live an immortal life for ever and everlasting, ” and all the wicked Druj sliall be smitten and driven away from the world how rendered holy by the Sosyants body element 3, Life principle 4, Desire dominated body, 5. Mind dominated body 6. Soul consciousness and 7. Spirituality. In each of the races all the seven principles are inherent and in each race there is the characteristic. In the fourth race Kama or desire was dominant but the desire of the race was The fifth race —the great Aryan race- originated from Gayomard. In this race mind had developed awarness. Gayomard was the first human to hear, listen to and follow the teaching of Ahuramazda. Race CoMparaxm advantages of recognising moral Seven Races are mentioned as follows : values accrued to mankind as evidenced They are 1. Polar, 2. Hyperborean, 3. Le- by the progress human beings thereafter ____ .J almost all walks of life. Humanity is gradually approaching the I i 1 murian, 4. Atterrtean, 5; Aryans The sixth htacfe in and the seventh races are yet to come. (“The Key to the Universe ” H. A. Curtiss spiritual consciousness. According to the and F. Homer Curtiss) religion of Zarathushra every individual Each race is the offshoot of its from Gayomard to Sosyant has his predecessor and it is in turn the progenitor ' Frohar or guardian spirit, who by warning of the next race. As the great Aryan race and admonishing the soul, guides him on of the Avesta, sprang up from the seed of the path of spiritual progress. 19 S' };The sixth and the seventh races are yet ness. Thus the sixth and the seventh races ', that of Sosyant which will work will be advanced in Spirituality. Prophets hr' 9 * i ¦t to appear. out its destiny after the mighty Renova ­ tion. The sixth race with its fully deve- consciousness, will form the vanguard of loped spiritual consciousness will possess the 6th race, as Behram Varjavan, Osetar, powers its lower appetites will be completely sub ­ jugated. The seventh and the last race with its and X describe how Sosh yant will usher ' . Observe, too, with the Divine, when all what is said of Sosyant in chapter X of Denkart Book VII that he (Sosyant) will look for evil in all directions with six-eyed power (pat sas doisrih hac harvisp ne- mak apar venet an i druj bes carak) What does the “six eyed power ” show ? Does it refer to the sixth sense ? Even in our present fifth race there are -- ? individuals who have developed their sixth sense and are advanced in spirituality. We may instance those well " versed in telepathy, clairvoyance. The line is so set that the ultimate des ­ tiny of the human race is to develop spi- fituiaT consciousness to its fullest fruition and attain immortality. Now let us note the races for their comparison. The Polar races existed in the Arctic regions. Airy ana Vaijo, the Arctic Home of the Vedas and of the Aryan races in general was originally situated high up in the snowy top and the people of these races gradually migrated downwards to warmer areas. and Teachers, welt advanced in spiritual transcending space and time and Qsetarmah and Sosyant of that third great race mentioned above will perform mira ­ cles. Denkart Book VII chapter VIll, IX mighty spiritual power will be able to in the mighty renovation. comrnune '..... - — material obstacles will be completely con ­ quered. Similarly as stated in Zamiyad Vast 23, Sosyant will restore the world which will, thenceforth, be “never decay ­ ing and never rotting, ever living and ever increasing ”. In short immortality will be granted to all the living creatures. In the Denkart Book VII chapters VIII and some IX an account of the gradual renovation of the world during the milleniums of Osetar and Osetarmah, is given, finally as described in chapter X Sosyant will bring about the complete renovation, the last of the great changes. The Sixth Sense All the members of the fifth great Aryan race have developed their five sen- ^s which are instrumental in the percep ­ tion of the material world. The present human race is not able to transcend the limitations of space and time. To achieve this humanity has yet to develop its sixth sense which will throw open the doors to receive the waves of spiritual conscious- until f 21 r1 V The Hyperboreans according to Virgil dwelt beyond Boreas North Wind). They did not have atmos ­ phere like our own (the seat of the but one consisting wholly of feathers. Herodotus and Pliny mention this fiction, which they say was suggested by the fluffy quality of snow observed to fall in those regions.' forest dwellers, main- 1 1 Lemureans were ly nocturnal in habits. They were^ the spirits (------ ? ? ? ? ? ? ? ? <• ? ? «• ? about at night-time to terrify the living. The good ones were '------ ones were Lares and the bad Larvae. Their description co- incides with legends and stories of ghosts common to all ages. Atlanteans lived on a mythical island philosophical commonwealth is that the where a flourished. The implication mind of this race was well-developed. The Aryans are a great race devoted to of the dead, spectres who wandered advancement. But how slow ’ o , ? -SF 1 ? HOMl & CO. Charni Rbad Junction ? «> ? « ? <• ¦ ? ? 22 A place for Quality and Precision for glasses. Eyes tested by qualified eye­ specialist on attendance (COURTESY and FAIR-DEAL) 0 ? ? ? ? ? ? ? <> ? ? ? ? <• «» ? ? ? ? ? ? ?f f >¦ > Zoroastrianism, a Heresy? A misapplication of the word and the meaning from official church sources and is there ­ fore hostile. Their leaders, called perfect!, led an extremely ascetic life, and they cer ­ tainly believed that two equally great for­ ces were at work in the world; Good and Evil. This dualism, which ran through many heresies such as Zoroastrianism, was totally incompatible with common Chris­ tian doctrine. But the preaching of the mighty St. Bernard Clairvaux proved in­ effective against the Albigenses in the 12th Century, and until 1209 they continued to flourish under the easy-going Count Ray ­ mond VI of Toulouse. In that year a papal legate was murdered by a Provancal squire, and Pope Innocent III immediate ­ ly proclaimed a crusade against the Albi ­ genses. The crusaders, led by Simon de Montfort began an extremely brutal campaign, seeking towns such as Beziers and Carcassonne and defeating Albigen ­ ses at Muret and Tolouse. Innocent III was horrified at what he had unleashed, but was unable to check the greed and ------- - Qf tile knights from northern One Mr. Minocher P. Sarkari has by a letter to the Jame-Jamshed (16.9.1967) brought the above misapplication to the notice of the Pars! Community and es ­ pecially Dasturji Sahebs, Scholars and students of comparative religions. He has shown his anxiety over this wrong mean ­ ing and trend being associated with Zoro ­ astrianism, which in every sense is a re ­ vealed religion and believed, in its pristine purity uptil today. Purnell ’s New Englsh Encyclopaedia is now published in weekly instalments from London. Obviously it has got to be in alphabetical order and before this publi ­ cation comes up to the letter Z it is inten ­ ded by us that Zoroastrianism be not described or even referred to as a Heresay. Normaly there is no reason to assume that the publishers intend to misrepresent a noble faith but from what has been printed already about Albigensis it is likely that the mistake from letter A may be carried to jeHer Z. Before such ^^haP Knigms irom iiuiiu^iu occurs It is advisable t« bring the facts ot our apprehension to the notice of th ^9^2 The Albigensian publishers. ..... This is what appears __________ English Encyclopaedia about Albigenses - ^^^qj^ation of Provence. astrianism, which in every sense is a re- in Purnell ’s New Crusade further debased the idea of cru ­ sading, and wrecked the brilliant medieval 4 i with reference to Zoroastrianism;. Albigenses: — Heretical religious sect. the 12th century the Albigenses spread ism over southern France, especially around it is proper the city of Albi, and throughout the lands of the Count of Toulouse. The origins and ideas of the movement are obscure i— most of what is known about them comes He says, since long past in Mr. Adi F. Dastoor commenting on this fanac.us^ — with the Albigeneses says that though Sarkari to have drawn the attention of the community to such reckless statements, in his opinion, such a and statement is neither new nor surprising, the famous 23(S’ ' 1 t I Roget ’s Thesaurus of'Esglisb Words afd u ?¦ Authors to believe th it Christi anftvi^he nnlv trilja Phrases Zoroastr^ans, Jews, Moslims, Bra- l^elieve thfitfChristiOy ’i^he on^ hmins and Buddhists are classified revealed religion and hence their tenden- amongst Heterodox with some implica- consider others heretics is pardona ­ tion of Heresy in their beliefs, and their « human frailty. They take the word respective prophets are called “false pio- “TKdoDtinn “TnH'?,2‘^?“"-^ meaning ohets ” (Jame-lam shed OS Q A71 * adoption and maintaining opinions pners (jame Jamshed 25-9.67). contrary to the authorised teaching of the "" ’ • - natur- Heretic in its J . J -A-XAWitiXllXlg me adoption and maintaining opinions p . , religious community to which Reierring to the Thesaurus I do not ally belongs —” In the Sassanian period during the find anywhere any mention of “false pro ­ phets All I find is that Christianity and Catholic?;™ a rdgns of Ardeshtr Babekan and Shahpur . . cuulucu as urinoaoxy i one Mam appeared on the see"- -...........- ^^iigious teachings. .His creed Olla-podrida, an incongruous mixture of tenets and teachings of ZoroaStfer, Bud- one Mani appeared on the scene for new ... ----- 1 was an and the rest of the Faiths ; Biblical literature is classed as Revelation and the non-Biblical literature (in which Avasta fe mentioned) as Sacred Writings dh??nd Ch?i7“X ^“1- of their respective prophets, who are speci- That rXS^a ' he rec? fically mentioned as “Non-Biblical Proph- “ f, a ' hX, f a . ” ets and religious founders ”. Nor is there orthJnv 7 ^hort-Iived deviation from any derogatory insinuation. The difference is clearly stated as a note in parenthesis (“Generally speaking, each sect is ortho ­ dox to itself and heterodox I Pocket Books — Cardinal Edition ------------ prevailing uni­ versally in Iran. Purnell ’s Encyclopaedia may have taken a leaf from this or such other in^ances which do come up in a to others ) long history of an established revelation such as Zoroastrianism. IF IT’S TIME 24 SODIRIN TABLET FOR SWEETNESS THAT IS NOT SUGAR • Non Caloric, Non Nutritive Sweetener • Indicated In Diabetic Diets And Weight Reduction. • 1 Tablet = 2 Teaspoons Sugar. • No Bitter After Taste And Completely Stable In Cooking, Baking & Heating. • Dissolves Immediately In Warm Liquide • Packing Of 100 And 500 Tablets. PLEASE REMIT YOUR SUBSCRIPTION THANKSShri Minochehr Hormusji Toot i-- r r « t » A saintly Zorcmstrian soul passed away **u®W€pt unsung” during this year. MincchdEr was true to the name he bore. On his face (chehr) there was a stamp of Minoi (divine purity) and he lived a life of simplicity with loftiness of character and outlook. He lived for many years at Deolali, which was in a way his Math (sacred place for worship and devotion to learning the secrets of nature). He was a quiet introverted individual with deep understanding of the true nature of reli ­ gion and sane perception of Ahura Maz ­ da. Hb understanding of the divine is best recast in his Metaphysics of Zoroastrian ­ ism published over ten years ago. Dr. knowledge gives man emancipation from the necessity of re-births. Prior to the advent of Zarathushtra people had belief about the efficacy Of prayer as a means of securing our wants and satiating our desires. More prayers were of the nature of ^1*^1 y-cii (Manta-sunta prayers offered with the idea that the God will hear and grant) and <*11 tii (badha — man, bound himself to a task in the hope that repetition and persistence in such act of self-immolation will soften the Almighty and harden his claim). Such miracle wor ­ kers were supposed to be deified beings ” or Devs and Sacrifices were offered in ______ ___ ________ ___ high hopes of persuading them on their Sarvapalli Radbakrislwa,’the Ex-President side. Zarathushtra worked vehemently of India has written a very complimentary ®8^“st such beliefs and asserted that the foreword to it. _____________________________ of Karma was inexorable in all walks of fife in determining man ’s fate. It is evident from that work that he has He therefore propagated religion of mora- mastered the technique of prayer and the lity to mankind for the first time, art of securing the quintessence of religion and given a correct slant to both. He dis ­ tinguishes between the effects of prayers “mantasunta ” and “badha ” types of recited by heart and prayers read out from ceremonies for the reason that the sacred books. Both are not the same, naisgtiided people by holding such easy One never gets into the spirit of religion ideas dislodge all noble and unless one recites prayers by heart, when 80 sense organ is interposed betwiren man and his quest, with whom he seeks com ­ munion or union. ? Shri Toot most vehemently opposes just ideas from their mind and succumb to self-weatoisg teinpta^ns. By their deceitful tricleery ' miracle mongers work through “da^bina” (double dealings). Zarathushtra says of Deiva — “you are Zarathushtra according to Gathas the image of all base sides of life ”. “Your opened out a path for understanding and worshippers are caught up in the false reaching the Almighty. That such path image and are deceived and become of exists and can be opened out is mentioned crooked intellect because you offer to also in the Rig-Veda (Mandal 1-83-5). Its mankind the false hope J Telegram: CITYICE reasonman the garlanded but the heart is away from the Prophet and His teachings — otherwise people would not act the way they do. The reason of it all is collosal ignorance about condition of life). Kakasaheb Kaleikar, M.P., a Great with Toot ’s version of the Gathas. It is a book of about 500/700 pages giving eso ­ teric philosophical version of the Gathas along with their literal translations and explanations. It promises to be one of the, most enlightening contributions to litera ­ ture of Zoroastrianism. It needs to be published. It must be published. It will form our treasure now and heritage later. —P. B W. Telephones : Office: 252497 374755 211 679 24S24> Kesi : ? ? ? ? ? ? ? ? « Cawasji BefiramjiHSt Co. Shipdmdters & Canteen Contractors Gity Ice BuilUliig, I ? ? ? ? ? ? I ^8, Bazar Gate Street, f X Behind Reserve Bank, | J Fort, Bombay-1. t 26 t.i i I 11 I li “ TAIMUR > I I . I Shri Tehmurasp (Taimur) Behramshah world and later in the entire city of Bom- Badhniwala hailed from Surat, where he bay and everywhere else. He contributed was a moving spirit in all social activities, articles and anecdotes to magazines and I first met him during the Jubilee Celebra- was ever willing to write for Parsiana in tions of Surat Parsi Orphanage. One could the same trend. But as Parsiana has a there find how deeply-his good nature had certain purpose and corresponding policy percolated into the whole social fabric of his contributions, which were genuinely the city. He had a catchy full-hearted good for other magazines (Gujarati) smile which was always reciprocated could not fit into Parsiana. spreading goodwill all over. He came to Bombay and worked his way up with He was amongst the first to see the Cinema Production Companies, who dis- need of Parsiana —- a magazine for the covered in him congeniality and willigness community and readily accepted my invi- for hard work. He rose from position to tation to its Advisory Board. He resigned position in management and finally because his hours of work were long and became the general manager of Kardar irregular, partly depending upon “shoot- Productions, which office he held for last ing” of films and partly on management several years. He was such a popular of the studio. It was a treat to talk to him figure with the management and the for any five minutes, when his humopr, labour that he was addressed only by his wisdom and practicability became appa- |iet name “Taimur ”, first in the cinema rent. —P.B.W. I —P.B.W. I I 1 !¦ < EBB9DB <» • > < • * k ' «¦ «» < ? • - < ‘ « » ’ > <» «» « ? * - * ? . * * I /I’ V. 27§ 'i 4 r.: KHAETWADATHA P. N. TAVARIA In the cosmogenesis the Universe is found distributed as "7’^“ as Keshvars (meaning Continents^ Titus flying &om tlow Miswa- masculine or feminine, whi««AVfltinn rraSUO-oaiu. i.e. (Spiritual) Renovation 28! j * jit ' fcs5^ Thus, to conelude, ‘Khaetu ’, ‘owa rela- the Magavan holy WHOLE soul enters tive ’ is not husband or wife, but cdunter- Miswahe-Gatu, the intermediary stage part soul, and ‘-datha ’, ‘giving up’ is not between the planetary world above and material but spiritual, i.e., surrendering the invisible world below. On account of one ’s own soul lo the counterpart soul, the fire energy of Mino-Karko operating which means expunging of sexes. Hence on this Miswane-Gatu, the soul of the Khaetvadatha means spiritual blending of Magavan turns from semi-luminous to correlative counterpart souls thereby luminous, and then re-enters the lowest forming Magavan, which is a post-Salva- planetary Lunar heaven, and then at last tion noumenon taking place immediately is repatriated to the Sth heaven of the below Miswane Gatu and not on the zodiac from which it was erstwhile exiled earth. From the top Keshvar Vida-dafshu for purification. >?<3 ? ? A ? ? jjiid nm Xia I n 1«\5 ’^••^- O 't lit' mm—t. * T 29'I u .'V' i'' •i'T- ZAAB Tenth King of Peshdadian Dynasty Zaab also called Zao was the son of did* his utmost to set right most of the Vina destruction Afrashiab had wrought. It was Tehmurasp. He was a very good king, destruction m _ kind, considerate, liberal, with eagerness during his reign that Iran and to improve the condition of his subjects, were riy he died after ruling for lasting peace. But the hope was short- but during that short reign he hved. Zaab also called Zao was the son of separated as provinces in the hope of Unfortunately five years KERSHASP Eleventh and the last King of Peshdadian Dynasty I and attacked Iran. Now the Jehan Pehalvan Ruslom He is also known as Gershasp. He reigned for nine years. Afrashiab of started. Turan again broke faith, broke short ­ lived peace world famous (Rustom Pehelvan), the warrior of great fame in the following Kyanian period of Iran ’s history entered the field for the first time. He gave a crushing defeat to Afrashiab once him alive. He searched out Kaikobad of noble descent from the Alburz mountains, brought him to Iran and put him on the and for all and captured warriors and generals of Peshdadian Dy­ nasty period is brought home. Warriors remained warriors in defence of the realm and did not usurp throne. throne. From Kaikobad Kyanian dynasty The secret of successes of Rustom Pehl- van is ascribed to Babare Bay an, a kind of defence weapon he secured during this time which gave him protection against injury. Once more the characteristic of the 30