Dec 1967

'V OL. IV No. 2 Price 50 Paise JJ ECEMBER 1967 ( S fipir medium for old udsdom !l II fn 17^ SIR SORABJI NUSSERWANJI POCHKHANAWALA “The Father of Tndion 'Ranking ” R. E. E. *• Mar. ^•dio ¦E.. 7ecjIf f t VOL. I V No. 2 Contents: EDITORIAL DECEMBER 1967 Page 3 Stray Thoughts on Zoroastrianism —by Rohinton Mazda... Religious Ceremonies! —by Dasturji Khurshid Daboo Parsees Pioneers of Banking in Bombay —by S. H. Jhabwala Late Nawab Erach Yar Jung Bahadur Influence of Zoroastrianism on Christianity Mithra: the Celestial Light: —by Mahyar Byramji Patel ... Children’s Comer ‘Ashem Vohu/ .. Managing Editor: P. B. WARDEN. M.S ( Bom.), D.P.M < Bom.) ADVISORY BOARD 49f|Stiir^ Mavroz Mlnodier-Homjl, M.A., B.Ed. MalM* AdarMlvaNl R.A.M.C., D.O.M.S. (Lend); D.O. (Oxen) Mrs. Cool K. Savakshah Mrs. Shera N. Vazifdar, M.Com. Dr. R. C. Cooper, M.Com., Ph.D. (Been.), F.C.A. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohmb H. Batllwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Sini^ Copy: Sd paiM* Yearly «ubecriptitoo for 12 issues Rs. 8. Usad. Sh. 10 for U.K. and 2 dbflsffs for U.&A, Office Address: Clo Wsidea’a (Mysore) Pvt Ltd.. 378, Grant Road, BOMBAY 7. 5 12 16 18 19 21 27 PiihUriMiH and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Boadiay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony. Tardeo, B^^y 7. 54 1 i EDITQBIAI i » » u rt «« . ------------- • -*'^'**-^****'VAi XU Av/A vwxidw. XV lo VIlv LLUiy k M to live well, soberly and sensibly in the interest of their i ; >1) tnis month 1 had an opportunity one evening of attending a dinner and discussion group of Parsi young men and women in the house ot one of our senior lawyers. The atmosphere was lively and critical but intelligent and earnest as all participants were well-educated and well-placed in life and were normally meeting to discuss and to take up tor solution some burning problems of the community. For me it was a satisfying experience. It revealed that groups at all levels of our society were alive and active; and although some of them expressed extreme views all of them were tempered with moderation, which is characteristic of intelligence. All agreed that there is need for change in some of our customs and usages but no one hesitated to accept on principle that the time was not ripe and haste will not hasten but block up all progress. Masterly inactivity is technique. Commorily it comes to us as WAIT and our reli- We welcome Rohinton Mazda of London writing for Parsiana. His article introduces an approach which is unconventional if not strikingly new. It indicates the interests of Zoroastrians staying abroad, in even sophisticated western materialistic environment, do possess for their ancient faith. Stable men are never carried away by external glamour. Every man owes the roots of his behaviour to parental example, which the modern psychology iterates and re-iter- ates as the foothold of character. Rohinton is fortunate. It is the duty k-M to live well, soberly and sensibly in the interest of their children to set them the right image of parental example, which is the one (and usually the only) image children incorporate in their life-plan and teaching of one s religion cannot be omitted in that plan. During this month I had an opportunity one evening of attending a dinner and discussion group of Parsi young men and women in the house ot one of our senior lawyers. The atmosphere was lively and critical but intelligent and earnest as all participants were well-educated and normally meeting to discuss and to take was a satisfying experience. It revealed that groups at all levels of our society were alive and active; and although some of them expressed extreme views all of them were tempered with moderation, which is z^.n orof'TAric'T'in zx* i« _ _________a * __ -------------- usages^but no one hesitated to accept a recognised ^dico- evening did not endWank.^t conflrXd th”"! our childrenjt all level of society were eager to learn about our reli- gion and wMJ«W4he parents set a good example and/or provided children with opportunities to acquire information children felt happy and grateful and returned the parental care and consideration with lots of filial love. Family ties are consolidated. Children shake off their vanity coming to them from the angularities of soul-less learning look upon parents not as providers but as feeders of faith whinh n to^tal sense of the terms to which they are asoiring. But the deplorable r? k°M ignorance^ of the parents, who hid their own short-comings under a pretence of superior understanding m having little conviction and less faith. It is a form of escapism to impress that what they do not understand is not worth knowing and therefore they are under no obligation to guide their children to the path Care-free parents do not know what they are missing in exchange for a Mahjong party or a high tea-, or just a • - , - .---------providers but as feeders of faith v^diich make their .male offspring MAN and female offspring WOMAN — in the missing in exchange for a Mahjong party or a high tea-, 3high-brow facade for life. Take your children in confidence and show them the path. Try it out. Home life cannot be exchanged for anything better. The path makes one’s house one’s home . History of Banking in Bombay is one more example of our pioneering spirit. Perhaps even now in the community “the spirit is willing but the flesh is weak ” Why ? It would prove a fruitful field of social research. Parsiana would love to carry out such research but it is helpless as members of our community have not yet grasped the value and the need of an authentic medium for themselves. Parsiana was from its start intended to encompass, all aspects of our life and not to limit itself to religion. But it is going that way because that is the only thing it can serve without much effort or expense — at present. Envisaging the value of a medium men like Late Nawab Erach Yar Jang Bahadur, who knew administration and practical applications started helping the magazine in their own way. Business­ men like Mr. M. P. Polson have promoted the welfare of Parsiana and thrown open other practical sources of help but I have fallen short of taking advantage. Mr. Rustom Sakhlat of Calcutta, Mr. Jal T. Desai and others of Bombay realise the utility of a medium and go their own way in first spreading the message later to result in some practical good. P. N. Mehta Trust (Seth Noshir Mehta) is as ever the stand-by for Parsi activities. Thus far and no further stands Parsiana by the end of 1967. Tomorrow is another day. «. ¦ «' « » ¦e-w- ......... .......... ..................................... .................................................. .......................................... « ? « • 4J f . i i ¦’ Stray Thoughts on Zoroastrianism «=)« by ROHINTON MAZDA « 54,Onslow Gardens, London. W. 7 ed for a civilization that was to grow up amongst them; in a form fitted for the type of mind which was to develop amongst them, suited to train, to evolve, to develop them, just as other faiths were given to other peoples with the same object and on similar lines. Zarathushtra blended philo­ sophy and religion in a remarkable way. Coming to found a civilization which had its own peculiar features, which was essen­ tially agricultural in its character, which was permeated through and through with the idea of the practical side of life, which was intended for men of noble faith and t ion, but he linked up the the two together. However a better idea of the whole is obtained if we study the philosophy and the religion each singly. Zarathushtra gave good amount of astronomical science interwoven with ¦philosophy and the religious teaching. To Zarathushtra the stars were not mere masses of matter, revolving by Mind un­ conscious laws around dead unconscious suns. To Him the planets and stars were bat the bodies of spritual Intelligences, The Parsis have strictly adhered to their own old religion which is still the ancient Zarathushtrian religion in the form that it was m^y millenniums ago. From the time they left Iran their pure Aryan strain is not lost. They are known for their loyalty to the ancient religion of their original homeland. When the Moslems invaded Iran they stamped out and extirpated Zoroastrians wherever they were found. Those who for­ sook their religion were spared the sword, but they were forced to intermarry and change their entire mode of life. However,, sublime morality. He did not give a meta- there were the zealous few who fled into physical philosophy or an exoteric relig- the desert and lived a life of hardship to ¦ ¦’ *i-- --- - xi keep the flame of their religion alive. They were not pursued by the Moslems and consequently settled down at Yezd in cen­ tral Persia, to build up a small community and learn how to adapt themsdves to a new life. At the start of this century many of the Iranians came across to India in po­ verty and built up their lives. My own grandfather walked from Yezd to India as a young man and has become a successful businessman. Zarathushtra was a high Initiate and an -vrhose will was their guiding law and adept. He came as a teacher to the Iranian whose knowledge ensured the stabffity of ' sub-race of the main Aryan root-race, to the universe. He taught astronomy not as give them the original truths in a form fitt- of dead mattCT and soulless «mgy but as 5 ! i i 1i I a 'S 4 4 I I ¦i I ition in of living intelligences, moving in change- may ^ regarded as holding the less order, bec^ause gui^ by perfet^rZOT^ that is held hy the . edas the teaching of religious philosophy and of science there grew up the ethics which down to the present day is the ___________ glory of the Zoroastrian creed. A perfect (and some nal nature, honouring external elements available. These deal with sciences of every kind, medicine, astronomy, agricul ­ ture, botany, philosophy, and in fact, of the whole rahge of sciences and laws then known. They hold the position held by wisdom and unswering will. Out ot in Hinduism. Below these come what was once a vast mass of literature of which only gists and fragments survive. There is only one book fragments of the practical purity is the key note of that j-^jnainder) out of a list of twentyone great morality, purity in every action of the per- treatises —the 21 Nasks — of which the sonal life, purity in every relation to extern contents, roughly outlined in Pahlavi are ] as the manifestations of the divine purity, guarding, as it were, their spotless clean ­ liness as a homage to the Life, Wherefrom the whole proceeds We shall turn to its. literature, and consi . der the documents; First comes the YasW, of Nasta survives in its entirety, the Ven- ot which the. niast anefent part consists dt didad. It is the book of ceremonial laws the G^thas, the archaic hymns, whto affecting the preservation of purity both represMt Zoroaster’s thoughts and acthal in external nature and m man. - the Vedanta in Hinduism, Only one book words. They are the basic teachings of Zoroaster. Second part of the Yasna consists of. tions) and of prayers, which are used by prayers and ceremonies - prayers address ­ ed to the supreme Deity, prayers address ­ ed to those who stand just below Him, Next we have the Khordeh Avesta or little Avesta, consisting of Yashts (invoca- the present Zoroastrians. The Khordeh Avesta was for the use of the laity rather than the priests who knew most of these an doctrines are contained in this book which is written part in Avesta and part in ancient Iranian dailect known as Pazand. Zoroastrianism is a religion of one God. forming the spiritual hierarchy of Amesa prayers by heart. Many of the ^oroasm^ Spentas. In Zoroastrianism, as m every other . ancient faith,there is no gap in the Uni­ verse, no place where spritual beings are not wmking from man near the base to the Supreme Being at the top. All are ranged At the head of the manifested universe Intelligences growing higher and higher, stands Ahura-Mazda, the God of Light, diviner and diviner and all these are the Lord of Wisdom. He is the Supreme, objects of adoration. After the Yasna, we have the Visparad, a collection of preparatory invocations to be used before other prayers and sacrifices, tion as . These two, the Yasna and the Visparad, Upanishads, who came forth at the begin He is the Universal, the All-pervasive, the Source and Fountain of Life, He in the Zoroastrian religion holds the same posi-^ the self-manifested Brahma of the" 6I' I ? i. “"'S s 9 POISONS COFFEE ¦ BUTTER ¦ TE> 'I l U .i I I ! >! h 1 and Angra-Mainyo, the hostile spirit or rits united created one the reality, -Ma *__ * 1 have their root in Ahura-Mazda. They are unfolded in order that a manifested uni­ verse might be brought into prominence through appreciation of contrasts. Good and evil may be said to come into ? ning. Spenta-Mainyo is the Spirit of Good of a peculiar activity; and these two spi- and Angra-Mainyo, the hostile spirit or rits united created one the reality, the spirit of evil. Both principles of duality other the non-reality”. There is that prim- ary duality. Sat and Asat, exaefiy the occult teachings, in order that the many may proceed. The Prophet goes on to say that the one or the other of these must be followed; just as in all ancient teachings existencewhen man in his evolution choose either spirit develops enough intelligence for choice. matter. Spenta-Mainyo and Angra- The original duality is not of good and evil ^^e spoken of as “my two spirits” hot is of spirit and matter, of reality and ^y-^^^^’^azda Himself. Dr. Haug fully non-reahty, of light and darkness, of con­ struction and destruction, the two poles between whidi the universe is woven and without which no universe can be. The second phrase, “reality and non-reality ”, tinned as an isolated constant opponent of The original duality is not of good and evil ^^e spoken of as “my two spirits” grasps this idea and remarks “They are the two moving causes in the universe, united from the beginning and therefore called ‘twins’. They are present everywhere .......... We never find Angra-Moinyo men- is used by Zarathushtra Himself in the Ahura-Mazda in the Gathas? proclamation Qf this fundamental truth, for we-read in the Gatha Ahunavaiti, that the Prophet declared “In the beginning ceeds, the second is the duality which is In the Zoroastrian Trinity, Ahura Maz­ da is the first person from whom all pro- there was a pair of twins, two spirits, each ever the mark of the second^^rson^in the 11- or manifested Trinity. These two, have too acted according to the law of Asha_ that often been placed as opposing principles, law of Righteousness and ^P^s . making the 2Loroastrian teaching essential- — ly dualistic instead of essentially monistic ty was to as it is. The third person in the Trinity is the Wisdom, the primeval Wisdom, Mind, by which the world was made. This ter, ot Jesus, of Buddha ano all tne oine is Armaiti of whom it is written “To Great souls; who lived to complete the succour this life Armaiti came with total destruction of all desires, which bine wealth the good and true mind, she, the man to cravings, and acquired all the gooc the material that Humata, Hukhta and Huvrashta bes towed on them. Zoroaster en^asised the value of aii water, light, fire and earth, and that thes The Destiny of the world and of Humani- ' , progress towards perfection along the path of Asha. This stage of per­ fection was manifest in the life of Zoroas- of Jesus, of Buddha and all the other everlasting one, created the material world”. This continual fight then, between the forces of good and evil, have led i^ople elements of Nature were not t to think that Zowmstrianism is a militant _ __________ / . ~ religion. It is not. ft is a and thpse Iranians who originally fled t a 1 _ and ^htlng the evil of one’s lower sen sacred fire from Iran and to th (and not by running away from it) man that sair attains happiness in the world. Zoroa^er burning at Udvada which mak< man-made and can be crushed and d^- troyed by man. And then, merely fighting the evil will not give man complete har­ ness; he has to practise righteousness too, to get full happiness. The main theme of Zoroastrianism is Righteousness (Asha), which is the path to think that Zowmstrianism is a militant be violated in any way. Fire is held sacre ®---------------------- .1. ,J1 £ • UipaV llBUluiru -- - ---- c,--- fight aganist evil. Only by boldly facmg persecution brought wit fitfitfino thfi evil of one’s lower s«f , iL.. -Avzai Trftn JiriH tO th (and not by running away from^it) man says that e\dl is not Ahriman-made but the Mecca of the Parsees. The language of the Zend-Avesta ar the effects of the prayers written and r cited today in this ancient dialect may 1 considered. In every religion there es soundsofa peculiar character call “Words of Power”, consisting of sentenc in a particular language chanted in a pf ticular way. Each religion possesses the three sound now generally cafted “mantra Godhead and contains the essence of all Creation ’s purpose. The axiom of the stock of such sentences, religion is thus bound up in 1 words — Hiimata, meaning good thoughts 1, spec4iA«ttccessi:< Scriptures. pract- in our Ancestor-worship was prevalent among -------— —» the Iranians, which in the later Zoroastri- ^^^d. The cardinal enfean was transferred into the the Fravashi or guardian-spirit. The Fravashis are the real guardians of morality and the source of social c. for while the slky and the elements little interest in the affaire of concept of custom, i gene- Cremation. Every religicm, in fact, respects fire as the symbol of the supreme God. Zoroastrians have laid men, • the God as a pillar of fire, and t ____ 3 ... to the doctrine of Angels the idw ofThe ®''®” . Fravashi is the most important of the “Nav” memriBg “new” and f governing life. The influ- Thus the navjote means “a new disciple of God” r IO 1 _ J-.< /* .1 —. ^nd gives spiritu'ai “;t;etgth of the important of the iming Thus the tors was i “Jote” a composite word Con- I to "... .3 .TESS" £S,;" ave not to go far for examples of the ‘**8 navjote initiation worship of ancestors as a means of aid to .7-' . J - J, victory. From this conception we pass to aWe to another. A verse tells ns ih-a is expect­ ed of him as a true Zoroastrian. as a means of aid to conception we pass to verse tells us that the Frava- 10On the Sudreh, near the bosom, there Zoroaster does not say that only those is a small pocket called “Giroban” or persons who embrace his religion will at- “Kisseh-i-Kerfeh”, the bag of faith and tain salvation. On the contrary, he pro­ of Righteous deeds, which the Zarathush- claims in his Gathas that each person,being trian is expected to fill during life-time. “Giroban” endowed with reason, has to choose his path in the world, the path of righteous­ ness alone leading to salvation. The law of Karma is the very heart of Zoroastrian ethics. As you sow, so shall you reap is the philosophy of the Gathas and no amount of prayers, penance or ceremonies , can be a substitute for righteousness which notence and meeknes. , . , . , , alone can give happiness to man whatever The Kushti is tied on the waist with be his religion. There is no intervention three rounds and four knots. The three by the Prophet for redemption of sins. Re­ rounds are symbolic of the axiom, Huma- ward for good is the bounty of the Al­ ta, Hukhta, Huvarashta. The four knots mighty and not the right of man. But are mementoes of the four resolutions of Asha is precision in justice and can be a Zoroastrian, namely — relied on implicity. (1) (2) Kushti means a belt. Every Zoroastrian is bound down as a soldier of God fight­ ing against evil. It also reminds the wearer that he is like a servant wearing a waist ­ band in the service of humanity. It is made of lamb ’s wool because lamb denotes in­ daily submission to Ahura-Mazda, choice of Zoroaster as leader and spiritual guide, continual ^ght against all evil and fullest trust in God. (3) (4) Zoroastrianism does not advocate eele- bacy even among the priests. Man has to live in this world as God has created him and be righteous in the midst of his natu ­ ral human life. He can be divine though Married. Zoroaster was trying to stress that industry is better than asceticism. Perhaps a few are ready to lead the life of an ascetic, which may be pure, but on the whole, man is not cut out for that life and therefore he must seek purity in the midst of the life in which he is placed by the Almighty. One noticeable aspect of the Zoroastri ­ an religion is that there is no attempt by it to convert non-Zoroastrians to its fold. “Zoroastrian Credo’* it A Book for every home by Gool K. S. Shavaksha, A very simple translation in English of the Gathas, Daily Prayers and the Life of Zoroaster with Simple essay explaining our religion to the children. Rs. 5/- Available at N. M. Tripathi and from the Author, 43 New Marine Lines, Bombay-^l. 11t \Re/ig’iou$ Ceremonies! Are they Voluntary or Compulsory! by DASTURJI KHURSHID DABOO !« I In the community there is difference of opinion on the ceremonies of the deceased. Some consider them only as means of livelihood for the mobeds, failing to realise that most part of the expenses go in purchases of fruits, flowers, sandal ­ wood, loban and accompanying offerings which go back to the spender. Some people describe ceremonies as . Their attitude however turns out to be queer or faked because despite what “shells” (or any other Yazat) and their farohars and worship them that they may out of good-will favour us and carry the message of our heart to the souls now abiding in animated nature and help them in their onward progress. The deceased souls are just merely remembered during the cere­ mony (“aidar yad baad ”). Ceremonks ^e really speaking worship of the Yezats. Every religion aims at knowledge, phi- they ridicule for others they themselves devotion and some active sup- get the ceremonies performed in the event of death in the family. They wish to deny solace to others but secure it for them­ selves. Because of this non-conformity or rather anomaly clarification is necessary. It is often argued that the dead are dead caring for money or riches'. The and gone. It is true for the rank material- Present day mobeds are their successors ists only but not so for the many to whom still living in comparative poverty, sacrific- the soul is immortal and indestructible. modern good things of life in the Based upon the teachings of all religions, service of their vocation. Any disparaging experiences of several advanced souls and outlook by Behedins towards mobe^ personal experiences of the many bereaved should be studied as “The pt’5' healthy the oblation ( »ws) heSf Whlf 8““^ with ever is thus offered in the name of'^^el When I^v:Da-n.j w^fe" tt^bHo ;l will de- good by his bounty and blessings The ,my instrument, heart of the poor is the noblest oblation *-ne can hold before Ahura Mazda and is ac^pted as the richest offering. But the rich must give and receive — give a wav oblations to the poor and receive back from the Almighty blessings for things dear to his heart. ® Weddings and Navjotes are no doubt religious ceremonies but there is room for ; con­ cerns cut off your waste on empty show, money on cigars, on horses, losing money in ,-li is only a respectable • K xv • , Oh the rich this IS thy Faith ”. Time has ripened now for us to understand that we have deviated from the right path and vitiated But who amongst the elite the change ? To be or not to be the elite as battery ( Ity as and when required for proper func­ tioning of nature for the benefit of the creation. Christian ceremony of Eucharist nas identical meaning in which “the loaf ” turns into a “shining host.” The Sacra ­ ment of the Christians are bread and the Zoroastrians of the Hindus is Sasad and chasni) get the taste of unity 7nd Sher- and of prosperity of their soul ) by the union of many souls heading for a group-soul ready to receive Grace or Yazati Blessings. Articles used in j'fv discharging its potential- tioning of nature for the benefit ^"of Ur.., -J I v>i. jLiUvuaris nas identical meaning in which “the loaf ” turns into a “shining host.” The Sacra ­ ment of the Christians are bread and wine The Sacraments of the Zoroastrians ^f^u u” 5“^ Haom-ras. The sacrament .K S^dus is Prasad and so on for others. Those who eat them (taste them - chasni) get the taste of unity and brother­ hood and of prosperity of their soul (Jli«/. ) by the union of many souls heading for a group-soul ready to receive >¦»' ever is thus offered in the name of a de­ ceased turns into an oblation in the name returns good for K..................................................... words. whelm Zarathushtra He said feat my enemy with namely, powerful prayer. (2) Fradathai is helping nature and promoting Its purpose of bringing the kingdom of God on Earth by joining the army of wooers for Ahura-Mazda, Ame- shaspands, Yazats, Prophets and ashvans (pious persons). This may bring the minoi X?.Fohferate the good creations 1 water, vegetables, arable „ ----- land, cattle, domestic animals and man off waste. To those whom it the paragon of animals, who can with knowledge and wisdom promote universal burning your good i------- • good, stage by stage, as described in the taking chances Ghambars. It is a duty put on the wealthy that they get (Q 5h ) big ^remonies performed at their expense gamoiing. welcome the Yazats both sides and add help destroy or diminish wickedness and thus make good use of their wealth. Gatha (JJ) refers to the minoi force of the Al­ mighty ( 9 ri y cfl ) (Ootaiyuti) — des- Y^sni) cending into the Darun and the Droning or vibrations so created are a gift of God to man. The Dafun holds on to these •ifi- rich must give and P , — I——* x^wiw uauK from the Almighty blessings for things receive — give away are no doubt can with *u 5}Q big speculation which i word for gambling. Collect figures for — —I up. Which is more expensive Religion or Pretention ? (Material selected from Rahe-Mazda Free and selective translation — P. B. W. 15•^9 ELECTRONIC ENGINEER^ A. 1. E. R, E. (U. K,> A.I.E. E, E.(U. S. A.) A. 1. Mar. Tech. (Injla]^ Radio Officez^ I Pioneers of Banking in Bombay Dadabkai Pestanji Wadia Leads the way by S. H. JHABWALA ships who came to Bombay from Surat in 1735. Dadabhai ’s father Pestanji Bomanji who owned vast estates at Parel and Ma- zagaon had advanced large sums of money to the British Government. When in 1832 Commander-in-Chief, Sir Collin was en­ tertained at a public function in Lal Bang, Newnham, Member of the Council of the Governor of Bombay greatly ’" applauded Dadabhai Pestanji ’s public spirit. When It is little known that Parsees were the pioneers of modern Banking in Bombay. While money-lenders, regular and irregu­ lar were in plenty during the British Raj in India till 1836 there was not a single Bank in Bombay although the scene of national industry and commercial enter­ prise had shifted here from Surat. In 1687 the East India Company shifted its trea ­ sury from Surat to Bombay and that gave a great impetus to trading activity. Banks the Indian National Congress was being being a necessary appendage to business, formed in 1885, Dadabhai was one of its some leading European and Indian citizens principal organisers and before he could of Bombay held a meeting in John give his services to that august body he Skinner & Company ’s building in Fort in 1836 and appointed a Committee of 11 representatives to draft a constitution for what afterwards was known as the Bom­ bay Bank. Its first Board of Directors was of 10 English merchants and Dada ­ bhai Pestanji Wadia, who became the first and the only Indian and Parsee Chairman with Mr. George Ashburner, Secretary. The authorised Capital was Rs. 30 kkhs divided into 3000 shares. Dadabhai announced the formation of the Bank on 31-12-1836 and by 3rd Ja ­ nuary, 1837,191 lakhs of rupees were sub­ scribed. Dadabhai was descended from the illustrious family of Lovji Wadia, the first great Indian Master Builder of British died. Three-eighths of the shares of the Bank of Bombay were held by Dadabhai. knew very little English, yet he conducted the European dominated Bank meetings with ability and vision. In 1840 the Bank was shifted to No. 23 Rampart Jehangir Pestanji Wadia ’s Other Banks were started thereafter. The Bank of Western India with a caoital of Rs. 50 lacs transacted business in foreign Exchange. Framji Cawasji Banaji, Lieut-Col. Stratford and S. D. Murrav were its three trustees and directors. In \ 1899 the Oriental Bank was opened as a subsidiary of this Bank of Western India He 1 16I st’’. r, IT ¦‘?«l L 4 w p k Jw i' f. I "v •5 4 'll r with Jejeebhoy Dadabhoy, Alexander Rs. 500 each. The Governrtient Russell and Jagannath Shunker Sett l_ Directors and John Stewatt as Secretary' ] Framji Cawasji Banaji ’s Directorship holders’ Bank, greatly advanced the financial reputation of the Bombay Bank. Banaji Sheth had lu 1576 uie rresiaency Bank Act was also started 3 private Banks of his own, passed when besides the New Bank of circulating moneys which greatly advan- Bombay, branches were opened in M xd^as ced commerce and industry on a national and Bengal. The Banks were given the scale. right to import Gold which greatly hanced the confidence of the public in the The Oriental Bank then shifted its Banking System. The Parsees played a to London and spread out as significant part in initiating banking by cipal spirit was Dadabhai Rustamji of ¦o]6er.at-' as ed and contributed Rs. 6 lakhs,- This' new' eo Bank continued upto 1875 as a Share- In 1876 the Presidency Bank Act en The^^al Bank then shifted its Banking System. The Parsees played rar as Ceylon anc^China of which the prin- holding large number of shares and parti- - cipating in the general management of the Calcutta, son of Babu Rustamji as the Banks. They organised the administr ation Bengalis called him. with the help of Parsee Staff who worked with diligence and devotion, honesty and fairness. The posts of Paying Cashiero were always held by generations * of Parsees. That practice continued for a number of years and was followed even by other State Banks down till late in the present century. All these Banks were run virtually un­ der European management until Seth So- rabji N. Pochkhanawala with the backing of Sir Pherozshah M. Mehta started the Central Bank of India Ltd., in the vear 1911 and ran it with entirely Indian per­ sonnel under his own lead. He became its General Manager and later its Man Aging Director until he died in harness. He was knighted for his meritorious services to Indian Banking, and is recognised as the “Father of Indian Banking ”. Today the Central Bank ranks first in the private sector of Banking. On 18-12-1838 the Bombay Bank was formally recognised under the Act of Incorporation. Upto 1863 the Bank flourished and the shareholders reaped large profits therefrom by way of divi­ dends. False and fabricated notes were ru­ moured to have crept into ‘^(le financial transaction of Bombay in 1848 and due to panic the Bank almost faced liquida ­ tion. Sir Caw^i Jehangir, who was then Chairman of the Board, advised the Board to increase the share capital and this was increased to Rs. 52| lakhs. In 1865 during the American Civil Wai the Bank again suffered heavy losses amount ­ ing to Rs. 1,88,99,324 when it had to be taken into liquidation. The Bombay Bank was again restarted under the name ot the New Bank of Bombay with a capital of Rs. 1 crOre divided in 20,000 shares o^' 17I 1 / t 1 x- ¦X OBITUARY I Nawab Erach Yar Jung Bahadur 9 served both the State and the peopm together, for the uplift of the masses ancS the benefit of the state. He was thereforo loved by the people and respected by th« State, For his meritorious services H. Hl The Nizam by a Farman gave him M title of the Nawab and thereafter put himl as States ’ Agent for Berar, a province iii dispute between the British Government! and the Nizam State. His sagacity andl veracity made their mark and the British! Officials and the Nizam Administrationl both listened to his conciliations and! advice and respected his judgment. " Nawab Erach Yar Jung Bahadur had^ a long and happy family life with his wife Tehmina, the daughter of Seth Arde- shir Dosabhai Marker O.B.E. Golden Jubilee of his wedding was celebrated in 1965. He was a staunch Zoroastriam For decades he acted as the senior Trustee of the Parsi Anjuman and also as its Hon. Born September 1887 Died November 1967 Aoed 80 Years the Parsi Anjuman ano aiso as ns nun. Agea Years Treasurer. Other Trustees of Bai Manek- j Here lies the worthy son of a worthy bai Chinoy Daremeher honoured him a father, a great administrator, good to the few months before his death by appcint- core, noble in disposition, large hearted, ing him as its Vice-President. Amongst broad minded, scrupulous and selfless, his laudable traits was his willingness to Gifted with superior intellect and inherent character directed in right channels by his good parents Goolbai and Nawab Sohrab Nawaz Jung his career was marked by stamps of good breeding — which is characteristic of Chinoy family of Hyder­ abad, to which he belonged. He graduated from Poona University and joined the Service of the Nizam State as a junior to his father. He then held high posts in succession in the state as Collec­ tor of Senior districts. Joint Secretary of the Revenue Department, Revenue Com­ missioner of Varangal District, Customs Commissioner of Hyderabad, Special member of H. H. the Nizam Saheb ’s Council. Whatever may have beep his assignment he had the good of the people before his mind ’s eyes. As collector he in whatever subsequent higher capacity, he us all. be helpful to those in need of jobs. Many a person owes his livelihood to him for having secured jobs and procured em­ ployment for the deserving ones. By the death of Nawab Erach Yar Jung Bahadur Parsiana has lost a sincere patron. He at once saw the need of such a magazine for the enlightenment of the community and offered donation but as it is not the policy of this magazine to accept donations he circumvented the issue by enrolling members and paying their sub­ scriptions out of his own pocket. We ap ­ preciate his generosity and realise his foresight in supporting the magazine from its inception as a need of the hour. He not only read Parsiana thoroughly but also sent appropriate comments and sug­ gestions. His good soul must now be in DCIOre Ills llllliu S wuvwv* xxw -------\ .-------------- • V -ut went to every village, however small, and Garodeman, but his spirit lingers on with 18•t ft I h f ¦ /r^wenec of Zoroastrianism on Christianity Selections from Parsi Sansar and Lok Sewak (Karachi) t { k In Bundahishn, Zatspram and Persian Rivayat, as noted by Prof. Zaehner, it is stated that in the next world “each man will be restored his wife or wives and that he will have pleasure of them though no children will be born to them”. This shows clear influence of Islam. r I J t Professor R. C. Zaehner writing in “The Dawn and Twilight of Zoroastrian ­ ism” states: “One is tempted to say that all that was vital in Zoroaster ’s message passed into Christianity through the Jewish exiles, whereas all that was less than essential was codified and pigeon-holed by the Sassan- ian theologian so that it died of sheer inanition. ” Unfortunately what are known as Sas- sanian theologians are the writers of Bun­ dahishn, Denkart, Menok-i-Khrat and Datastan-i-Denik. These books have been written nearly 300 years after the death of the last Sassanian King. It is an historic fact that after the fall ^nd no animal matter whatsoever is to be of the last Sassanian King, all the books burnt on fire. This also shows influence of belonging to the Zoroastrian Religion align religions. were destroyed and the Iranians were not allowed to speak their own language. It was after nearly 300 years that Iranians followed by fi e Zoroastrian Sassanian asserted themselves and were, able to use Kings on writir-gs of these books will be their own language and the Zoroastrians doing injustice to them. were able to rewrite their religious books from what knowledge was handed down from father to son. These books clearly show the influence student what he thought of the Pahelvi of Christianity, Manichaism, and IsUm. writings. His reply was to the, effect that In Datastan-i-Denik, Dastur Manus- chaher describes a system of killing 4 dif­ ferent types of animals and taking out their fat and burning them on fire of holy temples. This is entirely against the* pre­ cept of the Zoroastrian teachings where fire even in the house, leaving aside fire in a Fire Temple, is not to be defiled by burning wood which gives offensive smell To form our opinion about the religion In this connection a remark recently made by a Muslim teacher is significant. Once in a class he was asked by a Muslim < * of Christianity, Manichaism, and IsUm. In Bundahishn, the life of Zarathushtra all the learned people of the days of the is written in an allegorical language and a Old Kings were dead, people were not tinge of divine birth through virgin mother able to think about their religion openly as in Christianity has been given. for 300 years and the books that have 19¦J “The most important of all outstandiil fads of Iranian history is the religioil reform brought about by Zarathushtrl There can hardly be any question that la was the first man we know who gave I definitely moral character and directiol to religion and at the same time preachei the doctrine of monotheism which offerd an eternal foundation of reality to gool “ ¦ of the perfection. All religion! ancient as well as modern Asiatic langua- of the primitive type try to keep me^ ges and also in several European langua- bound with regulations of external obseri ges, attributes are spoken of in male or fe- vances. Zarathushtra was the greatest been written are by novices and one should not expect much from them. Leaving aside these influences from alien religions, even the translators have done injustice to these writers by personi­ fying all the abstract good and evil cha ­ racteristics they are talking about. This mistake is due to difference in the gram ­ matical writing of the English and the Old Pahelvi language. In most „„ I * |fe .’ a, aO male gender and not in neuter gender as pioneer prophets who showed t: in English. Whenever a virtue or vice is written in a masculine or feminine gender, the English translators have considered it as personified angel or devil and transiat- obedience to unmeaning injunctions, thi ed accordingly which need correction. ’ * ' ................... The Late Rabindranath Tagore, in one of his lectures, delivered in 1930 at Man ­ chester College, Oxford, under the auspi ­ ces of the Hibburt Trust, published in a - - . book form under the title “The Religion men find it hard to put consistently inti of Man ” has the following to say about practice; it requires to be diluted befof Zarathushtra. the common people can fully accept it. — — . / F IT’S TIME path of freedom to man, the freedom o moral choice, the freedom from the blim freedom , from the multiplicity of shrine which draw our worship away from th< single-minded chastity of devotion.” Monotheism is apparently a creed whic! 20 .• d I I z* I I'*' tiy-O I .1 SODIRIN TABLET FOR SWEETNESS THAT IS NOT SUGAR (S) • Non Caloric, Non Nutritive SwMtenOf • Indicated In Diabetic Diets And Weight Reduction. • t Tablet — 2 Teaspoons Sugar. • No Bitter After Taste And Completely Stable In Cooking, Baking & Heating. • Dissolves Immediately In Warm Liquids • Packing Of 100 And 500 Tablets. I / PLEASE REMIT YOUR SUBSCRIPTION. THANKS1 I ,c iTz’*- ¦ MITHRA: THE CELESTIAL LIGHT: by MAHYAR BYRAMJI PATEL i. L. t r ! V “MITHREM VOURU-GAOYAOITIM, HAZANGRA-GAOSHEM, BAEVARE- CHASHMANEM, AOKHTONAMANEM, YAZAMAIDE ! O ! Mithra of the Wide-pastures, with a thousand-ears, ten thousand-eyes and An^l of wondrous-fame. Thee do we venerate !” 99 r I £' MITHRA, is one of the most prominent "Yazatas in the Avesta. He is nowhere mentioned in the Gatfaas, which has led many eminent scholars to believe that either deliberately or otherwise, Zara ­ thushtra has chosen to ignore him. There are also others, who disagree with this view, and hold to the belief that perhaps he might have been featured in the lost portions of our Gathic scriptures. If this might really be so, it would again lead to the controversy as to whether he f __________ ___ _ ___ ____ presumably lost portions. Whatever might Rising from the eastern heights *of 'Mount be the reason for his conspicuous absence Hara-Berezaiti (Alburz), Mithra illumina- m the Gathas, there is no gainsaying the tes all the seven regions (Haft-Keshvars), ence on the religion of the Later Avesta. the sixt^nth day of the Parsee Calendar are dedicated to him. During the Later Avesta, Mithra becomes Meher (Mihr). The Meher Yasht is the longest Yasht in the Avesta, and this hymn is a fine piece of ancient Iranian poetry of epic grand ­ eur. Here, Meher is depicted as the first­ born, matchless, most-powerful, greatest arid fairest creation of Ahura-Mazda. The Yasht reveals that he was especially tne controversy as to whether he was created by Ahura-Mazda in order to favourably or adversely treated in those bring His beautiful creation into view, presumably lost portions. Whatever might Rising from the eastern heights of Mount be the reason for his conspicuous absence Hara-Berezaiti (Alburz), Mithra illumina- m the Gathas, there is no gainsaying the tes all the seven regions (Haft-Keshyars), tact that he exerts a very powerful influ- of the world. He is the greatest benefactor ence on the religion of the Later Avesta. - * Mithra, is ao early Pre-Gathic Aryan Deity of Cefiesdtf L®ht, conimon to both the Iranian and to W Tml^ people. the best purifier, chief comforter, preserver and maintainer of the Good Creation of Ahura-Mazda. He vivifies and purifies _____ waters, increases the vegetations and pre­ Vedic scriptures know him as *Mitra the animals, and brings health and where he is very closely associated with mankind. He routs the evil brood Asura Varuna. In the A vesta, he is very world, and repels the daevas etosdy associated with Hvare-Khshaeta, (Khurshed) the Radiant Sun. In both these scriptures, he represents Celestial Light, especially that of the Sun. The second Nyaish (Litany) Meher-ni- Meher Yasht are both devoted Ahur-a-Mazda Himself of indolence, evil-mind and wrath. He is exalted and invoked together with Ahura-Mazda Himself. The composer of the hymn to Mithra gets so carried away in his zeal to glorify Mithra, that in his p^ic ^fancy, he fallaciously portrays ’¦ as adoring and lue scvuuu i^yaisn ^Liiany} MeneT-ni- Nyaish as well as the tenth Yasht (Hymn wi/y conjointly invoked worshipping Mithra. That is not at alHn Radiant Sun the true spirit of pure Zarathushtrianism, Khorshed Yazad. The seventh month and and actually goes against the re- 21Nairya-Ham> vayahecha-Kharenanglio, Nairya-H^- 1 Vareti, Nairyosangha, Parendi, Rashiiu, | v.n_________AMM «/«,<*<> and Etlwr is the medium of vehicle which or under durws, for Mithra sta^up light grasps on and travels all over and f^r the inviolabflity of the^ that'makS^'light travel over andj;hrough Mithra when used in the Avesta l has t^ mar nidKca 5 „ - -‘legal contract’, and being false pastures he works in unison witft Kaman of the ottenders, ana tney loo Khvastra Raman Khvastra is Ether that to suffer agonies for long. Kes eS Universe through which -------------— _i--j _ __ ,Tz»io T inht IS mire X^nre've;Tn ie-opinion of modern science pure energy c------ -- . — and Ether is the medium of vehicle which or ‘\ayu ooprakairiya ” is the wind or force He is the sanctifier of oaths. The 1 . a______-1 fHTAiKyn ^¦vr'UA««i i-iciaz4 in fVipk AvftRt.Ji hdS IBW That is why they Khorshed, Meher of a ‘legal contra^, and being false are always shown together. to a pledge is called Mithra-Druj. His garment is the great vault of Hea- Mithra was the chief diety in Western ven His dwelling is on Mount Alhurz, when Zarathushtra came upon the where neither night nor daritness, cold nor hot wind, sicSmess nor death, can ever His garment is the great vault of Hea­ ven. His dwelling is on Mount Alb^, where neither night nor ^*pessy cold nor reach him in his Elysian home built for seining like that of the moon, and with a, lv«VM iwM* J ., 1 Ml* -x 'Tiehfrva Htft scene. He is spoken of as omiscient, the j greatest amongst the Yazatas, with a body| ® . ... .t. O i-L- «rifh Mm bv Ahura-Mazda and the Amesha- f^^e as brilliant as the star Tishtrya. H^ Soentas From here, he surveys the entire ^ade up of spells. After sunset; world at one glance, and nothing is con- Mithra traverses around tM world, and cealed from him. His Eight penetrates s^J•veys all that is happening betwwn the everywhere, and dispels all darkness, evil heavens and earth. His warmth ^ves Ine everywhere. and earth in his celestial chariot that cmintries (dainghu-paiti). moves on one golden whwl e^- S5“."5. ™’ »‘ ” ”•« .¦>' >“5 if sSuS“S .2S7 s is ^itrf OB description of the battlefield is wid. No sist on celestial food He is^MjM on weapons harm those whom Mithra pro-. Hebindsthehandsoftheenem.es . 1 Ind sin. Mithra drives through Ae heavens fertility to the eartM He is lord of the moves on one golden whwl (^^i^ e^- dently means the sun). Ahura Ma^a fashioned this chariot out of celesUal Being the lord of hosts, warring Nations . . 1 J •_ _ battie?He si^s with those that excel in to^ ¦’J 22 immortal and spiritual, and who sub­ celestial food. He is escort^ on all¦ 3 them of ':Tn^^rtohtot: breaks, upjheir them from perpetrated during the Mithraic rites and mysteries, for , J “es laWr, to cult of Mithra becato 1 famous In old rituals Mithra 1 appeased with sacrifices 1 y -I__ l^x^-Pz-kr’za dTifl MfilHIlCl VllC J blinds their eye-sight, deprives Mithra rains destruction upon anneaseO wiin saeimvta uxwwxxv*, - - all sides. He slays the lymg^above, under, before, and behind the their fifties, hundreds, thousaMs, tens oi thousands, and by their fuses their minds, breaks » essence, smashes their bones, knocks off thei Semitic accretions. During the heads and with his powerful mace brings y ___ fh« Chaldaean astro- Sow^both The rider; and their . hors^, ivTn tte formidable Angra- W -» NafionsoweSbTlan^ of power to hmked Xterf ally represented Light, and _ When Mithra is pleased, he bestows up- of light, Qurce of light, the on^Steous. s^ch ^fts as r^adtan^, —W? Sum t^^^ -SJlwqU go«d w« Gtok G^d^^o a ness, and depnvation offspt s«n tjEm.perors be- I-,- worlds. In the hymn to Mithra, the apparently ^iscent of - Sg'whh the Haoma and the libations to red years. Temples W-cateti to Mi^^ Mithra. . the middle of the third centur - The pure form of Z^tathushtrnnsm Mithraic. Mithraism, importe differs very widely from this description. brought along in its team tt Shas, Zarathushtra dearly rev- f™“ It“| Se Divine KWy Glory . iTls that Ahura-Mazda alone is worthy of („ Europe. Mitfira soon can Xr worship, that any and every form of he Eanmn W to blood sacrifice IS repugnant to Affura received the 1 Mflzda and that the observance of c kings. It grew from streng “g“An’a“es does not form any part o vouj rf to kmg g religion. However, the hndv tv with its message of love and comp< the oerformer of penances to have his bo y J, finally put an end to its violent ci washed for three days and three mghta long and sustained struggle. He ThVn to Srgo thirty stripes with a lash after a lo^g Christian ' Anyone who does not observe this Christians, not libation to ------- appear to be precursor Mithraic rites and Umourin'o ’lditaals Mithra was^ Slays uiv xjxxxe,----- -- - hundreds, thousands, tens ot countries. In essence, Mithraism is a mixture of ¦ utter confusion their balance of power period, to ? the cult of Mtthra. Planets and Stars began to —3 of tbeir movements came to to looked upon as the determinant facto m chariots, . offspring ‘Sol Invictus’ S tiirke^to the happiness of both the Mithra, the apparently ?an™o^pay^®'t homage to Mithra, anc far and wide. Thus Mithra undergo thirty stripes with a _ dnp.s not observe this ritua Christians who does not observe Mithra. These observances of the later orgies celebrate the feast of the Nativity 24I b?’ « * I Christ, commonly called the Christmas the help of Mithra. Man flourished, and Day, upon the twenty-fifth day of Decern- Mithra ’s work of creation being over, he ber, on the day on which the Mithraits retired to the high heavens, from where used to celebrate the Birthday ot the Sun. he guards the world from tip above. On that day, the Winter solstice light triumphs over the darkness, and the leng- 'T'* ' ¦ _ _ ________ thening of the day begins, thus the judges the souls after death. He heTps'the C’ • • • ; ;____ :__2 J -'2'-- ¦ ’ ' __________ _____________ Christian Nativity of Christ, and the of time Ahriman will destroy the -3____ ____JI a Christ, and the Mithraic Birthday of the Sun, into a common day of celebrations on the day originally celebrated by the TheK*MffhrrshS separatrSe ri^ X 4 A ,4 Am Ml a*.' ''AI* m * ^2. t... J C _ ______ J 1. * 1 K . .4 .• — tjie Christians gave themselves to the primeval Bull shall appear Mithra presides over the tribunal that - . - __________J,-________ ! Christians united the two festivals of the righteous to ascend to heaven. When at J entire world, Mithra will descend to rarth, and resurrect the dead. He will awaken the sleeping Peshotan, son of Kai Gushtasp. ___J Mithr^U'as the Birthday of the Sun. By from the wicked. At that time, a Bull, akin „ __________ _ , • on a day to celebrate the birth of Christ, and Immolating this Bull too, Mithra appeased the Romans, by celebrating it upon their day of rejoicing, The creation of the material world be- ....... uwvmuvcru uiuuusuan gan with Mithra combatting and reluct- in that conflagration. Then shaU^ the Such, is Mithra, who though originally fl by Mithra, is still in vogue amongst some thushtra found in Mithra J«k A .^Ivn m _ J . "> jr . 4 ed the seed of this Bnll, arid purified it. shall give its fat and wine to the righteous, which will make them immortal. The Fire of Ahura-Mazda shall then fall upon the wicked and burn them out. Ahriman, along with his entire evil brood shall perish antly slaying the primeval Bull at the in- world be renovated for the endless*joy'of stance of the Sun. Carvings on the ruins of the good and the righteous. ancient Temples dedicated to Mithra still depict him in the act of slaying the prim ­ eval Bull. Today, even in India, where the meaning Celestial Light developed into a Mithra cult had also spread a long time cult quite foreign to the sublime teach- ago, this practice of sacrificing the Bull mgs of the Gathas. Perhaps, now we know and partaking of its fat, in order to com- the reason why there is no mention made memorate the slaying of the primeval Bull of Mithra in the Gathas. Perhaps Zara- by Mithra, is still in vogue amongst some thushtra found in Mithra, a pagan deity backward classes. The Moon then gather- * from which ultimately, sprang the differ­ ent kinds of animals. Under the protection of the dog, who is the faithful companion of Mithra, the soul of this primeval Bull guardian genius of cattle. Then, the first it was the deliberate intention of whose cult of violent orgies was too repul­ sive for him to mention. Perhaps the .worship paid to Mithra, who is put on an even footing with, and at times even sur­ passing Ahura-Mazda, might have appear- was taken to heaven, where it became the distasteful to Holy Zarathushtra. guardian genius of cattle. Then, the first it was the deliberate intention of human pair was created, and Mithra sat Zarathushtra to do away with the wor- guard over them. Ahriman set out to des- ship of Mithra. Be that as it may, in the troy this first pair, but was baffled by extant portions of the Gathas, Zarathu- Mithra. After pestilential scourges, pro- shtra is wholly silent about Mithra. Per- tracted droughts, universal deluges and haps it is just as well that he should have huge conflagrations, man survived with remained that way. ..................... 25¦> innw>iwwfi«L . ii|>w<» iwmnin ? hv^iwiia'' I s 1 t J C H I L D R E N’ S i ASHEM VOHU, 1 t F 1/ COfiN ER j- I »!- r i 4* M W- I r Tj^ Bombay Parsi Association has taken a right course. Its circulars will hereafter contain the gist of Zoroastrian ­ ism and explain it to children in language suitable to them. This article is adapted from its circular No. 30. It tells children If you are wise you act according to the advice of your parents. You make them proud of you. You become happy too. Happiness comes to the person who makes others happy. Your friends would be happy and they will become your life­ long friends. Remember ! Lord, God, Dadar Ahura Mazda whispered the Ashem Vohu prayer ,. - . . .------- -------- in your ears before you were sent down. next to your skin. This pure white Dadar Ahura Mazda said, “Always li emblem gives you a bright freshening good. Walk always on the Right Path, the happy outlook after daily bath. I am sure you all dear little children serve Ashoi as far as the Ashoi of the body is concerned. Zoroastrian children must take care to T clean and that they do not "move about bare-footed. Now let us turn to the Ashoi of the mind. How shall we keep our minds dean? _J^ow let us examine Ashoi. Let us divide Ashoi into (1) The Ashoi of the body, (2) The Ashoi of the mind. Let us take the Ashoi of the body first. It is very simple to observe; and very im ­ portant to carry out day in and day out without break. Daily you wash you hands, nails, face, body and keep clean. You brush teeth, you keep your hair clean, you take care of your eyes and nose. Keep your body clean and keep all your surroundings clean-your food, your drinking water, your house etc. You put on Sudreh, the white spotless -i Mazda whispered the Ashem Vohu prayer i__ ___J . ___r—~ - Dadar Ahura Mazda said, “Always be ®hiblem ^ves you a^ bright freshening j«fli of Ashoi, f«jr A^oi is the only ^th. i am sure you all dear little children K you foltow the path of Ashoi, you will like to take care of your bodies and ob- be happy, andpec^e all around you shall - be happy too.” Unfortunately on our journey down some of us forgot this beautiful message. see‘7hat “Their T.? Those who have forgotten the holy worf. kept perfatly run after happiness in the wrm^ way, with the result that neither they are really happy nor can they make others happy. If you wish to be happy, if you wish your parents to be happy, if you wish to „„„„ SHall we break the skull, take out the g od. And Live and let live. Ashem Vohu Of course, we cannot do that. How thoi eans . Ashoi is the best and real hap- shall we keep our minds clean ? You think piness comes through it. every second of your life. What do your think? Your thotights guide you to every thing — good or bad. Keep your thoughts good and you will find the world good. . Good thoughts stand first in the teachings tried in vain to of your prophet Zarathushtra. “Humata” reach the grass. When the man saw this, means Good thoughts. Your mind or your he thought to himself, “Poor cow she is thinking makes you happy or unhappy. Milton said. One day he was passing by a road where " he saw a bundle of grass lying a little trying to eat the ^ass but she cannot^ 1 reach it. Let me help her.” Immediately 1 as this good thought entered the wicked person’s mind, he was spurred on to do something good. He kicked the bundle of The first lesson of life is Good Thoughts, grass with his right foot and was Very “What are Good Thoughts” ? You are yet happy to that the cow was able to eat young, you play, come i ‘' other small children, you have your bro­ thers and sisters, your cousins and neigh­ bours, your friends, your fellow travellers right foot went to heaven, in trains, trams, buses etc. How do you treat them? What do you think about them ? bo you like them or dislike them? Are you selfish? Do you hurt their feel- gister and according to that you will be ings ? Think, Behave properly. Respect rewarded or punished, others. Help others and above all do not be a nuisance to anyone. Never think of making anyone unhappy. Do not be selfish. In life learn the greatest lesson of life; “Do unto others as you would they should do unto you.” That is called the Golden Rule of life. If from the very childhood you think of goods things only as you grow you will think good thoughts wherever you go. That will win friends and your life would be happy. Good Thoughts would lea^you to good words and finally to good deeds, because thoughts create, words express and deeds perform. Here I shall tell you a story of a wicked man whose single good thought won for him a pass-port to heaven. Once there was a very very wicked man who had not done a single act of good­ ness to anyone. “Mind in its own place Can make hell of heaven or heaven of hell.” in contact with the grass. It is Siftd that when this wicked man died his whole body Asient to hell but Dear children, your thoughts, words and deeds are recorded in the Heavenly Re- Mysore Sugandhi Dbo«p Factory are manufacturers of well-known brands dl ? Z*1 A nA A ? available everywhere Office — ->“Si 28Amongst the Toll of Good Men (1967) I'i' <¦: r i iw 1r ? s ' L--' K' '¦J' eW s Hr NOSHIR BHARUCHA B.A. LL.B. (Advocate) He was a prominent figure in public life of Bombay for the last quarter cen­ tury of his life. He was a man of character and a genuine servant of the public, whose cause he espoused and pursued to its legi­ timate end. He was for many years a Bombay Municipal Corporator. He then rose to be a member of the Legislative Assembly of the Bi-lingual State of Bom­ bay. He very vigorously took up the cause of a separate Maharashtra State on linguistic basis because in his honest opinion it was justice in terms of linguist­ ic formation of States. He was then voted in by the electorate of Bombay for the Parliament, where he gave his services till the end of its term. His health deteriorated and he died with his zeal intact. Good men must be remembered for good. TEHMURASP BEHRAMSHAH BADHNIWALA He was fondly addressed as “Taimur ” by friends and co- workers. His life sketch has appeared in October 1967 issue of Parsiana. He was on our Advisory Board. -k ¦ I J