Mar 1969

>1'. 4 VOL. V No. 5 MARCH 1969 aWW cn4‘>iSiuk£i for cihi tt jiieionts < ,‘ii » U-ii-'i / I ¦¦•S'! .z. '>.1 1. I '.' I A’ Price 50 Paise ELECTRONIC ENGINE! A. 1. E. R. E.(LI. K,) A. L E, E. E.(U. S A,) A. I. Mar. Tech. (lodia), Radio Officer, > 9 ^It is only through self-reliance that India can gain self-respect 9 1 Ardbshir Burjorji Godrej ' 1B6B —1936 V' A h /I PIONEER IN SWADESHIA-' w ? ?? ?« - » i® - VOL. V No. 5 MARCH 19 69 Contents: Page )!¦- EDITORIAL I ! 3 5 The House that Godrej Built ... Importance of B^g Earnest by P. B. Warden How to Greet by Sohrab K- H, Katrak (Karachi) The Mobade: Magopaiti: the Magi the Iranian Priesthood by Mahyar Byramji Patel . Command Perforrnance by Jamshid Cawasji Kartrak ... Sohrab Ardeshir Bulsara ... •’ ••• — Meher Baba 11 13 14 21 23 26 28 30 Managing Editor: P. B. WARDEN, M.S. ( Bom.), D.P.M. (Bom.) ADVISORY Board Dasturji Navroz Minocher-Homji, M.A., B.Ed. Major Adarbad Irani R.A.M.C., D.O.M.S. (Lond); D.O. (Oxon) Mrs. Gool K. Savakshah Mrs. Shera N. Vazifdar, M.Com. Dr. R, C. Cooper, M.Com., Ph.O. ( Econ.), F.C.A. Mr. jehangir F, Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Mr Homi Burjor Dhaila, M. A. ( Harvard ) Single Copy: 50 paise. Yearly subscription for 12 issues Rs. 6. Sh. 10 for U.K. and 2 dollars for U.S.A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Inland. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay / and printed by him at Godrej Memorial Printing Press, Gamadia Colony. Tardeo. Bombay 7.EDITORIAL * 4 u 3 Parsiana wishes A HAPPY NAVROZ to all its subscribers, to all the Parsis wherever they be and to the Iranis of Bombay and Iran. 21st. of March — the day of Equinox is the point of time for Nature to begin to blossom forth and is celebrat ­ ed with great eclat in many parts of the world affected by this climatic change. “The nights are young ” do not hold good any longer as the day dawns earlier leaving less and less time for lethargy except for the confirmed lazy lumps, who never see a day-break. Witnessing a day-break is a healthy introduction into life and the school of Psychotherapy conducted by Late Dr. Alfred Adler paade' it incumbent upon every patient to rise earlier than he or she was wont to. He used this technique as the most important weapon in psychotherapy of his INDIVIDUAL PSYCHO­ LOGY as it marks the formation of a new habit in place of the old. That, indeed is the basis and the function of all psychotherapy to make the patient live anew and enjoy the change and make use of the change for expanding life. Day-break is re ­ ceived with reverence by the Zoroastrian faith, which offers it the HOSH-BAUM prayer. The name of the prayer is self-explanatory. Hosh is awareness and BAUM is BAMDAD — early morning and suggests the exhuberance of awareness as life begins a new day. The range of Hoshbaum prayer is 45 minutes before sun-rise and 45 minutes after sun rise i.e. from the “twilights of ^e Gods ” to the complete, conquest of Bushiyas Dev, the Devil of Sloth. Mr. Sohrab Godrej in the meeting held to commemorate the birth-centenary of Seth Ardeshir Godrej advised the, Parsi youths to shake off sloth and get busy (at least active) to enable them to . solve their own problems and those of the community. We are not singled out for unsolved problems. Every community in the country has its heap of problems. But we have some handicaps of small number and some advantages also. Some time back I visited a Hindu family. That was my first professional visit to them. The family looked prosperous. It was 10 p.m. Everything was all right and we sat down to talk, awaiting drinks. A gentleman asked me Doc ! What can you do with your 1000,()00, I retorted: What do you do with your millions ? He was discreet. He evaded direct reply and; said our problems are collosal. I said yes ! We realised it and what we did was pioneering in almost every field in India for you, but we could not complete the tasks ourselves for lack of numbers. You step in and supply numbers. We have supplied quality and will continue to do so if by the weight of your number you could remove the wedge of “N” from Democracy that makes it Demo-N-cracy of licensing, nepotism, favouritism, obstructionism and such points of vantage which larger number can reach out for by longer string ­ pulling. ' Yesterday I attended a lecture by Mr. Fariburz Nariman on Fredrick Nietz ­ sche and Zarathushtra ’s Teachings. It was a treat to hear a learned lecturer , spell- ' bound for 87 minutes , in which he showed in unmistakable manner the emphasis which Nietzsche put on quality of man as Zarathushtra did. Mr. Nariman has kindly consented to initiate me into his Nitzschean outlook and that will appear in Parsiana hereafter. Incidentally, the reference to our small number a non-Parsi young lady ask ­ ed me cynically, “Now how many Parsis? ” I said “one less ”. Behind my mind was Sir H. P. Mody who had passed away justwhen this issue of Parsiana had gone into press. When I said “One less ” — I meant one less “quality-man ”. When we shall consider the bitterness of Netzsche against non-quality men and women, who can and do play havoc we shall spe^k of the s weet surrender, of a stern quality life, to the serenity of Eternity. 3The House that Godrej Built SETH ARDESHIR BURJORJI GODREJ (1868 — 1936.) Mr. Sohrab Godrej, Mr. M. Mistry & Dr. Burjor Godrej (Chairman} > ;The Parsis on the soil of India have shown their power of endurance with ne- been described in three respectful words cessary presence of mind to serve their end -— <1^1, —Shoora Veera, of a life of enterprise. As in suffering so in Dheera ~ meaning the BRAVE, THE the struggle for emancipation from foreign MANLY and THE TOLERANT, be- bondage though the burden was heavy the cause this race has successfully negotiated yoke was light for their spirit of adven- all the many vicissitudes of the individu- ture. In the struggle of life though many als themselves and of the land they live have fought and many have fallen, un ­ in for over a millenium. They have known, unwept and unsung, neither their shared the brunt of natural calamities, spirit nor their flesh was weak. One fought arm in arm against the enemies of amongst the type described above was. the country, unflinchingly parted with Ardeshir Burjorji Godrej whose birth their resources and their gains for the centenary is celebrated now at several common good and in whatever conditions places in India as one of its patriotic, reli- and situations they have been tried and gious, virtuous, charitable Industrialists, tested they have never been found want- This year celebrates the birth centenaries ing. They have laid down their lives in of Mahatma Gandhi, with whom Arde- the defence of the country and with the shir had close contact because of the true patience and tolerant resignation have Common outlook on life and also of 5MiM phafib, a dreamer, poet intoxicated : v^dth sipiidt of Divine Lbve and the wisdom to use it to patriotic end. Ardeshir Godrej died on 10th January 1936 (Roj Spendarmad Amesaspand, Mah Amardad Amesaspand Y.Z. year 1305) at the age of 68 years. Lord Baden Powell, the promoter and the promulgator of Boys Scout movement in the world wanted to impress upon every rising generation that if youth could learn to value time as pre ­ cious they could do a lot more good not only to themselves and their families but also to the people and the country and could contribute their share to the prospe ­ rity and the progress of mankind. He emphasised the significance of handicraft and manual labour as important disciplines for promoting mental health and produc ­ ing items of daily needs for welfare of peo­ ple. Ardeshir read this in his boyhood and his Ashnide Kherad (Innate Intelligence) got the right spur which goaded him on to a richer and fuller life. He set his heart on lessening poverty and widening the range of honest living in a world of in ­ dustrialised labour as a patriotic measure. His was the age when Mahatma Gandhi had- set the ball of “Boycott ” of foreign pods rolling and Ardeshir decided to lised" that true patriotism lay in establish ­ ing a variety of industries to promote prosperity in the country as the first step to true progress. It was the good fortune as the will of God g' accept the challenge of the time. He rea- prosperity in the country as the first step to true progress. It was the good fortune Of Ardeshir that the moment he got this inspiration he took it and set out to put it in action. It was 1893 _ „ - and he was just 25 years of age and had making factoryjhich too «^a g taken his B.A. Degree and was studying Law. With the avowed purpose of learn ­ ing the art and the science of manuf^tur- ing he worked hard, used his intMligenee, acquired necessary knowledge and infor ­ mation and accepted that career as his life plan. He travelled abroad and studied ma ­ nufacturing techniques, and after acquir ­ ing experience returned to his native country. He made a start, with manufacturing lock and key sets. In this line he got phe­ nomenal success which opened his eyes to the probability of going in for bigger items like steel cup- boards and safes. His diffidence abou*^ the large capiUl outlay necessary was mitigated by the ready fina ­ ncial aid from Cama brothers, Seth Mehr- wanji and Seth Hormusji Muncherji Ca ­ ma. Very soon all the items manufactured became all India trade commodities, be ­ cause Godrej was a man of principles and implicitly maintained high business mo- profits. To cope with more work he took returned to his native manufacture he threw a challenge to the rale, never sacrificing quality for more profits. To cope with more work he took his friend Mr. F. R. Boyce with him and established Messrs Godrej and Boyce Manufacturing Co. Ardeshir had to his credit forty patented items of indusUial utility. To prove the high standard of Swadeshi manufacture he threw a challenge to the then Government of India. Godrej safes Were thrown into fire along with other safes of foreign manufacture. Godrej ’s ' turned out to be the only safe which gave complete protection to the contents. This was a noteable triumph of Swadeshi mo­ vement. Godrej concern also started a soap . rt. * -t • f industry located at Delisle Road, Bombay. noteable triumph of Swadeshi mo- their G.ll is a specific antiseptic which 6has made their Cinthol soap one of their fisiAndving items along with other toilet preparations containing G.ll. According to the teachings of our Pro ­ phet Zarathushtra agriculture was a very noble labour. In a nutshell “He who sows a seed sows righteousness ” was his teaching. Side by side with his industries Seth Ardeshir started an experimental farm admeasuring about 500 acres in Na- sik district. Under his own supervision grapes were grown on a large scale, other products like grain and rice were also cultivated. This farm turned out to be a very valuable estate. Ardeshir donated it to the Pars! Punchayet to use its income for training our men in agriculture and for other welfare activities of the Com­ munity. To develop this as a model farm he had set up a dispensary for relief work and a school for the education of the children of his farm. In all his sources of earnings humane element was put in as his altruism in action. The Parsi youth did not take to agriculture. The farm was dis ­ posed of and from its proceeds a printing press was bought. Godrej Memorial Press at Tardeo, Bo­ mbay, run by the Parsee Punchayet Trus ­ tees is thus an indirect munificence of Ardeshir. It also houses an envelop mak ­ ing unit. Both together are giving employ ­ ment to a number of Parsis and non ­ Parsis. Parsiana is printed in Godrej Me­ morial press. The press is overloaded for its present capacity for output. Its expan ­ sion is long overdue and fortunately is in the offing. During the first World War his facto ­ ries made emergency defence items. Godrej factory at Lalbaug (Bombay) being insufficient for his expanding indus ­ tries Ardeshir Godrej purchased extensive areas in Vikhroli about 20 miles from Bombay. The land was barren and a few villages in and around looked deserted. Ardeshir erected a new factory there and now Vikhroli is a self-contained, well laid-out township, humming with teeming population of workers — almost all of them housed in the adjoining Godrej Co­ lony. The colony has come up recently as the Monument in the concrete commemo ­ rating the master plan of the master mind; brought to fruition by his worthy successors. Mr. Pirojshah Burjorji Godrej the brother of Late Ardeshir Godrej, is officially the present Senior Controller of Godrej establishments. He with his three (well-bred good sons) Sohrab, Burjor and Naval and with Adi, grandson of Late Ardeshir constitute the contemporareous coterie of talents behind the present day expansions. Godrej family is not unmindful of the needs of our community members living in the lesser towns and villages. To com ­ memorate the birth-centenary of Ardeshir a munificent donation of Rs. 150,000 is given for establishing a Technical Arts Institute in Golvad (Gujarat). It was de­ clared open by Mr. Cooverji Bhabha in February 1969. This will train students in technical arts and will work along with Bai Dhunbaiji Hakim Rural Boys Home and Girls Home. Mr. Bhabha has set up a wing for its extension in the name of his deceased sister Jali, who was a social worker very feelingly remembered by all whom she helped and all who need her. After his B. A. degree Ardeshir went ahead from Lawyer to Lockist and thence to one of the foremost industrialists. The present range of manufacturers extends 7windows and doors, locks, cash-boxes, derlying the life of Godrej family and building industries and left behind them Rs. 400,000, a huge sum in those days of uninflated economy. It is seldom that ancestry and lineage ism and Freedom. Both never believed that the end justifies the means and as a true Zoroastrian he upheld Asha ! right ­ eousness and uprightness as principles never to be deviated from in life. He not only lived his own way but instilled nationalism and patriotism in the heart from soap and toiletry to domestic, hos- narrated some incidents from the life of pital and office steel furniture, filing cabi- the father and the grandfather of Arde- nets, typewriters and frigidaires, steel shir,Pirojshah and herself. The strain un ­ windows and doors, locks, cash-boxes, derlying the life of Godrej family was safes to safe-deposit vaults. This wide diligence, as a habit and rectitude as di­ range gets them a good deal of money, scipline. These ancestors also by diligence which they know how sanely to spend, rectitude had made good in property They are reported to have established a Charity Trust of Rs. 7,500,000. This is the famous House of Godrej. Mrs. Tehmina Joshi, a sister of Late seth Ardeshir Godrej described the home life of Ardeshir as simple, clean, idealistic are both prosperous because money has a and didactic. He had lofty idealism of toftening effect on character and keeping Swadeshi and his deep contact with Gan- the softening effect at bay is an unmis- dhiji, whom he looked upon as a coming takeable sign of proper home training in man for salvation of the country confirm- which the younger immitate the elders, ed his co^ictions of^wadeshi. National- We wish the Godrej family to pass on this traditional trait and live and thrive to teach the younger generation of our community to throw off the yoke of sloth from their lives. Sloth is an Anglo-saxon word meaning slow picture* ’ like acting and slow succession of his younger sister and brother and he images and ideas in thinking charac- instilled goodness and truthfulness by terise sloth By looking to the example of example than by precept. Bai Tehmina Late Ardeshir Godrej and reversing the accompanied Ardeshir on a trip to Euro- above processes if they be there in our pe. While visiting a Biscuit Factory in lives we shall be really giving tribute to London they were shown a big godown the memory of the deceased, as advised full of biscuit tins ready for export. The by Mr. Sohrab Godrej in his address to usher informed the visitors with pride that the meeting, all that lot will go to India. To his sur ­ prise he got a retort that raw material was taken away cheap from India and re- of A,rdeshir a meeting was held under the turned as costly biscuits, which only a auspices." of Dadar Jashan Committee, very few could afford to purchase. When The original name of the Committee was India will secure its freedom these go- comprehensive and descriptive of its pur ­ down will remain full. } Mrs. Tehmina Joshi is 82 years of age (younger by 18 years to Ardeshir) in the were conspicuous by their deeds. Ardeshir year, of his birth centenary. Tehmina also was. slow-motion- T.o commemorate the Birth-centenary pose and was called Jashan Committee tor commemorating and appreciating the lite work of eminent Zoroastrians who 8Importance Being Earnest by P. B WARDEN yjs# ) c< Lady Hirabai Cowasji Jehangir is here shown some important old book in First ; Dastiir Meherji Rana Library (Navsari) with recommendation, for its micro-film ; reproduction. Around her discussing the issue are Ervad Dr. Karkhanawalla, Dasturji Meherji Rana, and Messrs. Jamshedji Desai, Dossabhai Desai and Hor- nmzdiar Chocksey and others. Need for the preservation of our an- form. Erasmus castigated the Catholic cient books and manuscripts has reached Church as he was conscious of its folly a stage of urgent necessity: and earnest but nevertheless remained true to it. exercise of our minds. We have thought of it. We are thinking of it. We have waver ­ ed over it. In the above picture we are now looking at it. It appears we are earnest about it. Importance of being Indeed the task will have to be entrusted to somebody and supervised by somebody else who too will have to be a “SOME­ BODY”; otherwise we may obtain an im- earnest has perhaps dawned on us — We posing looking super-structure without welcome the idea and will overcome the ladder to climb or a rope to descend, long lasting lethargy and put things right. The task is to be. seriously considered and equally seriously undertaken. But is it going to be one more task added to the staff of the Parsi Panchayet ? Then I will have no compunction in recalling the me­ mories of Erasmus ’s satire The Praise of Folly which he used as • a weapon of re- The proposed task of preserving anci ­ ent manuscripts and old works of our reli ­ gious lore in the form of Records by Micro-films of the originals is a laudable object. Things which are looking woe ­ begone will have a new lease of life. Each slice of 35 m.m. film will have to be pro- 11The greatest destroyer of our ancient jected on a screen every time a student or a scholar desires to study the work. Every lore, however was apathy. In a casual he found several good books on our lite ­ rature with curb-side booksellers and junk shops. That is the experience also of Dasturji Nowroz Minocher-Homji and ", myself. This is particularly true of works in Gujarati by our scholars, who have done so much to revive interest in our religion in the 19th Century and there- piece will have to be collected and packed tal'k Mr. Sapur Desai informed me that in serial order in a carton little bigger than an ordinary cigarette carton to hold a hundred micro-films. Cost too is negligi ­ ble about 50 paise per page and photo ­ graph of each page of the size of 5” x 4’ should not cost more than Rs. 2/- each. In the west micro-film is a common and convenient method where its camera, de- The pity of it all is that when the velopmcnt and projector can all be bought senior of the family dies all his belongings across the counter. Certain newspapers (except the lucrative ones) are sold out to like London Times, Tokyo Daily and junk men. This is the apathy that must other big papers do preserve their copies have worked havoc with our ancestors — in micro-films to spare space which is so many of whom gradually later got con- costly in big cities — not only that but verted to Islam, some became panicky lest they run a news service by intercontinen ­ tal exchange of micro-films flying them across to a number of countries outside. the fanatics of the ruling class may detect them and the rest became apathetic and did not care one way or the other. The world has now emerged civilized and all over the world side by side with scientific knowledge there is “Informa ­ tion Explosion ” and intense craving for the Wisdom of the Past. In the world every ten years the storehouse of informa ­ tion is doubled and includes old and new knowledge — isolated or synthesised. Our duty to our old wisdom is obvious. Besides minute micro-films other me- are We are always harping on the point that our valuable ancient literature was des ­ troyed by the Arab hordes. It is partly true and partly untrue. Upto three hund ­ red years after the Arab conquest of- Iran all the twentyone Nasks were available to the then scholars. In ninth century A.D. Dastur Adarfrenbug Farrokzadeh began writing Dinkard in Pahlavi and his unfi ­ nished work was completed by Dastur Adarbad Hamideh during the end of the thods of photographic reproduction ninth century A.D. As the authors of Din- also available now. The cost of the instru- kard state they could not find Vashtag ment is Rs. 8000/- readily available in Nask but Nadar Nask was preserved in- Bombay, and that should also be consi- tact in Avesta. Since these authors have derd as the direct reproductions are of the given Pahlavi versions of all the Nasks in size of original manuscript or can be re ­ need. Pages from two or three books can be put side by side and photographically reproduced and bound in volumes, which red and continued to occur after that or scholar for reading directly. Let good time. work get started. the eighth and the ninth books of Din- duced or enlargedat will, according to our kard — obviously all except Vashtag Nask were available to the authors in the ninth century. Heavy losses really occur- sent anywhere for ardent student 12HOW TO GREET SOHRAB K. H. KATRAK (Karachi) It will be of interest to numerous readers of your valued paper to note different words used at parting by people of various countries. They all have the undertone of Faith in anticipating happi ­ ness and Trust in God. I ) “Peace be with you.” To God I give you, since alas — I go. “Ora d’ (6 Happy Return for Welcome ”. English: “Good-Bye”. “God be with you.” Persians: “Khuda hafiz ” — “Alt your days Heaven keep you.” Egyptians: “Lailatak said ” — “Happy night to you.” Arabs: “Salaam Aleikum Italians “Adio partenza. ” German: “Auf wiedersehen ” — “Till we meet again. ” Spaniards: “Hasta la vista ” — “Till we meet again. ” “Vaya con Dios ” — “Go thy ways with God. French: “Bon soir, mais sans adieu ” — “Good night, I commend you to God.” Sanskrit: “Swagatam ” India : Namaste — I bow to you In Zoroastrian scriptures the word comes as Nemsate — as “nemsate Atash Mazdao ” — I bow down to you. Oh Holy Fire ! because of the Divine in you. China / Russia: Some pretty gentle wish to charm away the sorrow. Japanese: “Sayonara ” — “Since it must be so. ” JtLANKKTIS. COLOUR ADVISORS AND PAINT CONTRACTORS. 25, REDDER ROAD, BOMBAY-26. ___________________________________ PHONE-367996 13The Mobade: Magopaiti: the Magi the Iranian Priesthood by MAHYAR BYRAMJI PATEL a fnni H ® Vicarious Salvation is t ’ «'ho claims eritirely rejects it r" - righteously upholds Righteous, and is because and Final Redemption !” MAZDA FRAKHSHNENE MNATA !” eritirely rejects it ?5 a liar, He who believes in it is to confer it is a fraud; But he who against the great and immutable , -1 Material ------ is Enlightened, Holy and : of Divine Grace as an outrageous blasphemy > and sustains all Creation, both ! o fit acknowledged to be fully worthy MA2OI MAGAI A PAITI- Do Thou, O ! Mazda, grant Enlightenment upon this mighty Congregation! ^=5**..... IS X-« e Majns of the Koran. The Kings, namely phraortes, Deioces, phraor- Maghavan belongs to the Indo-Iranian Cyaxares and Astyages ruled over period, and in the Rig-Veda, Indra, in his short-lived Empire. Mandane, flie capacity as the head of the congregation **’«’**“ l»st Metfian King, Asty- of the Daevas is called a Maghavan The to ‘o Cambyses, a Persian. Avesta does not recognise the term Magi ** The^ptw Athravans. Empires of Persia and Media established ?fofcK to them as the domination of the Great PerXn Em iMwe Maga does not Pire of Achaemenian fame in 550 B C neeessanly imply priest-elass, but only thus, for the first time br^vL s^, means a dignified congregation. --- ® ® According to Herodotus, the Magi f„x- ^med one of the six tribes of the Medes, and represented their priesthood. 14 capacity as the head of the Avesta does not refers to the priest-class over congregation grand- eannexing the two Em ­ in 550 B.C.i for- under a common mighty flag. However, the conflict between the Sian and the Medes continued for siderable period. When Per- a con- Cambyses, theWhen all the Iranians accepted the X son pf Cyrus was informed of theusurpa- this day as their Mobades, perform all tion of the Persian Throne by the Median the sacerdotal functions of their descen- Magus Gaumata, who had falsely proclai- dants, the modern Parsees. med himself to be Smerdis (the brother of Cambyses, whom Cambyses had already slain,) Gambyses exhorted the people Magi as their priests, some far-reaching from, his death-bed, that they should changes were introduced into the pristine never let the Persian Crown pass away religion of Zarathushtra. Zarathushtra into the hands of the Median Magi, but was always the untiring resolute advocate that they should recover it for the Persians of Monotheism, whilst the Magi were at all costs. So bitter was the hatred of Nature-Worshippers. The pure Mazda- the Persians for the Medes, that Gobryas, Yasna of Zarathushtra is in a way irrecon- one of the seven loyal Persian Noblemen, cilable with the Yazata-Yasna of the urged Darius to strike at the heart of Magi, for Yazata-Yasna smack of the Gaumata, the Magian Usurper, even if Daeva-Yasna, decried by the Prophet in during the struggle, the sword had to pene- the Gathas, con vertly re-introduced into trate through his own body. The day his religion. Later Avesta entirely the work on which Darius thus destroyed the Ma- of the Magi, who have introduced them gian Gaumata, was turned into a National the Gathic religion of Love for Ahura- annual event, celebrated throughtout Mazda has been converted into a religion Iran as the Magophonia, and on that par- of Fear of the Devil in the Later Avesta. ticular day, every year, none of the Magi would dare step out of the safety of their homes. ) The Magi were at different times looked upon as the practitioners of either celi ­ bacy, or of the next-of-kin marriages. Darius thus regained the Iranian Throne Both these practices never found any fav- for the Persians from the Medes, but the our with the Mazda-Worshippers. As Persians having no priest-class of their Ervad Sheriarji Bharucha rightly points own, gradually allowed the Median Magi, out, in the Gathas, Zarathushtra admoni- who were well-established in the arts shes the Maghavans for advocating the of priest-crafts, to guide them in religious celibate way of life. Zarathushtra himself and spiritual matters. In the course of practiced and advocated the Family ­ time, the Persians became reconciled with Life for his own followers. the Medes, and elevated their priesthood, the Magi, to a position of great spiritual and religious eminence behind their tern- porary historians affirm that the Magi poral thrones. Thus, the Magi arose to were well-skilled in the art of animal sacri- attain great power behind the Persian fices. No allegorical interpretations of Crown, and even after the tragic downfall these act may be implied to these passages, of the Mighty Persian Empire, continued The actual performances have been wit- to exert great influence in the religious and nessed by contemporary historians. Even spiritual affairs of the Persians, and upto the Avesta passages are careful enough to The Later Avesta reveals, and conteni- I 15avoid mentioning Zarathushtra taking the celestian orbs, add lost-himseto in part in any of these acts, and whilst all deep^contemplation there, till he obtain^ the others offer the sacrifices of actual a vision of his Beloved Ahura-Mazda beasts, Zarathushtra is carefully depicted Himself in all His G ory and learned as offering the sacrifices of holy thoughts, from Him all the secrets of Life, words and deeds. The only beast to be whilst Zarathushtra attuned himrelf to sacrificed, according to Holy Zarathudr- Nature, he worshipped tea has laways been the beast within onr- Alone. The Magi, on the contrary. Whilst Zarathushtra goes down on his knees in adoration of Ahura-Mazda, in the Gathas, and admonishes his followers, adding anything to the ethical value of the that they should never worship any other Gathas of Zarathushtra, have unwitting- but Him Alone, the Magi offer their wor- ly detracted much from their high shop to inumerable Spiritual Beings, ideals. and go to the lenghts of dipicting Ahura- Mazda Himself as bending His Knees . before some of these Spiritual Beings, ideas in the Gathas have been concre^ and imploring them for their help. This is perhaps the greatest humiliation inflic ­ ted upon Ahura-Mazda, the Most-Adora- ble-One, by the Magi, in the passages of the Later Avesta. Zarathushtra believed in the Omnipo ­ tent Power of Ahura-Mazda, whilst the Nature ’s God, the Magi became Masters Magi became well-known for their magi- of Ceremonies. They introduced Gao- > _______ _ ____ he has gradually. Magi ceremonials have supp- scorned the worship of fairies and other lanted the ethical and spiritual values of super-natural beings. Word magic as art Zarathushtra ’s Religion. The ceremonials refers to the Magi. Side by side with have consequently given rise to the Holy magical rites, the Magi practiced Oneiro- Spells. The Manthra Spentas of Zarathu- mancy (predictions by dreams), Astrology, shtra were the Holy Inspired utterances the Haoma drinking ceremonies, the of the Beloved Prophet, which for the Mithraic rites. Ritualism and Secret Mys- Magi became Magical Holy Spells and ticism, all of which Zarathushtra either Chants. All these differences between the pointedly ignored or condemned. The pristine religion of the Gathas and the Magi believed in the malignity of planets accretions of the Later Avesta and Pah- and mountains, whilst Zarathushtra dim- lavi quite clearly point out that Zarathu- bed the highest mountains, gazed upon shtra himself was not, could never have whilst Zarathushfra attuned himself to though accepting the belief in Ahura- Mazda, were more worshippers of Nature. The Later A vesta of the MagL without spiritual, ethical and psychological in the Later Avesta. The Magi alone are responsible for belief in actual loca ­ tions of Heavens, Hells, and Purgatories. The Gathas merely reveal them to be conditions of the departed souls. Being followers of Nature, instead of cal arts. Zarathushtra has condemned maeza (Taro) into the ritual. Thus, these magicians ’ practices, as 16been a Magus himself. The tenets of Zarhthushtra are as distinct from those of the Magi ) 4" One more element the Magi introduced into the religious practice was the custom of exposing the dead to the devouring birds and beasts, and to the rays of the powerful suns. The ancient Persians used to apply wax to their dead, and buried them. They used to construct many ­ tiered graves, and laid their dead in the top-most part. They never allowed their dead to be devoured by the flames, nor permitted them to be carried to the waters. Accoridngjy when the morbidly Camby- ses, son of Cyrus, entered into Egypt in triump, and ordered* the mummified body of their Pharoab Amasis to be opened up, and the corpse to be consigne d to the fiames, he socked and disgusted the con­ quered Egyptians no less than he did the Persians. Herodotus informs us that when the Magi introduced the custom of ex ­ posing the dead to the Persians, they did not at first take willingly to the new prac ­ tice, but even those that did so, took to it very gradually and furtively, in order not to shock their neighbours. It took a very long time for the Persians to take up to the new practice in general. Nevertheless, all that the Magi teach us need not necessarily be regarded as either wrong or un-^arathushtrian. The Dakhmas, where the bodies of the Zara- thushtrians are now-a-days exposed, might not have been the mode in which the ancient Persians disposed of their dead. They might not be Zarathushtrian, but then, they are neither un-Zarathu- shtrian, in as much as they do not vio­ late any precept of the Prophet, and they have besides, acquired the sandion of countless ages. Rather than do away with the Dakhmas on flimsy grounds, it would be much wiser to improve the same method, in case any objectionable matters cometo light about them. It would be most unwise to create a schism within the commuinty on matters which the Prophet hardly considered worthwhile to speculate upon. The leaders of the community should zealously guard the sandty of anci­ ent usages, and proted them from vio­ lations. They should also with equal con ­ science take care to root out any customs or beliefs that go contrary to the teachings of the Prophet. It might be pointed out here that the Avesta term for the place where the dead are to be exposed is not here that the Aesta term for t{he place the Dakhma, which in reality refers to the enclosed grave, winch the Avesta the Condemns, but is actually called the ‘Barezishtgatu’, the ‘Balestagas’ of Pahlavi, and the ‘Bulandtar Gah’ of Pazend Persian. Hence, the proper term for the place where the dead are exposed is not (Lofty Place). Similarly, the Magi introduced belief in the Manthra Spentas as powerful Holy Spells of incantations. They are undou ­ btedly a distinct facet of the priest-class, and yet, the efficacy of certain Holy Spells like the ‘Ahunaver ’ (Yatha Ahu ‘Vairyo ’), the ‘Ashem-Vohu ’, the ‘Yenghe-Hatam ’ and the ‘Airyaema-Ishyo ’, perhaps along with a few others, is unquestionably un- disputable. Those who employ them have found them extremely potent. 17r ! Dr. Dhalla ’s autobography, Ek Atma- Likewise, the performances of certain ceremonies like the Navjote ceremony, katha ’ is that excellent book which would with the consequent wearing of the act as an eye-opener to many that scorn Sudreh-Kusti (Embles of the highest the priesthood. Today, the reverned purity); the Wedding ceremony, with Mobades (Maghopaiti, Maghava, Mo- their attendant vows of love, fidelity and bade) give a right lead in bringing to light mutual tolerance and respect; the Death the excellence of the Gathas, and the ceremony, with the chanting of the Holy noble efforts of some of the Dasturs like Prophet ’s own Ahunavaiti Gatha during the well and justly admired Dasturji the Gah-Sarna; the Jashans, and such Saheb Naoruz Minocherhomji one of the other gatherings, might not be absolute esteemed members on the Advisory Board essentials from the strictly Zarathushtrian of Parsiana deserve special mention and Religious point of view, but they serve honour for the good work being carried admirably and excellently from the tradi- out in this particularly important field, tional and communal view-point, and are The voluminous output of Dr. Dhalla indispensible as cementing forces within and Dasturji Khurshed Daboo are by- the community, and these should never be word in the field of Zarathushtrian allowed to be tampered with, or rejec- Religious Education. We are proud of ted, from a false or lop-sides judgement the noble band of these priests who illu- of their proper values. By all means, mine us by their spotless lives, deep where un-Zarathushtrian elements have learning, utter simplicity, and above all crept in, there should be a careful weed- their love and zeal to guide and help those ing-out, but the rest should be left severely that knock at their doors for spiritual alone in the interest and well-being of the nourishment and intellectual manna. interest and well-being of the community. The Rationalists should leam to reflect the claims of the Devotionalists. Even the late Dasturji Dr. Maneckji Nusser- wanji Dhalla, of revered memory, eminent rationalist that he was, never recommen ­ ded the actual practice of any of his reli ­ gious reforms against the wishes of Avesta is mundane, almost to the point a reluctant community, and always lifting and sublime, whilst the Later sacrificed his own views, rather than of being quite un-Zarathushtrian in parts, distress the community at large. The No book written by the ^eatest adver- performances of all the above-mentioned rituals and ceremonies are the injunctions of the Magi, and they serve useful and excellent causes, whilst producing very written by our own Magi in their Later desirable results. Avesta and Pahlavi works. It is these However, there are some who are asserting that the Gathas contain the same and identical message as the Later Avesta. Even the most cursory glance at the two widely differing scriptures will at once reveal to the impartial and dis ­ criminating mind that the Gathas are up- saries of our Noble and Ethical Faith have done a greater disservice to the cause of our True and Eternal, Ethical and Spi­ ritual Daena, as some of the books 18L. 1 I J 5 ) the wiser one to point out that which is right. Rather than bein falsely by attack ­ ing wrong knowledge, let a proper start books that, have rased a host of scorn and them also be told that whilst it is the lesser ridicule from the bitterest foes of our part of the clever man to point out that Religion, and led men like Dr. Wilson vvhich is wrong, i is the greatest, part of and others like him to try to hold up our Religion to ridicule and contempt. It is because of some of the contents of the Later Avesta, that the eminent Dr. Moulton raises a query, and asks the be made by impartking that which is right. Parsees to reconsider their verdict against That, shall itself right the wrong. In the Alexander the Great, and stopping the Qathas, Zarathushtra clearly emphasizes imprecations against him, reconsider the Dakfama, but the Bulandtar Gah. whether it would not be more proper to bless him for having destroyed the accre ­ tions of the Later Avesta, that had gathered around and dimmed the purity that they might correctly impart it to of the inspring Gathas ! The Magi must be made aware of their true functions as contained in their own sacred books. Amongst its many merits and demerits, the Vendidad contains some excellent advice on the real quality of the priests. Let them follow that advice. fuHillu.g the aspiring learned needs of their followers that they them- that each man will have to find out the right course for himself, and then follow it conscienciously. Let the Magi first ab ­ sorb the true wisdom of ^arathushtra so those that thrist for it. Pauciy of Reli­ gious Literature of the ^arathushtrians is the idle and common excuse of the lethargic. Let the Magi stir themselves to rectify this, and point out that there is more to be read and studied and assi ­ milated than there is sufficient time to do it all in. Then, there are also some members of the community who decry the selves shall find their own deserved ful- present priesthood unnecessarily. Let filment of their high calling. I O > ? I ° 5 a j B ; H. BOMANJI & SONS I I o I Dealer in Sandalwood and Sandalwood Oil, ete. g M DADYSETH AGIARY | 2 n 5 DR. DADABHAl NAOROjI ROAD. FORT, | I a S BOMBAY-1, § I J, la a a Dealer in Sandalwood and Sandalwood Oil, ete. DADYSETH AGIARY DR. DADABHAl NAOROjI ROAD. FORT, BOMBAY-b S 19¦J J; Command Performance by JAMSHID CA WASJI KATRAK 7 ? L No doubt, there is awakening in Iran at present, not only among the enlightened public, but also among government offici ­ als, regarding the civilization and culture of Ancient Iran. His Imperial Majesty Shanshah Aryameher has promulgated the ' order for the preservation of ancient mo­ numents with admonition to the nation to practise Humata, Hukhta and Huvarashta — the TRIPOD of its ancient civilization and culture. Interest in this subject by Iranian scholars, is shown through publi ­ cation of books and articles and broad ­ casting radio talks. The World Congress of Iranologists held at Tehran in Septem ­ ber 1966 is the instance of this fervour. 125 delegates from the world, and 100 from Iran itself were invited by the gove ­ rnment of Iran. All participated to gather materials for the compilation of a comp ­ rehensive history of Iran in several volu ­ mes, and to discuss and make suggestions thereon. I give below its translation. Civilization and Culture of Ancient Iran “Yesterday was given the television radio broadcast regarding the preservation and protection of Ancient Iranian monu ­ ments. Today I speak about the civiliza ­ tion and culture of Ancient Iran. “His Imperial Majesty Shahenshah Ar ­ yameher, by promulgation of a law, has ordered the high dignitaries of the Minis ­ try of Art and Culture to attend to the preservation of Ancient Iranian civilisa ­ tion and culture. This order promulgated with all good thoughts is right and just to the Iranian nation of olden times. Recently Kasam Masindi, the editor of the daily newspaper of Tehran, “Post e Teheran ”, made a television radio broad ­ cast regarding the civilization and culture of Ancient Iran. It is published as a lead ­ ing article by the editor in the issue of Thursday 7th of Sheherevar Mah 1347 (29th August 1968) of this paper. It states “The subject of the civilization and culture of Ancient Iran should be in ­ vestigated from their three basic princi ­ ples. These principles are; good words, good thoughts and good deeds. As the foundation of the main principles for the existence of a nation, these principles are so excellent, that they be better taken into consideration, and efforts be made for their preservation and development. “The national ideals of the Iranians have sprung from these three basic principles. Owing to lapse of long ages, and owing to the effect of the assaults of fierce and blood thirsty races like the Arabs and the Mongols these principles have weakened and have gone out of sight at present. It is without doubt that the customs and i I i I J 21• .7 traditions of a nation are preservers of goods words and good deeds. Nothing is so disastrous, and ruinous for a nation that nation. And ior^the Iranian nation, -------- . ..... good words, good thoughts and good than this that apy.pefson pining a congre- deeds are the best traditions and customs gation at any place would not become a of old. And if we follow in the steps aris- ing from them, it would be better for us, . - . because we would thereby turn to the and faith, substance of our basic principles. Further ­ more, ----------------------------- X 7 , -J , ai ITiClJVPVJ txj.^ K.rxxv»xj».x*<.x..*»x*-------------------------- - — virtues and charaeteristics, v/t would oe regarding the preservation of anci- prepared for the development of ancient civilization and culture, that order civilization and culture, and thereby 5^ fulfilled in toto. So this “Mad- would show the way towards it to others, (revelation in Medina) should be supplemented by the spread of Ancient the wisest, customs of this nation spread 1 _ J__ true friend and supporter, or would In ­ come unsteady and wavering in his belief ------- K 1, For this very reason when His Imperi- besides keeping alive these three j Maiestv the Shahenshah has issued an “It is unfortunate that except getting Iranian customs and^traditions which as Ills siiaic dCeiUlllg ilUJll J/XW — ¦ I--- ¦ ---------- , x1- J nations of to-day, man does not willingly splendour and lustre on the desolations of partake of anything from the materials Ancient Iran, and which customs and tra- of ancient civilization and culture. Men ditions would eventually become living his share accruing from social pre-occu- become less busy with good thoughts and and permanent; * PARSIANA WISHES HAPPY NOWROZ TO ALL 378, Grant Road, Bombay 7.- Monthly. Pestonji Byramji Warden. Indian. 378, Grant Road, Bombay 7. Pestonji Byramji Warden. Indian. 378, Grant Road, Bombay 7. Pestonji Byram Warden. Indian, 378, Grant Road, Bombay 7. Pestouji Byramji Warden, Sole Proprietor, Residing at “Goolrukh ”, 83, Worli Sea ­ face, Bombay 18. Statement about Ownership and other particulars relating to PARSIANA monthly published under Rule 8 of the Registration of Newspapers, (Central) Rules 1956. 1. Place of Publication : 2. Periodicity of Publication : 3. Printer ’s Name : Nationality ; Address : 4. Publisher ’s Name ; Nationality : Address ; 5. Editor ’s Name ; Nationality; Address ; 6. Name and Address of Proprietors, Partners, Share-holders holding more than one percent of the total Capital ; I, Pestonji Byramji Warden, hereby declare that the particulars given above are true to the best of my knowledge and belief. For PARSIANA Pestonji Byramji Warden Sole Proprietor. above are true to the best of my knowledge and belief. Date; 15th March 1969. 22I » -V It •t electronic A.1.ER” A. I.E.' A.I. MarJ ¦Radio C- k"e .(V. k.) .e.b.(L.s. a.) . - Tech, officer- Sohrab Ardeshir Bulsara (Lalajijina) ? Born 14th October, 1902 Died 28th November, 1968 The impression late Sohrab gave me on my meeting him first time at the Godrej Memorial Press 1967/68 was of a hardy, stern, determined, robust man, the kind that made Parsis a small community make a big job of living. The spirit of adventure was written large on him. He left Bulsar at an early age for Zanzibar and Tanga ­ nyika in the service of Smith Mackenzie & Co. and soon rose to the responsible chwaka, in the suburb of Zanzi- post of the foreman of the African bar. Sohrab trained up many Bulsar boys Wharfage. He resigned after 20 years of in bowlipg and batting, service due to ill-health of his wife Jala, to settle down in the small hill-station of Arusha, where he built for himself a small education. He lived up to these ideals and bungalow — all with his own hands, because he could not afford to pay labour. The climate of Arusha suited his wife as technicians. Jala. After recovering the couple earnestly took to work. Mrs. Bulsara was an expert in man ’s tailoring and secured large orders for suits and shirts from Europeans and local Indians. Sohrab was an excellent mechanic, technician and also an experi ­ enced agriculturist. Wherever he be he could find handful of work. Besides work he took keen interest in politics and was well-informed of world affairs. In cricket he was an all rounder. Late Mr. Mehrji Ratanji Adenwalla of M/s. Cowasji Dinshaw & Bros, arranged matches locally and lavishly feasted the Manual work, roughing W in .life and travels were in his opinion teal forms of trained up his sons Zal and Keki accord ­ ingly, who are now in England Working Around Arusha there is Mouftt Meru, a difficult terrain to negotiate which he climbed in one day with his sons Zal and Keki. It Was a teal feat of hardihood. In 1948 Sohrab with his wife Jala, his brother Jamshed and his two sons Zal and Keki started in his Dodge station wagon from Arusha to come to Bombay. Over ­ coming innumerable hardships and diffi- 23Wa As an excellent mechanic he repaired culties on their way passing through jun- Farm in Nasik had to be sold out. We gles and mountains of East Africa, Etho- are orphaned without land and burdened pia, U.O.A., Sudan and Ar®a they arri- with gloom. Wish ! we had many Sohrabs. ved in Aden and related all that they went through in this long travel of several months, before a gathering arranged in charge electrical and mechanical Aden in appreciation of their courage and pumps supplied by Government to farm ­ conviction that travel is an education. The ®rs. He likewise as his gesture of brother ­ team came to India by sea, resumed travel hood willingly did road repairs to motors to see several cities and returned to und trucks stuck for mechanical break- Africa. downs. The Engine of Gujarat Express to Bo­ mbay, in which he was travelling sudden ­ ly stopped. Sohrab got down, saw the Engine driver, asked for a hammer weigh ­ ing 10 lbs. and put the displaced part In 1965 Sohrab came to Bulsar to see his mother Dosibai aged 90 years. Here he helped his younger brother Savak with his up-to-date knowledge of agriculture in increasing the output of wheat and other right after a heavy labour of half an hour, cereals. Even a few days before his death he was seen in the fields at Nevri knee ­ deep in mud and slush. Because of our to the poor ailing and sympathies to the Besides all these he was a keen social worker, helpful with money and medicines lack in appreciating the dignity of labour wailing. He lived to work and win the our Community men lost all their lands in world. May his soul rest in peace. Gujarat. For the very same reason Godrej P. B. W. s 25:— dltWIlii 'l=6l?5 ’Hiyotl^l. : siMi an^i^nw "’¦fifl. ut'pft d^ “Hd^id” *fl d^^m d'^i’ mHdld wld^ ^llMdid Md, jv ’ii wiH^ «-«i Wddl^ S d4l wiH^^ad wiid^i Mum^ d^l^m d >l«l^ (^) Ok •«Hd -wlp^s QiPi R «n Wil (dHHdl M^<$ll 6MdlHi •Vlil'-ii B'H ’l ’^- 4llM ’lld Ji^dSdl ^¦«i3t ^l^ft^dl^l wil^«ldl d?/!’ ^>*^’114 6di. wiHi sy ^l«d Ml^SP , ;i li€id dixi ’ltp $ aa d««fd S’la^. ^di -hi ^i svf) •wil« HU -.l'«lHltRlMdl k^m S. 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Pub Hi $Pii Hiidi ilcdi diHdi H aakV^di, anioaHi^di ^I'^H ’H diHi *id ^Hi41 541 H^dl Hi %HHiy ®iW ^41 ffH^l41 ’Hl ’lH d4t (Wheatbreds, The brewers became their sponsors), dlHdl Si4 =4^ =dl H>didl HHiddl d-m HH H££ =dl4l, ^I’^lHi ril>H d^Hl. sHiJ? ^HI H>Hldl SllHlHldl Hi’ll^ft HOJlSi Him4 ¦ynSllSi HHl^'a/d dfl^ Hid ^Hd »ll H>Hldl H»Hld U^ld =dH »»H^l4lHi41 dt^ sdlHX^l HIihi «mHi Hniad him . "ii ^i? 4^^ Hi ?ii41%i*. 28meher baba 4. (“The Compassionate Father ”) an alphabet board. Later,^ he^ tinned the use ¦, known as born in Poona on Merwan Sherier Irani, m ’'Xt^l8W^'tTanrpaients. of all cotnmunications ZjLil rvuiuaij, ? flYnrPCSlVf Zoroastrian Faith. In 1913, when he was ........- a lad of 19, studying in the Deccan Coll- to many ege he met Hazrat Babajan, an old Moh- jyighgr emmedan woman, who 8^''® Mewan awareness l . . ------------ - - tually Merwan came in contact with precepts have been laid down Sai Baba of Shirdi, Upasani Maharaj mankind has ignored them. Mans of Sakori, Tajuddin of Nagpur and Nara- to live up to the standards set yan Maharaj. They gave Merwan what an Avatar’s (Incarnation ’s) is known in the spiritual world as “Gno- mockery. Instead of practi- sis ” or Divine Knowledge. He later drew Compassion according to the Will together some disciples, who called him waged crusades in His “Meher Baba ”, which means “Compas- living in humility, sionate Father ”. He established a nagar, known as Baba ’s work embraced a where spiritual training was stressM, a The free Hospital and Dispensary anUniversal and creation should know, feel and line love of God, spiritual understanding receive them. That will help every in i and selfless service. vidual to break himself free from his own bondage in his own way. sought his “Darshan” obtain His Grace (NA- ; them peace and satis- also travelled far and wide advanced pilgrims a of this board and reduced to hand gestures, and understandable which are expressive - r of his disciples. . Hazrat Babajan, an old Moh- Meher Baba made it clear that ‘He _ , ' Merwan -Awaken” and not to teach” of his spiritual destiny. Even- asserted that throughout eternity prin- contact with Merwan what as “Gno- j Colony near Ahmed- Meherabab. Here Meher free School stressed, a lOth July, 1925, that is five years mockery. Instead of practi- of God man Name. I— has waged crusades in His purity and truth; man has given way to hatred, greed and violence. He took up the vow of Silence, because man has been given enough words and it is now time to live up to I From 10th July, ivz?, Luai. lo u’v j after his spiritual illumination. He started observing a vow oi ouvuszw. -"-j /unlv Sight) to till the last day ol his life (1st February, 1969, when He passed away), he kept up ¦ -- his Vow of Silence. He was, neverthe- less, very active. His spiritual discourses t: c?" ‘ and Messages were of Silence. From then dictated by means 30 His devotees ZAR) which gave ¦ . He 1— to contact “masts ” or of intoxicated with direct awareness of God.Meher Baba travelled to the Western countries six times, first in 1931 and lastly in 1958 and several Centres of Spiritual Work were opened. «<¦ 'Listen, His published works are : “God Speaks ” (by far the His greatest work); Humanity ”; “Discourses ’* (in five Volu ­ mes); God to Man and Man to God”; “Beams ”; “Life at Its Best ”; “The Every ­ thing and Nothing ”; etc., in which the emphasis is on the facts that “Destiny is greater than Effort”; “Divinity is greater than Humanity than Man.” and “God is greater Meher Baba ’s advent was for “awaken ­ ing and not for teaching. ” Recently he was suffering from severe bodily pain all over, which he described as ’ his “Cruci ­ fixion ” for the redemption of humanity and not as signs of joint pains or muscur lar spasms. His last words were of hope that the sinners are meant to be saints and saints will know that God is as much in sinners as in them, etc. A follower. Dr. H. P. Bharucha, Ashapuri Road, Navsari. r I May He Bless us from the Spiritual World. A Devotee H. Shrinwas Iyer District Grand Lodge, 19 Park Street. Calcutta 16. Tel. No. if CAWASjl BEHRAMJI & CO. SHIPCHANDLERS 298, Bazaar Gate Street, Bombay 1. C S. POCHEE & SONS Chcera Bazaar, BOMBAY 2. q BGA l 101 NAMES OF AHURA MAZDA IN ZAND AV AST A ( Size 32 X 22.5 Cues ) PRICE Rs. 2j- free delivery Send Cash or M. O. A. H. DALAL 17, Souter Street. Bombay 8.