May 1969

•« . il, ?? *« 4 1 4 J 1 I b VOL V No. 7 Contents : tLtCTRONIC ENGINE A; !. R. E. (tJ. K.) AL E. E. E. (U.S; A3 Ari. Mar. Tech. (India). Radio Officer. Bacteriological Examination of Nirang Dasturji Dr. S. H. Kutar EDITORIAL Anquetil Duperron and His Successors by Monsieur L. S. Dugin ... Zoroastrian Worship Not Pyrolatory by N. K. D. Naegamwalla News and Views Haiidarz Writings by Farda Start to Finish Dr Zakir Hussein Urwan and Other Associates or the Inner Existence of Man According to the Avesta by Dr. Jal K, Wadia ... v^sti aiSii^x r't ’^ =<1®*’®! ’nasi'i ... Managing Editor: P. B. WARDEN, M.S. ( Bom. ). D.P.M. (Bom.) ADVISORY BOARD Dasturji Navroz Mlnocher-Homji. M.A., B.Ed. Major Adarbad Mrs. Gool 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. Sohrab H. BatHwala, Ph.D. Mr Bejon N. Desai, M.A., B.Ed. Mr Homi Burjor Dhalla, M. A, ( Harvard ) Yearly subscription for 12 issues Rs. 6. Sh. 12/6 for U.K. and 2 dollars for U.S A. Single Copy 50 paise. 1969 Page 1 4 6 16 20 21 22 24 27 33 Irani R.A.M.C., D O.M.S, (bond); 0.0. (Oxon) Office Address : C/o Warden ’s (Mysore ) Pvt Ltd.. 378, Grant Road, BOMBAY 7. and edited by Editor-Proprietor P. B. Warden from Publiehed and printed by him at Godrej Memorial Printing Press. Inland. ¦_ I 378. Grant Road. Bombay 7 Gamadia Colony. Tardeo. Bombay 7-f rPlTORlAL sense •? r si! This number is in our opinion a very important one in the that it contains several significant issues connected with Zoro ­ astrianism. The first and the foremost is in the matter of the basic value of Nirang-Din as a power source derived from the strength of forceful prayers which bring ab^t significant changes in Abezar qt Gaomez. Dasturji Sohrab Kut^l^of London, as the Head Priest of the Zoroastrian community of Europe has revived interest in Gaomez along modern scientific lines to which I have thought it necessary to append the method of evaluation of the experiment to clarify its signi ­ ficance to the lay readers. Anquetil Duperon is the first and the foremost European scholar of our religions literature. Others had preceded him in taking interest in this field and may be taken as the first but he alone can ri gh tfully claim the dignified position of the first and the foremost. His record and his life history need to be preserved and Parsiana has dutifully followed Indo-Iranica in that direction. He was by no means an arm-chair scholar and the hardships, indignities and physical wreck he went through have for ever earned him a very high place amongst world ’s pioneering scholars. Dr. Jal K. Wadia of Calcutta has a keen insight into the Inner man. He reveals with deep understanding the spenta-mainyu and Angre-Mainyu in flux dominating man ’s outlook on self from time to time as he becomes receptive to the one or the other as cir ­ cumstances induce or compel him. He has put the flux in such simple way that a Zoroastrian ’s character could be subject to calculation, if not plainly mathematical can be fed for computarization as symbolic logic based on its simple binary system of 1 or 0 to denote increase in or loss of a given character trait. This idea is worth developing by Dr. Wadia. X X ? I X r XNote Dasturji Dr. Sohrab H, KuUr is a medical practitioner, who along with his wife Dr. Mrs. Shirin Kutar, have a very large practice at Woolwich, in Greater London. Dr. Kutar, personally known to me, is a pacca Yojdathregar and lives a truly Zarathushti life of simplicity ’ prayers and performances of ceremonies. He is the one whose influence pervades all families of Zoroastrians in England and is the one self- sacrificing and self-effacing soul, who at the cost of his large and lucrative practice spares time every time whenever his services are needed on merry or mournful occasions. ¦f. The experiment undertaken by him is something of immense significance to the community. It has brought out the salient feature of the potentiality of our lofty ceremony of Nirang-Din. This has established a fact that Gaomez is clean, aseptic and useful and what we have followed for ages has a factual place in the galaxy of the truthful experiences. Both the doctors involved in the experiment are perfect gentlemen and capable of assessing the value of the result obtained. It is almost a dictum in scientific inquiries that <>ne positive result is an unshakeable proof of its essential element. What is the essential element in this experiment ? The essential element of the inquiry is that Gaomez treated by the ceremony of Nirang-Din can become sterile and remain sterile for long time if not permanently. A hundred negative results of a hundred experiments prove nothing and mean nothing. One positive result establishes a principle. I am not unaware of the report of Dr. Mann Khurshedji Bhappa. submitted to Dasturji in 1^11 in which he found large crops of a variety of organisms both pathogenic and non-pathogenic in the sample of Gaomez submitted to him. What of that ? Having established the principle that Gaomez is, can be and may be sterile, for short or long duration, we must search for the negative results in the possibility of infection and contamination sub ­ sequent to the primary sterile state —for there is nothing whatever to stop subsequent air-borne re-infection or contamination through touch or mal-handling which may have caused deterioration of a given sample. % * In nature there is flux — nothing is permanent. Samples of Gaomez once sterile may not remain sterile indefinitely. What we know is there is good in it. A thing of beauty is a joy for ever. It is true of joy. Beauty fades away all the same. t 3J collected by elaborate aseptic technique and converted by rituals and ceremonies into an aseptic liquid and consecrated through the power of our Mathra-vani by an elaborate ceremony of Nirang-Din. This consecrated Nirang has healing properties found efficacious in skin dis ­ eases by local applications and some inter ­ nal diseases like Peptic ulcers, urinary calcuti etc. when administered orally in minute quantities associated with prayers and Nahan ceremony. ? It is known that ordinary urine left to itself soon decomposes and emits offensive odour. That is due to quick growth of millions of germs in it of both pathogenic (disease-causing) and non-pathogenic (re ­ latively harmless) organisms. By the mo ­ dern bacteriological methods the presence of these germs could be detected under a microscope and they can also be grown over suitabl nutrient media maintained sterile in special containers called Petri dishes. These sterile media contain no organism but if a material containing or ­ ganisms - be spread in minute quantities kinds. — I have never seen anything like over its surface they multiply and grow and collect on the surface as visible patch ­ es known as colonies of growth of bacte ­ ria, bacilli, cocci etc. as classified by Bacteriologists for identification. But they must be there in the sample tested, because the test conditions are rigid to prevent ex ­ traneous contamination. In order to satisfy myself and if success ­ ful to show and prove to the disbelievers the sterile and clean nature of Nirang, I submitted two specimens of Nirang I had with me (for normal use during the preli ­ minary Nahan ceremony of Navjot or Wedding) to Dr. Saunders with request to test them in the Pathology Laboratory for any growths. Dr. Saunders is the Consultant Bacte ­ riologist to St. Nicholas Hospital, Lon ­ don. I explained to him what I wanted done and why ! He agreed to oblige me by culturing both the specimens. Not being a Zoroastrian he firmly believed that the specimens of Nirang one six year old, which was with me in use and was about to finish and another one six month old sent to me from Bombay by Ervad Dr. Peshotan Anklesaria, Principal of Cama Athornan Institute, would both contain large number of bacteria, would show many colonies of all kinds of Bacteria, pathogenic and non-pathogenic. He did not know or suspect the power and the efficacy of our prayers. When he examined the Petri dishes of the cultured specimens he was profoundly surprised that both specimens did not grow a single colony or germ of any kind. Both the spe ­ cimens were completely and absolutely sterile. When I went to collect the reports of the cultures he said “Dr. Kutar ! This is astonishing. I expected samples of urine 6 years and 6 months old to be stinking to high heavens and full of bacteria of all this in all my long professional life. Here are your Petri Dishes. ” I got pictures taken of the Petri Dishes, showing no growth of any kind. In con ­ trast the picture of the control Petri Di­ sh of the culture of ordinary urine shows growths of colonies of Pathogens and non- Pethogens. (See pictures attached) This revelation I hold to my co-religion ­ ists as power of our Mathravani and the efficacy of the Nirang-Din ceremony and leave the non-believers to refute with emp ­ ty words what scientific inquiry confirms. < 2MONSIEUR L. S. DUGIN The eminent Russian Orientalist Mr. L. S, Dugin (formerly L. Bogdanov) worked as Professor of Persian at the Practical Oriental Academy, the Imperial-Society of Oriental Knowledge at St. Petersburg,Russia, and in Shanti Niketan. He also worked as a part-time Lecturer in the Arabic and Persian Department of the Cal ­ cutta University for several years. Besides Russian which was his mother tongue, he knew German, French and English, and he was an erudite scholar of Pahlavi and Persian. He could write Persian beautifully in the Naskh style. He passed about 12 years of his life in Iran, prior to coming to power of the late Reza Shah Pahlavi. Lastly he was appointed French Consul-General in Kabul, where he died and was buried. Besides contributing many articles to different learned periodicals, he wrote several books on Iran and Iranian studies. He published ’ Anquetil Duperon Et Ses Successeurs in French from Chanderna- gore in 1943, under the name L. S. Dugin. Actually it was a lecture delivered at the. Societe Artistique at Litteraire of Calcutta on the 28th April, 1933. Only 30 copies of this tract were printed. It is for the sake of preservation that this lecture is reproduced in original in ' French together with its English translation by Mr. Rajkumar Mukerjee, M.A. in Indo-Iranica of December 1968. It is a Quarterly magazine of Iran Society, a cul ­ tural body maintained jointly by the Governments of India and Iran. Parsiana has practically completely reproduced this material from the Source stated above with the same purpose of preserving it. Anquetil Duperron and His Successors MONSIEUR L. S. DUGIN Translated from the original French by Rajkumar Mukerji, M.A (French) The three names, like powerful torches, ..Jholises the discovery, rather the revelatiim giving us light in the darkness that cover- * .......................... .... ed, even two hundred years ago, all that touch the languages and the ancient reli- ligion of the Persians, are those of AN- QUETIL-DUPERRON, of BURN OUF and of DARMESTETER. All the three are French scholars. From the linguistic point of view, the name of Anquetil sym- of the sacred books of the religion of Zo ­ roaster, that of Bumouf marks the analy ­ ses of it, and that of Darmesteter, the syn­ thesis. ¦ During the Arab conquest what rather facilitated the introduction of Islam —- the Persians embraced it without hesitation 6 you have brought back to France the fruit of your works, your pleasing translation of Zoroaster ; you have charmed the pub­ lic with your pleasing translation of that work, and you have reached the peak of your ambition, rather the object of your ardent desire '> you are the member of the Academy of Inscriptions. “We respect, as we should, that famous and learned academy ; but you merit, it seems to us, a more distinguished title... Greater traveller than CADMUS, you have brought like him new scripts and new gods... To speak frankly one should make you at least an Arch-image or a great priest of the Guebers. Moreover in this new post you will be able to put some fire in your writings. “Traveller, scholar, antiquarist, hero, libeMist, what title don ’t you merit ! “Allow me now, Sir, that I say to you seriously what the men of letters think of your undertakings, your voyages, about your three big volumes, and of your knowledge of which you boast without reserve. .. One should love real knowledge, but everything is not worth knowing. “Socrates said while looking at a show case of a jeweller : “Of how many things I have no need !” One can explain in the same way while contemplating the works of our erudites : “How many branches of knowledge are useless to acquire !” 12“If you had made the least reflection, Enghri menioch because you know by you would not have faced death, for changing Enghri in di, and meniosch en having brought to us some useless things able. (light). “If these reasonings. Sir, are not'abso- i t Either Zoroaster had not the common __________ _ ______ ____ sense, or he did not write the book which lutely wrong, it results that your object is attribute to him. If he had not the neither beautiful nor important, that en- common sense he should be left to the lightened Europe does not need your public and in the obscurity. If he had not “Zend-Avesta ”; that your translation is a written the book it was impudent to pure loss and you have uselessly engaged publish the book in his name. Thus either yourself for ten years which could have you have insulted the taste of the public been precious for you. How insignificant by presenting some silly things to them, glory is it to know what none knows, and or you have cheated them by supplying only to make known !... One would like tbem some falsehoods. In such a case you to believe that you have in the head more merit their contempt. ” Zend words, i.e. to say more difficult. Professor E. G. Browne of the Camb- crawhng, barbaric words than there are ridge University who cites that letter in scholars in Europe. Don ’t you know that t he first volume of his History of the Per- the languages have no intrinsic value ? s:an Literature, censors severely the atti- Besides, are you sure that you possess the tude of his famous colleague and compa- knowledge of ancient languages of Persia? triot in the following terms : One would never know, please do not be offended, the old dialects of Persia, be- , . , cause they do not exist but in the sup- by these^ sentiments that he not onjy over- posed books of Zoroaster, which are be- ” ~ " *....... sides full of useless repetitions. “But, would you say to yourself : *Do immense importance, and even the reality they suspect me of cheating the public ? of the discoveries which might have con- No, Sir, they do not say so. You cheat doned far more serious shortcoming. As yourself. ” ~ “One says nothing about your hard style, which is low and inelegant, very often high flown, hardly suitable to the subject and never pleasing. We have more is nothing in Anqu*til ’s book to justify to say on the last part of your lecture ...... Sir William Jone ’s bitter irony and feroci- What punishment does your Zoroaster ous invective, much less his att^pt to decree to the ungratefuls ? What quantity deny the ^^t services rradered to sdence of Bull ’s urine are they obliged to drink, by the object of his attack, and to »tin- We should advise you. Sir, to take a dose guish the new born light destined to illu- of the holy and purifying liqueur. “You triumph. Sir, because Dr. Hyde did not know the old languages of Persia and you say nothing new. You find fault with Dr. Hyde because he knew not the 5 Gahs, that signify the five parts of the day, because he says ton instead of ton. common sense he should be left to the written the book it was impudent to “He suffered himself to be so blinded whelmed Anqu*til with satire and invec ­ tive which are not always in the best taste, but absolutely refused to recognise the Darmesteter happily puts, “the Zend- Avesta sufferred for the fault of its intro ­ ducer, Zoroaster for Anquetil. ” And further on he concludes : “There minate in so unexpected a manner so many problems of history, philology, and com ­ parative theologyand 'he continues to enumerate the mistakes made by Jones himself. I find that Prof. Browne is a bit too severe against William Jones who, at the and because he knows not that Ahriman, time when he wrote that famous letter, the name of your Persian Devil was an was only 27 years old ; of whose youthful abbreviation of the melodious word exuberatioa could not let go such an 13 t 1* 4 4 occasion to show his perfect knowledge of happened to his brother the head of the sincerelv persuaded to have to deal with Abbd Anquetil (Pierre-Louis), a well- , 1____________ ___ “'T'k^a XJiof-r>r\z an imposter. Unfortunately that letter widely circu ­ lated had some dangerous results for An- ......... .l qu*til. He loathe syni^t^ of intel- yg^rs afterwards that Burnouf, basing lectuals already greatly teed by the unex- { - ............................. 1 Iff A ff il. A T4- llllllStVll OU lUV WVlIAa OA ZAIMJUVAM « new period in the evolution of Iranian only the German scholars who immediate- ly could profit out of the wor^ks Of Anqu*- til and appreciated them. In fact, Johann Friedrich Kleuker published in a complete translation of the complete works of Anquetil under the title “^nd- Avesta, Zoroasters lebendiges Wort ” and a series of studies on that work during the following years. It shows in what discouraging circum- utilised for his works not only many stances our hero must have pursued his works left unused by Anqu€til, but also studies. He shows to us that during the other books of the East. It is interesting seven years of his stay in India he could to know that at the moment when Burnouf have employed only the last two years to was studying Avesta in France having the the study for which he had left his mother- intention to establish a critical text of it, land., The first five years, it is true, were Franz Bopp of Germany, the father of not entirely lost for him, because it is du- comparative Philology, was using the dis- ring that period that he was.able to learn covery of Anquetil to build up scientific- Persian, Malayalam (which he calls Mala- ally the parentage of the Avestan langu- bar), Sanskrit and Kanara. The “Prelimi- age with the other Indo-European langu- nary lecture ” itself is the product of the ages, preparatory first years, being really a con ­ cise diary of all his experiences in India. He develops its conclusions in another ,,,,,, » , ... ,. . work published in Paris in 1787 under the (should not be confused with his brother title Historical and Geographical re ­ search in India. His third volume at present completely studVoLAvestran^^ the fruit ofhis labours Avesta, a new translation with appeared in Pans in 1798. It is a small historical and philological commentary, ” book of no great importance which is three volumes, published in Paris in somewhat journalistic, and is full of ramb- 1893, marks a new era in the development lings on the superiority of Indian culture gf Iranian studies. to that of Europe. In his last years Anqud- til submitted hhnself to the magical diaim All that have been done since then in caused upon him during his stay in India the field of Iranian studies by the Orienta- and he led an ascetic life frying to initiate lists of all countries of Europe and of to himself the practices of Hindu Brah- America are due to the works of these mins in the heart of Paris and Frendi three giants of orientalism and specially revolution. He died in the year 1805 at the to the effort originally exerted by Anque- age of 74 years. We do not know what til. French and satiric gift. Moreover he was Comptoir of Surat His elder brother known historian, author of “The History of France ” outlived him by only a year. The time that followed was not favour ­ able for Iranian studies and it is only 25 himself on the worics of Anquetil began a sciences. Like Anquetil, Eugene Burnouf (born at Paris in 1801) belonged to a family of scholars : Eugene Burnouf was the first to apply the scientific method to the study of Avesta and to undertake the edition of the critical translation of a part of that work. His work; “Commentary on the Yasna, one of the religious books of the Parsees ” appeared in 1833. Burnouf The woi^k of Bumoiif was continued by the French Orientalist Jmnes Darmesteter Arsene Darmesteter, philologist and lexi ­ cographer). Darmesteter was the first to introduce the historical method in the forgotten ; “India in relation to Europe ’ . ------ -------------— ---- ----- — 'L'""'.*" lllSLUlluai ailU piiiiuiugivai vumiiivuiaj. j, book of no great importance which is t^j-ee volumes, published in Paris in < 14Zoroastrian Worship Not Pyrolatory i>y N. K. D. Naegamwalla Life is synonymous with Fire — Today there is much scientific evidence that the » The Black Stone in the 'Meccan Kaba— Zoroastrians the Radiant Fire is emble- The Christian Cross — When the Muslim matic and is but the faintly visible repre ­ called the Zoroastrian a “Fire-worship- sentation of the Invisible God, — and per ”, the latter properly replied that he no there is no perishing in His Flame, more worshipped Fire than the Muslim worshipped the Black Stone in the Meccan Kaba. The Fire is to the Parsi what the . . , , , . Cross is to the Christian — a symbol, origin of Life was through a combination However, it was at first the Christians, and of elem^ts like Carbon, Hydrogen, Nit- later on the Muslims, who stigmatised the rogen, Oxy^n etc., uniting through the Zoroastrian formality of worship as ido- agency of a flash of Lightning. Thus Fire latnrnns nvrolatrv was vital to generate Light itself which idiorous pyroidiry. darkness. If Fire destroys, so does Shaikh Saadi, the famous Muslim Per- the knife, but the knife also heals in the sian poet noticed the zealously cherished hands of the skilful surgeon. There are Holy Fire of the Zoroastrians, but ridi- drugs which spell the difference between culed this veneration because of his own and death, but perchance an over-dose religious persuasion, and saw only super- 5^ taken it may mean the end of life, ficially the physical effect of Fire — not e^t, neither the knife nor these healing Its spiritual symbolism through which the drugs are worth any the less because what Zoroastrian pictured in the mind ’s eye, — they would do through improper use. Fire however faintly — the attributes of the handled carelessly might set the house on Supreme. Shaikh Saadi sang sarcastically fire; used intelligently can confer a million in his renowned poem, “Gulistan. ” He ’ - ----- — •-xi._ scoffed at the Faith of the “Gabrs ” — “Gabr gar sad sal atash parastad Gar yak bar derin oftad be soozadJ “Though for a hundred years the ‘Gabr ’ feed his flame Did he once fall the rein ’twould feed on him the same. ” Thus, in the above versified derision of the Gabr ’s form of adoration, he accented only the baneful destructive nature of Fire v/ithout reference to its beneficent and vital role in the Universe. Shaikh Saadi seems to have conveniently over ­ looked the fact that it was through the boons. What essentially matters is the right approach and conception. Had Shaikh Saadi lived today, he would not have scoffed at the “Fire-Worship ­ pers ” for he would know that if the Fire of All Fires — the Sun — were to cool down, there would not be only no ‘Gabrs ’ but no followers of any other Faith. Earth would freeze and life on it would be ex ­ tinct for ever. Thus the Gabr when he prays before the Fire, he acknowledges the life-giving power of Fire and the need for its continuous preservation to perpe ­ tuate life ’s glory. Fire — as a Triple Principle — Fire, light of this very Fire, which he grandilo in the ancient philosophy ... has been re- quently scoffs at, that it was possible for garded as a triple principle. As water him to write the above lines. Nevertheless, comprises a visible fluid with invisible despite Shaikh Saadi ’s sarcasm, — to the gases lurking within, and behind all — the J5 16IS PRESERVED AND PROMOTED, spiritual principle of nature, so, in fire, they recognised : first. Visible flame; PROTECTED AND NOURISHED ? second. Invisible or astral fire — invisible . when inert, but when active producing (Ushtavaiti Gatha) heat, light, chemical force, and electricity, the molecular powers: third. Spirit. ” Some Aspects of Fire - “We should As ” m1‘“o avoid the error of considering hot glowing Manangnascha. As Miss Filoo embers as the only aspect of Fire. Our scriptures point out several other aspects (invisible yet real) : One that makes a seed ‘ and cell to reproduce — Our vital essence -the energy within each atom — the fire of emotions — the fire of quick decisions and inspiration the fire that burns all dross in our character through will-power ...and the strangest of all ; ‘The Fire that is our inner instructor !’ The last named is truly the spiritual counterpart in man, hinting (as St. Paul did) that ‘we too are temples, within which is instated a sacred spark of Divinity !’ Our Fire-temples give out light and heat from the altar; but within the shrine is the ‘aura ’ (Khureh) of the Almighty, kept glowing through the presence of an invisible guardian-angel. Our homage is thus to this occult Pre ­ sence, that is supposed ‘to bless the visi ­ tors, who offer their devotion. ’ The fire censer is thus a radiating centre of various influences, whose remote control is from^ God Himself. Five times every day, a throne is prepared for the ‘installation ’ of the Divine Presence. ” I have elaborated on the spirit of Ush. 4.7 (Y. 46. 7) in order to bring out the Nanavutty, M. A., M. Litt. (Cantab) has pointed out. in ‘The Kusti Prayers (Rem na Mazda) “The very fact that ‘Atar ’ and ‘Manas ’ are placed together in this manner makes it quite clear that no physical fire is here meant. The Flaming Fire of Thought is nothing else save the mental honesty in a man, that searching, critical activity of the mind that uncovers every evil within, destroying each one in the fiery indignation of its zeal. If it were not for the Pure Mind, and the Flaming Fire of Thought which issues from it, no man would feel the necessity of fighting against evil passions, nor would he per ­ ceive that ‘Asha ’ the Divine Law was esta ­ blished through the workings of these two heavenly qualities ”. Firdausi was the one who had truly understood the Athrascha-Managhascha combine as a force and power that the Zoroastrians attained in the fidality to the outward acceptance of fire as symbol. He therefore said : “Ma gooi ke atash parastand boodand Parastandeya pak YAZDAN bood and ” “Thou art Divine, I know, O Lord Do not say they were, fire-worshippers — Supreme, say they were worshippers of Yazdan (of Since good found entrance to my heart ONE GOD) and atash stood as symbol. Our zeal for the preservation of this I asked ‘What is Thy Holy Will ? To symbolic approach is marvellous. The Whom fire and the zeal are both live. “O my Daily my utmost homage shall I pay? ’ Parsi brothers ! your Prophet is not dead^ Since then unto Thine inner flame I pay through Love; He is not perished : He is watching over the religion he founded, ever seeking to . raise it from its present degradation, to My homage, and to Thine eternal Jqsj ; knowledge, its lost LAW.” powers. What nobler work for the Zoroa- By whose joint action, O Ahura Mazda, strian today than to permeate his brethren THE RIGHTEOUS ORDER OF with the ancient fire, to relight its blaze THE THE UNIVERSE on the spiritual altar of their hearts ? 17 If A fdecor of emerges * the fire, and every time Fire truimphant. About fifty years from now a magazine named The Tarsi was started with Meherjibhoy Madon a real scholarly gentleman, as its editor. The trend of the t Mrs. Annie Besant has said “The Fir© the grandeur and is not dead — it is only smouldering on its ancient altars: white-hot are the ashes, ready to reburst into flames. And I dream of a day when the breath of the great prophet Zarathushtra shall sweep again niagazine was to underrate the Atash- through his tmples, fanning the ashes on behrams, Atash adarans and Atash- the altars of those ancient fanes, and every dadgahs and vilify the practice of offer ­ altar shall flash into fire, and again from ings of sandalwood and incenses to Fire, heaven the answering flames shall fall, Meherjibhoy Madon after hearing the making the Iranian religion once more famous 12 lectures on Fire delivered by what it ought to be, a beacon light for Ustad Sahib Behramshah Shroff turned the souls of men, one of the greatest reli- round, made a gions of the world.' However some Jack-in-the Box half- backed reformers jump out from time to time to belittle 9? to « most respectable retreat and banged the door against The Parsi, which thus died its natural death. I there ­ fore introduced Meherjibhoy as a real their own size gentleman. s 18NEWS AND VIEWS Mr. Freddy Mehta, Financial Advisor to Tata Industries advises the Planners to plan for prosperity on bases of facts and not on basis of a slogan of “socialistic pattern ”. Once a person or a group begins to talk in terms of “principle ” the entire mind is mortgaged to that pet word or slogan dis ­ abling him or them from thinking. Facts of the case considered here are internal dissesions between the Centre and the States, and between States and States, each one fighting bitterly for a bigger bite. 4 « Liberal treatment of Private Enterprise and reasonable and realistic tax structure will obtain favourable conditions for more earnings and release of strangled capital investments. These will revert to State and Centre Exchequers by way of more taxes recoverable by both. Exchequers will be the real beneficiaries. Taken by and large Finance Commission will be practically more useful than Planning Commission. As this lecture was delivered under the auspices of the Forum of Free Enterprise the Government Circles are likely to view it with their fixed bias — We are not tall enough to understand High Finance but this lecture is chosen to indicate Mental Hygiene applicable to all phases of life. The word “Principle ” is paralysing and fit for use only when a nation is on war path to disable people from thinking. Bias is self-generated to suit some distorted thinking and induced to make it flourish. In most cases people holding bias even do not know where they got it from and how. The Hindi purists talked on principle and went on coining queer words to elimi ­ nate words of non-Hindi origin. The new lexicon was unrealistic. Acrimony creeped in, bias and prejudice cropped up with simple adjectives, later sur-charged and supercharged to gain a point. All heads all won, all tales all told. Casting vote awaited. The way to Mental Health is to think without emotionally charged adjectives (descriptive adjectives no harm) and eli ­ minate them from our reading matter. Six months of this practice should result in surprising mental clarity for one and all. keep them Editing of articles received for Parsiana is done on these lines to healthy. PJB.W. 20HANOARZ WRITINGS •V by F ARD A » Handarz writing was a favourite theme of the learned priests of the Sassanian period (225-631 A.D.) They are a collec ­ tion of impressive moral truths which are landmarks in moral philosophy giving man a clearer insight into the fundamen ­ tals of Ethics and Religion. The Handarz writers presented man ’s search for God in the forms of ethico-didactic treatises in Pahlavi by great souls like Aturpat Ma- raspund, Bakht-Afrit, Vazorgmehr, Atur- Frenabagh, Farrokhvzat and others. They all indicate great eagenrness to under ­ stand God ’s ways, to realise His nature and to feel His presence. They give thought provoking reflections upon life and mirror human endurance and weak ­ ness human triumph and failure in an effort to live a full and noble life without asceticism, monasticism and celibacy, as a triumph of the Trio of Humata, Hukhta, Huvrashta. These writings should be made easily available to combat the pre ­ vailing idea that the texts of our scrip ­ tures fail to enthuse us with the spirit of religion. The anomaly lies in the fact that our Eastern atmosphere has overemphas ­ ised monastic and ascetic values as the end all and be all of life to the exclusion of the realisation of God in the fullness of life, which is Zoroastrianism in practice. Young men leave your easy-chair ! go and marry one of our good girls. As your good woman always with you she will instil the essence of Godliness in and around you, and you will reflect them in the family of your making with triumphs and failures meaningful to your life of beauty and totality. Celebacy is condemned by Zoro ­ astrianism. Monasticism is repugnant to our extroverted constitution and asceti ­ cism is living in want in midst of plenty. ? I ? ? 1 ? ALANKKTia COLOUR ADVISORS AND PAINT CONTRACTORS, 25, REDDER ROAD, BOMBAY-26. PHONE- 367996 21Start to Finish Start to grow WHAT AM I 2 9 “Mummy, ” said I with a sigh, “Lift me up into your arms. ” But my mother answered. Why, What a stubborn boy you are ! You ’re as tall now as the table. And to walk you are quite able. Yes, my darling, pet and joy, You are quite a great big boy. ” This she said and went away. I thought I’d go out to play, But I hardly had gone out. When I heard my mother shout: “Sonny, you just march back home. You can ’t play out in the street, You ’re too small to walk alone, Heaven knows what you may meet !” Now I do not know at all. Am I big, or am I small ? Translated by E. Falgenhauer for Soviet Woman — April. 69. Finish to 55 Pause to Ponder WISDOM RELIGION Men have grown cunning, clever, auda ­ cious, hyprocritical and unprincipled. Laws are generally found to be nets of such a texture, as the little creep through, the great break through, and the middle ­ sized are alone entangled. We believe that there is a remedy. It is to seek back to the spring of honour, virtue and religion — the Wisdom Religi ­ on of the archaic period — the source of all the world ’s subsequent religions. In that religion a religionist could no more be indifferent to science than a scien ­ tist could be anything else than religious. For the science of those days was what is now mistermed Occultism, mistermed in as much as it left no obscure corner of nature unsearched, nor any hidden depth of human nature unfathomed. It was such science. The Theosophist — November 1881 wounder CONCLUSION 4 « At last I came to the conclusion That there is no conclusion. Beyond the still centre I found life full of anomalies ........... I only know that my day begins at 5 O’clock in the morning When I follow my shadow And I find myself going ahead of my shadow in the afternoon. I strive for a meaning of the meaninglessness And my horrible foot-steps sound like Some broken gramophone record That rotates round the same old track again and again. Pranab Mitra (From “Promethean ” Jamshedpur) 22PIRESIDENT DR. ZAKIR HUSSEIN r Born: 8-2-1897 Died: 2-5-1969 Hyderabad Rashtrapati Bhavan 4) He was educated in a boarding school He believed in the urgency of renascent education and culture as Basic education, to suit the freedom that was envisaged. Modern education must be liberal, literal and manual. With that view he established the Jamia Millia Islamia — The National Muslim University in Delhi — now located in Okhla, four miles from Delhi. Dr. Zakir Hussein, an illustrious son of India, an embodiment of simplicity who and later went to Aligarh University, aspired to nothing, achieved everything Here he met Mahatma Gandhi and Ali worthwhile in life by dint of character brothers, Mohamed Ali and Shawkat Ali, and devotion to duty, most of which was who called themselves the sepahi (soldiers) self-imposed. of Freedom movement. Inspired by their examples he plunged into the movement Born of Afridi descent whose forefathers ^nd in time developed intimate relations settled in Uttar Pradesh he lost his father with Mahatmaji. Though his foot was in when he was nine years old. However, he politics his heart was in education. He carved out a niche for himself that raised was never so happy as when he was him up to the highest position, which amongst his books, could wield power and pomp but for his inherent simplicity, fullness of heart believed m and richness of mind. He became our Rashtrapati winning this highest laurel after contesting for it in 1967. Being a Muslim President of our predominently Hindu state he was hailed throughout the world as the symbol of secularism and the protagonist of Integration and Integrity. As a symbol of secularism he was the Ajatshatru, a personality with lofty mind impervious to the narrow concepts of University where he collected other caste or creed. As a protagonist of Integra- colleagues willing like himself to devote tion he believed and declared the whole their life to Jamia Millia. When its finan- nation as his family and for Integrity he ces crumpled Gandhiji undertook to raise lived up to it. funds. Dr. Zakir Hussein was a Ph.D. of Ber- < 24Maulana Kalam Azad induced him to sikh mob by a sikh (1947). An area of 4 become Vice-Chancellor of Aligarh Uni- acres of land where his body now rests in versity, which he served for many years. Jamia Millia belongs to a couple of Hin- From here he was pulled into politics by dus, who have willingly transferred right, nomination into Rajya Sabha (1952) in the title and interest thereon to the Jamia quota reserved for men of distinction in Millia. Once while accompanying Gandhi- Arts and sciences and became the Gover- ji to Jullandar he was saved by the timely nor of Bihar (1957) and represented India assistance of a sikh captain and a Hindu in UNESCO (1956-58). railway employee. He was needed and providence intervened. f » Jawaharlal Nehru chose him as Vice- President (1962) and he won the Presi ­ dentship of India contested successfully (1967). He was a connoisseur of modern art and has a good collection of oil paintings. He was fond of fauna, flora and fossils. As a proof of the fact that he was loved by all he was saved from the fury of a He was fond of Plato and Goethe, and was a powerful Urdu writer and an out ­ standing speaker but chastised needless long speeches “as inflictions, a torture listeners try to escape by any awkward dodging. Listening is any day a more civi ­ lized and more polite form of behaviour. But speaking has become a part of my destiny. ” 9 25Ur wan and Other Associates or ofi c/the Inner Existence of Man According to the Avesta Radio Officer* by Dr. JAL K. WADIA Calcutta — There is a general interest in knowing some degree of realisation can be attained what one is in his abstract existence.. For consonant with one ’s individual growth, this one rushes to recent books or to In keeping with these thoughts I now ancient ones written by enlightened souls, proceed to describe Urwan and its other The spiritually inclined will find that by associates. merely seeking intellectual knowledge through books they will not derive any true knowledge of man ’s abstract exis- xv,xxxxuxxxx../xx tence, nor make any appreciable spiritual Existence that the man realises. The tellectually is good and worth all encoura- consciousness or consciousness of one ’s separated individuality. This Divine Self The first existence of man is Divine and in the initial Self-realisation it is this k progress. Spiritual knowledge gained in- Divine Self is One with the Supreme tellectually IS good and worth all encoura- Being and One with the Divine Existence gement, but it is just the first step. A gf all creations. This God-consciousness true seek^ of Truth on spiritual awaken- is completely devoid of individualised mg seeks Truth only through inner lighten- - ment. The one truthful way is to love God is what we know in Avesta as Fravashi. very deeply and to remember Him cons- Though Fravashi is One within all, we tantly in spite of one ’s multifarious world- have indiviualised it in the light of our ly activities and even distractions. It is own individualised consciousness by sepa- a good and safe practice to sit daily and »‘ately identifying the Fravashi of Ahura regularly at one set time and mediate on Mazda, Fravashi of the Amesha Spentas, God with love and devotion after re- Fravashi of the Yazatas, Fravashi of each moving all worldly thoughths. Regularity individual man, of the animals and so no. with patience and perseverance brings ultimate success. Leading a "ighteous life is often advised for spiritual growth, but Absolute and with all Divine Attributes, here with heart entrenched in Divine It sustains with perfection each individaul Love one does not have to think of leading creation. -The Fravashi of the Amesh a righteous life, because one is constantly Spentas is connected with their respective led by the thought of God to a righteous attributes, the Fravashi of different Yaza- life without thinking of it. One ’s own tas with their respective functions and inner being cannot be truly known but duties. Fravashi in man guides and leads has to be realised. With devoted love for him through all the experiences of diffe- God and motiveless sacrifice, and with rent states and conditions of individualised sincerity and honesty of spiritual efforts consciousness, towards the Divine Unity. 1 The Fravashi of Ahura Mazda is Purity * 'll Iindependent of Ahura Mazda, The Divine Existence is universal and lute, independent of Ahura Mazda, One. It is both beyond and within all This situation is prevented by the flow of creations; beyond all creations we know Spenta Mainyu. If in the creations only It as Ahura Mazda and within all crea- Spenta Mainyu should flow and not. Angre tions we know It as Fravashi. Mainyu, then each creattofi'becoihes' D.i- Next to Fravashi comes Urwan in man. In the existence of inner man this is the embodiment of individualised conscious ­ ness, and imparts the consciousness of the separated individuality. In Urwan the God-consciousness of Fravashi in man is as if for the first time turned into the individualised consciousness — the consci ­ ousness of separated individuality. In man two kinds of conscious energy is the only One who is Absolute. In the flow with opposite characteristics, Avastan same way none may also be bad Absolute. Spenta Mainyu & Angre Mainyu. I. These opposing conscious Energy flows are constant throughout creation in one form or another and in varying deg ­ rees of strength. This bi-polarity is res ­ ponsible for the individualized existence in creation; otherwise their existence will cease and everything will merge into an amorphous unity and man shall get mer ­ ged into Divine Unity, because the first and basic existence of man is Divine. Urwan not only separates one and all from the Divine Supreme but also from one another. II. Urwan is brought into being in its Spenta Mainyu is attracted and drawn Angre Mainyu in it, but its existence and Mainyu flows into this plane in traces sustenance in Ahura Mazda is due to the ^nly, but in a holy man consistent with jr. I- .i._ /-A : T7 Mainyu. Much of the Divine Charac ­ teristics in Urwan are due to this latter flow, the back toward Divinity consciousness of Unity with Ahura permit him to fully gain the experiences Mazda and Unity with one and all indi- existence as a separated individua- vidual beings. It also leaves behind a trail of good characteristics wherever it flows. If in the creations there should flow only Angre Mainyu and no Spenta Main ­ yu, then each creation will become inde ­ pendent of Ahura Mazda, become abso- lity be denied to him. vine and united in Ahur.T Maz In the spiritual plane man feels Urwan as the higher ego and in the mental plane finds it as the lower ego. The higher ego is relatively Divine and pure and con ­ scious of Divinity. The lower ego is deeply embedded in the characteristics of individualised consciousness. The consci ­ ousness of Urwan as the higher ego is inward bound while the consciousness of the lower ego is outward bound, and while the former makes man conscious of his inner existence, the other makes him con ­ scious only of his outer existence. In its long evolutionary life Urwan as the lower tence, is in ignorance of Divinity and of God consciousness. It is, therefore, made to experience and to pass through all the innumerable, different and various phases of existence of individualised conscious ­ ness. After acquiring this experience the Urwan develops inclination for its intro ­ vert journey onwards towards the Divine existence, and in the process gains enlight- ment about good and bad. With this awakening the introvert journey is found to have already begun and the Urawn on arriving envisage the goal of its final merging into Fravashi, ultimately realising the Divine existence. In the end, whatever the truth of Urwan may be and in whichever way it might be described, the intellectual knowledge thereby gained has to be considered as a step towards inner enlightment. Zarathu- shtra has advocated that one and all should ardently pray to Ahura Mazda to “Teach us all through Thine own mouth. ” The wise ones on reading even a scripture do not rush to the conclusion of “I believe ” or “I do not believe ”, but they prepare a ground from the reading to seek the truth directly from within. Therefore, more than mere intellectual knowledge, inspiration to directly seek the truth is needed. ‘O Ahura Mazda, with the wis ­ dom of the Good Mind, Divinely enlight ­ ened, one can be close to Thee ’ (Spentomad 48 :3). 30RWliBIWI %19'^t ’Hl a>tR«ll^ "y^l ’HlMHlfl 11 SHlHliP ^12^11^(1 <{1 Slff/Mdl ’H^ =HIV>^(1 <{lR ‘3l-li ^-n^H ?j3*' ’H^ M ^5ll(4S PlPSf^l «Hi«HiW sj ’di’i^i^ ’Zl^ii ’'iixdi te . P. B. w. aH(HHfrt*(l JliH* 11. 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