Jun 1969

VOL. V No, 8 Price JUNE 1969 '^adio tv (u. ^¦netr medium for oid wisdo SETH ARDESHIR_ CURSETJI WADIA (1808-1877) >>>> Traditional SHIP-BUILDER AND PIONEER Introduced FIRST TIME IN INDIA 1. Electricity » 2. Photography 3. Gas-lights 4. Steam-pumps 4 Commemorative Postal Stamp issued by the Government of India in his honour.VOL. V No. 8 Contents : JUNE 1969 Page e h' EDITORIAL Lord Zarathushtra ’s Own Views on Prayers and Rituals — by Behram D. Pithawala ... Wadias —The Great Shipbuilders —by Pesi T. Hiramanek Specific Differentiated Functions of the Five Gathas —by Drigu Dr. Kaikhushru A. J. Lalkaka —Dr J. C. Marfatia Fragmentation and Synthesis of Godhead —by P. B. Warden Man A Microcosm —by Framroz Rustomjee, Colombo ... News and Views Justice Hormuzdiar C. Coyajee —by P. B. Vachha <16=1411^ 44^123 Review—5l. 3 4 11 13 16 17 20 23 25 27 33 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.D. ( Econ.), F.C.A. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A., LL.B Dr. Sohrab H. Batiiwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Mr. Homi Burjor Dhalla, M. A. ( Harvard ) Single Copy: 50 paise. Yearly subscription for 12 issues Rs. 6. Sh. 12/6 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 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony. Tardeo, Bombay 7.'ll EDITORIAL A •I Our last issue of May 1969 which contained an article on Gaomez by Dr. Sohrab Kutar of London proving its bacteriological sterility of samples six years and another six months old has aroused a lot of interest in the subject. Demand for this copy arose almost immediately after publication as the above article was printed in English and in Gujarati and so arranged that in either language all three pages could be spread out and framed for permanent record in agiaries and other places where faith prevails, several readers ordered this copy to be dispatched to their mobeds and their friends with instructions to them to frame the aricle and display it. In Kaiser-i-Hind of Sth June 1969 Dr. Miss Nellie R. Noble of Bombay cites her experience of the efficacy of Gaomez made use of by family in the case of her father, who was given up as gone, beyond medical treatment in the Parsi General Hospital. It is an interesting case to read and gratifying to note that the gentleman is hale and hearty. A single swallow does not make a summar. It is the sacred duty of all who have such gratifying experiences, to write to us of similat cases of Gaomez, cures by reciting Ardebehsht Yasht and cure of jaundice by the method called “Oojwoo ’ in which our prayers are cited. Let me add to the record of collections of such experiences begun by Dr. Miss Noble. When I was a school-boy in the pre-matri- culation class I developed jaundice. I was under conventional allo ­ pathic treatment. My grandmother insisted that “Oojwoo ” ritual be done. An elderly Parsi arrived next morning. He washed his hands and feet and recited his “Kushti ”. Then he asked for a brass bowl <1 et Hl ii ^11 ^i and filled it three-quarters with plain drink ­ ing water. He took the bowl (no addition, no trick, no fraud) and in the presence of about a dozen people surrounding my bed he started some Avastan prayer and ringing out the metallic tone from the bowl by striking it with a couple of thin metal sticks carried on for about 15 mnts. and deposited the brass bowl with water therein underneath my bed. Next morning that water was found deeply yellow. My grandmother had a truimphant smile on her face. The process went on for three days. One thing I observed was that water did turn yellow in some inexplicable way. A similar process described in Christian literature in which water turned into wine was explained expressivel , “ Water saw its Lord and blushed ”. ii 3Lord Zarathushtras Own Views on nnd Ritudls by behram d. pithawala t Cout, le the Question. To believe in our age-old religi- To be or not to be a man of Fa ceremonies are useless OUS customs and usages is Faith. babblings is no-Faith and at that a and that the holy Manthras are -re meft tive babbling fashion It is therefore pertinent succintly to set forth hereunaer me opu.e of our Revered Prophet Himself on these questions. inndlv his belief - acknowledged method of determining an “So each announces loudly his bel e , Religion to correct t„- given 1. Yasna, Zoroastrian ceremonies.’- In loudly his belief, — Whether he speak Untruth or spea k the Truth, Whether he speak with Knowledge or without ;— But to the Heart and Head of each of us, „ , Directly through his Spirit, Armaiti wan s (.‘sinnto ”) and which is His worship (“Yasnahya ”) and desires to be instructed by HimT the “various noble V ........ , V sun-bright (elorious) modes of worship 31-12 by Dr. 1. J. S. Taraporewala) declares, “Now It is necessary that I stick to word-for- ^^^„ting, I would worship You, O Ahma word translation of original Avesta and ^azda (Yas. 50-4)” He not resort to commentary, surmises or “Zaota ” (the invoker) in Yas. Jd , coniectures of my own or any other writer ; stanza he expresses his. con ZhZht sidetrack the real issue. ..ion that through — Working, as yer I have ‘ meaning — - and dare not deviate e Appeals, for She stands by to his doubts. ” (—Versified free translation of Yasna C)‘ the erroneous interpretations out to the community. the Holy Gathas Lord Zarathushtra ¦ , know from Ahura Mazda “which soiv is His praise (“stooto ”) a nd which is His instructed by Him in sun-bright (Yas. 50-2) the “various noble surmises or a Zaota ’ “ s I do under an eminent law- Ahura Mazda and touch Him, too - have the fullest realisation of the yas. 34-1 speaks of “those vvors ¦ - -ing and the essence of the word issue give immortality and rectitua . auu vtcvxv rx.. 2- .h ! from them by intel ­ ligent subterfuges like misquoting, omis ­ sion, addition or any sort of mental reser ­ vation. This is this and nothing else is the from them by intel ­ sort of mental reser- Lord Zarathushtra ’s significant Mazda which finally When the Here is question to Ahura cliches the whole matter 4I I I « I« 4-: ’ 4. 4 two brawling fighters meet together, ful remembrance of the holy Fravashis of WITH ALL THOSE RITES, MAZDA, the departed souls, it is clear that they are WHICH YOU CONFIRM, whither do original and not borrowed from the Hin- You go ? To whom do You give victory ? dus who remember the souls or Pitries. (Yas. 44-15)” This shows that the Zoro- Hindus do not believe in the-existence of astrian religious ceremonies are “accept- the Spiritual Temple, or Pav-Mahel, nor ed ” by God and that such rites and pray- in Ganje Mathran, the Treasury of God, ers are answered by God, and that there where the fruits of the rituals are deposit- is nothing wrong in principle, in asking cd for the good of all humanity. favours from Him. In support of the contention that the Yas. 51/22 is the authority from the Zoroastrian ceremonies are derived from Holy Gathas for the performance of reli- similar customs of the Hindus some pairs gious ceremonies for the repose of the de- of cognate Avesta and Sanskrit words are parted souls : There Lord Zarathushtra put forward as an evidence of our borrow ­ honours and remembers by name all those al of rituals from the Hindus. I will take who had been and who are living who only three pairs of such words and destroy turn to his (mode of) worship. (See, fur- this theory once for all. ther, section 13 infra.) Let us assume for the sake of argument Yasna is thus not only effective in grant- that the Zoroastrian rituals are derived ing boons but is obligatory on every fol- from the Hindu Puja. Then, obviously, lower. Lord Zarathushtra was against this could have happened after the arri- only those rites in which animals and per- vals of the Iranians in India after the fall haps human beings were sacrificed by the of Iran. Somebody suggested that the Deva-yasnis. But he has nowhere con- word “yasna ” was coined by our fore- demned the religious ceremonies that we fathers after the Hindu word “yagna ” perform today in our homes and Temples, used in their Puja and that similarly, the Avestan word “Zaota ” has its root in 2. Work and worship. Sanskrit “Hotra ”, and “Azuitish ” in “Work is worship ” is a truism. But Ashoati . what the Holy Gathas insist upon is a happy combination of “work ” (“Shyao- thana ”) and “worship ” (“Yasna ”) as is quite evident from Yas. 34-1 and 53-2 where these two distinct concepts are spe ­ cifically alluded to in the same sentence. Yasna means worship (from yaz to wor ­ ship) and not action or duty. Work or ceremony in itself is no short cut to divi ­ nity. Yasna though a long path is the real path. 3. Our Ceremonies are not borrowed from the Hindus.— There are fundamental differences bet- to be 6,000, not a word more or less and ween the Hindu and Parsi modes of wor- there is no change. This was in allusion ship. The concept of Fravashis is unique to the Hazara period of 6,000 years frorn amongst us; and since the bulk of our re- the birth of Zarathushtra i.e. to the arrival ligious ceremonies are performed in grate- of the Messenger of God, each word m 5 (C But these three words, Yasna, Zaota and Azuitish do appear in the Holy Ga ­ thas themselves. In that case the inescap ­ able conclusion would be that the Holy Gathas are of 9th or 10th Century A.D. Such conclusion is so absurd and the above propositions are ridiculous. Lest someone suggest that these words may have been interpolated in the Gathas after the arrival of the Iranians in Guja ­ rat, may I hasten to add that the total words in the Gathas were known even in the earlier years of the Sasanian period there is no change. This was in allusion the birth of Zarathushtra i.e. to the arrival— its meaning. This word is derived from 6. Manthras are not ineffective. What is already stated above with regard It is testified by the Holy Gathas that the Manthras are ordained by Ahura Manthra” (Chanter) “who arrays words 99 -' - the Gathas being equivalent to one solar 5. Holy Manthra year. (Vide Dastur Zatsparam ’s selections) t-, . , . , . , This word is derived from “man to After their complete rout at the hands contemplate, and “thra” to pro­ of the Iranians in the Third Religious War Manthra, therefore, means a word, the Turko-Iranians left the Mother-land sentence, the contemplation on of the Aryans and migrated southwards. protects us from all ills, physical, The Vernal Equinox was then about spiritual. 6,200 B.C. on the basis of Lord Zarathu ­ shtra ’s age fixed by me at 6,311 B.C. by applying a fool-proof astronomical fact ___ ____ _ ___wim iciiaiu recorded in Iranian tradition) just enter- to our religious ceremonies applies with ing the Sign of the Twins and the two equal force to the holy Manthras which brothers separated, perhaps to meet again form an integral part thereof. in the future. They settled down in the Punjab and codified their first Veda in about 4,500 B.C. when the Vernal Equi- ______________________ „ rxuuia DOT was in Oiron, Mrigsirsh. The fore- (Yas. 29-7)”. In Yas'loT “nd ' 6 ''trad rethers of the Hindus thus brought with Zarathushtra declared bhnsdf to be a them the language^ customs and religious “M2nthr2” (Center' “wh beliefs of pre-partition days and this is the (Manthra vachem baraiti)” or “who lifts reason why there is so much sumlarity up his voice ” (Taraporewala) Could this between the Hindu and Parsi mod^ of be called babbling ? worship. If the similarity was confined to the words used in rituals, the contention Lord Zarathushtra declares • “With would have been perfectly right. The fact, verses that are famous in litany, I would however, is that the similarity of language walk around you, Mazda, with out-stret- is all along there. ched hands (Yas. 50-8)”, and, “extolling . with those litanies, I would approach you t IS interesting to note in passing that ...I would desire your boons and pray for whereas the Hmdu Aryans called- their them (Yas. 50-9)”; that we eet “com- the mes^ge which Lord Zarathusbtra through that Manthra that (“agushta”) and therefore the Iranians in contrast, “the deceitful inactive one called their scripture “A-hVed+Ta”, i.e, does not derive benefit of Japs (Yas Avesta, mining jyhat was till then not 31-10) that “the Manthras that we hear known or heard of. are for attainment (God realisation) (Yas. 43-14)”; and that even savages can be re ­ claimed by the use of Manthras (Yas. 28-5). Lord Zarathushtra declares : It is interesting to note in passing that ^ripture the Book of Knowledge or Veda mand over spirituality and immortality the message which Lord Zarathushtra through that Manthra that we practise gave to the world was unheard of before (recite) with rectitude (Yas. 44-17)”’ that 4. Fire worship. I will cite only Yas. 43-9, wherein Lord Zarathushtra inquires of Behman Amesh- _ „ . . aspand, “Unto whom thou wishest (me) '• rejoices when we pray. to-pay-(my)-utmost-worship ?” And upon thushtra forthwift affirms that “Thence- pleased thereby and forthwith grants our forth unto Thy Fire the offering of (my) request thus, in (Yas. 49-12) Lord Zara- homage (I will pay). ” (Taraporewala). thushtra says, “By those hymns, Ahura No comment is necessary. (See, further Mazda, in which You REJOICE, I would section 8 infra). entreat for that whioh is vnnr favAnr ” The fact is that God is not at all averse to our prayers but is, on the contrary, (Taraporewala). thushtra says, “By tho^e hymns, Ahura -------------------------------------------- i wvuij entreat for that which is your best favour ”. 6I '4 As Masnavi put it so beautifully “Mother Amesha Spentas who are also collectivelv com- (Mazdaoscha Ahuraongho), as pretext of a cry.from referred to in the Holy Gathas as “the the child in order to suckle it ” God ’s com- Lords of Creation and Lords of Life” pansion far exceeds this measure. (Mazdaoscha Ahuraongho), “who make « v renewed*” (Yas. 30-9 and 31-4). Worship not adopted from (3) When the Earth Spirit, Geush Urvan, Hindu Puja. approached Ahura Mazda with an urgent I have already quoted Yas. 43-9 where Petition to send Her a Saviour Ahura Lord Zarathushtra in unequivocal terms -^^zda consulted His August Companions, declares : “Unto Thy Fire the offering of ^ohu Mano and Asha, on the right choice (my) homage (I will pay) ”. (All quotes work (Yas. 29K (4) In are from Dr. Taraporewala unless other- ^^0 Third Amesh Spenta, Asha, wise stated.) German Archaeologists have referred to as one who “doth not disu- recently unearthed the famous millen- non-inimical to (all) Crea- niums old Fire Temple of Azar Gushasp ^on”. These epithets can only be applied near Takhte Suleman in Iran. The rece- individual conscious entity and be- ptacie in which the Holy Fire blazed for meaningless when applied to some centuries, still stands unblemished as abstract ideas like Virtue or Righteous- a Witness in Stone to the hallowed mode Several times Vohu Mano of Zoroastrian worship. An adjoining nianifests Himself before the Prophet and hall used as a Yasna-Gah along with the questions, such as “Who art stone seats on which the ancient Priests sat whom dost thou belong ?” while performing Yasna and allied ^Yas. 43-7), to which appropriate replies ceremonies, has also been excavated. Yet ^Yas. 43-8). These are some of another imposing edifice of an ancient testimonies from the Gathas which Fire Temple has been excavated near show that the Amesha Spentas are Great Rawalpindi in Pakistan estimated as dat- Individual Entities. ing back to about second century B. C.! These excavations convincrugly refute 10. Praise and Worship of these Great any suggestion that the worship of Fire Beings ih the Gathas. did not originate in Iran. ., ,, Ahura Mazda is the Supreme Ruler 9. Amesha Spentas and Yazatas are not Universe and HE ALONE IS imaginary. ADORABLE MOST (Mazdao Salthware T • . 1 ui X , , Mairishto) (Yas. 29.4: Chatterjee). There In unmistakable terrns the Holy Gathas can be no doubt about it. There are also testify te the individual existence of these clear statements in the Gathas which Great Bemgs as members of l .h.. w, a. Divine Hierarchy : (1) Ahura Mazda has the Ameshaspands and a Plan and that Plan is T __ carries on His Great Work of Creation unceasingly through the Seven! Amesha .1?^ I’y God and work as His Asso- Gathas themselves : “Mazda created the cifltes and Aapntc in fb/a d-rzint a show that^ prayers to, and worship of, the ‘ —2 J Yazatas are en- Evolution. He couraged. The question of polytheism X not arise unless we Worship Them as co-existing gods. But we are emphati- This cally told tlwt they are (Mana dame) ” creat^ the dates and Agents in the^^ GreaV^" Yasna that Ahura Mazda Himself performs For the^c^ted T did foregather, example, in Yas. 30-1 Lord Zarathushtra iney created first of all Life and Not-Life; that thus Creation ’s - -- - (fulfilled) (Yas. 30-4)”. Songs are reverently dedicated to the Manang-ho). In Yas.5 1-10 Lord Zarathu- ^^1 Ahura Mazda Himself performs. For expresses his desire to offer “praise to purpose shall be Ahura (staotacha Ahura)’’ and “worship (2) The Divine to Vohu Mano” (Yesnyacha Vang-heush < 1shtra gives this eternal convenant which even today can lift up our sagging faith. For my (own) people I will invoke Asha to come with (His) loving blessings” (Yas. 51-10). Then, in Yas. 39.5 Lord Zarathushtra affirms, “The greatest of all. Thine own Sraosha shall I invoke for (reaching) the Final Goal”. allusion to 17 Chapters of the Gathas. In other words, this Manthra epitomizes the message of the Gathas. The Gathas testify to the individual existence of the Great Yazata Sroash who first worshipped Ahura Mazda and His Seven Associates, who recited the Gathas to Zarathushtra first, who visits this world several times a day, who builds a 1000-pillared edifice for His devotee (this has reference to the 1000-petaled Bhahmarangra Chakhra in our Etheric Body), who is privileged to attend the conferences of the Holy Amesha Spentas, etc. 11. Religious ceremonies not derogatory to the Path of Asha. “There is only one path which is of Asha; all others not (worth calling) paths ”. Our religious ceremonies are not deroga ­ tory to this Path of Asha: See Ysa. 53-2, which says, inter alia, “may they — Kava Vistaspa, Spitama Zarathushtra and Fra- shoshtra — choose this Worship (Yasna). Follow the straight Path” So in order to follow the straight Path of Asha ceremonies are here considered necessary. Then, again, Yas. 34-1 asserts that ” ... those sacrifices (Yasna) ... will bring to them...Immortality and Recti ­ tude (Ashem) ”. (Chatterjee). In Yas. 45.10 it is recorded : “I would extol 'Him by the rites (Yasnaish) of Faith, who, by name, is heard as Ahura Mazda, for He inspites Rectitude (Asha) (Chatterjee). Thus there is nothing incongruous in an aspirant on the path of Asha performing Yasna and allied ceremonies. (Chatterjee). According to the Iranian Science of Esoteric Numbers, the value of the first word “Yanim ” is i.e. Ahura Mazda the Manifested God. Hence the mean ­ ing of the first eight words is : “The thought, word and deed of Holy Zara ­ thushtra were such as Ahura Mazda Himself would think, utter and perform ”. This is thus the yardstick with which to test all our thoughts, words and actions. The expressions “mano” thought, and “vacho” word, are easy to understand. However the next word “shyaothana” or action is very important. As Yas. 53-1 reminds us, “Action is the best”. What, then, are the acts of God with which we can compare our own actions ? The value of Shyaothana ” is 21 Our actions should, therefore, be in consonance with the Man ­ thra of 21 words, which is Yatha Ahu Vairyo. It is not a coincidence that the word “Yatha ” itself has the value of 21 Now, Yatha is divided into three parts. The first part teaches us Gnanyoga, the second Bhakti Yoga and the third Kar­ mayoga. Thus, the introductory verse teaches us that the life of a true Zoroas ­ trian must be a noble synthesis of Wis ­ dom, Devotion and Action. Mere Action, without the other two, would be useless. As Dr. Taraporewala observes, three are needed for reaching perfection. God has granted mankind these inesti ­ mable gifts — the HEAD, the HEART and the HAND. Through the fullest and most perfect use of these three can a man hope to attain his goal and to obtain his Divine Heritage. This is the message of Ahuna Vairya ”, and hence also the sum total of the Gatha teachings. 13. It is the thoughtless to destroy what we cannot understand. 99 mano” “All i II I /f- 4 12. The principle of Gatha Study is Yatha ahu Vairyo Introductory Verse, Moola Manthra, of the Holy Gathas contains 17 words in We must have faith in the mechanism of our rites. They were devised by those who could see far beyond this mundane world. These great ones who devised our 8I 1 t i i •i € only the “spirit” becomes free from this physical world. (For three days after death the human soul remains in the physical world and its condi ­ tion is very delicate. During this period certain religious ceremonies are performed for the repose of the soul). rituals could in full consciousness leave their physical bodies and investigate into the state of human souls after death. Ardaiviraf was one of them. The record of his sojourn in the invisible (to us) world was not believed by many. But now several facts connected with life after death as recorded by such advanced souls are being confirmed by investigations con­ ducted under fool-proof scientific test conditions. Several techniques have now been devised for obtaining such “out-of- the-body experiences ”, technically known as “Astral projection”. The Iranian Adepts were aware of this phenomenon which they called summary of the results of this study, as far as it is relevant for our present pur ­ pose, is given hereunder. Our corres- __ ponding religious beliefs are mentioned from amongst us, Zoroastrians, uses this within brackets :— technique of obtaining out-of-the body ^periences when yet living, we Shall know the reason why for the rest of the (^remonies. We cannot see the vast organisation behind our tiny radio and yet we believe in its existence because we know about it. Till we have before us the results of such further investiga ­ tions we must have faith in the efficacy of the ceremonies prescribed by our elders, for “they spoke of what they knew, and See The Techniques of Astral Projection by Robert Crookall. “Khal-le-badan”. A 1. Mortals possess a vehicle of vitality (Ushtan) and an Astral or Soul Body (Keharp), in addition to the dense physical body (Tanoo). 2. 3 (invisible parts of our Thus, modern scientific investigations confirm our belief in the necessity of per ­ formance of religious ceremonies upto the fomth day (Chaharoom). Maybe, when someone far more spiritually advanced “Doubles' being) tend to be released during astral projection (Khalle-badan) in proportion as one is morally and spiritually developed. (Ardai Viraf and Dashir Azar Kaiwan are exam ­ ples of spiritually advanced Zoroas- testified to what they had seen”. . trians who obtained voluminous information regarding the condi ­ tions on the Higher Planes of Life while yet living. See Jam-e-Kai- Khushro. “Doubles ” leave chiefly via the head and often lie horizontal, just of the Community, about two feet above the body. (After death the human soul stays near the head of the physical body at the place where death occurs). I submit that the time and energy that is now being frittred away in this futile controversy may well be utilized for launching and sustaining a broadbased constructive programme for general uplift 4. The vehicle of vitality (Ushtan) is shed at what is called? “second death” which takes place about three days after physical death and then Before we part, may I suggest that we take to heart the advice contained in the world famous Mazdaznan Hymn to Anyahita — “Stand alone And mind your own; That alone will sin atone ”. 4 9? THE WADIAS GREAT SHIP BUILDERS by PESI T. HIRAMANEK Ik Parsees have played an important role nearly 30 vessels were built by them. The in the development of this country since eldest son of Manekji named Framji did more than 250 years. Amongst them the not live long hence his cousin Jamshedji Wadia family is the one famous as ship- Bomanji carried on as the master builder, builders. The family, starting from great Jamshedji ’s son Naoroji was associated master-ship-builder Seth Lowji Nasserwa- with the trade after his father ’s demise in nji Wadia (1710-1774) to Seth Nasli Ne- the year 1821 till 1864 when he retired ville Ness Wadia made the name of Par- due to old age and died after sixteen long sees famous in the country and also well years of his retirement. known in Europe for ship building and in Australia for textiles. Nearly 400 ships 3. Rustomji Manekji Wadia were built by Wadias, several of them were used by the British Admiralty in wars and battles. A.ltogther about 40 Wadias were year 1812. His son Cursetji now took in shipbuilding, most famous being over. Seth Rustomji Wadia continued the tradition as ship-builder. He died in the 1. Lowji Nasserwanji Wadia 4. Curshetli Rustomji Wadia Seth Lowji was the founder of the Seth Curshetji served Bombay docks for Wadia family who lived for nearly 35 more than 54 years in Government service years at Siganpore near Surat and came to and held many responsible jobs. He re ­ Bombay in 1735. He was acclaimed as the ceived an additional Government pension, first master shipbuilder in India and Eng- rare in his time. In 1834, when 12 Indians land. He played a vital role in the constru- were appointed as Justices of the Peace, ction in 1750 of India ’s first Dry Dock at first time in the country, Curshetji was one Bombay. He was one of the trustees of amongst them. He was also one of the the Parsi Panchayat, Bombay. He died trustees of the Parsi Panchayat, Bombay, in the year 1774. He died in 1863. S.Ardeshir Curshetji Wadia (1808-1877) Besides ship-building Seth Ardeshir was 2. Manekji Lowji Wadia Seth Manekji was also known as a ship ­ builder and was also one of the trustees blessed with scientific and technical know- 'of the Parsi Pancha.yat, Bombay. He died ledge. His work was appreciated by scien- 'in the year 1792. Like his father^Jhe with tists of his time. In 1841 at the age of 33 his brother became well known business- he was made a Fellow of the Royal Socie- man, built two new docks in the year 1762 ty. He was the first Indian to receive such and 1765. a distinguished honour. After Lowjee Wadia ’s demise in 1774, On 10-3-1834 Ardeshir started first Manekji and Bomanji, the two brothers, time gas-lights in Bombay. He lit 28 gas were appointed joint master builders and lamps in his Mazagaon Bungalow when 11 !the then Governor of Bombay, Earl of Seth Ness with his brother under inst- C1 are, came personally to witness the sight, ructions from their mother Jerbai have Thousands of people gathered at this site, made large contributions in charities re- He also introduced steam piimps first time suiting in the vast Wadia Colonies. He in India. The Government of India has died in England in the year 1952. Jerbai recently issued a commemorative stamp Baug, Rustom Bang (named after the in his honour and has deservedly honour- third son, deceased), Cusrow Baug, and ed him for his pioneering activities. Ness Baug are rnonumental landmarks of (His portrait and the stamp on front enlightened charity. cover page) His short life sketch was shown in News Reel in all Cinemas . 9. Neville Ness Wadia Seth Neville is a very prominent figure in the city of Bombay. A quiet business ­ man, he is associated with a large group of Wadia Companies. He is keen about sports. He is the 9th direct descendant of the great founder of Wadia Family, Lowji Wadia. '5 6. Nasserwanji Ardesher Wadia Seth Nasserwanji went to England in the year 1859 for buying machinery and there took out a patent for boiler machi ­ nery for himself. Though he was offered a handsome sum for it from an English business concern he preferred to retain it as he was confident of its future. He was an expert in machinery business. 10. Nasli Neville Wadia 7. Naoroji Nasserwanji Wadia Down-in-string active, earn ­ est, forward looking — consonant with Seth Naoroji like his father Nasser wan- his youthful spirit rebellious against all ji was also an expert and an authority on out-dated and out-moded techniques and the machinery line. He put his two sons textiles. Modern men should look well- Sir Ness and Sir Cusrow in the business groomed, modern women (young and at an early age. Change over from ship- not-so-young) must have a refreshingly building to machinery is reflected in the new look. Watch his Bombay Dyeing Eminent Textile Mills run by them. ADS. ? K I X I 12 COLOUR ADVISORS AND PAINT CONTRACTORS. 25. REDDER ROAD, BOMBAY-26. ___________________________________ PHONE- 367996Specific Differentiated Functions of the Five Gathas 1 by EWRIGU t Gathas are not just forms of religious li ­ terature though they are called songs by reason of their literal meaning but each Gatha is a presentation of a specific Yeza- ti power in which each paragraph contri ­ butes a subordinated but parallel divine reinforcement. (1) Afaunawad Gafha encompasses the velocity of the movement of Ahu m the Universe, and contains and sustains the worship of Ahu. Wherever Devyasin is a vigorous motivation and the supremacy of Ahu (Ahu is impersonal God-Ahura is personalised God) is relegated to the background the divine agency to put Ahu back into power is Ahunavad Gatha. The task of this Gatha is to lead and direct the dhrava of the souls residing in the Heavenly Saturnian plane towards inno ­ cent activities and maintain intact the cor ­ responding duplicate foundation of that drava established by Zarathushtra on Earth. and all kinds of irreligiousness. They put no faith in nature and powers natural and supernatural and discard Daen that gene ­ rates submission to faith in higher powers than man ’s own. Their mind and outlook remain impenetrably rigid. The function of Ahunavad Gatha is that of softening this rigidity, fostering in them faith in Ahu and breaking up gently misdirected energy of Saturnian influences to bring them all on the right path. Ahunavad Ga ­ tha is the only one singled out to be able to smash these evil forces. .. What happens at death ? Complete blindness prevails inside the material body and total darkness encircles —the aipeete? the immediate environment of.thfebd^.%S- Where there is darkness therebisidsdi^ief the powers of Ahu. In ordinary pariicHB^e absence of the influence of Ahu results in ’ se^J?) as Riitr}dfi^tt§fl)a^I^,p§ychi(F deterip^jc^ in. *Dhrava comes from dhru=tp Originally soul is “noor ’’;;;t;53^fy?t^]fjCle^| and of pristine pupfit^ iCt^^ to run away jfsppi-its pprilyr^p^^feplop^ primary,^^fits, The§e,f^^r41)rgya. t A ^^iSii^gfibs r; ipgne^j^; 4hp i%Tficfeefj^e vfhereiifeiv^g^ ____ - - - _ ____ ____________ _________ ! o|>n4l^ oftWri^ipo ije dcjrdyotMflg? Ifyiftg •firiJ/aJ The class of souls living on the SatW5hi^:^atie>idooh6t have any faith in Ahu. They are caught up in the motives and when such souls descend on that can strike at the root of this state. No Earth with such dhrava their intelligence o^er Gatha could be of any use in this gets the distortions which favour lack o^condition for dissolving the ugly thought faith in Ahu and excessive vanity in their^ —images aroused through absence of Ahu. own powers. They encourage materialism ¦ The body has to perich and will. 13 Mput them on the right path. The roots of the self-same self-restraint are planted by Zarathushtra on Earth for people to learn the Yazati power that works in Heaven for unfoldment of souls on Hashem (Man ­ gal) plane. Spentomad Gatha reveals the concern and the responsibility that go with this task. (4) Vohukshathra Gatha has the se ­ cret of establishing and stabilizing love without lust and altruism without self in this world. Dhrava from Souls on the Ta- disrupting all disciplines through lust. Za ­ rathushtra has established through this the operations of such evil forces by in- ! of responsibility in His followers on earth. (5) Vahishtoyesht Gatha mathras aim "" designing and executing life in all its key to establishment of Ushta — sures which mankind seek and go after because such sense of well-being is always followed by troubles and unhappiness. Living for self and for sex and for sensa ­ tionalism do not promote Ushta. Ushta ­ vad Gatha is the key to creating true un ­ derstanding and imparting genuine experi ­ ence of Ushta. Ushtavad Gatha after and supervises over the continuity ot tongs who rad plane'in Heavens have the power J who believe (2) Ushtavad Gatha. This Gatha is the .vuvv.xxll.xl______ - ’-T 1-X- . bliss." There is no bliss in the worldly plea ­ sures which mankind seek and go after because such sense of well-being is always followed by troubles and unhappiness. Living for self and for sex and for sensa ­ tionalism do not promote Ushta. Ushta ­ vad Gatha is the key to creating true un ­ derstanding and imparting genuine experi ­ ence of Ushta. Ushtavad Gatha looks Ushta'in man. ft seeks to release from hu ­ man bondage those human live for vicious pleasures, :s.°. M S3? ,^'g s; Ushtavad Gatha mathras seek to materialistic cravings and love of flesh to i£S"S,.I-*;.;? faith by these mathras and the same ma ­ thras are helping the continuity of Zoro ­ astrian faith and following on Earth as f faith behind Him 1 Daen. btion of Burjishi group on the Garoth- - mani plane. That makes Zarathushtra the (3) Spentomad Gatha — is the key to jirams (varieties of Religious the device of keeping alive the spi^if oj sects) Zarathushtra Himself has sown the spent! or true unfoldment of the lite ot world for all religions to pros- divine understanding. This is not attamed mankind, each accord- by resorting to loot, arson, fanaticism or needs to each according to his forced conversions held as pet ideas by ^g^erts Holding of secret and carrying on lesser men. This can be attained only by responsibility of this collosal duty are 1 1 _ _ _r O—K’lr Iznmvino 1TC i .i ____X-Vio I I to khaetwadath or de-sexed divine union of the male and the female counterparts of a holy wedded couple holding on to Zarathushtra has Jettthispi “s»u ”ent of ^Mazda. for proliferation oi j^^^da Himself works for the evo ­ lution of Burjishi group on the Garoth- mani plane. That makes Zarathushtra the y-Jf ----------y • -i' f ICaUCi U1 ail Jll 0.1110 V » --------- a - the device of keeping alive the spirit of y Zarathushtra Himself has sown the dmne understanding. This is^ not attained ferceFconversions held as pet ideas by JJgserts'Holding of secret and carrying on lesser men. This can be attained only by responsibility of this collosal duty are true knowledge of Spent! by knowing its through the ir.anthras of this - secrets instilled by these mathras. Because of the rigid nature of the dhrava of souls on the Hashem (Mangal) plane towards all sorts of excesses Spentomad Gatha functions to teach them self-restraint to P.B.W. Gatha. (Courtesy Parsi Awaz) ? I o 14ings but^atertained-the members, of the group. He was a very popular host. These meetings eventually resulted in the forma ­ tion of the Bombay Psychiatric Society of which, fittingly enough, he was the first President. He was also a Fellow of the Indian Psychiatric Society and the past President of the Bombay Psychological Association of which he was one of the founder members. Great Honour In 1956 he had the great honour of be ­ ing invited by the late Dr. Clifton T. Perkins —then Commissioner of State Mental Hospitals, Maryland, U. S. A.— - be the guest of the State of Maryland Embodiment Of Humaity I have never come across^ a J. I-' V*1 — honest, truthful, conscientious, and, ft i. ’ I 4 to be the guest ot tne oiaie oi ividiyiauu Dr. Kaikhushru A. J. Lalkaka for the period of a few weeks. Dr K A. J. Lalkak, Captain, late Embodiment Of Humility L M. S., was 78 years old at the time of j have never come across a more un- his sad and tragic death following a motor assuming person than Dr. Lalkaka. He incident on the I7th of March, 1969. ^as honest, truthful, conscientious, and. He was the doyen of psychiatry in India, best of all, he was the embodiment ot He had his psychiatric training at the humility. In my association with him tor Worcester State Hospital, Worcester, gyer 27 years, I had never seen him angry. Mass USA. and returned as a psychia- jjg ^as modest, and had a gentle dignity t^ist to Bombay in 1933. In those days which was very much his own. His ethics was the only practising psychiatrist in were of the highest order. Orderliness and dur country, and had the unique distinc- precision characterized all his activities, don of giving lectures to students of all J4is helpfulness and unfailing courtesy die three teaching general hospitals in were the attributes which most endeared tombay, via the Grant Medical College, j^im to his colleagues and friends. He had $ordhandas Sunderdas Medical College, great sense of humour and^^w^a.s Joved W34 he joined the Society for the Protec- It, WAcipm India and W the Hpnqrary Psychiatrist and Direc- Ji and the Topiwalla Medical College. In respected by all alike. There was no ]fe34 he joined the Society for the Protec- clinical meeting he did not attend, as his tton of Childl^b in Western India and thirst for knowledge was phenomenal and was the Honorary Psychiatrist and Direc- energy inexhaustible. To sum up, one tW<-J- ’ cfass for the sub-normal and ^^n say that he was a thorough gentleman, mentally deficient children for many took a deep interest in politics, was years In l^^ ^^^®came an Honorary ygj-y fond of music, was a member ot tne Lectured fo#^;^3^bers ’ training course Bombay Philosophical Society ani a for menmlly hanffit^ed children at the jheosophist at heart. But, inspite ot his School fdr W Need of Special interests, he was devoted to the Carei^g^M^ll^' I; Aecame an Honorary ygry fond of music, was a member ot i id fo#«;^3i^tiers ’ training course Bombay Philosophical Society and a^lly handi^^ed C ’’ ' a in psychiatry and psychotherapy and his 51VUV love for humanity, he has helped innumerable men and women to cheer ­ fully face the many difficult problems of life and to overcome them. He died inj TM aside, very ’ rei ch , not only held seminars B'^'work once put great io^istible. He was he who was practice of psychiatry. ^Through his^sUll love for humanity, he has helped fully face the many difficult problems of Q h^ness, like the great soldier that he was,; ;»onsii>U.£o); Ppmbay Psy- hiS*'residence, where he ".t nnlv held seminars and clinical meet ­ practicing to the last day of his lifeI t Fragmentation and Synthesis of Godhead by P. B. WARDEN A e * “NO man can continue to live on for an indefinite period in separation from an important part of himself, the part constituted by the fragments of a spiritual his ­ tory of which he cannot decipher the meaning and message. ” Mr. J. M. Billimoria opines in Kaiser-i- Hind “In the education of our Parsee youths, these days, very little scope has been given for their own culture. In the words of Mr. A. H. Bleek : “The Parsees seem to have taken but little interest in their own legends and their own langu­ age.” negligence of the Classics. There is a dignity of mind and expres ­ sion in the study of Avesta and Pahlavi Mnemonics, for it stimulates the sense of dignity in man and helps the moulding of character. For our rising generation a study of the contents of Avesta and Pah ­ lavi is necessary with a view that young hearts may feel the beauty concealed therein. ” Parsiana attempts to present their contents to familiarise the communi ­ ty with their hidden meaning and purpose. “Without the study of these we may be said to create an artificial condition of things. Ridiculous enough, most of us seem to have been led into the error of thinking that we have been progressing : and the destruction of everything old seems to be the chief criterion of Progress and Civilization !” One Mr. Chandrasekhar, in an issue of the Illustrated Weekly of India, had given a thesis. In the first, place, while talking about the religions of India, he calls Zoroastrian ­ ism alien to this country ! In the second place, Mr. Chandrasekhar has stated that all these religions, includ ­ ing Zoroastrianism, are Indianised ! The result is lack of interest and lix Our grand old man Maneck Pithawai.a refutes these views. “If Hinduism is, in his opinion, indige ­ nous, then Zoroastrianism is not alien. Both were born in the same region, the Aryan Home, which is located by me in the Syr-Amu Darga Doab, now lying U.S.S.R. Both have migrated into the Indian peninsula, but in different periods. Zoroastrianism, a dynamic religion in the hayday of Iran, has percolated in differen' forms into the Indian soil from times in - memorial. Archaeological relics, especially of the Acbaemenian and Sassanian period - have been found in India. But we can easily show that although the Parsees ha-\ e mingled freely with the other peoples o' ’ India, Zoroastrianism has still remained in its prestine state of purity in spite of th? passage of time, barring some customs, manners, etc. which have naturally crept into their mode of living. They have nc adopted any caste system. Their religions books and literature are left untouched h Indians. Their religious tenets and princ • pies are still purely Zoroastrian. And, las' ly, their temples, mode of disposal of the dead and even certain ceremonies ar rites have no un-Zoroastrian traces them. The Parsees are not a proselytisin community and intermarriages are not recommended. ” We have kept aloof and we alone. Disruptive forces if any generated. Its future is in the doldrums but the core of the community is sound ” 55 • ! i are le^t are self- 17« ¦ ? Some of those who cannot endure quiet and peace are out to sound the differences. — Differences internal and external are found to be surface-deep located between the various myths, symbols, rituals and sacraments. But they want to make much out of them. True Religion, however, does not look to their forms but embodies their inner meaning, and co-relates the in ­ sights of the various disciplines with the findings of Depth Psychology. Depth Psy ­ chology has cleared many fears and anxie ­ ties of the minds in perpetual confusion. With a leap over the commandments and prohibitions of the Ego it has clarified ‘ gaze .at Him, where, we do not find Him. its aspirations and failures. The stupen- ; Even then it , is a healthy compromise to dousness of God is fragmented favouring run for the race and miss the place yet the philosophical conception that all the secure the satisfaction of an “also-ran ”. Gods of the World dwell in our body, where they represent the same forces as ' ' they do in the macrocosm. The Depth Ahura Mazda is the Categorical Impera- Psychology is in search of the soul and the ,.tive — the absolute unconditional com- essential is to experience the deepest ele- mand of the moral law irrespective of ments in oneself, failing that to stand firm- every ulterior end or aim. In this convic- ly within the religion which lives in one ’s tion we “Act from a maxim at all times own unconscious and which is for one ’s fit for law universal ” (Emanuel Kant). Amesaspands and Yazats are Allegori ­ cal Insinuations. Thereby we describe the self-same Ahura Mazda under one image or another ; figuratively and speak of each fragmented image with reverence — intro ­ ducing each one gently and artfully to work into our favour for reverential accep ­ tance. It is insolence to call them cock and bull stories. Staty put in meditation comprehended ONE GOD. Such universal-wide compre ­ hension is notional. Those who seek God in right earnest declare their quest unfruit ­ ful (unsuccessful not wasteful) and those who talk much about their companion ­ ship with ONE GOD are arm-chair phi ­ losophers comfortable in their illusion. Fragmentation is a practical necessity (if not an absolute one). Our Amesaspands, Yazats and Farohars are the products of the minds of the lofty souls, our Raini- daran, who have trained us to look for Almighty because He is there and not Even then it , is a healthy compromise to secure the satisfaction of an “also-ran ”. In the ethical scheme of Zoroastrianism t « own self the most effective instrument of training. That religion is the religion in which one is born. That alone really ' helps to develop personality which is one with itself and socially and cosmically in ­ tegrated. The crowning glory of this in ­ ward life feels no compulsiveness and be ­ comes an effortless conviction. Myths, symbols, rituals and sacraments are ab ­ sorbed in their natural process out of which they appeared and now attract the ' gaze of all the faithful. “The ritual solemn ­ ises and actualises the point at which the fallen man feels God ’s condescending and forgiving love. ” If in the depth of man’s uncoascious G<^ is fragmented our reli­ gious concepts of Amesaspands and Ya- zats are true to man’s psycMc constitution. There is no denial of the grandeur of Ahura-Mazda and no hesitancy in the acceptance of fragmentation. Such superb philosophy should sustain us for ever and ever. Amongst the worldly men only the hypocrites have conceived of the Almighty ? in toto. And hardly if any may have when ? a Let knowledge grow from more to more, And more of reverence in us dwell ” Wife loved and honoured is the better half. Wife unloved and unhonoured is the bitter half. Whatever we do of our social bond the institution of marri ­ age will survive and so will the bond of Godhead whatever a few may do to crack it, because companionship of the spouse of our life and the companionship of the God-head of our choice are integral parts of our psychic constitution. 19MAN A MICROCOSM by Framroz Rustomjee, Colombo. nature eternally have their Man, the thinker, so-called because he forces in nature eternally have tneir nossesses a mind or “Manas ” which he attachment to our mind and body. The has come by in the process of evolution, finer worlds of interpenetrating niattei are has come by m Pro phenomenal linked to each one of us. Using the low- iiijcvv/ J t- ___ ____ fnrnn nt OUT is the supreme Universe. The deepest Truths of nature, science lie embedded in man, while he as a whole remains in colossal ignorance I' ' ' of his own est and most rudimentary form of our physical life we can rise to discover our and sensitive unconscious and our crude cons- At death .both consciousness and life withdraw from one level to the other. lOen lo liiiaginc Liiai, iniiiu, ixiwxixwxj v.— and mental-stuff, acquired over the ages, all Modern science is gradually beginning 1 medium of recent knowledge. remains in coiussai iguuianvv - ------------—. - - nature and his vast hidden To imagine that mind, memory and the Dotentialities. Mind is indefinable and mental-stuff, acquired over the ages all unmeasurable Only search in the depths disappear with the disintegration of the oTSSy can help him to discover his brain-cells, after death, is wishful think- subiective Reality beneath objectified ing on the part of scientists and physicis , of natm! who seek to explain away all the limitless forms of nature. . nature from their present-day His subtle make-up embodies the total knowledge of things. matter of the Universe. In the Universe there is nothing outside of man. All the Modern science is gradually beginning Kingdoms of nature are at work in man. understand the material of old wisdom Each particle of matter in man represents medium of recent knowledge, some Cosmic force at work in the Everything turns out to be purposive as Universe. It can help man to repudiate inevitable result of the impulsion of much of his material limitations, and make varied forces in nature. No birth is hap- him rise triumphant over the mighty lad- hazard. Belief gains ground that Man ’s der of evolution. He can promote peace immortal in its growth and splen- and understanding. He can transform purpose is to be meaningful, his degenerate tendencies into simple and releases forms of thought and power, beautiful activities. Man is a microcosm, j^^king impact with the phenomenal a diminutive universe in himself. world. According to Zoroastrianism, the soul is guided by the Divine Spark, Faro- He is the only creature who can per- har, who is transcendental and All-pervad- ceive the Unity beneath all diversity. He ing. The Divine Spark aids in bringing to' finds that all life and consciousness are fruition the Plan of the Great Architech- one in the varied creations around him. the First Cause or the Primordial Princi ­ ple of creation. The Universe is created. The world we live in and the entire sustained, nourished and preserved by the galaxy of stars and Suns and Moons in operation of Asha, the Immutable Law. Fhe Universe are created out of the vib- which pervades every object in ereation. operation of Asha, the Immutable Law, radons ”or™ryta;iZuendes “;f7;diam »^gh7 Law matter bristling with life and conscious- growth, decay and death, which accounts ness at all levels. These interminable for the flux in the phenomenal world. 20neracy. Here work the agonies of Spenta- mainyu and Angre-mainyu-Vohu-mane and ako-mana. To grow in perfection, to promote har ­ mony, to banish discord the soul of man requires to bring forth its inner beauty and elegance, by subduing its astro-mental nature whenever acceptable as influences in the domains of 7he Vhraidom of all illusions. Astral 4 #* I i i Birth is hailed a new cycle, growth is creation ’s purpose, decay sets in to make room for new arrivals and refreshing ex ­ periences and death is grace abounding that enters the mind of man as what Freud calls “Death-wish ”. Mari with an open mind, can discover this Divine pur ­ pose. Within him is the power to deve- _ _______ ___ ________________ lop his consciousness, to regulate all the stars. Thus, awakened, man casts affairs of the World, in the domains of tbraiHnm nf all illnsions. Astral art, science a . . _ ___________j __________________________________ . the timeless and eternal spiritual element, advance spiritually. Divine Intuition then It garnefs helpful experiences with the in- down into him, ' ‘ dwelling light of the Divine Spark. The --------- -----»---------- soul though of the spiritual nature, immor- Universe wherein everything is pre-deter- tal, formless and imperceptible, neverthe- less is capable of committing the most execution, heinous and atrocious crimes, (despite its spiritual nature) due to man ’s inherent free-will. It can s.. ” - j---j Divine. It is wrong to believe that what ­ ever is Divine cannot ever have a tinge of evil in it. Evil has its good side. That is the secret <— , has to avail itself of the aid of the trans ­ cendental Divine Spark, to prevent dege- t » 4 vv viivi, xAi vixv inrdlUOIIl Ui d.11 uiuoiuiio. and civilisation. His is influences may remain evil man may still , in a flash. His heart, now reflects the throbbings of the mined hike a plan but not pre-destined for luauo As a multi-cellular being, man is not a still be considered mere blind product of some fusion,. The great Cosmic Forces are eternally at work within. We have to delve deeper into the ancient scriptures, tnat are replete with illimitable Macrocosm, to understand man a. Microcosm. evil iids iia guuu oiviv. -I ijviv ----------- - . ' J V vr • and the mystery. The soul the mysteries of man and his life in this 214 I Fashion Highlight Ill “Peacock Revolution” Lovelocks dropping over forehead of man were common in the time of Queen Elizabeth I. Kiss-curls along the side of girls ’ faces are common in the time of Queen Elizabeth II. II Avesta in Sweden Suzy, the society columnist has concen ­ trated exclusively on men ’s clothes. She wrote “Who cares what the girls were wearing ”? American and European men now have taken to brocades, velvets and mink coats, bright coloured narrow trou ­ sers, flared at the bottom, Nehru jackets of brocade, dress suits of snakeskin, mini ­ sweaters, tall lace collars, patent leather shoes with buckles. Men ’s hair stylists ses of one another. Some look upon it as desexualisation ”, others as “equalization ” of sexes and the economists see in it a “Peacock Revolution ” as a part of the Ca- a newspapers regularly covered men ’s wear. Now the number has jumped to 800. All this in the end is converted into dollars, Mr. Jehangir M. Ranina says that du ­ ring his visit (1955) to Sweden he visited and men ’s perfume dealers have roaring the oldest University of Europe — The trade. Men and women immitate the dres- Upsala University. In Sweden he was sur ­ prised to find the town named “Avesta ”. From when and how the name was given calls for investigation. Copenhagen Muse- pitalist revolution, which with a high- um contains a hand-written copy of the power advertising via the mass media Gathas, which may be one of the oldest Plays its part. Formerly 100 American copies. It is carefully preserved in an iron safe. People in Netherlands were found full of curiosity to learn how Aryan cul- pounds and franks. Peacock Revolution is ture came to these far off places, a big business revolution. < I X < I 23Justice Hormuzdiar C. Coyajee by P. B. VACHHA I t i lities and methodical and systematic study and presentation of his case, drew the particular notice of Chief Justice Jenkins. Jenkins suggested to him to take advant ­ age of the ten-year rule, and get enrolled as an advocate on the Original Side. He was accordingly enrolled as an advocate O.S. about 1908. But he did not find Ori ­ ginal Side practice quite congenial to his talents and temperament; and soon rever ­ ted to the Appellate Side where, by this of the daughters of Mr. Manekshah time, he was held in the highest esteem and became the acknowledged leader of the Appellate Bar. He acted as a judge of the High Court three or four times. To ­ wards the latter days of his career, he had the satisfaction of seeing his son Nairyo- - -3 raised to the Bench. He died in 1955 his after one of the longest and most distin- the Bombay i i H. C. Coyajee was among the most eminent practitioners of the first half of the 20th century on the Appellate Side, with an active legal career extending over 60 years. He was born in 1867, the second son of Cooverjee Coyajee, who was a leading lawyer of the old school practis ­ ing at Rajkot. After graduating from Elphistone College, Bombay, and taking his law degree Coyajee started practice on the Appellate side in 1893. He married one Taleyarkhan, who was then in leading practice on the Appellate Side. Coyajee by his talents and industry soon acquired a large practice; and on the sad death of his father-in-law, he naturaly stepped into his shoes. Endowed with a very clear head sang he took the very greatest pains over L- briefs, studied them with meticulous care guished legal careers in and thoroughness, making elaborate notes High Court, both of the facts and of the law. Owing to his industry and careful methodical ha ­ bits of work, he soon won the confidence of his clients who felt that their case was in safe hands. Besides earning the confi ­ dence of his clients, he, before long, won the esteem of the judges as well. His abi- Coyajee, notwithstanding his rather formal and seemingly serious tempera ­ ment, had a sly sense of humour. On one occasion, he was travelling in a train to argue an appeal before one of the district courts in the mofussil. His opponent in 25the appeal was Mr. G. N. Thakore, ano- they went to sleep. In the morning, to the ther very able and distinguished advocate horror of Thakore, his suit-case with his of the High Court. They travelled by the brief in it was found missing. Coyajee con- same compartment. It was a night train; soled him with the observation: “By your and Thakore noticed with some surprise negligence in losing the brief, you have and amusement that Coyajee took out earned a double curse. You will be handi- his brief from his suitcase at the time of capped in arguing the appeal owing to the going to bed and put it under his pillow, loss of your notes; and the client will curse He told Thakore that he always did so, you for your indifferent performance, lest some railway thief might steal the What is worse, the thief will curse you suit-case; and if he lost the brief with all more vehemently, when he finds that the his notes, he would be crippled before the suit-case contained nothing more valuable court. Thakore laughed at this idea and than a pile of worthless papers. ” q »;’aonE!aQannnQnnnnBziQQQaQEaQ!aQnQEZinnnnnQQnnQEac’aiaQaBnQaQOQezzanEannnnQQBnEzaanQnn^ B ---- " sa sa ? Ea sa sa Ea sa ? sa sa sa ? ? sa sa ? sa ? sa Q sa D sa § sa tM g g g sa sa a sa ? sa D § D sa g sa Ea P. N. Mehta Education Trust RUNS Boys’ Town NASIK We Invite attention of parents to this famous Boarding School for boys of all ages and all communities. Efficient staff -1 ndi vidual attention - Hygienically wholesome diet—Opportunity for out-door sports— Open-air games—Care of health —Building of ? ? ? ? ? ? s u ? ? ? ? ? ES ? ? ? ? s u Ea Ea Ea Ea ss Q Ea § la w ? sa sa Ea Ea Ed - ? Ea ? Ea Ea Ea sa Ea ? Ea Ea S Ea Ea B! Ea character along with sound education The late Sheth P. N. Mehta’s Munificence HAS MADE BOYS’ TOWN A MONUMENTAL EDUCATIONAL INSTITUTION OF REPUTE. ( Concessions to Parsee Students will be considered by the Trustees } a Inquiries—Mr. Bejon N. Desai, m. a., b. t. principal. _ §eaBBBBBB«aBBBBBBBBBBBiaBBBBBaBBBBiEiaBBaBBBI!>BBaBEaBBBBBBBaBBBiaaBaBBBBBBBCiaBBB2 26 isIUdHl HiV^. ” 4ltR^U(& 4«t^l5i5 ^iVoiRU ff 141 =1^, ¦MlS^llgl. ¦x) q>i4i 3-^ M) 4>Hl 3^, Xlt^l^l. tim Miai q'^Hi (tfvs Xi€«ll$l5l ^IsyH ig’ ^icil 6, XIMU^U (1) -ms^in^ 31^1 W, «5l4Hi aHli?ii et>HriR :— : sixi aH^i^riin y ’H ^lo-j a»m:trtl “»iy4eiei^i, rt?ii ^^1x41 >^4ls, ‘nn- SlSl^l ^Icll^ ?il ^lljf ».w».H^i ^lo. sa,. sj^- 4W “»(^,H«i'"«i««fl'sr-i«.'s"st ’i7 « l £^;i ^11,^41^* V4io^ ’. VIrIi^^ y. 4. 10 10 3^ ^ll64l4lHl ^°,®oo, ^^Irl 4®i>44 3^1’’. ^Rinxi «4^ oi%iai 41^1 q^iu 1) ¦M^lSl€|344=4§ei 4fl3l4l, 444 3l4?l4l, ^I'^l. ^Ml»{lwi4=4^a<4ll 44^31^^11 44’. 3) 6'41^'{1«44=:“6’^14 414 4i^‘. y) M^3iHI*14=“M^3” 4«4 4i^. 4) 4l4l4lM4=: “4l4l4 ’ 414 4i«i'. '<9 4>lrtl %) ^«Ul41 q>4clMi aHl<1«l’ »l(&Hci 3*14 Mini ^i«^> ^di ’2{1 ^ei^cai yRid “ Micnxm ^i-?i*3i xis^iU^ Hiefl^l Rl9zH (Scj ’. (3) 41^ MIS^II^ *ii4^^i4 'Hiy4R, wldil HuejSl HI^ ^I^K^ <&rtl . ®l^lSl 4H4 ftl»^ iMl 6ni, MIS^U^ ^l^l 'tRH ’loy*<, ».a!. »,-M ^>41 ShI 6ni. /liS^lttS KlHdl q^Ri 5s<<{ ({,41. SlSl5-aH^i43j£rn i^qt Hl^ 1(J»1341 “S’5l 41H ’HlMa 653'. (m) ^116 3^Sd, ^613^ Slid eni. <11* ui^n dl ’‘3ii ,§dl anTi *isiHi «llZl §. !(<1£4 XIS^t^'4lil43>il ’n=»i4 <^1 3Y Ui^l tldi'^ <^al =Hii 28

Hi R^tPtui ^,81 (^^^0 tf. y. m3' ’tlH'li Mittal qct4l i^cii MiRRfl ; “HlRRl ” m qrtrflaiii x,i^^ t MiRRt ” -yirtHi?!! amom . ------ ¦ -• .. RlHRRl 'tit. RIKil^l anZ) 51,^1 ,..5 _..rs .. an^ aJlZl i€l 641. ttx' a»i;i RIm4 %’u?^ 11-... . ..?• ... (to) MISR116 ‘^‘tlRlHRi 5il>HRi» «, Ri. 3^^^ Yoy «n 3M«f RIM ,§J3\ ’Hl 'Itfl »|km ifli s “Mi,«» iiirt>li«(l »I1.<11 'll ^l" ’*! S’)'- »g «, <.««.. mI>«15S, 4J„u5, ^s,. au«i?-»i, I <41. RliqRRt^l 33^ RIM 653; qiS^lK R1 33^ «n HH ’K-RSllRfft 64i, «fti »{l«*l ’ t:iii ’ MiqniRiS^ i€l 641. ttx' a»i;) rim4 Mefl ...... .- . .. 4l aHi\?{i ^4(. (R) Misrun i'»-'qifefRORi, , «HI ?1«H Sij'-«g ’. HRIIIS y.\, aS' .........- ... c. « ’ll !i>ia «in h^hi ySI u^nai aii, mh'. ’*' a ”-’. 64i. Rii ’i 21^ “i'TlHct ” RIM R1R6i5i r,.v. . (3) SlRlMRi (6Rftl(RMRi, ! / Y^^ Rl^q ^53; Itkh «, »j;i e ... —.J. \.’. aMi lie-tll 1^’ SR*tl RlorM Hlq IS'q q^:y ’’t^i ” •il ’icii 5>|j «• HRgf «fl r^i ’SR-aH^ijrfleis fe(j ^'1141 (Jfli) yiQj, y^H S5t«i* a>i;) 33^ ^IM JS'' 4g’, a4l'(l»il=!flj Eti>lj’ 6g’. cMRMtjn • m3' qcl41 fcfRirflSl yRi4 y. R(. q 1 zutRtm Miaq'rt , -..........—’•'ft aHit(iR 3IV/1 is, naHldl Cqaicl dl^l ^0,0^4) (l) MlSRll,§ ! (^)LMI€RU.& '' R^Y. ’MMMl S5cfl $!{/ ‘'=»^RJti4laH4 4 .|i”r(| 1' Ii'it >‘1 iQHi 'tRRl ^fefl --.,q ft, ^61^. Mis^u^ ^4i. - .. .i aq^R. 4M»y ¦^IctRilillRlf ¦‘ > ’'tiq' ^¦.” EPI.,., -.,1 J, '‘'^‘ '* ’'-\''‘t'" =ffl«.i5tii eM ’^iEip ’ ,,v('| SRH« a.^giEi.,, ii-SsH-s ’’"’1^1 8. asii>{l Pi’Irt 4|3| 41 6, ' (»¦) .llE^II^ “4»'<(l« ” y. aS' ^'41 RIM iJi’’ *' (M) MlS^ll^ “ «fl VRq ^41 HoiSrfl i^0i SlRl^tRI C-lvii^ XlRRd dRiet^^l, anw ’, ft«tl Qxeil SIRW^ ^^|. ^l ’lil1^’ R^y ?n 15.^^ {>() ^IS^U6 tf- «. 14?^ «n ’J- «{1 R*t5. ’ ’n»i=(l o{|<^ ’>lRi ” 5{l^4 'twill W. «. v, !(1 ^,v. tf(0 y. «. ‘ivjy «n ’13^. (^) MI?«14 ‘‘5(W« «U«*i’’ y. 13^ ?0 «fl IRV. (i:} “^0k^tu oftwl” y. «. ’l^y ’41 (^o) MIS<116 y. «. Ul '3'9, (I’t) •M164U1& “^Wl^lliA^” y. =W. 'Sis (\R) y. u «U ^o. (^3) 2ft«ii ” y. 41mm ' (w) y. %(. MM 41 3 5. ('IM) Mis^li6 “S(ReSl« 5ll4i» fc). 1^4 315 41 33. (iQ MlS^lllS y. 33 4l 30. Cl's) Mis

Hll4l y. 41 M. Ml^M'd M>1 wiMMl aM^Sl41aM4 M>l41 AlMt'^dl, Y'SM, 5M1SJ1413M4 M>i41 ^€<1 ,ir{l. (1) sylilRdl ^25)M^ i54l^ iMlWll ’€4l? ‘^l«131iri ” »1 y. ^71 Rl^o, ^41 5layM .Scj. MlS^ll^ 'Ml»laiH'll ll«*M SMHSlMi Mil “44^^” ^iB^l 3HM^4lAil41(M iy^l ^5si^4>l4l “441^41” 4^- ^141 ^li'll ^»81 “Meet'll ” (MtMlMl 41^>ll i^lo?ll --- .- J “’4i-4lg y. :y. 4) ¦HlgRlK!^ 'MHRH y. «. V(ir^ Hl Hol. (R1) Hlg^ll(^ H^^loy g (RR) HlS^ll(& «llHlRqi4 Hl Hisfe. •tl^ORMH Hl?^ll,§ a>ii^e4=:y^^,^ <41^1^ 1^41 344 ailTli ^$la( c|^:j 4^iar f ¦ ¦ -> Hl' 41H ^l-x»-44i4) ^3' “af^. RUHHin ” 41HHI H^a4l QilHlHi '^41’4 €f4l \sfft VlS<. «fl P7. (^^) '^n^H=^i ‘*iis ^5*1 ^:y. ?/) V. (40) Mig - ‘ >v -Il ^qini y^ q<^Hi Mojmp. '441441 HwHl »tdl gqa 4iH^- 5,1^- Hlil h4141 ^l»r4 a^, ji,,o. • ¦ ^ 4 1^41, 4H41 4tH 4l5l (1) >1’41S ('' ... ...................... ^) (0 »tlat^Hl^lV4\,f; (0 sa^la) («:) IfRll-oiatlS (to) ^RHatg. (3Q .X ¦; , Hs' tiaRMR ” HR^u^ y. ^. URHHyi, 4a14l4l illdi -- .1 «rHl^ y^H^' ^19y«| aj^- Icijl '-'®. iy Lf! Ml^rtl 6iHl aH*3Hi «.\il51l f. 5Hl^C4rH eiTJlftHi 'tlH vll^l i41 H1<1 41-0.511 (^3) ^I^Hajg fe). (Ry) ¦Ml€-?lt^ 5lio{lr( 5Ml ¦^fti'^t m^n4'^311^’-^^ ft4^i«0 9 “shih;:” 3i^' 'H41 (1) >H«fli( iliH ’ y. ^Y’t «a ^yy. 'Hi'ilt^ y. vxy «fi 4 (3) »K-{1 y. «• ?n ^n. 318^1^ «ZMW141 (y) yRl4Hi «il^lRlHi “‘H’sh” Hfcl HHl 6Hi y. Ri. n «d b (h) 'Hisjd RH^ ny ny 6H1. y. ri. Ml ‘HIm 54^i y^aiMl Ri»4®li ny hhi 64i. iC ri. 1^) Ml Rl^lHi yR4lMl H<^ azR^lRdl €1441 wi^S JjRHl^ll HiaWl. y* u. xi yXiHxi SlixMS xUsiiifrtHi anna (0 Mil'll ’*‘1, ^1*4 y. RI. ’H’iS Qll ’l^l Rim 6^1. (^3) 5ii4Hg Cl ^i;ii 1441^ “mefls ” h^^i y. h. 414 yRi44i i^fiRw ri^r41 'SOH Ml «w. (ij). ^MlSt ^^H14 y. Rt. Ml («t) •xMlJi »llHR ‘Hl^ y. RI. Ml vsV^. (Ro) XeOli aniaM ano-HlRl y. RI. vsti; Ml VSW. (it) =»i?3 «45iR SHtlHrRI^R y. Rl. ISW Ml tSvJH. (RR) •'HMI’i 61^4 =»H4 RRfts l/. Rl. Ml (^®) Xl^4 y. Rl. (TRR Ml ^33« (Ry) MMIJj ?J4myi4 Ml ilR. (RH) 4i41^ 4>l li. (R«f) yRl4Hi fjyi 3444 y. Rl. (iti^ Ml RRl tJ. ^3«f3 (RX) yRHHi cllRct^lTll wiHil y. %l. 't3fe3 «fl (^9 i y. %i. 'lyfey «(! %v93^ (Rvs) 4lS^^C-ll 4>l y. «. ^va3^ «U 'Iss^o (^^) i 5Jli X?l3ii^wt^ ‘'HI‘41” Vtl Soil XH’ll ’i ‘H’4', 5ii 6Hi 4^li «>--h y. H. t^R. Hi H’Al 6Hi. 41^ “‘HHSlt ” Hi IdHo Hi Hl4l ’fl H^Hl- ’¦H<1 fell'd 6dl. y. H. Hi 41g^Hirt«{| y^id €flH2?91iy Jliseft yRHHl o/RSlRdl^lHl 6144 ni^Q 6dl x^H3 «ft ^Mlni y^Wdl y. «. 41 ailxda H^IHiHI RH ’ll 4lCl^ RM-Y-\SfR^ aft* €l » « I REVIEW 514. d'H^ll^dl Qlll:) oyi&i^tU J ' " ' MJHM14 H d^l 5iV{l »i?/l 11 n v<7i ? SllSl I a>ii aii>4^ q-«i^ ctHRi ‘'i^ioii qi»t(Jii^.i4I n^i C4>441 ^14 ^44 eiPljj n?|l. 44 ^i5| I ’<&4i ^,jil «4^l 4^U @^'.1^114514711 <-^1^14143 HRI ^^14141 41 5Hl4l R14HI 551. s(qaai, SHl^l, 54;^ ^H3l ‘'4^l4l ^HRP Rail^l ^iVl wirtloMi^/l ^?Sl5t»fl Kl« ’‘a 4lljp«(l qi^S; ^I54l?(l McHlMlctl <^^11 i^. ¦'.1911'11 4Hi:^l ^41^ Qll5lRi«{1 {(id Sljay §45 «avtii{i & (^441.41 ~i;i;ihhc„<, cdwA 4 £^3 (444 utJS 5HIM 55 »14 1444 ifel«lHl «{tMl HliQ r^- ' S^i^(4(MPl<{l ^13 5414 54 3125' Quotation ?11 iRitf § 4§eti ^11^4154141 ^loSl4l \(n, H441 5454, H’lHl <414181', 54^1 Hh41 ni Ji^4i;i Multam in parvo (^S^i 4^) xixx.nitlx^ X.s jx«a Oi^,x iflaxyS. Sixi^^i ?«,, v«tSii a X'W, xifereisq xl'il ’"5 S'StlX, =x? ?R, x^8 ai«i4 XIM-Ctai <1x41 aaix. »1XMI, ftixSiix, ^1^4^15414, y!!4l€, il^^i, ¦«t54x4g8J I • 4 ^P4 R-»414 51^1 41444J Incestuous marriages ^>^1 i ’4i $ 44 4QJ4 <^>4-^ 54iX^- § c4l> 4«y6'4 ilHliB =41 (§4£. 41111 i «.>s41^c4i-u.m 3,^;) niiJ^i^ias) 44/15mi =4;^ ^ul<4 -miilicw £l^4l4^;^l^4p:i(l54i4lXi 541^0 441 § 4 H4C4<4 4i5ii4l ^4HMi <4144141 C41 MRSs il(^«{i 4 MOI «IH 41 5^ *4^ 9il3ll Will sRti ay @\’4l St^Mli^l M14?(1 qfaiqi ^qi .,- ..<(-. . <" '' ' ''¦"•'y i' -ii-Ksni --un+ii iiUH4l4l “ys? (44 4^1 54hQ4 41 wilivl (454^ ^41. (GlotPl HI(A511-(444 -q^Sli.) .n-»n /P 5s Encyclopaedic ^thRl.^ 4^i 4P^‘SR41 ^llflRjs <4154141 (444 ' S4l«(l (holPl 41Jil-[444 4A) 5Ml=n ^l^ ? -1 ni @4<{l 42:^41 ¦'HlHl^ll (Bm^ ’•414 •ul ’5A4i ^4(31^1 4Sfi. Hlfl <4^^ ga»i 4R4 4of 71 5} Mtq \ii 4151^1 ;i ®91^lHl «?3U ¦'“' ® ’*"' *®''' ® «*''•’' ’HI yws gxr ’irtxi XMH ixxisflsi^ sxixix' »n Xifi8«» 9i?xia ’H'i'a SX a wa 1€<4RI S?'(3^2? 44^lal Hl71l5l5^lH?35q et-u-iili 4 3 9 =MlM<n ‘4y^i 7| [441^ ^l4/14l<4{l5Rl71 f4i?n h<41 ^14^ fs ’M 3 y) P. Bx W. 33 i<: