Oct 1969

-'*'44 r .* « 9h ?>'r :s!' I I * , tt’l E- E.(U. S. Tech Officer. joiS V I VOL. V No. 12 OCTOBER 1969 -A,) (Jbdiax I i 1 ^s. I Price 50 Paise ¦ 0 is .a' S' MR. JEHANGIR D. MOO.S delivering his Presidential Address. Silver statuette of Zarathushtra placed on table was presented to the Association by Mr. Nadirshah Mulla See London Newsi*.. I I VOL. V No. 12 Contents; EDITORIAL Rahe-Mazdyasni — by Dasturji Khurshedji Dabu London News—by Mr. Jehangir D. Moos Commandant General Maneckji Shayeri (Poetry) and Iran —Prof. P .B. Vatcha... Si Ji’d — ! • • • ms ’HicWi —siu^ig Gandhi Centenary Excerpts on Fact and Fiction of Modernism ¦ • Sacerdotal Acrobatics - OCTOBER 1969 Page 3 5 9 13 14 15 17 18 23 27 Managing Editor; P. B. WARDEN, M.& (Bom. ). D.P.M. (Bom.) ADVISORY BOARD Dasturji Navrox Mlnoehor-Homji, M.A., B.Ed. Major Mrs. Gool K. Savakshah Mrs. Shore N. Vaxifdar, M.Com. Dr. R. C. Cooper, M.Com., Ph.D. (ficon.), F.C.A. Mr, Johanfir F. Shroff, J. P. Prof. Nadir Ardoshir Mody, M.A., LUB Dr. Sohrab H. Batiiwala, Ph.D. Mr. Bojon N. Desai, M.A., B.E^. Mr. Homi Burjor Dhalla, M. A. ( Harvard ) angle Copy: 50 paise. gh 12/6 for U.K. and 2 dollars for U.S.A. Adarbad Irani II.A.M.C.. D.O.M.S. (Lond)} 0.0. (Oxon) Yearly subscription for 12 issues Rs. 6. Inland, Office Address; C/o Warden ’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. e^ted by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 Published and eoitoa oy eauuui-l --------- Rmnhav 7 and printed by him at Godrej Memorial Printing Press. Gamadia Colony. Tardoo. BomEDITORIAI 4 4 n 1 i My pen jumps with joy at the completion of five years of publication of Parsiana with this issue. God helps those who help themselves. Parsiana came into being by the encouragement from few and the disparagement from many, both well disposed persons towards me. When I wrote to some persons in the matter of their extending literary aid to the Magazine from sixth year onwards some frankly said that they hardly expected Parsiana to last for 5 years. With an Editor ignorant of Avasta-Pahlavi and staff of only one girl typist-cum-factotum and Rs. 5000 in the Bank Account the over-all picture did not look rosy to many a man of the world. Warnings came — “Dont do it ” —- “Parsees have lost interest in their subjects ” — “Elders do not read English ” — “Younger generation will not bother about you” — “Dont do it unless you have money to burn ” — “You know the fate of all our publications in the past ”, etc. etc. Yes, I was forewarned, but I was determined to launch it — just for one reason. “One was needed”. Coming of Parsiana was advertised by advance direct mailing to individuals from Telephone Directory of Bombay. At the cost of Rs. 1500 a little over 1100 replies were received promising to become members whenever it would be out. Only 446 thereafter sent money to register their subscribership. Print order was given to Kaiser-i-Hind Press for 1250 copies and whether they were sold or not the print order remained 1250 copies. The staff of the press were cracking joke that I must be owning a junk-shop. They did not know my reasoning that “One was needed”. Unsold copies were divided into two parts. One part was for re-distributior and another for storage. There is an attractive joke in advertising circles. If you wink at a pretty girl in the dark you know what you are doing but she does not. The point is that to come into notice the other person must see what you are doing. People who had not seen Parsiana did not know what it was doing so one half of the lot in hand was posted free to those who had promised to be subscribers but did not become subscribers. Now some joined, next month some more joined and so on. Today my junk-shop has come handy. Several new members make request for all copies from the beginning and demands from abroad are registered. As in all newspapers there are some casualties. Casualty is a technical term in newspaper world for those who dis­ continue their membership for any reason—death, illness, becoming disinterested, not affording payment, and foreign exchange difficulty even for a paltry sum but that only from Pakistan —no other country. 3 Ij Parsiana never stops posting their, copies to all on the roll unless specifically told to stop it, and in those cases we sendlhem a request letter to continue patronage because it costs so little, links up pockets, of Zoroastrians throughout the world and has now secured recogni ­ tion of service to the community. Most people understand the pur­ pose of Parsiana — “One was needed” — and by return post renew membership, thanks to my patrons — The going is good. My very special thanks are due to Jame-Jamshed for their unstinted support with printing matter and their own special blocks. Few people in the Community know the silent service they receive from Mr. Framroze Poonawalla, the proprietor of Commer ­ cial Art Engravers, his sons, nephews and staff whene-ver blocks are needed for the Community ’s socio-religious publications. All the blocks specially made for Parsiana are received from the beginning from this source. How many times shall I thank both the above patrons ? I shall decide next time. My thanks are also due to Kaiser-i-Hind for their helping hand. This issue coincides with birth centenary of Gandhiji and Parsiana has condensed his philosophy in a few pages. His is the philosophy which has given a new turn to life and politics. There are innumerable intelligent and talented persons whom people carelessly call “genius”. In all such cases the word genius is misapplied. We should drop out that word from our vocabulary for chances of our again coming across a genius are very very remote. Genius is a word applicable strictly to a few human beings who have changed the course of human mind and life. The rest are all intelligent or talented persons who have amassed the existing knowledge and work­ ed it into its rut. They have not changed the thinking or the action- pattern of living. The Parsis of London have established in impressive land-mark by the effort of Mr. Jehangir Moos whose portrait appears on the front cover page. When Dr. Sohrab Kutar was installed as the Dastur of the Parsi Community of Europe. Some persons objected to publicity given to that news in Parsiana because traditionally Dasturi is associated with some Institution where fire is tendered, preserved and worshipped. No such place existed and even though none exists to-day the roots of reverence are sewn deep on the soil of London and in the hearts of Zoroastrians of Europe. With a sincere and staunch Athravan and his devoted following Dasturji Dr. Kutar will one day establish a Dad-gah, which is his earnest desire and which was on the verge of fulfilment but for hitches he came by his path. Dasturji has returned to Bombay with Maratab installation from Navsari Atash-Beheram. When the reports of the function will come from London whatever is worth discussing will be discussed. I thank all the subscribers, advertisers and contributors of articles and members of the Advisory Board for their unstinted support to Parsiana for five years and now I crave indulgence for more. 4Rahe —Mazdyasni PAIRYOTAKESH by Dasturji Khurshedji Dabu i' In the worship of Asho-Farohars of a large variety and innate potentials two are named with special emphasis to class them by themselves. (1) Pairyo-takesh and (2) Naba-najdisht. Pairyotakesh according to its etymology is a combined word of two parts “Pairya” meaning primal, first in serial order and “Takesh ” meaning faith. The word there ­ fore means “Those of the primary faith ”— The original group of men who built up some convictions of beliefs and ethical code of conduct in life. Takesh is HsQd w M I ri, 51 n i 1 1 Some Western Scholars, however, attempt to interpret this word to mean all those who had some faith prior to the establishment of Zoroastrianism the of law and order as good for mankind formed the ruling line known as Pesh- dadian Kings — Pesh-first and Dad- law —meaning the first Law-givers to society. Those laws were not legal codes but were ethical formulae evolved through the divine inspiration with which Peshdadian Kings were gifted. Theirs were the days of geniune Ram-Raj worked on reverence and devotion based on (Astuye) promise to worship “Daenam-Mazdyanim ”. The concluding sentence of our Ekrar-nama is “Ayesha Asti Daenyao Mazdyasnoish Astuiyetish ” — “This is the praise of Mazdyani Dae”. The Mazdynasni Daen was as nearly perfect as a religion could be and for that reason Zarathushtra pre­ ferred to stablise it for good with minor essential modifications therein — by eliminating its polytheistic contents, — by daev-yasni element and introducing the universal primacy of Ahura over All. it But the anomaly of it all is that Mazd­ yasni Daen was existing ages before the Advent of Zarathushtra throughout the Peshdadian Dynasty and during Kyanian Kings preceding King Gustasp. Faith began with Gayoinarci who was the first human being to have sensed the existence of some supernatural power in the Universe. “The fear of the Lord was the beginning of Wisdom.” As the legend goes King Jamshed was actually asked to spread religion—and that religion was Mazdyasni Daen. Hence the first line of human beings who could realise the sense The underlying meaning behind the word Pairyotakeshi is those who hold basically primal ethical faith with devotion to divinity. This has therefore its contin ­ uum unbroken by historical termination at any stage. As proof of it we find reference to it in Fravardin Yasht (karate 31-para 150) wherein it says “we worship all these : “Aungharche ” Pairyotakeshis who have gone before “Baabvare ” — t I t 4 » 5 LFairyotakeshis who will come hereafter stated that the Farohars volunteered for “Henti ” — 1 . ' ' ’ .. ................. . " present. Pairyotakeshis are therefore Far­ ohars of this particular title. Z --- - ascent and descent of souls and the world goes on the course of Fradeity ’-Veredeity (Evolution and expansion) In Ekrarnamah the word Mazda occurs Pairyotakeshis who exist at such struggle. Fighting with Satan and ~ . Satanic elements Farohars attained vic- ¦. There is tory (Verethraghana) and as per Gatha hope in it. Such noble souls will continue (30-10) they reached back to Ahuramaz- to descend on Earth, live here like Sac- da. Nature has ordained such cycle of shyants and pass on in unbroken succes ­ sion. “NABANAZDISHTNAM” are souls akin to and kith and kin of Pairyotake- shan. Both are close relatives. Relatives thrice, Ahura occurs twice and reference in terms of physical existence need not to Zarathushtra comes thrice. In the differ in their primary faith thereafter. Gathas Ahura and Mazda are used as if Brotherhood of souls is permanent, they are two different entities. “Naba ” (Sanskrit “Nabhi ”) may mean relationship identical at the root of all of them in “Ahur ”, ' generated Farohars. This may mean the whole group which has reached close to the Almighty (Ahura as all advanced souls have marched on towards higher stages of divinity to a stage in proximity of Ahura.) The descent of Farohars on ------ is an effort syndrome gone through for Evolution of the soul. With every ex­ perience of the world soul has matured to Perfection of Farohar after many fu­ tile struggle and attained “yog” (Yojente) first nearing and then fulfilling its destiny. Starting with elementary primary faith these souls struggled on and on for ages until they attained the stage of Saoshyant and went on to the approximation to Ahu. That is the close relationship with the Al- thushtrish ” — I am the believer of the mighty and the past, the present and the Omniscient and moreover the follower of future have always contained such souls and will continue to do so in various stages of evolution of the soul. As in Farohars so in man one would find human beings evolved to different stages mental ­ ly, morally and spiritually. Bundehesh 6 Aha ” means existence and its suffix whoM* sparks have “Oo” means the root or the source. “Atal ” is thus the source of all existence. Maz is maha or great and “Da” is (daani) or —possessing knowledge. Mazda is thus All-knowing or Omniscient. Ahura Maz­ da as a conjoint word is a later term, the earth Mazda is the oldest term and refers to the most ancient worship. “Mazda-datyao Mazdayasnoish ” I worship the Laws of Mazda. Dr. Irach Taraporewala looked to Mazda as “mahat ” or useful and essen­ tial element in the laws propounded and followed as faith prior to Zarathushtra. The purified Mazdayasni Daen after Zara­ thushtra became Mazdyyasni-Zarathusti Daen as is followed by us at present. “Mazdyasno Ahmi, Mazdyasno Zara- Zarathushtra. Late Mr. Jehangir Vima- dalal looked upon the above sentence as something magical in potency and advised all to remember and utter this sen­ tence frequently as a constant reminder for the type of life to be lived.I i i 4 In the Staom-karda (we believers of Religion prior to Zara- remember amongst other Farohars the thushtra and literally translate the word Farohars of Pairyotakeshan as “Sasnao- to mean near relation, close relatives, gusha ”, as those who first heard the teach- Such idea is repugnant as if distant rela- ings of Ahura-Mazda. Those Farohars tives are not worth remembering. Specific who become the protectors and guides of noble trait traced through Pairyotakeshan new “ravans ” coming from Geti are consi- and Nabanazdishtnan is their “Ashoi dered Farohars of primary faith. The Vaonare” — struggle they underwent to ravan and the Farohar both together preserve ashoi and became Varethragan — progress from ages to ages towards “Ra- Victors overpowering the enemy by con- van-bokhtagi ” or emancipation of the tinning their fight against Satan (Vi-daivo). soul to reach the status of the Nabanaz- dishtan as the near finished products of Pairyotakeshan. Nobanazdishtan are soul fit to stay in the vicinity of the Garodman. Not understanding this scheme of things European savants follow the short cut in pertained to the very origin of faith which ideas and consider Pairyotakeshan as sustains them in life. In the above sense all the souls who are reaching close to their divine destiny are included in the group of Nabanazdisht- nam and referred to in Gatha (46-12) as “napti-yaeshu nafshucha ” — those who JEENA & COMPANY Travel, Clearing, Forwarding, Warehousing Agents ® SODIRIN TABLET FOR SWEETNESS THAT IS NOT SUGAR ..aa< ___KOB^.^ IV HEAD OFFICE' 10, VEER NARIMAN ROAD. FORT, BOMBAY-1. • Non Caloric, Non Nutritive Sweetener • Indicated In Diabetic Diets Tel. 258413 & 256942 • 1 Tablet -» 2 Teaspoons Sugar. • No Bitter After Taste And Completely Stable In Cooking, Baking & Heating. • Dissolves Immediately In Warm Liquids • Packing Of 100 And 500 Tablets. BRANCHES AT HEW DELHI & CALCUTTA c Phormac euticais AM.BEDKAR ROAD, 80'3. B AM.BEDKAR ROAD, DADAK E T . Ni AR BRCADVVAY CINEMA..BOMBAY-H, CD. PHONE : 6S4H 4 ^4^g^s:;^z^Z3ez3^zagZ3gZ3gzagsagQgzsgZ2^a^3^:3^3e 1 >LONDON NEWS r by MR. JEHANGIR D. MOOS, B.Sc. t Mr. Jehangir D. Moos of London is the helping hand. He is the President of th? moving spirit in the life of Zoroastrian Incorporated Parsee Association Community of Europe. His life begins early in the morning by whatever stand- ........... a ard of activity we judge in the eccentric call him anything less than climate of England where in winter day- the summer the Europe would be derogatory. We all p.m. It would from India and all from Europe wish him ' ‘ 4 long and active life for the noble Monu- . , across his mind ment of the new Zoroastrian House which rising m-the morning is that of nis has come up as a result of his lead and light is a concession and in ! day drags on and on till 101 not be any exaggeration to say that the first thought that flashes on ] ¦ family and his family consists of the en- labour. He^is of Eu­ rope. In that capacity he is unmatched in his experience, talent and service. To L a devotee to cause of Parsee and Parseeism m a long and active life for the noble Monn­ re * 9 i ¦ a moneyed man but his outstanding trait is his decision to make good use of his money. At his own ex­ pense he travelled all over India, Pakistan tire Zoroastrian group residing time in any part of Europe. He loves all of them and looks after all of them day °u-' and Iran to collect the necessa^ fund's to all res^ !" N k u likeable and ^finance a grand venture. Undaunted by all respect him because he is respectable the restrictions on transfer of collected and worthy. He hails from the affluent Chinoy family at that a grand venture. Undaunted by of Hyderabad. From early years he deci ­ ded to live in London and trade interna ­ tionally as a philatalist and has amounts he compromised with the then Finance Minister Shri Morarji Desai to leave the corpus in India and get interest on i- in England. Morarjibhai helped him to invest the amount favourabjy here X-----*v*v*g)J exchange in England for use Me Moos - has very generously accepted the offer and invested heavy amounts of his own in the fulfilment of a noble cause. A grand place with a in England. Morarjibhai helped , ’ ------ ---- ------ ——ll^ic S^Bection of rare revenue and J' P" fo^ign He is a timbrologist of people consult Rich as he was he has collecli|§4 a good deal more by his honest if Rich as he was he has hard work and his cosy corner at 430 Strand in London is a well known nook P^^ce) has come up at present in it, which for Farsi Students, visitors and those in distress to come over and book somethi" ' .0 their advantage. No one is denied a Dad-gah in time to come. Amen ! Setayash-Gah ” (Prayer ’ng ‘O God-willing with the help of the self­ same Gentleman Moos may become a ¦1^ 9 t-"HOf . jLa. « NEW ZOROASTRIAN Ml m-B [¦w^, .7| f ,s HOUSE LONDON. M < < '^'1 10 ? V Mr. Shapiir Captain leads Mr. Nadirshah Mulla to the plaque presented by and opened by Mr. Moos at the entrance of the building. Soli Master, Treasurer, in the back-ground.I i 4 Bi Dasturji Dr. Sohrab Kutar carrying a silver .. salver and a shawl presented to him by Mr. Nadershah ? Mulla. Dr. Mrs. | Shrill Kutar, Vice- | President, garland- a ing and Thanking ¦ Mr. Mulla. I Dr. Sorab Warden — Grand old man of the Association, delivering his welcome speech to the guests. There is joy on the face of Dasturji Dr. Kutar for a good purpose achieved and appreciation expressed by the chief guest Mr. Mulla. A I ¦^v-5 I 11The least that every Parsee in Europe owes him is membership of the Zoroas- trian Association to enable a selfless wor­ ker like Mr. Moos to expand the aetivities of the Association and bring about complete cohesion of the community for its own good. Presidentship of Zoroastrian Association as a status symbol was cove ­ ted by other able men who contested it but did not succeed only because of the record of outstanding service to the cre ­ dit of Mr. Moos no other cause. entire It is a real good news for th Parsee community througout the world to note the example of the energy and devo ­ tion of the Parsees of England in establi ­ shing an imposing land-mark abroad for the adhesion of the dispersed groups and the cohesion of the sentiments and aspira­ tions of their faith. It is a good work well done. Parsiana has not received all the report but has received some photo ­ graphs of the occasion flown with Miss Pavri to Bombay. Last year the building was under renovation. It is a good spa­ cious mansion of ground and two upper floors with about 18 rooms in it including one big room renovated by joining up two fairly large adjoining rooms of the old Note : See last paragraph Gujarati Section Khojotia ’s letter structure. About 200 to 300 people can gather there for their functions like Nav- jots, Weddings, feasts and usual weekly and fortnightly functions of the members and their guests. The new Zoroastrian House is centrally situated at 88 Compayne Gardens, Lon­ don, N, W. 6 and is within three minutes walk from West Hamstead station and two minutes walk from main road of bus services. It is purchased, reconstructed, renovated with equipment through the generous benefactions of a large number of Zoroastrians of England, India, Iran and other places and in parti ­ cular the outstanding help given by the Late Sir Cowasji Jehangir, Bart, and Lady Hirabai Cowasji Jehangir M.B.E., J.P. The House with its Setayesh-Gah were declared open on Saturday, 6th Septem ­ ber, 1969 by Mr. Nadirshah R. Mulla, Chairman of the Parsi Punchayat Trusts in the presence of some 350 Zoroastrian members and their families, friends and well-wishers. Mr, Mulla had flown there particularly for the ocassion and was received cordially by all present. He cut the tape and dec lared the House open. ^1 i H for Shri I « 12( . IT t L 5 COMMANDANT GENERAL MANECKJl In honour of his unstinted devotion and Commandant-General M. J. B. Manedk- ji, Director of Home Guards and Civil service to these and several other good Defence, died of cancer in the Tata Me- causes Home Guard and Civil Defence morial Hospital, Bombay, early on Tues- Staff College was named Maneckji Tech- on 30th September 1969. He was 49. He was the accredited authority on nical Centre and Maneckji ’s technique of civil defence is accepted and followed in ! “Bombay Pattern ”. He initiated the Home Guard movement and was associated with it from its niception in 1946 to the end of his life. For his Civil Defence. He is the only Indian to ,r. qualify with Honours from the Civil Defence Staff College at Sunningdale, England. At th etime of his death he was „ , , . „ . Chairman of the Indian Institute of Civil honorary services offered devotiondly oy Defence. Commandant Maneckji was the vice- president of the International Fire Chiefs ’ him he earned the honour of Padma Bhushan. ____ He was a businessman connected with Association of Asia and ch.atrman of the eieciric supply companies and other standing fire advisory committee of the Indus It ies. Government of India. He was also fire adviser to the Government of Maharash ­ tra He was a member of the Indian Red panics here in India and published a Cross and chairman of the Maharashtra magazine about civil aviation and air- Red Cross. Earlier this month, he was craft. The Home Guards flag at the Maneckji Technical Centre on Cross Maidan flew at half-mast in memory of Maneckji, who helped set up the Home Guards organisa­ tion in Maharashtra. The body was taken from the Tata He was intimately connected with civil aviation and held a pilot licence for Heli­ copter and represented some aircraft com- magazine about civil aviation and air- nominated a member of the reconstituted civil defence advisory committee headed by Mr. Y. B. Chavan. Mr. y. B. Chavan, Union Home Minis­ ter, in a message from Delhi said death had snatched away a dynamic personality full of youthful vigour and dedicated to the cause of nation-building. “1 have a Memorial Hospital and kept at the feeling of personal loss as I had known Maneckji Technical Centre where pro- him and seen him work from very close minent people in large number came to quarters. The Home Guards and the Civil pay him their last respect. defence organisations are living memorials quarters. The Home Guards and the Civil pay him. their last respect. to his unstinted devotion to work. ” May his soul rest in peace. 15Shayeri (Poetry) and Iran Prof. P. B, VATCHA Government Scholarship Lzccture series (1965) under the auspices of K. R. Cama Oriental Institute. The Rhythm, the diction and the word­ ing all combined to make the poetry touch the heart and result in desired effect. Just as King Gustasp of Kaiyanian Dy­ nasty was very fond of his Aspe-Siah (The Black Horse) of legendary fame Bad- shah Khushru Parviz of Sassanian dynas­ ty deeply loved his smart beautiful white horse Shabbiz. He was so fanatically fond of Shabbiz that he gave notice to all his subjects that any person bringing news of the death of Shabbiz will be put to death. When the horse died no one dared break the news. Even the ministers were panicky So a street singer was given the assign­ ment. As was usual for poets to go every day early morning to the palace to recite poems the young Shayer (Poet) went into the palace singing poetry of pathetic me ­ lancholy. This affected Khushru Parvez so adversely that he himself uttered words of sigh expressing the idea that Shabbiz may have died. The Shayer insinuated Jehanpanah 1 (The protector of the world) you yourself are giving the news of the death of Shabbiz. The incident was thus closed for good. Elsewhere it is common to speak of a child being born with a silver spoon in its mouth. It is customary to speak of Iranian child being born with poetry in its mouth. An Iranian is ready with his peltry in joy and in grief. It is with him. It is in his blood assisted greatly by the natural trend of his language. This trend makes the Persian language so sweet, so enticing to rave over, so natural to flow in poetic style. There are four forms of Persian poetry Gazal. It is the commonest form of com ­ position for all miscellaneous items. Kassida. Are compositions about Pirs and Paighambars and are recited particularly during religious festivals. Masnavi. It is involved more with divine philosophy. Maulana Jalal-ul-Din Rumi is its most famous exponent. Rubaiyat. Are couplets and quartets with essence of sufism in them. Many have written Rubaiyat of very high standard. But Fitzgerald ’s translation has made Omar Khayyam a household word. (Others are as good and anybody with flair for translation will be well rewarded for his efforts. Poetry in the hands of Iranians was as much a pleasure as a weapon tor convin- mjgjjty — like the sufi lover seeking mi- It is ironical that the best poets flourish ­ ed in Ir^n during the days when Iran was under foreign domination. Sufi philosophy which is an off-shoot of Gathic philosophy of divine man ’s soul merging in the Al- cing an individual or disrupting one’s lan with his beloved, came into existence, thoughts. under Iran’s domination by Arabs. 14I" k.. I 5 I ( I 1 < 3l ?! ! HiiW M(4rll«{l HR Sidl »1’>'R Sacred Book of the East Vol. V page 92 ri«n HHl Xll Hl ^¦'^iift ^>lSl^ li. 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Vtiv 7? 4i4 4l 4g4 4(44^=44 ^4 g^5 5544141 =4^5'1 (4’’U<1 aV 5^n^^,?»4l5is4l ai’ldl «t4l =44 »z 4l4l ^Wl4i =4l4»z 5^cti 44' ^’811^151 mi (gov 49114 MSlMa v^ '<(^’1 « 44 ^14141 ai45 0^341 @4Ul ^.rz^4l 41441 4l> a>ld5{l «441 (54141’41 441’ VV 4l4l4l - ' *- 5 ¦“^¦1 -ll’I liwi >3 »ts ..is? v.Mi Ml». 5.8,1 „rti tlM nrfl rt ’41. <^?.i anin^i 51s d Bh wiin^i S^6Hl ^41 anw^l @911 ’41 SHlXi^ Xi9J W 51s <1€{1 (Unity) «*titgi ^s €1€{1 3i «*i(n41 14 =>ll>li^l sn’dlH tSlu. »* 9 4 ^4l dfl VtlV 4i4 4l 4g4 4(44 =44 ^1441 »ll'-li^l 5l^l4 ’ll'ftl 51,^1 4£4 ^q=-«» 4(^4 5114141 44^41 5^. qi. =4^ ^--41^51,1^ ^liwi @4?! 41’1'' =^ll(c4Ss ’’l^l 4(45 1^44 »114«4. Xltfl H*/ 4l44 wi^ <451lV, 17E. 1- Mar. ' eb £. ( V. S. Tccft. -'.J , (India ), Gandhi Cehten&y As truth was the pivot and non-violent non-cooperation was the action pattern the means employed to ajchieve the end had also to be in line with truth. The end justifies the means was not acceptable. Gandhiji held that such separation of ends and means cuts at the very root of mora ­ lity. It dulls one’s conscience. As a matter of fact human conduct manifests itself more in means than in ends. Even if the end aimed at be good every doubtful act creates its own result and as a reaction its own Karma, that distorts the end viewed. All throughout the various activities there should be one conscience and one morality. Gandhian revolution was in that sense different Two persons influenced the course of history during the last hundred years — Lenin and Gandhiji. Lenin’s was a voi- lent strategy for snatching power whereas Gandhiji was committed to non-violence not as a negative power but a positive force linked with action. Gandhiji ’s was a dynamic and revolutionary doctrine that the power of love is greater than the power of hate and can be harnessed effectively to collective non-violent action wherever freedom and justice are in peril. Wherever violent strategies have succeed ­ ed in overthrowing status quo of establi ­ shed power-structures of societies they have in their turn become ruthless and new sources of fresh injustice. Gandhiji was one better than Lenin, from all previous revolutions in history Karl Marx spun out the ideology of Com- same moment a Movement munism and Lenin worked out the National Purification. It is a pity that methods of its application. The unique Governments in power did not keep feature of Gandhiji was that he did the pollution at bay — nay, not only that work of both Marx and Lenin in terms of shared the pollution and to share it non-violent revolution. Gandhiji was connived at.pollution wholesale. The end influenced by the Sermon on the Mount ^inicd at by Gandhiji was national pros­ and by the interpretation of Christianity perity. Because the means used were in terms of love by Tolstoy and Ruskin, dubious and even dirty the end now wit- Ahimsa (non-violence) was the mirror pic- messed is also a distorted version of pros- ture of love put into Gandhian emphasis shifted from the ethics "pbe glamour is gloomy, on non-violence to the metaphysics of truth. The combination of sticking to truth at any cost and plunging into action to seek and reveal the truth became the centralised industries coordinated with active non-violent non-cooperation move- agriculture so that each village home may ment. It proved that non-cooperation is become a miniature factory. They may, if not a negation but an action. need be, take the aid of modern equipment 18 selfless action ”, pgj-ity based on bribery and black-mar-- The prosperity Gandhiji aimed at was not of centralised big industries but de- need be, take the aid of modern equipmentf: and: gaitg^t.s but . their existence should prevent concentration of wealth. All revolutions aim at changes in existing power-structures of societies to reach eco ­ nomic balance or attain human dignity. What Gandhiji did for masses of India Martin Luther King did for self-awaken­ ing of Negro society by non-violent means. 4 4 There is nothing basically wrong in power tempered with love. Love is iden­ tified with resignation of power and power is identified with denial of love in its Christian sense. This misinterpretation caused Nietzsche, the philosopher of the “Will to Power” to reject Christian con ­ cept of love and the Christian theologists to reject Nietzsche ’s philosophy of “Will to power”. Nietzsche ’s “Will to power” is not ruthless will. It is the Nazi party in power then that distorted it to make use of it to promote their ruthless aim. Zarathushtra ’s dynamic version of life as opportunity for action as opposed to some passive philosophies of negation, torpor and apathy has influenced Nietzsche and in “Thus Spake Zarathushtra ” he does not quote Zarathushtra but reveals Zara­ thushtra ’s dynamic influence on himself. There “the will to power” is more or less life in action for which body is a necessity. Gandhiji equates body force with violence and soul-force with non-violence. All life in flesh exists by some violence hence “will to power” is adversely interpreted. In one of my previous copies of Parsiana I have promised my readers explanation of Zoroastrian concepts in Nietzsche ’s writing. Our Avestan scholar Fariburz Nariman is on the task. What is needed is a realization that power without love is reckless and and power is sentimental and anaemic. Nietzs^ • che just clarifies these two opposing enti- ’* ties of powerless morality and immoral power. In the first century B.C. Cicero said “Freedom is participation in power”, Gandhiji claimed it and King claimed it. King claimed it as protection against exploitation and dehumanization. Gandhi ­ ji needed it for internalization of justice in the heart and conscience — in “rajniti ” and “lokniti ”. Gandhiji was gay in his asceticism. King was pragmatic and did not give a go by to the good things of daily life — he dressed well, partook of dainties and delicacies, lived fully with sex though decently and honoured Chris ­ tian ethic of “love, redemptive suffering and reconciliation ”. He lived good mater ­ ial life but despised the idolatry of materialism in modem civilization. He selected non-violence as the best known weapon for his purpose. Power properly understood and used is the ability to achieve purpose. As violence was an inherent necessity for life in the body Gandhiji as votary of ahimsa prayed for ultimate deliverance from bon ­ dage of the flesh and made abstemious ­ ness the guide of his conduct. The way of moksha (deliverance) was to relinquish body force totally. Mere suicide or death cannot bring this liberation for in the law of kanna and Transmigration the soul attached to the wheel of “Samsara ” wea­ ves for itself another body. Tolstoy to whom Gandhiji owed his idea of non­ violence had brilliantly exposed and pas­ sionately denounced social evils. Gandhi- 19ji excelled Tolstoy in working out a non- violent way for the removal of social evils. The above extracts are from Religion and Society Vol. XVI No. 3 from pages 1 to 25. Religion and Society is a quarterly bulletin of the Christian Institute for the Study of Religion and Society, Bangalore, S. India. Gandhiji propagated his philosophy through his own weekly publications Young India (English), Navjivan (Guja­ rati) later on issued under the names of Harijan (English) and Harijan-Bandhu (Gujarati). The first copy of Young India came out of the press 50 years ago on 81ih October, 1919. Navjivan Institu ­ tion founded by Gandhiji also celebrated its Golden Jubilee in the year of Gandhi Centenary. Navjivan Press was raided thrice during British regime and publica ­ tion was perforce suspended and third time the .press was auctioned but with Gandhiji out of prison it was again purchased and the papers re-started. After the assasi- nation of Gandhiji the work was ably continued by Shri Mashruwala until Sep- ,ember 1952 when he died and the b,Kden worid. was taken over by Shri Maganbhai Desai until 1956 when the publication ceased. Gandhiji by his last Will and Testament hills ”. bequeathed everything to Navjivah Trust. He stated “I do not believe I have any property but anything which by social con ­ vention may belong to me such as my books, publications, etc. and the income arising therefrom shall go to Navjivan Trust. He stipulated that 25% of that income shall be used for betterment of Harijans. Extract from Navjivan Trust, (1) To propagate spinning wheel and khadi (2) removal of untouchability (3) propa­ gate for Hindu-Moslem unity and unity with all communities (4) cow protection (5) advancement of women by education and removal of disabilities like child-marriage, resistance to widow marriage (6) replac ­ ing English with Hindi and Hindustani (7) publications conducive to spread religious, social, economic, political advan ­ cement of people (8) not to take any advertisements nor to print any material opposed to the aims of the Trust (9) to publish accounts within three months of the due date. After doing so much Gandhiji said Truth and non-violence are as old as the 20 o X I X ?—> X I XREMEMBRANCE Oft in the din of hungry conflicts of the nation ’s greed Thy voice of love and wisdom men for peace will need, Oft the dumb millions and the down-trodden poor Will wait in patience for thy light to cheer, Oft when the human bondage grips the people meek Their longing hearts thy friendly hand will seek Thou Father of New India — peoples’ Bapu — thou the saviour Oft when the armed might will rise to clash in blood and war Thy creed of non-violence shall hold them at the force Oftthe Colossal Power human dignity to crush Will stand ashamed in thy simplicity and trust Oft the frail masses of this ancient land — by thee redeemed Will gather on the Ganga’s bank — thy tender feet to feed In silent adoration — O Mahatma Gandhi, S. S. Dubash. 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 — Individual attention — Hygienically wholesome diet—Opportunity for out-door sports— Open-air games —Care of health —Building of 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 J Inquiries —Mr. Bejon N. Desai, m. a., b. t. Principal. >^'9QQC!aDQQQQQe3QQeaBiaQQaQaQQataQEiaQaQQaaeaaQQB2Z3aQDQDBQBBBe2aeaDQaaQat9QQB2aQaDDQp' n a a a a t\3 a a a a a a a a a a a a tsl a a a a a a a a a a a S a a a a a a a a a a a a a § a a a a a S a a B = RSBBBBBBBiBBBBBBBBBBaBiBBBBBBBBBaaCiBBQBBBBBBBBBraBBBBBBBBBBEZQBBBBBBBBBBCiaBBB? " tS ? Q ? ? ? n n ? ? ? ? ES ? ? ? ? ? B U B B B B B B B B B B B B B a n u B B B B B a a a B a a S a a a a a 22J I I Excerpts on Fact and Fiction of Modernism 9 Modernisation of a Traditional Society is a complex problem going its way jer­ kily — at times heartening and at times disappointing and quite frequently frus­ trating in the end, Mr. A. G. Noorani’s excerpt of Wilfred Smith ’s book of the above title is illuminating. “If the nineteenth century was gripped by the notion of inevitable “progress,” this is the century of “modernity, ” what ­ ever it might mean. Dr. Smith does a thorough job of ex­ ploding some notions about it and pro­ pounding instead his own constructive definition. Modernity cannot necessarily mean something desirable. Witness : The Bomb. Nor, something merely current. Least defensible is the identification of the term with Westernisation. It would be a futile quest for the West is different. More importantly, it is itself “groping”. To be modern is not to escape from one’s environment, but to live in it and to construct it rationally and self-consci ­ ously. “This is what science makes availa ­ ble; the power and the knowledge to be effectual, to determine results, to control change —an ever-widening knowledge of ever new possibilities — and the technique of impleinenting these^ this is modernity. ” Moral question Addressing Western audiences. Dr. Smith has urged that Afro-Asia resurgence involves also a refusal to think in Western ways. To an Indian audience, he urges that the refusal should not be merely negative. If modernisation is the free and intelli ­ gent excercise of choice, the very process is also a moral question. “The modernisa­ tion of a society involves the modernisa­ tion of its religious life...that is, a religious outlook that is aware of modern know­ ledge and of modern possibilities, and that chooses whatever it does choose, cons ­ ciously from among these new alternatives, and rationally in the light of this new knowledge.” (Times of India) Many seek enthusiastically moderniza­ tion in Westernization and despair of the results. In changing others they change themselves so dubiously that in their dis­ tortion they just cease to be themselves. “We are swathed in lies. These lise are adapted to the minds of each race or group. Every nation has its own lies, which it calls its idealism”. (Romain Roll­ and). Modernisation is a compelling force on developing societies, when a traditional society comes in cultural contact with a society already formulated. Sampling of a process that imposes itself on the chang ­ ing society was studied by Hemlata Ach- arya in Nasik as a Socio-Cultural Study. On that Study she gave a talk in the Anthropological Society of Bombay. It •' appears that similar processes are at work on Parsi society in recent years. Therein lies the significance of this study to the readers of Parsiana. Its salient features will be stated as if the original research was a research on Parsi society. 23tion-minded individuals and the true believers. The seculariztion process is not complete and will never be. Total elimination of the sacred is not an immi ­ nent fact. On the contrary its function, though limited is positive. There is not outright transformation but interming ­ ling, penetration, reversals and fusion of . The core of the society (Parsi society) remains so far undisturbed Study through the English language was a step toward Westernization of the way of life and modernisation of outlook. As a part of the All-India process of change modernization is a cross section of urbanization, industrialization and Wes­ ternization with their special impact on the sacred and the secular. The “sacred ” is the sanctioned traditional rationality and social types, the “secular' rationality. After ment. But this does not imply the elimi-. expression of essential social values repre- is the expedient recent -___ Independence the and our city and our towns are still stand ­ general trend is towards secular develop- ing for the most complete and abiding nation of the sacred. It may lead to re- sented by our religion, definition of the field of the sacred. With education preference for the secular is increasing. The sacred loses a part of its dynamism but it continues to be determi ­ ning factor in social and cultural fields. English language, radical reformist ideas, and economic and legal changes introdu ­ ced by the Government after Indepen­ dence are extra-community influences. New arts and new crafts brought in with them new contacts and what at one time was considered a contented and happy lot of the priests suffered disillusionment. Their needs religiously defined and definite at one time contributed to contentment. Now to, meet with their daily needs the priests introduced unorthodox practices or ] See The Journal of the Anthropological Society of Bombay Vol. XIV — No. 1 (1969). For thousands of years the East and the West seemed as remote from each other as two planets. Modern technology and politics have changed the face of the world- About ten years ago Miss Bar­ bara Ward delivered three very well thoughout lectures at McGill University Montreal — on the subject of concilia ­ tion and working together of the two great cilivilizations. It is vitally important to understand ___ ; on Indian and Chinese thought modified their vigorous disciplines and western economic and technological scepticism made its way through new edu- pj-ogj^ss. In her first lecture Miss Ward cation. Their new generation is preparing grasps this nettle; and though she allows to go out of priestcraft for better living, western incursions ‘had in some ways Urbanization has given push to the new changes. The sacred and the suffered a t —-------- with the support of the aged, the less edu­ cated, the unchanging orthodox, the tradi- a beneficial modernizing effect ’, she em­ phasizes the disturbing results of ‘the ¦ sacerdotal have blind drive of our own dynamic develop- Mt-tek and are fighting back ment of our own self-assurance, of own ideas.” With our aggressive commercialism we steam-rollered our way through India s 24gadgets, but the purpose of life which they may or may not help us to fulfil — this is in tune with the Eastern idea that the highest aim of man is to achieve unity with a higher consciousness. And Miss Ward ends — “In rediscovering the pur­ pose of life, we may be able — east and $ ancient economic structure and thereby played havoc with her old static, theo ­ cratic society. China suffered much the same fate, but without the benefit of a hundred years of orderly administration and a functioning civil service Japan like­ wise lost her faith and went awhoring strange gods with dire results. And none west together — to discover the moral can put back the clock: the Asian peoples, unity without which political and econo ­ says Miss Ward, must now adopt some mic unity will only be built on sand. This form of modern society that has been evol ­ ved in the west. The question is which version — democratic or communist ? I 1* i may seem a tall order...But if our task were simple, it would not be adeiiuate. If our faith were easy, it would not be true. ” Modernisation is a kind of quest seek- Having thus set the scene. Miss Ward goes on to discuss the economic and politi- ing to give meaning to life. In the opionion cal aspects of the problem. In a sense, the of Albert Einstein the answer to this lival western systems are on trial, bidding question means to be religious — without against each other for th.e friendship of its meaning man is unhappy. The issue ^sia. is not how we may make ourselves happy but how we may make ourselves worthy of happiness. Smith challenges all by asking them sim- 4 I; Miss Ward ended on a more optimistic note. “It may be. ” she said, “that the ero ­ sion of rel^on in the West by rationalism and materialism has come to a halt, ply to be themselves and to choose from Certainly the avant garde is no longer their situation with the freedom that Marxist : ‘mysticism ’ is no longer equated only knowledge bestows and a humility with nonsense.” This rediscovery by the that comes from the awareness of life West that what is vital is not our material lived. s ? » 25I Sacerdotal Acrobatics too I “And still they gazed And still the wonder grew; How one small head could carry all he knew”. desires are Even if Ervadji be an sive speaker, what then ? tie is a Parsi Priest and his duty is to promote t 4 * Recent times are characterised by craze of all sorts of things. Our small commu ­ nity is not wanting to stay behind the march of events, but being small a minority and not being impressive Ervad sahib ’s enough for masses is feeling content with Ervadji the Dance of Life in the form of exhibi ­ tionism for applause. I have been j------- ted by several readers of Parsiana to make clear my stand about the present contro ­ versy of marriage ceremonies of non- Parsi couples abroad. Though Parsiana has taken no part in where he performed them made the meetings and functions to condemn ^^lueless exhibition, a sort of tamasha, the action of Ervad Bode I am amongst the first six signatories to the requisition to put Ervad Bode out of the committee of Anjuman Atash Behram, because it home of his gives him ; ..................- uses as a convenient instrument for per­ sonal publicity and Self glorification. Perhaps our readers ] n T> J ’ ---- —’.rvxvxx wr UXXV ±aw. me Ervad Bode to lecture on al! sorts of sub- Anjuman Atash-Beheram jects from Avasta to Aviation, from Zand 4.^ 'T' p “ —u. uuLv lu luamiai 0 Zen, from Psychology of Carl Jung to dignity of an august institution by Para-psychology of known and little r - -• known mystics ahd raelaphysicists. He they have assumed for the anjuman 7nd sets his own senes of lectures, reads and ' ' c anjuman ana prepares himself for their delivery and because of the gift of the gab spurts them out. The ignorant are amazed and semi­ educated sit aghast with wide gratified impres- He is reques- the walfare of the Parsi race in the manner approved of by its majority. To jump out, again and again as a Jack-in-the-Box and do something that is not proper, to do marriage ceremonies v^'hich he is not authorised to do according to the law of which just for the novelty of it may have secured him applause locally but produced disgust where he ought to seek for a seat of reverence, namely, his home and the race in India. Tolerance a status which Ervad Bode shown to dubious practices and perfor­ mances encourage temptations, which repeated with impunity may set up a new order detrimental to the psychic may be aware that health of the race. The Trustees of the --------------- 1 owe to the anjuman a duty to maintain the - con ­ scientious rejection in the interest of duty not for the circus athlete even if his feat be strenuous in their eyes. sault from Wedding to Blessing may be a conveinent alienation but all such escapist open month- performance must be nipped in the bud. Parsi The somer-We have nothing to comment on Zubin or Mr. Moos. Zubin is a great Maestrb. Mr. Moos is a great soul. If they arranged the entertainment of sacerdotal acrobatics the circus was in their New Found Land, where life is different. If the Trustees of the Anjuman Atash Behram can do with ­ out Ervadji during his repeated long absence they can as well do without him even when he is back in Bombay. His post is not hereditary. They owe nothing to" him except plain courtesy. They owe everything to the An^umati, especially, when they insist upon your.acting as the Custodians of their faith. An Athravan has lit fire and jumped down from the burning house and staged a fall without, the precaution of a “safety net ” — OPERATION CIRCUS. P. B. WARDEN I 1 28KAPITAK MAN The KAIHTAN shirt zk.: w < 4 i ,r * fXi i: * ^v. / / / e 4 Z; J / o ’ collar fits contours of neck * correctly fitting shoulders and sleeves ¦ tapered mid-section gives tidy fit > longer tail doesn ’t ride up • special ‘Iron Grip’ cross-stitched buttons - mini-iron x GOLD STAR 'Terene ’/cotton, non-iron SILVER STAR 2x2 superfine, combed cotton, mini-iron BRONZE STAR 100% cotton and a smart range ot checks and stripes BOMBAY DYEING ] TIHIAIMIK @00 THIS 'ISSUE COMPLETES YEAI^S OF OUIR ! PUBLOCATDON FA^SIANA 29If Zoroaster, Zoroastrianism and Zoroastrians interest you read a Monthly Magazine in English which is read in BOMBAY MATHERAN POONA PANCHGANI HYDERABAD SECUNDERABAD NAGPUR KATNI BANGALORE HAZARIBAUG VISAKHAPATNAM AHMEDNAGAR SHOLAPUR JALGAON MYSORE GUNTAR BIJAPUR SEONI (VIDARBHA) COCHIN (NAVAL BASE) JUBBULPORE MADRAS GOLCONDA LOVEDALE (NILGIRIS) BELGAUM GULBARGA JALALPORE MUDIS (COIMBATORE) PANJIM (GOA) UDYOG MANDAL (KERALA) SHAHABAD OOTACAMUND NASIK AGRA JHANSI MHOW INDORE LUCKNOW AJMER KATNI GORAKPUR JALNA NEEMUCH DEHRA DUN BHUSAVAL KANPUR UDAIPUR RAIPUR BHOPAL MUZZAFFARPUR NEW DELHI CALCUTTA JAMSHEDPUR SAMCHI (BHUTAN) DARJEELING SHRINAGAR SHILLONG SERAMPORE (Dist. 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