Nov 1969

VOL. VI No. 1 NOVEMBER 1969j iicic medium for old triadom electronic en ®«^r CL. S.) I. E. E. E. (V. S.’A.) Fellowship of Faith A WORTHY SON OF ¦ Mar, Tech, (India), lio Officer. A WORTHY FATHER ERVAD DR PESHOTAN Cawasji Anklesaria M.A., Ph. D. (London) Died 1-11-69 Aged 41. ERVAD Cawasshah Pestonji Anklesaria Revered Teacher-Dadar Athornan Madressa Aged 78. Died 6-11-69.p. VOL. VI No. 1 Contents: EDITORIAL NOVEMBER 1969 Page 3 V Proselytism of Aliens In Zoroastrian Literature —by Dr. Sohrab H. Batlivala, Ph. D. ... Alat ” as understood in pure Zoroastrianism —by Framroz Rustomjee « 5 12 Ervads Ankesaria 19 Testamentary Anarchy —by P. B. Warden ... 21 24 Child’s Attitude To God i I i 29 V Managing Editor: P. B. WARDEN. M.& ( Bom.), D.P.M (Bom.) ADVISORY BOARD * <'U Oasturji Navroi Mlnocher-Homjl, M.A., B.Ed. * Mafor ,Sohrab R. Bamji Major Adarbad Irani R.A.MX., D.O.M.S. (Lend); D.O. (Oxon) Mrs, Gool K. Savakshah Dr. R. C. Cooper, M.Com., Ph.D. (ficon.), F.C.A. Mr. Jahangir F. Shroff, J. P. Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sdhrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed. Mr. Fariburz Nariman (Architect) Mr. Homi Burjor Dhalla, M. A. ( Harvard ) Mr. Mahyar Byramji Patel Single Copy: 50 paise. Yearly subscription for 12 issues Rs. 6. Inland. Sh. 12/6 for U.K. and 2 doUara for U.S. A. Office Address: Clo Waideia*9 (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. _ _ - PiiMiwh*^ 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.Et)lT€FlAl With this issue Parsiana enters the sixth year of publication. It has served the need of the Parsi Comraunity can be seen from its growing popularity and its extensive distribution. I am happy that something is achieved but my regret is that many who could contribute articles with some authority of their status or learning have failed to serve their community ’s need which only they could have supplied. Every person is unique and so is his or her contribu ­ tion. Why that is not coming is a mystery. Edmund Burke in his vin ­ dication of Natural Society has expressed surprise Over this unsolved problem. “It is hard to say whether the Doctors of Law or Divinity have made the greater advances in the lucrative business of mystery. ” Mystery is a self multiplying unit. Until, solved it goes on adding fresh phases to itself. If we cannot solve it let us not get any forced solution. Time would wear off shyness or bring on awakening of the need an individual himself alone can supply. No regrets. L» We cheerfully march on and not wait for anybody static, vegetating or covering resentments and keeping aloof when Parsiana is an open House. Bombay is having an Exhibition of Publications under the NATIONAL BOOK TRUST- - particularly of Books published in India during the last two years. Parsiana has a stall to display all issues and some older publications of interest to Parsis, particularly, and to all others in general. Book-lovers and cultured Slassestare expected tp be^fbe visitors. A stall of Parsiana will be a testing ground for its merits and an eye-opener of its short-comings. We are realists and will accept the verdict. The stall will contain a group of books NOT FOfR SALE Mid a set of publications" of interest to the Parsis, which will be FOR SALE. i' it will be a hovel experience. “The world does not. fear a. new idea. It can pigeon-hole any idea. But it can’t pigeon-hole a real new experience .............. Because a new experience displaces so many old experiences. ” (D. H. Lawrence) kK,) (U S. A,) — (india). Proselytism of' AlieiisSF!F^“ L A-1. Marti: In Zoroastrian LiteratifhT'^^ Officer. by Dr. Sohrab H. Batlivala, Ph.D. <1 In Yasna 28:1 Zarathushtra, at the very prays as follows : “I may make happy and in Yasna 99 r In view of the misunderstanding and as at present the total land mass of the confusion prevailing in the minds of many earth is divided into five continents, so in Zoroastrians and non-Zoroastrians alike, ancient times, the Iranians had divided I venture to place before the readers of the then known inhabited world into seven PARSIANA a study on the topic of prose- climes, (HAFT-KESHVAR;. Hence this lytism of aliens as enjoined in ancient, passage alludes to the fact that the Zoroa- medieval and modern literature of Iran strian religion entailing worship of touching on Zoroastrianism. In this con- Ahura Mazda, has been revealed for entire nection, I would like to caution the reader humankind, for one and all. at the very beginning that what is stated hereunder is merely an academic study to commencement of his earthly mission, collect in a single monograph those passa- j ges found in Avestan, Pahlavi, Pazend the'Spirit of the World, and Persian literature throwing light on 31.3, “j j^^y make believers of all the this problem and to see in what spirit the Uving ones. ” These two passages in the issue of proselytism has been viewed since Zarathushtra himself indicate hoary antiquity by pious Zoroastrian that he had revealed his religion for the writers themselves, irrespective of what j^^^n and hope was ex ­ modern Parsis of India might consider as pressed that some time all will be suitable or unsuitable for their community believers of this faith. in the present, age and under the existing circumstances. Having made my point clear, I now enter upon this subject, com­ mencing with Avestan literature. Avestan Writers on Proselytism ¦'J In Yasna 46:12 Zarathushtra considers even non-Iranians as belonging to his fold, for therein the descendants of a Turanian (ie. a Turkestanian) named Fryan are referred to as “Guided by Ahura Mazda. ” From this stanza, it is clear that Ahura In Farvardin Yasht 94 it is stated, Mazda is not the God of any particular “Henceforth from nov/ may spread the people only. Doors of the Zoroastrian good Mazdayasnian Religion over all the religion were open to all foreigners and seven climes. ” Here a word of explana- non-proselytism means rejection of the tion is necessary for the lay readers. Just prophet ’s precept. 5From Vendidad 5^21 and ' Vendidad bounds of Ran even in these early and 19:26, it is clear that any individual, very ancient ages, when transport and righteous or wicked, could be sanctified communication had not evolved. through ’ the Mazdayasnian religion pf Zarathushtra, which is based on the doc ­ trine of good thoughts, good words, good deeds. Thus, the Zoroastrian system of faith and worship have been formulated for all, without any distinction of caste, creed or colour. Thus, the tenor of various Avestan writings, from the Hymns of the Prophet himself down to the younger and later texts, is strongly in favour of elevating Zoroastrianism to the position of a univer ­ sal religion to be professed by all who like and love and follow it conscientiously. Pahlavi 'Writers on Proselytism If the Avestan writers generaly consi- According to Aban Yasht 103-106, Zarathushtra prayed that he might be able to lead King Vishtaspa to think, speak and act as per the Religion and_according Jer the Gospel of Zarathushtra to have “ ..... .’ revealed for the entire world, the to Ashishvangh Yasht 44-47, Zarathush- ? - tra prayed that he might be able to lead Pahlavi writers in particular consider Queen Hutaosa to think, speak and act themselves to be its active propagandists. They championed the cause of proselytism with the fervour of ardent zealots. •g as per the Religion. In both these cases, prayers of Zarathushtra were answered and the Prophet of ancient Iran was able to convert the Iranian Royal couple to his faith. Incidentally, Zarathushtra happens strian faith. According to the Pahlavi to be the only prophet the world has ever commentator of this passage, whenever a seen to have succeeded in bringing to his person recites its opening sentence with fold the ruling King and Queen of his own the word Fravaraane, that person under ­ native land initally. takes thereupon to proclaim, the Zoroas ­ trian religion to the entire world. As this sentence is found quoted in most of the daily prayers, how many of the Parsis of to-day realise their daily sacred duty to teach, if not preach their religion to non- Zoroastrians ? Yasna 12 is the Avestan Credo of Zoroa- Yasna 42:6 (Haptan Yasht 8:6) and Deen Yasht 6:17 record the fact that Zoro­ astrian priests used to visit places far and wide apart for the purpose of spread ­ ing the religion among the people there. It is clear from these two passages that one of the duties of a Zoroastrian priest Zoroastrian child embraces the Zoroas- trian religion and if a non-believer claims to be the guardian of such a child, then a respectable Zoroastrian of that locality In Pahlavi Aerpatestan and Nirangestan was to go out to distant countries and 4:28 it is stated to the effect that if a non­ propagate the religion In Farvardin Yasht 143-145, several foreign lands are named as having the righteous faithful among their people, should be appointed as a guardian and not From this text, it is clear that. Zoroastrian- that particular non-believer. The idea ism had spread out much beyond the behind this directive might be that the 6r k I ( non-believer should not be in a position to use undue influence on the child and cause its relapse into unbelief. Further, it is laid down in this work that if a non-Zoro- astrian embraces Zoroastrianism, then he should not be converted individually, but with his entire family. This last injunc ­ tion is laid down perhaps with a view to maintain domestic peace in the newly coverted family. In Pahlavi Hazaar Daadestaan, a Digest of Laws, it is ruled that if a Christian slave embraces Zoroas ­ trianism, he is entitled to his freedom from slavery and in case he is net in a position to redeem himself, the State would re­ deem him. Existence of these official or ecclesiastical rules and regulations goven- ing conversions clearly show that prose ­ lytism was an accepted and common prac­ tice among the Zoroastrian in bygone ages. I 1^ It might be argued that the passages in­ dicated so far from Avestan and Pahlavi literatures belong to a period when there were Zoroastrian kings and administra ­ tors to back movements of mass conver ­ sions. There is no kingdom of the Parsis in the present age and hence this type of activity cannot be put into practice any more without detriment to the small ' trian sacred girdle. This formula, the Parsi community. But such an argument would be a fallacy for the reason that Pahlavi and Persian documents of Zoro­ astrian Prelates written during later times exist, when the Parsis had no kingdom of their own. Pahlavi Dinkard was written by a Zoro­ astrian Prelate named Aatar Fren-bagh Farrokh-zaad at Baghdad during the first half of the ninth century after Christ when this city was the capital of Khalifah Maa- moon. So, writing at the very centre of Islamic empire two hundred years after the Zoroastrian Empire had come to an end and when he was surrounded by orthodox Moslems, this Zoroastrian Prelate had the courage of his conviction to state, “Daa- daar Ahuurmazd established his religion in the kingdom of Iran, but the acceptance of this religion is proper and necessary for the whole world, all its nations and all its peoples. ” (Dinkard 5:14?. In a similar vein, author of the Old Pahlavi Ravayat accompanying Daadestaan-e Dini, which was written a few decades later, has this to say, “Of all the acts which a pagan would perform pertaining to this world and the hereafter, the best act for such a pagan would be to abjure paganism and embrace Zoroastrianism. ” So, all these Pahlavi writers show that they favoured proselytism whether they belonged to the ruling class or had become a subject peo­ ple themselves. sr Pazend Writers on Proselytism In the Pazend formula at the end of the longer Sarosh Yasht, there is a reference to those Arabs who put on the Zoroas- language of which is just like modern Persian, indicates that at some time in the past, there were convert Zoroastrian Arabs also. Doa Tan Dorastee, a Pazend Benediction of Health written still later since it contains some Arabic words, has in its text the significant sentence, “May the Zoroastrian religion find its pleasure among all the individuals. ” 1r I There are some Persian legends re’cord- and Ionia. Verdict of History So far, time honoured writings of Zoro- These aspirations of the medieval Zdroas- trian dignitaries declared long after the ed by certain classes of Zoroastr.ians about disappearance of their secular powers and Zarathushtra ’s personal disciples named authorities show conclusively that they Changranghacha (Shankaracharya?), Bias did not change their practices and customs (Vyas?) and Tutianus (Theodotianus?) with the change in their environments but coming to Iran from India resolutely stuck to their religious injuc- These foreign philosophers, after their tions on proselytising the aliens through individual associations witli Zarathushtra thick and thin. himself, were so thoroughly convinced of ' . the truth of his religion and became its Persian Writers on Proselytism fervent preachers and piopagandists. On Revayats are the Traditional codes of return to their respective native lands, instructions and regulations recorded in they converted many thousands of Indians Persian by the Zoroastrian priests of Iran ^^rid lonians to the religion of ancient on various matters connected mostly with ^ran. These narratives support the main rituals and usages. These were issued to theme that Zarathushtra had established the Parsis of India to resolve their religious his religion for all the nations of the world, doubts and customary uncertainties, dur ­ ing the years from 1478 to 1766 of the Christian Era, when the Zoroastrians in Iran and India were living under the rule astrian dignitaries themselves have been of Moslem kings. In one such Revayat relied upon to show that proselytism of it is written to the effect that -if a non non-Zoroastrians had been an accepted Zoroastrian is prepared to observe the practice amongst ancient Zoroastrians and the rules of the Zoroastrian religion stead- Indian Parsis up to two hundred years fastly and keep up his connection with before the present age. Apart from that, the faith of his adoption, it is proper and an extensive literature produced by forei- allowable that he should be converted to gners in many tongues is in existence to the Mazdayasnian religion. In the last show that the religion of Zarathushtra, at Revayat known as “The Seventy-eight various historical times, was observed and Question and Answers ”, it is stated that practised in some form oi other among children of Hindu parents who had been many non-Iranian nations such as Turan- - purchased as slaves, if they were to be ians, Indians, Chinese, Egyptians, Baby- brought up as Zoroastrian during their lonians, Hebrews, Syrians, Greeks, Ro­ lifetime and their bodies placed in the mans, Arabs, Turks, Caucasians, Armen- D'olkhma after death, that would be ians, Maghyars of Hungary and others. It proper. From these Persian Revayats it had spread out from Sinkiang and Mongo ­ will be seen that even up to the eighteenth lia to England and Ireland, from the snows century after Christ, the Parsis of India of Sweden to the sands of Sahara. It had ho objection to admit aliens to was due to lack of proper organization their faith. ' and follow up that caused its downfall in •8the face of rival cults. As the French sons why the Parsis of India are not willing to receive converts. Scriptures ti ( I if Preserve the Parsis But Propagate Zoroastrianisni Emest Renan (1823-189?) said in connec­ tion with Mithraism, an ancient Iranian have been implicated by some of them as cult born out of Zoroastrianism, ‘Tf forbidding conversion and a cry of defective organization and calamities had “Religion in Danger ” has been raised by appeared at this time (second century the community to avert the unknown. after Christ) to arrest the progress of Christianity, the whoile world would have belonged to Mithra.” This and similar other testimonies of foreign writers sup ­ port the view that at one time Zoroas ­ trianism with its various local cults and sects such as Mithraism, Zarvanism, Mani­ cheism and such others, had been a world ­ wide religion, spread by the labours of priests, preachers and propagandists. Since the Zoroastrian texts enjoin prose 1 lytism with great emphasis and the current fear-complex of the Indian Parsis disap ­ prove of the idea of a social mix up with converted aliens, it is suggested that a beginning should be made now to help those only who are willing to adopt Zoro­ astrianism of their own accord, but who are not likely to come in any close con- to be eschatological documents, the of persons residing in remote towns and villages there are willing to revert to the faith of the forefathers. A small band of why have the Parsis of India developed Zoroastrian Missionaries should be orga- inhibition during the last century only nized to show the way to pious Zoroas- train life to such seekers, in a quiet and unostentatious manner. These new Zoro- astrians will not ordinarily be mixing with Indian Parsis or demand in any manner a share out of their social, medical, educa ­ tional or other charities. As the numbers of such new Zoroastrians ircrease in dis- Why Proselytism was Abandoned? As pointed out at the beginning of this tact with the Indian Parsi community as Article and as recorded in some Pahlavi such. From reports appearing in certain and Pazend versions of Babman Yasht, journals published in Iran in the Persian Jamaspi and a few other texts which hap- language, it is know that quite a number pen 1 religion of Zarathushtra is destined to sp ­ read through all the seven climes. If this is so, an i _ and are now refusing to admit willing non- Zoroastrians to their religion ? It is mere ­ ly the social dread that foreign and per­ haps undesirable elements might mix with the community and thereby the Par­ sis might lose their racial characteristics. There is also an element of economic self ­ interest. Institutions established for the tant and foreign lands, they will form their social, educational and medical welfare own separate societies or of the community might be swallowed up by these new comers and the original following the same scriptures, observing members of the community might not get the same modes of worship and subscrib- their due and legitimate deserts. These ing to the same creeds. Gradually, they are some of the real and good rea- will evolve their own customary habits communities distinct from the Parsis of India, but: and regulations in the spirit of Zoroastrian come, the small Parsi community of fundamental principles. In short, they India would also be able to maintain their will have their own communal organiza- existence amongst perhaps millions of tions separate from those of the Parsis other non-Parsi Zoroastrians. of India, but suited to their environ ­ ments, laws of the States in which they flourish and the general temperament of the population inhabiting around them. In this manner, distinct Zoroastrian com­ munities will spring up in various regions without in any way mixing with or “con­ taminating ” the Parsi community of India. Zoroastrian religion would thus spread out to “the seven climes ” and the Parsi community would remain untouched. Can such non-Parsi Zoroastrians ever flourish elsewhere, distinct from the Parsi community of India ? Most definitely, such people could increase in numbers and prosper everywhere as in the past. That, is how all great religions of mankind have flourished in historical times, such as Buddhism, Christianity and Islam. I have already given an inkling of the great coming events to the readers of Parsiana. Those who are interested in renovation Following the example of such other of Zoroastrian faith and how this move- non-Parsi Zoroastrian communities, the ment will take shape in Iran of not a very Parsis of India would learn also how they distant future, should read my Article should organize their community so as entitled “Apocalypse ” published in PAR- not to get mixed up with others. Even SI ANA dated August 1965. (Volume I, now, the Parsis of India should study the number 10, pages 11-14). Even Zoroas- communal organizations of other small trianism in its heyday flourished in this communities among the Hindus, Moslems manner. In conclusion I like to draw the and Christians and find cut how small communities like Saraswats and Bhatias amongst the Hindus or Khojas and Memons amongst the Moslems or Anglo- Indians and Goans amongst the Chris ­ tians live their exclusive communal life amongst other millions of Hindus, Mos- aliens to Zorastrianism have already been lems, and Christians. Thus, in days to taken there by all the Anjumans. attention of my readers to an article “Zoroastrians in Iran” by S, D. Nargob vala appearing in “The Realist ” of Feb­ ruary 1969. It records the fact that in Iran first steps towards conversion of o X I X, X X 10as understood in pure Zoroastrianism (PART 1) by Framroz Rustomjee (Colombo). The “Alat” appears to be a plural ex ­ pression, applied to a number of religious requisites, used in the performance of Zoroastrian religious ceremonies for con­ secration and otherwise. The question of the “Alat” is nebulous, in view of many different ideas implanted in the minds of Zoroastrians, who reveal themselves as knowing all aspects of everything Zoroas ­ trian. The writer is only a student and therefore welcomes helpful criticisms to be in a position to understand this subject more fully. The word “Alat” means implements, and is Arabic. The Pahlavi writers used the term “Awazar ”, which had the same meaning. It covered metallic implements, utensils and instruments of brass and sil ­ ver. The Parsi Athravans included in “Alat”, the “Varesa ” (the hair of the sacred bull), the “Gao-Maeza” (the bull ’s urine) and the “Bhasma” (the ashes of the sacred “Atash-i-Varharan ”). Our sacer ­ dotal class which observes the religion, with all its attendant ceremonies, cannot do without (a) the “Varesa”, (b) the “Gao- Maeza ” and (c) the “Bhasma ”. The laymen cannot tackle the problem of understanding the “Al at’', when there is manifest opposition among the Athra- vans themselves to understand this subject 12 in its true and sensible perspective. Of the former great scholars, Ervad Shehe- riarji Bharucha and Ervad Tehmuras Anklesaria had understood this theme very well, but have written very little on this subject. The Athravans are there ­ fore left to depend on wiiters, who seek to import high spiritual philosophy, in regard to a supposed manner, which they consider is the only manner in which the term “Alat” can be understood and the implements thereof can be consecrated. This has resulted in uncalled for conflict among the Parsis. Our present-day aged and revered guide is Rt. Revd. Dasturji Khar shed S. Dabu M.A. our High Priest, whose explanations give us the light to understand this diffi ­ cult subject, on which there may prevail many notions, based on varied versions. The critical notes given in the “Gajasta Ab alls ” by Mr. Chacha help us with in­ sight into various questions of religion. In giving a meaning to this word “Alat”, we have been taken for a ride through the outer worlds even to the gates of Garo- Daraana, and our mental faculties have been profoundly confounded with refer­ ence to Divine Attributes, God ’s Powers and Principles in nature,, mainly to estab ­ lish and substantiate a peculiar point ofIk- ¦' view, that new “Alat” can never be conse- force, we have to consider the different crated, hence no sacred fire can ever be views expressed on this subject. consecrated, except under the special rigid conditions, laid down in the doctrines of those who hold the views best suited to them. They in turn become our modern Law-Givers. ? The “Gao-Maeza ” (bull ’s urine) which is sought to be consecrated by the elabo­ rate ceremony of “Nirang-i-Dan”, and the “Varasiya ” have been exhaustively dealt with by me in my separate article on Nirang, Niraag-i-Diii and Gao Maeza”. The reader is referred to that article for the Best and the Purest), has been estab- greater clarification. The Varasiya lished to help all mankind to attain to Our religion, which is “Mazishta, Vahishta, Sraeshta ” (the most Majestic, “Nirang-i-Dan 95 - - -......................... • ( serves a distinct, important and sanctify- spiritual evolution, at all times now or mg symbol in our Temples. The Varesa hereafter, in human history. We have that Varasiya ) which is put within us, the Soul (Urvan), which requi- round the metallic ring is another import- res to evolve by stages. All ceremonies ant item of Alat . During the Nahn perjtaini^g to our religion arc only adjuncts CeremcMiy, the Bareshnumwala Mobed for the achieving of that grand pur- (who must be with the Khoob) takes pose. Purity is therefore of the essence with him to the house of the person under- of our religion. The entire life that a man is excepted to lead on this earth is portray- ant item of “Alat” going Naha in a metallic tray the “Alat” (consisting of implements, already refer- cd in our Yazashne ceremony, that takes to along with a little sand (Khak) and place daily in our sacred Fire-Temples, a pomegranate leaf. It may be noted that If we do not possess a clean and pure each one of these articles has to be recko- heart within us, then all such ceremonies and symbols placed and performed before many other implements, yet to be men- our eyes, can prove of little avail. Those tioned, which can go to form “Alat”. each one of these articles has to be recko ­ ned as or under the term “Alat”. There IJ who wrangle about our great faith have These arc, a spoon tied to a stick with absolutely forgotten the essential teach- nine knots, the “Av ” (sanctified water), ings of our declaration of Faith. It is the consecrated water for bathing, the only through the establishment and main ­ tenance of purity and righteousness on our g^, f^c “Pavi”, wherein the “Alat’ are part, as a predominant factor, that we can placed, the dog used in the Bareshnum _________________WW _ /* __ “Av” (sanctified water), “Karshas” or furrows in the Bareshnum- expect to achieve “the Gift of the Excd- ceremony, the “sacred Fire” of the Fire lent Divine Intelligence” (“Vanghaheush Temple the very ‘T , > “Fire-^Temple” itself, Dazda Mananghaho ”). lhe Ahunavar wherein reposes in all its Majestic Glory teaches this fully. No human mortal yet our sacred Fire, the “Havanim” ^nd the born or ever to be born hereafter, can gainsay this Divine Precept. We now have adequate materials to “Barsam”, the form our judgment on “Alat”, yet, per- “Kundi” and the “vessels for water”, the “Lsda” (mortar and pestle), the “Tashta” (the chalice or plates and cups), the “Mahrui” (crescent shaped stands), the Kaplo” (the knife) the 13‘®Zor’' (consecrated (the vase to ccompaniments pose, for which man comes to this earth, in accordance with a Divine purpose. This act of consecration is then the first [ step in the evolution of man’s soul. Through purification of his inner nature his heart and mind become expanded to understand the All-pervading Forces and Powers of God, within him, and in the Universe around him. “Aivyaonghana” (Avest.a word for our tified and fully consecrated in the first Pahlavi term Kusti), now generally subs- instance, to achieve the one and only pur- tituted by the “leaf of a date palm”, the “Urvaram” (twig of a pomegranate), the “Jivam” (consecrated milk of the goat), the “Danin” (sacred bread) the “Goshudo (clarified butter, the “Haoma twigs”, the the “Zaothra” or water), the “Afarganium” hold the Fire), with its such as laddies, the tongs, the “Aeshma- bui” (fragrant fuel), the “stone slabs” in the “. “Khwan” or “Alat-Gah”. There are many jogy, cast any aspersion of any kind or such “Khwans ”. All these “Alat” are con- mature on those who seek to sanctify the secrated to the extent our human mind and heart feels satisfied, that all of them are possessed of the required purity and into the within of ourselves, and to sancti- sanctity to perform any sacred ceremony, fy ouj- own crude nature. We are rough The “Tashta ” (the chalice or plates) are and crude, our purpose is to sanctify our- five in number. There are also the “five selves. This is man’s own religious cere- consecrated cups” (the fulians). In the m^ny. Some do it well, some do it imper- course of the ritual, the holy water “Zao- fectly, but all try to achieve one great thra ” or “Zor” is poured over the “Bar- sam” No one therefore should have the right, ¦Alat-Gah” for placing utensils, the howsoever justifiable in human phraseo- symbols they possess that serve as “Alat”, as our symbols, only enable us to explore God’s purpose on earth, in the name of to represent the symbol of rain the religion. There certainly may be many on gift to the world of water from God. The gartfi, that possess Divine Knowledge of “Karasiya” (goblets) for taking water for such an extra-ordinary nature, that they taking water for consecration also from fi^^ to denounce each and part of th e“Alat”. All “Alat” are invok- , - - ed by the priest, by naming them separa- of purification. They cling to their tely, and he looks at each of them. It ideology tenaciously. The power of hu- can thus be seen, that for a great purifica- thought and its advancement to - understand matters, as man progresses from age to age and clime to clime, is sadly ignored by such men. Having achieved their purpose, they prove to be obstuctors in God’s Plan of evolution, for humanity. every other person in regard to the methods tory, sanctifying and symbolical purpose, every one of these articles, instruments, implements, materials has to be conse ­ crated. All such consecrated articles are our “Alat”. By observing and under ­ standing the symbology underlying these Many such men may be found to be mis- “Alat” and the use to which each is put, fits in society, when they have to reveal our Urvan has to purify its own nature, by example and precept what they seek The Urvan has to become wholly sane- to preach to others, on m.atters of purity. 14* I If our religion teaches us one fundamen ­ tal truth, it is that all ceremonies, howso ­ ever performed, in the name of Ahura Mazda, are so done to sanctify the power of “Asha”, indwelling in man. Of what other purpose is any religion, any philo ­ sophy and any ceremony ? Each and every ceremony, howsoever done, has a Vaeja). Then there was also the Iranian rule in India. We also find from Persian history that the Sassanian Emperor Beh- ramgore (A.D. 420-440) and Naushirwan Adil (A.D. 531-579) had conquered parts of India. See also the work of Mr. Shapurji K. Hodiwala, entitled Parsis of Ancient India ”. The Gathas disclose many such perverters be established in India. Any information of the Truth, in the life of Holy Zarathu- is always useful to enable subsequent shtra. But he overcame them all. The generations to make further researches. Fifth Gatha-Vahishtoishti gives undeni- An element of doubt does prevail over the able proof of this fact. veracity of the entire narration, contained in the Kisseh-i-Sanjan. It tells us that the first emigrants, who came to Gujarat, had come by the sea-route, and that it was the old Aryan custom to take the fire with them, whereever they went by land or by sea. The writer of the Kisseh, perhaps believed that Zoroastrians settled in India about A.D. 775 or 776. But the fore­ fathers of the Iranians and Indians once Once that purpose is achieved, our perso ­ nal faith in the sanctity of such ceremony depends wholly on ourselves, alone. We need that element of faith, to purify our own-selves. Strifes and dissensions can lead us nowhere. We only vilify our great faith and thereby ourselves by our dissensions, obstinacy and strife. Even the philosophy generated by minds on matters of religion, has to crumble away, under the great law of Flux, and humani- was established at Sanjan in ty is left to its own resources, to discover A.D. 775, there were Parsi colonies in the Truth, underlying every ceremony of Sindh, where many Fire-Temples had religion over again. ‘ The Even if our very sacred and Holy Iran- I bin* f come to be established. Even in the early A.D. seventh century, a large body of The question of the supposed first Parsi Persians had landed in Western India, or earliest Parsi immigrants from Iran, Therefore the emigrants who came by that are said to have brought the sacred boat, according to the Kisseh, could not fire from Iran to Sanjan, by boat, with all have been the first to land in India. The the requisite “Alat” is nebulous. We, Sassanians had their colonies in Kutch, however owe our debt of gratitude to the Kathiwar, Gujarat and Maiwa, even when writer of the Kisseh-i-Sanjan, even though Vazdegard Sheheriar III was defeated, versions contained therein may be proved to be different or inaccurate. It was his aim and object to explain from informa­ tion at his disposal, to tell us and future vans had come by the land route, with or generations, how the sacred fire came to without the Sacred Fire, and the Holy Therefore the narration of the Kisseh has got to be read with caution. It is more likely that a band of Athra- 15Iranshah Fire first cameTo be consecrated Ids haif. and preparing it for use in the in Sanjan. Let us now examine the mat ceremonies, a later one, invented by the ter of the “Alat” in this connection. Did Athravans of a later period ? There have the Athravan emigrants bring the “Alat” been many controversies among Athra- along with them from Iran ? Could it be vans and dissensions have arisen, among that they did consecrate the “Alat” in them. Sanjan. It is difficult to understand, whe ­ ther the orthodox Athravans (in the Kis ­ seh), had brought the ‘ 'Al at’ ’ along with them from Iran. The journey is supposed to have taken a number of years, to emi ­ grate from Iran to Sanjan. The following questions baffle us L they commence their ceremo- iranshah Fire, which stands venerated by nies in India, after undergoing “Baresh- thousands of Parsis from all parts of the ’ ntUising the Alat reputed to have globe. That shows to all who can think, b^n brought from Iran by them ? that wrangling over petty squabbles in il2) For giving Bareshnum, the Athra- religious matters never lasts long, nor do vans, who had undergone the Bareshnum prejudice the sanctity of the .99 (5) Did Neryosangh Dhaval come to India, specially to consecrate the Holy Iran shah Fire, along with his cousins and other Athravans, or did he belong to the first batch of emigrants from Iran ? None of these questions today effect the solemnity or the sanctity of the Holy 9 When the Fasli Atash Kadeh was estab* lished in Bombay, all Parsis stood aghast at the profanation brought to bear upon the sublime Truths of their great religion. What controversies, what fights took place themselves and were invested with the Holy Fire once established, with all the “major khoob” were a necessity. Parity of the heart of those who toiled and slaved to do good in the name of Ahura (3) What could invest them with the j^^zda “major khoob ” ? (4) The “Varesa ” (the hair of the sacred bull) cannot be used in the Izashne and Vendidad ceremonies soon after the death of the sacred bull (Varasya). If therefore the ceremony in Sanjan to prejudice its establishment. Why did was performed, say a hundred years after all this take place, followed by the most the emigrants had started on their journey deplorable scences in the other fire tem- from Iran (as per Kisseh), then the ques- pies, all symbolically dedicated to man ’s tion remains to be answered, whether the service of God. But all those events have sacred bull, they had brought from Iran, now died down and the fervour and furore was living at the time they commenced the then generated, has now completely dis- ceremony in India. Is the usage of stop- appeared. What now prevails is the ut- ping all the ceremonies in which the hair most sanctity which Zoroastrians have of the sacred bull is used, after the death conserved in every Fire-Temple, including of the Varasya, of securing another such the Fasli Atash Kadeh. It is hardly bull and of consecrating him, of taking known, that every Fire-Temple is in itself 16“Alat”, and therefore to think, speak or act in any manner contrary to the Spirit of God, that energies such Temples is undoubtedly an act of profanation and desecration of the Temple dedicated to God. “Uplift me O God, that I may have the power to uphold Thee”, should be the clarion call of a Zoroastrian, whose heart and mind is free from guile. I I Learned Dr. Framroze Chiniwala, the author of the voluminous treatises on the philosophy of Zoroastrianism, which deals with the source of all matters dealt with in Zoroastrianism and kindred other meta ­ physical subjects, has dealt with the sub ­ ject of “Alat”, from the standpoint of a prophet, revealing the truths of nature and science. His most exhaustive explanations are well-meant, but for those who can try to understand him. Ihis one great soul who has tried to translate the texts of our scriptures and has rendered much reasoning on matters, which are greatly beyond the comprehension of many, refers to 33 “Alat”, which he considers are the “Zaothra ”, which word appears to signify the securing of aid sought through these “Alat”. These 33 “Alat” are weapons, wherein exist the primal celestial lustre and they constitute the spiritual body of Izashne (according to his reekonning). Through the mystical, natural power of the Gahambars the “Alat” have come to be drawn or produced. Thus according to this reasoning the “Alat” is something absolutely supernatural. He then states that on the foundation of these 33 “Alat”, Zarathushtra had constructed a palace as high as Garo-Demana (the abode of God) and he states that the Atash-Behram, so constituted, was living wakeful entity, wherein exists the Aura of Ahu-Daena- Baodh. He then states that for Izashno there is the need of 33 “Alat”. These 33 “Alat” have to be brought into being. The number 33 denotes the immortal number of “Ameshaspandi ”. When Iza ­ shne takes place through these 33 “Alat”, then through the power and lustre of the lights celestial and the mystery surround ­ ing them, man acquires the power (Divine) to establish Mazdayasni Daens. I stand subject to correction if T have misunder ­ stood the writer. I regret I cannot fully grasp the deeper thoughts of the author. But I do accept the theory that the entire Universe has its bearings, its being and its celestial lustre in man as well as in every part of the created Universe. (To be continued) 17Two Generations E^VADS ANKLESARIA I- * Ervad E>r. Peshotan Cawashah Ank- held at Munich and in 1964 another lesaria M.A., Ph.D. (London) was Born paper at its session in Delhi. at Broach on 21st July 1928 of Athornan 1965 he was invited as Guest Profes- parents of limited means making their Harvad University where he gave livelihood on mobedi. He learnt there series of lectures on Zoroastrianism upto 4th Gujarati class and went to Bom- ancient cultural roots in Iran, bay and joined Dadar Athornan Board ­ ing Madressa where he received full training in Yojdathregari under his rever- . . ed father who was a teacher under the Fyah Diba is the President Dr. Peshotan Principal Ervad Edulji Framji Madon a rare tnanu and was ordained as a full-fledged Navar- script (TDD from the collections of late Maratab scholar Behramgor Tehmurasp Anklesaria. The manuscript contains one of the In 1944 he left Madressa and joined the versions of Bundahishn and the object of M. F. Cama Athornan Institute at And- the visit was to bring out a facsimile edi- heri and passed his matriculation exami- tion of it. For some urgent reason he had nation in 1948. Then he passed his B.A. to return to India and unfortunately from St. Xavier ’s College in 1952 and before the task could be completed death M.A. in 1954. Because of his studious habits, and keenness for everything befitting an Athor ­ nan he came to the notice of Seth Jehan- girji Cama, the President of the Institute. Jehangirji decided to send him abroad . . for higher studies in Avasta-Pahlavi. In candour made him a lovable man. ^is first visit abroad he obtained Post- learning was deep and his thinking was In 1965 he was invited as Guest Profes- a series of lectures on Zoroastrianism On invitation from Iranian Cultural Foundation of which H.I.M Shahbanoo has overpowered a young, energetic gifted scholar, whom the community needed most both because of his brilliance and the rarity of true scholars of his Zeal and Calibre. His simplicity, modesty sincerity, and His Graduate Certificate in Education of Lon- clear and his utterances straight and to the don University. point. He knew his subject so precisely and thoroughly that he could silence ar- During his second visit tc London he gumentative verbiage. All who knew him studied under Prof. W. B. Henning and wish he were alive to guide students, under his direction he edited Pursishn 41- junior scholars and the large number of 10 as part of his Thesis for Ph. D.. degree his admirers and friends who miss him for which he obtained in 1958. On his fetuffi- the worth he represented. The doors of I , _ ¦ ' - -• - Athornan Institute of Andheri, which sta ­ tus he retained for 11 years until his un ­ timely death. He attended and read Papers in All India Oriental Conferences and in 1968 was elected President of its Iranian Sec­ tion. Prior to that in 1957 he read a Pap­ er in International Congress of Orientalists he was appointed Principal of the Cama Garodeman must have opened willingly to _ _______ Z—-i___ ' receive him. Those whom the Gods love die young. His father Cawasshah is remembered with deep love and respect by a large num ­ ber of Athravans whom he trained to near perfection in the Madressa and also at home during his long May their souls rest in peace. convalescence. w¦ - AS ]l E* Testamentary Every religion has its own electronic ENGINEER, A 1. E. R. E- fCI- R,) A.V. E. E. E.-Varg. The best counter-cam- preservation of our customs, rituals and ceremonies, which have stood us so well, so long and so consistently. Our testa ­ ments have our approval. They are accept­ ed as solemn. Any audacity that aims at It is making every man a law unto himself There is one danger, however, that is always lurking around in the air. the danger of repetition. It is the charac- aims at anarchy, in the domain of the teristic of man ’s mind that it learns to sacred Testaments. I- 23n ^>4Si:-^l4l 41. ^^31^0441 ^41^ 4|5l -^8y-4 § ; =«i^l Hg'^1 iit. Mid ^iaiM MlSl^lU MMIH a>4lcl-?l Ml'^nHi dl'^, 4Ml 5{l^i <1^1, '’i’dHioj Mi’J^Sd ^s' iAi^¦; rtMi Mli MRMRfsMll ^51 il^tl SRlrJRW SRI^R aHUJ^- j »il5 SHI mH4 Raid Sj^MlMi 24i'>y ’ j 1 =41 ot(&l4 SM^r HI 24144X1 sJ13 4ldMl j 5«igR 24?! M^lljoill ^^l 4R ^^4lRirt41 ^51 1 MSRl^Vd W ^1; =4^^ds'H ^WRdSl; 2414M 51i^ 241®/?!! etoidoi -l^Mo) 44RMI MMIM 'MRMd 4t4 MR 9/'MM{ 641 1 HIM I 63. J =41 M44 MlMl’flMM MISR116 =45'RflR 4l«l»llH j ^l4lasi4l <1^141 diil i^;'^iy 4’ M^ldid a/Hl4Mi 4?il 51^; mH 44h{1 ¦!i>; '^ill fc^-Rill^ 3^; M£4d i^; 4ldHi 4Maz Mlt^^n’ft 4l>44i 441 di^l; Hi..=fl.(i •H.a^.Tti ^‘ '4i5l4lr{l Mdl i^: MlCMiHl ^i®y.; ^MlH iljd 441 M^l’l^; MR’llR, 24t:iiiHl«{l 414441 4^ '>4^' 4^1; ML^i 'Hit 4t£l id ’Mi'H; 'jlK-fl 5H1 s> doll ^410^41 M^’ Oidl^il 454 [HmimI v4lM 44 4ll Mto^ M44 i’d MMMR 11, |lt$l 511 5{Ss RIJm 24:^1 5{ss ^e^ouo 5(H'&4’5 ’{iMiMl. i’i SliHl®/ 1 5l PlflM MliRlM ^Rl (m411i il ^ '411 MR'jI H41 ^MC-t iRcil 4^-fl =44 ^isj ^ll 41'RiM 13RI RmiIi il H 441 <3MR 244SI il W. 4l4d4 ^14 MIM41 MR4l^l iRMt 4ll ^<-fl l’-4l4i ^Mll^d iRld ''H|^4 44®/^19/4^1 =41 M44 M'iMt’ll oy^R 1 441 4R>oj 415 M^bli 44ld Rli4l ) 4tRl 4l4’fl aQ^d Hli?! <41 44 4^>44i Mid 9/0'41 4^, 24;^ 2J<4i^i lit«i4l j ^11 ?sl4m. H ’yt^PHiaa 1 ^iniH'i^O 5sl »44Hl'ld RM d, =4H*S:iy 24^1 2415HI H4151 41 ^141'41' witcMlH << 24'>1 ' 1. - '• ¦ / '-¦. : t , : * •¦ _A . . . H?dl ’ ^lH»V ^Id dH Hi^ld mHcI dWHci M4«ll*ft ^ly ’l»/>«i •dlHl^'d ^Ad d ’In'RHR “M*M’d ’’ dt^l Mld=dHl llU 51^(1 Ml Hl l«z^dl^ AlH**- MiHllld »IM MMn'3’ 5l Mdd kid ^dld'fln* ^dH Mi^d dl^ ’'d d, sdH <»»di (k'di ’t) dMl t«s2^di i,^dl ,MMii^ a(UA^l di'M- = , _ diMi ’di'd, "dH d>dH H ‘d\ikdi»/ •iiM'd e^'»-*iiH ?i»ii5i sdAi ^id § dM*d d ^>4 •atOHi5i mrpi I aO ^zr ^r H Mid'd51iH »ii^Hi, diMi cdi d 5iaii aO 6ia4l R’ddlMi Mi«i ^idi > rd iO MdpHl tHl ’d4 HSll4l Od Mll4l r •< n •V'RHRnni Ql'^n Rvw HiSi 4^1, 11^ fH >(15 iRdi adUl 6dL 51^’ iidid XHrt Hdl ¦M4dlR4 (^1) «l«ll shH, aH4 (IR) aH?ll ^md4 ^5l Wil M4d Midl ’-d H MidlRdl RldlilMi Maill Hid ^dl^lHl jj^ HlH anH 4 MW414 Ml^f M^i »i4 4di MR^ Mie »«’dll H^’Rdld ad ’dt >1,0 MMlR al & cdi^ Oa k^Rdiwli H4l Mt^ *iiH d. hR^l Wil aR'^l RiM 51. sR^l Ri**'RdlR dl{Hl6 'd^eiR:d»d Met’d mRm fl4 '4*t3n>l^»fiS 541x1^" 25X^* ¦'414 *4 t^ft b^XlH’K 41^ <4 t5(l X’P.Hl ?S’t3n5ll • ¦¦¦ ¦¦ - »' ' ¦' •<'¦ ¦' • »««i>(m dHta . 341 IHW “ti, «l ;(^R^V95r 1^, "^u' 1. .??? e<^««O*****«***«****^*^*******^*** 26ZARATHUSHTRAl Our Wisest Prophet Zarathushtra, Was followed by Mediomah, Mediomah his cousin good '> Would follow Him wherever He would. Zarathushtra upon the mountain retired, And many questions his mind inquired Of God, his dearest sire, His emblem, was the ‘Holy Fire’. God to Him the Avesta revealed. And many a man, in it believed. Thus gladdened was Zarathushtra ’s heart That he had played a splendoured part. Zarathushtra, the radiaiit child. Venerated for its nature mild, Who in men ’s heart did hope repose. Far fragrant than the rarest rose. 5 May Truth & Purity repose ever, And man have bounty of the Giver, As the craft is oared on the river. May the heart, the truth hold as a quiver. For. ever and ever. (Miss) H. P. Cooper KANTASB MABB The KAPITASi shirt V'J J® ’ ooilar fits oontoura of naok eorrootly fitting shoulders and sleevea • tapered »nid>seati0n gives tidy fit ‘ longer tail doesn’t ride up ¦ special ‘Iron Grap’ orosa-stitohed buttons mini-iron rt i '5^:' iA' ¦ ' "Sr ¦' iK J GOLD STAR 'Terene'/cotton, non-lron SILVER STAR 2> 2 (uperftne, combed cotton, mlni-kon BRONtS STAR too* cotton choose from white, Ivory, grey, blue, fawn and a smart range of checks and strloes S’ BOMBAY DYEING fej lr,'i 28R >1 k CHILD'S ATTITUDE TO GOD tf Prayer -New Method MBS. PEG ADAM. ~:o:“ 99 The Question of how best to impart per­ sonal religion to children is one that many parents find baffling and Mrs. Peg Adam, talking in a BBC programme for women, said “The key to this problem lies in the merciful and not surprising fact that as a glove fits a hand, or, more poetically, ‘one deep calleth another’, so the simple hearts and minds of young children ins- the grown-ups ’ point of view.” She des ­ cribed her experiences with her own child ­ ren, starting with Andrew; who at the age of three-and-a-half went to church for the first time. Andrew had somehow managed to confuse the word “service' with “circus ” and went to church in the firm belief that he would see a show of elephants, performing seals and lions. In a moment of reverent silence he turned to his mother in great distress and whispered very loudly, “I can’t see the jumbos any­ where!” Nothing really comforted him and this first bitterly disappointing visit made church-going unacceptable for a long time. ?5 CHILD WITH GREATER GRASP His older sister Ruth loved church from the very first and stood on the pew to sing the psalms and hymns, guarded her collection money carefully, popped it in with great aplomb, loved kneeling and tinctively respond to the truths of teach- the grown-ups and hardly ing. a child ’s temperament greatly influenced his acceptance and interpretation of any such teaching. “It is a curious fact that in my experience, it is the mischievous children who have the gretest sense of re­ verence and of wonder, ” she said.. “It is the naughty ones who seem to know God. The uninhibited, fun-loving sort of child usually has that capacity for sudden reali­ sation of deep things more fully realised in his nature than the law-loving, orderly child who may be easier to handle from »5 But adults did not always see that ever fidgeted, even during the sermon. Yet of the two children the younger one showed the greater grasp of the realities of religion and although church-going was not a joy to him his attitude to God was one of confi^ng trust, complete honestly and sdf-revelation, as his mother obser­ ved from his prayers. During the blitz on London he nightly commended him ­ self, his relatives and friends in London to God, lying down in complete confidence that all was well and would be well. “Once when I showed a moment ’s hesita- 29 bso seemed to make it harder to repeat appreciation of the forms of religion, but a capacity for realistic conception of God, his foundations are likely to be firmer than thought that God those of the more acquiescent nature tion and doubt, this five-year-old rallied way prayer for if they had convictions of me with —‘'Weill, Mummy, we have prayed shortcomings within themselves and wrote about it, and you know God doesn’t like them down the very fact of having d^ne people who dither’ I received the coree- 7?, , 77 don. For those who found difficulty in such faults. “If your child showsjittle giving their children religious instruction she recommended “two-way” prayer, in which the children had a period of sdence and listened to any l might give t . wrote these down. She first practised this method when Ruth was small and as soon as Andrew was able to write he k-u /i wanted to join in too, his first effort being and understanding in your child. Guard Bee a god boy too day. ” She found that it, and fan it. For there are many cold the children gained much from this two winds today to blow it out. to them personally and then which relies on outward things, ” she said. DEPTH OF CHfLD’S THOUGHT Guard this precious spark of wisdom (6 ^’tannE!antaBtaoBaQDOEiQnQQDQBDannEiaDaQOQaDQBQc?anaaBQaDBaQtz2aQaQaQQnanBE?annHOQ!| n ? ? s ES n u ? ES ? ? ES D ES ? ? BS H S ES Q E3 Ea ? ES E3 ES ES ES ? ES . ES ES ES U ? ES S ? ? ES ? ES ? ES ES ? ES ES ES BS n 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— I ndividual attention—Hygienically wholesome diet-Opportunity for out-door sports- D------- SS sa Q ES pa SS ES ES ? ES ES Q ? ES ES BS !a N ES ES ES CS ES BS iS S' ¦ ES,. ES ES ES ES IB ES B a B a a § s § a a a a I Inquiries-Mr. Bejon N. Desai, m.a .. b.t . Principal. iBBBBBBBiaBBBBBBBBaBBiaBBBBQnBBBBCiaBBBnQaK>BBBB.aBBBBBBBBBBniBBBBBBBBBBBiniBBBB2 30 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. Parsee Students will be considered by the Trustees) ( Concessions toIf Zoroaster, Zoroastrianism and Zoroastriaas 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 JAL GA ON MYSORE GUNTAR MJAPUR 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. HOOGLY) ULOOBERIA (DIST. HOWRAH) DULIAJAN (UPPER ASSAM) DUARMARE (UPPER ASSAM) BILLIMORA NAVSARI BHILAD SANJAN BULSAR SURAT AHMEDABAD BARODA RAJKOTE CHANDA DHANU UDWADA GODHRA mehsana mithapur kharaghoda dadra nagar -haveli transit camps (Destinations not dec ­ lared) 32SUBSCRIBERS WTSIDE INDIA ! a i COLOMBO KARACHI NOWSHERA (N. W. F. P.) QUETTA ODEROLAL (W. PAK.) LAHORE KAMPALA NAIROBI TANGA DODOMA (TANZANYA) MOMBASA DAR-ES-SALAAM ADEN VANCOUVER MONTREAL DENVER (COLARADO) MINNESOTA NOGALES (CALIFORNIA) BLOOMINGTON (ILLINOIS) BROOMALL (PENSYLVANIA) SASKETCHEWAN (CANADA! BERKELEY (CALIFORNIA) ST. LAMBERT (CANADA) OTTAWA (ONTARIO- CANADA) NEW YORK CHICAGO (ILLINOIS) PHILADELPHIA ATHENS (OHIO) U. & A. PARIS AIX-en-PROVENCE (FRANCE) EZE (FRANCE) LOS- GATOS (CALIFORNIA) LOS ANGELES HARTFORT (CONNECTICUT) NEWHAVEN (CONNECTICUT) MAHE (SEYCHELLES) GELDROP (NETHERLANDS) GREENWICH (CONNECTICUT U. S. A.) LONDON MANCHESTER BIRMINGHAM HESTON (U. K.) HARLOW XU. K.) HAMPTON- (U. K.) DURHAM (U. K.) SUTTON (U. K.) NORFOLK (U. K.) HAMILTON (ONTARIO CANADA) GLENCOE (U. S. A.) RANGOON BANGKOK HONGKONG IKUTAKU (KOBE- JAPAN) TOKYO (JAPAN) NORTHBROOK (ILLINOIS) YEZD (IRAN) KERMAN (IRAN) TEHRAN (IRAN) CAPE TOWN (S. AFRICA) WOLVERHAMPTON (U. K.) SORBITON (U. K.) HARROWGATE (U. K.) FELTHAM (V. K.) BECKENHAM (U. K.) REDBRIDGE (U. K.) SUFFOLK (U. K.) CROYDON XU. K.) WEMBLY (U. K.) OXFORD (U. K..^ KUWAIT' KINSHASA (CONGO) FREIBURG (W. GERMANY) WEGBERG— RHEINDAHLEN (W. GERMANY) THOMPSON (MAN) CANADA HARNOSAND (SWEDEN) DUBAI (ARABIAN GULF) KABUL ABERGEVENNY (S. WALES) ADDIS ABABA (ETHIOPIA) MADRID LAHTE (FINLAND) AUSTRALIA (t 33 1¦•c Reg. No. MH 961 Whd1"Mahatma Said ^P^^^bligations. the never^ndine cyd Every duty performed confers upon one certain rights, whilst the exercise of every right carries with it certain corres- L And so -----------Ending cycle of duty and right goes ceaselessly on. Let passage of time make his memory more dear to us than ever before and let us by our actions make ourselves worthy of his teachings and sacrifice May we as his followers bear these in mind.. Our people have not yet acqui ­ red the habit of doing their duty without persistent remin ­ ders even as we need the loud call of the temple bell to re­ mind us that there is God watching over us and summon ­ ing us to prayer. generally discharges Duty well dope undoubtedly carries rights with it, but a man who discharges his obli­ gations with an eye upon pri­ vileges them indifferently and often fails to attain the rights he might have expected, or when he succeeds in gaining them they turn out to be burdens. f Rights accrue automatically to him who duly performs his duties. In fact the right to perform one’s duties is the only right that is worth living for and dying for. It covers all legitimate rights. All the rest is grab under one guise or ano­ ther and contains in it seeds of Himsa. f Ji Let passage of time make his memory more dear to us than ever before and let us by our actions make ourselves worthy of his teachings and sacrifice May we as his followers bear these in minds. ALL NIGHT, ALL DAY, DEVOTED HANDS ARE WORKING CHEAP AND ABUNDANT ELECTRICH Y TO NAG- PURIANS. THE NAGPUR ELECTRIC LIGHT & POWER COM­ PANY LTD. NAGPUR #ERY NIGHT, EVERY DAY, I Working to supply TO I ¦4 I t I (D. P. R. CASSAD) -MANAGING DIRECTOR VI. I