Dec 1969

/OL. VI No. 2 .. T-'it----- DECEMBER 1969 I J-.5 mvtiium for old sri^idom Mi Price 50 Paise rza ELECTROMIC ENGINEER, *. I. E. R. E. (U. K.) A. I. E. E. £.(U. S. A.) A. I. Mar. Tech. (India). Radju OlTicet. I I I •(.' ERVAD BEHRAMGOR TEHMURASP ANKLESARIA, M.A.VOL. VI No. 2 DECEMBER 1969 Contents : Page EDITORIAL 3 Ervad Behramgor Tehmurasp Anklesaria ... 5 “ Alat ” as understood in pure Zoroastrianism —by Framroz Rustomjee 9 S'lRft'dg ... 13 Zoroastrians of Iran —by S. D. Nargolwala Can Religions Unite Humanity —by Madame Sophia Wadia Salute to the Soldier ... Listen to the Adept —by Mahyar Byramji Patel 13 25 29 33 Managing Editor: P. B. WARDEN, M.S. (Bom.), D.P.M. (Bom.) ADVISORY BOARD -? Dasturji Navroz Minocher-Horiiji, M.A., B.Ed. Major Sohrab R. Bamji Major Adarbad Irani R.A.M.C., D.O.M.S. (Lond); D.O. (Oxon) Mrs. Gool K. Savakshah Dr. R. C. Cooper, M.Com., Ph.b. (6con.), F.C.A. Mr. jehangir F. Shroff, J. P. Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab 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 dollars for U.SA. Office Address: Clo Warden's (Mysore) Pvt. Ltd., 378, Grant Road, BOMBAY 7. Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7 and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo. Bombay 7.EDITO'MAI,- I I We owe a great deal to Western pioneers of Avasta Pahlavi studies. We owe much to our own scholars, who have continued the lead given and prepared monumental works of their own and helped maintain the spirit, of our religion. One such earnest soul that did shine out from the galaxy of the learned ones was Behramgor Tehmurasp Anklesaria M.A., whose life-sketch is given in this issue of Parsiana. The Acting Governor of Maharashtra, Mr. S. P. Kot- wal,presiding over the meeting held in remembrance of the 25th death Anniversary of Behramgor passed a very significant remark that Behramgor belonged to a special breed of scholars and expressed regret that this lofty breed was vanishing from amongst us. All sound scholars read BOOKS. All others interested in any subject read Books about Books. This distinction holds good for all times. From this we have to learn a lesson. If there is growing apathy for and lack of interest in things our own it is fashionable for the grown-ups to speak of .educating our children in the subjects; themselves conveniently remaining aloof from any new contagion. This passing the buck game means nothing, takes us nowhere and does not stop rot in our ranks. There is something wanting. Some reading matter lively and interesting to parents and elders is needed why ? because Graham Wallace has classified religion as one of the Instincts of man, and we observe it as true. These seniors are not quite devoid of this instinctual reactions. The urge to seek religious contact is very much alive in them. They are groping in the dark for chance discovery because we are not supplying suitable material which may explain our religion and at the same time arouse interest in something they seek and find not. They find books of their liking In Hindu and Christian religions. There they come across Books about Books, Modem life has too many distractions and those who try to catch up with many of them end up with a fad or get caught in a fashion. Even reading is a distraction unless it is controlled and directed. Of all such fads the one of reading the latest publications is the silliest of them all. It is not meant to nourish the mind but to collect material for conversation which ends in “a salad of words ” 3kx- ,e> in society. Conversation to be healthy the gfohp must have some common ground to talk about. Religion can be a common ground for intelligent sharing as religion is natural and instinctual to man. The survey of publications throughout the world proves that maxi ­ mum sale is of books on sex and on religion (which now dons the new garb of Humanism) as both are natural and instinctual. Let us harness that natural trend and publish some reprints not of Books but of Books about Books. One such book in my mind is The Parsi Book of Books —The Zend-Avesta by Dasturji Rastamji Edulji Dastoor Peshotan Sanjana. It was first published in 1924 and its copy-right is with his family but that would not be a hurdle. The greatest hurdle may be that the book being of 450 pages may need subsidy to bring it within pocket of most Parsi readers. God-willing 1970 will see it in print to make a land ­ mark in the Revival of Zoroastrian literature. .j^onizitannQBQeannnnEinnnonnjaannnKZjnQannQQEaiaBaEaEjannQannQEaQnEzaBaBQeannannnEzanoQneaK * g A ? ? ? C] ? Q iS ? Q ? ? Q ? ? 15 csa ? Q sa ? ? ? ? ? ? ? ? u ? ? ? ? sa ? fa ? ? ? FS tKl u fa ? S ? ? ? ? fa ta S sa nBBaBBBBfBBaBBBBBBBBBiBBBBBBBBBBBEiBBaaBBBBBBBBIBaBBBBBBBBBBiBBBBBBBBBBBESiaiBBBiS 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— 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 Student^ will be considered by the Trustees J Inquiries—Mr. Bejon N. Desai, m.a., b.t. principal. 4 ? ? ? ES ? ? n Q ? ? ? ? ? D ? ? ? ? s u f5 ? B B I B B cw B B B B B S B B § B B B B B B B B B B B B Bi * I I Ervad Behramgor Tehmurasp Anklesaria^MA » i I « Born: 10-10-1873 Died: 25-11-1944 Behramgor lived a complete span of life of three score and ten years, ones who live are the ones who struggle whose soul and heart are filled with high purpose. Yes they are the living ones ”. (Victor Hugo). Jal Hirjibchdin speak ­ ing of Beheramgor summarised his life and purpose in similar vein and expressed desire that he be revived in reprints of his works. “The Homi Chacha was the closest shadow of Behramgor and knew him intimately. He described his guru as “one in tongue and heart ”, who spoke out bluntly when necessary and otherwise always showed perfect serenity, humility and civility. He had seen him deeply buried in studies when he forgot himself and everything else and emerged with some deep under ­ standing of the problem he was engrossed into. Chacha carried his guru ’s manus ­ cripts to the press but that was not the end of the study. Behramgor would con ­ tinue to meditate and ruminate over the manuscript which had to frequently go, to and fro, from press and back for correc ­ tions in the light of fresh understanding and new knowledge. Chacha was the envoy to and butt of the press. Perfec ­ tion was Behramgor ’s aim. He remained restless to the end for further corrections until he found himself helpless on seeing the print out of the machine of the then Fort Printing Press. Bejon Desai Spoke of the regularity and scholarly traits of Behramgor and said that Tehmurasp, the father of Beh ­ ramgor was a staunch and learned Zoroa- trian and his pleadings before the Atash- Behram to see his staunchness and his scholarship descend into his progeny were heard and his wish was fulfilled in his son Behramgor and his daughter and others of the family. Bejon too was the pupil of Behramgor and informed the ga ­ thering with pride that he was the pupil of a thoroughbred Sanskrit Scholar. Teh ­ murasp knew Sanskrit and had insisted upon Behramgor studying Sanskrit. The latter ’s proficiency in his scholastic end­ eavours was due to the sound background of Sanskrit by which he could delve into the Sanskrit sources of Avastan language. Co-eval Sanskrit and Avasta are blood ­ brothers of the family of ancient Oriental languages. Mr. Jehangir Shroff said that Behram ­ gor apart from being a scholar of Avasta, Pahlavi and Sanskrit was a great Mason and took great interest in the movement of Freemasonry. This meeting was held on 25th Novem ­ ber 1969 the twenty-fifth anniversary of the death of Behramgor when Mr. S. P. 5He attended and lectured and took part in deliberations in many All India Oriental Conferences and presided over Iranian section. Ervad Tehmurasp had written Bun- dehshn in Pahlavi and Darmesteter learn ­ ed Pahlavi at the hands of Tehmurasp. Like father like son — Prof. James Kotwal, the Acting Governor of Maha- ramgor to Iran in 1930 on a lecture tour rashtra presided. In his concluding re- when he delivered many lectures during marks he mentioned that Dr. Sraosh his stay of eight months there. In 1934 Anklesaria of Ahmedabad, who was seat- he was invited by H. I. M. Rezashah Pah- ed on the stage was his classmate in school lavi to participate in the 1000th year Sraosh is the son of Behramgor celebrations of Firdausi and his lecture He recalled an incident when he had on the occasion is incorporated in Fir- gone to the house of Behramgor with his dausi Memorial Volume. friend Late Mr. Kekobad Nariman. Beh ­ ramgor was engrossed in studies. On see ­ ing them he asked for a lift to Ismailia college-Andheri to discuss the origin of a word with the Professor of Persian. He took half a dozen books with him. The two learned men were caught up in discussion for hours together. Behramgor was the scholar of that high order. Rehramg nr was a prolific writer, and Darmesteter introducing Late Tehmurasp Mr. Kotwal expressed regret at file dis- - - — - - ¦ - Dinshaw Anklesaria, the revered father of appearance of that breed from amongst Behramgor, said It is my good luck, yg, that I have come by such a learned and Behramgor had written or published much. Following is the list of them. 1900 — Meher Yasht 1903-09 Published “Zarathoshti ”, a quar- that I have come by such a learned and yet so un-assuming a scholar of Pahlavi, Behramgor ’s school and college carrier who besides all these is a man of noble was brilliant. He was M.A. with Avasta nature and lofty ideals. ” Pahlavi (1895). He then joined Tata Company where he held a responsible post. Sim ultaneously he continued his studies and taught Avasta-Pahlavi for 45 years to college students apart from con ­ ducting classes in Sir Jamshedji Jeejee- together with Dasturji Dr. bhoy and Mullan-Firoz Madresas. He Manekji N, Dhalla was an active member of the Gatha Socic- 1908 — Fac-simile edition of Bundehshn ty, Rahnumaye Mazdayasnan Sabha written by Tehmurasp. and society for Research in Zoroastrian- 1913— Introduction to Pahlavi Text of ism. He was also wellversed in Archaeo ­ logical studies. He was on the committee of Investigation of Zoroastrian Calendars set up by the Parsi Panchayat and favoured the Fasli Calendar as more correct to be accepted by the Community as a whole. The second Sir Dinshaw Petit sent Beh- 6 Dasturji Jamaspji Jamasp-Asana — Edited Sir Jivanji Jamshedji Modi Memorial Volume Edited Dasturji Hoshang Memo ­ rial Volume Edited Dinshah Irani Memorial Volume 19181925 —Printed all Yashts in Avasta shru Minochehr Jamasp Asana all work- Script. ing together .finally managed to get them 1933 _ printed with the financial assistance of =^^=(104 Mrs. Dhunmai Jimi Engineer. Following two more works were re ­ leased on his 25th death Anniversary in the public meeting where their first copies were signed by Mr. Kotwal, the Acting Governor who presided over the meeting. Incidentally, Mrs. Kotwal comes from the family of Behramgor. « List of Posthumous Publications which came out later with the help of his wife Meherbanu. 1949.— The Pahlavi Vendidad. 1953 — The Holy Gathas of Zarathushtra. 1956 — The Zand-Akashih-Greater-Bun- dahishna. 1957. — The Zand-i-Vohuman Yasht 1962. — The Revayate Hemit-i-Ashava- hishtan Part I. 1964. — The Selections of Zatsparam — Part I. The above ones were left unpublished during the life of Behramgor because of a fire that gutted the Fort Printing Press, the Great Bundahishna published by Dr. wherein all the above manuscript were Peshotan Anklesaria in collaboration with charred and destroyed. Iranian Cultural Foundation. (1) The Pahlavi Revayat of Atur Frenabag and Frenabag Sraosh -Parts I and II, — published by Late Dr. Peshotan Anklesaria and Dasturji Dr. Kaikhushru Jamasp - Asana. (2) Fac-Simile manuscript of TDI —- Behramgor ’s is a good record of a good Mrs. Meherbanu Behramgor Ankle­ saria, Prof. Dinshah Dorabji Kapadia, life well spent over a good cause. Pune- Mr. Homi F. Chacha, Dasturji Hormuz- tiliousness and precision characterised his diar Kaiyoji Mirza, Dasturji Dr. Kaikhu- life’s routine. THE AGE OF ZARAtHUSHTRA *1 by. H. S. Spencer Price Rs. 3/- With a foreword by Sri Prakasa, Pin-points the dates of the birth and death of the Prophet by seven independent lines of investigation. This book seeks to settle the controversy. (Available from Warden ’s) 7( I > “ALAT as understood in pure Zoroastrianism (PART II) by FRAMRO ZE RUSTOMJEE (Colombo) if How introduction of Fasli Calendar prior to the Roz-Mah of the Shehenshahis. set forth strife is a fitting example of how A few Behdins and Athravans commenced a tiny spark was made to blaze forth into reciting the Kadimi Roz-Mah in A.D. a flame. This strife and hatred was 1745, without any new “Alat ”, as they brought about, contrary to the dictates had no money to spend over new Agiaries, of our faith, and the declaration of faith, new Atash-Beherams and new “Alat ”. which forms the back-bone of our religion The old Fasli Mnndal was then celebra- and all prayers. Agitation to destroy our ting only the six Gahambars and the New temples, our ceremonies and all that we Year upto about 1916. It was then that have continued to hold sacred is the the late Mr. Beramgore Anklesaria M.A. reaction similar to all that was staged by took up the question of celebrating the the wise-acres that supported the opposi- ten days of the Farvardegan, with full tion to the esablishment of the Fasli ceremonies, on the most appropriate dates Atash Kadeh. We speak of God ’s wrath prior to Jamshed-i-Navroz (21st March), but Ahura Mazda is Merciful Friend and Contrary to our sacred declaration of Guide, and man ’s satanic powers generate faith, the rationale of the Zoroastrian the wrath. Man alone suffers, in rhe religion, a strong opposition fanned by the desecration of great and well-established then fanatic Zoroastrians, and the Athra- faith. Man in the end proves himself his vans, who sided them, raised opposition own enemy, and the Gathas speak glow- to the Fasli Parsis performing the big ingly of the suffering to be undergone by ceremonies such as Baj and Izashne, evil-doers. without preparing new “Alat ”. The whole object aimed at by the opposition ele­ ments was diabolically perverse. It was to break down and utterly demolish the holy spirit of the Fasli Parsis, to which Mr. Beramgore Ariklesaria had given its lead. There is not a man, woman or child among the Parsis, who did not nor does not know of the immensity of the lore on Zoroastrianism, possessed by this of "the Radimis happens to be a month great Zoroastrian scholar; but opposition 9 To understand the introduction of the Roz-Mah of the Fasli Calendar let us take our minds to our Kadimi Sect. The Shehenshahi Calendar, which many of our Zoroastrians observe today, was brought about in or about A.D. 1736. The Kadi ­ mi sect had continued to do the Kabiseh (i.e. one day in every four years or thirty days in 120 years). Thus the Roz-Mahdid come to destroy the Fasli Spirit. This first day in the cSldndsir of the Faslis, and opposition has now signally failed in its of the present-day Iran, though as shehen- •objective. It is neither a triumph for the shahis we celebrate our Navroz (the New Faslis nor a defeat of those that opposed^ Year day) on the 29th of August, and the but we may sanguinely note that the Kadimis celebrate this event a month Will of Ahura Mazda prevailed, and the earlier. All this persistent chaos continues Fasli Atash Kadeh is now an accompli- as a result of existing unscientific and shed fact, where all ceremonies according fallacious propaganda, persisted in by our to the Fasli calendar are performed, with- Athravans in the observance of respective out any opposition. Hundreds of Parsis Roz-Mah on different dates, though visit the Fasli Atash Kadeh, with all the it is manfestly clear that our Navroz (as sublime reverence due to the sanctimony celebrated by Shehenshahis) never does of its sacred and holy Fire. fall at the time of the vernal equinox (the Hamaspathmaedem), the ten days preced- In view of the opposition, the Fasli Par- j^g which have to be observed as the sis ordered out the “Alat ” from Poona, solemn festival of the Farvardegan. We and the Late Revered Dasturji Kaikobad wrongly celebrate the important day Dastoor is said to have supplied them, of the Khordad Sal (the day of the date of These are the “Alat ” used by the Fasli birth of our Holy Prophet) quite uncon- Parsis. cerned about the vernal equinox, when our Prophet was born. This is due to the erroneous date on which we celebrate our Navroz. Likewise all our sacred Gahambars are celebrated on different dates, and the reason for this is our erro ­ neous Roz-Mah system. Some of the < We may inquire how the Athravans came to consecrate the Agiari of Aden ? That would help to understand what should be done to consecrate a Fire, the symbol of Divinity of the Zoroastrians, when such place cannot be approached, communities too observe their without crossing the sea. The Fasli Atash Kadeh of Bombay was for all times well and truely established in all minute details, by the supply of the properly consecrated “Alat ”, in the manner things were done in Aden. Nothing more irreverent can prevail than that any one should oppose the consecration of a sacred Fire in a Tem ­ ple dedicated to God, by a set of sincere Parsis. We celebrate Navroz, on three different dates, the Shehenshahi,, Kadimi and the Fasli. But we have not given up the full own important festivals, under the lunar or other calendars. Why can the Parsis not unite to observe the one and correct Calendar, according to the sea ­ sons ? All events that shape out in accord with the law of nature, cannot be shaped out by man according to his own bent of inclination, without causing chaos that we see. We know that the measure of time and date and year is wholly man ­ made. It is man that makes the calendar of his choice. Man elects to make his -'"’1 calculation of God ’s seasons and fix celebration of the Jamshed-i-Navroz (the the festivals to be observed thereon. I 10whether the mid^spring festival falls on realm. In the Flux of physical Health date x or date y cannot affect the evolution the physician hel^, Nature cures (or does but erroneous calculation can cause chaos and shake man ’s faith. Confusion is destructive, never constructive. Why ignore the fact that all the days of the year are wholly devoted to Ahura Mazda, whatever be the designation we Atash-Beheram and an Izashne can only our worship of the Farohars on all the the 33 spiritual “Alat ” turns out to'* be JI « not). In the Flux of Spiritual Health man pleads with Yazasne God grants to measure or witholds His Grace. Late Dr. Framroze Chiniwala was seek ­ ing to make us understand, that an give to that day. Though we may have take place on earth with the united aid of our worship of the Farohars on all the the 33 spiritual “Alat ” turns out to be 365 days of the year the days of the Far- completely contrary to the rationale of the vardegan have to be adhered to as most faith of Holy Zarathushtra. The author appropriately set apart, for the worship then explains the Zoroastrian Pan- Ik appropriately set apart, for the worship then explains the Zoroastrian and adoration of the specific group of chang, which he construes is built on the Farohars that comes to the domains of the basis of a grasp of nature ’s Yasna, from people of this earth, at the equinox which we have our religious Yasna, (hamaspathmaedem), which decidedly can through which we create the 33 “Alat ” never be any other than the vernal equi- (as it were on this earth), and thus there nox. That is the importance of celebra- enters into such 33 “Alat ”, the authority ting the Navroz on only clearly correct of the Yazatas. Thereby the Panchang begins to operate. All this explanation appears to me beyond my understanding * * In the Yazashne < any day, all the 33 Yazatas and Minos are regularly invoked (Thrishcha — Thri- sanscha). The process of the soul ’s evo ­ lution is dependant not on the ceremonies . _______ ___ ___ done on particular dates and months, ter, I am of the view that what he Is but only on the goodness of man ’s mind seeking to point out is that in the fixing and heart. We suffer only as a result of of our Roz-Mah, according to our ancient our infraction of Divine Laws, and Panchang, there is definitely some Divine that only to the extent of our breach of origin, and so any Athravan, who may that law. Man ’s evolution progresses have taken his Bareshnum under any through the varied experiences of his life, Particular day of any particular month every moment of his existence. The de- never change over to any other Roz- mands of the Divine Law are meticulous ®fher calendar. and exacting and the law of Flux works with great precision. It is this law of Flux i that makes for human progress from j birth to grave, and from the grave to the i continuity of life beyond, in the spiritual his authority bound up with the religious ceremony an^ime some highly evolved spiritual being < Q'ZQTQC OnH ... . * © will have to tell what it all means in terms of our human life. As I try to understand this learned wri- The said author then states that if the Panchang requires to be changed, then its foundation has to be laid anew, beca ­ use the Yazata of any particular day has 11ceremony done on that particular day or date. bound up in Ahura and Zarathushtra, there is a great difference between the and in it the living and the dead are also making of an earthly calendar and the inextricably attached. According to him, one which has prevailed through spiritual human beings possess in them the autho- sources, and that it was Zarathushtra rity of theYazata of any particular day. who brought about the 33 “Alat ”, which At the appointed time of any appointed came into being as entities. day the Yazata of that day is at work in the physical world, and on that day Nirang, Varas, and then; consecrate thffl^- He states that this authority is from a Yaozdathregar. He says, that All this philosophical speculation is the ceremony of Izashne and Afringan beyond the powers of human conception, has to be done of that particular Yazata, our religion were ever so rigid for en- who should be respectfully invited to that Izashne. For this, one Yozdathregar mobed is required, who has taken his forcement cn earth for the benefit of the evolvement of human souls, then Zoroas ­ trians would have cried a halt to each Nahn (sacred bath), for which again there and every ceremony in each and ev^ry is the necessity of the “Alat ”. !----- „ mobed is then himself the “Alat ”. He is the one consecrated through the power of the Vares and the Nirang. He alone can do the Izashne and invoke the parti ­ cular Yazata. % Such a Fire-Temple, ages before the learned Dr. Chiniwala began to lay down his philo ­ sophy, for observance by our Athravans. Such is not what Zoroastrianism was, is or ever will be. out the world are amply satisfied with the spirituality of all ceremonies, that No new “Alat ” therefore according to take place in our sacred Atash-Beherams, that writer can ever be done. He conti- Agiaris and Dad-Gahs. Zoroastrians nues, that before any “Alat ” is made have continued to have full faith in the first there has to be the Fire, the sacred sanctity of their Athravans and Yaozda- ash, the Nirang, and the Varas, in whom thregars, despite the scattered few, that should prevail the power of the particular are lacking in the purity of mind and Yazata. He continues that the “Alat ” heart. This is discoverable in every reli- exist in accordance with the power of the gion on earth, but every religion stands ancient Roz. No one knows how to pre- for the good it can derive from its rituals pare the new “Alat ”. 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The word ‘Tran ” itself is derived from Aryan and the word “Persia ” is derived from the province of Fars which was the home of the Achaemenian empire, where you see now the ruins of Persipolis and other places, and where strangely enough the flowering of Persian poetry took place in the times of Saadi and Hafiz, both of whom belong to Shiraz. One dynasty is very important for the Zoroastrians and that is the Sassanian dynasty which ruled Iran for over 400 years, much longer than the British ruled India or any of the recent colonial em­ pires and for 400 years the Sassanians brought the ancient civilisation hade and Zoroastrianism was the State Religion in Sassanian times. It is strange that al ­ though the old Achaemenian inscriptions mention Ahuramazda there is no mention of the Zoroastrian religion/ hut when you come down to Sassanian times then you have the zenith of the Zoroastrian religion. The Sassanian dynasty came to an end when Yezdigird the Third was defeated in 642 A. D. when the Arabs conquered Iran. The defeat of the Iran ­ ians was self-imposed. The Arabs really wanted to leave Iran alone. They wanted to have a buffer state between themselves and the desert just as the British, for ex­ ample, left Nepal alone and wanted to have a buffer state between India and China but they say that Yezdigird was contemptuous of the Arabs and when the Arabs wanted to make settlement, he wrote back very contemptuously that he would not come to terms with people who were reputed to eat lizards and peo ­ ple who practised infanticide. Not only that, the Iranian tribes started to harass Khuzistan with the result that the inva ­ sion of Iran took place in the times of the early Caliphs and Iran was conquered by the Arabs. But although Iran had a new religion in Islam and Iran had a new script, (the present Persian script came with the Arabs, though the language is different) and although the Iranians were overpowered by force, they did not reconcile themselves to fusion with Arab Islam.. They did not Hake to Islam as practised by the Arabs. They went over to a new religion called Shiaism and, when I was talking to a learned piofes- sor in Tehran, the head of one of the big­ gest departments of the Tehran University, i » 18« wIjo though a Muslim is a great believer to this farming colony : to settle, in it surpris- Where wild boars used to roam, gradually - - -------1 a garden is coming up. A dam^ is being in Zoroastrianism, he told me the j ing fact that the Koran was not translated _ __________ uviu- mto Persian until 100 years ago. These built near by in the mountains to irrigate are the subtle ways in which the Iranians those lands, continued to resist the Arabs. For pie, in the Muslim religion you do not corner stone of the revolution is^land have teidples or shrines or saints. But in reforms. The Shah initiated these some Iran a lot of shrines sprung up as shrines years ago and now practically 75% of the of martyrdom is one of the tenets of the C religioii. The idea of martyrdom is the emancipation of women. The IS not there in Islam. The Shia had r ' ther Idea, Takiya or disguise This means been given the right to vote. They voted fliat if you are oppressed, you are aUowed for the first time in 1963 and they to disguise your religion. You may be now ,----- a Zoroastrian. but if as a Zoroastrian you Parliament, Government and in the pro- are going to be murdered or butchered, fessions like doctors, lawyers, engineers, you can openly say you are not a Zoroas- architects and so on. Then there is this campaign for literacy and a drive for edu­ cation. exam* There is a tremendous re ­ volution taking place in Iran and the ^re trances or shrines or samte. Butin reforms. The Shah initiated these !! mar^. The concept land is^^owneyby the fIrmeZs themselvZ ----- ‘ Coupled with these land reforms, there ------- —! pur- ano- dah has disappeared. The women have are now occupying very high position in the 4 f vL!, “ fissions like doctors, lawyers, engineers, trian and if you are a Shia and you are oppressed by a Suni, you are allowed to resort to Takiya to preserve your religion. Then another tiling which happened in a auuug aoout emancipation of women, Iran, which did not happen in the rest of the divorce laws were also liberalised so the Muslim world was this institution of much so that in one year in one place, in a super priest called Mujtahids. They Tehran, there were as many as 5,500 are not hereditary but they are learned divorces. Then the Government stated scholars and, they are powerful and they that this was too bad, that, while they lay down the law. And even today they must liberalise the laws, they must also are in a position to criticise the govern- enact some law which permits divorce ment or even the Shahenshah if they feel only in suitable cases. So they had a new that some thing wrong has been done. When I was in Shiraz, I met one of the leading Zoroastrians there who is in the tube well business. All round Shiraz he has undertaken tube-well borin,g and made money. Many acres of fertile land and thousands of acres of land have been The Government in fact is begging its given by the Shahenshah to the Zorcas- employees to live in the houses which it wants to build for them but the employees are simply refusing to be crowded in the trians to form farming colony near Shi ­ raz. Zoroastrians and others are comin 2 o Talking about emancipation of law passed which is called the Protection of the Family Law where the parties have' to go before the judge and the judges try to effect a reconciliation and only then the divorce can be granted. In Iran there is no housing problem. 191 Let me explode one wytli that YeZd the most important place for Zoroa- The Atash-Behram colonies, because they want to live in their own ancestral, homes or in homes which is ------- . they have built for themselves. An Iran- strians to Visit, ian home is quite different from anything which was built by the Petit family, i that vdu might imagine. From the out- recent and Zoroastrian culture and civili- side when yon are going along the road, sation did not flomsh there for 13(» yea« yon will be faced by a very high wall and, till Rezashah Pehelvi _brought_^it mto rts for example if you drive along a ----- tu road or if you drive out of Tehran along people fought a rearguard ^lon, m hid the main road, for miles the wall will he ing, in terrible condUionj. _Tte wrfe rf a along the road. Then there is and you enter and the whole aspect chan ­ ges. ; a t—------ , - From the out- main recent and Zoroastrian culture and civili- own. Yet it is important. There the a little door leading Zoroastrian in Teheran who comes from Yezd told me that her mother when she was young dared not step out of her house without deliberately painting her face ugly, lest she be kidnapped, converted into Islam or forced to marry a Muslim. If there were three or four sons in a family, and if one of the sons became a Muslim he would inherit the entire pro- It may be a big house. It may be small house. But you see a beautiful garden and every garden has a pool. It may not be a swimming pool. It may be a fountain, it may be a hollow in the ground with little stones and flowers and then you come to the main part of the . _ house. Modern buildings are coming up. petty to the exclusion of his Zoroastrian A Zoroastrian friend was showing me round Shiraz. He pointed out a pipe-line to me, a gas pipe-line, with a big monu ­ ment and on the top of it there is the eternal flame and he inquired whether farmers. They are now prosper- such eternal flames can be used in Zoroa- artisans and are quite happy. There Shiah fire temples, to which I could has been a migration to Teheran and give no t. . any proof, but it is said that some of the old fire temples in the days of Zoroaster and afterwards were these open fires which as a result of petroleum seeping up biggest city has only 3 lakhs, through the floor of the desert or there is no doubt that now the centre natural gas constituted a perpetual flame of activity of the Zoroastrians has shifted for worship. We recollect the word Azar- to Teheran. They have a very fine lib- baijain. It means land of fire. This rary. They are inviting scholars from province was reported to be full of such Bombay and other places and they have natural burners and gave the name to the started delving into the past history and province. ’---------------- brothers. There are about 50,000 Zoroastrians in Iran. Although about 10,000 are still in Yezd they are not the old type of down ­ trodden Zoroastrians. They are now pros- definite reply. We do not have now in Teheran you have about 20,000 Zoroastrians and the rest is spread over Shiraz and various other towns of Iran. Iran has not many big cities. Actually • the population of Teheran is only 10 lakhs to Teheran. They have a very fine lib- culture of the Zoroastrians and the ancient 1 t ‘J 20I » t * Achaemenians and Sassanians. Zoroastrians are welcomed. The present law is that any nonTranian coming into Iran has first to take out a residence per ­ mit and then he has to stay in Iran for five years and then he is given citizenship if he passes the test. But the Shahenshah has ordered and it is going to be made into law very soon, that this will not apply to Zoroastrians coming into Iran from India. They can get the citizenship of Iran the next day after they set foot in Iran. I was talking to a leading industria ­ list who has set up a plastic industry. He was begging me to send some Parsi young men from India who were engineers in this plastic industry and he was pre ­ pared to offer very generous terms and if they wanted to settle in Iran he was pre ­ pared to help them. The only difficulty about emigration to Iran is the language problem which does not exist if you arc thinking of Canada or other countries. But the Iranian language is not difficult to learn. Many of the words which we use in Gujarati or Urdu or Hindi are words derived from Persian and it is not difficult for a Parsi to pick up the Iranian language. I talked to various people who had come from India and had settled there and I found that after three or four months they were able to carry on a reasonably fluent conversation with the Iranians. New olden times. Their names are all Zoroas ­ trian and they are anxious to trike them back to the Zoroastrian fold. On the other hand the mobeds in Iran are conser ­ vative. They do not want conversion fear ­ ing that the community will be submerged. So when the elections were held for the Zoroastrian Anjuman there was a strug ­ gle between the candidates of these two parties and fortunately neither won, but a middle party is now in control headed by the present President of the Zoroastrian Anjuman of Teheran. In the Iranian Parliament, Zoroastrians have been given two seats, one seat in the upper house. The lower house seat is by election from amongst Zoroastrians in Iran — Dr. Yeganegi is the member now. Dr. Arbab Giev whom some of you may have met in India, is the representative of the Zoroastrians in the upper house. He is nominated by the Shah. Just outside Teheran, about six or seven miles from Teheran, a beautiful Parsi colony has sprung up called Teheran Pars, and this colony is due to the efforts of Dr. Arbab Giev. He has given in charity lakhs of rupees to make this colony. A nice Agiari is built in this colony and a beautiful hall. The upper floor is used for weddings and the lower hall for funerals, a combina ­ tion which the Parsis of India would not like. The Zoroastrian Anjuman has passed a resolution. It has been circulated to all the other Anjumans in Iran which in have accepted it. Therefore so far as In the Zoroastrian community in Iran, there is a silent revolution taking place a struggle between the younger generation and the older generation. The older gene­ ration is as orthodox as some of us India. The younger generation is aW for Zoroastrians in Iran are concerned it has conversion and they say that these are now become an accepted doctrine. This the people who were Zoroastrians in resolution says — “Subject to the laws of 21“disguise ”, many Muslims are really at Iran, the marriage of a Zoroastrian and a non TLoroastrian shall be performed in heart Zoroastrians. They want to be con- accordance with Zoroastrian rituals and verted. The mobeds are refusing to con- shall accordingly be registered with the vert them. So they are really follow- Registrar of Zoroastrian marriages pro- ing the Zoroastrian religion without being vided an application is made to the Tehe- formally taken into the religion. They ran Zoroastrian Anjuman together with actually do not perform the Kusti cere- the following documents : (1) An affidavit mony but they are at heart as much Zoro- signed by the non-Zoroastrian party to astrian as any practising Zoroastrian. the effect that the said person believes in came across innumerable cases of highly Zoroastrian faith and sincerely wishes to placed people who were Muslims, but be accepted in the Zoroastrian community: who also believed in Zoroastrianism. One (2) A certificate issued by an authorised of the most striking example of this was Mbbed testifying that the person in ques- a very respected General of the Iranian tion has learnt the basic prayers and the Army who also visited India recently, and essential principles of Zoroastrian faith: went to Bombay and gave a talk to the and (3) A certificate by seven Zoroastrians Zoroastrians there. He believes in the that that person is of good character and principles of Zoroastrianism and has taken integrity. ” Now, what is the result of this? a Zoroastrian name and I do not personal- He or she can become a Zoroastrian only ly see any difference between him and a by marriage and not in any other way. Even in marriage there is a hurdle. a Zoroastrian girl in Iran marries a Mus- but the first steps toward conversion have lim boy in Iran she must become a Mus- already been taken. lim; because that is the law of Iran. That is why this resoultion begins with the words “Subject to the laws of Iran ”. In other words, if a Parsee or a Zoroastrian girl in Iran wants to marry a she has to become a Muslim, but a Zoroa ­ strian girl can get married to a non-Zoroa ­ strian in Iraq or any other neighbouring country without changing her religion. Already under this resolution many the groups keep themselves apart and marriages have taken place and many gives the instance of Vasda Navjot group conversions have taken place by wbo are enjoying all the_ amenities and marriage, but this of course does not sa ­ tisfy the younger generation and following the principle I mentioned earlier, the Shia labelled as children of Parsee fathers, principle of Takiya that is “caution ” and and were, as then reported, following taken I 22 Zoroastrian in India or Iran. I do not If know what will happen in years to come, Muslim, NOTE : In Continuation of article of Zoroastrians of Iran by S D. Nargolwala Mr. Homi Chacha, the veteran teacher of Avasta, commenting upon the article of Dr. Batliwala on Proselytising of non- Zoroastrians (see Parsiana — November 1969) remarked that the ideas expressed therein are fanciful and unrealistic. To keep groups apart is not practicable unless facilities of Parsee race. The point in this case is that they were intended to parti ­ cipate in all things Parsee as they were 4 *< Parsi customs and rituals in their own learn in schools run by Zoroastrian Trusts. Thus fellowrfeeling is promoted. At University level much research work is undertaken in ancient Iranian lore, which is essentially Zoroastrian. It is liked, admired and embraced by the intelligen- tia as the ancient wisdom of their own land, , Now we are face to face with another problem created by Kurds of Iraq want- j ing permission from H. I. M. Reza Shah Pahlavi, Aryameher, to enter Iran en masse and live their Faith unmolested. They number about 1,00,000. Historically Kurds are Iranian Zoroastrians who mig ­ rated eastward and lived there in peace Zoroastrians. Dasturji Hormuzdiar Mir- unmolested for centuries. The Commu- makes note of a small mobed state of nist element of Iraq people are now mak- “Mas-Moghan ” which survived till 763 ing their stay difficult — probably because A.D. in Damavand mountain. In Kufij of their different Faith. Many of the Hills near Kerman there dwell Zoroas- Parsi officers who in the last war were Brians even now, who follow faith inde­ posted in Iraq had reported a sect staying pendently of the State Religion. The there and in Eastern Russian who had Cave-dwellers of Demavand mountain fire rituals and were following a religion with Dasturji Peshotan and his followers Mazdyasni in essence. About them Das- are reputed to be the promoters of this turji Dabu writes in Rahe-Mazdyasni as move from time to time whenever condi- under ; tions are found favourable. There is reference in Dadestan to the Cave-dwel- Because of their different “faith ” Kurds ler mobeds. In Revayats also there is were always considered “Kafirs ” (unbe- reference to a group of Ervads who came lievers) by Mohamedans of Iraq but were to Vares Injiva but who are reported to left alone for ages. Now the Zoroastrians have gone back and people are awaiting of Iran are on the horns of a dilemma and their return. They are different from their Anjumans are considering the new Kurds, situation seriously. The Arabs had not converted all the I Mr. Jehangir Chiniwala of Parsi Awaz Revival of Zoroastrian faith has been always mentions “Daste-ghaeb ” (hidden- predicted in scriptures and Dasturji sees signs of coming events casting their sha ­ dow. Compulsory courses in Avasta-Pahlavi and ancient Iranian history in schools augur well for coming generations of Zoroastrians in as much as they help to destroy fanaticism and false zeal. More and more Mohamedan boys and girls hand) protecting and promoting Zoroas; trian Faith. Immigration of 1,00,000 Kurds may be one of the works of Daste- ghaeb. However, it needs to be noted that Mr. Chiniwala describes them as “Baste- Kustian ” (those wearing Kusti) whereas the general impression about them is that they do not. Will Mr. Chiniwala throw more light on it ? P. W. B. 23Can Religions Unite Humanity by t MADAME SOPHIA VVADIA. Religions as they exist today and have idea of proselytizing the world to belief existed for centuries not only cannot in a given religion. From a view as super ­ unite humanity, but are actually forces ficial as the many religions are to-day, that breed disunion and cause strife and it might be claimed that, since religions dissension, Madame Sophia Wadia dec- do not unite mankind, they should be lared one Sunday evening in her lecture done away with, at The United Lodge of Theosophists. They are not even a unifying force for their own followers. In India bigotry, in the name of religion, devides the child ­ ren of the same soil, who should live in » beauty, virtue and truth in every reli- brotherly relations and at peace. The ^aith, so to discard them all would speaker referred to the Hindu-Muslim be folly-as well throw away wheat needed problem and the riots and quarrels which starving because it is mixed with are its expression, and said ’ that all true or.has dirt on it 1 Humanity needs lovers of India should severely condemn ^^me faith to guide its steps and if one such feuds and work for co-operation RELIGION INDISPENSABLE But religion is perhaps the most potent factor in the lives of human souls. There - - - - I religion is destroyed, another comes to among all sons and daughters of India. place. Christendom presents the same picture of hostility between sects; and she instan- Hsm is as sectarian and intolerant as the ced Ireland, torn by religious feuds and faiths it has largely superseded — and as dissensions. incapable of uniting even its own adhe ­ rents. Christian Science, New Thought, atheism — all are as narrow and dogmatic as the old faiths. Each claims to have the only truth and that the others In Europe today the religion of Nationa- i WHAT DEGRADES RELIGIONS ? The forces which degrade religions are the same as those which degrade indivi ­ duals, the three gates of hell spoken of must be discarded and fought against, in the BHAGAVED—GITA— Kama, Krohda, Lobha. Kama, which manifests COMPARATIVE STUDY .............. in man as passion, shows itself in religious NECESSARY, prejudice. Krohda, anger, appears in religions as enmity and hatred against present civilization that stresses the neces- non-believers in that particular creed, sity for a comparative study of religions, prejudice developing as fanaticims. Lobha, philosophy and science. That is the ambition, masquerades in the arrogant three objects of the Theosophical Move- There is one movement only in our 25nifent and its aim, as explained by Madame Blavatsky, includes the vindication of the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, I am ii. Of these am I, and whatThey did I do Jesus declared ; “Think not that I am to destroy the law, or the prophets ; not come to destroy but to fulfil. come '1^ and Zoroastrian philosophies.' study can free us modern notion best, Such a For verily I say unto you. Till heaven and one little shall in from the arrogant earth pass, one jot or that what is newest is no wise pass from the law, till all be ful- The individual who takes up this filled.” (Matt. V, 17-18) Yet Jesus went comparative study in earnest finds the against the priests and ritualism; it was bonds of his own sectarianism weakening, the true Law, the Dharma of the Criia, He becomes capable of recognizing Truth which He came to fulfil, wherever it may be found and of incorpo ­ rating truths outside of his own <— - bonds of his own * ¦ ¦ I creed in his daily practice-a great step in soul evolution. He will discover that under- again lying all religions are certain basic ethical teachings and he will ask “where did these religions originate ?” the line of TE ACHER No great Teacher, Madame Wadia dec­ lared, ever came to establish a religion de novo, but always as i---- religion Having Krishna declared that whenever Ad- harma, lawlessness, flourished. He came to establish Dharma, righteous- Zoroastrians, instead of priding them selves on an exclusive religion, should be proud that Zoroastrianism is part of the In Chapter 11 of the Vendidad, Zarathu ­ stra asks ; _ ___ _ ___ - _ “To whom did you, O Ahura Mazda, cleared the ground of blind Law of your own before belief, ritualism and dependence on others. He tries to reiterate the same eternal Truths, cosmic and universal principles ----- and statements of moral law. The speak- thushtra, I taught that rdigion of mine er cited numerous i---------- all have but reproclaimed what Their Predecessors have taught. The Light of Asia describes the wrath eternal Truth which is behind all religions. , -3 reformer of a ’which had become degraded. eternal you imparted it to me ?” And Ahura Mazda replies, “O Zara- ! to . He was the first mortal before thee to whom I taught this religion. ” King Yima was references to prove that the fair King Yima. ft/' >;’ ¦ The Light of Asia describes the wrath King Yima was King Jamshed, who of the Buddha ’s kingly father when He before Zarathushtra had the religion of came in mendicant ’s garb and with a beg- Mazda, the Wisdom Religion, that has J and under all cusiu... ... .... — • climes. In the Gaflias also, Zarathustra Not of a mortal Line,” the Master asks what He can do to keep the Law JNOt 01 a uiuiiai , ______ sbnwins ging bowl and His explanation that it was been known in all ages the custom of His race : ¦ “1______ “I spake, but of descent invisible. The Buddhas who have been and who shall be pure and prevent its corruption, showing that He knew that religions always suffer corruption in the course of time. 26X . THE COMMON BASIS. This Dharma of Krishna, the Din of * mals ”. rainfall continued. Everybody belongs to a race and a on judgement each one with his own pet bias of how to correct the malais — Only o 4 the 4>roblem solvedr Johnson once soft peddled a discussion on heavy rainfall. He Zarathustra* the Law of “jesuris The one said —“But it is good for vegetables, and bond that can bring men together, by the for the animals who eat those vegetables practice of the universal precepts and the qjjJ fQj- animals who eat those ani- discarding of aU that prevents the folio- ^he discussion terminated - wers of one creed acting as brothers to those in other faiths. The Theosophical definition of religion is ‘a bond uniting men together — not a particular set of . ,, dogmas and beliefs. ” The definition is not community therefore the problem of unity new, any more than Theosophy is new. is a universal problem. Unity is tried In the Mahabharata we come across that and found wanting. It is replaced with definition. Integration. Lawyers, Politicians, econo- The practice of this true Religion invol- mists, businessmen and statisticians sit ves the living up to the truths in one ’s own creed and discarding everything in it that all men cannot share. Trying , , . . , to practise the highest teachings of all electrician throws pure light on. Still religions makes the Theosophist a better the picture of Integration looks cloudy Christian than the church-goer. The Dur- and is made to look clearer by calling it vand who tries to practise Good Thoughts, Good Words and Good Deeds is a , „ . , better Zoroastrian than one who ties and clearest quest all previously formed com- unties the sacred thread many times day but will not practise Good Thoughts, quiry bias-free. Lawyer looks at the Good Words and Good Deeds. problem in terms of correction, politician Practice of the Wisdom Religion gives in terms of party loyalty, economist in enlightenment to the mind and inspira- terms of how much, businessman in terms tion to the heart. The former alone results in materialism. The latter alone results , , „ , , , , in sentimental emotionalism. Together many (muddled heads). To assess they show one how to better himself and evidence correctly is one thing to assess express compassion and wisdom in the emotions in terms of repression, suppres- service of humanity. reaction is another thing. Only NOTE: a panel composed entirely of psycho- “Can Religions JJnite JJumanity ’\?jwas analysts and psychiatrists is the key to the problem. As long as man tried to fly Icarus-like with all sorts of wings he I Emotional Integration. If that be the mittees should be dissolved to make in- a of how much less and statistician in terms a lecture delivered by Madame Sophia Wadia some time in 1935, this comes from my collection of cuttings and is reprodu ­ ced here as the subject is so topical in failed. Only when the internal combus- the light of recent happenings in Gujarat tion engine came in did man learned to and a lot of sobering talk thereafter. psychiatrists with empathy record the findings. Buried emotions will be unearthed to make the world fit to live and a lot of sobering talk thereafter. British rule in India is the most con ­ venient peg for politicians to hang all unsolved problems on, to have a few . meetings on a tea-table and a few dis- ' live m, cussions on a round-table and declare P. B. W. 21i* SALUTE! TO THE SOLDIER Khurshed came from the noble families Lalkaka M.B.E. of Lalkaka and Bahadurji. Kaikhusro Cursetjee, his father, was a business man. U A distinguished Parsi gentleman —Capt. Khurshed Kaikhusro (Retd)., of The Wiltshire Regiment., pas ­ sed away on June 27, 1969 at his reside- highly esteemed for honesty and integrity. nee in BangalorQ at the age of 70. ^K.K.:’ as he was affectionately known dignity. He claimed in both families to a host of friends, was a strong colourful uncles whose deeds are still proudly personality, with a fine commanding pre- remembered by the Parsis. They are Dr. His mother, Shirinbai Nusserwanji Baha- durji was a noble minded lady of great sence, and a great sense of humouf. As Cawas Lalkaka of Shanghai and Dr. Kai- a man he was at home in Art, Music, arid every India. Dr Lalkaka while on holiday in form of beauty. He was well read London, met his death in a vain attempt to and always surrounded by books and pictures. He believed in and maintained the dastardly attack of his assassin. of keen intellect and varied tastes, khusro Bahadurji, first M.D. in Western save the life of Sir Curzon Wylie from . Dr to the end, a,gracious mode of life. Up- Bahadurji, Man of high ideals, lived and right, outs^ken and generous to a fault, died waging unceasing battle not only he could not suffer fools nor those who against death and disease, but also against dealt in half-truths and often brought upon himself wrath and enmity by his outspokenness. He excelled at dramatics, name has been enshrined by the Parsis - caricature and mimicry. and sincere, his loyalty and devotion to friends, and to any cause he espoused were beyond compare. remembered for his generous nature, the evils of superstition and ignorance. For his selfless and noble service during the days of the great plague in Bombay, Warm hearted He is warmly in the prayers for the Dead. K.K. was educated at Bharda New High School. He had a puckish sense of humour, which often landed him in trou ­ ble, but at the same time helped him to ready wit and forthright speech. He did keep the many friends he made. He had not shine at sports, but he always played the courage to speak the truth, at' any the game. cost Prof Hamley of the Wilson College 29-narrated several incidents of his truthful- the humour in the words of the new recruit ness and admired him for it. T am afraid sir, I will be the Quarter ­ master ’s nightmare ”. An outsize uniform had to be made to fit his over 6ft height, and proportionate build. It was thought that one so well educated and highly gif­ ted, would be an embarrassment, special ­ ly serving in a battalion of hard bitten World War I veterans, but ‘LAL’ as he came affectionately to be called, was a good mixer, and with his great sense of humour soon settled to service routine. He became the most popular man in the His working life started with Messrs Tata Sons, in which awointment he tra ­ velled the length and breadth of India Burma and (^lon, and brought home his bride from a trip to Agra. He made an early and very happy marriage. His wife, Manijeh Jamshedji Screwvala, was beautiful as well as charming. Their only son is a senior pilot in an Interna ­ tional Air line. Khurshed joined the firm of Merwanji battalion the guide, counsellor and friend & Sons, exchange brokers, and after a of ad- The Colonel tried to make things few years set up a like business of his own. ' ¦ ¦ "*• , easier for him in several ways, but Lal which he quixotically gave up to help a would have none of it. Col. Mill, at the junior partner. several trips abroad to Australia, Tas ­ mania, 1935, for the schooling of his son, Khur- memory of a truly great man. ’ shed went to settle in England with his Thereafter he made end of deeply moving appreciation writes, T sadly miss one who was a much valued, New Zealand, and China. In, loyal and a sincere friend, and salute the p....V In a very short time K.K. was recom- tarnily.' j j r z-* • • -n, mended for a Commission. The War When- Hitler threatened war in 1938, Office however, thought his talents would Khurshed ’s first act was to offer himself be wasted as a regimental officer. At ' for enlisting but he was turned down on the end of 1940, he was seconded from the the grounds of not being of pure Euro- Wiltshire Regt.—to a Staff Appointment pean descent. He would not take this as rebuff puietly. In the year following raised to rank of Captain in 1941, and Munich ’s uneasy peace, he took up the served in the Army Education Dept., un- Herculean task of making war on offi- til he was invalided out in 1944, and cialdom, and succeeded in getting the granted a War Disability Pension. He. embargo lifted. His wife ’s health needed was awarded the M.B.E. for his War warmer climate. Early in 1940 K.K. Services. brought his wife and son out to Bom ­ bay and went back to Great Britain with the express purpose of joining the British army and in civilian life. His, fri^dship army. In'April ’40 he was recruited to ' . . ' ' Lecturer to Army Units. He was He made innumerable friends in the with Lt. Col Gayre, Laird of the Clan of the Sth Battalion, The Kings Own Scot- Gayre & Nigg in command of a unit K.K. tish Borderers. The Officer Commanding often addressed, led to his adoption into his Regiment, Col. George Mill recalls the clan of Gayre and Nigg with 30 1 Irowing mother ’s heart after the death of his twin sister Mrs Meher Kaikhushru Lal- a grant of Arms from H. M. Lyon Court leased from this office upon his earnest in Gotland. As a result of this adoption, pleaWbe allowed , » retttrn toease hissor- „ , , 11 1 s a a A J au a ..4? rowiug mother s heart after the death of Capt Lalkaka s status was made that 0 aster Mrs Meher Kaikhushru Lal- a noble. Consequently, the distinction ^aka who was then Commissioner of the he had earned for himself, by becoming a Girl Guides in Bombay. Two years later, captain, and holding Her Majesty ’s Com ­ mission, was confirmed and made heredi ­ tary, by this act of nobilitation, which fgj. soon busied himself in the interest 1 when his mother passed away, K.K. decided to retire and live in Bangalore. Retirement however, did not mean rest; is inherent within a grant of Arms from of The Ex Services Association,* and as its H. M. Lyon Court in Scotland, Chairman, lifted it out of the doldrums, . and put it in a very stable position. A By this, he joined the very restricted friend and co-worker in the Association 1 / ¦ ’ ‘ lawful Arms from the British Crown, and he believed in. The structure and stabili- people in India, who enjoy^ the_ right to has summed up the man and his work — Ar™ „_“r ™r _.rtrr - ................................ ‘hg was a man who feared none, probably the only one who had the right always stood staunchly for whatever from the Crown of Scotland too as he believed in. The structure and stabili- distinct from the Crown of England, the jy of jhe Ex-Services Association in two of which together, make up the Bri- Bangalore today, is but one of the monu- tish Crown. ments he leaves behind. Tn Memoriam inserted by an anoymous admirer states On his return from War service, Capt Lalkaka was appointed Deputy Director “The Stentor Voice of Truth is stilled, of Civil Supplies in Calcutta,an office gfene- but not Forgotten! ” rally reserved for members of the Indian Civil Service. He was very reluctantly re- J. S. WITH BEST COMPLIMENTS i FROM SERVING THE NEEDS OF INDUSTRY SINCE ONE CENTURY. OLDEST EXPORTERS & LARGEST STOCKIST OF sandalwood — sandalwood oil — PALMAROSA OIL 16, Horniman Circle, Fort, BOMBAY-i. Tel No. Head Office 252895 253470 25241o MAZAGOAN OIL FACTORS TEL NO. 3 7 8 3 16 Whole Sale Depot : 105, Kazi Syed St., Bombay-3. Tel. No. 331275-323262 Bazar Gate Banch Grant Rd. Branch 22, Charni Rd. Junction. Opp, The Agiary Tel No. 351637 Tel No. 361573 31LISTEN TO THE ADEPT by t MAHYAR BYRAMJI PATEL. J “Quite freely do I admit that all the Truth that I ever thought of, spoke about, or wrote regarding, I owe all that entirely to Him alone. To my personal lot falls only the portion of Errors !” . . .TVEM, MAZDA AHURA ! FRO-MA SISHA THWAHMAT VAO- CHANGHE. .. !” Yasna 28.11. “. . .THOU, O ! AHURA-MAZDA, TEACH ME WITH THINE OWN WORDS Gatha Ahuhavaiti. 59 I 1 “ZARATHUSHTHA is mother to me. He is father to me. Zarathushtra is my friend. He is my beloved. Zarathushtra is my all-in-all. I do not know any one else, none else I know, — none. ” Where is the Parsee breast that will fail to res ­ pond to the above soul-stirring words of Shri Jotindra Mohon Chatterjee, as he wri ­ tes about the Holy Prophet in “The Hymns of Atharvana Zarathushtra ” ? How deep are those lines in depth of sin ­ cerity ? Little does the Parsee Communi ­ ty know how much it owes to the self- taught scholar of the Gathas of Zarathu ­ shtra. My correspondence with the revered scholar started in 1962, when I had app ­ roached him to give me some guidance in the teachings of Zarathushtra. Since then, he has over-whelmed me with that which I sought, and his letters to me con ­ tained so much of deep thought and wide learning, that I felt it would not be fair to keep his advice selfishly. With this intention I am laying before my Zarathu- shtrian brethren extracts from his letters to me. than Shri Jotindra Mohon Chatterjee has always been humble in his approach; and if there is any one particular trait more discernible than the rest in all his writings, that trait is the great quality of love which he showers, when he deals with the Life and Teach ­ ings of the Holy Prophet of Iran. That same feeling of love and humility mani ­ fests itself when I go through his personal correspondence. All arrogance is totally absent, and we find ourselves in a world fulLof love and wisdom. When I once refered to the tenets of Sufism, which has fascinated the world with its mysticism, he wrote back to me : “I am writing a book to show, that the' Masnavi of Jalaluddin Rumi, is based on the Gatha, and not on the Koran. This means that the homage which the Sufi Musalmans pay to Hazrat Muhammad is really due to Maha Ratu Zarathushtra. ...the Sufism of Islamic Persia is only a revival of the Chisti cult of the Gatha. ” > 33f more suitable for Indians (i.e. whose mother Indian language) the Bhakti cult of the Hin- scripts, and Sanskrit gramm ar is Refering to dus, he continued : “Bhakti Yoga is divi- id into two parts, Devotion (formal tongue is an Indian language, ....... The Gatha also does name ‘Sanskrit ’ need not scare you, and worship) and Love. the same thing. Its two parts are Srao^ha make you (Devotion) and Chisti (Love). — intoxicating ]--------------- with the Beloved. The lover himself entirely, and the search of the Beloved, is the only objective of his life— the only purpose for which he lives or dies. ” This nicely answers to the charge us laid by Bishop Moulton that Zatathush- c* , tra knL nothing of the power of Love, of his father who made for him the study and then vainly suggested that Christ had of Sanskrit compulsory. come to started, and that the Zarathushtrians would find their fulfilment only when they embraced Christianity, for the Love of Christ was the final emancipating factor. ^waaxxae, _______ _____________________ The above statement of Shri Chatterjee ultimate Reality is both Personal and completely puts to rout the fond belief We are thus made to realize of the missionary that Holy Zarathushtra Ahura-Mazda is both Immanent and was merely an Ethical Prophet, who neither knew nor preached the doctrine of Love, and that Christ was the sole repository of it ! of cremation or exposition is not so He upholds Adwaita, the belief in only material. It is a custom. One may stick One Existence thus: “Thus Adwaita is ancient custom, or alter it. the essence of the Gatha, only love, and j^at does not make any difference in the ni .1 think, that the language has _ ^jhe ceased to be Avestic. ” This is an import- Love that identifies the lover ant piece of advice for those desirous of here forgets studying the Gathic Scriptures in the ori ­ ginal, and brings to memory the words of another revered scholar, the late Dr. Irach J. S. Taraporewalla, who informed 3 that he owed much of his knowledge of the Good Religion to the insistence complete what Zarathushtra had About the nature of God, he wrote ; “There can be no religion, God, without an Impersonal God behind Him...Zravane Akarna (Time without End) is nothing but...Avestic Adwaita... no Personal Transcendent. While refering to the controversy of the crematorium, he wrote : “The question of cremation or exposition is Ot meditation, is the way of arriving at it.’’ flatter of God-Realization. . .Maha Ratu When I asked him to show me the way to study the Gathas in the orginal, he in­ formed me : to read the Gatha in the original Avesta gramm-ar is The easier course is to the Sanskrit grammar, for the language- Vedic Sanskrit and Avestic — is the same, only they are written in two different Zarathushtra, deprecated the idea of diefy- ing any custom (Yasna 30.6).Then Relig­ ion degenerates into superstition. ” He wrote to me about the intimacy of th is rather bewildering. Indo-Iranians since very ancient times. I am glad that you desire the ,e proceed through and informed me that: “I have given an account of the intimate Indo-Iranian rela ­ tion, beginning from the age of the Veda (Satya Yuga) and throughout the age of 34 1In his Ode 5, says- 'I would of the three shrines, if the Fire Temple had not been my That educated Musalman being drawn to the religion of fi the Ramayana (Treta Yuga) and that of Christianity and Islam, the Mahabharata (Dwapara Yuga). ” Diwan-i-Pour-i-Davoud This is a very good point when calcula- have selected any one ting the age of Zarathushtra, and is a reminder to those students and fascination. ’ scholars who insist on bringing down the Iranians are period of Zarathushtra to somewhere their fore-fathers is a very good news. All about 1,000 B. C., not to be so very hasty the charm that Islam has for the Iranian, is and impetuous in their calculations, par- for its Sufism. If they conie to know that ticularly that brand of scholars who find it Sufism is rooted in the Gatha, and not in difficult to accept the fact that there could the Koran, they would have greater have been any civilizing influences much attraction towards Mazda-Yasnai ...... 1 ” before the times of Christ civilization. those or the Greek 6 Shri Chatterjee showed me the way to pursue my study of the Avesta: “Onei of my of worship he Professors used to say read by predilection showedme In the matter of his way states; “1 have constructed a small temple *• «• '¦®3cl only that which you find interest ­ in my house, called Rudra-Mandir, ’"g and only that which you can understand According to Rig Veda, Rudra was the Leave that alone, which you find boring God, common to both the Deva-Wor- which you do not easily understand. I shippers and the Ahura-Worshippers, follow this rule. Thus of the Avesta. So 1 call the temple Rudra-Mandir. L have kept therein the portraits of Holy Zarathushtra and Ramachandra, and also that of Shri Krishna, who 1 think made a synthesis of the cults of the other two earlier prophets. 1 recite in the temple, every day portions of the threo relevant scriptures-the Gatha, the Prisni, and the Gita.* ’ This nicely answers to the objec ­ tions of many misguided members of our community who question the wisdom of reciting from the Gathas every day. house, called Rudra-Mandir, follow this rule, J preferably I read only the Gatha ........ About the fundamental tenets of Zara- thushtra, he informed me ; ‘‘You would not fail to proceed on remember that Holy Zarathushtra preached 1) Severe Monotheism 2) Non-idolatry 3) Caste-equality (within the community) and 4) Universal Brotherhood (in dealing with the outsiders). The Deva-Yasnis held the opposite view, and after the Great Prophet was called to Heaven, they tried to revive Deva-Yasna in Iran, but this time (in - disguise and) not openly. For Yazata- Yasna is De va Yasna in disguise 1 ” me ; the right lines, if you He wishes well to all the Mazda-Yasnis: “....Mazda-Yasna is attracting (Muslim) Iranians. This is very heartening. This also shows the necessity of a book urging Chatterjee that Sufism is based not on the Koran, but u j congratulate you for the articles, on the Gatha ...... This is why Pour-i have caught the spirit of the Gatha, and Davoud prefers Mazda-Yasna to any of expressed it quite well, Let me hope that the three Semitic religions-Judaism, the community will realise its significance. ” Regarding my articles in the Parsiana, ! was pleased to write to me : Y OU Semitic on the Koran, but This is why Pour-i any of expressed it quite well, Let $ 35Regarding his magnum opus. Ramakrishna-catholicity (.Yasna 33.4) ; Buddha-conquest of desire asna 53.6); and Sankara-Ad waita philosophy (Yasna 48,9) This huge task still stands as a challenge before me. Ahura-Mazda willing, it shall some day be Regarding his magnum opus, “ The (Yasna 32.1); Hymns of Atharvana Zarathushtra ’’, ( written at the age of eighty years, he wrote (y to me. ’ “It is so kind of you to make such vigorous attempt to make the book popular. Let me 1 be well-received by the Parsis. I very much desire that my Parsi brothers ful-filled ! ” realise the supreme worth of the Gatha. and instead of the apologetic attitude • of saying ‘Mazda-Yasna also is a good religion ’, let them make the bold story. Although there .s a assertion, that ‘it is the best religion!. ’’ He asked me to write on the comparative study of other prophets w ............ Zarathushtra • ‘‘Give an account of the One cannot say new things on each day. life and the time of all the Prophets, and But the good old truth has to bo J_________________ I.- tL. aifain and again, for a new hope that the book will t 53.6) ; and as a A charge is often levelled against us that we arc mere repeaters of the same old great deal of truth in this accusation, Shri Chatterjee has once again come to our rescue. “You arc “You with Holy doing good service by writing the articles. account of the One cannot say new things draw attention to the similarity in their repeated again and again, for doctrines (without trying to assert that aet of hearer* I Zarathushtra is better than others.) Only point out the resemblance-credit will automatically go to the earlier Prophet, without being expressed. Jesus-surrender to God (Yasna 3 3.14): Moses-militancy (Yasna 43.8) ; Sri Krishna-acceptance of activity (Yasna 34.10): Nanak-sufferance (Yasna 43.11) : Chaitanya-love of God Perhaps it would be quite fitting to end the article with a free translation from the works of Saint Kabir : *• When God and the Master both appear before me, At whose feet shall 1 first fall? The greater claim the Master has For He showed me the way to it all 1 ’’ ARE THE GATHAS PRE-VEDIC ? and THE AGE OF Price Rs. 7.50 ZARATHUSHTRA by H. S. Spencer With an appreciative foreword by Jatindra Mohan Chatterjee. Deals with Sri Khabardar ’s comparative study of the Gathas and the Vedas. “The Age of Za rathushtra ” has been incorporated. IS the socalled younger avesta really YOUNGER? by H. S, Spencer With a foreword by Sri K. M. Munshi. An original work, throwing new light on the Younger controversial & Older Avesta. (Available from Warden ’s) ' Price Rs. 6.50 36 I * X • !¦ Si <