Jan 1971

.. VII No. 3 Price 50 Paise UARY 1971 O r» I I as g g s a I 8 a I II a g ^^1 u -- ELFCTRONiC ENGINEER. A. 1. E. R. &(U. K.) A. 1. E, E. E. (U. S. A.) A. I. Mar. Tech. (India). ?ad!o Officer. YK I s ® I 8 g I I 8 11 8 3 I g I Bejon Framroze Boy walla (Poona) A dedicated social worker, cotton expert, a devoted and Sympathetic Hospital Executive, a talented Dramatis persona col ­ lecting for and contributing to cosmopolitan charities, Chairman of Poona Zarathosti Seva Mandal Mobeds Fund. •^^7 For life sketch see Pcrsina December 1970. For Mobcd Unnanti see Parsina zXugust 1970.¦JSJ » s ’* + & ¦ ’ ' i f ’A . - c,; *C«*i KW 'ft ' Aft 11 LITRES OF WHOLESOME MILK 4»l»»' nP EH >H G. g< *C ^ before CH»VV. ^horOQQ^EL ''""Vo bOT^^’^ GO INTO MAKING 1 KILO OF POLSON’S BUTTER so good for health! Available in packets of 100 g and 400 g and tins of 200 g, 400 g and 3 kg. yes, in every kilo of Polson’s Butter you use, there is the essential goodness of 11 litres'of creamy milk. This is why Polson’s Butter is so tasty, so flavourful, Collect gift coupons for gifts that please POLSON LIMITED BOMBAY ? ANAND ? PATNA I /.ea/335/PLa VOL Vll No. 3 JANUARY 197 1 Ccmtent*: EDITORIAL On Conversion Iran League News Group Prejudices Amongst Commtmities A Sociological Study o[ Cross-Community Attitudes ... Dbtinguisfaing Symbols of The Parsis —by Framroz Rustomjee,Colombo *l^€i U ?— ... “ eivt ” WMwej Page 3 5 11 15 17 22 24 Managing Editor; P. B. WARDEN,, M.& (Bom.), D.P.M. (Bom.) ADVISORY BOARD ? Dastiuji Naorooz D. M.A., B.Ed. Major Sohrab R. Bamji F.C.R.A., F.R.S.A., M.B.E. Major Adarbad Irani R.A.!M.C., D.O.M.S (Lond); D.O.(Oxon) Mrs. Gbol K. Sav^shah Dr. R. C. Cooper, M.Com ., Ph.D. (Eeon.,), F.CA. Mr. Jehangir F. Shroff, J.P. Prof. Nadir Ardeshir Mody, MA., LL.B. Dr. Sohrab H. Batliwala, Ph4>. Mr. Bejon N. Desai, M.A., B^d. Mr. Fariburz Nariman (Architect) Mr. Homi Buijor Dhalla, MA. (Harvard) Mr. Mahyar Byramji Patd Single Coi^: 50 paise. Yearly subscription for 12 issues Rs. 6. Sh. 12/6 for U.K. and 2 dollars for U.S.A. Office Address: C/o Warden’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Inland. i Published and edited by Editor-Proprietor P. B. Warden from 378, Grant Road, Bombay 7. and printed by him at Godi;ej Memorial Printii^ Press, Gamadia Colony, Tardeo, Bombay 7.Warden is good for Sandalwood WAROEN’S (MYSORE) PVT. LTOa Tel. 371464 (1) H.O. 378, Grant Rd. Bombay 7. (2) Jft. of Gow^ia ! Talao and Forjett St, u/s/rot//? EVERYMAN’S GALLERY AT (3) 621, Girgaum Rd. opp Anjuman fire Temple I Works of B i - g a B B FBAMRoz iiiinoNfK. am I B a B § B B B s I B B B B 1 B § r B B B B I B I now available 1. Life of Holy Zarathushtra \(Eng. &, Guj.) \ 2. Catechism on Zoroastrianism. 3. Daily Prayers of The Zoroas- Jrians with complete transla ­ tions and meanings of words. 4. Science and Philosophy of Free Masonry; 5. Exposition of Hormazd Yasht (Gujarati). 6. The Doctrine of Reincarna ­ tion. Now in press The Philosophical, Spiritual and Ethical Interpreta ­ tions of the HOLY GATHAS. ¦* . Please inquire at•• 1. D. B. Taraporevala & Co. Pvt. Ltd., 210 D. Naoroji Road, Bombay 1. 1. New Book & Co. Pvt. Ltd., Kitab Mahal, D. Navroji Road, Bombay 1. .3. Jehangir B. Karani ’s Sons, Behramji Mansion, Sir P. Mehta Road, Bombay 1. 4. Warden ’s (Mysore) Pvt. Ltd., 378, Grant Road, Bombay 7. 5. SukhadwallasFaredoon &, Burjor, Princess St., B’bay 2. Banaji Fire Temple, Charni a Road., Bombay 2. g hes Road., Bombay 7. E I B § § B B B B B B B § B B g B I Q § a a ? ? ? ? D El ? SS BS n a ? ES El ES . o a B a B S “ I § VatchaGandhi Agiary, Hug- | Banaji Agiary, N. Banaji Lane Fort, Bombay 1. a B ^i^KnaeaoQaQnBEraeaaQQeaaDDi 8 D B ' a g s B 2 PARSIANA JANUARY 1971.I rPITCRlAL zA • 4 . ¦ The Controversy on Conversion, as change of religion, appears in this issue. This article was submitted to me about three months ago by Mr. H. E. Edulji of Bakhtawar, Colaba, Bombay, with a view to countering the statement of our scholar Dasturji Hormuzdiar Kaiyoji Mirza'who had stated that in the Avestan language there is no word directly equivalent to the English word conversion so loosely used to mean change of religion. The printing of this article-was delayed as I had submitted it to Dastur Mirza for his comments or refutation. His reply consisting 75 hand-written pages is ready. It was my inten ­ tion to print the article and the reply together in one issue but at the request of Mr. Edulji his article appears earlier here to be followed by Dasturji ’s reply next month, which please do follow. In my recent issue I have explained the difference between conversion as change of heart and proselytism as change from one religion to another. In this sense a man can be converted into his own religion from thin adhe ­ rence to firm conviction which differs from change of faith from one religion to another. Group differences exist everywhere — intra-communal as in above case and inter-communal as our national headache. A socio ­ logical study of the cross-community attitudes is given here. This social survey carried out at Umversity level in Bombay brings out a flattering trait for the Parsis that all communities feel that the Parsis are the most socially acceptable ^roup followed immediately close by Christians. In his article of Symbols of Zoroastrianism Framroze Rustomji of Colombo has given a most interesting, informative and philosophi ­ cal interpretation on the sartorial technique in the preparation of Sudreh, partwise and stitch wise, and made Sudreh a meaningful wearing apparel reinforced by the Kusti as an inseparable twin for the confirmation of our faith in symbolism. It is a beautiful essay and a sound piece of writing to promote proper understanding on our daily chore. I cannot close this Editorial without once again remembering Mr. Bejon Boywalla, whose portrait appears this time on the front page. I got his photo too late for the last issue but he merits a visual memory for all who knew him in life and would love to remember him as a good soul with a good record of life. PARSIANA JANUARY 1971. 5 *<1; ON CONVEIRSION V To, The Editor, “Parsiana ”. Perhaps Dr. Mirza is referring to Ys. 31, 3, which in Taraporewala ’s translation reads : What Thou hast through Thy Inner Fire disclosed. The Bliss through Asha promised to us all. The Law Divine for the discerning soul : Dear Sir, In words of inspiration from Thy mouth, To help us to convert all living men. Tread with very great interest the report of the lecture by Dastur Dr. Hormazdiar Mirza that was published in an issue of Parsiana. Some of the statements All that to us, O Mazda, clear explain, made by Dastur Mirza are so startling that I Was driven to checking their correct ­ ness. Many who heard or read his lecture may be swayed by Dastur Mirza ’s eminen- The last line of the above verse has ob- ce to accept his statements without ques- viously given offence to Dr. Mirza. Let tion. I will attempt, in his letter, to put us see how some others have translated the record straight. As the subject is that line: important, I will quote extensively and fairly fully, even at the risk of being prolix. The Evidence of the Avesta. * J, H. Moulton ... ••• That I may convert all living men. A. V, W. Jackson In order that I may convert all living men. Whereby we may convert all that live. So actually there are at least three other translators who have used the word “convert ” in that line. As Moulton ’s' The first startling statement that Dr. Mirza makes is that nowhere in the Avesta — the Gathas, or any other part — is there any mention of conversion. He claims D. Greenlees that Taraporewala and Chatterjee are the only two translators of the Gatha who have wrongly translated an Avestan word as “convert. ” Dr. Mirza partly quotes Ys. 30, 11 and asks “What has this to do version is based on the German of C. with conversion ?” None whatever, of Bartholomae, presumably Bartholomae course, because that particular verse has . nothing to do with conversion, and nei­ ther Taraporewala nor Chatterjee uses the mis-translation, actually gives that last word “convert ” in their translations of it. line as : . also has used the German equivalent of “convert. ” — which would be high indeed. Chatterjee, who also has been accused of PARSIANA JANUARY 1971. 5That I might live the universal life. In the above examples, without excep- Chatterjee, therefore, not only does not tion, the Religion is to be taught to all use the word “convert ”, but does not even men, and not just to Mazdayasnians; it is suggest it ! of universal application. As the whole of Four, possibly five, translators have used niankind did not consist of Mazdayas- the word “convert ”. It is of some interest nians, or even Aryans, it is implied that to see how others have tackled that last the non-Mazdayasnians would have lo be line. In order not to be accused of being converted. selective in my choice of translators, I am quoting a large number, famous and not so famous. Parsis and non-Parsis, early versions and more recent ones. K. S. Guthrie That I may cause all men to choose version of the people to Zarathushtra ’s aright, faith ? We must remember that when the Prophet preached the Gathas, he was not engaged in an academic debate; he was re ­ cruiting an army to fight Ahura Mazda’s battles against the E>ruj. One can say the same thing either directly or indirectly. All the translators listed above directly L. Mils .......................... ... Qj. indirectly agree with Taraporewala ’s Thy mouth declare it, that we teach all version, living the Faith. Also, all translations say that the Reli­ gion has to be taught to the people, it must be propagated, the people must be made to believe, to have faith. To what end is all this if it is not to mean the con- Spiegel/Bleeck That I may teach it to all living. J. D. Guillemin That I may put all living men to the choice. K. E. Punegar Whereby I shall convience all the living ones. Fo D. Rabadina Do Thou speak that all living may believe in Thee K. E, Kanga (quoted by Punegar) I may make men to have faith in the S. P. Kanga Thy law alone we wish to propagate. D. J. Irani That I may cause all that are living to It is worth repeating that nowhere in* any portion of the Avesta — the Gathic or non-Gathic Yasnas, Yashts, Vispered, etc. —’ is there even a hint that Zarathushtra ’s preachings were meant only for Mazda- yasnians. For example, another Gathic stanza, Ys. 46, 10 says : What man or what women, O Mazda- , Ahura e igion.^ Gives me in this world the best that Thou knowest; With all these go I forward to the bridge Chinvat. The Vendidad is equally specific. In Mahiyar Patel That air the living may be saved. follow the Right Path, pg, 2, 40, Ahura Mazda tells Zarathushtra that there is no forgiveness for certain sins if the offender is a “professor of 6 PARSIANA JANUARY 1971.the Religion of Mazda. But, if he is not a professor of the Religion of Mazda....... then his sin is taken from him if he makes confession of the Religion of Mazda... How can anon-zoroastrian “make confes ­ sion of the Religion of Mazda” unless he is first converted to that religion ? 55 Evidence from Pehlevi Literature. First, let us see the Pehlevi version of the last line of Ys. 31, 3 which we have already considered in some detail. Haug translates the Pehlavi version thus : “Through Thy tongue, in (my) mouth all kinds of living creatures believe ”— which is essentially the same as the Avestan ver ­ sion. ‘His present ¥ There should be no need to quote the several instances in the Dinkard where conversion is mentioned; Dr. Mirza must be familiar with them. However, I will mention only one here. Majesty, the king of kings, Khusraw ....... issued the following declaration : The truth of the Religion of the worshipper of Maz- dah has been recognized. Intelligent man can with confidence establish it in the world by discussion.^ 55 The Dadistan-i-Dinik is also very ex­ plicit on this subject. Question 41 asks : How is the man judged who saves others from a foreign faith and prevents others from going over to a foreign faith ? And the answer given is ; “ tolled, happy, exalted.. work that is manifested in the good reli ­ gion by those who are transferred by him from a froeign faith and irreligion ....... becomes his •• •••• . .he is much ex- And every good The Pehlevi Rivayet to the Dadistan-i- Dinik says : “Of the good works of an in­ fidel this is the greatest, when he comes out from the habit of infidelity into the good religion. ” It is difiicult to see how “an infidel” can enter “into the good religion ” without becoming converted to it. n accep- Whether Arum is considered to The Sikand Gumanik Vigar (10, 67) says that “Kai Spendadad (the son of Gushtasp) and Zargar (i.e. Zarir, the bro ­ ther of Gushtasp) and other royal sens instigating the many conflicts ted the religion as a yoke, while they even wandered to Arum and the Hindus, out ­ side the realm, in propagating the reli ­ gion. ” be Rome, Greece or Asia Minor, it was certainly not inhabited by Mazdayasnians nor could one so classify the Hindus. Evidence from the Persian Rivayets. It may be argued that the Pehlavi lite ­ rature refers to a time when Iran was a great empire and Zoroastrianism was a State religion, and therefore conversion of non-Zoroastrians was a matter of State . policy. The Persian Rivayets, however, were written in the 15th to 18th century A.D. when Zoroastrians were a persecuted minority in Iran and it would be in their interest to lie low and not go about making converts. Also, when the Iranians sent the Rivayets to their Indian brethren,, they wrote many of the crucial religious terms in Avestan characters, in case the letters fell into the hands of the Arabs who would then read the words if they were written in Persian. If the Iranians were so particular about the infidels not learn ­ ing our sacred words, one would expect them to have strong views on conversion. PARSIANA JANUARY 1971. 7If the majority of Parsis of India who ask- A. If they observe the rules of religion ed these questions ’also had strong views steadfastly and (keep) connection with the against conversion, obviously they would religion, and if no harm comes to the Beh- not have referred the matter to Iran. The dins (thereby), it is proper and allowable. Persian Rivayets show that there must have been a considerable body of opinion in India in favour of conversion. It must also be remembered that the Parsis were a very small community surrounded by non-Zoroastrians — as they still are — and they too must have had fears of being swamped by vast numbers of converts. The questions reveal the fact that the Parsis appear to be concerned because the applicants for conversion belonged to the lower classes of society : grave-diggers, servants ’ children, etc. Their problem appears to be sociological rather than re ­ ligious. The answers of the Iranians are absolutely unequivocal: it is,not only Let us then see what questions the Par- allowable, but proper. sis asked and the replies the Iranians gave. It is hoped that enough evidence has been produced to prove that throughout the history of our religion, from Gathic times onwards, our religious books and Q. A Behdin turns darvand (i.e. goes their interpreters (both Pehlevi and Per- over to another faith). If he returns to sian) have enjoined conversion to the Faith the religion of the Behdins, is it allowed and considered it meritorious and proper. Persecution of Non-Zoroastrians The second surprising statement miade The Rivayet of Nariman Hoshang (A.D. 1486) goes A. It is allowable. They should convert him to the religion in the way (prescribed) by Dr. Mirza is that at no time in the en- .. .Let it be known that he should be allow- tire history of Iran did the Zoroastrians ed (to be retaken) in this way. persecute other religions. It is true that we have no records of persecution during Another question asked whether slave - the Achaemenian and Arsacid (Parthian) boys and slave-girls can be taken into the periods. The Achaemenians appear to be Religion. The answer was : “If slave- genuinely tolerant, although it would also boys and girls have faith in the good have been wise statesmanship on their part religion, then it is proper that Kusti should not to have antagonied their subjects. The be (given to them to be) tied Parsi boys and girls were never slaves and to have been totally indifferent to religion in any case were already Zoroastrians, this and they were probably tolerant because can only refer to non-Parsi servants. ” As Arsacid kings, with one exception, appear they just could not be bothered. But when we come to Sasanian times. The Rivayet of Kaus Mahyar (c 1600 AD) Q. Can a grave-digger, a corpse-burner we have voluminous documentation, and and a darvand become Behdin (i.e. con- the picture is black. It is surprising that a verted to the Mazdayasnian religion)? scholar like Dr. Mirza could shut his eyes 8 PARSIANA JANUARY 1971.> to the eviarius the Great. The inscriptions are Shahenshah of Iran Aryameher issued a in the Cuneiform Elaiflite and Babylonian stern warning to the Iranian Oil Consor- Uncages giving a history of the building tium to increase the annual output of pet ­ roleum oil. It was mooted that in the event of the Oil Consortium of the British, Fren- country from which the building materials ch, Dutch, and American oil exporting were brought as also the parts of the coun- firms not heeding the warning a new law try from which the workmen had come, ¦might be framed to enable the Government The inscriptions will be of great impor- of Iran to take over some of the oil produ- ‘^nce when the celebrations of 2500 years cing areas in Iran and work them in the of the founding of the Iranian Empire national interests. ' The Consortium paid are held in October, 1971 as proposed by last year about 100 million dollars as the- the Government of Iran. income from oil to the Iranian Govern- ANCIENT FIRETEMPEE In West Iran at Nush-i-jan excavation have brought to light an ancient fire-tem ­ ple believed to be as old as the Sth century B. C. There ’is a prayer hall in the temple wherein an altar was discovered in which the sacred fire was maintained. The Fire altar is three feet high and a round fire holder was found at the top which must have been used extensively. Near the holy altar are found a fort and enable the country to stabilise her autho- palace. The walls of these structures rity over the area. L. -------------- ------- that the islands in the gulf area will be i^^ss. permitted to have their own independence as already conceded in the case of Bahrein. BVffORTANT ARCHAELOGICAL IRAN AND IRAQ. A similar warning was also given to Iraq. When the British forces leave the area of the Persian Gulf, Iran will not permit Iraq or any other power to res ­ trict the movement of Iranian ships in the Gulf area in any way. No other power will be permitted to assume any authority in the Gulf area. Iran is already expan­ ding its military, naval and air forces to of the palaces for Darius. It is recorded in,details giving the different parts of the It was further added are 24 feet in height and six feet in thick- BANKING IN IRAN. Till 1928 Iran had to depend on foreign banks for her internal commerce. A bold DISCOVERY. step was taken in 1915 by H. I. M. Reza An important discovery was made by Shah the Great in founding the Bank Meili the French Archaelogical Mission at Susa Iran. The notice establishing the Bank consisting of two tablets with inscriptions stated : “the Iranian nation feels an ur- PARSIANA JANUARY 1971. I 11 *on “We must mobilize all our forces to make this holy struggle effective not only on national bases but also on an inter ­ national level. ” gent need for , a progressive move- the auspices of UNESCO, we gathered to ­ ment, the establishment of A National gether one of the largest educational Bank which is recognised as a paramount assemblies. Subsequent activities have step and having the whole hearted support revealed how much this effort has respon- of the nation. ” The Bank Meili started ded to one of the most fundamental needs September 8, 1928, with a capital of of contemporary human society. 20 million Rials. H. 1. M. Reza Shah was the person to open his account in the Bank. Since then the Bank has progres ­ sively increased its business. It now has 850 branches in Iran. It has also offices in New Yodc, London, Hamburg and Dhbai. A branch is lately opened in Bahrein. The fixed'deposits of the Bank amount to over 924 million rials, and the fixed deposits of others amount to over 26, 136, million rials. The Bank holds high position among the Banks of the celebrations in Iran to be held in October world. ' 1971. Many Parsis in Bombay have offer ­ ed their services in the great cause and it is hoped that their efforts will bear fruit at the proper time. Efforts are also being made to organize a ballet and have reci ­ tations in Persian of verses from the CYRUS CELEBRATION The Committee organized in Bombay for the holding of celebrations in honour of Cyrus the Great in India is, taking ac ­ tive steps to organize in Bombay and in India celebrations to synchronise the WAR AGAINST ILLITERACY. Iran has taken an active part in remov ­ ing the curse of illiteracy from the people of the world. Within recent years a Literary Corps was established in Iran. All high school graduates were required to Shahname of Firdause appropriate for a four-month teaching course as part of the occasion. It is also expected that this their military service. They were then sent out to various parts of the country as torch-bearers of education. H. I. M. The Shahenshah of Iran Arymaher in a mess ­ age of World Literacy Day stated : “I find it necessary to stress that in spite of the laudable efforts made in recent years...masses of people in the world, many of them in their youth, are still de­ prived of the blessings of literacy. “It is a source of honour to us that for jan the place where the forefathers of the the first time we in Iran initiated the Parsis first landed in India on their mi- movement and in September, 1965, under gration from Iran. paper Parsaana will publish a special number on the occasion. A large number of Parsis are likely to visit Iran on the occasion. The Iran League and other ins ­ titutions in Bombay are organizing tours . for Parsis of India to Iran. PARSIS AND SANJAN. The Bombay Zoroastrian Jashan Com ­ mittee is arranging a special trip to San- 12 PARSIANA JANUARY 1971.e > The place is regarded as a place of pil- Shanshah of Iran Aryamehr Hearty Birth- grimage by all Parsis in India. A memorial day Anniversary Greetings from the IRAN column was erected there in 1920, LEAGUE and Parsis of • INDIA. May and it is proposed to celebrate its Golden He live long to advance progress and Jubilee this year, to honour the early set- prosperity in IRAN. tiers who sought shelter in India to preser ­ ve their sacred religion and customs. THE FOLLOWING REPLY WAS RECEIVED: THE SHAHENSHAHS BIRTHDAY. The Iran League sent a special message amehr has commanded me to convey of congratulation to Iran on the occasion high appreciation of the kind greetings of the 51st birthday of His Imperial v/hich you have conveyed on behalf of Majesty of Iran Aryamaher, which was the IRAN LEAGUE and Parsis of INDIA celebrated in Iran on 26th October, 1970. “His Imperial Majesty the Shanshah Ary- THE TELEGRAM SENT BY THE IRAN LEAGUE. “Please convey to His Imperial Majesty on the occasion of His birthday together with warm wishes for the prosperity of your community. Tel. 26266 1 H. O. 254, Mistry Bldg. Bazar Gate, Bombay I. KEROSENE DEPOTS: I) 15 Colaba Causeway. 2) I2A, Nana’s Chowk. 3) 177, Tardeo Road, 4) 167, Grant Road Corner. (Ranji Agiari Compound) <1 ¦ PETROLEUM & AUTOMOTIVE SPECIALITIES MISTEY isso Service Station. 183,Or. Annie BesantRd, ( Near Worii Naka) Bombay 18. J B ¥ ALWAYS HAPPy TO SE,RVE YOU! PARSIANA JANUARY 1971. 13¥ 4.. <> ¥ Group Prejudices Amongst Communities A Sociological Study of Cross­ Community Attitudes Group prejudice is not a problem exist- Tamilians and Sindhis are considered the ing only between the majority and raino- least acceptable, on the contrary, Tanii- rity communities, but extends to all pat- lians do not show the same degree of dis ­ terns of relationships among minority like for Maharashtrians. In general, Guja- communities as well. This is tie finding of a six-year research ratis, Hindi-speaking people from the north and Maharashtrians are more work in social psychology,'accepted by favoured by other out-groups than Sindliis Bombay University this week. The 7(X)-page thesis on “cross-commu ­ nity attitudes ”, prepared by a city college maximum distance from Tamilians and professor. Dr. P. K. Muttagi, throws a the latter also show the same behavioural flood light on inter-community relations tendency. which have a serious bearing on social life in the country. The study reveals that Muslims along ders Parsis and Christians more accept- with other minority comunities consider able than Buddhists, a group which, in the Hindus the most socially acceptable out- Hindu fold, occupied the lowest positions, group next to their own, while Hindus do Like Hindus, Buddhists consider Mus- not express an equal degree of preference distant group. The research to Muslims. scholar feels that Hindus prefer Parsis and The study says Hindus feel that Parsis Christians because of the comparatively are the most socially acceptable group. The Neo-Buddhist community is the nities in educational, economic and other most socially distant group for muslims, fields. and the former reciprocates this attitude of keeping the maximum distance from niunity feels that its members possess the the latter. highest degrees of favourable, traits. Parsis Maharashtrians take both Gujaratis and and Sindhis claim the highest degrees, Hindi-speaking people from the north as while Tamilians and Muslims ' attribute the most preferred out-groups, while the lowest of favourable traits to their and Tamilians. Sindhis, the study says, wish to keep the Though Neo-Buddhists prefer Hindus most, the religious majority group consi- Like Hindus, Buddhists consider Mus- higher positions enjoyed by these commu- The findings also, show that each com- PARSIANA JANUARY 1971. 15 *On the whole, others at the official level. The thesis says each ethnic group has Parsis and Christians in that order. The study reveals that the persons inter ­ viewed have shown very low, rather negli ­ gible, negative action tendencies against out-groups. However, the samples of both the majority and some minority groups show similar tendencies in dealing with certain minority groups. The similarity in the reactions of Hindus and Buddhists is own people. The last two groups .feel that against themselves. Parsis do not notice their people have higher degrees of unfav- any discrimination against them or against ourable attributes, too. religious and linguistic groups look at 72, .1_______ __1. __ 1__ majority groups more favourably than at low degrees of anti-democratic and fascist each other, but the Muslims ’ perception of tendencies, the communities possessing the Hindus and the Sindhis ’ perception of lowest degrees being Tamilians, Gujaratis, Maharashtrians are exceptions. DISCRIMINATION FELT The study reveals that both Buddhists and non-Buddhists feel that there is great discrimination against Buddhists. Non­ Muslim minority groups believe that both Muslims and Hindus practise great dis ­ crimination against out-groups. Parsis, however, feel that, in general, striking, there is low discrimination in the country. Non-Parsis believe that Parsis practise the tudes of under-graduates and post-gradu- least discrimination against out-groups ates of Bombay University, was examined and the non-Tamilians feel that Tamilians by Dr. Otto Klinberg, director of the inter ­ indulge in greater discrimination against national centre of ethnic group relation others. studies, Paris, and Dr. H. S. Asthana, head of Saugar University ’s psychology depart ­ ment. Dr. Klinberg was a consultant of The work, based on the study of atti- Most of the groups believe that there is a very low degree of discrimination at VnESCO on^sochl tensions? ” ']^ V. the official level in the country. However, Kale, head of Bombay University ’s psy- Muslims feel that there is comparatively chology department, was the research greater discrimination at the Government guide. —U.N.I. level against different groups, particularly Courtesy The Times of India 4.1.’71 Now Ready and Available At Victory Stall, Apollo Pier Reprint —SPLENDOURED ONE ( Life of Zarathushtra in English with simplified Kusti Prayers ) Rs, 1/50 per Copy, 16 PARSIANA JANUARY 1971.Distinguishing Symbols of The Parsis ‘’y Framroz Rustomjee, Colombo. Symbobsm of the “Sirfreh ”, worn by the Parsis. The Sudreh is a sacred shirt, a gar- serve as a model ZorPastrian. Thus a ment of white cambric. It becomes the Zoroastrian ’s entire life becomes dedicated symbol of the faith of the Holy Prophet to the service of God, for only then Zarathushtra, when it is worn by one ini- does he assimilate the gift of “Excellent tiated into the faith of Zarathushtra. 1 he Divine Intelligence. white colour of the cloth signifies inno- da Mananghabo sbyaothananaoi An^hw- eence. The Mazdayasni faith insists on sb Mazdai”, which is interpreted to mean white garments for all religious purposes, that the Gift Of tbe Good Mijid >y freak of fortune inherit great and righteousness to be lived. The front section of the “Sudreh ” re ­ minds the wearer of the virtuous qualities on the threshold of Zoroastrianism. The of all those worthy predecessors, who had aid of the “Sudreh ” is great for the ad- lived before him, in whose foot-steps the vancement and progress of one’s soul in wearer has to live his life. The rear part evolution. Through the varied experi- reminds one of' the generations who ences of his life, man learns, that he is not will follow him, for whose sake he has to his body alone, but his spul, too, which PARSIANA JANUARY 1971. wealth fail to render the service worthy of the “Kisseh-Kerfeh ”. The investiture of the “Sudreh ” marks a person ’s entry 17spiritual part of his being, that Yasna 55 and to underst^djthejxjmpo- from the “Minoi”, ( is the comes bourne) into “Geti ’ Hence man ’s ultimate destiny is Jo re- The body). The unfortunate beings ( those acts of this life. 21"", (Spiritual nent elements of a human being. By forti- (physical world), fying one’s self by the sanctifying use of : _ ¦ • one’s “Sudreh ” man rises spiritually to enter the “Minoi”, with the aid of his be the High Priest of his owjemple (his meritorious — --_____________________________________________________ . “Sudreh ” therefore will be found to be a spiritually bankrupt) who eto to drift m protective wall and a powerful buttress the yawning gulf of materialism, become against the onslaught of sinister forces, misfits in the culture awakened by the which becloud the mind. It also unceas- Religion of Saintly Zarathushtra, the against the onslaught of sinister forces, misfits in ingly affords Fortitude to the soul. Athrayan (one who tends the sacred fiame), who unceasingly prayed to his Zarathushtra ’s highly developed mind through the very depth of his being; and culture with the “Sasnao ” (Admoni- tcugmoj Uzareshva Ahura ” tions of God) he had inculcated helped 'pjiygijf within me O Ahura. him to know the worth of his “Sudreh . He reverently placed over it his girdle. — Reveal magnetic effect on the body, when ers, worship and ceremonial, requires Jo discernible by the soul, trend is the manifest influx of wealth in The present drift of innocent children which heVeceived from his father ’s house in Parsi homes from ZoroasUianism te ­ as his earthly inheritance. That girdle he wards heathenism, by the discarding of santified into his “Kusti ”. It is hardly their “Sudreh ” and “Kusti ” and the known by the wearers that the ‘‘Sudreh ” avoidance of any form of religious 4)ray- has a magnetic effect on the body, when ers, worship and ceremonial, requires to it is worn next to the don, by the initiate, be rigidly stemmed. The cause for this That effect is discernible by the soul, trend is the manifest influx of wealth in which works in co-ordination with the the once happy religious homes of the Par- subtle astral body, (Keherpa). The subtle sis,comibined with the utter want of under ­ body is full of emotions, and the soul standing of our prayers and religion. Pa- works to keep its emotions under rigid rents, who are mainly to blame for this control, with the aid of the “Sudreh ” and unfortunate situation adopt a semblance of the “Kusti ”, assisted by the power of piety on occasions They are indifferent to “Manthravani ”, the creative, illuminating their children ’s religious welfare and de- and redemptive cosmic intelligence, the vote more attention to purely academic Master-Thought, observable i n wonderful Kusti-Prayers. - this most sacred garment of our Religion either unruly or unable to concentrate on under one excuse or another, is a sacrilege, routine studies. Spiritual back-ground is a To be called a Zoroastrian is not merely to feel that one is born of Zoroastrian parents. He has to be an ‘ Aspirant to- assisted by the power of piety on occasions They are indifferent to L our studies. In many such homes it will be no- To abandon tiped that a child bereft of spiritual uplift is ' fundamental necessity in every home. Pa­ rents shoulder the gravest responsibility, which they realise too late in life. An irreli ­ gious pattern of life in a Parsi home which has to live with utmost purity and virtue, PARSIANA JANUARY 1971. wards spirituality. He has to know him ­ self in the manner taught to us in 18A A ‘‘Sudreh ”, when sown will be noticed to have nine seams. These are :— (1) the “Gireban ”— the ovular section round the neck, with the pouch of “Kisseh- Kerfeh ” attached. (2) The “Girdo ”— a semi-circular piece of the same material attached to the “Girden ” towards the nape of the. neck above which is located the Cerebellum, which arouses^ consciousness to life’s pro ­ cesses, with the aid of the Thallamus and cerebro-spinal fluid. (3) and (4) The two short sleeves. (5) and (6) The two main joints, which hold the front and the rear sections. (7) The round border at the bottoin of the “Sudreh ”. (8) An angular sign at the right side in front, at bottom. (9) A single seam on the left front, perpendicular from bottom and parallel to the left main seam. ¥ fosters children who are cast adrift and helpless on the stormy billows of a tem ­ pestuous sea of moral degradation. The children reveal their character in the thoughts,, words and acts they generate. Nature is an inexorable mistress. Devia ­ tion from its laws results in dire conse ­ quences. All reap as they sow. But what of the innocents doomed to perdition? The Zoroastrian “Sudreh ” bears its own dignity. It contains the hall-mark of our Prophet ’s own use. It is invested on a neophyte at a Navjote ceremony, with solemn impress of its value on the mind. Through his prayers the New Joti vou ­ ches for the glory of his noble religion and utters aloud the solonn Declaration of his Faith. Hence the putting away of his “Skidreh ” is a positive act of bad faith. The parents who tolerate this are acces ­ sory to a hollow mockery of the noble religion of Zarathushtra. It is little known that the “Sudreh ” helps to ward off the malefic influence of the inclement elements outside man, just as a bandage around the bruised finger tends to protect one against infection, lhe Laws of Metaphysics establish the truths of Zoroastrianism, just as physical science has in practice adopted many of the soundest principles of Holy Zarathushtra, lAXUXllVUlIX" promulgated in the dim distant past. The ¦ principle of virtue of moderateness singular purpose continued to be served in speech. (2) The single seam on the left The last two seams call for explanation. (1) The angular seam of two short lines with its apex- pointing upwards denotes that the force and power of a “Sudreh ’ based on “Vohu Mano” the Good mind or the Wisdom Divine, expects the wearer to have a bridle on his tongue, when ex­ pressing any thought, thereby maintain- singular purpose continued to be served speech. (2) The single seam on (he left by non-Zoroastrians, who invariably pro- jag signiBes the One-ness of God amidst diversity, as all the Attributes of God are ever present in man, awaiting development by the soul, through the indwelling Faro- har (Divine Spark). It will thus be notic ­ ed that man’s full purpose of life is achievable through the force of the sybo- tect their body by wearing a banian, underneath a shirt, establishes the vital necessity of a “Sudreh ” on a Zoroastrian, who is solemnly invested with that gar ­ ment, which is replete with all the symbo- ¦ logy represented by it. / PARSIANA JANUARY 1971. dr 1 19logy in hb sacred ganment, the *‘$udreh ” when man brings about a close relation ­ ship between himself and his creator (at-one-ment), through a spirit of self- sacrifice (Khaetwodaththem). Our Religion is both scientific and phi ­ losophical, when scrutinised. It is ennob ­ ling, as it possesses the vast undreamfr=of knowledge, which is our treasured heri ­ tage, discoverable in all our scriptural texts, the Holy Gathas and the Khordeh Avesta. Science and religion are but the manifested facets of one Truth, which is eternal. That Truth is indivisible. The spirit of true religion eternally seeks to . . . our sacred Gathas. The lamb ’s woroasti ’ianism. In all our ceremonies we find the key-note of purity stressed. It is that- which inspires the human mind to realise goodness and attain to perfection. The act of trying the “Ku»- tP’ prayers, which decidedly requbw to be shidted and undun . of each year at Hamaspathmaedam, (equinox). (5) The recital of the Khorshed Nyaesh, of the day. It maintains our thoughts having understood its significance. pure and sublime. This forces us to (6) A similar recital of the Meher Nyaesh “resist aB evil”. Such jndeed was the cla- (Vide my “Daily Prayers ” Parts 1 & 2). There are 12 threads used in each strand of the tassels, which indicate the 12 months of each year. There is much more symbology in the ‘Kusti ”, which becomes known through a study of this great an­ cient religion and its philosophy. The constant wearing of our “Kusti ” _ reminds us of the noble path to be folio- j^he Bountiful Spirit Of God) and the wed for the evolution of our soul. It has parojiar or Fravashi afford us a kind of to be untied and retied, ceremoniously, Trinitarian Concept of the God of the rion call of our Holy Prophet Zarathush ­ tra. The Satanic brood of evil can at all times be held at bay by our “Kusti ”. Diseases and disorders of the flesh can be staved off with the Fortitude thus posses ­ sed by the Mind. This Fortitude is an inherent power of our Farohar, which is the Divine Spark in us, and is God in Essence. Ahura Mazda, Spenta Mainyu but not haphazardly. The obligation taken Universe. By wearing the “Kusti ” our laration made, then, should ever be in the fore-front of the wearer ’s mind. Ablu ­ tion is necessary before wearing the “Kus ­ ti ”. The individual has to be in the correct frame of mind for this ceremony bol, the “Kusti ”, our fortifying power, out of importance, in order to obtain the help against the onslaught of evil with the benefit thereof. The “Kusti ” is a pro- respect and regard it richly deserves. Let found symbol of our faith, and by reject- us treat it aS sacred and inviolable, as it ing it one’s mind tends to wander into is the protective spiritual weapon which wantonness. A wearer of the “Kusti ”, can stand by us, giving us. the hope of sal- unless he is a pervert, will always shun vation for our soul, during its earthly such acts, or will seek repentance for any journey, to garner the experiences of an evil thought which may have found place earth-life. at the initiation ceremony and the dec- soul is taught to invoke the aid of the Fa- rohar, which is. indwelling to fortify our being, as we live on earth. Let us therefore treat our valuable sym- PARSIANA JANUARY 1971. ‘’Kustr, 21 444l0dl ’*'%4l4l !«M«*'i^ —¦ 441(141 ’K'XW 1 (^l^l ) 41^01511'0 9<14 4Ml (6-5<4l4'{l 44lO4Mi >»i^l'^t€ll'(l ’(<4Ml4Mi Mil •*''<1^416, 441W41 •Z<144 4l4 (^IHltfllOl <. "tmOO 441 W, 3. 4S<’M14, Y. dlx'Ml4 44 M-u-4l9 4(0 4M'4 ^3'0 '<14 4Ml 4l. < 1 01 Mia(' xl S, 1 ^40, CsXM 44 <14 <. 4iRm14^’ •*'<14 (6<|<4l4'fl XKOI 44lO4Mi <4 M<41 MIX .4^«l VlHC4- URJI Xl d, 1 MK^jOl 4l4l4i 44 4’}iiXi4i '4lem =^4 hH'II Mil *i4 •*^1^3 •«'<14 iQM . «*'l a»lS s'iiuft^ ll^^dlddl 461-^ »zy eiilMS an;! «M’14^ «,Hl. 4l4ia45^ yRld SHR 4^41. »i4l Xoo) 44' XOQ, yXlddl 4o) 44 XlsrH SmI 4^^l, aHkl%4l»i y^ld Q'R Miiy wil^Sll ^RM«/£ "^l^ d^l a>ii41 q^m. «y Wila^ll. d^ y^ld^l Ui^l ^sik 4'4^’ sM. iRMw^ ttSXMi X4 44 <641 XtsQ, 46li^lMi SiiiyMi 6P. ¦«iiy^ d'4ii'm^ ^l»r4 441 4^1, J^ldl dlx'Sl^'iMld's 4614 ©4^«n wii dl^ 61AMI<1 $4^ M^dMl iOilM 441. *4^ d w4t 4i d «/’ll^ yxid a4^l Jj^l4 ’414'3JI dla4Pli?ll dU m(6^1 d '4644 4*^’fl 6^ i ’.dl S^mdi am^ MMdMi 441, d '441441 4R4l^l4i WiS dlX M4l^ Yi^’, d '441^ 4<1 '4idl wl ozail 4X wiKv ^^'Stis Rqd a4Plll^«il ’lllIlMi HR41 't%dl 441 6dl. yxd’fl d«/asiis ’ll511 d^W M'dldl S'd’MMi silHi. ahi Ml^llMl 4^414 Rdd- ^I’dl »il MIM @4^ ^Idl^l Sl4l S^l, .4RX41’^0 RrXlwiiaH ei-il ’Ai^l «^ii«»m, ®l^g ’‘l' k$4l4 d. wl (id^ (X) ’idlMs' 4lt4l64l 'V-M 4^1 64i, (4) 4lS«l64l «y-H 4^1 6dl, (3)aw« §M^ kSA a«iii srfl, til Mq !is xiii. ctiaM »ii i,«,4 M ^l«M’iwwl xq»tdl5tta (lielmH) 4Y41 6^', (4) kwl>a^^ 4lSli/l snst >iiqrit 11^ d. »lHi ’ll51 Hin's Hi?i HS «U-»H, H‘-W %IS «{l^cli 5i^r (xaid), “aiX” Xiso® r\#o Wt?ll£l£ UCd aldlJHiH H Ui^lrtiH ^IH ^Hl, animal Jj^HlW S^€«t aHhltlUlW 5ldl»ii4 ?{ H^«l ft't^Hi \/X« Q«3l »{l^iaHi’ HIX^’ a»l% >Hl^ &. “MIX” Xisoo s E E 3 3 O jss^ G A Q DISTRIBUTORS: | KOSANqAS COMPANY The clean, safe and efficient Domestic and Industrial fuel with KOSANGAS SAFETY HAT Your ndghbour has it why not yon ? Sole Agents KOSANGAS COMPANY. Bombay and Poona Distributors THE NATURAL GAS CO. PVT. LTD. 53/57 Laxmi Buildings, Sir P. Mehta Rd., Bombay-1. 24