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This issue is printed outside Gtodrej Me
morial Press. What is sadder that hereafter
^‘Parsiana ” shall not be printed in above
press belonging to Parsi Pancfaayat or that
Parsi Panchayat itself should be in mess in
the grip of adverse circumstances facing the
wrath of Charity Commissioner and the
righteous anger of this Editor for unworthy
happenings reported to the Trustees by the
Editor ard left unanswered by them, yet ‘ act
ing against all tenents of justice and decency
giving evil deal with evil will by **Judgment
delivered in bad faith. ’*
Await its inquiry
Meanwhile enjoy Nowroz.
Amen.
*
Anomaly — February 1971 -issue yiiH-follow
March issue. Februazy > sUU lingeriB|^ in
Godrej Press.
'ji#’
FARSLANA MARCH 1971. )fpoiia. Gci»'tl>c|.s
•x-AIaByar Byramjl PatM
The inner Spirit, the inner Life,
The inner Passion and inner Strife;
The inner World, the inner Vision,
The inner Aim and inner Mission;
The inner Piety, the inner Health,
The inner Right and inner Wealth;
The inner Truth, the inner Urge,
The inner Good and inner Purge;
The inner Love, the inner Li^t,
The inner Wisdom and inner Sight;
, The inner Power,.the inner Duty,
The inner Faith and inner Beauty;
The inner Ideal, the inner Story,
The inner Hope and inner Glory;
The inner Silence, the inner Voices
The inner Fire and inner Choice;
The inner Blessing, the inner Goal,
The inner Bond and inner Soul;
The inner Honour, the inner Quest,
The inner Struggle and inner Rest;
The inner Query, the inner Peace,
The inner Gaze and inner Bliss;
The inner Word, the inner Prayer,
The inner Deed with no one there.
The inner Thought beyond compare.
The iniMMr Reahns of Solitaire;
The Open Hand, the &niling Fac^
Characterise through Time and Space
Holy Zarathushtra ’s noble Creed,
Airyana Vaeja ’s valiant Br^^,
Garo Demana ’s earthly Trade,
And Ahura Mazda ’s mysti^ Gracel
<
PARSIANA MARCH*
Precious Heritage of Zorathuitritniim
by
Dastur Navroz Minocher-Homji M. A M. ED.
As to the general benefit which has
resulted from Zarathustrianism in the past,
few reflections need to be added. If the
mental illumination and spiritual elevation
of many millions of mankind, throughout
long periods of time, are of any importance,
it would require strong proof to deny that
Zarathustrianism has had an influence of
xery positive pou er in determining the re
sults. That men should be taught to look
within rather than without, to believe that
suffering and sin do not originate from the
capricious power of a Deity stiU called ‘good ’ sraosh and Hb tri^iTte ioi'i»e “.7under :
that the ‘good thought, word, and deed’
should be recognised as essential to all san
ctity have been The earliest roots and stems
of His faith. Even in the presence of a
superstitious ceremonial a judgment is
expected according to the deeds done in the
body, and the soul consigned to a Heaven of
virtue or to a Hell of vice its recompense
being pronounced by the happy or stricken
conscience. These can never be regarded by
serious historians as matters of little mo
ment, and if, on the contrary, they are al
lowed to be matters of great moment, the
Zend-Avesta should be revered and studied
by all who value the records of the human
race.
In our daily prayer Jasme avenghe
rnazda four principles are enjoined for prac
tice in daily life, viz., fraspayokhedram,
nidhasnaithishem, khaitwadatham and ashao-
rim, which means solving conflicts, avoid
ing (use of lethal) weapons, giving up self
and practising righteousness. Here we shall
consider the contribution of the first two
towards . establishment of harmony at home Mithra is twentyfold between two friends
and peace in the world. or two relations;
Contribution of Zorastrien Religion to Peace:
Sraosh is our deitj ’ for incessant vigil, direct
ing us Through intuition,
May Sfaosha (Willing Obedience) conquer
disobedience within this house, peace
triumph over discord here, and generous
giving over avarice, reverence over con
tempt, speech with truthful words over
lying utterances. May the Righteous Order
gain the victory over the Lie. Yasna 60.5
The Chinese have expressed The idea of
If there is Righteousness in the heart,
there will be beauty in the character,
If there is Beauty in the character, there
will be harmony in the house.
If there is Harmony in the house, there
will be order in the nation,
¦ If there is Order in the nation, there will
be Peace in the world,
“with peace on earth and good will to
men ”, when wrong shall fail and right pre
vail ” as expressed by Longfellow.
The martial defender of our faith in our own
selves is Mithra
‘When the meek in spirit, who follows the
good Law, when wronged and deprived
of his rights, invokes Mithra, the spirit of
Justice for help, with hands uplifted-
Mithra comes to his aid.
(Yasht X. 84: Sacred Books of the East
XXIII. p. 140
Mithra gives his might in measured quan
tum as needed to;
PARSIANA MARCH 1971.
5Mithra is thirtyfold between two men of Ways of Wisdom-Virtue-Love) — Dr. Tara-
the ^me, (Q^^ld) ;
.porevalla ’ jthe 4alhas (Bombay l962,) p. 539.
Mithra is forty fold between two partners:
Mithra is fiftyfold between wife and
husband;
I
ft
Mithfa is sixtyfold between tivo* pupils (of
the same master) ;
Mithra is seventy!old between the pupil
and his master;
Mithra is eightyfold between the son-in-law
..and his father-in-law;
Mithra is a hundred fold between the father
and the son;
us
We worship the Fravashis of the virtuous to
st'renthen our real self by examples than
from mere precepts. They help
(a) to withstand the wrong done by oppre.s-
sors, misappropriating the Power and
' Authority, ’ .
(b) to withstand the wrong done by the
brigand, the Exploiter, the Hoarder,
(c) to withstand the wrong done by the
dead-in-Conscience, oblivious to the
social good,
(d) to withstand the wrong done by those
yielding to Passion,
Mithfa is a thousandfold between two
Yasht XIII, 135 to 138.
(SBE, XXIII, pp. 223-24)
nations; (A fair, recognition of the jus
gentium) ;
Mithra is ten thousandfold when connect
ed with the Law of Mazda.
Psalm 55:21 — The words of the mouth were
smoother than butter, but vzar was in
his heart, his words were softer than
oil, yet they were drawn swords.
Isaiah 32:17 — The work of righteousness
shall be peace.
And then he will be every day of victorious
strength,
(Yasht X. 117, 118: Sacred Books of the Our Hope eternal :
E^t, XXIII, p. 149—50) Never for a second time shall the False
Teacher distort the Scheme of ‘Values and
thus the Stream of Life reason represses, restricts or “Vohu mana
releases man ’s energy for goodi
Yasna 45.1
(Zoroaster ’s Second Sermon).
May the much-longed-for Brotherhood Grant us Truth and Inner Strenth that we
come hither for the real Joy of men and may overcome the Hatred of the Haters. —
maidens, faithful to Zarathushtra, for the Yasaa 28.6.
fulfilment of (the life of) Reason, viz. Vohu
Mana.
(The Gathas-Taraporewalla (1962) p.679.)
By the sheer force and persuasion of the
Gospels, Shall we ever convert the untamed,
violent men. — ib. 5
As long as I have Will and am physieallv
able, So long will I teach mankind to strive
This way Hatred shall be kept down,
Steel yourselves against violence, (all ye)
who wish-to-hold-fast on-to Vohu Mana (The for Truth-Order-and-Harmony. — ib. 4
6
PARSI AN A MARCH 1971On^ Zerpagtr^^n Customs, TttadiCiPhs
& CeFernoitfalt
V n £
1:1 J
by
i'l
• tL
H. S. Spencer.
(f'
¦ .. .
r. J ! . i .!¦ - », -•
would go and sniff the body all over, and he
If on the
other hand, the person was really dead he
would- show his feeling of sadness by turn
ing away his face and wishing to go away,
out of the room where the dead body is.
lying. Some dogs even produce a low wail -
It lug whine like the mournful whine qf a
is a test to find out whether the man is human being,
really dead dr not ’ _
mi^t look at the custom in its original
setting. Various kinds of dogs ape men
tioned in the Vendidad. Of these the
ihDsft important are (1) the shepherd dog, belief I think is even older than the time of
(2) the household dog and (3) the wild Holy Zarathushtra. It beldngs tq the Indo
dog eating corpses. It is the household Iranian times. Its origin I think is' to be ;
dog which is brought near the dead body, found in astronomical observations of '
position of the two stars of the constellation
of the Little Dog (or Canis Minor) froth
near which the Milky' Way commences. They
are called the Dogs of Yama, the ruler of
the Astral World The soul which is iblt
to go past them' is supposed to pass into the
(Heing extracts from the author ’s work, <
Sequel to the Mysteries of God in the would show-othe r marks of excitement
Universe ” available from M/s. Karani & by wagging its tail and har kin g
Sons, Taraporewallas, New Book Co. etc.) '
Q; Why are doga brought near the dead
person?
A I think your suggestion is correct.
Oiice again we
I do not remember any reference m ‘
man the way to the Chinvad Bridge. ’* The
Vendidad to the belief that “the dog sl^ows^
As we know, the dog has a very keen
sense of detection and would know through
this sense whether the person who is sup
posed to be dead was really dead or had any
any spark of life remaining in the ’supposed Milky Way Oir the Heaven Wbrld. in that
spark of life remaining in the supposed dead sense, they can be said to point the way
body, The dog would s hort it by his ¦ across the Chinvad Bridge passing' over
cf it by his behaviour; For instance, he v/hich the sdUl enters heayen. • ' cf it by his behaviour; For instance, he
;jafc*«Ai,*******A»aaaAa*aaasa»**aa>aa>a*A**>**M*M>A><><*»****a»
I
41
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Wii/^ Qompiniienta
H.M.MEHTA & CO
COTTON MERCHNTS
pawIanA mXr<:h"(9/i
»?
1 tAn Amazing Incident Of The Military
Genius O£ The Ancient Iranians:
Conquest Of Yeman By 8oo Iranian
Soldiers Against Heavy Odds.
By: RASHID SHAHMARDAN IRANI
Mj today ’s talk is a prelude to my
theory of Iran having been conquered by
the Iranians themselves, and not by the the Persian Gulf to Yeman, fought against
Aaabs as is commonly supposed. Ijeavy odds and conquered, the territory,
during the reign of King Anushirawan.
During my research work regarding the Yeman is situated in the south-west of the
Arabian Peninsula. In comparison with
ether parts of Arabia, Yeman is a fertile
and its history before the conquest of Yemaii
by 800 Iranian soldiers, who passed thvoM^
history of the Parsis in Post-Islamic period
I cam® |o the. conclusion that Iran was in- ___
vfuMMthe Iranians, and not by the Arabs country. According to the ancient Arabic
t got sufficient evidence for it.
The West researches by Iranian scholars the Arabs. They had an ancient chdluation.
prove that my conclusion was right. During and had a script known as “Masnad ”. Some
my research tour in Iran, I met Sayyad of the stone inscriptions in have
Muhammad Ali Imam Shushtari, a great been unearthed in Yeman. There was a
Arabic scholar in Teheran. During discus- dam known as Ma ’rib. This dam was
sions with him, I talked to him of my argu - broken by a flood, which is referred to in the
ment about the conquest of Iran by the Quoran. After this incident, some of the
Iranians themselves and not by the Arabs. I Arab tribes there immigrated to other parts
requested him to search into Arabic litera- (,f Arabia. In spite of this great cala-
ture to find out some more evidence in sup
port of my hypothesis. He smiled and said .
“Your argument is right . You are the first Abyassinia invaded Yeman and conquered it
man who has spoken, about this subject to during the reign of Kobad I of Sassanian
me.
same
evidence for the truth of this hypothesis. ”
He was kind enough to hand over to me
copies of all the evidence on the subject ha tribes. A branch of the Kohtani tribe of,
possessed. Later, he published some part of Yeman was Hamirt who were rulinq the
his research on the conquest of Yeman, in
the Journal of “Barrasihe-ye Tarikhi ”, pub
lished by the Iranian Supreme Commander ’s
Staff, For my talk of today, I am indebted
to Mr. Imam Shushtari, and my thanks are
due to the publishers of the above named
journal.
At the Outset. I shall speak about Yeman were living in Yeman, of whom the largest
narrations, Yeman is the original abode of
of Arabia. In spite of this great
mity, many cities were still flourishing
in Yeman with their own governments until
who has spoken, about this subject to during the reign of Kobad I of Sassanian
I have been bu^ for some time on the dynasty at the beginning of the sixth century
The Arab inhabitants of Yeman were ot
Kohtani tribe, whilst the inhabitants of
llejaz and Yemameh were of the Iranian
subject and I have found sufficient
country. Each Hamiri King of Yeman had a
title preceded by the word “Zoo ”, which
n>eans “owner ”, like Zoo Yazan, etc. Some
times in historical books, this singular word
is written in the plural, like “Aza ul Yeman ”,
that is Kings of Yeman. Before the rise of
Islam, ftdlowers of many different religions
8
PARSIANA MARCH 1971,number was of the Jews. Some say that the the Mantras of the Holy Torah.
Hamiri people were of Jewish origin, but accepted their proposal. On a uay
this cannot be proved by histbryJ Je^sh priests, with.the.T^^
the source of this statement may be the went towards the flame ’s of the well whilst
marriage of the Queen of Sheba with Sulai reciting the mantras. As they went forward
man, the King of Israel. But this much is the flames appeared to be receding They
^rtam that the Kings of Yeman favoured the entered the passa^ and closed the mouth
• ® followers of other reli- of the well. The flames were extinguished
gions. The city of Zemar was the capital of after they had burnt for a long period. In
between the narratibn of this story written
in the books, we can conclude that the Jewish
• a secret passage to the well,
_ . I gone to the
a mouth of the well and closed it. They con-
I vinced the King of the miracle of their
Torah to extinguish the fire.
The King
a fixed day, the
towards the flame ’s of the well whilst
----------- • reciting the mantras. As they went forward
Yeman. Afterwards, the Abyssinians chang
ed this name to the Abyssinian word “San ______
a ”, meaning “castle ”, which is still in usage priests knew of
now. '
word ”Zam ”, which means “breath ”, with r
suffix “ar. ” Before Islamic times, this word
‘Zemar ” was current amongst the Arabs.
4.(1
of the well. The flames were extinguished
a long period. In
“Zemar ” is derived from the Persian from where their party had
There was a well in this city from which
flame of fire Was coming out, and for years
together, it was continuously burning. Over
this well a structure was built, and a passage
from it led to the mouth of the well. About
the height of this flame, many unbelievable
stories have been written in books. The
story of "the extinguishing of this fire about
which I shall speak later
exaggeration of these stories.
on, proves the
By this clever trick, the Jews became
the favourites of the King, and got permis
sion from, him to reconvert the Christians of
Najran to Judaism. As mentioned in histo
rical books, the Jews, in order to attain their
objective, terrorised the Christians, and
masacred great many of them. Others, bmng
afraid re-embraced Judaism. Such terrorism
over the Christians, the Christen King of
Abvssinia to invade yeman^
There was a big temple in “San ’a ” or
“Zemar ” known as ‘KJomdan ”, according to
ancient Arabic writings. Some said that it
The people of Abyssinia in those days
v.7ere Christians. Naturally, they could not
tolerate the persecution of their co-religionists
in Yeman by the Jews. So they resolved
to avenge the wrongs of their brethren in
Yeman. By the order of the Abyssinian
King, a great army in seventy and odd sail
ing boats landed in the country of Yeman,
was a temple Anahita (Venus), some said
that it was of Barjis (Jupiter), and some said
that it was of Kai wan (Saturn). This was
an ancient temple with a big structure men
tioned in books. The Kings of Yeman were
crowned in the palace of this “Gfomdan ”
When the third Caliph Osman came in power,
be ordered the destruction of this palace.
Imam Shushtari told me he could not ascer- .
tain whether the well with the flames of was defeated and killfed; ' Some say that he
fire was ^tuated in this “Gomdan ”, or in drowned in the sea. In this way, the-
another building.
Zoo Nawas, the King of Yeman, v/ith
an army, met the invading enemy, but he
reign of the Hamiri dynasty came to an end,
and the Abyssihian rule began in Yeman.
THE ABYSSINIAN INVASION OF YEMAN.
ABYSSINIAN REION IN YEMAN.
The last Hamiri King ’M^ Yranan was
known as Zoo Nawas, who was living in the
reign of Kobad I. According to historical Was Eryoat. His successor was Abrahah.
narratibhs, the Jewish priests living in Ye- I '
raan told this King that they can eictinguish; according to the Quoran, all his army was
the perpetual flame of this well by repeating annihilated. He also suffered from small -
The first Abyssinian governor in Yeman
He invaded Mecca, but was unsuccessful, and
MAUCH 1971
9pox, and after arriving at San ’s, died. After
‘ him, his son Yeksoom, and thereafter the
ether son Masrooq became King of Yeman.
The last mentioned King as will be narrat
ed, died by an arrow of Vahriz, the com
mander of the Iranian army. The Abyssinia
over Yeman, after about seventy and odd
years, Came to an end.
So, he went to Hira, an Arab protectorate of
Iran, to ask for help from the htoperor of
Iran.
IRAN’S invasion of VWAN DURING
ANUS^IRAWAN’8 m^n.
What already has been, spoken is a short
introduction to the subject-matter of today ’s
, , " ” \ ‘ invasion of Yeman bv
The Abyssmmns treated the people of eight hundred Iranian soldiers who fought
eman cruelly, possibly through religious with more than ten > thousand Abyssinian
- _ . A- 1 • J-I 1 1 ' ' .“T. --— ---- resixlt of this
the subject mentioned in the books, we must Undoubtediy, this war of the eight
agree that the treatment was immoral. Ont hundred Iranians was much more significant
of the customs forced by the Abyssinians and much more important than the battle of
on the people of Yeman was that every girl ihermopyle in Greece, of which so much
of Yeman, on the first night of her marriage, praise and pride has been expressed by
should sleep until the next morning with the Western writers At Thermopyle, all the
governor of the city. Whatever may be the Spartan soldiers were defeated and killed on
truth this treatment of the people of Yeman their own soil by the Iranian invaders. But
in Yeman, a handful of Iranian soldiers could
def^t on foreign soil, an array of more than
talk, namely the
invasion of Yem an bv
Y.
fanaticism. If we accept the narrations on soldiers, and the miraculoi^ i '
the subject mentioned in the books, we must v^ar. Undoubtediy, this war of the * ei ’eht
praise and pride has been expressed by
i At Thermopyle, all the
1 on
was Veiy cruel and barbarous.
a As we stated b^re, Abraindi ’s attack on
: Mecca was unsdccesrfnl. Abrahah built in ^hich was very far away from their
San ’a'a magmficant church hmring silver home in Iran. But i
tfoors wKh golden ndls, to rival the KsTm, spoken ’entV^^M^idThis
with a view to attract the tribes of the Arabs
tp embrace Christianity. The name of this
church was Galis In this attempt, he also
lailed. However, in spite of these failures,
the Abyssinians were ruling in Yeman, and
¦ the people could not free themselves and
become independent.
ten thousand soldiers, and troe thud yeun try
_ ..........• own
none of these western
most important v^ar of the eight hundred
Iranians.
Before starting our subject, it is neces-
sary to enlighten the audience why Saif went
to Hira and not to the Sassanian capital.
Hira was a protectorate of Iran, and its rulers
were of half Arab blood of the Lakhmi
During this period, one of the Hamiri dynasty. They were intermediaries between
princes of Yeman, by name Saif bin Ziyazan the Iranian Government and the Arab people,
escaped from Yeman, entered the Roman ter- They were ruling over the Arab tribals,
ritory to ask the Emperor for justi« against Hira was a city situated to the west of the
years, he was wandering in the Roman ter
ritory, until, in the city of Antakia, the capi
tai of Syria, he was able to get the audience the protection of the Sassanian Emperors,
of the Emperor. The prince proposed that Some of the families who ruled there were
the country of Yleman may become a Roman known as Manzar. History speaks of them,
territory, provided the Emperor would drive as Manzariyan of Manazera. This Manzar
away the Abyssinians from there; and appoint family was responsible to the Iranian Govern-
anybne whom he liked as a ruler in Yeman. ment to rule over the Arab tribes. One
The Roman Emperor excused himself from> Iranian army named Dosar, meaning strong
he^dng the prince, because the Abyssiniaus and valiant was permanently stationed there.
, were Christians and his co-religioai^ts. -After The people ; of Hira were known as Abadi,
a vain attempt for seven years, the prince re- who were Nestorian Christians. Their chief
turned from Rome with empty hands, church was situated in Seleucia, one ofthe
escaped from ¥eman, entered the Roman ter- They were ruling over the Arab tribals,
the oppression of the Abyssinians. For seven Euphrates river. Its ruins are npar Kajaf,
west of Kufa. During the Sassanian regime,
Hira was ruled by the Lakhmi dynasty under
10 PA^SIANA 1971.seven eiti^ of Madaymia. Proih the religiom
point of viewj, they had no Connection vzhat-
sbeW with the Constantinian church.' The
two well known palaces of Khavarnak arid to Anushirawan about the tyranny of
&dir were situated hear Hira. The Emlrt Abyssinlans In , Yeman, and of thl “fuoe
“' Sall bin 2iyaaan in Iran. He reouSS
Kto to give audience to the Hmi^^^
of Bahrain in those days was also known ' ’ pnnee
Kiimuz, stretching from present Quwait up- King accepted No ’man ’s request
to Mazoom, which is now known as Oman.
Its capital was the city of Hagar, known at
the present as Al Ehsa,
a;.
Cn the appoinferd day, No ’man took Saif
Iranian capital, After giving
an ^ount of bis own ^Eairs, Nb’man talked
the
so that he may narrate his
-- -----pnnce
own story. The
It is fit that I mention here TabaiT;
lount of the splendour of the Iranian c ___
The King ’s Crown was as as a chandalier.
Another point I wish to stress iw^his ™ hanging from the roof by a delicate
Th© historian Tabari gives two different 5? chain over the head of the Emperor. The
narratives about the Saif bin Zi Yazah and
his t^ng refuge in Iran. In the second of
these narratives, he states that the Saif died
in hrah. One day, whilst King Anushifawan
son
s ac-
court.
Crown was so very heavy due to the numer
ous jewels and gold that it was difficult for
Head to bear its weight The
Throne in the Hall was separated by a veil
from the other part of the HaU. The King
used to enter the Hall through a door at th©
ether end, sit on the Throne and put bin head
yell was remowed. The sj^^oifejur and
was passii^ throiti^ the road, Saifs
st^p«l his horse and reminded him of his
immdso to his father. This son of Saif, ac . , - --------
eompanied the Iranian soldiers via the Per- < - Crown thid was han^. Then
sian Gulf to Yieman. Mas'udi, who died a [ - —
few years before Tabari, in his work “Marooj- ' Crown, th© Thnt^ ond of
uz-Zahab ” gives the second narrative of King ’s Garments was such that all the
Tabari and the name of the son of prince Sait oP seeing, the Emperor bowed
as Ma ’di Karb. There are other narratives
that support this statement which we follow.
the King ’s Garments was such that all the
audieince, on seeing, the Emperor bowed
down sponteneously. Saif, the prmce of
Yeipan bowed down too. When Anushirawan
asked him what washis object, he replied:
King, foreigners have conquered my
country. I have come here so that the Em-
____ away
Saif arrived at Hira. He went to No ’man bin land. ” The King inquired who
Manzar, the ruler who w ’ss under the the foreigners, Abyssinians or Sendi-
suzerainty of Iran, and narrated
After seven years of futile endeovour to
get help from the Roman Emperor, prince
peror may help me in driving them
were, the foreigners, Abyssinians or Sendi-
yans. Saif replied: “Oh, King! Abyssinians
misfortunes and miseries of the people of them away, and make anyone whom
his native land, and about his futile travel I’® the ruler there. We will
to Rome. He requested No ’man to take him pleased to be under your suzerainty. Oh,
for audience with the Iraniam Emperor, and the mountains of my country are full of
get help from him for driving out the foreign-
ers froni his native soil. No ’man replied: —
*'Once in a year, I get am audience with the but camels and goats. We have no need for
King. You stay with me Upto that day.
shall try to have your wish fulfilled. ”
the
gold and silver, and all will be thine, ” The
King replied: “Your country has nothing
I such goods. However, you stay here, until
„„____ ... ___ is I find opt some way t© help you. ” In those
presumed that the occassion for the audience tbiySj Anusbirawan was fully busy with his
mentioned by No ’man may be eithneuthe . -—- —------
festival of Navruz or Mefaergan, because it Help Saif imniediately, and send Iranian
Wto a tradition that anyone who approached ®fuiy tp a far off land to free some other
^e IBmg on those occassions with a just
request would be heard, and the needh|l be
done.
Roman wars. It was clear that he could not
natoin.
The war between Iran and Rcme lasted
PARSIANA MARCH 1971. IItor many years. Meanwhile, Saif died in such presons. By the order pf Anushirawan,
Hira. On the ending of the Roman war, with they were released, armed, and sent to Ye-
the vfcto^ of Iran, Anushirawan returned to man, by the sea route of the Persian Gulf
his capital. One day, Ma ’di e Karb, the son An old war veteran who was an experienced
of Saif stood in the way of the King passing, officer coming from the Sassanian family, by
and shouted ; “O’ King, why do you not hand the name of Vahriz Dalami was appointed
of Saif stood in the way of the King passing.
man, by the sea route of the Persian Gulf
over to me my inheritance, which is now
v, ’ith you? ” Anushirawan heard this shout, _____ __________
and ordered that the young Arab be brought being of the Sassanian family, why he
to his Court. When he was brought thus, called Dailami.
the King asked him: “What type of inherit
ance of yours do I have with , me that you
are asking for it from the road?,, The young
Arab replied: “The promise which the Em.- _____ _______ _
peror had given to my father. I am the son Arz val Anbiya ” has thrown light on this
’ ¦’ - - .
hope for help to drive away the oppressive and the name of this brave commander
as their commander. Tabari does not state
whether Vahriz was his name or title, and
: was
called Dailami.
Hamza Isfahan!, who lived forty years
after Tabari, in his book “Sonun Muluk al
cf that Arab to whom the King had given question. He says that Vahriz was a title
hope for help to drive away the oppressive and the name of this brave commander was
foreigners from his country. My father died Farrokhzad, son of Narsi, son of Jamasp.
in your land, and that promise is my inherit- -- - -
ance,
King replied : “You are right Stay here until
l^ink of a wayout for your wkh. ” The rokhzad whilst he was deputed to Yeman.
I^g then t»• '
>• *¦ '
‘ JAMSHED-I-NOWROXE GREEflNGt*'
WHXXIME thou art Oh JAMSHED-l-NOWROZE Day,
Ti^ mom Serehe how charining and ^^Gay,
The risittg SUN showering its Golden Rays,
Spreads Light U]^n Earth and Greetings says^
‘Oh sons of ‘Mazdi-Yeshna ” spread light likewise,
‘With your inward fire, which is God ’s disguise;
“Keep it burning, — nay in blazing flame, c ?
“Serving as beacon to i^iritually blind & lame. ’
“LIGHT is Life, without LIGHT it is ,death,
“Speed lay open the fianks of Wisdom ’s Gate,
“To' drive the darkness away and cleans the place,,
To make it habitable for Heaven ’s Grace, '
. “To sWeeten yoyr life, and , dispel, distress,
“In ye living and living amongst others,
“By ‘Manashni ’ ‘Gavashni ’ ‘KuneshniLt Heavens Call ”
“Act Act in that way Oh mortal men,
“To make eternal yomr nariie. in life ’s solemn glen,
“The RICH Reward of your hfe. HKEi® and THERE,
“With no treasure untold ye con coi|^>are,
“For ‘Manashni ’ ‘Gavaehni ’ ‘Kimashni ’
“HEALTH — WEALTH
It
¦*5‘
¦ -
;¦! r *
f
Master-Keys,
it PROSPERITY their user sees ’^
Amen* ! Azhen ! r Amen I (ASRUT)
16
A ..
PARSIAKA makch WiSAN JAN MARCH
Composed by M. B. Cosinath Wordsiliy late Mr. R. V. Tareporewalla
INTROtniCTlON.
Bravely, Bravely, all true Zorastrians
A few, in Meu. oonaing' to Hindu aet^de^ at Sanjan.
Left tbait iaiui Iran.
MARCH;
For the sake of religion beloved ,
Fain they faced many a woeful day
Craving for a true protection.
Them, good, Noryosang Dbaval led.
O, ye Parsis ! ye men of good grace !
O, ye Parsis ! ye proud of your place ’¦
Your true renown none shall dare deface !
venturous^Vive la Parsi race '
When tlie Musahhahs invadedJ^njan.
Jadhav Rana the seventh did. rule.
Recalling the past < AvderibbMiBiBriuiMn
With all Parsi might
Saving his land and fight
Repaid those thanks in full.
Bravo O true upkeepers of region.
And who well defend It still
Their holy and good, ri^teous religion.
With fame the world , they fill.
Happy pros ’prous be Zoroastrians
Is in earnest “Thrits ” fond will.
“O the blest name of the Zoroastrians.
Preserve thee with joyous thrill.
Beauteous ! BouixtbouS 1 Valarous J: !
O ye Parsis; Zdrastrifin !
Sons of the Old Iranians ’
You left Iran, O woethy sous
For your religiSn futri^
ToTds-Hindustan, your way did wend,
Since have p^ed? twelve centuries end;
When Arabs conquered your X^d,
Caiirtesv
I
’LUV
IBMl.
name;
Mjgbtly fell jscair brave
O ye Parsis ! Zorof^tiimis !
Soiis of the old Iranians !
You left Iran, O worthy sons !
For yoiir religion ftiU fain ’
At M^avand, you lost the game.
But caring for your noble
Bringing Iranshah too then.
Fdr Telson youi lives you gave,
To revenge you your ladies brave;
With swords end spears and bows,
Martially did fight with the fp«s.
For religion you hardships got,
Whatever befell y
.>5
There is therefore noth!
soul from the 1
e nothuw tnn
wish god of our fellow human-beings
US
™ very literally, we have no right to
wish god of our fellow human-beings
either!
Then, we dare not wish a son a safe
journey or a daughter a happy marriage ’
of doing good for the suffering of human-
are priests because of the Law of Karma
a £-------
Wil^ the Law of Karma show
full of limitations and imperfections.
Ajid then, we must banish all thoughts
beings. Can the priests not say, that they
and we pay them for the same
understandable
on the moon ?
Since God alone is Perfect, this Law is
, if
reason'.
any
cause, for the landings
you care to think deeply
Jt ha.s been arguiad that there
divine Entities called Yazatas, because
God being Chnnipotent ,would not need
the help of any “Being ”, and that Satan
. My
cannot be
that God
one thing and that
way of teow-
Unkhown ! Who is Mr. Reformist to de-
is an ex}ually imaginery “Thing ” I,:
reply is that since God is “Everything
where was the need to create this Uni
verse, why would He require a “Messan
ger to convey His “Message ” and whv
would He want to manifest His powers
in so many different ways? it is totally
that God would
likiS' dr dislike one thing and that
He needs or does not need another
thing. There is no
the Mind of God l" He is the
• ^bp is Mr. Reformist to de
cide what God needs? God ’s ways are
: mj^terious. If there is i
Satari. as argued by the reformists, bv
what logic do they claim that “Devas ”
exist? Who and what are these “Devas ”?
Ceremonies are equated with magical
rites. If there is no Satan how can there
be blaclwnagic? If “Devas ” are thp
— -- -
Spirits ”, Viz, the YAZATAS.
Again, God is Omnipresent and as such
PRESENT when the ceremohie?;
PARSIaM
no entity as
rites. If there is no Satan how can there
“Evil Ones ” there MUST BE
if
“Good
M.
ceremonies !
. in their bri^nal
and complete texts, embodied a great
deal more than mere moral teachings. Is
it nbt possible that our reformists of the
present day, had theh counterparts in
the ho^ry past, and therefore the mysti
cal and esoteric and metaphysical con
tent of the Gathas was allowed to be
a great
it nbt possible that our reformists of the
in
«
the spirit of worshio
tions
cal and esoteric and metaphysical
t ¦ - ' __ ___________ ,
eliminated deliberately. Otherwise I
would sajs Gathas of
Zarathushtra are the Foundation of
our rehgion. And however strong the
Foundation, it is certainly hot' the
“wheie*^, but ’ one “must cdMfeuct and
structure ” on it according to'the dictates
•t one ’s own conscibnee. Only the Great
Architect has the right to judge this
“structure ” and not any self-styled re-
formiri;. The., , Gathas do not -advocate
the policy of “keep charging with the
times ” every time a reforihist stands uo
and wants you to.
Dr. Rathakrishnan bhr eminent jshilo-
sopher says " _ \
must be emboded in "rituhl and institu
tions ...... Without it. Worship seldom
develops its Tull richness and power, it is
by meaps of sgqred pbjects and ceremo
nial acts that- man ’s worship “gets rooted
inthe concrete facts of life ... Ihe cere-
mcmUd, the. . ^ items of' worship,
are the vehi^es of unspoken' cdnvictions
,'A. teuey symbol cshries with it
layer upon layer of meaning
How did this tradition survive the tes^
of time, if there was no **meaning ” be
hind it? BimplyJ^c^se ’ th^ is
-^reat “Truth ’’ ,m .it somewher ___
, thpygh we, do^ npf it to-day
and Ibgie'^^quld be the guiding
principles and not blind faith, wy the
refqimiists.
There is n® “scientific ” proof to show
WM God mdsts, ae historical recerd of
the liAE» bf Za^thushtra, nor
any conclusive evidence that the Pro
phet was the author of the Gathas
»»
K
ever,'
ItThen why accept these on blind faith
Reason is no substitute for realization ’
?^tli'i§' a pre-cdnditidh of idl syste
matic knowing, allpurposivedoirig and
all deessjt Wiflg.
We must believe brfore we know.* be
cause acts must preoede knowledge. Our
knowledge of God is oontaGdl^^ b^ the
laws ap^i^ciatieu aadr^ n^ hy'iWion
and logie.
(1) Tn favour of proo^ytteation, the refor-
miste asty they hertv texts of the
Galftte to sup^rt thi^ir diahn.
In other rei^ects or aspects i ofiaoeligiDUt- ,
the oeforaaiBts want Us to move with
the ^mesT but ’ in thia daie they
want us to hads ten thousand years ’
If timeb have chemghd in odier iwpects
th^ have also dsanghd f&r giutttft>m|ual
stehla dl wii^eas.
TOs is the modem trend of philoso
phidai tfsdixglit-
If God created all reii^ona, 0 deserve
respect and if man created all eeligipns
none is superior to the others. So who
wants proselytization?
iSven in those ancient times mere desire
for the reli^on of Zarathu.shtra was not
enough. There v^sis definite mplWsis on
“WOirthine® ”.
Do We want to enlMHiee aaaiaiaScal
stiettgih by satsp^
preserved fisr years?
If it is pre-destined iao aBOOuht of paose
lytiaation is going to- sawe our neligion
from dying a nattw^l death.
Oil the other hand, God-willing even a
group of WX)0 persons can our
rettl^on alive for anafltoer ten thotehlnd
¦ - yeaw ! -
(g) The argument that charity and humanitv
we
cmirfHtcrtfe real as j^ataut the
tr«rt}fttbrt«ft a»i.lika=^er
16
most
a
un*
virtues cannot be the cause of emanci
pation,
. To-day, charity is perhaps the
abused , and misused virtue, of our com
munity in-, particular.
Ah that man has, is by the Grace of God,
and cannot be called his own. So, when
you give something that never really
belonged to you, it will not constitute
charity.
The really poor secpon of our.jcommunity
do not get the idnd of help that will up
lift them te a respectable level in all
respects. On the other hand, quite
few, fairly Well-off, take undue and
deserving advantage of various charities
through influence and ignorance of
trustees, Does this not breed moral
turpitude? If and when, all rituals and
ceremonies are discontiBued, what is the
guarantee that the money thus saved
will become available for the welfare of
the community t Charity may be a virtue
but it is certainly hot real religion.
It has been ar^ed by the reformists
that in these days. o€ scient^c and tech
nological advancement,, we are still wal
lowing in superstitions. Are we really ’
is science so very perfect? Take the
example of medicines. Medicines which
were considered great discoveries not
many years Agp, are considered harm
ful today! Isn ’t technology respcaisifole
for air pollution everywhere?
are numerous
for those who care to thiak oyer it, and
pinpoint them. At least, religious
¦‘superstitutians ” stand the test of time !!
Therefore, offering science to religion is
baseless in reality. We do not stand; to
gain anything spirituaUy or mortdly ’by
such - “exchange ” (rf “superstitions ”.,
I end . this humble effort , by quoting
Archbishop Temple : “the right, relation
between prayer and conduct is not that
conduct is supremely important and
prayer may help it, but that PRAYER
is supmiteiy important and conduct
teste.tt”.!
There
“scieatific sc^rstitaehs ”
them. At least,¦ ,^tateffiW about Own«OTp and other pa^ulars rSating to PARSIANA monthly
published under Rule 8 of the Registration, of Nawspap^s, (Pentraa) ipgg
1.
2.
3.
Place of Publication •
Periodicity of PubReati^ ;
Printer ’s Name :
Nationality
Address :
378,Orant Ri»d, BoifaaSy-T; WB.
Monthly; ;
Pestdhji Byramji Warden.
Indian. <
378, Grant Road, Bombay-7. WB.
4.
Publisher ’s Name :
Nationality
Address :
s*
Pestonji Byramji Warden.
Indian.
378, Grant Road, Bombay-7. WB.
A
&
5. Editor ’s Name :
Nationality
Address:
Pestonji Byramji Warden.
Indian.
378, Grant Road, Bombay-7. WB.
6 . Name and Address of Proprietors,
Partners, Share-holders holding more
than one percent of the total Capital :
Pestonji Byramji Warden.
Residing at "‘Goojrukh ”, 83-Worli Sea
Pace, ]Siaiyt)ay-18 WB.
Sole Pri^rietpr,
I, Pestonji Byramji Warden, hereby
! are
declare that the particulars ^ven above
true to the best of my knowledge and belief.
For PARSIANA,
Pestonji Byramji Warden
Sole Proprietor.
WSxoax^aataaaaaaaamaaismaBauaitiBaaawtsmnaaQantiawmK^^
ESTD M/s. G. P. Mbapsekar & Co.
1321 Sandalwood, Sandalwood Oil Merchants
Date : 15th March 1971.
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