Jun 1971

J V .131 'iA '* • ;; # new medium for old wisdom J June 1971 /OU. VII. No. 8 o, U44 ¦ > pRfl^E electronic ENGINEEIU A. 1. E. R. E. fU. K,) S. A,) A. I. M»r. Tt^. (India), ^adio Officer. I 4 I 4 Bi B Shiavux Hormusji Jhabvala Born 1885 at Surat Died 22-6-1971 Bombay ? JFor Godrej Press Matter Read Editorial, Correspondence and Gujarati Section1 'X',' 1 ^¦“rr- >' -»Ss i- J 4‘> • ? ? I t ill ¦ttf'ii 'iff . 'St i- liJ ,rf ' f rjj. ti I VOL. VH {¦'15?. .. • T'. ¦'! I •),' •' 9v »'! I > JUNig 1971 C<>NttKT$ Xteditorial ' X? ' ' / ' . . . 2^^ Corresppadpnee . ./ [,4 Gaya Maredmo^CR^iaaMi. Ht^mari' by Priemtez' Rustbajee (Colon^c^ 5 '' Ft^nous lodges, ^iajd O^s by P. B, Vacha . True Meaning Of ]^uitt)r>by;Pi BXVacha , -¦ ¦ > Siuayux Hormi^i Jhabvala ; . . < . ' “ The «p^gro^AnS,J^,(?fm^ ¦; » ; ;¦¦¦ -iti ?¦ 7*'i ’. . ' f-o. ; ' , ' Iran Culture Hpusc.l^op^J Uteyj^ H. I. M.Mahanshah AiyadMelxrMn Cyras Ce^b^aUbns^ Gujarati i^tibh' (Godrj Pres^ Wattery ¦ < ; ¦¦ . f-y. >. • ' •'? Oil dtl. ¦ . ixnxi^ Page ; Rfi ;tr. . ? ¦iiK. '7l- •• 7/ i i L- tfi‘KJinl’4 .. ’/44> 1^ . fi '¦ 15 ..•r’l)5 - Tj r I t- V , 2? •. '24 - •T iO' 9fl /- ' Maaai^ag Editor : Pb'B. WARREN; .MJS*(Bom.) . } r i. ¦ ,^ ' iiT ijsi'-uh ''¦. :/l -- ... . '5o . ‘ . , ¦ . • t k 1 w * ir f. i • ¦<¦¦ 5i ¦ A>I.i t /..'.i J f T. i Z C’ '"vPfTi'.i Mafor AdafiMid,b«(|jto|tAiMr€.'M I>,O.>i.Se (tontt.) C.G. (Ojeiaii) MvWwWWi- ' -tj -v'--. Prof, Nadir Pr. S«hi;0 M. a«l , 'BOMBAr-K ¦ ' ¦• -—'¦"—!¦ —.feigwo'x/ !'-'{.?> Ji;' < -————--¦ ¦ ¦——— Jhtbli^ed and edited 1^ Edit0c«ftroprietdr;KRd., Bombay 7. and pHnted by hi]ii M; Kale^ Art Printer 5B;iShalijttar --^6p3tistrial Estate, Matunga, ¦ Boin^49. and 21--;;^ IS^ Indt^tnaJ Geatr," I 't’ » / ‘ Sh 11/6 W ©.*. >«><= for U.SjA. X ¦ '. V (• ~9& « /I f ” * 7-:' - *•' ¦r* 5. fi •w •ly < 1 jEDJr.OK4 < Farsiana .craves a|^bKribers fot some irregularities in trfir 'Wwofcir the total contents of its recent issues. deliberately caused by Mr. Bajan and of their wiiadeTnean - our chamd away our sew printers inttenidsdix^ some and luring «ww^— ' some others with_ false promises. But we are set^ng dpwn andT'prc^se ‘ you resumption of all the good service we gave ^u for seven years and tiiank you for exercising patience with us. The above-said gentlemen and their companions tried to thrust the idea on sonife bf^’odr^ subscribers £md collaborators that writing of Poni Pandhayat a candaU ¦ . ' « « . » • ¦ , .« . . _ . _ . . _ _ . . , .,3 . L , , J .J all confrovertial issues and was therefore condemnable. ' T v Vgw#nd 'I ,r ¦¦ >!•¦• in 1- was & marked deviation frbm our long-st^ding policy of keeping out of all confrovertial issues and was therefore condemnable. ' T ^ws8y'iiyiftW#nd F all Zcnoastrians. true to their Falthr that; One Isjfa dpftalte. imd.i«0M9tUW .«n;WUUb(UHIf lU lUBV- hand Imowledge of Irregnb^tS^ '^^Xnkewi^ {^ avoided td get first-hand from Mr. Madon our f€i^er- ‘ I and got us out. Cb^beF^^Rraw drMdfd aetbh^ ip^e. Thffioka pt*^ out r^i. # 9 ,\ i -.7 Nadirsha are parties hknig tMfikdln . (Hl the fair name and f^^t^ I ‘•t ?£..! 1'' U ''I ¦ \ .*- Parsians June 1971 « ¦|^-f ' I C> 1 '•‘J L ,V *a / Wake i^p! TztUtt0 Sahibs and Sahiba. Thete is no beaumi^ the life Vesun^ ’^ J^^e can. life of B«ni« n^’^ J^^e can And sense of humour to. understand wh^- he cannot. Either way dismis- sds are overdue. Otheowise > ¦ \ 'A w ¦ ¦ f>- ‘‘Aa jttaanvi si»a iwupnaa Je dusteuk juve, A& maanvi naa kcuurn shaa Je maanvi bhttshan ldnive !** < f I •.<’ ? Such dirty day Would never have come to Godrej Memorial Rrintjaig Press if Lady Jeh^gir woul^ not have imposed on it “Sohrabda^ ’\ an ignoramus in preference to veteran Mr. Phiroze Shiavux Jhabvala, “the successful” just because “Sohrabdaru ” whispered to Lady Sahib “Barkis / is willing^. If Panchayat would throw him a morsel he would create an appearance of Re-organization to hoodwink the Chafity Conurusaic»|«r and fool the- Parsi public- Mr. Phiroze Shiavux Jhabvala was rendering honorary service, w^ regularly attending sevejuj times in a week, talking to another vet^an printer Mr. RutU ^ulsarp and oxpressiug satisfi^Uon with his work, It was madness oa the^jpart of 4Uhe TrugMrto.;chauge thl! set-up and tl^ ai^^ge»^t-;-hut thfi».wa& a “me^t^hod in the mgdpess** namely, to escape ti»;Vigjlance^lE the*Clmrity CoimnWomMr5^ 'V'?ft.is®,I:^^ evil would hot escape ilto doom. Phiroze Jhahvdla is the Proliant pjf All India Printers AssopiaticMi h>r the year. “Sohrabdani ” iS'not.ai^EUssible even as an amateur in printing and envelop making. His eMu5e i8 one from the sublime to the ridiculous. Here'the Trustees' sense of humour . . . should come into play. ¦ / • , n »- 'iU !f ‘U I* Tai, 281861 aOJlJM. Mlst^Sidf. Baar Gms, Bombay 1/ Kmcmwon: I) 15 CdabeCbtsew^r. i2A, NansV Chewk. , 3) 177. Tardeo Hoad. 4) ,187. Gant Bead Corner. : h‘ r I. P.B.W. S ‘ • FETBOLRIM •> ’r 2| ^bnp Aglarl'Ginip^nd) PatfUana; Ju&e 1971 MISTRY ¦ 7 .. ¦ ¦ ¦ ¦¦•¦ ‘... ¦ '¦;¦¦¦ ALWAYS HAPPY- TQ S^PVB YOUI ServiM Milioii. 183,Or. Annie Bmuii M, (Near Vy seeming incon- we accounts and feel that and no further. In the later Pahlavi _ _ J I - ” -- - —— are mixed together, Marethna. The word Yahmat in the singular drawn from ‘ applies only to Gaya Marethna. He was very much later life of the Aryan human ing and a sovereign. Thus - race, and hence of all subsequent races of sistencies must arise ’in our minds when man. The race of Gaya Marethna would consider the three ’ have continued this existence wih the aid they should give some similar results. 10 Parsiana June 1971 w ¦L.HEREDITY The action of heredity on man is traced to the beginning of creation in the proto ­ plasmic state. This state, in terms of science could not be the state of mankind. Is it then possible that race of Gaya Marethna represented such state as that envisaged for the future by science? Could it be that the tradition about the sweat produced over Gaya Marethna had some connection with the kind of protection desired to be afforded to the mystical entity Gaya Marethna, because the later all-important race of man, with consciousness (Hosh), had to come into being (frathveresht), in the Divine Plan, through this entity. Ashahya Gaetha, (the worlds of Purity and Righteousness). writings say that this Daena was in Minoi (in Ahura Mazda). Hence this Din (Daena) was unmistakably a Minoi Din., It represent ­ ed the Omnipotent and Omnipresent Law of Asha. Through this Asha, Ahura Mazda created the entire cosmos, and through it He keeps the Universe in harmony. This kind of Daena has been placed in the Ashahya Gaetha (the worlds of purity and righteousness). Hence we have the utmost stress on the observance of purity and sanc ­ tity in every individual ceremony from an ­ cient to modem times. Ahura also gave “Astavantem Ushtanem ” (happiness to the living beings), and also Senghaha (religious Admonitions). Thus for the ideal Gaetha Ahura gave Din (Daena), but when a copy of the ideal Gaetha was brought down on earth (when human beings appeared with souls). He gave Senghaha. It is now through this copy of the Minoi Daena that mankind Yasna 31(11) speaks of Gaetha and of Gaetha (a copy of the original Gaetha) Daena made (tasho) by Ahura Mazda, at had to be formed on earth. It is thorough first (paourvim). The first Gaetha was this Ashahya Gaetha that all human beings thus made by Ahura Mazda. For that have to make their own individual Frasho- “Gaetha. He gave Din (Daena). Pahlavi gard on earth, and carry it into the Minoi. iBDoatSiDciaQataaaaaaQQciaaQesQesaoaQDiaoa'aQQQaRiaDsaaQoaaaQaoaezzaaBBBaEuaaBDei ESTD M/s. G. P. Mhapsekar & Co. ^ind 1321 Sandalwood, Sandalwood Oil Merchants r § 5 B B a § a a "S I fl & Importers — Exporters • LAXMI NIVAS" Gibb Town Post Box No. 8. Dharwar (Mysore) India Oldest & Lar test Stookittt of MALBARI & DHARWADI ( MYSORI) SANDALWOOD & SANDALWOOD OIL Our Soles Depots at Dharwar & Bombay SAIOAPUR-DAARWAR 1. 191 PRINCESS STREET BOMBAY 2 Principal Suppliers to M/t. WARDEN'S (MYSORE) PVT., LTD. Grant Road, Bombay A other Merchants in Greater Bombay- § Cramf, 'SANDALWOOD" Dharwar. Office. Phone No. 8179 S Residentce: 8650 ^oaaooBaraRiaOBanBBoaeMaBQBOBBBOQQBtaQBiaaaaaDaoBiaQBDBDQDaBDeiaBDasraaaaaaQsu^i^i Parsiana June 1971 a lb a ? o o I § g 5 1 a I g a § I s o I ~.3V J IIGaya Marethna Gayamaed Kayomars A Compact between Ahura Bazda and Gana Mino. An exposition 5 Bundahishna glowingly described the ceaseless endeavours of Ganamino (the undeveloped evil aspect of Manas — mind in its elementary stage of evolution) to wreak havoc and destruction in and of the creations of Ahura Mazda. In Chapter 34 of the Bundahishna, which alludes to the 120 years of the Zarvane Daregho Khadhate, we find an allegorical reference to the first period of 3000 years during which the creations had been in a Minoi (Spiritual) state. There was no pos­ sibility of thinking or movement and all was intangible. Then for further 3000 years Gayamard ’s condition was linker with ani ­ mals, and for this total period of 6000 years seed of Gaya Marethna. Ahura Mazda knew that Ahriman (the inherent mental tendency in the race of man to be created, with the free-will attached to every mind) can bring about the destruction of the race of man. But in the Great and Mighty Plan of Ahura Mazda, distinctly referred to in the Holy Gathas of Zarathushtra, the singular eveni of Frashograd had to be brought about, through the race of man, with the advent of man, with the advent of Soshyos. Ahura Mazda also knew, that with the advent of Soshyos the taint of evil in man will com ­ pletely disappear. Hence was brought about the compact hetween Ahura Mazda and Ganamino, which Datakya the author of the Bundahishna, has through the traditional y^ hriman (evil mind, Gana Mino) had exist- lore, mentioned in paras 6, 7, 8 of Chapter 1. ed without enmity with God’s Thereafter Ahriman (Gana Mino) entered into creations. creations. Therefore Ahura Mazda ’s compact with Gana Mino was that Gana Mino could have His sway over creations until the expiration of the 12000 years (the twelve Hazaras). Ahura Mazda had known, but Gana Mino was ignorant of the fact, that with the ad ­ vent of Soshyos at the end of the period of nine thousand years out of the 1200 referred to above, there will be no force or power left in Gana Mino to bring about any destruc ­ tion as evil will then have totally disappeared and so will Gana Mino be non­ existent. However, to combat G a kt a t -, aj, * ------------------------------------- ty Ahura Mazda first vouchsafed the Kayani VRAND SAHEBAK, AKBAR ‘MEHERJI RANA BARA SHIANA POORA - , '' ------ BADSHAH Khoreh speaks of himself thus “I am blessed SHUDREH PEHNAYA, DEKHO TAMASHA with the ’divine glory’ and I am both ruler MAZHABKA”. He also gave in perpetuity and Mobed”. to Meherji and his descendents a large Jagir . in token of his regard and since then this About the great Sassanian Monarch gadi is regarded as the Premier Gadi of Navshirwan, Firdausi says —- ’’k—x--— warrior and Mobed”. He is not referred to Dastur. ‘He was both Parsi Dasturs. as Courtesy : ________ Kaiser-Hind. WARDEN IS GOOD FOR SANDALWOOD lar A R DEN’S 16 Emysorei Tel. 371464 (I) H. O. 378, Grant Road. Bombay 7. (2) jn. of Gowalia Talao and Forjett Street. VISIT OUR EVERYMAN*! GALLERY AT (3) 621, Girgaum Road, opp. Anjuman fire Temple. Parsiana June 1971^4^ A 'i & '¦A / e i r ’•I ''i > ¦1 *' AA|M ' ' demand bui iS ;|pit of print; founded against - He now plunged himself deeper and deeper in Trade Union Activities as founder-member and leader of 74 V lively and. to the a. - -r- •i-’r-’W—‘C”” plained thef philosophy of Zoroastrianism in Catechism on Zoroastrianism is. much - in «K- in He was the founder-member of tfie Bbm* honorary secretary. He and h£ la£ ^y Parsi Association and was -first joint (Wife up ar axe all • in re* ® member of the Vide—A special Ndte^on Mr. Phiroze S. . . -L _ ___ J^hab^dla -Is incorporated' 'in the Communist Party of India'and t^rted im- '___ prisopment in ^Meerut Trial'• Case. He'waii ' ' EJOittn-ial Parsiana June 197f ' _;.oft Mr. Phiroze S. IT*/. ¦ ) - 1 •z; - - ¦¦ ). THE BXCKGKOUND AND ORIGIN OF EARLY PERSIAN SUFISM. XWt*rCUTTA). <' tnj® <®rGIN OF SUPi^^ has been the ans. The Arab invasion challen^d Persian subjeOt of intense coi^roversy among histqri- • supremacy both naaterially and/ morally, ans and stj^lars aUke. While there has arousing in the Irani; a deep revulsion for the been no consensus^ oyer the mOahlng of the intruder. Iran became the turbulteht France word “Sufi”, mcsst writers have agreed that of the East, precisely because from Kiyanian Sufism emerged primarily as,the inevitable times, the cherished cdncepts of ' “God,_ Iranian answer^ to Arab force and funda-, Fatherland and Shahipshah ” ha4 to be defe- , mentalh^ In fact f^ersaa ohly nded front time tb tMe. Ihat was w^ countiy in; the Middle-East to reject the Wacdcsirxiih, supported Fsnidum^^^m unreasoning Arab fanaticisrr^ and oonform to destroyed^ Zohak; That was^^^^^y^ the morp familiar Zoroastrian religious fought polytheistic Magianism and defended imagery of the Sasanian era. Once again, the pure monotheistic Zoroastrian faith. Of devotional religion became more important course, the Sufi cOuId not be blamed'for than rituahstib religion. In trying to get rid identifying Magianism with Mazdayasni be- vpf.the strict Arabian legalism, the true Per- lief, since'that was th eestablished classfcal sian searched for a code that would vigor- view. The Sufi believed that Zoroaster com- . ously oppose legalistic ritualizations and muned with Ckx!. That was enough to give at the \Same time, harmonise with Persian hfin courage. * religious; aspirations, x Early Sufism appi^obci-^ ‘ mated to sUch a code, although in some Subsequent invasions built up an envi- respects, it left much to ,be desired from' ronment which bred the spirit of partisanship the Iranian point of view. After alb the and ultimately led to the great schismatic Irani was i^rtainly not an ascetic and what movements so unique to Iran in those times. hie sought most was the classic-Persian Way Aparf from theological strife there Was of life, untouched by foreign influent, The much economic discontent. The Sufi, how- idealisatimi of poverty never appealed to ever, was untouched by all mundane activity those Persians who considered conscimitious and early Sufism became a. hard work, truth'and belief in Godj a way religion”, much persecuted and little under- * of life. Yet in many ways, me evolution, of sto^. Those Persians who longed, fo’r the early Sufism could be construed-.as a desire return of the “Good Religion” and hungered to live and let live, so characteristic of the for its truth, also, yearned for the devotional tolerant Achaemenian times. The Sufi did mysticisn> of Paigamber-i-Mughan (Iranian not magnify the importance of poverty for prophef Zcnnaatef) and received their I the sake of poverty and hoped' that God spiritual satisfs^tiito. ha the''form of poetical . would forever enlighten his ‘.‘impov^ished ” Sufism. By ' aeh^htng Arab names and soul. / customa,thi^ concealed effectively what they did or Said in private. Prayers were a strict- ’ Sufism was bom in Persia at a time ly personal matter aiid^ sometimes a; huge ; whai traditional Arab moors forced ordinary • fire Would be prepared while members of Persians to become secretive, rebellious the Sufi circle chanted and meditated around and at times openly heretical. The force of it. There was no open challenge* to the historical circumstances caused a crisis in* supremancy of the rulers and the Sufi the life of the humiliated Persians who practisedhiscreed sincerelyandunostenta- feared'the awamping of their ancient ‘Aryan tiou^iy. values, No^ Rustam arose then to protect the devastated land. The proud country of OHUN FRAM BtLLlMORiA^ Subsequent invasions built tip an envi- After slli the and ultimately led to the great schismatic ef ii W( and hopeir that Gdd spiritual satisfan ’tion ha n his ‘‘iiftpovCTished ” Sufism. By ' aetopting ‘mystery I '( ^¦‘ * w 5‘ < the devastated land. 'The proud country of A number of theories about Sufism have Faridun, Paryush and Nusherwap. . became been enumerated by Professor E. G. Browne, the prizM possession of nomadie barbari- author of the book “A Literary . History of Parsiana June 1971 the prized possession of nomadie barbari- ¦fr I )» f ih S O 'W ............ .. - .-nuf* • *' ' ¦/I i(Vol. I). has^ h^epenc|eni origin^ ¦ Hie ’‘Aryeh reaction devotion to Ghd,as the way to spiritual sal- , ' thedi^ ’ was of course set down aS iinpossible vatidp^ Their vdlPses are stift exoelient^^^^ because jn the professof’s view,;there was ho terpieces in the field of feligio^philhsophic ctdiej^nt historicar evidence to prhve that thought and among the most precious con- Sassmian Iran laid the foundations of early tributions that Persia made to a wo^ld that Persian mysticism. Op the other hand re^ was being stifled with one dogmatic religion ferences mad^ tP the “Grood Religion” by or another. In the development of early Sufi- emin<^nt Sufis reflected the fact that Sufispi- sm/as a system of prayer and meditation, had room enough for varied creeds, iheir the Pefsiarts re-assefted their genius for reverence lor Iranian Zoroastrian religious- drtgihalhy and their flair fhr independent , symbols, like atash-]^adeh, zumiar, majusi, thought. Opposition th fanatic orthodoxy •jam hnd 'Rae stemmed frdni a strong desire reinforced in them a feeling of being different to identify their ideals with the bold my- from other West Asians and reflected once sticism Of the earliest prophet of Ifan. This again their cautious desire for a national re- reveijence was pufely ^.emotional and was hgion devOidfof axiy foreign cultus. For this not idolatrous since the Sufi, like the fe®son countless Iranian mystics were regard- Zofoastfian, l^eved in the exaltatioh of Gpd ed with contempt and suspicion by religious only. ' orthodoxy. Since the fprittalists would not ' ; understand Sufi-latitudarinism, horrible’ per- -There were other scholars who argued secutions became the 'order of the day.; ' that Sufism was nmnastic, quietistandhight. in^^^ s^^ of various ’ obstacles, Adham, ly^ contemplative, in its aWn^ Attar, Jqmi, Hafez, Rurhi and nature and therefore^ totally unrelated^^ to Biyazid and other brave Persians strove Suc- the tenets of orthodox Zoroastrianism, cessfully to keep the fife of Persian tradition - Experience rather ^an prece^ ^aled to brightly forever. That was part of the Sufi but latter-day Magian^^n stood their religion and they lived and died for it. / ; for abstruse rituahstic^^; ^ was one of the highest expressions of Persian piety and its inspiration was Ultimate Ground. While Sufism did not lay according to one/view the'bright religion of down expressly ^y morsHstic doctrine, its ancient Rersip. Professor J. M. Chatterjee, philosOplty of renunciation presupposed .author of the book “The Hymns of Atharvana again a Mamdxaean duahsm of matter against za^hush^ Sufi move- spirit, which reminded (Hie of/the Ethical mwt took roots in Iran as the true legatee of du^ism of Zoroastrianism. In ^te of that the zbroastfian .Gathas. . orthodox Zoroastrianiism remained steadfast- ; ly in favour of activism Avhich led scholars ' . ; - . to believe that. Greek Neoplatonism or Sufi imagery equated “wipe” .with Vadsmtic thought was responsible for Sufi, , , asceticism. In the face of all this contentious Orthodox who refused to see in wine anythmg thinking, nothing definite could be said about than wicked revelry. Actually the origin of .Sufism , ® traditional Iranian Zoroastrian symbol Y the worshipper’s desire ; / V The iSufi system was not confined within for spiritual-awareness. In Samnian times the hbundariespf any sacred book, much leSs too “wine” formed ab important synfliolic the Avesta excluding the Gathas. Sufism had link in Zqroastrian ceremonials. It was Hafez ; no particular founder and was not«a sect who remarked that ^the sweet red wine of , Ain thpusual senseiif the word Yet it Wqdld Zciroastrian ‘mysticism imUld be appreciated' not be too much to. say that the revelations in’ the , company of ZcHoastriahs. To iMez j’^rsiaV t * ¦ -> eessfully ta keep the fife of Persian tradition Sufi imagery equated , ‘wisdom ” but this was resented by the ultf ’*' J* ‘Wine’ l’’ » Parsiaaa lune 1971 19 4 ¦ I i''. A.'’• ft..}. ¥ also WMMitlHbuted a highly interesting in- beneficia,! work and the beauty of nature w'as cittent, '^i^methiQg that could only happen tio a' hymn of praise to God and they found the a per^n who really de^tred to practice the Maker ’s Holy Presence i^ the silence, of the noble precepts of Paifambar-i-Mughan. #ey Iranian mountains, the stillness of the Tradition had it that while Hafez meditated sleepy green meadows, the fragrance of the in a desert-wilderness some' miles from roses, the effulgence of the sun sailing in fR modem Shiraz (ancient Jstakhr} ^not far deep blue expanse of sky and the blazing perhaps from the ruins of Persepolis), the radiance of the. bon-fires , lit in high and re- Old Magian suddenly appeared in his dreams mote Persian valleys. Only a Sufi could with a bowl of red wine: It was only, when understand the Zoroastrian ’s traditional fesl- Hafez accepted the bowl and drank deep of its contents (religious wisdom literally) that he fully understoo ’d the realities of life, death, love and tny^ic imion. The accept- sentatior^ ’of' Hafez!s Conversion to Gathic mysticism pure and unsullied, and according precepte. m the end Hafez fell into disfav- to the Persian poets of old, experienced by mgs for fire and that was why Ibn-al-Faridi, the. ’ 10th century A-D. Arab Sufi poet em­ phasized that those who reverenced the fire were not infidels and polytheists but wor» anoe of red wine was an allegorical repre- shippers of the Eternal , One, Here was a precepte. m the end Hafez fell into disfav- to the Persian jxjets of old, experienced by ouT with the high , priests of orthodoxy and Zoroaster himselfr Zoroaster ’s fuelled wish was even refused a decent burial ground be- was to behold the “Majesty of Gold in His cause of his alleged apostacy and very de- Everlasting Glory’! and to commune with ftinite lovo> for the bright Teiigion of ancient Persia. ' . ‘ 9 Him. For this purpose the great Persian prophet had set out on a pilgrimage to the Sabalan mountains in Azerbaijan as a salik (traveller}. What he received was the mes ­ sage of a pure mind in a pure body, of com- Although Sufism and Zoroastrianism dif- (traveller). What he received was the mes- fered on many points concerning the practice sage of a pure mind in a pure body, of com- of day to day religion, due credit must'be plate surrender to God through jncessant given to the fact that the Sufi and the Zoroas- ... .. ' trian w^e both intense nature lovers. All V t prayer. This was indentifiable with the r-'essage pf early Sufisin. ; - Witi complimcfltt of^ R9C pytnitmitUs '•¦¦'¦¦ ¦ . ¦:., ... r; ..¦ ¦ ¦ t tpaniifacturers of Quality and/reliable medical products JEENA & CONPANV Ctearifigi^ Forwarding, . \ Wareiioihing Agents I c 5 . r HJ&XD OPFICiBz i 4 10, VEER NARIMAN ROAD. . F^T. BOMBAY-1. T>t 258413 & 25€%1 SbSi 6. Amt^dkar Rdad, Dadar, T T. near Broadway Cinema,, . Bombay 14 D.P. Td No. 44 5414 - •K [fUANCHES AT NEWBELHt tALCUfTA I I T 1 i 2^ . Parsiana June 1971 kiI \ J •I ¦W’ i -A*' i A V I I ')< % X, L •" V The Editor, IRAI^ CULTURE house; ,.;.Qpp.Xharhl ¦ ?3, Queen ’s Mdi BOMBAY^ The Editor, ¦ ' " * ¦'. < , ' PARSIANA, 378, Grant Road, Bombay-7. . •• -v ) . /¦¦ '¦ * < t. "" Deaf Sir, . 'A Literary Competition is arranged by Iran Culture House, Bombay, on the occasion ‘of the Celebration of the 2500th Anniversary of the Founding of the Persian . Empire. Rules and regulations of the said Competition, including the topics are attached herewith. The competition is open'to ail. - . , , - Will you, therefore,, kindly publish the same in your Paper for the information to all the, scholars ajid critics of all the communities, interes ­ ted in the Literature of Persia and Iraiiology. Thanking you. i I «t 7 ' ¦ V* I I » i Yours faithfu^y, ' * Dr. S. Mehdi Gharavi, .-jAsst Cultural Councilor of Iranian Embassy and Director, Iran Culture Houi^, Bombay. “ATHARVAN ZARATHUSTRA ~ THE FOREMOST PROPHET”- : . ¦¦ . ''by . JOTINDRA MOHON CHATTERJEE /Published lay :. The Parsi Zoroastrian Association, 1 Saklat Place, 'Calcutta43. 350-4- xvi + index. .Rs. 12/-'(postage extra). 1 i • Page^ : Price:'. ,., . Foreward by: TheJHohTale.^hief Justice S. P. Kotval, High Court, '' .Bombay. • ‘ .. Mah^ahopadhyaya Dr. Gopinath Kaviraj, M7V-,D.Litt. - duction to the Author ’s* Magnum, Opus “The Hymns of' Atharyan Preface by : ^The book is a reproduction with many further additions, of the intk*d- • • » . Zarathushtra ”, published* by the Parsi Zdroastriah Ass' f |Gurrent year, of the, Persian hBtfthe Great ”; hence there will pof Iran, this year ’ in order to ^pnd<59tipR. The celebrations in Iran ¦i. Iran Culture House, being aware of your attachment towards the Culture pf . Iran and; the Fersian Literature; which are the basic fouiida- ti¦ < I I ' ' ¦ Par^ina ’Jw ’im5,<- . ili J-’ ' A ‘ 'S'- 44?^ »¦ \ V l'>' ¦'S «¦- ? /. >, ? \ f f 1 a I - a. , Tb* totewitt44w=P^Ch»8i;Indiai^So^*^.who.s«M^ torious services in acquainting, t^. Culture and Civilization of Ancient Iran. , 9: Biftoductton oS‘' Iinpor^t Branian Tw«r (Famarvbnwf A^vestaJrr. W. Researches' coi- Iranoldgy in- Gujarati Langiwgei 11. Ifttrodnctton of Ettwary Bstfe^Bshments, Ubnafies; Universities, Mteeunw'aiid ’HBriStutioHs that, in a way, have>relatlGms witM the Culture-of* Ihai and Irantdegy. fjynw the- <3»eat' and his wbrid entSrachig RersonMitr . H^anit> • R^omne#^ : -4ran~ Gult^ Hoase; in Bombay, hsper that' by ccd- Ucting your ewsw « W «*rtn«o sdlitfee-eBsaya^infsc tootettrro by way of'conmiercforation-c^the^year'cd gtortfication of. Cyr^;.tiie-Great: Inci- cfently, iBOTdflrlO-enoiatettgb thflM*ti^^ sdMdare^and'cWtics, .aaiiahiownt ' . way oFreRvmerslito^witaten-into cMjms^Mtlob^'W eii»te m the above- Literary CbiB^^tiob; ’ The esws after .odieelian wfll be.hander W- „ Thiod feat*.easayr(®vai BriaM>< 4. „ „ 4 „ 50 „ Pburth-fest es^y (Two Prizes) , - V other essays which are worthy of publication, Rs. 25/- each'will fe paid ^zway of compiling fees. . < Thevfinrf datrofcsubmit^^jesss^ Iran GaRure lious^ Bombay, isi>3«& I 99 « 99 :,4 ' ,>*•/ iji , Wef ^aidciyou far yxjiif: oo»qKi»k^B uidtMteocto J j ^fc***^a«t.4Ma*^<*** *>«<*«****—**fc***<**«* Ce. ’ 4.t , . 4 • ¦ , -. • 4'^ • -^ ', ' '• ¦ . ‘ ¦ -4 €®AFTON MERCHNTS » > ¦ r‘ ;¦'• S» 4 t^fWW'WWW W*****^*^*****!*****^**^**^* *** * * * * *’•<*«*»»»•’•>»»»<»»»*» !* KMaaaa^Jw V95V !• 4‘ 23EtBCTRONlC ENGINE^, A. I. E. R E. (U. K,) a;i. E. E- M Radio Wieei*. 'J’ tv > t > J > 4 < ( i / 24 i MAJESTY SHABANSMAB ARTA MRBR ON CYRUS CfiLEBRATIONS. X > O’, R. K, Karanjia ’(of Blitz) recently visited Jran, where he in r terviewed H. I. M. Shahanshah Arya Mehr ,who explained to him the aim and object of the great celebrations to comis in October this year (1971). H. I. M. contradicted the idea spread by Western papers that the coming celebrations meant to them “The Greatest Show on Earth ” or 'Some ^jgnificent^ d^ of the la^t and feustre of - the Arabian to understand the importance that thre \event has on my people with regard tp historical signifi­ cance and its spiritual grandueur ”. He further stated “Our ancient Motherlands which is like a mother to all civilization^, and which\esta- bUshed; the first Empire on Earth is taking an illustrious re-birth. . Our bloodless White Revolution? is but a revival of a similar Wood­ less revolution whoto roots were dug de^ 2>5()0 years ago by C^aty by Ws unique aehtovements. In just one gene:fation fae'sdt up an Empire on such sound basis of cultural and , social levels that, from ‘ ' them ’ have ansen new moral^ humaneyj civilized then to)^ roote to the greater gloiy of, man. It is for this J reason , that out of legitimate ' pride for its influence pn ' historical aspects nf :'Civilization ;and V Royalty that my ’ people ave getting ready . for celebration^- The celebrations are iipt merely .a matter of show’ ’ and. display of extravaganza but the programe is-built up with some constructive planning of . conCTete nature for my country., 2,500 model schools and clinics will be built in villages for their uplift. Generators tor power planfs will be distributed and through our Youth Corps basic services will be prbvided to my people. With all these objects in vie^ ; capital has. been provided by my , people who have voluntarily bought shares by thousands to defray these expenses”. ? ¦' ( ifi c .s ¦ \ .. I “The coming celebrations proudly generates in the nation the awa ­ kening of their . 'great ' heritage and creates ennfidenoe- in jny people tor further fulfilments baaed on our recent advances. My peOpie .with the hereditary traditidns of our ancient land are stimula^^.to n sense of unity beti^en ^emselves^dnd the Royalty to wh^eh-they are devoted kening of their . 'great < heritage and creates nfidenoe in jny people tor further fulfilments based on our recent advances. My^pefiple,with the hereditary . traditions of our ahcient land are stimula^^ .to u sense all level, It.wii^ &,j^ e\^t staff an era bf*Ir^5B transition V various lialifohs ij^hering to^tber Persepoljs deiebratioqs famous. over the world .will meet in Shiraz Pahlavi University at high erudite level, It.wil^ &,j^ staff an efM;bf*Ir^5B transition to a vitalising Renaissehce^.; ' ' « ¦> >: ¦ -'4 » ’.: • r +' .- V < ; (Coujrte^ J Jame-Js^sh^) Parsto June 1971 V/' V If *. 4"^^ J •' 5'8''*-I -'^ •' ’.'4 J *- > %- '""'y ¦C>i ni^i >? I ‘ ‘ < > '? 5 >’* ” ’» »' , "<^r^ ': ’I""*** I i' ¦ * , I '' • >» -I '¦ ''*'•!», '.'¦-** . WKW^t ^1 t ’aM ’**tt«tt«U ^R<«1 M*iWl M.»bl H«4«tl« '’I'rf ^4 « «9RmM 4m«9 ^ 5 &i.^<»««Hl- 4 j^ »itS ,»iw «» i* ^ ‘ < , ^ ''’. t. . '^*'5^ »tu^ mhM ,. •*. Wl ¦' *1^'11^^ w ar0t^ • W^< ¦ Mt '. \ « n <^5: '»»>¦ j,. ? . ¦¦?. «t<-MHM.MU"Mr'5«^< ’*t , .’wst M^fwSU, t>xi«a H|4»*i itt« XUlHl <1M ’Rm 5 M*t*®. 1^ - , st'M* M - ’ »> e . ' _^^-ltW-t>*t^ ‘ .:t a M& w Mt« ^44 h4 '. 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