Oct 1971

’t J:? 4*. ,1 I !¦!¦ I OCTOBER I97i g VOL. VII No. 12^ tietr mvdium for old triado ; rt SiiMMi >traBSg;^Sfe'SWS Price 50 Raise electronic engineer . I. E. R. E. (U. K,) A. I. E. E. £.(U. S. A.) A. I. Mar. Tech. (Indian Radio Officer, . -t B I h. ; t J PROFESSOR ARDESHIR RATANJI WADIA B.A.j, BAR-AT-LAU/j, D. LITT. (MYSORE) -It BORN: 1888 DIED: 1971VOL. VII No. 12 OCTOBER 1971 CONTENTS Editorial Origin and Development of Sufism Origin of Human Race : Race Comparison Page 3 : 5 -Ervad R.R. Motafram, M.A. 11 To Zarathushtra Spitama -J. B. H. Wadia 18 Professor Ardeshir Ratanji Wadia 27 Gujarati Section: Godrej Press Matter Managing Editor : P. B. WARDEN, M S. (Bom.), D.P.M. (Bom.) ADVISORY BOARD Mr. P. R. E. Cassod, Advocate Rangoon, Aden. Nairobi, Bombay Major Adarbad Irani, R.A.M.C., D.O.M.S. (Lond.), D.O (Oxon) Mrs. Gool K. Shavaksha Prof. Nadir Ardeshir Mody, M.A., LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bejon N. Desai, M.A., B.Ed, Mr. Faribourz Nariman, (Architect) Mr. HomI Burjor Dhalla, M.A. (Harvard) Mr. Mahyar Byramji Patel Yearly subscription for 12 issues: Rs. 6/- for Inland; Sh. 12/6 for U.K.; and $ 21-fot U.S.A. Single Copy: 50 Paise. Office Address : C/o. Warden’s (Mysore) Pvt. Ltd., 378- Grant Road, BOMBAY-7. WB. Published and edited by Editor-Proprietor P. B. Warden from 378- Grant Rd., Bombay- 7. WB and printed by him at Kaleid Art Printers, 5-B, Shalimar Industrial Estate, Matunga, Bombay-19, and 21-22, Shri Industrial Centre. Santacruz, Bombay-54. Cyclostyled at 621-. Jagannath Shankarshet Marg, Bombay- 2. BR.-«r EMITMR^JFLL. Ve ^e happy to inform the readers and subocribera .of Paroiann that their highly cherished magasine completes its seventh year with this October 1971 issue, We thank all our subscribers for the great patience they have exercised in our favour ajod we assure them tnat we are thou^ somewhat handii*apped, we have jumped most of the hurdles and are nov well set on the path of fulfilment of our ^‘offimon desire -namely^ to produce act distribute good and necessary ree di ng material for the congi uni ty n^^ mhera, With the next issuer Paraiana will enter eighth year of publication and will don new look, '.hi-rh I4r< Hof*hang Baldawala is preparing for us under his personal super ­ vision, with renovation of machine and a new set of types of modem d ea-ig n , Maan whi kindly extend your graceful tolerance for just this once and oblige. You are teimina- ting confusion. We are solving dilemma. Both are marc hing ahead towards our goal of reprinting old vaJnable bocks and manuscripts at a price within reach of many in these days of exhorbit ant printing expenses and mounting prices of paper. Let all pf us put our shoulders to the wheel and roll on, roll on. C, vtt4gL4q. *vn. •!- ' '3 1^4 14 I {H4 IHdn. ^=^1^44 1 4 i 3«l £9ct f ^16 U12i.ut 14 I 3>14UH g LV{’:’14^ <-ll^hl4 =4^ e46 511X14 ^6 <4 4^1 ^41 Hl?: H^^IH ^6 lf5 HlcXl 4^1'S HH4 IH T4 I H^-4 16^ yi^riHr g im HI^hI ^Ih^. ^r4ij UH L &, ^4 LHI H ^IhhC- *^6 14 K-l IHi:! 4 ivi4 L L 4^ $5. 4*14 14 L cN H 1^14X1 g I UH L ¦J a>i pic-t t ^6 I 4^dlH*l s, feS f?4 L 6"!^- I 4H1 ?lH41 H G^e4l51 g im IhC cth^n, ^m.clL H"!r4^iT.HLd 4’ *** o ParSiena: October 1971 5o CONGRESS SIMBOL----- —TWO BULLOCKS PANCHAIAT SYMBOL-------- -TWO GOATS ELECTION COMSSIQNER’S ADVICE---------^SCRAP BOTHi Tt, PARSLANA: OCTOBER 1971 4~Aw/^y/ww' tIffILL SPECfRuses y IN » I ^TSFL lt.tF£. INOUHMI RRT, f 8 C UH E vpR ^A/tNcs, msTfiHc r f^lOOERN PniNTUNCs, • \l you Rue coaoHiiiiivtTS) // 'f V npP.PPflSI PNMIMffN FiiRJTEMP'LL, Bomm 2.^ORIGIH/'1NJ> 'DSVElCPMeNi' OP SVFKSM !.. i ¦ t t /¦] ¦¦. * Materials in this papor are from the fellowin® bo0ufl "The Ethical Conc^tiohs of the Gntha ’’ "The Hymhs of Atharvan Zarathushtra" Both books by Shri Jotindra Mohon Chatterjee. A * . p % The purpose of this paper is to discuss the eiigui and development of Sufism in the Islamic setting. Many of the histories so far written on the glorious age of Is ­ lamic art and culture contain distorted informations because of the t endency of these vrriters to ignore the prs-Islamic civilisations in the neighbouring countries. The muslim historians in general consider any civilization prior to the coming of Mohammad as belonging to the ."age of ignorance". The people in the countries like Iran, Styria 9 and-Egypt had attain^ a high degree of civilization, What is today known as the Is ­ lamic civilization is nothing lout the civilization of tiiese countries plus the cult ­ ural inflxxence of India and Greece. The role that the religion of Inlam played was r to.create a band of religious fanatics whe forcibly converted these people at the point of the sword or through indirect pressure in terms of heavy taxes. , To call it pure "Islamic Civilization" is a misnomer. The Arab element partici ­ pated in it to an extent hardly perceptible. It was thenesult of intellectual activity of foreign nations only converted to Islam by force, who continued to develop their aptitudes in spite of persecution by their conquerors. "The earliest works in the Arabic language were composed under the rule of the Abbasside Khalifa, but they were not by Arabs, but by the Iranians, Greeks and Syrians cenverted to Islam. It was only towards the third century of the Hejira that the Beduins-began to be civilized. " (Andre. Servier -Islam and the Psychology of the Musalman, p.217) . The architecture vdnich is called "Islamic" is primarily Iranian. Its existence •a Parsiana: October 1971 5is traced back to pre-Islamic days. The first Muslim mosque built during the time of the Prophet with half-baked bricks is in fact the genuine expression of the early Muslim art. It is csrtide without aesthetic beauty^ It is the Iranians and the SyH ann who taught the Beduins of Arabia the arts and manners and civilizations. The Indo ­ Iranians and the Greigs taught them Sciences and Mathematics, It is well known hew much the Greeks ewe to the Indo-Iranianssources for their science and-philosophy. Jis already pointed out at .the very outset the purpose of this paper is to discuss the origin and dewelopment of Sufism, Like the other myths it is widely believed that Sufism derived its inspiration frem the Koran, It is far from the 'truth. Even a person of average intelligence can discover that the philosophy of Sufism and that of the Koran are diametrically opposite. Iran lost her independence in tiie j^attle ef Nahavand in JI.D. to the invading * Arabs with consequent massacre and killing, Within about one hundred years we find. Sufism starting its course. IBRAHIM APHAI4 (died in 775 A.L.) WAS THE SON OP A ZARjA "THUSHTRIAN prince, of BAIKH. he began to, PROP^ATE SUFISM. JAljlLUBLIN .RUMI MENTIONS IS HIS MASNAVI .(4-5O0R) THAT IBRAHIM WAS INFLUENCED BY THE SPIRITUALISM OF INDIA. ' THIS SPIRITUALISM OF INDIA Io NOTHINGBUT VEDANTA. THE VEDANTA' GREW OUT OF THE VEDAS. The Rig Veda, the earliest of them was,composed, in the opinion of Vedic scholars, before the separatio*. of the Indo-Iranian people.. So the RIG VEDA OF THE HINDUS AND THE AVESTA OP THE IRANIAl^ HAVE A COMMON BACKGROUND. ’’The affinity of the oldest foim of the Avesta language with the dialect .of the Vedas is so great in syntax, vocabuinry, didtiBn, metre and general poetic style, that by mere application of phonetic law the whole Avesta stanzas may be translated word for word into Vedic, so as to.produce verses ‘Correct, not only, in foim but in poetic spirit." (Prof. MacDonell -Vedic- li­ thology) ,' ‘ - THE- NEXT PAMOia DOCTOR- OF SUFISM WAS BAEZID OF BISTAM. Iffi FLOURISHED AWUT k HUNDRED YEARS LATER.- He proclaimed that Gai xas within his Jubba (cloak). Then came ' HALLAZ MANSUR -whose Sufism was much more pronounced and he declared himself able to ? compose verses equal to. those .of the Koran. It is one of the greatest blasphemy one can conceive of in the Islamic world. He did not stop there. Mansur became wildly pantheistic and in the true ¦ spirit of the Indian Vedantist, in the words of Dr. Iqbal, cried out "I AM GODl” (AN AL HAQ).. He was put to the gibbet for his philosophy was outside the scope of the Koran, Rumi .laments his death, "When a traitor weilds the pen (of command) a Mansur (apostle), is sure to be, killed on the cross," Hafiz pays / a Parsiana; October 1971% his homage to Mansur in the following lines: "If you kill me, like Mansur, on the • -Muslims) . ’’An'overwhelming conseiosness of sin, combined with, a dread which is hard for others to realise -of judgment day and tor ­ ments of hell-fire, so vividly painted in the Koran......The main spring of Moslem religious tifft is fear —fear God, fear Hell, fear deata and fear sin." (Nicholson —A Literary History of the Arabs). Fur'ther, the SUFI PEPESfPS ON THE STRENGTH OF HIS OWN SOUL, THE MUSLIM ON THE PROMISES OF THE KORAN. THE SUFI IIOCS WITHIN ANP THE MUSLIM WITHOUT. THE SUFI POES NOT THINK OF THRUSTING, HIS POGMAS UPON OTHERS BY FORCE, BUT FOR THE MUSLIM, THE HIGHEST ASPIRATION IS TO BE A SAHIP OR A GAZI. According to the Koran, if one falls in the .Holy War (Jihad) to spread his faith, his place is secured in the heaven with wine and Houri (beautiful virgin) waiting for him. If one wins, he is entitled to the booty and the women of the enemies. "One of Muhammad- s wiyes was a Jewess, Safiya, whom he had married on the evening of the battle, in idiich her husband had been captured and executed. Ke viewed the captured at the end of the day and she found favour in his eyes and was taken to 'the tent," (H. G, Welle -Outlines of World History, as quoted by J. M. Chatterjee in The Ethical Conceptions of the Gatha). It is not difficult to understand why the early Muslims so-enthusiastically participated in the Holy Wars to spread their faith, IF HE BECOMES A ’SAHIP’, HE WILL ENJOY-ALL. THE PLEASURES OP HEAVEN Ai® IF HE WINS (GAZI) HE TOLL ENJOY EARTHLY PLEA­ SURES. . . ' ¦ ¦ SUFISM IS A REBELLION AGAINST THIS NARROW CONCEPT OF HUIWnSM. It beUeves in the 'Bro-tiierhood of all men ’ unlike the ’ Brotherhood ' of Muslims ’ as preached by Islean. • This noble idea asserts itself strongly in the great Iranian mystic poet Aby |^yed as a voice of protest Wy tlUs nunanist poet of Iran against the a'trocities committed by the Muslims on the non-Musli ’'^?', Parsianai-tctober 1971 7 -SUFISM CONSISTS IN THE WDRSHIP OF GODa WITE THE LOVE OF A CONSORT.,the love of _ the husband or that of the wife) AND WHILE IRAN miFERS 'TO .LOVE WITH TEE AFFECTION ' OF THE HUSBAND, INDIA PREFERS TO LOVE WITH THE DEVOTION OF THE WIFE. THIS IS THE ONLY DIFFERENCE between these two. This urge for union with God is more in tune with the taaa bing a of the Holy Gatha of Zarathushtra and the Vedas of India which were common heritage of the Indo-Iraman- nations in the past. I will quote verses from the Rig Veda and the Gatha to show the similarities. '•So that oh Agni, I may be you and ®ay be I” Rig Veda, 8-44-29 'Thou art ours and we are thine" •• Rig Veda, 8-92-32 '’Who likes to be a Comrade, the Friend and 'the Brothei of Indra" Rig Veda, 4-25-2 '•How Mazda, would I be able to share witb.3rod your fellowship ” Gatha, 44-17 "It is to love God with all the forms of love that a human being is capable of -the love of a fa'ther, a son, a consort, or a servant" Gatha, 5>4 The verses clearly show tiiat the inspiiwtion of the iSifis came from the Indo- Iranian sources. The entire Koran nowhere expresses love of union with God. In Islam the relationship of God And man is that of Master and servant. One has to surrender to the will of God because He is our Master. Some European scholars of great repute like R. JU Nicholson tries to trace Christian and Hellenistic influence on Sufism. It is so superficial that it does not deserve .any serious attention. In Christianity the only relation between God and man is that of Father and son or Mother and son (Mar y* A love) uni ika the relationship of Father, Friend and Consort as reflected in the Religious philosophy of the Indo-Iranian people. This nystical element in the culture of Iran gave Islam a new direction. Dr. Icbal, the high'prophet of Modern Islam states, ”¥E FIND THAT THE PERSIAN (IRANIAN; THOUGH HE LETS THE SURFACE OF HIS LIFE BECOME SEMITIOISED, QUICKLY CONVERTS ISLAM TO HIS tW ARYAN -HABIT OF THOUGHT.” (Md. Iqbal -Isra3>-i-Khudi , tr. by Nicholson, J p. 3Q.ii). That . I3UM DID NOT REMAIN THE SAKE AFfER IT ENTEREP IRASr is very beautifuUy, although with pain, described by Iqbal, ”When the deer (of Islam) strayed out of the >• R parsiana: October 1971 • .sacred precincts-of Mecca, the arrows of the hunter pierced her sides". according TO the SUFIS, GOD IS BOTH IMMANENT AND TRANSCENDENT. THAT GOp IS IMMANENT IS ONE OF TEE MOST IMPORTANT CREED OF THE CHISTI CULT (OF GATHA 48-9) AND VEDANTA,¦ WHILE ACCORDING TO ISLAM, .GOD I^ONLY TRANSCENDENT.' Now the question is, since the Muslims were intolerant of other faiths or any deviation from the Koran, how could the Sufis flourish as a Sub-culture? It is a tribute to "the Iranian genius who could retain the spirit of the religion of Gatha of Zarathushtra under the garb of Islam. The deism of Arabia did not satisfy the spiritual needs of the people of Iran. Hence, the unique device to shoot the deer (of Islam) Iqbal. However, the path was, not so easy. Capital punishment of Mansur made the Sufis very cautious. They al ways remembered the WELL-KNOWN SUFI CAUTION; "BE INSANE V/ITH GOD BUT’ SOBER WITH PIUHAMMADlThe appearance of IMAM GHAZZALI (105&-1112), THE it strayed out of the sacred precincts of Mecca, in the words of Dr. as GEEATESr OF THE SUFI PHILOSOPHERS, SECURED THE OFFTCIAL RECOGNITION OF THE SUFI CUL­ TURE. The orthodox Muslims could not hold their ground before the keen intellect and logic of was already secure in Iran and the Iranisai philosopher Imam Ghazzali. By the time Masnavi was composed 'by M«ulana Jalaluddin Rumi in the thirteenth oentuiy (Masnavi deserves to rank among the great poems of all time —E. G. Browne) , Sufism other Islamic countries. His philosophy <^eals with the fundamental problems of the Chisti cult of Zarathushtra* s .Gatha -Impersonal God, Personal God, the relation bet ­ ween these two, the relation between man immortali'ty of the soul, and the alchemy of love. % and God, the object and the process of creation, Masnavi earned- for Rumi, the. apostle -apostle of Sufism. He attained the clamour of 'the orthodox Muslims. He derided to Muslim believes that every word in,the such a position that he could defy them by saying: "I have taken the marrow the dogs". It is a clear blasphemy because Koran is from God throu^ their prophet Muhammad. Hence, there cannot be any * useless bones* in it ^ch can be thrown to the iogs. That is why Masnavi is the greatest despair of Islam. To accept it is to admit the deficiency of the Arabic religion (and the. necessity of recoupment from Iranian sources) . To reject it is to invite greater frustration. The Muslima hesitated for a moment and' then succumbed to the the Pahlavi language is different from that of the Koran out of the Koran and thrown the bones a recQupment from Iranian sources). To reject it is to invite great spiritual force of Masnavi. Dr. Iqbal calls it Koran in (language of Iran), but the philosophy of Masnavi i--------------- of Muhammad. I ‘ Parsiana; October 1971 9>¦ The most important difference between Islam and Sufism is the element of fear in Islam, as pointed out before. The Sufis are not afraid of God, The foil o win g verses from Khaym, Rabi*a and Hafiz will make it clear to our readers: If you don ’t agree to <’rink, pray do not go about taunting the drunkard. Not to speak of your continense, I would DO AWAY WITH GOD EVEN, if I had the power. ” -IChaym "Hafiz is not. a. slave that he would run away from the-Lord in fear. Be kind and come back for I am not amenable to threat," -Hafiz "God, if I worship Thee in fear of hell, bum me in hell; And if I worship Thee in hope of paradise, exclude me from paradise; But if I worship Thee for Thine own sake, withhold not Thine everlasting « ¦X Beauty. ’’ -Rabi* a (Iranian Sufi woman) Any ’^J^® who has read the Koran will agree that these Sufi poets derived their inspiration not from the Koran, but from somewhere else. Even the high priest of pan ­ Islamism, Dr. Iqbal, the originator of.the idea of Pakistan has.admitted that Sufism cannot be attributed to the Koran. Islam preaches the surrender to the Wi.ll of God out of fear, Sufism preaches experience of the existence of God within through^Thulj it^is clear that the mystical attitude which inspired the Sufis has its root in the religious tradition of the Zarathushtrian faith and nowhere else. throu^ti^ Thus J Received from:- Mazdayasni Zarathushti Faith, Mazdakadeh No.1, ‘ Parthava Behesht - N^jad, 1754-? Orchard, Eugene, Oregon, U.S.A. Through the Courtesy of: Mr. Rashid Shahmardan Tr an i, in parsiana; October 1971¦4, a RACE COMPARISON 8V ERVAD R.R.MOTAFRAM.M.A. Thera, is. a goad deal of . controversj ’’ regarding the origin of the human, raee. As maintaine.d the Darwinian, tlieory, Mdn is descended f eqel the anthropoid apes,^ whereas the oirthodox Christian, ohurch. refutes ttiis theory,, and relying on. tha au-thori-ty of th© Old Testament,, traces the origin, of manicind to Adam and. Eve ,, the first human, couple create.d by Odd, EVOLUi'-TONW THEOKC based I 2. the, general, atructajral Darwinian theory of evolution,, as against tlaat. of. spontaneous, creation of man,.,; has much to commend itselfEvidence in. support, of evolution theory- on discoveries, of f osaH forms in geological strata,; pattern similarity in., the evolving series of vertebrates., 3 missing links between. Qvolved and intermedia to forms, 4. vestigial structuros which onco. played some- important part in. the loi'Tcr forms of o.ur anoestors. and now have ho useful funot inCT , Ox Gjahryoa of yonag animals,, and 6. recapitulation, x.o., repoti t lnn ancGstral history. of. all stages of its growth ty a manmalianA ombryo of it, Eossils provide us links betwoonu an. animal or a plant, which we find today and tho a n;i.Tna3.,s - or plants that existed millions of years ago. The most common.ccramplc \ Parsiana; Octohor 1971. IIis- that of the nodoEEL.horsa which developed £roii a do.g having three toes. Two of > the toes in-the. horse, arc. fused, and they foxxL the. splint bones of its. foot. Sin- ilaxEty, fossil, renains. have furnished us links between reptiles and birds.. Such. ebservations lead us to infer that animals and plants dosoonded fron. a. coEinoit- stoch: in. the din past , These observations doninate bdofogy as a whole and influQnce zooloffir and botany. They, as applied te evolution, of Man:maleo. the Darwinian. Theory. Eossil. ronains have thus revealed, that sone sort, of a- crcatEiEe rosonblang a? hunan being appeared, on. earth about ton., nillion yean structure and his. physical composition is akin, to that of, a- frog .go . Han has a vertebcal a dog and' r nonkc^. He is no re alciu-to a dog than, a frog and. norc, lilce a nonkoy than, like a dog.. Thus all, species^ which, in. physical structure rosenblod Man,, f omod the fa nily of the -Anthropoids (-Anthropos noaning Han in. Grook)^. in; which, the ©hinpanzee,. the gorilla and the. orangoutang- fitted very, closely to the hunan; fom. Fossil, renains have bcentx found in Africa and in sone parts, of the Confclocnt. of. Europe, of some animals having human, eharaetoristics,.. as large sJfoll, neck and erect posture. In the study of. Embryology,, the human embryo, exhibits novablD recapitulation,; i.o. it goes through all proceding forns. At. an early stage, nan develops splits or clefts which act like gills, and a tail with uuselos to wag then, A. new-born baby has grasping toes like a nonkey. These, Lnd narQT other traits An -ply attest, to. the origin, of. hunan species according to. the theory of. ©.volution. OTHER EYHEHCES The Evolutionary theory is supported by references glcai-aed fron ether, sources.. TIE ORDER OF EVOLUTION. IS IN THE ASCENDING SCALE -fron. lineral^, vegetable,, aninal kingdoms to human, beings, and tloon. to, various grades of spirits. Thus in the Bhagyata Parana it i arc higher, tlian said that on the scale of living beings, vogctablo. minerals,, the forms that freely move about are higher than, fixed ones like veget ­ ables,. and animals that move freely and. have intcUigonco are still higher, forms 12 r Parsiana; October I57-Iuntil KG eono to tamaitboinga aa tho hishcat foraa^ aid finally sciEral gradoa o£ spirita arise thGrcIron, The Sufi poet, Kaulana Jalaluddin-Bmi saya in.Maanavi (Book m) tHnt he Iiaa ainerai tlioy passed aiad lived as. vegetables, SO.Q1X several bodies -fron. the, f orn then-they died, as vegetables and lifted up tixoir he.ads as aniuals off. the fom of anieal and took the huuan. fom of Adan, and Eve. Iho Jevjish Qabbala has an-axion; "A., stone., beconcs a plant;, a plant n beast; a boaat- a. nan; a napu cu ^irit;, and the spirit a god. ” VEGETABLE ORICItl A. po.ouliar evidence wgarding the hunan-raeo is contained in-the Pahlavi. Gayonard,, tho, first nortal,, while dyiag-,, enittod ol tho ’xthoy put % Ba nd a hi iShn., stated therein; his seed,, whicii having heeix purieiod by the light of the .sun. was hupind imthc oartli, After forty years,, two hunan- telnga sprang up in,, the fom. of. x plant. -"raAS ”',, having only one stem and. fifteen, leaves. then-separated out- and assured hunajxfoms, each, separately,, and they thon.pess^ eased seul, Ahura^Maada dcdLared unto, thee that they were, perfectly created and cennanded then to obey the law,, not j^ist. ajoy Law, but. the law «;dth. good thoughts, words and deeds. Then,., various stages of their Cevelopncnt arc. described. When. they reached the end of their fiftieth year,, a pair; of children.was bom. to tlien,' Which- they davourod-. Thexx,, seven other, pairs i-rcro fcom, and f ron the f irst^ pair -Syanak and Masha ~f if teen-himan races arc. thus, descended, six of wiiich. iihabit Xanirath, one of the ao.von regions „ and nine others, the rest of. the offering liis explanation., of. the vogetatde origin- of. Man says in- ^Zormstrian Studies ” (pp,2l6,. 2I?.) that, the fiEtcen leaves signify f ifte en- jkiccs tixat inhabited, the. years shows, the norsal. age of gonoration. in the lar (of King J; Pro£. Parsiana< Qatobcr ig/i They wora at.. firs.U joined and rn' -C.VQn. EGgiGns, of the plant; se'sen, EQgians., the plant, appearing after, ihid)and 33that- MASm AMD MASHWII,, THE FIRST HUMAIl. C0UPIJ3 WERE TWIS LIKE TAi-U- Alffi WI 311 >- TEE WAS. The rcfcrenxEse given, in Asesta in this regard is ainplo and straightforward. It is contaj.ned inFravardin yasht -8^^ : 'We worship the Fravasiii. of Gaya Marcten, who. first listened unto the thought and teaching of Ahura-Mazda, Ahuradtiaada fomod the. race of the Aa^yan nation fron the seed of the Aryan, nnti Gayoi-drci is hero- shcam. as. the progonitoi: g £ tho great Aryans asuac , THREE GELCAl: MGSS OF MAIIKBED It nay be deduced, that fron the beginn^ till, the very ronote unknovai. future there arc. throe, great hunan races —I The ra,, whicii,. as stated iouFravardiiLYashfe. -62,. is. i^atchod. over by 33,3^3 Fra'vashia in. the. sea Vourukasha, The iirst. of those raeos woxild. have seen. Mind in., its very lov/eat stage of. deMilopnexit, In. the seesond. great race -.the Aryans -of which wo arc th; nenbera. every individual, is. endowed, with Mind, which is to develop cehplctely and gain nastcry over all the lower desires. The third race, that of. Saosltrant^. will bo so fuUy advanced in spirituality, that, it T-dll transcend the. physical bou Tri q., RACE COMPARISOII. It. would be intorcs-ting to compare tlie aforesaid threo great races with the seven, great, races that fol .l ow each othea sncecssivciy in. th seven. Rounds through : X'Xhich. our Earth. ha.s te live, ¦ These seven, races- are I Polar. 2 Hyperborean 3 lenurian. Atlantean: l4. Paraiana; October 197I5 Aryan. Yot to cono;. (Tho Koy to. tho Unrswsso -II. A, Curtiaa and E, nu H,! .ga.) Each raoo is tlio ofishooti oJI. its. pmtkitiiQssojgy, ancL is. in., t nim . thn pm go n -5 tgiT* o£. tho next. ijaoOj, as the. groat. Ary.an.. raao. q£ the Amsta sparmg up fr.oii tly> aoed q£ ©ayanarcl,, and that of. Saoshyant. will. rise, fron tin sood of. 7:amt]-mabtTA , Thoso so'son.Eaoos aro rolatod to tho so-wn piri ngri pi n a irLaaa#, viz:. 2 -Astzal. bcxJy 3 Lk Cg pEineiplQ DosiiiQ hcdy. 5: Hoxitaliby 4 i^iidJaiaX GonssoiousxKiss. and. laioacit of tho raaos., all tJaa sciicmprinca^jlQa am njaJacmj^,, ansi, inmacdi. gma:! caeo tJaom. is- tho pozfoxtt m^o asnr iing of its. partisailaar ediaEai,acting anal P.qynhTgr RgoliUtioiIt ¦•J, W. FirTrig p;^ THE. E0URIH ..A1W THE ElEffi Ini-the Yourfch. raoQ.,. l(ana, on tie. prin Kji pIo . of dasiro was as ini tho an-ir^ai tut tho. a n.ij3a l bocaaQ. nair with constant atruggio against lowur Til-this fcaaa», Hind waanot so. fully. do.iDlopcd to subluQ ai-dral irpiisn.g , tItwr to a Qcrtaiix oxtesadu.,, tt bears rcsouhiLsuapo. to tho nfrimKan H first acaco ^j Iti g*Ti. pro — <5DdDd, that q£ Msalii, and Mashyant. Paxsiana:, OaiotDu I97X TSBut- it is. tha fifth -the great. Aryan., race, which is. ©’Loscly rolatod' to tho aho3»-nor±ionQd.. soeoiifiL. race whoso. pro.gGnitGar waa Gayouarch Im this racG,. nine' boeonos. doniaant. and. gradually, gains naatory, and a highor intolloctual stage is re achod,. as is. ?.•odDneod by nan! a aatcainding adiiovononts in. alnost. all walks of. Jd-fg -now. sg prordnont in, social and pure, acioncca and tlToic ap pi i eati nns to life. Hmanity is iJcry gradually approaching- spiritual, c onsci nnsposs. Agtenrr^ing to the roligiomof Sarathushtra,. owry individual, fronj-.Qayonard tg Saeshyant lias his Eravashi. or guardiam spirit, -which, by warning and adnonisliing -the soul. guidos. hin on^tiio path q £ progross.. THE SIXTH S TIE SEYEI3TH RACES. Tho. sirtJx and. the soventh. races,, which aro yat to appear cam rightly he conparGd with -the third race,, that of Saoshyant,. which -will work, out its destiny after the nighty Renovation, The. sixth, race xri_dr its fuldy devolopad spiritual cona ftimisnoas will, possess powers transcending space and tine., conpiotcly. suhgjigatcdA axid tho. loT/Gr principlGs vriJIl bo • The seventh- and the last race with its nigh-fcy spiritual powers -liill be able to. connune with. tho. Disice,, whom all naterial o.hataelos are conplc tely conquered, Sanilarly.,, as stated, in. Zanyad. "fasht, ,, Saoshyant- -will rGstcro the world, -whic h -well thenccfeirtih-. be ’’ncr^aor. decaying and ne-rcr rotting, reasing; Qwr Ixwing and G^r inc-. II -f an. aacGunt. of the Im Pahlavi Dinka.Ed,, Book. YU, cliapters YTTT and K gradual ronavatiom of the world diwing the. rillenia of. Oslicdar and OshodaruSi,. the two. of the three future henefactors,, is given, until finally,, as described im chapter XSaoshyamt,. the last and -the suhlliost of. the benDfactora,, vdll. bring about corjplcte., renovation, -the last, of the great chai^gres. « > P.acsiana: Oerf-dhor T27ZTEE SHTH SEl'iSE A ' ¦'i V iitx 3 MZLtho irillTdduals. q£ tha £i£th gloats As:^^ haira dcvoJ opod thn-it* f-i-an scaasoa^/whiffik am inatjsacon^ pojaac^^ tha natoriai stolid, ait^ with "tJaD. fazsQ sQTis os cxt'rolopocLj, and iiuk L ah lijiii^ poc L ¦feci "thQ ijaixiiiocjfcuaX siafXi.j, ¦the pTosrirrh ImnaiXEaeQ. wili not ho aMiCl^ feaaascsaiai -felxi. lln±-fafl.t innp ip-r spaop Anri tine,, to. acdiiam whifidu. huranitK yat ta do^lo© sense ,. 4iich"wm thm^. open. ,'/0 J''-' H ¦' "’'¦ '- . ti^ ;;d6Qris ito eocoxto the wa-roa of spiriiaaal etonsxdicuaiaasa. Thus., tho ?iiy+.h asxl' the so.'wonth. zmaa will ho advancEd, in. spirilaialit®. propliQ-fcs and Tcachors,, well acsancQct in* ^igiiai a^r g aciitiatdi^ ,, wiHL fojsi the wi^xiazsl of ¦fehe aciTr fah ssMsai, aa O.shedar,, OaJaadamak and. Saosi^rani*. of. ¦fehe -third abi2ap,.n Qntinnc!f T jjassQ wnliT pens- . fom naamsls. of hieh spiritual powcar as dQscr-iitxid inx ponkaar? Bbok YU,. gybn p±m>-se'9Dn.years of. -the.;final great (alin,.ngo, r'ank-rwH foji ,g Qn>nrd. to£m..yQa2s.,, will liTO. onumca-feahte,. J^cn- -tliirty years oniMa-fecr,. and for tha mieai ining -tonu years on. ap nri.taia l food^. and Saoahyanfe,; with his sis-..QyQd powor wiTT dos-troy ail aril {PAD. SilASHDOISEIE. Al- WtfISP ilEKAG AB&R. WirjiTTi AIL I DRUJ BESH CHiaiG -DKM -Whal elms -fehc "six-GBpd: powoz ” sicnii^yl Doos it mfo? to. 'tho sixth, sonsa' ’-?; ETSon. today,, -bhera aro. soim 'iadi-viduals wha have clo.wloppd tlToir sixth. sensQ, and. am adaancod. in. ^irituality. Wq nay instamca thoso. TAicll--TOrsGd in. tclo- I>atl5C». riairvoyanca and olairaudioacaaL Thom, am poopld wifehz oktra-lsonsoxy pcrcscp-tions (ESP). Sone of -thQ a-uthewetin. storina racardin^r Uioir lisos am t^nnp -r^in Ai TaK tho. Editors of. FATE naf.;aainQ. publishnd in. Mok . Tdi ^- ¦. • ..-¦•••* • ¦* The. u,l.t,ir.at Q. costijay of "the, hunaru race.,, ih would a^^)QaT*, , to dn ^i^np ^iritual g y}n 8e ir,iQH.snO S S "to its. fullosl fxni't.ioni and to bs •i:n: t r.mh x-jj -feH , TTnitrAr.qnl CbnsnioufiTOssZ . ,- Parslaoa^. OjartohoE I5>7X '¦.-i'i* ¦ 5 4t TO ZARATHUSTRA SPFAMA By J. B.H. WAPIA N Kxe fire enlit cf tiulfti, belief and faith 1 Ere pleasant boyhood passed all unconscious Bums on vigourouslyl And yet the trait Left in me quenches not my thirst furious; And sleepless nights encompass me betimes When doubts in Hydra-headed shapes arise. Where sleeps the Truth? In vihat unknown--of--climes? .And how far is that promised paradise? C man sublime} Throu^ idaose prophetic lead \isis aacxeat iTsa wrested from bondage, How shall I ever uBidierstand or heed Thy words} Say, Seer, how far ’s that Golden Age? Or must I only through a poet ’s faith see ThylCindly light? Shall I not question thee? 18 Parsiana: .October .1371ROUND THE WALLS OF HAMADAN Bq Clinton Scollard Orchards stretch their bloomy span Round the walls of Hamadan; Purples deepen on the grape, Lyric brooks make blithe escape, Yet are all the glories gone That the Lord of Macadon Saw, ere drew the revel on And the Bacchic orgy ran Round the walls of Hamadan. Gone the great sun-temple where Golden stair rose over stair; Gone the gilded galleries. Porticoes and palaces; And the plaintive nightwinds plead For the memory of the Mede, Sob for alien ears to heed. Pilgrim train and caravan. Round the walls of Hamadan. Nought of all the radiant past. Nought of all the varied, vast Life that throbbed and thrilled, remains With its pleasures and its pains. Save a couchant lion lone. Mute memorial in stone Of three empires overthrown- Median, Persian Parthian- Round the walls of Hamadan. 9 Where ’s the wisdom-hoary sage Shall unriddle us this page? Temples toppled from their base, Victor race o ’errunning race. Yet, within the ancient place. Mirth, and love of maid and man. Round the walls of Hamadan. Parsiana October 1971 19“ATHARVAN ZARATHUSHTRA — THE FOREMOST PROPHET” by JOTINDRA MOHON CHATTERJEE Published by : The Parsi Zoroastrian Association, 1 Saklat Place, ’ Calcutta-13. Pages : 250 xvi index. Price: Rs. 12/- (postage extra). Foreward by : The Hon ’ble Chief Justice Mr. S. P. Kotval, High Court, Bombay. Mahamahopadhyaya Dr. Gopinath Kaviraj, M.A.,D.Litt. Preface by : The book is a reproduction with many further additions, of the intro ­ duction to the Author ’s Magnum Opus “Hie Hymns of Atharvan Zarathushtra ”, published by the Parsi Zoroastrian Association of Calcutta, in 1967. Order your copies from : (i) The Publishers. and ' ¦ ‘ (ii) Parsiana, 621-Girgaum Road, Bombay-2. BR. P. N. Mehta Education Trust J r*.i OBiSBCUBBeHsmBlinaaBBaBiBaGiniBiaanQneQBacf^BkiBaQaaDOTmaBaQaD^ “ I s — — — — —----- --- — — — -J § c > RUNS Boys* Town NASIK W« Invite attention of parents te this famous Boarding School for beys of all ages and all communities. Efficient staff— Individual attention—Hygienically wholetome diet-Opportunity for out-door sports- Open-air games-Care of health—Building of character along with sound education The late Sheth P. N. Mehta's Muniffcance MAS MADE BOYS* TOWN A MONUMENTAL EDUCATIONAL INSTITUTION OF REWTE. ( ConcassIfMis to Pdiiee SOmts arttl be c^ntidtire^ by the Tnfsteea.) Inquirie^Mr. Bejou N. Desai, m.a.. ar. mndpai. BS Parsiana 1791K ¦ PsoF. /^RDE^NIR R. WADI A '« E>.f\.,B/\fR-AT-LA^i D.LUTT. Bozmite.* i Jged 8€ yeaxe, *¦ Dted:1971 Professor Wadia was a learned and great educationist with a philosophical out ­ look on life, culture and education. He did yeoman service to eduoation as a Professor in the Benaras University, Aligadh University, S.N»D*T* Ifoiversity and as first Director of Tata Institute of Social Sciences of Bombay. He got the Dossabhai Pramji Cama Scholar-ship in 19S6, and passed his B.A. degree in Bombay in 1909. In 1910, he was appointed Dakshina Fellow in Wilson College and acted as Prof ­ essor of English and Philosophy. In 1912, he proceeded to Rngijwd where, before he became Barrister-et-Law in 1913, acquired .liberal education with a Diploma in EccMoiai^c Qitid Political Sciences in Oxford. Returning to Bombay, he was appointed Lecturer in Psychology and philosophy, in Bombay University and in 1916 became Professor of Philo ­ sophy in Maharaja College of Mysore, where he had his principal activities ard dis ­ tinguished career. He had a vast succession of significant ^appointments and positions -as Dean of • the Faculty of Arts, Chairman of -the University Union and several Academic Councils, member of the Madras Univer-lty Commission, I^itere Economic Conference, Chairman of AU Dodia Philosophy Conference held in Calcutta and Lahore, Director of Public Inst ­ ructions (Mysore) and was elected to Mysore Legislative Assembly, In 1931, he was the delegate of Mysore University in the Conference of Univer ­ sities of the British Qipire. He was a visiting Professor in Universities of Karaatak, Madras and Patna, and was Ghaiimen of Indian Philosophical Conference held in Dacca • in 193«^. In 1961, he was appointed a member of Ifaiversity Grants Commission .and ires nomi ­ nated a Member of -the Parliament, He was a member of -the Senate of Mysore and Baroda • Parsiana; October 1971 27Uhiversitiea, He was one of the 26 signatories amongst ^in Ant educationists and scientists of India to a letter of appeal to pandit Jawaharlal Nehru and Ma in ana Abdul Kalam Azad to continue and promote the English language for highar education. He was also appointed a delegate to a Unesco Conference held in Paris in 1961. He was the Chairman of Bangalore Zoroastrian Association and a Trustee of the Zorcastrian Anjuiaaa of Bangalore. He has contributed articles in several journals of philosophy and sociology and edited several of them and published his rEMIKIKE EBVOlff in -1923,• and hi ’s GAMDHIAN CONTRIBUTiON TO SOCIAL WEK’ PHTTn ^HY about ten years ago. The JJaharaja of Mysore had conferred on him the title of •‘Raj Seva aiakt ”, equivalent of Raj Ratna (Jewel of the State), He was a subscriber of Parsiana and in my personal contact, I felt that I had come to knaw a real rational h nmani ¦ P.B.W. ¦PARSIAHA INVITES ARTiCL^ POE PUBLICATIOH PROM SCHOLARS^ STUDENTS AND TALENTED WINNERS. SEND YOUR SOMLSSIONS' TO, manager , PARSIANA, OPPOSITE ANJUMAN ATASB-BABRAM, 621, JAGANNATH SHANKARSHET MARG,- B0MBAY-2.br. X t 2Q Pexsiaaa ; J>l>er ' 1571S' i. T J X ¦ n' jif. I?- “ « ‘4K" .- f- « ¦ < »! ' ?"¦ ¦. VWW^rtlHl e* & 41, Mld4H « , '1 ¦ adi H-d ad<9^ VlMbt *1^1 «dl. WHl ¦i« dle^ ds ad4l8*2 ttdi d «l'dd H’aiHddl adl^S^l dW iMldldlM Md 41^ ddi, wnwi ds Mi^adi &/ 4l«^ dldldl |i«/-a- Mtl d^ »a^ ds Md M^tdi ovadsR «a.^ 4^|d dtaimadidi RoidieB W«d|.. , , ’ Ml M.d^iWfqoidld MlHl? «fl. iil| ^Hd4 ^Hd dM^ - - - * ...... ^’Hd “dWHl dHl aidMSl. 416 'tS^ dnm ^iH^Mdiw id: aiS -ddldiW 5z«u -diaBW diiia fe ? ail ii^ S da auWad ddi ai¥d ad^T 5iM aiMC Md ddr $tii€ aui amoii aii^ adm ^dWa nXdi^^^ mdi ^d ardi 55- 4a Hlttl 0,dl Udl d^. * ’adiaa?iad a^ii ^di rdi? di2i w«iidi ____ fis^w feii aii^i dd. ddl Mi^-ai^ jid^iad <*did ^ ,4^d aiQHidadw hw ds ddiSMi d^diad ^'’d Midi adl* (..dt»2 AaaaiHi ‘ 3HiA«- dusl ^a^didi 3dtA. dHA A« Ae^A^l ^l<|[|^dXddl ildwSa ddl rzffl^ ti^didtd mA. 3diA RAi^ A5 ^aA^AJ «hA AaAAMiA ; Ail| s^. . A«^ d6 9d^.T^dAid'd Sda 5ddi ai»- . Qda stilM WAi As A Al 3didia^d 5A S 5 aiadAd A^ iia^-au^ adA >Adiil dA* 3^dA dirSiAs ; ;-{.adi • aige w:^-3Am’ aiapdi»i' 'XaAiiiA ftaawtrdta Si djAdi -dA^ du a A Awad a&«a A :mv ?s ^,«^.. ...i;-(*’‘ . • • N. 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