Aug 1972

JI AVGUST 1972 VOL. VI11 No. 10 rice 50 Raise sivu fur old uiadotn Happy And Prospero^&^54‘^' r r / ¦ Hadio OftVcer, — (Jadiaj. New Year Greetings y« Ow> And AU I I » Prnm «• J. . MISTRY & CO. Esso Oil Dealers «k’ ? VOL, VIILNo. 10 AUGUST 1972 Z' CONTENTS Editorial Poetic Element in the Gathas hy J. M. Billimoria. B.A., B*T. Bundak Pashani by Mrs Gool Savaksha Four Sodai Classes Avesta Our Mededication by lehangir Mistry P^ge 3 5 9 12 19 Managing Editor : P. B. WARDEN, M. S. (Bom.). D. P. M. (Bom.) ADVISORY BOARD * »' Mr. P. R. E. Cassod, Advocate-Raagoon, Adffli, Nairobi, Bombay. Mrs. Bool K. Shavaksba Prof. Nadir Ardesbir Mody, M.A , LL.B. Dr. Sohrab H. Batliwala, Ph.D. Mr. Bcjon N. Desai, M.A., B.Ed. Mr. Faribourz, Nariman, [Architect] Mr. Homi Burjor Dhalla, M.A. [Harvard] Mr. Mahyar B^rair^ Patel Yearly subscription for 12 issues: Rs. 6/- for luland; Sh. 12/6 for U K; and§ 2l-iot USA Single Copy: 50 Paise Office Address: Opposite Anjuman Atash-Baharam, 621-Jagannath Shankarshet Marg, Bombay-2. BR f « Published ai^ edited by Editdr-Proprietor P. B. Warden from 621-Jagannath Shankarshet Marg, B«nbay-2 B R# and printed at Kaleid Art Printers, S-B, Shalimar Industrial Estate N|atunga, Bombay-19 ^d primeojraphed at 621-Jagannath Shankarshet Marg, Bombay-2. BR. I 'hkVOL. Vtll.Mo. 10 CONTENTS Editorial I AUGUST 1972 Page 3 , Poetic Element in the Gathas by J. M. Billimoria. B.A., B.T. Bundak Pasbani by Mrs Gool Savaksha Four Social Classes in A vesta Our Rededication by Jchangir Mistry Managing Bditor : P. B. WARDEN, M. S. (Bom.). D. P. M. (Bom.) ADVISORY BOARD 5 9 12 19 Mr. P. R. E. Cassod, Advocate-Rangoon, Aden, Nairobi, Bombay. 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 Buijor Dhalla, M.A. [Harvard] Miv Mahyar Byranyi Patel Yearly subscription for 12 isiucsr Rs. 61- for Inland; Sh. 12/6 for U K; and§ Ij-iox USA ' Single Copy: 50 Paise ' Office Address: Opposite Anjuman Atash-Baharam, 621-Jagannath Shankarshet Marg, Bombay-2. BR Published and edited by Editor-Proprietor P- B. Warden from 621-Jagannath Shankarshet Marg, Bombay-2 B R, and printed at Kaleid Art Printers, 5-B, Shalimar Industrial Estate N^tunga, Bo mbay-t9 and mimeographed at 621-Jagannath Sfaankarshet Marg, Bomhay-2. BR.Ax ? » Parses New Year has approached and all would be eager to exchange greetings as a mechanical bi-lateral transfer of good wishes y wishing. ..Year after year our newspapers are inviting letters of greetings we read them with plea- of"which are never fulfilled.Happiness does not come u. u- J- » for printing in their New Year issues and sure and forget them at leisure. iHint in each of these letters is for readers to change and change for the better in the ensuing year.According to the I'ew ;of Asha everything'moves on ©n the rail-L ; •track of Asha itself. There are no deviations on the path of . evolution set up by Asha. Progress is recorded only by those on the track,those derailed are doomed to wait and watch for the next farrier on the rail-line. \ e have to change ourselves to be receptive society ready to adopt the new designs of living as the adepts of the fast cha ­ nging world of ideas and ideitls. Our puipit Pundits never tire of declaring adaptability as I f a > 'lb our potent trait yet are the custodians of the worn out gar" mehta of'good old ways with stagnation and apathy,having nothing new to look forward to* The fault lies in our ele ction system. It is archaie,non-representative,snatching away voting rights from those should be voting and taken by and large,giving away voting po^er to the sick and the sorry who should be at home and not detemiining the future-of the co^unity. Nietzsche once said ’’The world is beautiful but has a disease called Man". This disease ten abounds in our election arena with Mr.. Boman"Behrsun conducting the circus with his dog-carts,stretchers and ambulances pulling them in to his voting pool for damnation of Community ’s'future. PARSIANA AUG. 1972. 3.This election must change.' Majority of the Parsi Community are tired of such elections which keep a Nahni Palkhiwala out of voting and give some Moti Khatarawala a chance to drive in because of some queer registeri- ¦ ng codification. Lock,stock and barrel everything mhst-go. Just some lot of voters is stuck on to the Community froni Aose imbeci ­ lity it cannot escape. Community can ’only €;ircuraveht this menace by a broad-based election system which can bring in broad-minded and broad shouldered candidates, who oan-give and take and not play hide and seek in the meetings of th'; Trustees. 1 Amen. bhat chvuld we do over this ‘s Shall we cry or laugh? “An on ion can make people cry,but there has never been a vegetable in­ vented to make man laugli.d Laugh we may but cry we must over our election- a.veritable laughing-stock of a literate community. i Our Archaic election system easily admits that "disease called Gutter Rats and other Rodents flourifih make otherwise it is goodbye till'%e meet * infects Panchayat making it our Pollution Plant,where sh under the raanagementand human beings ’’keep out ”. Prayers may be said in any Church or Temple or in our Rodents Sanctuary HjIPPY NSVi YEAR againi ¦ ' -f PARSI/Ilm A auu-. 1972. 4 oI iX- I i: THE Feme ELMT.IH THE FIVE GATHAg, J.M. BIL^ The word Gatha* has; ved from the Avesta root ing to sing,and the tefm itself jneans/ ’sohg’ . ^e Gathas are Avesta .. compositions which are full poe^y and are m^^t to be-sung. They are supposed to be the first poetic con^ositions in the Av­ esta tongue,but the Gatha period.,jb^p first of the eight stages thro ­ ugh whijgh the ancient Iranian Literature i^e^its way,was a'period in y^ch the writers could hardly make any distinction between prose and '' verse-in fact,verse-racing in the Gathic period ccnsisted in numbering of syllables andpla,cing the caesuraCbreaking up of a line) at any veni^nt point,and there was . : tt ' Bube^ ^and accents.;' In ^ort, ’’the student of Avesta prosody has to count and not to wei^’*. M the one great peculiarity.^f the Gathic poetry is this, that there are in it fixed tunes and chants which make the . and running smoothly, and enabl scansion and con^osition to read with ease and to commit to memory. Ofcourse,i^orance of the laws of-{BGansimji^s baffled some students ' whether particular passages in the.GathhS v^se,or., prose, and there ia -very 11 ttle nf thffn Thou^'a;'greai part in the Gathic Poetry is an elementary stag^e devoid of proper metre or rhyme,yetthere " are passages full of rhythm«---^ ‘ ¦ . t a > ’ga ’ mean- t a period in --------- 1 prose and a totsj.^disregird for long and, short con- mea- verses fluen e even the student ignorant of their m GATHAS /LND THE EPTn ^ome critics speak of the Gathas A ¦ 1'J- as sermons in verse,while others are scattered verses in narrative are of the opinion that the Gathas prose. There are still others who s^yle the Gathas as an in^roperly arranged epic poon. All the essential q.ualities of an epic poAm^ viz. a dignified theme,organic unity and an orderly pros^ress of the P.'kRSIAM AUG. 1972. b. f4^- actions,are to be found in the Gathas,encircling round th© central personality of the great Prophet himself¦*31 However the-^&tb them a work ofrlite^^aiy merit ;xhey mand' of worship and legislftidrS?'and yet we'ifind here and there in the 'Gathas that srandeur of ima^erv an^l that lofinhess of 5. were noV^coiSpoBed with a view n'irhly to make -'j Gom;pi^*ed more for the de- ''.o in the 'Gathas that grandeur of imagery an^l? that Idfl^pess thought which 9,re,ths witnesses to a true "inspiration g « t-.- ! ¦' i *•» nt-.. a cr'he The first Gatha^Ahunavat^ ’ consists of vwt-sea of three line caesura at the end of ithe seventh,th-' s'Anetre very nearly resembles the ’Gayati ’ metre of the Sanskrit ;^ilbkas ¦consists^ of fcfer r^haj^ters each containing verses 0-4 fXV c 13.2Xes ea^clxy eaclo ^o. the ®d of the fourth-t i.) ¦'*'' '4- P each containin(^ e even with with the O The second ^Gatha ’^Ushtavat" posed of eleven syllables with the caesura a ’ This metre very nearly resembles the ‘ Sanskrit metre ‘Tvishtup- The third GdtHa each line consisting of eleven syllables. In this is more' or less similar- to the one preceding it* it "Spendtomat ” consists of verses of four lines I s-nietri(5al value The fourth Gatha '’Tohukhashthra ’* is composed of stanzes of three verses,each verse containing ±'durteen syllables with caesura in the middle The fifth Gatha "VaJiiffitoyasht ”consists lines with tvro half lines* u TAW of verses of four COURTESY-JMIE JfflSHED ^'’ ’ J t .y i 1 t'v’ W- 1972 ?SC'! n 0 ' : 1 .f t-’ nriJ juXjbt siii I Cb JW dr T fW •1 rid 5i,¦k,-- .10 aQQLX.,Sr VSaaVMSH^ f X It is the Aristocratic Heredity getting more refined and Years' ago we had to defend our religion from being desecrated, this persecution changed thi face of things. The men who escaped with the idea of keeping together the religion were.^elChaai^ianB of the l&ithre Spent.e-The Divine ^ark.They changed everything by surviving and orossing the ocean. They brought the spark to the shores of Ihdia and they kept to themselves and made rules so that no / one could break the ring of faith. Fqith was all that we left after the blood and the Slaughter and you lessened this faith when ^you fou^t Xts defenders who were sometimes bigotted. All Zoroastrians 8 hould be taught the history of this fi^t. Then they will unders ­ tand why these old guardians were so strict. They clanned together to keep the ^ark clean aid for that they had to have a very ihighly desciplined people. This led to the KiNAIC.PASSABANI about which I have written this article. It is the Aristocracy of the mind which leads to the Aristocracy of a clan,and country. AKEl better as it decends. To keep the seed and brain pure the body has to be kept disciplined and healthy(see. Zoroastrian Credo,P 250) ancestors realised that we had within us all the cone^trated ' • essence acquired during the Centuries-Vdsdom experience,defects and other qualities all held together by a warmth. We held these traits in trust for our descendents,"believing a man lives on through the infinity of ages,through his children and his pupils:that children are bom from womb to womb but Geniuses,Saints and Prophets are bom from brain to brain."(See Zoroastrian Credo P.228.) PARSIANA AUG. 1972. ( QZoroaster has explained the •living fire* or-warmth as a quality of life that all men have. How it is used depends upon the man. In order to build a "fire tenple* within oneself, one has to have the qualities of all different kinds of warmth and friend^ip of life. One has to have^understanding* to make all these fires of different kinds into one whole. This blessed qualfiy wlich he call •AHURfef MA.ZDE ATHRE PDTRE* or fthre Futhre AhureyMesde is the "living fire**the living spirit in all men. (Our Fire-Temple is a symbol of this. See Zoroas- trian Cred Pg. 134 and 172.) It is described in different religions and countries. We shall name .. some, 1, The "AKAHSA* of primitive old hidian religions. 2, The "LIVING FIRE" of Zoroaster. The "TELS^MA" of Hermes T^ The GtHBWBRtKiil FIRE" of Heroditea. 4 3. 4, 5. Tbe"IGNISSUBILLIS3IMUS" of Hippocrates. 6o The ASTRE LI(OT" of the Cabala. 7. The PNEIMA* of iGalliai. The "QUINTiSSaiCE of AZOTE" of the Aichemists. The "SPIRIT OF LIGHT" oft St. Thjxnas Aquinas . <9 8. 9. 10. ^^IRITUSauaiSaiMUS" of Ipwtan.* n. The "3UBILS lUTTffl* of Deacaftes. 12. The •OlZ’ of Rginhenbach. 13. the •00??' of Iioren JSialey' 14.,The *CCIJjECTIVS UNC0NSCI0USHES3" of C.Jftig. 15. The WTE STRIP LIGHT or "SILVIE CORD* of the Tibetiana. {6. The •imUES' y* Ihe LIFE - STREAM of D.H.Laurance. , ' I j This infinite Ether - Shadow within one is always in movement. 4^om whence it comes and wither it returns we do not know. One fact is ere, all things come ft*om God and will return back *.o Him. We do know how,nor do we know if we shall ever know, but/ do know of Ferecelsus. Tbie infinite Bfcher “ Shadow within one is always in movement. X *-**^ir.1 « ; Ohly be found of'^e'^eve^i in < It isMt H^e^eho of the Yetho Ahurvairya prayer. ^iirygreg^ |e^er ' hhiFfe? Ohl yj to* work to /ih^ 11 8^141^, thai*^te^ 1^0^ now we depend mostly on the Ibook lear^n^ are asked to pray and toi contoi^late.iand we' are told in -• YaBnaGlO.y^rse 15,that by “praying we are c<»iten^latdng"^^e Ahuna- vairyia-Kis tiothha^d^Ifthe FRWSHI within ^us make us "1 i stening" (thinking) soul "ANTfiRM QKHT^^ (See my aritele on Yasnas 19,20,21.)? It is sai< by some of our eavants that when a raan'dies his mind’s fire or essence moves b^ck Wtb ^eation or World-51re and becomes part of it,and waits till pulled forth again^Mepired m^ have pulled this knowledge from the atmosphere. When they get in^iredi^^eir EREVESHI *8 become oH© the worldfe spirit hiid ^ey get this I knovdedge. These souls are ^called geniuses. Iheir ^orfes(PHII^ZM Victory; VERETriAM Jj^iEN-shccess^and t|^t Pf ^^hsir ancestors are a blessing to their descendanteiJAR?:^!)) Parents and teachers are responsible for the succesW^ emid faults of the future generations. Ihe farmer for all ‘faillfres and , successes of his crops, ^e 'kingi for-^e faults an4 stisseshes of his subjects. we pt^y:daily:•SRGSRW A^Iji HOQROI^^ BAJEM JHADAT-GAITHISai laBWSl XSBJHET BOTTWM YESlIl4t"(3 tiies). “May we listen to the Ckmaaands of the ever Righteous Vasir of the lfe,ster Bvolver and Creator;" r- . "May we work and evolve towards Ri^teousness and attain {Succea8)^ory by listening to His Commands" (His WordWthe first "PARSIANA AUG. 1972 : '3 10 N 'C oh to us • It wais rightly 4. •8f, 4 .. ‘ ’ f. ''' "¦' 1/ .-f^- i • I* 4 sound- * the A- EU- .NA- VAIR), " "Focussing our whole attention on th« First Cause -(Co&mc K' of Sound and Sight), may we maJce it respond and come towards us SKd make us one with Him;and may we pass on our devotion to our children as our ancestors have passed it ” • r' - OW to US .w ¦IHQSE DOeEROUS CROPS. One drop of alcohol in the blood stream per thousand drops of blood begins to in^air judgnent, said Mr. W.A. Sjcharffenberg, retired Executive Secretary. International Commission for the Prevention of -Alcoholism. < ‘ as Two drops of alcohol in the blood stream per thousand drops of blood affects the .speech. Neither can a person hear as well before, and he begins to talk louder and more freely. Three drops of alcAhol in the blood-stream pe.r thousand drops one F 3 Three drops of alcAhol of blood may cause the drinker to see double. VsOiereas there was bottle on the table, now he sees two. Perfect wisdom has four parts,viz. ,wisdom,the principle of doing thisi.gs ari^t; justice,the prificiple of doing things equally in public and private; fortitude, the principle of not fXpeing dan ­ ger, but meeting it; and tenperance, the principle of stibduing desires and living moderate'! y. -—-PLATO. PARSIANA AUG. 1972. ile 1 (ORTSTN Qg yOOR GUSBPS J»-AiBM SQQaEII* V RtffHK SHTOTYAB MATinM M.A. said that King JamShid divi&id his. suMept^ jnta,four,,, braii-s of usefulness which it belonged. The ideas of belongingcess T It is groups ) each group to the society to isolation were casual. The society was iousnesB was non represQitins some specific -existent. It only folio** I ¦V:L X or classless and class consc- iv’sd economic stratifica* to dominate another. In . ti8n Tsith one group developing, powe: . 3 .ocirty .ith “Si",'”?,:::’ lands untilled,free for any man to grow ------ -j only physical "the ------- in the time of King Jamshid people by process automatically separated out into idenoifiable P contribution to the welfare group,each one stamp of ths specific primitive arable family ,f^oniination was F food for self and brute intimidating the meek, of selection i and elimination by reason of their serving some i service they rendered. ' Those Tdio V/’d^d .the useful purpose and getting the a needs of the soul by reason of their sup ” erior wisd®, their piety and devotion.and felt fire bidden within themselves stated rendering i-.ysi symbolic representation *— Life,limb and property all ev safety of — their vechicle and became the o of needed protection. The prote- becarfo Rathestaran. They of transport in the battle- ’.me of Charioteers) Name of the third,group ’’ covering of a body ; he covers the surface food for good of the groups PAESim AUG. 1972. 12. ctors and fighters xor used ’Rath ’ or chariot as fields and got the x>. 'er •chs group e Rathestaran. They ‘TY c Vaatra or because contains the word- = entB tte Aerioulturiat becaui repre of the earth with menure and ^ows P >3 se 11 I "4 4 ^4^ Hutakahrin. are a group ^o do or make, or prepare anything goodjwho their own good and the good of others by preparing thing's uesful in various walks of life. They are the artisans,worker.s,.labourer Now let us study each group for it s- A re^ Athravan is •f-J 15. do 3tc. specificity; ATHBAYANt a re^ Athravan is one in w/hom Atashe-friyan,Atashc-dara and Atashe Nairyosangh,Khoreh and Fr,aha,which latent in all have blossomed forth in them. By reason of such developmeritt of soul they have cast off all 'trends of trickery,deceipt and foul ways and trained themselves even at heavy personal sacrifice to lead people along path of righteousness. * one This way they have prepared fortheir own selves Hutokshi. ood and Toksh-Tasht meaning makin or devising good in what is prepared .and includes good of one’s ownjscrl and soul-force in g;eneral. Athravans having, such lofty Hutokshi(art of making things HuVokshi word is derived from Hu O' good) the prayers they offer ate also very lofty and capable of averting calamities on the world. Humoji soul is stratified like the strata of the skies and ruinous and evil inj^uences descend from the skies and lodge themselvep -in the strata of the soul and spread calamities on earth. If by the Yasna (ceremonies) the Mhravan purifies the heavenly strata the ruinous evils from heavens filtered throwh the now purified strata descend on the earth rarified or totally aborted.Collective and protp prayers war, floods,famine or even ag ’ninst bl any person are motivated by the same impulse to ward off’ descending evils. To enable the Athravans to perform such superb task our Pro- phet has given 33 alaat to them. They .are'a garrison whose off­ ensive extirpates,obliterates or annihilates and makes void all evil hidden under different strata whether those evil be of man, animal,beast sub-terranean or surface evil offered durm FARSIlN.'i'AUQ. 1972. £lf ¦t? illness of s on earth hidden in 13.I ’ trees,rocks or mstn ’-inade structures. ( G As moisture around malqi» gun-powder weak or le ss effectiv it is necessary to keep it dry. Our Faigharabar saheb has linked up natures , own Mithra with the Mathra of-Kirangs' to 'khep...Pr make the gun-powder dry and effective' and hasigjven Fashush-Mathra, llathra-Sapenta and Saade-Mathra Mirangs as th bums up all evil. I firing squad that /in Athrava^ must be such whose AhUjBovtfdh, and daena const ­ ituting his spiritual makeup are so advanced that he can see^na- ture bytW/thirdtsyB^through all its .colours and cunning; and;all its hidden phases.and can aim at .evil .and shoot it down with the Fire of the.Yasna. Those arethe soldiers of Ahura Mazda and their prayer is the Athravan ’s Hutokshi of service to humanity. RATHESTAHAN/'^ ’ These warriors of the Lord have takai their title from Rath or Chariot they used in their battle of life. These Charioteers desired and secured power and authority so that they could alter evil to good.- Rathestar ’s tRiB acquisition was his Khshthra-vairya. Khshthra is power or authority and vairya is the desirable type,one to be wished for.These warriors knew well the tactics of the battle field and lived as soldiers of chiv^ry res­ pecting all laws of fair-play even-during the sth esses'and strains of life in struggle. They never believed that all was fair in Idve and wqr. The draft of the Geneva Convention that later made war humane was already in their heart.Such were the Jahir(open) sold­ ier fighters of the battle-field.But there was also Rathestafi that wras *baaten" or They could see deep with their open eyes/and they could see deeper through their third eye,4hu in them. They could see what was truth, what was fair and what was good and from such' status of vent-a^:e - could chan,ge evil into ^ood. It was their Hutokshi(good w^ork), their inherent powers and compassionate visions -acquired by than in' the A.shvans(or holy manjr ¦,4* partly through some open and partly through some secret knowledge ’'gained'during their own inner struggles, That was their -real Eath- estari. They had passed through relentless rigours of rituals and severity of self-discipline to understand and fathom hidden truths • and uphold the?!. i - VASTRAotei l Yastraoshan are agrigulturists. The word YastraXmeaning clo­ thing) occurring in it in^lies that just as clothing protects our body to keep it fit and in effective working condition,the Yastrao -shah does agriculture in such a way that by giving the earth a coat of manure he re-inforces the natural strength ofthe and by spreading the Mithra in its surroundings he strengthens the 3oil,vh.ich yields food as a divine gift to man. For which he becomes available also to others and in that sense a Yastraosh gives Yastra as protection to others. He does agriculture in such a way that no harm comes to the gaetha(the earth) and the land remaining permanaitly fruitful yielding rich crop. It is said that Mithras of the Shah,Mithras of the tillers 4 of the land,Mithras of the people and the Mithras of -the animals engaged in husbandry are the four pillars of strength invigorating the ’Vastra" to yield more crop, when they join hands with currents descending on earth through the Gahambars of the seasons. If the Mithras of any of these pillars are corrupted Vastra yields crop iihose "Kas* or quint-essence is spoilt and the yifeld is so much the lesser in quality. This is Vastraoshi as openly seen. * But there is hidden Vastraoshi which is something very diff­ erent. Life which a person builds up with spontaneity from vdthin and influences from outside is a sort of terra firme on which life stands.and its surface contact with Atash dadgah,Atash adaran or Atash veherran form a sort of husbandry whose crop or fruit PARSIAKA AUG. 1972.' ’ < 15- (reaches th» person h^a iife aiM in life hereafter. • ' -S’* ini ¦ secret wisdom. He established a contact with all aboce fires thac meir unse® influences mav for- Kings,great souls.fer-asho oZ^ may build such form of-Kuniyat*(^e oings). Such las Zarathashtrai&t^Vairtraosh of Minoi husbandry^ auMmfi.' ^rcm’hu"meaning gooi as in.Humata.Htkta and»tokshf .from "tasht", to „ake. It means those who Hini footprints es that their Aswan that each one of us and i It means those who ,mkG I goa^. including life of self and others. 1 and also businessnen and all or prepare things and articles for use and all articles and things ~ They are the artisans,workmen people who make < forts of people to ease their burd® of life. c the burden of our life that may be deec®ding our past life or those formed by (oohfiguration or formulation of thought, -.-J or retribution)they must be faithfully recompose,by sincere and proper ways -.edge ^nd experimce ^ined in life. and also businessmen and all 77 other com 4 Whatever bj on us as Kesas from life as ( speech or-deed with its rewards compensated for by truthful .“ of life now reformed by knowl in life,suhnission to will of the we s ecuTe our d eli verance . That of others is real Hutoksh .. prayers rectitude Those whose Kesas US dn this proper ways Almi^ty way to do our own good and govi A’ , , . . ^® oK ®ihor grade oah reeotro®se it y oing their alloted work with total unmifeigatesincerity of- purpose,such as by doing g®uine hard work as a blacksmith as a goldsmith with unin^eachable working out his Kesas or’ honesty j I’fiRBIAHA AD5. 1972. 16. Ir is said that work is worship honest work is a .sort .of - -------- I, sincerity sev'^r3 man from the ----- I prayers were of this nature, duties,such, as travelling, abroad- under hardships of t hose ancient .days and often < joined them to help their conviction stronger .pi:ayer,prayer with submission and s ‘ btshdfem of his Kesas.Original Iranian Men undertook hazardous Ca enough Athoman ‘ on their own mobeds W'ere not accomp- S- daena(See Big Haptan Yast Kerata 8.) These anying them with a sword in one hand and seme enticement in another to coax,entice or turn the head of people to secure converts. Please take note of this here. All this about open Hutokshi. Inner secf^et Hutokshi is something of a hi^er order and cerns reconpence of Kesas connected with community,city departments. Such Hutokwhi becomes manifest service to members of their own/Community, (not haughty bravado of Trustees or the Parsi Panchayat of Bombay) ,service as true helpers to the people of the town(not time-serving Shehri-bavas)and gen­ uine patroitiinCnot luxurious .mOTberships with shady transactions in or out of the ministries.) ’’Dulce et decorum est ¦ It is sweet and honourable to die for one’s,own country 9 Con­ or country as humble of recompensing the Kesas. Is is sacrifice of pro patria moris"— as lofty form own for one’s own Religion. Both these Kesas. In Khorde-Avasta it is <' in tan ravanra be-avayad dadsn bedeham ” should it come to it that one must sacrifice one’s own body for one’s own soul body should be sacrificed. Uravan is exalted and sacrifice is willingly given as such person is doing service to his faith. This way all forms life for country so is sacrifice of self are highest forms of recompensing clearly atatedM^ tash aza rasad ke of Bandagi are a sort of Hutokshi. The present age is characterised by infinite manifestations of so called Hutoksh.. only. It is work,work and work. Stich w PARSIOr?! AUG. 1972. 17.I All work conhi&cted with earning or'with /carried out. That enjoy our Hutokh perfo- defence of truth and Athomans for if ( ing Meher in all his Hutokshis then .not a literal one.We have readers who Such work to be worship must introduce Ueher,(adherence to truth- fulness) in all work. social or family obligatichs must be truthfully is the first step of all prayers that rmed with all sincerity and truthfulness. As in the present times this is not done we do not have real Vastraosh. Our crop and our food -stuffs have deteriorated. There is no real Eathestari in genuine benevolence. There are no perfect one tries to evolve his soul without incorporat" eher ccacksup and all att- empts to reach higher order of soul force become vain attempts. Above is a free translation of Khshnum interpretation and ’ a.re.pro-khshnimandanti- ’ khshnum. The Anti-Khshnum are averse^ to any form of imagination but publishers have to maintaih some sort of balance for their readers remembering ad/^ice of G.K.Oiesterton-Literature is a luxury;fiction is a necessity". . !V We believe in levelling upward,not down.We feel that if you' level down you will dislocate society and upset people, Tou allow the people in the shed at the back to make money,then tax them and help the poor. Try and level up the poor. sThat ’s the ohly way in which. 'we can make progress. Levelling upward. Some pepplejthey level down they close in. It ’s not possible to do that. If you-don ’t open eco­ nomics,if you don’t keep the pride in initiative where "are- going to get the money to helpthe poor?That is my basic ¦ economic ¦ idea. J ¦Tun Abdul Razak,Prime Minister of Malaysia. (Inan interview with Dorn Moraes.) PARSIANA AUG. 1972. r ¦1 18. .1-.tf’ » • OUR EF;I)WCATION lOLOMJSAx • - BY It is my birthri^t to be a Zoroastrian and I am very proud to be one. IShy, you may ask? £smc A Q\xt Greai Lord Zoroaster fo^^ecl our relidion in the Age of * IlEdraijwy past 5,OO0(five thousazid)B.G. making ours the oldest religion mankind has know. It is the first religion preaching one God^Ahura Ifeizda . Aft er Him t o o came 1 at er teachers of mon o the i sm; namel y CSautama Buddha(500 B.C.) Moses (500 B.C.) Christ (1 A.D.) and Muhammed(570A.D. The immortal fire of our religioh has flickered on from the. Age of Dawjthrou^^wind and storm ri^t upto its present century, It is an ode to our noble and hereic ancestors,immortal in name aiid famenrtio iMLve in the past innumerable ti^es toilbd,sweated and shed blood,and saved our holy fire, which today gio®S a fiery red. ! > ¦ 5 Oh Ye moirtals of this dynamic race wake up and save yourselves from extinction. Many of our learned men have expressed their fears, that the number of our meagre population is so Iw,and is on a steady decline;that one&'below a specific figurejvdll decrease at an ap^l “ ing rate and then nothing can save this race from extinction* The fears may be unfounded but cs-ution is called for. Our future lies in our unity for we are far too small a race to be subdivided by squabbles and have factions amongst us,although all intelligentia do have the ri^t to express various opinions in which they have firm belief. J&ongst people there;-s^Il'i31w»ys be da^ of what we may say personalities. It i^|?the fundamentallaw of preservation of the human race to have groups and sects;and have leaders therein;but they are there to guide us and not to lead us PAKHANA AUG. 1972. 19.-T- by the nose. ¦ : .......d Our learned elders n^u ’^^ide^-^d lead as a whole’and not lead sepatate groups into battle against one another.The solution lies in our working'-hamoniously goal-to lead once again whj^re we wpre, despite odds of number ^ve have to w^tk hard relentlessly on and on towards grp^ing and strengthening our dynamic traits bringing back gioty,and piromotf pg our good f^ir n?^e once again' ” .in the forefrOnt-Prather, than sow-Seeds of. confusipn..and disunity amongst Each .one of our worthy and leomed elders has reached a high earned ^he right for- self expression and may express hiS;views and opinion to enlighten.us. Ehch view and scholarly interpretn' 1 US. .) and •V > s eri ousl y .takm - by i ts Ed i - should be the devoted and painstaking work of a whole life time dedicated enriching the goldenJieritage and reviving our literature;virtually forgotten. The advent of Parsiana was received with j.oy and it is perforwing its task admirably well. Still mqare welcome is the idea su^ested to Parsiana by one W. H.E.Sdiilji tor to repriht old books and'pamphlets^ Such a plan will open out a new era and 1 feel that Par si.ana is entering that field and pre­ parations are moving ahead. " ' h f-vMl d’f’ th coramc^i folk, and the masses of our community should give all due respect to . these scholarly intellectuals aiK" never condoim any particular single view. After all who are we to jhdge the correctness of these learned persons,and. to write off or pass off hand judgement toithe painstaking: life time hard work of any one of the individual;merely on the grounds of their not. agreeing with our system of thou^t. < It is careless crystallizing of such offhand views of oinr masses,that has given in^etus to carefree individuals to start leading their own private bands and groups of followers. PARSIilNA AUG. 1972. 20. rr- *4 |»et us 1-eam to think and judge where we all are being led. ' Let us not leave the green pasture of our noble and great cul ­ ture, and scatter hither and tither into those yonder bleak and rocky mountains of doom. We are not here to recall the ancient history of cruelty- just think of those who fled with the holy fire in all the four direetions of the earth. Of those great and heroic bands,those in the other three directions met a sad and sorrowful end,but still upholding and striving to keep the fix’e on to eternity are we of the one lucky group who through storm and thunder did survive and landed at Sanjan. And now here we are today a strife tom race in confusion and uncertainty of the future but ’sure of our flame of light. Uphold our great and holy torch of light and solemnly re* dedicate ourselves on the threshold of a new era;towards the eternal continuance of the fair and great name of our Zoroas ­ trian religion;so that we stand UNITED towards progress and gro­ wth of our great and dynamic nation^India-and towards making ourselves pleasant and peaceful to discover atdidst us a'^leader we^o jdly miss. V/elcome Ye,our leader* ’”Lead kindly Light- ”* —................Z.7 __ — ^^yjthis world of ours is curious. If there is under-production, prices are so high that most people cannot afford to buy,and there is privation. If there is over-production,prices fall so low that industry and agriculture cannot fLinction,and thefe is uneai^jloyQient, and how can the unen^loyed buy anything, for they have no money to buy with I the lot of the masses is privation. -----------Jawaharlal Nehru. Mainstream. eijsber event,whether there is scarcity or abundance > PARSIANA AUG. 1972 21.SPACE RESERVED FOR * THE GOODNESS OF GOOD PEOPLE INNOMINA TV9t 3