Aug 1980

» August 1980 Price Rs. 3.50 \ \ » ’ I / 6= •x \ / /August 1980 Volume 3 No. 4 t J READERS’ FORUM EVENTS AND PERSONALITIES NEWS FROM THE MEDIA THE NAVROZ THAT WAS Bhicoo Manekshaw BALSARA—A PROMISE FULFILLED REFLECTIONS ON THE ZOROASTRIAN RELIGION Kaikhosrov Dinshaw Irani LAW AND LIGHT J. N. TATA AND THE INSTITUTE OF SCIENCE Dr. Ratan R. Marshall DASTUR DHALLA-Vin 3 4 1 9 11 13 25 30 35 I s I [ Cover designed by Manjula Padmanabhan Marg, Fort, Bombay 400 001 and print­ ed by him at Kaiser-e-Hind Publishers and Printers, 300, Perin Nariman Street, Bombay 400 001. All rights reserved. Address all editorial and business cor­ respondence to Parsiana G.P.O.. Box 892, Bombay 400 001. Phone: 268739. Annual inland subscription: Rs. 20 for one year, (12 issues); Rs. 36_ for two 1 — rates: Seamail Rs. 36 one year, Rs. 65 two years; Airmail Rs. 150 two years. For U.S. personal cheques add $ 1.50 to cover bank charges. For Indian upcountry cheques add Rs. for bank charges. Cheques and drafts are to be drawn in favour of Parsiana. Patel at C|o H. L. Rochat, Navsan Single copy price Rs. 3.50 and 50p. All Chambers ground floor, 39 A. Nayak rates subject to change in postal rates. EDITOR Jehangir R. Patel EXECUTIVE EDITOR R. P. Thanavala ASSOCIATE EDITOR Arnavaz Patel DESIGN CONSULTANT Mini Boatwala DESIGN Ketayiui Wankadia ADVERTISING Veera Parbhu, Khush- roo Amroliwalla, Feroza Chavda and Mathew M. George MANAGEMENT Dr. Rustem and Zarin Billimoria CIRCULATION M. R. Ambujakshan Nair Parsiana is published by Jehangir R. ~ . Navsan Colafc years, (24 issues). Foreign subscription Rs. 80 one year. •fl/1 READERS' FORUM ? J (s >8-! kJ* ».?>»»>. id ,,, ¦k,. ,4, *,*»»»*1**’‘ '4 I ,, t., ,, & S ' • > < >»$«*« * Hf 1 w* * W< ‘I''*! .»»< 1 H soft jobs in offices. Philanthropists instead of endowing museums and libraries should consider actively en- in ' en- IS LU UC Vll LllV UVMM-, --------------Cf * . x’ the living We spend couragement must be given to the youth to spread to places other than The reluctance to leave this city which is ill-equipped to provide today even the basic services has been one Religion of the dead I have observed that, whether it be in our magazines, community meetings ------- . , , • . ' • or in reliffious discourses, the emphasis couragmg and advising the young i invariably appears to be on the dead, setting up businesses and every en rather than on f . so much time energy and money on finding ways and means of making Bonmay.^ sure that our dead cross the chinwat pool that we have completely for- ^^^roastrianism^s practised by the of the biggest Parsis in India has been reduced to ffie lack of progress of our community, a religion of the dead, for the dead. Indirectly this niay even solve our by thl dead. We go to great lengths problem .of dwindling numbers since to teach and fight for traditions such h is the lack of housing in Bombay as, having a dog diagnose whether f x life exists in the deceased, disinfecting getting married our hands with cow’s urine in the families. days of Dettol and Listerine, not allowing the deceased’s best friend to see his face because he is a non-Parsi, Encore and not allowing the dead ghambar Two articles by orthodox scholars— funds to be used for the advancement Firoze Kotwal and Fanbourz Nariman ' of the living generation. It is such a —and an interview with another and pity that very little effort is ever made equally orthodox scholar—^Khojeste to find out the overall needs of the Mistree—were indeed a treat. community, Zoroastrians need enlightened and I The priestly class and the anjuman, scholarly men like them to discuss some ( ' the lack of progress of our community. that often prevents our young from having large or K. R. JAVERI Encore Readers ’ views are welcome on any subject of interest to the community and should be sent to The Editor, Readers ’ Forum, Parsiana, G.P.O. Box 892, Bombay 400 001. Letters are subject to editing for reasons of space and clarity. The priestly class and the anjuman, , ,, j- if they so wish can continue to carry some of our burning problems dis- on their research on how to cross the passionately and with foresight. Can bridge of death, as long as the money we not have something from their today being spent on this, is diverted erudite pens at regular intervals? to the spring of life. ^URIN D. SANJANA BRIG. N. B. GRANT (Retd.) Pune Khojeste Mistree As I think of some of the worthy ^Ghetto Mentality ’ Parsis I have met in recent times. Our youth have developed “a ghetto Khojeste Mistree stands out bold and mentality”, as Shiavax Nargolwala clear. He has made his mark on the _ ____ is someone who his World could have lived in great style as a ‘A Pity ’ For a small community like ours, it’s a shame to see so many poor Parsis ! who are eventually forced to be on the road due to the negligence of a few people. There are so many cases where even married couples have to ' wait for years to have decent accom­ modation and there are people who shift from one sanatorium to the other every few months. Is it not a pity when everybody is harping about how small our com­ munity is that nothing is being done about it? There surely must be a solution and the stalwarts of our community should come together and mentality”, as Shiavax Nargolwala clear. He has mat president of the Delhi Parsi Anjuman community. Here aptly describes it in hi: World , x - Congress paper (Parsiana July, 1980), foreign-retumed Chartered Accountant , . i x-f. •___ 1___X K-x, ^nclr z^-P orr»ncina WlIXVXl ^XWVWi*V<^ VXX^^XXX --------X 11L themselves beyond their immediate the community from the lethargy into It is obvious that Mistree’s love and reverence for Zarathushtra is un­ commonly great, but it should be equally obvious that he must have the indolence and wherewithal to carry on his mission. _ ’ ’ 1 on c^ain matters, it is our duty as Zoro- aptly describes it in " which prevents them from stretching but has preferred the task of arousing horSons.'bne sees the descendants of which most of us have sunk. _ illustrious families who were pioneers in enterprises holding jobs of clerks in <------ ¦ - concerns them an decadence. frauds and swindles in which Parsis have been involved, we cannot even _____________ adopt the Wier than thou’ attitude j p Bamanbehram of being the most trustworthy com- munity in India! Professional Photographer for Photos of Weddings, Navjotes and Birthday parties. Contact : Flat No. 3, First Floor, No. 6 Wadia Block, Khareghat Colony, 30A Hughes Road, Bombay 400 007. commercial firms. Parsi business that still operate have about air of i.iuv.v.wv M.X.— - ------- ---- . After the innumerable Eyen if we disagree wth him Please turn to page 63 of being the most trustworthy com­ munity in India! What we need just now is the rehauling and rejuvenation of our community—the practical common sense that our forefathers had. There must be polytechnics and institutions , ,. - . X- -ui ” to impart skills which will in time solve this gigantic problem. provide job opportunities to our Phone: 826074 SHAHNAZ HOMAVAZIR youth and wean them away from the 3Events and Personalities i Cheers and Jeers honour. The community had then his “personal homage to one of the What started out as a meeting to called its own meeting. At the finest human beings I ever knew,” commemorate the birth centenary of Centenary celebrations too, the name that Bharucha was one of the unsung the late social worker and freedom of the Parsi Panchayat was con- freedom fighters of India, who though fighter, Burjorji Bharucha, ended up spicuously absent from the list of he “walked with the great, never instead as a stinging condemnation of patronising associations on the invifa- sought ofiice.. .he was not on the the Bombay Parsi Panchayat. Speaker tion card, which included the Bharu- ' after eminent speaker criticised the cha Trust, the Youths’ Own Union, Panchayat, firstly for not participating the Gamadia Colony Welfare Asso- scenes. To my mind such a man is in the 7th July function, and then for ciation, the Bombay Parsi Association, truly great. If we Indians had half his their ineffectual management of com- the Rahnumai Mazdayasni Sabha, and intelligence, and half his character, munity affairs and property. the Navsari Parsi Association amongst we would be great. He lived Leading the list of speakers and others. the religion of Zarathushtra—not the critics was Nani Palkhivala, the In an impassioned speech, Rustom external paraphernalia but the good eminent jurist and India’s former Gagrat, Chairman of the Bharucha thoughts, good words, good deeds. Ambassador to the U. S. A. “It is Committee, a trustee of the Bharucha Quietly, unostentatiously, he did his surprising that the trustees of the Trust and a noted solicitor, decried job." ~ ~ _ ____ 1 " ’ ; ' ' ’ "5 Dr. Sarosh Wadia, noted homeo- he told the condolence meeting and participating path, associate of Bharucha, and the scene when the salute (independence) was taken, he worked behindi the Parsi Panchayat are not associated the Panchayat for not holding the with this function,'’ \ . gathering at the Sir Jivanji Modi in the centenary celebrations. He chief convener and organizer of the Memorial Hall at the K. R. Cama urged the Parsi community to act on function, declared that Bharucha was Oriental Institute in Bombay. “It is a The Bombay Samachar Editor, Jehan not only a ‘^com-sevak but a desh- matter of deep distress, for true Daruwala’s recommendations- to get sevak:' ’ A man who though bom with “ ¦ ¦ ¦ ......................1., • 1 . 1 , a golden spoon in his mouth, was ~ . • J: ¦ ¦’ rather than tolerate the present always sim^y dressed in khadi. Seventeen years ago, on the death trustees who he said do more harm ~ 5> Zoroastrianism is in the life of Palkhivala to lead the community, Burjorji Bharucha.” ) . Seventeen years ago, on the death trustees who he said do more harm Former Chief Minister of Maha- of Bharucha, the Parsi Panchayat had than good to the community and rashtra, S. K. Patil, sent a letter on disregarded the call of the community country. the occasion, which was read out by to hold a condolence meeting in his country. Chief Guest Palkhivala, said in Jehangir Shroff, president of the Patil ‘If' r 1 * >!¦ Palkhivala : matter of deep distress” Bombay Parsi Association. s encouraged the starting of a Bharucha I Centenary Trust Fund, or a Centenary I Foundation, and recced Bharucha’s I maxim of ‘do your own work with I your own hands.’ I A man of simple habits, Bharucha I was nevertheless a man of action. I “Few people can be called institutions; I Burjorji Bharucha was one such. He I translated the word service into I action,” said Jal Heerjibehedin Editor I of The Kaiser-E-Hind. “Bharucha I was a one-man Panchayat,” declared I Heerjibehedin, and more worthy of I praise than the present trustees of the I Bombay Panchayat. ’ The president of the Youths’ Own s Union, Homi Tavadia, called Bharu- I cha, “a man who lived like a fakir and gave like a millionaire.” He was also an inspirer and encourager, of the ’ j YOU, said Tavadia. Well-known I kirtankar, Parvez Katrak, talked of the goodness of the man, who would rather walk than take a tram, to save 4temple is owned and maintained by his family and, “we consider ourselves fortimate to have the services of our priest Sri Bamonsha B. Surti who has been looking after his duties towards the fire temple for the last 19 years with singular sincerity and devotion.” Dossu Gandhi’s father, Framroze, placed the shawl on Mirza, while Dossu’s daughter, Gulzarina, garland­ ed the chief guest. The Jalejar Shapoorjee Gandhi Dar-E-Meher Tata Scholars Among the 87 J. N. Tata scholars selected for the academic year 80-81 are 16 Zoroastrians, notes a press release issued by Dinshah K. Male- gamvala, a director of the J. N. Tata Endowment. “The U. S. A. has monopolised most of the admissions,” notes the release, with almost 12 of the 16 even one paise, so that the money saved could be given to the poor. Bejon Desai, Principal of Boy’s Town School, Nasik, proclaimed that Bharu- cha was “righteous for the sake of further righteousness,” Social worker Shera Vazifdar, also spoke of her association with Bharucha, while Burjor Paymaster of the YOU pro­ posed the vote of thanks. Celebrating Gold I 50 years ago the Jalejar Shapoorjee I Gandhi Dar-E-Meher was consecrat- I ed in Allahabad. | On 29 March this year the mem- I bers of the Gandhi family whose fore- I fathers were responsible for the I building of the fire temple celebrated | the Dar-E-Meher’s golden jubilee at a function attended by the Zoroastrian community as non-Parsis and presided over Dastur Hormazdyar K. Mirza, the Udvada high priest. local well as by Gandhi, Mirza & Gandhi: “A bare Rs. 18 in his pocket” priate manner in which he could Dossu Framroze Gandhi, grandson perpetuate the memory of his beloved of the founder, Shapoorjee, narrated son would be to build a fire temple in his welcome speech the history of after his name. With the guidance and the Dar-E-Meher: “The temple was counsel of devoted friends like the built in the year 1930 by my grand- Hon’ble Sir Burjorji Dalal, a judge of father, the late Sri Shapoorjee Allahabad High Court, and Sri . Rustamjee Gandhi who had come to Ardeshir Guzder, a noted citizen and Allahabad in the closing years of the businessman of Allahabad, the con- last century from a place in Rajasthan struction work of the temple began in known as Bandikui. My grandfather the year 1928 after its foundation was a deeply religious man and of stone was laid by Sir Burjorji austere habits. When he came to Dalal on 25 March 1928. The temple Allahabad from Bandikui, he had a was completed and consecrated on bare Rs 18 in his pocket; slowly my Sunday, 23 March 1930.. .The cere- grandfather, by hard work, integrity mony was performed by Sardar Dastur and honesty, became the owner of Nosherwan Dastur Kaikobad, high properties. . .he lost one of his sons, priest of Deccan Malwa, United Jalejar, at a tender age in the year Provinces etc.” 1921.. .he felt that the most appro- Gandhi went on to note that the Gandhi went on to note that the •s 1. Zoroastrian scholars opting for North America. The selected 16 students, their subjects and the colleges they will attend are: Kersasp R. Anjirbag, M. S. industrial engineering, Corneil University; Dr. Kamal K. Burjorjee, postdoctoral work in psychotherapy. The Tavistock Institute of Human Relations, London; Dinyar R. Con­ tractor, M. S. in electronics. Univer­ sity of Michigan; Khushroo P. Dani- wala. Doctorate in organic chemistry, Oregon State University; Hosang J. Engineer, M. S. in civil engineering. University of Texas, Austin; Mahiyar R. Irani, M. S. in operations research, Stanford University; Boman J. Irani, M. S. in architecture, McGill Univer- Please turn to page 32 G 5I 4 I i NEWS FROM THE MEDIA ‘TIME’ Bomb by side with my honorary work for you—the worst article ever published “It was the most destructive and relief of human suffering for the past in the history of journalism of the audacious act of sabotage in South ^2 years. I have been a guest of whole world.” Africa’s history,” stated the Time Icings, queens, presidents, world magazine of June 16 this year. Eight leaders, men of great achievements, ¦ _ ____ :___ 2__ ___ ,2 21 hundreds of ambassadors and others series ot “co-ordinated night time during the past over half a century.” ..................... - ¦ Cameron had described the Mar­ chioness as “a mysterious woman. queens, S.R.V. Vs. B.P.P. 1980 fuel storage tanks were destroyed in hundreds of ambassadors and others One of the prerequisites of being a a series of “co-ordinated night time during the past over haff a century.” trustee of the Bombay Parsi Pancha­ raids” in which several limpet mines Cameron had described the Mar- yat is the ability to withstand sustain- were planted with “expert precision.” chioness as “a mysterious woman, gd criticism from all sections of society Among the two key people behind She changes the subject if one tries to at all times. the raid, according to Time was discuss her personal life or recent Amongst the most recent broaJ- Frene Ginwala, who the newsmagazine history.. .she married the 16th sides against the beleaguered BPP described as “a radical woman lawyer Marquess in 1952 when he was 90; Trustees came from a former trustee, believed to be living underground he lived nearly another 10 years. 'Phe Shiavax R. Vakil, legal advisor to the within Southern Africa.” family lost their estates many years House of Tata. ago and one diplomat speculated that in an interview with writer Delshad the late Marquess died^ bankrupt, Karanjia for an article on the declin­ ed but poor. British press officer appeared in The illustrated Weekly Adrian Hill scoffed at the idea that of India (June 15, 1980) Vakil was Bapsy Pavry was hard up. quoted as saying: “Fanaticism of the discuss her personal life or recent ‘The Odd Couple* the late Marquess died bankrupt, Karanjia for an article on the declin- “Ho\\’ a little old lady from India leaving his spry young widow ennobl- ing numbers of the community that plugged into our diplomatic circuit.” fwor. British press officer appeared in The Illustrated Weekly That’s how The Toronto Sunday Star Adnan Hill scoffed at the idea that of India (June 15, 1980) Vakil was of 20 April subtitled a disparaging hard up. quoted as saying: “Fanaticism of the article by writer Stephanie Cameron Why, she s a Parsi, you know, worst sort is being perpetrated in the on the IVIarchioness of Winchester I never met a Parsi who wasnt name of orthodoxy. Its not surpris- Bapsybanoo and her brother Dr. Jal All the Parsis I knew in Bombay ing that our numbers are dwindling. Pavry. dripping with jewels and The Parsi Panchayat’s properties are The article started, “with neither ruj^es. thoroughly mismanaged”. youth nor beauty to recommend them, Bapsybanoo on her part noted she “I have Rs 50 lakhs under various a pair of elderly Indians came to had come^ to present some letters^ to trusts which I’m willing to spend on Ottawa, a few weeks ago and sucess- ° - . fully plugged into the diplomatic your newspapers has changed it have the land. Time and again the social circuit of free champagne, ^he Marchioness. Panchayat has been approached, but smoked salmon and hot canapes. , shall not present th© letters and they have done nothing. One can ^*You*ve got to have a gimmick to how I regret not going to France, Italy, draw any of two conclusions from get in and theirs is one of the tried Switzerland where I had (piease turn to page 32c) and true winners—a title.” Cameron then went on to write of how the Marchioness and her brother would get themselves invited to diplomatic teas and parties: “Within hours of their arrival, the Marchioness had not only informed several staff members in the hotel (the Chateau Laurier) of her high rank and interest­ ing history, but she had contacted an officer in the department of External Affairs for a list of all the ambassadors in town as well as the dates of their national day celebrations. She wrote each ambassador—on Chateau letter­ head—announcing their arrival in Ottawa and her availability for social engagements.” The Marchioness took great excep­ tion to Cameron’s piece and in the paper’s 15 June edition, they carried her rejoinder. “I deny that I have ‘plugged’ my­ self to ‘diplomatic social circuit.’ I deny that I have written to a single ambassador or high commissioner to invite me, and the words that I announced to them my ‘availability for social engagements’ are not true. “Social engagements are no novelty to me. They are part of my life side Adrian Hill scoffed at the idea that ‘Why, she’s a Parsi, you knovz, and I never met a Parsi who wasn’t name of orthodoxy. It’s not surpris- dripping with jewels and The Parsi Panchayat’s properties are Bapsybanoo on her part noted she had come to present some letters to the Canadian National Archives, but housing for the community. I do not all,” lamented the Marchioness. 1____ “I shall not present th© letters and they have done nothing. One how I regret not going to France, Italy, ' * ’ Austria or Switzerland where I had the happiest of holidays before. Instead I came here to suffer a thousand indignities showered upon The Pavrys; “Social engagements me by Cameron and published by are no novelty to me” 7 1) 4 I COMMENT The Navroz That Was Bhicoo Manekshaw clothes and the best The toran is hung on the front door, under it, munch my apple and look called and given new The chok are poorod on the steps. at my beautiful plants. Slowly the bakshish. Then comes It is breakfast time. We are at the plants start soothing me, I smile—¦ moment of all—^presents all of us table. My husband is having butter- and suddenly I am a little girl. receive presents from everybody! ed toast, fruit and coffee. My younger And it was Navroz! It is now time to go to the Atash J - , ;____ — f—¦ I was woken up in my grand- Behram in our old Essex car. At the awhile, is hurriedly eating porridge, mother’s home to the sound of a temple, every one^ _ _ _ ___ ______ _meet friends and felicitate each other, saying: ''Baby oothija. Jo bandwala My brothers and I are given a sitek of sandalwood each by our mother. I bend down to pray; “Dear God—don’t let the next Navroz be too long in coming! And thank you for the love­ ly presents.” Prayers offered, we go off to lunch at my paternal grandparents’ home. More greetings, more presents, more joy. We sit down to the traditional lunch of dahi, sev, and the most magnificent papeta ma marghee ever prepared (my Foois were excellent cooks). There is of course dhan dar ne patio and ravo or some other sweet to finish the meal. But it is the papeta ma marghee that is the high- light of the meal and always has been. The meal over, we return home to rest in the afternoon. But who rests? As soon as the elders are asleep my brothers and I quickly unwrap our presents. Every toy or book given was just what we wanted! We take all our new acquisitions on to our beds and drop off to sleep. We are woken up to get dressed in our new dresses and get ready for tea and then to the cinema as a special treat. As children we were not allow­ ed to see too many pictures. All the cinema houses in Bombay ayach, jaldithee doodh peeja, ne on Navroz day showed comedies or naile, pachee novo jabloo pahervanu musicals—no Parsi would see a che. ” I jump out of bed, go to the rarvatattarvanoo picture on an auspi- window to see the bandwalas, while ' ’ I sip my milk. My brothers and I get dressed for the Atash Behram, with our new Buster Keaton and Charlie Chaplin clothes and Parsee topees: I in a were the favourites. When the talkies gcorgeous kasbi bhareli one, and a came, the Marx brothers, Bob Hope, beautiful jabhla, and my two brothers Bud Abbot and Lou Costello, Ginger in dnglees and tanchoi skull caps. Rogers and Fred Astair were among After every one greets each other, the favourites. three generations—grand mother, un- After the pictures, dinner at my cles, aunts, cousins, sit down to a MasUs place. There would be an hors traditional breakfast. By this time at d’oeuvre, soup,, fish or chicken and least three more bands have played, the traditional Parsi pulao and dar. A been paid and gone. The servants are Please turn to page 5? And it was Navroz! I was woken up in my grand- daughter, who is staying with us for fried egg, toast and drinking Horlicks nankhatai band playing at the garden to the richest is dressed gaily. We before rushing off to work. It is Navroz! There is no sev, no dahi, no rovo, no bctfela eeda, no elchi kero! I was told, “Cornel on Bhicoo, one day is as good as another, why all the fuss! By all means if you wish, do make or cook what you like, but don’t insist that I should eat it too." “Oh mummy, please don’t make dahi, sev etc. I just will not have the time in the morning.” Frustration! And it is Navroz! There will be no one for lunch; this is Delhi. No holiday is declared for ' Navroz—it is only a sectional holiday—but which Parsi takes it? No one in my family will take a day off; they feel their respective organizations will collapse without them! And it is Navroz. There will be no tareli mochi or sail ma gosht, dhan dar ne patio, or rovo for lunch—who wants to eat alone? To-night, we go to the Parsi Anjuman for dinner, we make it a point to go there and meet all our friends. It is 9 a.m. Husband and daughter have gone to work, both looking very determined and perhaps a little guilty, or maybe its just my imagina­ tion. The cook comes to me to ask what he should prepare for lunch. Nothing! • is the curt answer. I snatch an apple from the table, go into my little potted garden with a guava tree, sit gate. Nantalin, my ayah wakes me a Bhieoo Manekshaw (Cordon Bleu, London) is a dedicated cook and author of ‘Tradi­ tional Recipes of India ’ (Nachiketa Publications Ltd.) She and her husband retired Air Vice Marshal J. H. F. Manek ­ shaw reside in New Delhi. Parsiana publishes some of Bhicoo ’s tried and true recipes on the following pages. of India ’ New Delhi. cious day—no matter how good: "Apre ova doovar nahee thcdye. ’' In the days of the silent movies, <( Mter the pictures, dinner 9•I J* Balsara : A Promise Fulfilled In the highly competitive market of household products, the name of Balsara has become a household word. Business India, a Bombay based fortnightly magazine focussing on the Indian corporate world carried a write-up entitled "Balsara: a promise fulfilled ’’ (April 28 to May 11, 1980 issue) in the magazine ’s ‘Enterprise ’ section. The article was written and researched by Dilip Thakore and Angelica Jacob. Published here is a slightly abridged form of the article. $ f ft ’ gradually phased out in the late fifties, Balsaras were comj^lled to search for a new line of business. “At first we entered into a distribution agreement with Hindustan Twyfords, an Indian owned company which manufactured sanitary fittings. This distribution arrangement lasted for five years but we found that we had considerable difficulty in adjusting to conservative Indian styles and ideas,” says Balsara, “and at this stage, we realised that we would have to enter the field of manufacture.” I Tentative Launch II Yet the group entered the field of sj manufacture not as one would have expected by setting up a high value sanitary, fittings factory, but by estab­ lishing Balsara Hygiene Products, a partnership firm, which tentatively launched a low value (Rs. 1.25 per unit) bathroom air purifier under the brand name Odonil in 1962. “Initially we had no production Shanks and ed by several small scale sector units '¦— — were % A handful of small scale sector companies have made a dent in the multinational hold on the household products market, notwithstanding the a. R. Balsara: ‘Giving the consumer a formidable competition that they price advantage’ have to contend with. One such small scale sector group is the Balsara group of five companies. Oval in Bombay have which has not only entered the house- ” hold products market with a range of six household products but even in the competitive market for tooth- group, pastes and kitchen scouring powders is standing up to transnationals such as Colgate and Hindustan Lever, while cutting into their market shares with conspicuous success. Established in 1925 by the late R. N. Balsara in a “dilapidated one- room tenement” in Medows Street now (given the proclivity of the city fathers to change the names of roads | and streets at the drop of the pro- verbial hat) known as Nagindas Master Street, Balsaras today manu­ facture a range of six household products including air purifiers, clean­ ing powders, mosquito repellents, lavatory cleaners, drain cleansers, ? water filters and toothpaste, and is expected to record a turnover esti­ mated at Rs. 6.5 crores in the year ending 30th June 1980. The company commenced business in 1925 as an importer of and dealer in sanitary fittings from Shanks and Doulton, UK, companies which had achieved a reputation for sanitary ware. “We were the pioneers in this field and to this day most of the older buildings along Marine Drive and the facilities and Odonil was manufactur- _ _ -J J z, c-rv»oll QAr'T.OT HTHlS V^VcLL 111 JJUlllUa^ iictvC ujiitnjxva - -------- ’ U’ V* Doulton sanitary fittings supplied by as per our specifications, wtiicn - - - '. obtained by breaking down imported • z* ___ "D rtl Cl zA «•<* us,” says A. R. Balsara (40), chair­ man 7nd "managing director'of the air purifiers,” recalls Balsara. “But when the initial market response to recalls Balsara. When sanitary fitting imports were (Please turn to page 57) The Balsara range of products: ‘Careful choice of a product line {atty ' 11in i ; h i Reflections on the Zoroastrian religion: The philosophy of belief and practice K. D. Irani 1 1 KAIKHASROV DINSHAW IRANI is a professor of philosophy and chairman of the department of philosophy at the City College of New York. He is vice-president of the Academy of Humanities and Sciences of the City University of New York and is a member of the Academy of Science. He is a director of the Zoroastrian Association of Greater New York and a privileged fellow of the Zoroastrian Foundation. LosAngeles. These reflections are ideas and perspectives which emerged in' an attempt to answer the question: What is the essence of the religion of Zara- thushtra? First, it required an explora­ tion of what it is we are seeking when we ask for the essence of a religion. The view here expounded is that it is found in the commitment to a religious vision which interprets the world and at the same time provides a way of life. This is a philosophic "view; and such vision can be elicited from religions with a philosophic base, of which Zoroastrianism, is one, but not from others, particularly archaic religions which essentially consist of cultic practices. ~ contrast is impor- i the message of Types of Early Religions Religions even in the remote antiquity of the lives of tribal societies mani­ fested an institutional structure. The science.and technology of maintaining the world in its fruitful and produc- ______ ______ „ __ _____tive state as well as the techniques of Zarathushtrai. We sKall_.._&ee that. the. .preserving the social order were all presentation of these ideas calls for part of one established activity which an examination of the peculiar rela- " ' “ tions between the view of the world consisted of practices conducted by a consist of cultic practices. Reco^izing this — (, tant for’appreciating in Zoroastrian theology, the way of life in Zoroastrian ethics and the practices, ritualistic or otherwise, of the Zoroastrian tradition; issues which have claimed the attention of the community for almost a century. was religion. Religious activities priestly class, but in which the entire community participated; the practices being related in some way to divine beings. There were two types of early religions, each having an appropriate set of rituals and practices. The first type of religious tradition was center­ ed on the fertility cycle in nature, the seasonal changes which affected the lives of people in an agricultural community. The second type, fre­ quently associated with pastoral or nomadic cultures, was highly depen­ dent on the vagaries rather than the regularities of the forces of nature. Let us consider them in order. The first type, i. e., religions of the fertility cycle, existed widely in the ancient world, particularly in river valley civilizations of the Nile, of Mesopotamia and many locations in Southern Europe, the Middle East and Western Asia. In simplest terms the common aspect of their theology was the following. The god who was the representative of the commimity died at a specified time of the year, either by accident or by design. The members of the community believed they had visible evidence of the death of the god in the barrenness of nature, the desolation of the parched soil, the drying up of the waters, and above all in the absence of crops and food­ stuff. The goddess who is the wife (or in some accounts the mother) of the dead god mourns the passing and prepares to perform the miracle of resurrecting the dead god. ImA the god and became immortal, not to humanity cooperated with divinity in return here again but be reborn and the performance of cosmic functions. From these descriptions of religious prominent ritualistic practice of this activities and beliefs we can gather belief was that the god in dying gave the essential character of the religious part of his substance and his essence consciousness of ancient humanity. At a later crucial moment, for examine, the rising of the waters in -------------- , , the rivers following the right inti- have a life after death. A particularly mations, the god is reborn and re­ united with his wife (or mother). SS^VmThaw^riw uThi^" devotees^ who by eating that peyJ?«5Jf7edJhat^^^the wakings of on his altar or throne to engage in his divine reign until the accident over­ takes him once more and he dies to immortal life, be reborn over again in a repetition .. o£ the cycle. This cycle expressed the “ most vital hopes and fears of the population and the parallel rituals associated with the critical moments in the life cycle of the god constitut­ ed their religious practice. Th?'' there was mourning and the ritual for design. the dead, and the descent of the dead S ?pprom?ate'’sacrifiter when ±e religion, nature is viewed as function- veneration, jointly attended by gods eod died The next ritual was con- ing through the actions of deities, and men. Others were operations of cerned with prayers and offering for each with a special task. Such tasks, trans-natural cooperation needed by brineine him back which included, for example, include the daily motions the divinities to perform their cosnuc for instance promises of good beha- of the sun and moon, the fructifica- tasks. Still others were mutative or viour liber^ support of the temple, tion of the earth, the flowing of the emotional responses and sacrifices. Then came the celebra- \------- ------ . tion of birth with rituals of joy and special characteristics articulated in dedication to work in the fields. And mythology. They were remembered in finally the festival of a successful the prayers addressed to them on the year at the beginning of the harvest days of their festivals or occasions c* when the first fruits and crops were '------------------- P This most ancient and widespread the offering of sacrifices which were call these acts Hieraticd mean- relieious theory and practice was ceremonially shared by the divinity ing thereby, acts of sacred sign^cance extended by analogy to the problem and the congregation. There were two or import. The fotce and effect of of individual salvation. The god had theological reasons for such practices, hieratical acts lay in the cons^uences through his death and resurrection One was the obvious reason of making they generated; and also perhaps, m achi^ed immortality. An individual a request, offering thanks or a simple the graver consequents that mght believer through appropriate ritual veneration of the deity. The other result if the acts failed to be j^rform- and an’ acceptable life, put his soul was rooted in the idea that the ritual ed or were faultfly perform^. Reli- under the power and protection of and sacrifice were acts by which gion m such tradiUons was the art of substance and thus incorporating that the universe and the functioning of essence achieved the salvation of human life depended upon many specific actions of supernatural en­ tities. There were important human activities in which the priests, group, or the entire community en­ gaged to relate to these divine en­ tities in a trans-natural communica­ tion i.e., a communication across the boundary between the natural and the supernatural. These were the rituals. They were of different kinds. In the second type of ancient Some were sacrificial banquets of veneration, jointly attended by gods The god who was the representative of the community died at a specified time of the year, Thus either by accident or by a the other world This most ancient OdCn Wltll d. bpwidl VaofL. OUVli vaoxk-3, UXWXXO XXMVWXMX VW J for example, include the daily motions the divinities to perform their cosmic of the sun and moon, the fructifica- tasks. Still others were imitative or ...............- — ¦ — ’ . > events in the waters" Each of these deities had lives of divinities with whom the ¦ ¦ ¦ community felt a trans-natural familial bond. The religious life of the community __________ _______j of consisted of these ritual acts based veneration or propitiation. TTie rituals upon the mythological conceptions of such recitation frequently required underlying them. It is appropriate to extended by analogy to the problem and the congregation. There were two throueh his death and resurrection One was the obvious reason of making they generated; and also perhaps, in . . ... * .J* 2 J__ 1 a. -a ______ 4. o tliA nTQVpr mncAniip.nrp.R that miffht the deity. The other result if the acts failed to be perform- For quality printing of Annual Reports, Memorandums, Magazines, Programmes, Directories, etc. Contact : i Kaiser - E - Hind Publishers & Printers 300, Perin Nariman Street, Fort, ( Behind Reserve Bank of India ) Bombay - 400 001. i i Phone : 295709 1 15 aperforming hieratical acts. These acts ed on to the Hieratical Act it began imperative because of certain beliefs either constituted the practice of a to be looked upon as the more signi- about the world and its Creator, kind of trans-natural technology keep- ficant one, perhaps even the more The elements of belief and be­ ing the world safe for human civilisa- holy. We shall see this in the teach- haviour now become the focus of tion generally and for the community ings of Zarathushtra. In varying forms religious consciousness. How was this specifically; or they constituted ap- this conception appeared in the new form of religion grasped or com- propriate ways of dispatching requests message of Moses in the Ten Com- prehended by the human mind? We to the divine world. mandments, and also some of the pro- find that what a religion provided its phetic declarations in the Hebraic believers was a fundamental religious vision from which all else followed. of Confucius, of Socrates, of the To be a member of a religious faith Upanishads and the Bhagvad Gita; now meant being one who was com­ in the sermons of Jesus, and else- mitted to the religious vision of that where. Indeed, the emergence of the tradition, moral dimension as the ground for the justification of one’s life marks a jhe Concept of a Religious Vision turning point of the highest signi- — - - " ficance in the history of human consciousness. The elements haviour now become the } religious vision to which a believer is, or ought to be, committed. i Change from Archaic to Prophetic tradition; in the teachings of Buddha, and Philosophical Religions Throughout the ancient world, at different times in different places, a profound change took place in the nature and content of religion. The dominant theme in this change was the emergence of the moral dimen­ sion in religious thought and prac­ tice. It was accompanied, and not accidentally, by the idea that the ________ religious life of the individual had its “Every religion offers a own significance over and above the -- - - - preservation of the natural and social order. The conviction of the worth, or more properly, the spiritual digni­ ty of each individual was intimately related to the notion of the life of each after death, and of eternal salva­ tion therein. And, most importantly, time in the history of human thought emerge from this conception. This is the life of moral worth became the the very concept of religion under- the content of the religious vision, basis of the religious justification for went a significant change. No longer and if it is effective it generates divine acceptance and eternal salva- was religion a set of ritual practices; specific moral principles in accord tion. Not only did the Ethical Act it became a way of life in the form with the idea of the goal of life and become a religious requirement, add- of moral behaviour, behaviour made the view of the World. These princi- The religious vision in the theologies of all religious traditions presents the following characteristics. There is a view of the World (meaning here, the entire universe), not just as it appears to the senses but as it is conceived in terms of its origin,' purpose and destiny, i.e., as it will unfold to the end of time. This, by itself, is not enough. Within this view is incorpo- The philosophically important point rated the role and function of human to notice here is that at this crucial life. The goal of life must be seen to »» With Best Compliments from ^c&an (^arri&ra ^^rivate 1, “Navrattan ”, 3rd Floor, 69, P. D’Mello Road, Garnac Bunder Junction, Bombay - 400 009. Grams : “Oceancars ” • Telex: 011-4014 A/B OCPL Office. Phones 320171 • 320172 17So far we have the world-view of the religious vision of Zarathushtra; pies become the ethical component of the religion. Looked at in its most essential form we must now turn to the way of life every religion offers a religious vision to be elicited from the role of huma- to which a believer is, or ought to be, nity in this conception, which will committed. The vision is a fusion of constitute the ethical component, two distinct notions: a view of the Human life is pictured thus. We come world and its destiny, on the one into this morally confused and pain­ hand, and a morally directed way of ridden world, we learn that though life, on the other. It is the fusion of the constituents of the world are the the two notions which makes the view good creations of Ahura-Mazda the distinctively religious. For if it was world is flawed by the presence and only one or the other, one would have action of Evil. The goal of life then a pure cosmology or a straight ethical clearly is to promote the Good, that system. is to strive to make the world and society evolve towards perfection in The Religious Vision in the Teach- accordance with the principle of ings of Zarathushtra Asha, and to oppose Evil, making its operations as ineffective as possible. The ethical component, integrated into the religious vision can be for­ mulated in the following prescrip­ tions. It is a person’s religious duty to lead the good life, that is, the life of good thoughts, good words and good deeds. It is through the spiritual gift of the good mind (Vahu-mano') , each one of us is endowed with, that we can comprehend the world in both states, that is recognise it for what it is and realize what it could be in its ideal state of perfection. Thus know­ ing the good, we can, and must, with righteous resolve act to promote the good and dispel evil. The way of life is one of action in bringing the world towards perfection. This is the essence, in summary action according to Truth. In concert form, of the religious vision preached with the divine principles identified by Zarathushtra. So that one for whom It is instructive to approach the teachings of Zarathushtra from the point of eliciting their religious vision. From the Gathic poems and some commentaries upon them we can ’ extract the following conceptions: The one supreme God, Ahura-Mazda con­ ceived ideal creation in accordance with a principle identified with Asha. It is understood as Truth, for it re­ presents the true order of the universe; but Asha is also the principle righteousness, for righteousness is of “The world prospers when we work for the well-being of humans, cattle, the earth and the waters." 5^ with the Amesha-Spentas the holy the teachings of Zarathushtra consti- spirit, called Spenta-mainyu (Spe- tute his religious beliefs, this religious nisto, in the Gath as) works to vision is the way he sees the world promote Ahura-Mazda’s ideal design, and finds the framework for a way The world we live in, however, is not of life. the ideal world, it has been afflicted by opposition from another spirit this religious vision is the notion that which works to vitiate that design, the life of moral striving itself con- This spirit is the unrighteous fount of stitutes religious justification. To put all evil, later called Angra-mainyu. The history of the world, as we salvation, the departing soul faces humans know it, is the unfolding of judgement at “the bridge of the this cosmic conflict. But there is an separator” solely on the issue of I assurance given that the end of whether its stock of good thoughts, cosmic history will arrive when evil good words and good deeds outweigh shall be utterly destroyed and the the stock of bad thoughts, bad words perfection of existence shall be mani- and bad deeds. Thus in each of the fest. However, in the period of con- two loftiest goals of human striving, flict many aspects of creation receive namely, the betterment of the world protection and help from the holy and the salvation of the soul, it is immortals, i.e., the Amesha-Spentas, the ethically good life that is the sole which are personified aspects of divine principle of achievement and realiza- characteristics. Of great significance, as we shall see, is Vahu-mano (the good mind), who in one aspect is the for the well-being of humans, cattle, rationality of creation, in another, the earth and the waters. It is not the power of the mind to comprehend ritual but good works that brings and reason; it is also protective of this about; and good work itself con- life, especi^y cattle. stitutes religious justification. One’s A particularly significant aspect of it in the more concrete terms of tion. The world prospers when we work stitutes religious justification. With Compliments From GLOBE THEATRES PVT. LTD. Established April 3, 1915 Controlling : ? REGAL BOMBAY ? CAPITOL BOMBAY ? GLOBE CALCUTTA ? ROXY MADRAS 19$ soul receives heavenly vindication church, or churches, certainly had And an Ethical Act is one which is through good thoughts, good words practices; and the question naturally directed to promote, in this world, and good deeds as conceived in the arises: How is the prophetic religion some ethical value such as well- reUgious vision. It is thus one re- of the good life (as ZLoroastrianism being, happiness, justice, freedom and ceives the salvation of bliss hereafter, came to be called) related to the harmony. With this distinction in not through ritualistic operations, practices, that is, the hieratic strand, mind we can ask two questions Imagine the contrast of these teach- which in course of time became a which have been raised from time to ings from the archaic sacrificial ferti- dominant aspect of the Zoroastrian time. What is the justification for lity and venerative cultic religions tradition? In order to explore this hieratical acts in the Zoroastrian which Zarathushtra’s audience must historically hazy, and conceptually tradition? and how do we resolve the have experienced in full measure and obscure subject, it is wise to start incompatibility between hieratical which we must attempt to compre­ hend with Perhaps we can understand the oppo­ sition and rejection he encountered. Religious Acts: Ethical and Hiera- so poignantly expressed in some of the verses of the Gathas. 7 there is no mention of any sacrificial act in the Gathas, save one, in which _ __ ___ _ ... ..... Zarathushtra offers his thoughts of by religious tradition, and which is lity and venerative cultic religions tradition? In order to explore this hieratical acts in the Zoroastrian have experienced in full measure and obscure subject, it is wise to start incompatibility between . with a few conceptual distinctions and ethical acts, which may arise historical imagination, regarding religious acts. either through intrinsic disparity, or through limitations of time and effort which a choice between one or the other may impose. tical We shall describe an act as a Reli­ gious Act if it is prescribed in the scriptural literature of a religion, or Hieratical Acts in the Zoroastrian Tradition J J - -J —----- ---------- , “““ ... The existence of the two kinds of love, his best words and deeds to believed to have sacred significance, religious acts creates problems of Asha, dedicating his life to Ahura- There are two kinds of religious acts: some complexity in the philosophy of Maz^a. As a poet-priest he preached Hieratical Religious Acts and Ethical religion. In the context of the Zoro- in the language, the idiom, even the Religious Acts. astrian religion many varying opinions poetic form of the poet-priests of his, in a Hieratical Religious Act have been expressed between the and more ancient, times; but the mes- some sacred operation is performed, extremes of making Zoroastrianism a sage of Zarathushtra, the prophet, either by a priest or oneself, which purely ethical religion, on the one must be recognised as a religious has no specific terrestrial function but side, and making it an essentially transformation of major magnitude. is believed to have supernatural pur- hieratic series of ritualistic religious This religious vision did become j ................................ ' ' * an esablished religion. It had an official church and clergy. It was the __________ national or state religion_ of three ethical act which Persian empires. “ Asha, dedicating his life to Ahura- There are two kinds of religious acts: in the language, the idiom, even the Religious Acts. In a Hieratic al Religious Act have been expressed between some sacred operation is performed, < “ ~ either by a priest or oneself, which purely ethical religion, on the one is believed to have supernatural pur- I ’ pose which is achieved through what practices where significance may or is believed to be a trans-natural inter- may not be comphrehended on the action. An Ethical Religious Act is an other. -------- — ------ 1 is prescribed or As wq have seen Zarathushtra The Zoroastrian recommended in a religious tradition, inaugurated in the history of ancient is ! ¦ lA t' I- ANCHOVY SAUCE ANCHOVY SAUCE Made with extracts of genuine Anchovy Fish with addition of rich spices and dried fruits. A trial will convince you of the taste and flavour Other items we process are : Cocktail Spring Onions, Spanish Manzanila Olives stuffed with red pimentos, Pickled Green Pepper, Gherkin Pickle, Bamboo Shoots AVAILABLE ONLY FROM RESPECTABLE STORES. Made by : Home Food Products Company PROPS : R. N. RUSTOMJI & CO. P. Thakordas Marg, Bombay 400 001 Phones : 262119-261334 21of it is drunk by the priest, some by the community, and some returned to the flowing waters (or a well) and the earth. The essence of the divinity, Haoma, is provided for the worship­ ing congregation, and it is also Haoma venerated in the ceremony. There are indeed identifiable echos its structure took form over some j^ere of the rituals of both types of early religious, practices. It may be that the Haoma ceremony is one of the most ancient, if not the most ancient of ceremonies stiU performed in a more or less unchanged form, as ... - - part of a living religion. In it one .. of the religion. Perhaps it first fmjg a dramatic preservation of the sacrificial-priest) and there is one crystalhsed in the worship of those ritual insights of the fertility and clearly hieratical act approvingly to whom Zarathushtra was a living ¦ - - ¦ referred to by him in the Gathas. It memory, and who thus enshrined the appears in a request that Zarathushtra songs of thei^ prophetic teacher in makes to Ahura-Mazda to learn from I' Him a powerful mantra, i.e. words the ceremony, as we shall see, lies m whose utterence have causative rather ; than communicative effect on the Zarathushtra. * environment. For the use of mantras is preeminently a hieratical act. It may be that ^rathushtra viewed the incidentally in harmony with the Zoro- ( recitation of mantras as instances of astrian respect for life, is that it vcuciauuu m umumviauit ‘ good words and/or good deeds. Thus completly avoids the shedding of blood religious sculptures. The ritual these hieratical acts could also be (only some twigs of the plant are * - / construed as ethical acts. cut). Haoma is the plant of life, “it The problem of the ritual cere- drives death away.” The essence, monies still remains to be considered, taken to be in the sap, is extracted in 'Fhe earliest to appear in the history a highly precise ritualistic operation, of Zoroastrian ceremonials is un- it is mixed with milk and water, some “Zarathushtra inaugurated in the history of ancient religions a movement toward making the ethical component central to religion. ” religions a movement toward making doubtedly the / Haoma < ” the ethical component central to which is called the Yazashne. Though rehgion. We know too from some its structure took form over some verses of the Gathas that he repudiat- period, its language (i.e. of the ed the magical, cultic practices of yasrtas') and style, the fact that it some priests and their princely incorporates the recitation of the patrons, particularly the bloody sacri- entire body of the Gathas (the hymns fices. But it must be remembered that of Zarathushtra) makes it likely that Zarathushtra was himself a priest it emerged very early in the history (probably a poet-priest and not a * ‘ ~ un- salvation cults and also the ge­ nerative and sacrificial cults trans- ~ . formed into a bloodless, partly their liturgy. Though the concept ol moralizing, partly devotional ritual; . ‘ but It is a hieratical act of trans- an Mtiquity beyond the time of natural interaction. One cannot fail to see the analogy to the ancient fertility myth of a tree of life in the Baby­ lonian Gilgamesh epic; also the tree of life which appears as an object of veneration in innumerable Assyrian - ¦ • 1 of incorporation of the essence of the divinity, common to all salvation cults, is captured in the drinking of the Haoma juice. The venerative. Please turn to pg 43 What makes this ceremony note­ worthy in the history of ritual, and »9 IFkh the Compliments of : N. S. GUZDER & CO. Private Limited NEVILLE HOUSE. BALLARP ESTATE. BOM BAY-400 038. 23World Congress Papers LAW AND LIGHT Social and Cultural Survey Continuing the series on the papers read at the Third World Zoroastrian Congress, in this issue appear two of the six papers on the ‘Social and Cultural Survey of Zoroastrians in the Recent Past and Suggestions for the Future. ’ These papers were prepared and read by Rustom S. Gae, a senior advocate. Supreme Court of India and a former Law Secretary to the Government of India and Manouchehr Mobarake, a member of Garooh Zartoshtian Taft va Tavabe-Tehran, Iran. The situation in Iran having altered since the Congress was held in 1978, Mobarake ’s paper may appear slightly dated. Both papers have been subject to editing for reasons of space and clarity. REFORM IN PARSI LAW Rustom S. Gae Winds of change are blowing across the community; change however must not become a threat to our survival and ultimately affect the existence of provision regarding divorce by mutual the Parsis as a separate community. Different communities in India have different personal laws. Some aspects of the laws relating to marriage, divorce, succession and adoption I applicable to Parsis are dealt with below. Inter-communal marriages among . Parsis are said to be high. Parsi girls continue to marry outside the com- - . ,, munity and the community has not DC dispensed With, been able to arrest or prevent the increasing number of such marriages. This has prevented the influx of fresh blood into the community, leading to who are already married under the ¦ a continuous decline in population. i the Constitution as a fundamental right. The Act also recognises the right of the wife to maintenance, both alimony pendente lite (during the pendency of the suit) as well as permanent alimony, but does not recognize the corresponding right of the husband to claim maintenance from his divorcing wife in matrimonial suits. In the context of the changed social status of Parsis, coupled with the Need to Redefine ‘Parsi ’ Special Marriage Act and after this avowed declaration of equality of Once public opinion is properly their matrimonial rights and obliga- man and woman as envisaged by the mobilised, the government of India tions (including the right to obtain Constitution, the Parsi Marriage Act succession njay be moved for an amendment of divorce by mutual consent) would be the definition of ‘Parsi’, so as to governed by the provisions of the include therein children—of a con- latter Act and not by the Parsi senting non-Parsi father and a practis- Marriage Act. ing Zoroastrian Parsi mother—who have been initiated into the Zoro­ astrian religion by the navjote cere- sent in the Parsi Marriage Act, so that ____ _______ _____ ____________ two adults may have their marriage dissolved honourably while remaining within the provisions of law applicable to them. 91 HI Gae: Advocating amendments IS mony. Nowise should this be equated with outright conversion or prosely- tization in the sense in which it understood and recognised among other communities. Divorce by Mutual Consent The Parsi Marriage Act contains no consent. The Special Marriage Act, however, enables parties married under forms of marriage other than - - . that prescribed by the said Act to get the freedom of religion guaranteea by their marriage registered under that "" " “The system of delegates prevailing only under the Parsi Marriage Act should Act on complying with the procedure laid down therein. Thus two Parsis Parsi Marriage Act may at any time register their marriage under the tions (including the right to obtain The time has come to include the provision of divorce by mutual con- Parsi Marriage Act the Delegates for Parsi Matrimonial Courts Under the judge constituting the Parsi Chief Matrimonial Court or the Parsi District Matrimonial Court is assisted by seven Parsi delegates, selected from a panel appointed by the State Gov­ ernment, for a period of ten years. The jury system on which the delegate system is based has been abolished throughout the country. Besides, since the Constitution contemplates uniformity in personal laws of all com­ munities, the system of delegates pre­ vailing only under the Parsi Marriage Act should be dispensed with. Other Amendments to the Parsi Marriage Act On the other hand religious conver­ sion being a ground for divorce in lire Parsi Marriage Act militates against 25as i duly amending the Indian Succession “Religious conversion being a ground for divorce in the Act on the lines referred to above. Parsi Marriage Act militates against the freedom of religion. above requires to be remedied by an Olhornan would not automatically ’ ''----------- L become an athornan. It is understood that the represen­ tation made to the Govemmrait of _____ _____ India by the Federation of the Parsi Adoption is well known among Hindus Zoroastrian Anjumans in the inatter -_________________________________ under the consideration of the Government. Adoption among Parsis and is governed by the Hindu Adoption and Maintenance Act, 1956. Among Parsis, the custom of adopting a male child as palak or as dharmaputra, was common in the father in his lifetime^^and a dharma- from the community itself, cruelty, desertion, leprosy and mental putra, for the performance of the Maintenance ...... .... ______ “The urge and the demand pa7t."T7^afc Ts' aVpiiinted by the for the reform must come The next question arising for con­ sideration is whether a non-Parsi child adopted by a Parsi would auto- — _______ maticaUy be entitled to claim the pending before the Rajya benefits of trusts and funds meant for ” ----------------- --1 Parsis. Can such a child be entitled to the use of the towers of silence (dokhmas) or the right of entry to fire temples (agiaris or atash order), expeditious disposal of matri­ monial cases, holding of proceedings in camera, provisions regarding re­ conciliation, and other such factors. Intestate Succession The Indian Succession Act, contains a s with special rules for Parsi intestates. 1925 should be amended to impose such an obligation on economically in­ dependent women. Amendments are further needed regarding divorce on grounds of disorder (including psychopathic dis- funeral and other ceremonies of the deceased. The prevailing view is that an adopted son cannot succeed to the estate of a Parsi intestate. The Adoption of Children Bill, 1972, 1 ¦ Sabha, applies to all communities in ouvvcsoivjii India including Parsis. Clause 13 of separate chapter dealing the Bill regarding the effect of an adoption order needs careful con­ sideration in respect of the adoption behrams)? This would depend upon of a non-Parsi child by a Parsi. the terms and conditions of the From the date on which the adop- relevant trust deeds or schemes tion order takes effect, an adopted regarding the same which usually child shall be taken to be the child contain a provision that the benefits of the adopter, and the adopter shall of the trusts (including trust funds -_ ' ’ ¦ ' ”d and trust properties) should be given if the child had" been born to that only to Parsi Zoroastrians. The . 1 benefits of the trusts cannot, therefore, be given to a non-Parsi child adopted by a Parsi. i.e.. Parsis dying without leaving a will. This Act was amended in 1939 making several fundamental changes. There are separate rules for division of property of male and female intestates. It is significant to note that while a son is entitled to an f , share alongwith the daughter, in the ... - ---------------- j, i r n property of the mother, the daughter adopter in lawful wedlock, is not entitled to the same right along purposes including intesUcy. TOe with the son when she inherits the property of the father. With the passage of time these rules are now out of tune with pro- ____ gressive trends in society. Further, adopted by a Parsi our Constitution prohibits discrimina­ tion on grounds of sex envisaging equality of man and woman. It is therefore necessary that the Indian Succession Act is so amended that all j i j children, whether sons or daughters, position of an adopted child with . get equal shares and each parent, whether father or mother, gets half the share of each child. the terms and conditions of the relevant trust deeds equal be taken to be the parent of the child as i adoption order virtually equates th; “Would a non-Parsi child automatically become a Parsi? »» of a natural born, legitimate child. “The time has come to include the provision of divorce by mutual consent in the Pars! Marriage Act. ” Conclusion In his presidential address at the Seminar of Islamic Personal Law in Modern India, in January 1972, the Union Law Minister observed, “We believe that while we should do every­ thing possible to build up and cultivate the consciousness for reform, the urge and the demand for the reform must come from the community it­ self.” Public opinion in the community should therefore be mobilised in favour of reforming Parsi Law. The Parsi community is a micros- maticaUy become a Parsi or that a copically small community and a mere ’ " ’ ' drop in the sea of Indian humanity. If it has been able to i...—.— separate indentity, uniqueness traditions, it i , socio-economic t laws, religious faith and fervour and unity in resolving difficulties. It is on these pillars that the community must build its future. Adoption of non-Parsi child Does it mean then, that a non-Parsi child adopted by a P^si would auto­ child of a hehdin adopted by an athornan would automatically become an athornan? It is significant that the Bill does not contain any provision regarding consent to the religion in which the adopted child is to be brought up. The absence of this provision seems to be intentional to guarantee funda­ mental rights regarding the freedom of religion or practices. Therefore, it is considered that a non-Parsi child __ ___ _L Parsi under the BiU when enacted, would not automatical­ ly ______________________ » Parsi Zoroastrian. Similarly a behdin child adopted by July 1977 issue. maintain its is primarily due to its ; solidarity, personal Another glaring discrepency ap­ pears in the devolution of agricultural land of a Parsi intestate which is governed by the Indian Succession Act, 1925 before its amendment in 1939, which continues as the existing law on the subject. Here the son’s J share is four times that of the ... —-—- daughter, the widow’s share twice that adopted by a of the daughter and the father and the when mother do not get any share. ly become a The anomalous position emerging ! Parsiana carried a larger piece by Pustom S. Gae on the above subject in the June- n“TOWARDS THAT LIGHT” Manouchehr Mobarake H Zoroastrians in Iran had faced centu- ries of difficulty. It was only with the ^8 advent of the Pahlavi Dynasty that the Zoroastrian community in Iran regained freedom of religion and a |:|| revival of its culture. The mode of living, society, culture and customs in Iran have undergone many changes in the past decade because of Iran’s dynamic progress. The Zoroastrian community too has accepted the need for change. . . — - - Mobarake: ‘preserving the true religion 'a' : -J i M Bl “Accept into our fold non-Zoroastrians who are deeply interested in our religion. ” The number of Zoroastrians who refrain from wearing sudra and kusti is increasing. The wearing of the sudra and kusti is not only to distin­ guish a Zoroastrian from others, but is necessary for the true method of offering prayers and will be a constant reminder to Zoroastrians of their ’ religion and faith. Every religion is encourage the younger generations to choose this holy profession steps must be taken to improve the condition and status of Mobeds and Dastoors. Unity between Zoroastrians is very essenti^. Use of different calendars by Zoroastrians is a threat to our unity. An authentic calendar must be adopted and recommended for use by the Zoroastrian communities through- I A proper track of the Zoroastrian I population should be kept. Influx of I Zoroastrian youths from India and I Pakistan to Iran, U. S. A., Canada > and other countries and their cosmo­ politan marriages is another factor contributing to the downward trend in our population. The need for change if accepted in the right spirit could mean rejuven- tion rather than extinction. May Ahura Mazda guide us “Towards That Light.” “The wearing of the sudra and kusti is necessary for _________________________ the true method of offering out the world. A common script and prayers. ” language would bind the Zoroastrian — 11 II I—a———a— communities more strongly together and remove the existing barriers and differences between them. For this prescribed with certain rituals and symbols. In order to preserve the true religion, it is necessary that the rituals purpose why not revive the Avesta Now on sale The Parsiana Book of Iranian Names » script and adopt it as the official language of the Zoroastrians? Interpolations from our religious ceremonies must be removed. Greater comprehension of Zoroastrianism and eradiction of superstitious and non- Zoroastrian beliefs are important, particularly to the youth of our com­ munity. Religious ceremonies should prescribed should be observed impli­ citly. The tradition of consigning the dead body to the Tower of Silence has become impractical: overflight by planes and expansion of cities and towns have led to the extinction of scavenging birds. The Towers of Silence in Iran have been closed and . _ the dead are buried. Some wrongly be properly studied and explained^ contend that burying the dead is in violation of our customs and religion. In Iran preparations are underway to cremate dead bodies. To my know­ ledge Zoroastrians in India and Pakistan also face such difficulties in using Towers of Silence. The system Zoroastrian community of disposing the dead bodies varies among Zoroastrians from one country to another. Dastoor and Mobed hunting is , new game for the Zoroastrian com­ munity in Iran. Many of our religious ceremonies in Iran are not properly should be corrected by our scholars, performed due to shortage of Mobeds. No religious ceremony is complete if the prayer is not recited by a Mobed or a Dastoor. Mobeds and Dastoors merge with our community. , play a leading role in keeping alive the resplendent fire of our religion and culture. By the end of this century has also become common among the shortage of priests will cripple the Zoroastrian couples. Both these are community everywhere. In order to severe blows to our small population. and steps taken to impart more of the teachings of Zarathushtra to the “Dastur and Mobed hunting is a new game for the in Iran. ” a younger generation. Equally the wrong interpretations of the Zoroastrian religion by non-Zoroastrian writers We should accept into our fold non- Zoroastrians who are deeply interest­ ed in our religion and allow them to un- Many Zoroastrians remain married or marry very late. Divorce The Iranian names of boys and girls along with their meanings which originally appeared in Parsi­ ana have now been reprinted in an attractive 24 page booklet. The book, which is priced at Rs. 9 is available on sale at: * Faredoon and Burjor Sandalwood Shop, Princess Street. * K. Bomanji and Sons Sandal­ wood Shop, Next to Dadyseth Agiary, Flora Fountain. * Nalanda Book Shop, Taj Inter­ Continental Hotel, Apollo Bunder. * Minoo Sukhadwala Sandalwood Shop, Next to Aslaji’s Fire Temple, Draupadi Bldg., 386 V. Patel Road, Bombay-400 004. * H. L. Rochat & Co. (Next to Roneo Vickers) Navsari Chambers, Ground Floor, 39 A. K. Nayak Marg (Bastion Road), Bombay- 400 001. Write to Parsiana G. P. O. Box 892, Bombay-400 001. Phone: 268730 29 JCOMMENT J. N. TATA and the Story of The Indian Institute of Science Dr Ratan R. Marshall The establishment of the first post graduate institute of scientific research in India, the Indian Institute of Science at Bangalore, was the brain child of Jamsetji Nusserwanji Tata, in this article Dr Ratan R. Marshall recaptures the spirit of the Indian nation that rallied around Tata*s vision to make it a reality. Tata: ‘Spirit of Research’ of them were of the view that there should be facilities for scientific re­ search in India, if the country was to progress. In 1898, Tata made a sensational announcement which appeared in The Times of India of 28th September 1898: “Tata, the well-known millionaire and merchant of Bombay has, we hear, offered under certain conditions to put at the disposal of a property constituted body, landed property I In the biography of Jamsetji Nusser­ wanji Tata by Frank Harris there appears a footnote as under: “Sir Dorabji Tata is of the opinion that his father had at that time little hope of getting the Government of India interested in his (educational) scheme. In November 1898, Mr. Tata wrote a letter to Swami Vivekanand, adjuring him to rouse the country by a pamphlet relating to educational re­ form on ascetic lines, and offering to defray the expenses of publication.” The scheme referred to was in connection with starting an Indian Institute of Scientific Research. Tata had high ambitions of seeing India Swami Vivekanand, who has gone march forward in various directions, down in history as the man who did but scarcity of qualified people much to rehabilitate Hinduism in the hampered the country’s progress. He did not like the idea of inviting people from abroad at every stage. During his constant travels abroad he saw the great progress made by other countries. Why could India not do the same? Japan’s scholars were teaching in Religions. His speech at that gather- American universities. Would India have to depend on foreign scholars and experts for all times to come? Then how could the country progress? known monk; but his thinking, his How could his dream of a progressive India be fulfilled? Tata is known to value higher education even as a preparation for industrial and commercial vocations. which is calculated to bring an annual income of about Rs. 1,25,000, for the purpose of maintaining an institu­ tion for post-graduate studies. Tata is known to value higher education even as a preparation for industrial and commercial vocations, and he frequent­ ly selects a number of graduates to undergo training for about three years at his mills, the graduates, contrary to the prevailing custom, being paid While Tata was thinking along during the period of their apprentice- these lines he came into contact with ship.. .Tata, however, has felt for some time the need of making an advance in our university education. .. “He felt that it was no small dis- eyes of both, the Indians and the appointment that while Japan could world. They first met on the steamer “Empress of India” on their way to America from Yokohama. Vivekanand Indian Universities should have no was proceeding to Chicago to parti- such record to show. The development cipate in the World Conference of of the resources of the country, too, Tata is persuaded, in a large measure, must depend on a number of talented produce men whose researches brought them world-wide renown, that the ing at once made him a world figure. At the time of their first meeting youths working at the scientific pro- * however, Vivekanand was an un- blems which arise in industrial blems which pursuits. . .It was suggested to Tata views and his love for the country that either a new university or and humankind impressed Tata. Both a development of one of our existing 30The Institute of Science : a dream fulfilled Would India have to depend on foreign scholars and experts for all times to come? universities on the model of the post­ graduate universities of the United States, would be the first step towards the creation of the spirit of research in India; and after preliminary investigations made in Europe, and advice sought and obtained from the highest educational authorities of England and the Continent, he has decided to make the offer...” Tata’s offer created a flutter amongst the enlightened. A donation worth 30 lakhs of rupees. And that too for education purposes. Sankri Prasad Basu in his article “Vivekanand, Nivedita & Tata’s Re­ search Scheme,” vaPrabuddha Bharat • —or ‘Awakened India’—October 1978 writes: “The timing of the announcement lent special significance to it, for it came at a time when the stage was being set by the British rulers for ; launching a policy calculated to restrict higher education in India. It was an act of great courage and frenzy of original investigation, will generosity on the part of Tata; for vie '’’“3 through this seemingly innocuous and bounds of knowledge and establishing with ordinary decency, and devote noble offer, he threw a challenge to f... *” *’'7" ’ the Government.. .It was a big these great hopes centre round Tata s sciences natural and humanistic. I challenge for the foreign rulers. And institution. He has been the inspirer am of the opinion that if such a they took it just in the manner that was most natural to them... “Lord Curzon, the Viceroy, came out in open criticism of the scheme, — . . though not forgetting to maintain the Through this seemingly stipulated air of sympathy, so usual innocuous and noble offer, with this class.” f x._ x.i The Viceroy and his advisors Government, while sympathizing with Tata’s scheme, expressed opinions that it was doubtful whether a sufficient number of students would come for- noble example will stimulate others ward, whether the services of highly when the scheme is in working order, paid educationists would be available to lecture before empty benches, whether the successful students would tains in it the promises of such un­ get ready employment. In their speakable good.” opinion all that was needed was a j- . . . • - ~ . humble beginning, which may be letter to Vivekanand, recalling their extended gradually as funds came in discussion on the “Empress of India.” and after considering the result of "1 ----------- n., e the start. ber me as a fellow-traveller on your whole nation, therefore, forgetful of If Tata was dejected by the official voyage from Japan to Chicago. I very class or sect interests, join in making ' — - ” ’ • ¦— it a success.” I The journal continued to agitate ig luj pxxii^xj ^xxxj^x,..____ __________ xxxxxxxx, ............. xxxxz - - ,__ __ _____ public opiniou in this direction. When great disappointment amongst but of diverting it into useful channels. Queen Victoria died and plans regard- ’ ’ ------ - “I recall these ideas in connection ing her memorial were considered, with my scheme of a Research the journal in its issue of March 1901, Institute of Science for India, of said: offer created times to come, to be the centre of which you have doubtless heard or high intellectu^ culture—the area where the best and the noblest of our young men, smitten with the divine than the establishment of monasteries ....................... ¦'! or residential halls for men dominated with each other in extending the by the spirit, where they should live read. It seems to me that no better use can be made of the ascetic spirit ' ? the empire of mind over matter. All their lives to the cultivation of big these great hopes centre round Tata’s t institution. He has been the inspirer of these hopes. He cannot withdraw crusade in favour of asceticism of now. His public spirit—his care for this kind were undertaken by a the welfare of his countrymen—will competent leader, it would greatly help asceticism, science, and the good name of our common country; and I xuuwuuuo jmuuifc know not who would make a more he threw a challenge to the fitting general of such a campaign than Vivekanand. Do you think you would care to apply yourself to this mission of galvanizing into life our ancient tradition in this respect? Perhaps, you had better begin with a fiery pamphlet rousing our people in this matter. I not permit him to withdraw. Let him begin with 30 lakhs; God willing his wiicii me sviiciiic IS 111 wvifoiig uiuvi, — — ---- —----- (including) the people rearing up this should cheerfully defray all the ex- attitude, it was quite natural. Rumours spread that he was thinking of with- noble temple of science which con- penses of publication. The journal Prabuddh Bharat start­ ed by Vivekanand, in 1896 in its issue of April 1899 said: “No idea more potent for the good of the whole nation has seen the light of day in modem India. Let the During this period, Tata wrote a discussion on the “Empress of India.” His letter reads: “I trust you remem­ ber me as a fellow-traveller on your voyage from Japan to Chicago. I very much recall at this moment your views on the growth of the ascetic spirit in drawing his princely proposal. There India, and the duty, not of destroying was g___ XX - the educated and the enlightened. The Bengalee, on April 6, 1901 wrote: “Tata’s Institute is destined, in the 31Rumours spread that he was thinking of withdrawing his princely proposal. “In her gracious proclamation of 1858, her Majesty expressed an ‘earnest desire to stimulate the peace­ ful industry of India.’ Could there be a better time than the present to do this? . . .It would be an exceedingly happy arrangement if the Tata Research University Scheme could be combined with this, for the princely gift of the Parsi patriot is fully deserv­ ing of the honour of being associated with her Majesty’s memorial. Thus the path of a new era of prosperity, a new lease of life and happiness for India could be paved. Would not our farseeing and sympathetic Viceroy seize this supreme opportunity?” It was in March 1902 that the Government of India approved the proposal to start an institution at Bangalore to be called the “Indian Institute of Science.” The foundation stone was laid early in 1911 by the Maharaja of Mysore and on 24th July the first students were admitted to the Department of General & Applied Chemistry, and Electro­ technology; and soon thereafter to the Department of Organic Chemistry. Both Vivekanand and Tata had passed away before that. Tata’s sons put into practice the ideas of their father. Tata’s biographer writes: “Though his sons were not in any way bound by their father’s will, they at once announced their intention of devoting the requisite share of their heritage to the Institute and of carry­ ing out their father’s wishes to the full” Vivekanand’s Prabuddh Bharat mourned Tata’s death in the follow­ ing words (June 1904): “India has suffered an irreparable loss in the passing away of her truly good and patriotic son, the first great captain of Indian industry, Mr. J. N. Tata of Bombay. We all know of his magnificent gift for a post graduate Research Institute. The making of a , prosperous Indian nation depends on the qualities of head and heart like those possessed by Mr. Tata. A few more Tatas would change the face of India. Let our wealthy countrymen imitate the Parsi patriot in the direction and munificence of his charity.” Dr Ratan Marshall is Special Officer of the Surat Parsi Panchayat, and author of several publications and articles pertaining to the Zoroastrian community. With Compliments from EMPIRE ESTATE Liberty Building 41/42 Marine Lines Bombay 400 020 I 32 Prabuddh i.obsessed with the present and give a either they are damn for the past. But in the case of Continued from page 7 obsessed with the present and give a He sarted Minerva Movietone in such behaviour; either they are damn for the past. But in the case of 1936 which went on to become a thoroughly incompetent or they are Sohrab Meherwanji Modi, the veteran prestigious concern. Modi could intellectually dishonest”. film maker, the powers-that-be have rarely get over his stage days and “As a community, we have the become nostalgic and travelled down theatric^ acting. Historicals always ability, the intelligence and the funds memory lane to honour him with remained his forte. Take his very —and yet we are unable to provide the Dadasaheb Phalke award for his first film Khoon ka Khoon alias even a basic necessity like housing, outstanding contribution to Indian Hamlet. It was so stagey that it gave Unfortunately, the leadership is more cinema. one an uneasy feeling that not a film concerned with the disposal of the The producer, director, actor and but a stage play was shot and being dead than the uplift of the living, studio owner has been part of film screened. Swami Vivekananda showed more industry for over 60 years. He has But his Pukar, Sikandar and Prithvi foresight than any of our community’s had glorious success and suffered Vallabh are considered landmarks in present day leaders when he said, dismal failures. the history of Hindi cinema. 'The nearly 100 years ago: “The only one Born on November 2, 1897 in lavish settings, the period ambience ancient religion—namely Zoroastri- Bombay, Modi joined the film world and the portrayals of characters in anism—^will be dead because of two as an exhibitor in 1914 in Gwalior these films are still talked about, reasons: forbidding conversion and and opened the first cinema house Though he produced many social cousin marriages”. there. 'The Parsi youth was fascinated films, it is obvious that he relished by the stage. From 1925 to 1933, he only historical subjects. They suited organised stage shows and made a his majestic personality and gruff name for himself by producing voice. The name of his concern carried concern. cinema. The producer, director, actor and but a stage play was shot and being Swami Vivekananda showed more industry for over 60 years. He has 4- .z*i 'Mxr z'Xl'l nZMVl wt 11M 1 TIT'r "L — J 1 .... J J present day leaders when he said, dismal failures. Born on Winning Weekly Playwright (Abridged from the Editor’s page of name for himself by producing The Illustrated Weekly oj India Shakespearean plays in Urdu. ‘ (May 6, 1980) edited by M. V. Kamath.) The Illustrated Weekly oj India's Short story Editor Dina Keki Mehta, has won pride of place in the BBC’s first ever world wide playwriting • competition. A three-member panel of judges, including the international­ ly acclaimed playwright, Tom Stop­ pard, announced their choice after examining no fewer than 500 scripts submitted from dozens of countries. The winning play, submitted by Mehta deals with the suicide of a young Indian woman and the sub­ sequent attempts of her brother and sistei; to ascertain whether or not her death had anything to do with dowry and her failure to produce a son. The play is entitled Brides Are Not For Burning. According to a spokesman of the BBC, what marks the play out as something out of the ordinary is its depth of social comment and the portrayal of society ranging from * political agitation to religious, bigotry. Dina has written recently a stage­ play based on Bhagwan Gidwani’s novel. The Sword of Tipu Sultan, called Tiger, Tiger. English theatre groups in Bombay seem content with producing vacuous frivolities from ’ abroad which in no way relate to our audiences or our problems or the Indian ethos, for that matter. Surely there are enough plays written m English on Indian subjects that our theatre groups can produce? They have the talent and the money and, if they don’t reach out for and en­ courage local talent, who else will? The BBC? At least it has done its bit. i j I- I 1 I The Minerva Man The powers-that-be, they say, are NAVjeTE MDBAKAK An affair to remember with fare to remember at the West End Hotel. A navjote, a lagan, a silver or golden wedding anniversary, a first-birthday party — these are highlights of your life. If you are looking for a beautiful setting to hold your celebration and at the same time want to treat your guests to the choicest food, come to us. The West End Hotel offers you the starlit splendour of its Terrace Garden. Choose the day and leave it to us. We give you our impeccable service. It's an occasion for rejoicing, so make it an unforgettable one at the West End Hotel. West End Hotel ¦; (Centrally tocatsidX b 45. New Marine Lines, Bombay - 400 020. Tel : 29912t , Telex : 011 2892 madison WEH1214 32 Cso much weight in those days that Modi gave a full page advertisement of Pukar in a leading national daily without mentioning any of his stars though the film could boast of big names. The advertisement carried a , huge trademark of the concern and merely said: “Remember! It is Minerva Movietone presentation. That was enough to draw the audience to the cinema houses. His ambitious venture Jhansi Ki Rani was India’s first technicolour film. It flopped andi Modi suffered heavy financial losses. One of the reasons for the film’s failure was the undue importance Modi gave to his role as Raj guru, the queen’s con­ sultant. It turned out to be Rajguru ’s film and not that of the Jhctnsi Ki Rani. Mirza Galib, a film on the life of the immortal Urdu poet, which had melodious music by the late Gulam ’ Mohammad, won Modi the president’s gold medal in 1955. He rarely acted in “outside” films » so long as his own company was pro­ ducing films. The notable exceptions were Yahudi, Far is in a and Nausher- , 'wan-e-Adil. According to one story, even the blind would go to his films just to hear his sonorous voice. It is easy to understand why. 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For the foreign visitor who needs legal or financial advice, industrial intelligence or simply an introduction to the most competitive source to purchase a particular item, the DBS Executive Center can assist with its panel of consultants whose expertise extends to a variety of fields such as industrial and commercial intelligence , industrial rnarket research, marketing and financial advice, multilingual translations and interpreter service etc. Another attractive facility is that subscribing members may route their mail, telex.messages and telephone to the Center. In addition Diners Business Services can become your permanent mailing address. When you leave, correspondence will either await you or follow according to instructions. Those interested should fill in the requisite form, and either authorize Diners to debit their account or send in a cheque of Rs 400 towards entrance fee and annual subscription of Diners Business Services. Those who are not Diners Club members but require office accommodation can enrol for Diners Business Services membership. The Center's lounge where the hum of commerce is as muted as the decor. ' ( . J JA revolutionary new idea from Diners Club ¦jK A more informal arrangement for seminars and meetings in the conference room. Conference room for holding meetings, conferences or for demonstration or display of products and services. (A private cabin: elegant and functional. Work stations with desk and telephone can be rented by the week, day or hour. Reference library with up-to-date references on world economic activity.Telex facility backed by competent staff. EXECUTIVE CeXTER Safety lockers for documents. k W.' - Catering to the member's needs. Diners Business Services ' Private Limited Raheja Chambers 213, Nariman Point, Bombay 400 021. Tel: 244949 Photographs: Mitter Bedit Continued from page 5 sity, Canada; Shemaaz R. Irani, Ph. D ’ in educational psychology, Vanderbilt children hlve''nJ''tim7 to'recite^iong Umversity, U. S. A. ; Percy N. Kanga, ¦¦ — - M. S. in metallurgy. University of Kentucky; Hirji E. Nagarwalla, M. S. in industrial engineering. University of Wisconsin, Madison; Mehemosh R. Press, Ph, D. in physics. North­ western University, Evanston; Spita- | ' man P. Tata, M. S. in electrical I : engineering, Rensselaer Polytechnic; ' j Rayomand J. Unwalla, Ph.D. in Phar- macy, Oklahoma State University; ; Freddy A. Vachha, chartered accoun­ tancy, City of London Polytechnic; Farrokh R. Wankadia, M. S. in electrical engineering. University of Michigan, Ann Arbor; Darius J. Desai, M. S. in mechanical engineer- ; ing. University of Pennsylvania. ' The release also notes, “The total i Say a little prayer “In this age of science and progress, prayers.” With that in mind, Irach Kuka, a Bombay businessman, has M 95 iS } ; value of Tata Scholarships comes to [ over Rs 14 lakhs. Over and above £ this amount, 52 scholars of the 87 | selected have received substantial financial assistance from Universities abroad amounting to $ 415,000 (Rs 33,20,000 approx)... “The J. N. Tata Endowment was established 88 years ago by Jamsetji written several small books which Tata, the Founder of the House, and attempt to explain the basic precepts , now enables about 80 Indian gradu- of the Zoroastrian religion. His latest ates, with an academic record of publication is a pocket-sized 150 page conspicuous distinction to go abroad prayer book titled Unto Thee I Pray, every year for higher studies. Since nominally priced at Rs 3. its inception the Endowment has “Our youth wants to know some- awarded loan scholarships to the thing about our religion, but they value of over a crore of rupees have no guidance,” says Kuka. A to more than a 1,000 scholars who former religious instructor and teacher today occupy high positions in India, of Iranian history at the Lady Jehan- In fact there is hardly a profession in gir School, at Tardeo, Bombay, and does not include a Tata Scholar.” Kuka: “less than cost price” ‘Our youth wants to know some- crore of rupees have no guidance,” says Kuka. A today occupy high positions in India, of Iranian history at the Lady Jehan- In fact there is hardly a profession in gir School, at Tardeo, Bombay, and the country which among its elite Petit Orphanage at Parel and honorary does not include a Tata Scholar.” secretary of the Gatha Society and I ! With Best Compliments From DIANA-ECLIPSE Dry Cleaners and Dyers (1923-1980) 57 YEARS of clean service! Holland House, Colaba Causeway, Bombay Tel. 230619 Parag, 27 Peddar Road, Bombay Tel. 351987 With Best Compliments From J. B. Engineering Works Steel Fabrication & Sheet Metal Pressing 17-B, Mahal Estate, Mahakali Road, Andheri East, Bonibaji-400093 Phone: Off. 561915 32 G i I¦real Dharmane Khoalkarnari according to his bio-data. Zarthosti Mandli, Kuka believes religion is to be lived. “There is no time for vague philo­ sophy. Because we Parsis live our religion, we progress,” he says. Thus Spake Zarathushtra Kuka’s first book in English, and he has written two others in Gujarati on the Gathas, of which even the second editions, were sold out, he noted. “This has given me encouragement,” says Kuka, who then ventured to interpret and summarize the Khordeh Avesta^ “I have no intention of earning,” claims Kuka “the books are sold at less than cost price.” A qualified but non-practicing priest, Kuka along with his brother Pesi, manage the family’s chain of cinema theatres which include Novelty and Dreamland in Bombay and Capitol in Surat. “I have no a;': . is * S' was J > { !s. J ’ V. Amalsadvala (right): “ideally suited” Coaching Success From sparring partner to coach, Bomi Amalsadvala is reported to be ‘part and parcel’ of the Bombay Table Back, Looking Forward’ programme. State Bank where he now works as Tennis scene for over two decades. is reckoned to be no mean player, a public relations officer. Amalsadvala was responsible for But his pupils have excelled the He can even boast of a collection assisting the coaching of the Indian master, and perhaps brought him of books on the game “from all parts players preparing for the Fifth Asian greater fame. “As I could not realize of the world,” which he would be Union Table Tennis Championships my ambition of becoming a top class happy to share with interested parties, held in Calcutta earlier this year, player, I decided to channelize my “A library where the books could be where he is said to have initiated the energies into coaching,” Amalsadvala kept would be considered, offers use of ‘multiball’ practice. modestly says. Amongst those he has Amalsadvala, who is keen to inculcate In 1975, he was adjudged ‘ideally sparred with and trained are Niraj interest in the game among the suited to attend the Asian Coaches Bajaj, Sudhir Thackersey and Baji younger generation, who he feels Assembly held in Otsu, Japan Khambatta. lack potential and a spirit of adven- according to a write-up in the sou- „ venir commemorating the first Asian describes the “dancing^ feet Table Tennis Seminar, which was ¦ —¦ Y. M C. ILL brought out to enable Amalsadvala spy as a ;.. _ to defray the cost of attending the near Bombay Central. Intrigued, he outstanding players. He makes special seminar and assembly in Japan. made investigations, and discovered mention of Farrokh Khodaiji and his Winner of the All India State Bank the “dancing feet” belonged to table wife Katy Khodaiji (nee Chargeman); Inter-Circle title and a ranked player tennis players, and since then Amal- he being the only world ranked of Maharashtra for the past several sadvala has been hooked on the Indian player and she holding the years, Amalsadvala, who recently game, although he did not start outstanding record of being Triple featured on Doordarshan’s ‘Looking serious playing until he joined the Crown winner at the Nationals in a Japan Khambatta. I Very nostalgically Amalsadvala ture as far as the game and sports in ¦“at the general are concerned. As for Parsis in the sport today, young lad from his home Amalsadvala regrets that there are no .5>5 Procter Y. M. C. A. which he could With Compliments of ADI B. SACAR & CO Electrical Engineers & Contractors Bombay. 32 ICHEMOULD Art Shop, Art Gallery Picture Frames —in the heart of Bombay's Art World 1st floor Jehangir Art Gallery Bombay 23. Tel. 244356 representing India at the Moscow games were Arnavaz Damania, mana­ ger of the Women’s Hockey Team and Nazleen Madraswalla forward of the women’s hockey team. Track sprinter, Adille Sumarivala of Bombay went as a member of the atheietic squad, and Dinyar P. Irani of Jamshed­ pur was a member of the Indian Basketball Team. “Khorshed Designs Khorshed Panthaki, fashion designer with ‘Sansappelle’ of Chicago return­ ed to Bombay after a ten year absence to hold her first local exhi- bition-cum-sale in early May. Instead of the usual export surplus Bagli: Goal-keeper row, besides being the ‘pillar’ of the Indian team. “It’s not a very popular sport, but those who go in for it, really go,” says Amalsadvala; he men­ tions a few promising names like: Cyrus Irani, Homi Heerjibehedin, Kashmira Patel, Meher Hodiwala, the Kapadia brothers, Jal Vania and Rohit Turkhed among others. Parsis should be less communal minded, Amalsadvala feels. He himself is happily married to a Sikh—Balbin- der Kaur and they have one son— Siddharth. “On the whole the signs are good,” concludes Amalsadvala. “Stop making excuses about studies and lack of money,” he says, “all those who play­ ed well were good students” and as for money, he believes there are many people like himself who are willing to help out. Those who are genuinely interested will find a way, i he says. ' Model in a ‘Khorshed’ design Parsi Olympics Among the five Zoroastrian members in the Indian contingent at the Mos­ cow Olympics was 19-year-old, final , B. A. student Hutoxy Bagli, daughter j of Minoo Bagli, manager of Luck­ now’s Alankar Theatre. Bagli was the custodian (goal keeper) of the Indian Women’s Hockey Team com­ peting at the Olympics. Bagli has represented Uttar Pradesh I in interstate women’s hockey matches, and has also played in the Abel | David Hockey Tournaments held in| Pune, according to her bio-data. A | recipient of a Gold Medal as a mem- | ber of the Women’s National Hockey I Team at Jabalpur, Bagli was selected I to play in the series held in India . against the visiting USSR women’s hockey team in which India won, ? notes the bio data. I The other Zoroastrian members | % wi 32 Kone of the leading fashion houses of I Chicago, ‘Sansappelle’ competes with | the fashion houses of New York and I with such established names as Dior; 1 Panthaki claims Barbara Striesand J and Ms Bob Hope among her clients. 1 Panthaki’s creations are not only I an expression of her creative origina- I lity, they also let the wearers, origin.^- I lity come through in the way they j are worn. One size fits all, and the j simple classic cuts she employs might | not look like much on a clothes hanger, they need a body to display 1 their total effect. J Arnavaz Patel 1 on page 13. “Each garment is individually hand cut, stitched and painted” garments awaiting disposal at bargain prices, visitors to the Aakar Art suks creations, each one jJofessioLly ed sakTpanS'dS ’’tJ,"'" designed and finished by Panthaki thlr k I’anthaki did, and since then Being “a little out oF touch” with no looking back for the Indian fashion set up, Panthaki had to feel her way through the, local trends and market conditions. The Aakar exhibition-cum-sale was one of her first approaches to the Bombay public at large. Earlier on she had held the ‘Maid of Cotton’ show in collaboration with Jeannie Naoroji, at the Hotel Oberoi Towers in Bombay. “I like designing evening and sports wear for the young,” says Panthaki, whose speciality is hand visitors to the Aakar Art tion silks. specializing in hand paintin. ig either Panthaki or ‘Sansappelle.’ Now Corrigendum Professor Kaikhosrov Dinshaw Irani’s name has appeared as Kaikhasrov instead of Kaikhosrov The error is regretted. On page 49 in the first sentence of the second paragraph, the words “viewing them as acts of transnatural technology,” have inadvertently been left out. The sentence should" there­ fore read: “We see then that though one may justify hieratical religit^js cicts in the other two ways, viewing them as acts of transnatural techno­ logy, they fail to be of persuasive justify hierat ’ccil reUgi(^js them as acts of transnatural techno­ logy, they fail to be of persuasive justification in this day and age. ..” painted silk outfits. **Each garment is individually hand cut, stitched and painted, so no two are ever the same,” she adds. She is partial to natural fabrics like silk and cotton, but finds that Indians generally have a higher ' opinion of synthetics, the reverse being true in the west. Panthaki also observed that hand painted clothes were regarded with scepticism. After completing a course in com- merical art from the J. J. School of Art, Bombay, Panthaki worked as a textile designer at a Tata concern, before taking off for the Art Institute of Chicago, where she studied fashion designing. On graduation she joined ‘Sansappelle’, then a small organiza- 32 L I Now only at Hughes Road Bombay-400 00^‘ f fsl'W I. , &^(irbheramQA(mawal a j J., Pharam Palace, 100,1(13 M.S, Patkar Marg, (Hughes Ruadl, Boinbay-400 007 Phone; 364442 (^wellcrs 14^ .... : tf'rZ r. ’S *^1 or 364443 APPOINTED VALUERS BY THE GOVERNMENT OF INDIA I i i I I I i J IAEK ATMAKATHA The life of Dastur Dhalla-VIII At the Temple of Learning Eighth extract from *Aek Atmakatha ’, the Autobiography of the revered Dastur Dr Maneckji N. Dhalla, noted Zoroastrian scholar and high priest of the Karachi Parsis, and an outstanding scholar whose contributions to religion rank him among the top scholars on the subject both in India and abroad. Published by the Dastur Dhalla Memorial Institute, Karachi, the book has been translated from Gujarati into English by Gool and Behram Rustomji. THE STORY SO FAR Born into a poor dastur family of Surat on 27 August 1875, Dhalla moved with his family to Karachi in 1878. He started his schooling at six and by eight he was married to five-year old Coo verbal. Failing to pass his school exams, Dhalla sought various forms of employment while educating himself in religious subjects. He wrote books and delivered 'lectures on religious matters which brought him public acclaim and arrangements were made for him to study Iranian languages at the Madressahs of Bombay. He arrived in Bombay when controversies prevailed between the orthodox and liberal Parsi factions of the city, and the Parsi Theosophists were gaining ground. himself At the very first of my series of lectures on my premier visit to Bombay, a gentleman came up to me at the conclusion of the talk and introduced himself as Shapurji Dorabji Saklatvala, a nephew of Seth Jamshedji Tata with whom he was living., After this preliminary acquaintance we met regularly. He had a religious bent of mind. Although he was a Zoroastrian by birth, I felt from the outset that he was more inclined to­ wards Christianity. Time and again the question of prayer in an intelligible language would be debated with real bitterness. Help was taken from great Hindu scholars to attune Zoroaster’s Gathas to the melody of Hindu bhajans, with­ out much success. Due to his constant visits to churches, Shapurji knew the tunes of many of the Christian hymns. Once he took it upon himself to set the Gathas to the music of the hymns. A function was arranged one evening at the new Atashbehram under the Chairmanship of Camaji where Sha­ purji sang the Gathas to the tune of hymns. Those present received the talk in good humour, or with a few cryptic remarks or with silent smiles, but the attempt to set to music Zara­ thustra’s Gathas was a failure and was abandoned. Once a week Shapurji conducted discussions at the Bazme hall. To him the Khorshed and Meher and other Nyashes seemed to convey a worship of the sun, moon, water and fire. The debates evoked intense hostility. On the surface Shapurji appeared cool and calm but his arguments were fierce and fiery. Spitama Zarathustra gives promise of the coming of a Messiah and it was Shapurji’s contention that the Messiah had already appeared in the form of Jesus Christ, Because of his obvious leanings towards Christia­ nity, his friends had given him the appellation of ‘Padre Shapurji.’ One evening I went to Shapurji’s. He was making hurried preparations for a short trip. He was going on some urgent work for four days to Anik and urged that I should ac­ company him. Such was the urgency of his persuasion that we immediately alighted a carriage and drove towards the station. I had a feeling that some­ thing untoward was bound to happen as I had left without informing any­ one. Meanwhile there was no end of turmoil and turbulence at home. The man who brought my meals as usual from the mobed’s had to take it back. As this was repeated the next after­ noon, the mobed informed my father- in-law at his shop. A rumour was afloat in those days that Shapurji had been baptized. My father-in-law was aware of my friendship with Shapurji so my sudden disappearance evoked doubts in his mind. At a chance meet­ ing with my father-in-law a friend in­ formed him that three days ago he had met me at Dadar and that I had told him that I was on my way to meet Shapurji. Connecting this bit of information with the tales about Shapurji having accepted baptism, my father-in-law felt convinced about his suspicions. He feared that I too had been converted together with Shapurji. In vain did my wife argue that even the shadow of such a doubt was un­ founded. His prompt reply was: “Even saints become sinners when seduced.” “It was Shapurji ’s contention that the Messiah had already appeared in the form of Jesus Christ. ” In his anger he said many a thing. I had dishonoured the fair name of the family; brought a slur upon the lineage; shamed the entire priestly flock; and with many such stinging remarks he wreaked his vengeance upon my wife in my absence. Eventually, on the fourth day we reached Bombay. On reaching home I was in the process of changing my clothes when, just as I was in my sudreh, my revered father-in-law entered, shouting wrathfully about something. For some time I simply could not fathom the cause of his anger. On repeated questioning about the reason for this ‘deluge’, to my great surprise I heard the fanciful story of my conversion. I could hardly suppress a smile and I showed him my sudreh and kusti. On return­ ing home he told my wife that God be praised I had been saved from conversion thanks to the good deeds of my predecessors, for I still wore a sudreh and kusti. But he added there must have been some real struggle and persuasion about con­ verting for he had noticed chat my sudreh was tom! I always preferred to use words derived from Persian and from its fore-runners Pahlavi and Avesta, rather than words of Sanskrit deriva­ tion. One evening, a learned Zoro­ astrian speaker referred four or five times to our great prophet as Hazrat Zarthost. At that time Camaji was in 35i Thought-provoking articles written by successfully completing that year’s many eastern and western scholars of Iranian languages and literature were published in that magazine. In 1905, as I had to leave for America, the Chair. He pointed out that it was Behramgor maintained the publica­ improper to set aside our grand appellation of ‘Asho’ and choose the alien term ‘Hazrat.’ I was of the same opinion. I would never qualify a pure and pious Zoroastrian as saint, sadhu or mahatma but as ‘Asho’. There was dire need in the com­ munity of a booklet on Zoroastrian religion, ethics, philosophy, history etc. compiled by well-known scholars. The Theosophists did publish such a some real struggle and j____ : ’ ¦’ . ______ ’ ' _ ______ „ ______ therein naturally bore the stamp of fgp Jjg had noticed that my practical and convenient religion their ideology. On his return from sudreh was torn! ” not be a true religion. Such was my Germany, the learned Camaji publish- , conviction. I believed that its great­ ness lay in the measure of difficulty encountered to adhere to its com­ mandments. Its apparent impracticality seemed to me its uniqueness. I thought that what our ancestors had conceived and written could never be ¦ ¦ J differed 1, we were sure to be erring. “Even saints become sinners when seduced. ” course I was given a double promo­ tion to the fifth and final class which I passed at the end of 1904. Besides Iranian languages, I studi­ ed the English translations of Hindu, Buddhist, Jewish, Christian, Muslim, Bahai texts. Over and above religious study I enhanced my knowledge of tance with classical English literature tion single handed for quite some time. Due to the community’s lack of appreciation of good literature, the quarterly had to be stopped after philosophy and history. My acquain- a duration of five years as it ran into tance with classical English literature a deficit which Behramgor bore alone blossomed according to my taste, without burdening me. In religious matters I was still strictly orthodox although I had become slightly more tolerant. I took pride in adhering to popular opinion --- , . and treating the religion as sacred and journal but the articles published persuasion about converting too delicate to discuss. A simple therein naturally bore the stamp of fgp Jjg had noticed that mV nractical and convenient religion can­ their ideology. On his return from smJreh was torn! Germany, the learned Camaji publish­ ed eleven issues of a pamphlet en­ titled the Study of Zoroastrianism — between 1866 and 1869. After these no attempt was made to publish another booklet. In 1903, under the joint editorship and proprietorship of Ervad Tehmurasp Anklesaria, a very to “There must have been The work for which I had come to Bombay was nearing completion. For the convenience of Zoroastrian students studying in colleges, our two Madressahs had arranged to conduct courses in Avesta, Pahlavi and Cunei- down by the University for the five from ours. of I r COUrbv^ 111 ZrVvdLdj Jroiiici-vi uitu xiri- ?K *«. **4c ^i'htranHn; a;r fajnou'rsehoh form aeeordtag to the syUabus laid «o„g^ Wh'tn, tetr optmons 1 • ----- 11V down by the University for the five from ours, , nea ano oriiuani sun, »eu.a,„6uf. yea,s previous to the master’s degree^ They commenced publishing a quarterly Afto p^stug the first I was the Pahlavi language, and his equally learned and brilliant son, Behramgor, we t___ - magazine called the Zorthf^sti Nguw. promoted to the third class and on time, had understood the religion in greater detail and had left behind a Taj-tnufcontinental Hotel — Bombay A s'^ 4*1 ¦'fegte I 1 I lETS BUILD THEM TOGETHER! 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InteiTtational Operations Division. Engineering & Construction Contractors, New India Centre, 17 Cooperage Read, Bombay 4-0^ India ______ t 37¦“ letter was drafted and mailed to him. “I would never qualify a Within seven weeks a reply was pure and pious Zoroastrian received from Jackson. He welcomed as saint, sadhu or mahatma the idea with great enthusiasm, but as ‘Asho ’.” According to the details supplied by ——¦¦ —¦—— ————¦- Jackson, the college fees, the board­ rich and thought-provoking heritage, ing and lodging expenses etc. would Age-old traditions were true, sacred, infallible and unchanging, hence it would be improper to tamper with them. I had entered Bombay as a conservative. Three years later I was leaving it, still a conservative. I had decided a year in advance what course to follow on completion family—the benefactors and patrons of my studies at the Madressah in of literature and culture. When 1 Bombay. The study of Iranian placed all the facts before Camaji, he languages which was being conducted favoured my plans and with the help on a philological basis emanated from of Jeevanji Mody, who always the West. A correct text of the enthusiastically upheld all good Avesta had been prepared by West­ garde, Spiegel and Geldner; its vocabulary had been compiled by Justi and Bartholomae; its translations had been done by Spiegel, Harlez, ! Darmesteter and Mills; its grammar had been constructed by Jackson. The ing near. I was to stay away from Cuneiform writings of the Achae- home for nearly four years. It was menian Kings which had been like a becoming increasingly difficult to mystery for two thousand five hundred meet the expenses of running the years were deciphered by Grotenfeld household. Our family was growing, and Rawlinson; wise travellers of the I was the father of four and now. West had discovered the archaeological at the age of thirty I was going ruins of Iran. Ervad Cowasji Kanga’s ten thousand miles away from home, dictionary, grammar and translations were based on the authority of the books of western scholars. Critical essays were also written in the West. Discoveries throwing new light on any subject originated in the West. I believed that there was much that we could learn from western scholarship withdrawing my share from the and with that in mind I had harbour- dairy, but the capital to be repaid ed the hope that I would live in some remained intact. My uncle was university of the West and further my education. . Shapurji had set up his headquarters only if he was able to earn a little for a week at Jamshedji Tata’s bunga- ’ "- ---- low situated on the seaside at Juhu. I was also staying with them. One .»»» amount approximately to Rs 300 a month. Even before Jackson’s reply arrived, Shapurji who had undertaken the responsibility conveyed to me the welcome news of having received a generous allowance of Rs 125 per month for three years from the Tata JEENA & COMPANY ESTD. 1900 on a philological basis emanated from of Jeevanji Mody, causes, he started appointing a com­ mittee to work on this scheme to raise funds. The Zoroastrians of Karachi decided to send Rs 50 per month as their contribution. The time to leave India was draw- “A simple practical and convenient religion cannot be a true religion. ” It was passible to repay only the interest on the loan incurred upon remained intact. seventy-five and my father three years younger. He was still in harness and was it possible to make two ends meet with great difficulty. Inspite of that _______ ___ my noble elders did not dampen my day was spent in discussing plans for ideals of studying further and dedicat- my further education in the West, ing my life to the service of the com- The study of Iranian languages was munity. My uncle boldly proclaimed conducted at the Oxford University that since the community was prepar- in England, at Berlin and Heidelberg ed to spend the munificent amount of ' in Germany and at New York in **'“ America. Shapurji’s choice was the Columbia University at New York. The main reason for this was that in 1901 when Jackson had come here, Shapurji had met him at an evening party given in Jamshedji Tata’s splendid mansion. Besides, there were two branches of the firm of Tata Sons and R. D. Tata in New York. Because devotee at the ‘Temple of Learning’ of these reasons it was decided to write to Jackson and immediately a Rs 300 per month on my education, I should not let such a precious opportunity go by. I had undertaken to live in America as economically as possible and to send something every month to Karachi from the allowance received from the committee. On 15th May 1905 I left the shores of Bombay to become a four-year at Columbia. As Professor Jackson had written to me I sailed with a IATA AIR CARGO Clearing* Forwarding Warehousing and Insurance Agents 10, Veer Nariman Road Fort, Bombay- 1. Cable : ‘JUSTITIA’ Telex : 2313 Phone : 312032 Branches: E. Merc House 19/B, Shakespeare Sarani (Formerly Theatre Road) CALCUTTA-16 Phone : 444711 *Jeena House ’ 50, Hanuman Road Connaught Circus NEW DELHI PHONE : 310821 39“I had harboured the hope that I would live in some university of the West and further my education. was aware that eatine »> a passage for me from passage in an - — vvuKv me the school of life, because I solemn pledge to place my eastern knowledge of Iranian languages on the altar of the scientific method of western scholarship. Due to delay in booking a passage a second class ticket was not available, so the committee had to purchase first class p* ; Bombay to Genoa. From there wards a second class Italian ship was secured to take to New York. Referring to Persian nobility, the ancient Greek writers state that their tables overflowed with varied delicacies and rich wines. I had read about this, but I had never seen so much rich and expensive food and such lavish drinks served ... table at a single meal. First in a plateful of ice, tiny raw oysters in their shells were served. I had seen these before. A set of at least ten or twelve cutlery was arranged in front of each person. Neither at school nor at the Madressah had I been initiated into the use of knives and forks. Nor had I been taught in I never dined out. I r i___ was also an art guided by certain rules and regulations. Now I began to inculcate those arts by watching my companions and imitating then?. Frorn seven in the morning to eleven at night, about seven times food and drinks were served on the ship. The ship set sail in the evening and soon the dinner bell rang. time I dined in my Parsi dress. The next morning I changed my attire. With the fastening of the vest and coat buttons I would be ready in my national attire. The intricacies of this new attire were a nuisance to me. After struggling with the buttons of the cuffs and collar they were fixed in place. Then followed the process “Neither at school nor at the Madressah had I been initiated into the use of knives and forks. ” at never The Zoroastrian Co-operative Credit Bank Limited Earn interest upto 10|% on Fixed Deposit Account and 5|% on Savings Bank Accounts Loans and Overdrafts granted on moderate ter m s. 16, HORNIMAN CIRCLE, BOMBAY 400 023. 40 Phone ; 29 89 87 managed to fix it in position. In matters of dress, etiquette and deport- rnent I always ranked in the lowest division. The first class was fully booked. There were passengers of position, passengers possessing wealth and passengers who were truly phiianthro- __ pic- There was a bigotted Bahai At that businessman from Tabriz who could put to shame the staunchest missionary in his zeal for conversion. From the moment this gentleman knew that I was going to America at the expense of the community for further studies in Iranian languages, he began to persuade me that I would find nothing new in America and that it was a folly to spend so much money and labour on advanced studies of these dead languages. He stated that Zarathushtra had promis­ ed that a Soshyost would come. True to the prophecy the Soshyost had al­ ready arrived and he was Bahaullah himself, the founder of the Bahai faith. The headquarters of the Bahais was at Acca and he was on his way there. True light would come to me was God’s newest religion and his last and final prophet was Bahaullah. He could not stretching it tolerate my praises of the Zoroastrian faith. Being acquainted with the of fixing the neck-nooze called the neck-tie. As stated in the third stanza ofi the Vendidad I had to turn only in Acca. Bahaism it over from left to right and from right to left, looking at myself seven times in the mirror, seventeen times this way and that, in keeping with western style. At last 1 Bahai religion I told him that it did not teach anything more than what the Zoroastrian faith teaches. My religion was dear to me and I held it in higher esteem than Bahaism or any other religion in the world. Hearing my words he attacked me with missionary fanaticism. After that, communication between us ceased. On reaching Port Said he disembark­ ed without even bidding me good-bye. We reached the shores of Genoa Our New York bound steamer was to sail after four days so, I lodged at a small hotel. This was my- first experience of living amongst western­ ers in their own land. All the white people who went to India were either officers or businessmen, generally only people from the higher rungs of society. We therefore get a false impression that all white people would be well-dressed, neat and clean in their habits and well-mannered. For the first time I saw that poverty, misery, wretchedness, filth, ignorance and immorality abounded in equal measure amongst the whites and the browns. Finally we set sail in an Italian steamship. On the thirty-fourth day after leaving Bombay I reached New York.Reflection contd. from pg 23 “The Yazatas help US by giving us protection against the propitiator and sabrificial ritu^s of demonic attacks on our physical and mental health, on our material and social environment and general many religions, but particularly of the Indo-Europeans, is explicitly present in the recitations of praise to our well-bein^. the Indo-Europeans, ^rtlw^tv^Tties^^di^ the'^Sacrificial praise and offerings and are largely would have been that the Yazatas ha^oSroThTmX devoid of moral or philosophical (i.e. celestial beings) are invoked to ha inn 'Se ceremony is content their function in the reformed carry on a struggle against a large he Snda^entJ Weratical act o/the religion of Zarathushtra is hard to variety of demons, assistants and Zoro^strian liturgical tradition, and it discern. However, the language in creations ot Angramainyu who ^r- zxiroasmdii i ,__ finri thom tn thf 7nrnflstrian form special nefarious tasks. The Yazatas hsip us by giving us protec­ tion against the demonic attacks on our physical and mental health on ___ material and social environment How and why these prayers enter- and general well-being. They provide action against the corrupting evils of discern. However, the language in _ which we find them in the Zoroastrian form special nefarious tasks. is undoubtedly the most ancient, which we find tnem m me/.oroasirian authentic and untouched part of it. scripture^ lea^ us Jo^^conclude^^ that Because of its all-inclusive character one might suppose that tl— - only hieratic part of Zoroastrianism. That, however, is not the case. For in Ae literature of the younger - , Avpsta wp find a whole series of scripture is not known; though it has _ j , hvmns called the Yashts which are generated energetic scholarly specula- physical pollution and spiritual jrer- SLf Sdso Son. In any case these prayers and version. And, most importantly, they other ritual of veneration and com- the rituals which emerged at that assist us in crossing the bridge to Ae mpmnratinn time are part of the hieratical acts in here-after, when the soul is susceptible The 1 Yashts presents, at first glance^ a paradoxical picture. They are address­ ed to a variety of divine entities, their tern is ”esse^tiaUy^^&e^ offering of reasonable response to give in terns been markedly changed by the ¦ praise, and on^ some occasions, nf the. relipious develooment of scientific thought in sacrifices. They remindus strongly of the very ancient venerative and -------- - * - - sacrificial hymns of the Indo-European present day context, let us consider condition of our tribes such^ as the ones found in the what it might have been sometime m longer m d^onic or angelic terms, Rie Veda the hymns to the gods of the 5th century A. C. at the height of but in a different conceptud frame- the Greeks and ^Teutonic tr&s. In Sasanian empire, where Zoroastrianism work. We use the frainework ofcon- style Tnd struXe they belong to an was the established religion. The tempora^i^ science and, as , w_ill_be archaic period before Zarathushtra. i—---- —j-xt xi And since they are concerned with from the Pahlavi texts of that age, differently. they were formed in the days of the "this is the later Avesta, some generations after the period of the prophet. Ixv-rw uuu vv IIJ VXXV.WV ------ ----------------- . ‘ J ed into the body of Zoroastrian us with assistance in our resolve and s^Dtural material of the the Zoroastrian tradition. to evil contamination. scnpiurai m^'-er ’^esent day believer Part of this response, which was for what religious convincing 1500 years ago, is hard- these ly convincing to the modern believer; because our view of the world has Now suppose a present day believer asks why, i.e. f reason, should we perform hieratical acts, what would be a of the framework of the religious development of scientific thought in , ui vision of the faith of Zarathushtra? the last two hundred years. We think and Before we attempt a reply in the of disease, pollution and the physical • environment no was the establishea religion, ine lempurdry buicuvc auu, aa vyxei m*.. response then, as may be gleaned discussed later, construct explanations For Pure Diamonds JEWELLERS 3U. GRANT ROAD, BOMBAY 400007. TELEPHONE: 371483 appointed valuers by the government of INDIA 43The ways in which we construe the tl___ L .2_____ _ world changes; and there is no performance generate in the conscious- guar^tee that our present views will ness of the agent a communion with a from now. But the conception of how from ""the "'web of mundane’ the world works which prevailed The function of the a.. L when hieratical acts were taken to be strued as producing a change not in weffare has been changed for ever. religious acts hava lost significance in Ir^ner Recdi^tion. xooxing at the second notion, a KT . answer is: 3) Those hieratical religious acts hieratical act of this type needs no • i^terpreti^ the which by the antiquity and continuity justification, nor, indeed, can it be significance of hieratical acts different- - • ... . . ’ ly. To come to that view we must begin by making some distinctions. tion of the agent; and which by their person (although perhaps asocial), iiTeligious; he fails to ap- , , - . ness of the agent a communion with a preciate the vital, socially cohesive remain unchanged a few generations reality beyond, or at least an elevation character of religion, and lacks the the world works which prevailed The function of the existence. : . . . ___ act is here con- religious faith. It becomes a repudia- awareness of the collective power of the efficient means of promoting our Does this imply that hieratical type be" c^led* the modem context? The answer is: tion not of the religious vision, but of the life of its coUectivej conscious- this ness in the traditions of the com- munity of the faithful. Looking at the second notion, 3) Those hieratical religious acts hieratical act of this type needs the world outside, but in''the con­ sciousness of the agent. Let of their practice generate in their argued for. To a believer in whose practitioners a visible sense of belong- consciousness the performance of a ing to an ancient yet living tradition hieratical act generates a sense of and of sharing with generations past spiritual communion or upliftment, a belief in a religious vision reflected the act is thereby justified. And for in the ritual. Let this type be called one in whom this is not the case, the lUeratical Acts of Traditional Piety, justification is absent. Neither can ----- —- -------- — —' convince the other of the opposite. traditional and historical aspect of There is, however, a genuine value to spiritual awareness, which is an aspect the experience. For the experience of r.t i.f,. ¦ ,u- „__ji communion with a greater reality tion. It is this aspect which is the life beyond, de-emphasizes the self’s exclusive concern with itself and releases it from the vicissitudes of Let us consider each one of these social abrasion, facilitating the self­ in reverse order. When we look at the less life of good thoughts, good words , , , , - - - a ex­ perience, no matter how uplifting, becomes an end in itself, it may fail to motivate the individual to a life of action. Indeed, it may stand in the the good, a state which can be des- Three Types of Hieratical Religious Acts _ We distinguish three notions of The function here ’focuser* on the Hieratical Religious Acts, each asso­ ciated with an appropriate function: 1) Those hieratical religious acts of the life of every religious tradi- where it is believed that the hieratic t:?“. Lt 22__ - —I io li.2 agent (i.e. the performer of the act) blood of the stench" and by interaction with some divine entity continuity of a religious tradition, or force, produces effects either in ’ ‘' the physical or spiritual domain, either . in this world or the next. Let this third notion of a hieratical act, that and good deeds. But, there is type of act be caUed Hieratical Acts is, as an act of Traditional Pietv. danger too. Tf the conscious type of act be called Hieratical Acts is, as an act of Traditional Piety, danger too If oj Trans-natural Technology. This is what is claimed as its significance is the view of ritual as a technological the social aspect of spiritual awareness, operation, i.e, it is meant to produce This is not the sort of hieratical act some desired effect on this or that which would be in conflict with an ______ , of death. ethical religious act. One who rejects way of a life of striving'^to ^bring about 2) Those hieratical religious acts the traditional pietistic form of a f ' " ' which are expressions of the devo- hieratical act is not an immoral cribed as the indolence of spirituality. which are expressions of the devo- hieratical act is not 342 Years of combined experience have made the four units of Tata Textiles one of the largest leading groups of cotton textile mills in the country 3,55,000 spindles and 7555 looms spin and weave over 1264 lakhs metres a year of quality fabrics, a part of which find their way to distant overseas markets 771771 _,2Z?_>cLL££.x) representin'! The Central India Spinning. Weaving & Manufac'uring Co. Ltd. Nagpur. The Svadeshi Mills Co. Ltd. Bombay. The Ahmedabad Advance Mills Ltd Ahmedabad. The Tata Mills Ltd. Bombay 45we* have seen it will contain a fusion of a view of the world’s destiny and a way of life. Alongside the Core there will be We now come to the most complex Reasons for Hieratical Religious notion: Hieratical acts of Transnatural Acts Technology. This view completely yyith these distinctions in mind we dominant in ancient religions, and position to respond to the . ~ . . widely prevalent in most religions question of why a religious person certain associated practices which are until the last century, has waned should perform hieratic religious acts. n>iininnc traditinn cnmp steadily in the last hundred years, p^j. example, why should he attend This view requires us to hold that - - - there is a two-way interaction bet­ ween the material or natural world and the divine or supernatural world. We pray to the divine, engage in ritualistic performance and the divine justified by the notion of Traditional i • c v • ' force does something appropriate to particularly be the history of a religious the world. However, in the framework ¦ - - • ' thp trndi- of contemporary thought our way of understanding the world through, what is called, the scientific world­ view has made that notion unaccept­ able. So when hieratical acts are inter­ preted in this way they become im­ possible to justify at this time in the history of human thought. Of course, there are' hieratical acts which are justifiable within the scheme of contemporary science. For example, the religious injunction against throwing dead matter into water is perfectly warranted on the Nature of Changing Ideas: Core purely scientific grounds (i.e. the and Associated Practices t ' / ............................................. - - spreading disease. Once this is ex- emerges when one looks at the history establish that it does or does not. plained by the germ theory of the of ideas. Consider first the total set Religious faith implies commitment to transmission of disease, the act is of religious beliefs and practices of a the Core, whereas practices need justified as one of Natural (or religious tradition. The beliefs in- justification which depends not only Scientific) Technology, there being no corporated into the religious vision upon the unchanging Core but also need or point to making it a subject constitute the central core of that upon the changing state of our know- of Hieratic Trans-natural injunction. are in should perform hieratic religious acts. the performance of the Yazashne ceremony, recite the Yashts, or recite the daily prayers? In each of these cases, from what we have seen, these acts would be part of the religious tradition; some of these being ritualistic, others, prescriptions concerning social, com­ munal or personal hfe. The associat­ ed practices, unlike the Core, may be seen to change from time to time. Religion, however, does not exist in a vacuum of ideas; so that at any tradition, the members of the tradi­ tion will possess the knowlelge of the times. This knowledge would extend from day to day occurrences of the simplest sort to the most scientifically refined. We know that our knowledge of the world changes with the passage of time. Not only do we add to knowledge, we correct past mis­ conceptions and sometimes radically reformulate our view of the world. The relevance of these remarks becomes apparent when we recognise that a religious practice is justified if it achieves or promotes some goal or value contained in the Core, and our germ theory) of the likelihood of The answer to the above question knowledge of the world is required to spreading disease. Once this is ex- emerges when one looks at the history establish that it does or does not. case in the Yazashne ceremony which encapsulates the history of religious consciousness. Again, a particular believer may have an Inner Realization of spiritual upliftment, which would be a justifica­ tion. But can we also claim a justifica­ tion in terms of the achievement of some goal through Trans-natural technology? Why was this view so significant in past centuries and is so ineffective today? religion; let us call that the Core. As ledge of the world. Travel carefree! Central Bank's 'SUPERMONEY' TRAVELLERS CHEQUES *1 Central Bonk of India (A Qovewnenl of mdb UfOamking) the Bank that moves out to people and places iiniwirfriiwy* 47In antiquity men believed that the blowing of the wind, falling of rain, " lightnings, earthquakes, and epidemics point of view the moral act were natural phenomena having of eliminating disease is a supernatural causes. This was the religious requirement. ” knowledge of their day. Our know- ledge today explains these phenomena differently; hence the practice of fication was bound to the historical praying for rain, or thq ending of an context. How such practices come earthquake or epidemic would not be into existence, persist, or change, is a justifiable religious practice for one an interesting question in the history in the 20th century, though it might of religion. have been eminently justifiable in the Let me illustrate: Sth century B. C. And in general our Purificatory and cleansing ritual scientific framework of explanation practices which use purified bull’s demands that we explain any event urine as a cleansing agent were by showing that it is the result of justifiable in antiquity when such other events in the world which urine was one of the very few anti- are its causes and that this relation septic agents available. But with far between cause and effect be express- better antiseptics available now the ed as a law of nature. practice cannot be justified. What is Thus our contemporary framework the nature of the justification here? of knowledge requires that all events In the origind religious vision be understocxi in terms of the law of disease and illness in general were causation in space and time, and viewed as evil, and one was required . . , , - - • - -J or decaying matter spreads disease. Hence polluted areas or objects, or natural “From the Zoroastrian BOYS’ TOWN Public School Nasik 2 CHOICE SCHOOLING FOR YOUR SON Recognised as a Public School by Department of Education — for Indian Merit Scholars. Excellent Climate — All-round Education: leads only to disinterest and dis- “ ¦ ' further of the disposal of the dead. Exposure thereby excludes any explanation to combat them. Pollution from dirt given in terms of a natural-super­ natural interaction, in other words, causation which is trans-natural. Of parts of the body which have contact- course, the scientific framework of ed them must be cleansed. Purified contemporary thought may itself bull’s urine was such a cleansing change in the future and the practices agent. Of course, bull’s urine is we find justifiable now may have to not used for this purpose any be reassessed; but that possibility more, it is only ritually employed on does not alter our views today, it special rare occasions. If one who merely makes us humble in proclaim- uses it as a hieratical act justifies it ing them. by an appeal to traditional piety h; We see then that though one may may, but he has missed the point of justify hieratical religious acts in its original use. And anyone who fails the other two ways, they fail to be to use better antiseptics when they of persuasive justification in this day are available is acting contrary to the and age, and insistence upon them injunctions in the core of the religion, leads only to disinterest and dis- A similar problem is the practice affection. But , there is a " ” . - - - ‘ “ problem. The performance of a in the tower of silence is justified as hieratical act with , the conviction a method of disposal which is non- that its trans-natural function is polluting to elements of divine crea- efficient may prevent another natural- tion and generally diminishing the ly (i.e. scientifically) warranted act hazards of contamination. If, however, from being performed. For example, one can provide a non-polluting, non- if one believed that an epidemic was contaminating method different from a divine warning or punishment, and the present and which is more was convinced that a particular ritual efficient and effective, one would have was the remedy for it, one might not to evalute it to see if it does not just be performing an ineffective act, implement the concept of the religious one mi^t prevent appropriate sani- core better. To strive for the better • tary and preventive medical steps implementation of the values in the from being taken. If that happens, core is itself a religious obligation, and indeed it could, a hieratical act interferes with an act which is ethically imperative in the religion, permitted to enter fire-temples. This For from the Zoroastrian point of practice is obviously late in the view the moral act of eliminating history of the Zoroastrian tradition, disease is a religious requirement. There are many practices in the in the open, and even in the Sasanian Zoroastrian tradition, as in any reli- period non-Zoroastrians could enter gious tradition, which were justified fire-temples, though some fire sanctu- as significantly related to the message aries, were open only to priests. After iri the religious core and whose justi- the Arab conquest of Iran circum- There is a practice among the Parsis that non-Zxwoastrians are not ___ . ~ The original fire altars in Iran were many practices in the in the open, and even in the Sasaniari All Academic Subjects — Tech- nical Subjects: Radio and Wood- Work Technology, Farming — Training in Self-Government through Elected Boys’ Office­ bearers, Games — Physical Training — Daily Assembly with Congregational Prayers — Week­ ly intensive Zoroastrian — Geeta — Koran classes — Excellent Modern Kitchen and Dining Room facilities — Airy Dormi- tories. “Moderate Fees as per wish of the Founder so that the children of non-affluent parents are able to take advantage of the school. Substantial conces­ sions and frceships offered- to deserving students. Zoroastrian social workers welcomed regard­ ing recommendation and admis­ sion of boys at concessional fees.” APPLY TO the , MANAGING TRUSTEE P, N. Mehta Education Trost Coofe Building, 324 D W ltoad Bombay 400 001 or to the Principalstances changed. In the interest of 72___2„, 2_____x*v.xv. uv luumsivau n i ocne- nfo^oting^nversion to Islam aniong opinion which t^es practice itself to ficial to all and justifiable ^hTthe'^yS the Zoroastnans, a law appeared which be the central focus of religious life, c' ’ ’ ’ ' ' gave the right of inheritance of a / . parent’s property to a son who had __ converted to Islam, in preference to rituals^ his other Zoroastrian brothers. The conversions which resulted in the wake of this law , . . — 'J wtKixvvi vr/VI iviiHivus uic; 11 moral res f mistaken use of a precise replaced by ritualist fervour, There is, however, a seriously held actions be intrinsically right, bene- — -.--j . . ^ ;¦ of rational humanity, such acts would According to that opinion the reli- also be a valid affirmation of the faith gioua person is one who performs the of the faithful. But if the Core of this ¦; and also that rituals and religion is relegated to minor signi- practices of whatever kind should be ficance and the unreflective preserva- maintained without change. Frequent- tion of practices becomes the focus position is called orthodoxy, of religious life; if moral resolution is , one may of establishing the authenticity of the conversion and proof of detach­ ment from one’s erstwhile faith, was for the convert to go to a fire-temple and spit into the fire. Under these property to a son who had ffistorical circumstances, limiting entry Converted to Islam in into the fire-temple seemed an preference to his Other eminently reasonable practice. But Zoroastrian brothers. ’’ with no such threat today, the rationale for maintaining that practice seems altogether obscure. Unlike the situation prevailing in ____ archaic religious traditions where practice, religion and ritual were identical, in - ’ the living religions of historical times, _ members of a rel^ious group are a tionarpractice merdy b^ause "iMs community of believers, beheving in traditional is an insufficient reason, whaf we have called the Core or Religious Vision, and who are thereby enjoined Of life. To what extent are 'the^ com- (Vohu Mano') is under ......tv uunmii me mtted to to ^actices? obligation ,o Sis “ S™%Wanrld Those practices which constitute the choose rekvant and -"iMnSS i. J’S XXTto Sd''’Sto’to“r'e!i^u^ Ss “SSd £’”=ned‘^d Ktoal^ScS\”to'’SS® evaluated to ensure a maximum imple- and v^in? cnTiiLnc complex ness, ance righteousness must result mentation of to religions core. S,lteL7”«r Xld^^ .nelnr“S „ wonder if Zoroastrianism, supported for millenia by a vision of a perfect­ ing world, may not now be on a path to oblivion. Indeed there have been historians who have concluded that Zoro- astiianism, like so many ancient religions, has outlived its significance ...------------ ¦ and is quietly passing away. This position js to be properly misconception arises because Zoro- ’ astrianism is viewed as a cultic meaning religion of a particular tribe or whereas “orthodoxy” is people. The religious concepts in the message of Zarathushtra are com- I and the ethical imperative of good thoughts, good words and good deeds utterly time- . less. Seeing this world and human therein in radically moral terms, giving significance to human life “Law gave the right of inheritance of a parent ’s called orthopraxy. For “orthopraxy” is derived from “praxis” meaning . ' , whereas “orthodoxy” is derived from “doxa” meaning belief. ____ In any case, to hold on to a tradi- pletely universal -----------------*•** XVOOV/tly particularly for a Zoroastrian who, coifed ,d uphold a moral way S’S'’to giirS tg= ““So<;i ‘''Sl varying conditions of modern with the apprehension of Truth, and existence. Not only would such in th#* Innrr nm ______*1 Not only would such Match your AMBITION to a CAREER To do so we offer you : • Diploma Course in Business Management (Oral/Postal) • Banking: C.A.I.I.B. Course (Postal & Oral) e Commerce :G.C.D. Course • Executive Secretarial Course • Private Secretarial Course • Telephone Operating • Telephone Operating Nanabhoy Lane, Hutatma ChowL BOMBAY 400 001. Tel : 251185 5JNavroz continued from page 9 magnificent sweet and coffee would end the meal. The younger children were always seated on a separate table. Throughout the meal wine would be served to the elders and a light claret cup to the children. After dinner there would be piano playing and group singing, where the old and the young joined in singing the latest hit tunes. The evening al­ ways ended with *‘Chayye humme Zarthostiy And that was Navroz. Papeta ma Marghee: (serves 12) Ingredients: 3 chickens weighing 1 kg. (2 lbs 2oz.) each 20 cloves garlic 100 gms (3|oz.) ginger 3 tablespoons pure ghee 8-10 slit green chillies 8 large potatoes salt to taste ______ _______ _ ____ ______ Wash and joint chicken and dry. Peel for half an hour. Heat ghee and slow- In one^pint of milk adcf"condensed garlic and ginger, grind to a paste and |y brown onions till crisp. Remove milk and cream. Melt butter in a apply to chicken and leave for half j of the cooked onions on kitchen large based pan, add semolina and an hour. Heat ghee in_a large shallow paper and keep aside. Remove cook for a minute, do not brown, pan. Fry chicken for about 5-7 about 2 tablespoons of ghee from Slowly add 1 pint of plain milk, nunutes. Do not over fry. Add salt to - ” •' • ’ • • - - • - taste (about 2 teaspoons) and 1 cup water. Cover. Add water on lid and aoout lu nuns. Aua salt to taste. Add condensed milk and cream. simmer. Keep addmg water from the about 2 cups water. Cover and simmer sugar to taste. Keep cooking until the lid into the chicken whenever neces- till meat is i done. Add potatoes consistency of porridge. Remove sary, at the same time replacing the and more water if needed and simmer from fire, stir until cool. Add rose water on the lid to prevent burning. — - - - Cook chicken till half done. Add green chillies. Peel and slit potatoes lengthwise and add to chicken. Add more water and salt and simmer till both chicken and potatoes are tender and a thick gravy remains. Note. The potatoes must be cooked till very tender but still shape. keep for half an hour. Wash rice, i teaspoon powdered nutmeg cover with water and leave for half i teaspoon powdered cardamoms an hour, drain and hang in wet cloth a few pink or red rose petals. garlic and ganger, grind to a paste ^d |y brown onions till crisp. Remove milk and cream. Melt butter in an hour. Heat ghee in a large shallow paper Lid ” keep aside. minutes. Do not over fry. Add salt to hold their Parsi Pulav: (serves 12) Ingredients: H Kg. lamb cut into large pieces with the bone on 6 tablespoons ghee li kg. thinly sliced onions 600 gms peeled and quartered potatoes , 1 kg. (2 lbs 2oz.) old basmati rice 2-3 bay leaves i kg. (1 lb) curds Masala to be ground: 25-30 cloves garlic 150 gms (5oz.) ginger 6 cloves 6 cardamoms (keep aside the peel of cardamoms) 2 pieces cinnamon 3 teaspoons cummin seeds 12 green chillies Rub meat with ground masala and pan. Add meat in the pan with stirring constantly until thick and rest of ghee and onion. Saute for boiling. Now add the milk mixed with about 10 mins. Add salt to taste. Add condensed milk and cream. Add till potatoes and meat are tender and water and pour into a serving bowl, about 2 cups of thick gravy remains. Cool completely and chill. Sprinkle Adjust salt. While the meat is cook- with garnish and serve. ing, heat water for rice, adding bay leaves and cardamom peels and bring Hors D’Oeuvres Varies: to boil. Add drained rice and 2 tsp. These were either served individual­ salt. Boil rapidly until J done, ly, or on a long silver tray, grouped Drain. Beat curds till smooth and mix attractively and divided by finely with rice, add browned onions to rice chopped parsley. They were usually: and curds and mix well. Spoon rice Baby asparagus rolled in thin slices over meat. Cover with a cloth rins- of ham ed out in milk. Cover with lid and Sliced peeled beetroots weigh the lid down. Put pan in Sliced gherkins preheated oven (350° F) for about Stuffed eggs with cheese 20 mins., or on a tava with a low heat Sardines for about 20 mins. Pickled tongue Serve with masala nee dar. Prawns in vinegrette dressing Potato, tomato and Russian salads Olives Salami Caviar sprinkled on stuffed eggs Pomfret Meuniere with Almonds: (serves 12) Ingredients; 12 large fillets of pomfret seasoned flour Rava: (serves 12) Ingredients: 2 pints milk (imperial pints—20 oz.) 1 tin (400 gms) sweetened condensed milk 1 cup cream 2 tablespoons fine semolina 2 tablespoons butter sugar to taste 2-3 tablespoons triple strength rose clarified butter water. Not rose essence 100 gms (4 oz.) blanched and slivered Garnish: 2 tablespoons blanched, almonds slivered and lightly browned almonds 2 tablespoons chopped parsley 2 tablespoons fried sultanas Wash and dry fillets of fish. Heat 53clarified buttei; in a large frying pan. Dip fillets of fish in seasoned flour and fry on a medium fire till pale gold and crisp. Remove from pan, drain and keep warm in a slow oven, till rest of fish is fried. In a separate smaller frying pan, heat 3 tablespoons of clarified butter and lightly fry the almonds. Place fish in a warm serv­ ing dish, pour almonds over the fish with the butter, garnish with chopp­ ed parsley and serve at once. Chicken Kiev: (serves 8) Ingredients: 4 whole chicken breasts each weigh­ ing about 375 gms (12 oz.) 180 gms (6 oz.) chilled butter salt pepper 1 tablespoon chopped parsley 3 beaten eggs seasoned flour dried white breadcrumbs Flatten breasts of chicken by holding them breast side up and then bending them until they lie flat on the surface of the table. Remove skin from breasts. Cut the breast in half, leaving . the small wing bone intact, debone, and remove the small fillet (the supreme) from each breast. Place on a sheet of damp greaseproof paper. With a wooden mallet or rolling pin flatten out the pieces of chicken until thin. Do not allow them to tear. Mix salt, pepper and parsley with butter. Divide into 8 portions, shape into fingers, about 2 inches long and chill till hard. Remove greaseproof paper careful- . ly from chicken. Put one finger of seasoned butter on a ' chicken, cover with a fiUet. Fold over like a parcel. Twist the wing bone of the breast to seal the butter and prevent it from oozing out. Take the cutlet in your palms and shape it into a long cylinder tapering slightly at each end. Roll in seasoned flour making sure the entire surface is coated; shake off excess flour, dip in beaten eggs and then coat well in breadcrumbs. Place on a plate and chill in a refrigerator for 2 hours. Deep fry for about 5-7 minutes. • Keep warm in an oven until all the cutlets are fried. They should not be kept in the oven for more than 10 minutes, otherwise they will loose their crispness. I suggest you fry them in two pans as they should be served as soon as possible after they are fried, for the diner to be greeted by a spurt of delightful melted butter when pierced with a fork! Garnish with crisp straw potatoes and boiled green peas filled in savoury tents. iSkoppiH^ ita eat breast of Gifts& t the friendly gift shop at Bombay Swadeshi Stores Ltd. Sir P. M. Road, Bombay 400001 Phone 25 34 43 <¦ 55 II Balsara continued from page 11 the product was positive, we entered into an agreement with a friend who had manufacturing premises in Dongri, Bombay, to let us utilise a part of his premises tO' manufacture and package Odonil.” Such were the origins of the product that laid the foundation of the five companies of the Balsara group that manufacture and market a range of household sanitation products in spick and span manufacturing units located in Bom­ bay, Thane and Vapi in Maharashtra, and provide employment to a labour force of 400. “Balsara ’s faith in the power of advertising —scoffed at by leftist intellectuals and puritanical politicians alike —remains unshaken. Actually market response was more than positive. Within a matter of months not only had the sales of Odonil shot up to 5,000 units per month, but Balsara pere et fils gained the valuable experience that would serve as the bedrock formula for their product diversification plans. “During the successful launch of Odonil we learnt some important lessons,” comments Balsara who assumed the responsibilities of chief executive of the group companies shortly after the launch of Odonil m 1962. “These lessons were the careful choice of a product line so as to avoid cornpeting with established multi­ nationals, giving the consumer a price advantage, (Odonil was priced at a third of the price of imported air purifiers), restricted distribution in terms of area coverage (Odonil was initially retailed only in the Fort and Colaba areas of Bombay), utilisation of already existent trade contacts and a belief in the efficacy of advertising ! in carefully selected media,” says Balsara. (t Effective Advertising And while the other elements of the Balsara marketing formula such as choice of product line and pricing have been modified beyond recogni­ tion with the enterprises gaining con- i fidence and market shares, Balsara’s i faith in the power of advertising— j scoffed at by leftist intellectuals and i puritanical politicians alike—^remains ; unshaken. “Odonil was the first product to be Evening News of India, a Bombay based afternoon paper which (given our geographically restricted market segment) proved to be a very effec- advertised on the front page of The I With Best Compliments From PHEROZE FRAMROZE & CO. Authorised Dealers in Foreign Currency HEAD Office : Kalpataru Chambers 6, Beil Lane, Opp. Bombay University, Bombay-400 023. Phones : 271566 • 271432 • 271452 BRANCHES : Air India Building, Ground Floor, Nariman Point, Bombay-400 021. Phone ; 234142 • 244657 Ext. : 381 Bombay Airport Phone : 538887 Bombay Docks ‘,'7 J Jitive advertising medium, We also advertised the product fairly extensive­ ly in The Illustrated Weekly oi India —which then had affordable adver­ tising rates—with positive results,” recalls Balsara. I was quite alarmed that our annual advertising budget was expended in less than three months. ” With Best Compliments Syndicate Engineering & Services Specialists in Erection, Overhaul Servicing, Maintenance and supply of spare parts for “SKODA” & “SKL Diesel Generation Sets. Tel: 82 89 00 Balsara’s faith in the efficacy of advertising was further reinforced when an effective campaign enabled their second branded household pro­ duct, Odopic, a cleaning and scouring powder to get off to a flying start. The product which had been marketed as a cheap industrial cleaner in 1962 was introduced as a branded product in 1964 by Balsara who had been encouraged by the way “things fell into place” when Odonil was launched. “Apart from the fact that we had a good product which was priced low, the critical marketing input that made the product was the higUy effective advertising campaign devised by our advertising agency, LPE Aiyars, and Walter Saldanha, currently chief executive of Chaitra Advertising. The lighted °the price differential between the market leader—which shall be nameless—and Odopic, had the copy headline ‘Half this tin is free’. This message was hammered home in a short but intensive campaign, remember at that time I was quite alarmed that our annual advertising budget was expended in less than three months. But as it turned out the campaign made an impact and today we have 50% of the market share in the prime market, Bombay, to which part of the country we have confined the distribution of this pro­ duct because of high freight charges and because the packing is easily damaged in transit. We hope shortly to commence manufacturing Odopic in the other regional centres,” says Balsara. The successful launch of Odonil and Odopic was followed not only with the launching of several other products including Odomos, a hugely successful mosquito repellent, and several liquid soaps under the brand names Odoroma, Odosol and Odopar (which have since been phased out), but also the induction of professional managers into the Balsara companies. One of the first such professionals to be inducted into the Balsara companies was N. S. Rajadhyax, a former pro- With the Compliments of ROGERS & execuuve or nuvwusuig, ¦. ¦ i J campaign which dramatically high- |*|1 UUf* ¦ f<|^ i;rTht/.ri thn rtripp HifiFprpntial between WW« ¦ w •• I Manufacturers of Aerated Waters & Beverages 64, Mirza Ghalib Marg, Byculla, Bombay. ESTD. 1837 59duct manager in Hindustan Lever, who joined Balsara in 1969 and is currently the marketing controller of the Balsara group of companies. “Leaving a well established and growing company such as Hindustan Lever and joining a small company such as Balsara necessitated my taking a difficult decision. But at that time I reasoned that the challenges in Bal­ sara would be far greater than I would ever face in Levers and in retrospect I am glad I took the deci­ sion that I did,” says Rajadhyax. Credibility Problem “According to Balsara, Rajadhyax’s initial major contribution” was, to question the overwhelming emphasis attached by the Balsara management to substantially lower retail prices. “Rajadhyax was able to convince us that pricing a product too low could adversely affect the sale of a product line by creating a credibility problem,” recalls Balsara. With Compliments From “Pricing a product too low could adversely affect the sale of a product line by creating a credibility problem." ,5 SELVEL PUBLICITY “Consequently we began to price our products more scientifically and with higher unit margins we were able to make larger advertising out­ lays to emphasise product attributes rather than price in our advertising campaigns, while at the same time providing our dealers with more attractive margins and incentives to push our products. While he admits that advertising takes a large chunk of the marketing outlay of the Balsara group, Raja- dhyax admits that even by spending up to 20-25% of their sales turnover the Balsara companies are not able to advertise as intensively as the estab­ lished multinationals who spend only 3-4% of their much larger sales turn­ over on advertising and advertise much more intensively. • “To make up for our inability to match the advertising budgets of our & CONSULTANTS PVT. LTD. >5 Outdoor Advertising throughout India better established competitors, we 1 , have adopted the strategy of placing r ¦ a great deal of emphasis on the i development of a dealer network,” says Rajadhyax. “Therefore not only are our de^er commissions almost twice as high as those given by the market leaders, but we pride ourselves i on giving the wholesaler or stockist a j quality of service that the compe­ tition is not able to provide. Thus our J i 61r I S I force of 80 field reps have the widest burgeoning Balsara product range, the possible discretion in settling claims Balsara management seems to have for damages in transit, for example, hitched the group’s fortunes to the and in general I think it would be true promise of Promise. “In 1980-81 to say that we treat our dealers as a when we propose to market Promise part of the Balsara family,” says all over India, we expect this particu- Rajadhyax. lar product line to contribute 50% But if in the past, the Balsara of our sales turnover,” says Raja­ management has been introducing dhyax confidently. and successfully marketing product The obvious and early success of lines that necessitated the tiny group Promise in a highly competitive engaging the mighty multis in minor market has had additional spin-off skirmishes on the periphery of benefits for the Balsara group: pro- the consumer market, in launching fessional managers and young mana- Promise toothpaste they took the gement graduates are beginning to MNCs on in a head on confrontation take an active interest in the Balsara when they staked a claim for a slice companies. “If one wants a challeng- of the highly lucrative core of the ing job and wants to acquire a repu- consumer market. “The launch of tation as a marketing man who is Promise was preceded by the invest- going places, the Balsara group of ment of a large number of manhours companies is an inviting prospect, in the planning process during the They delegate authority, make quick course of which, given the fact that decision and make assessments based the market leader brands were based on results rather than personal in Bombay, we decided to launch the prejudices,” comments a young mana­ product in Delhi on 1st February agement graduate who is making a 1978,” says Rajadhyax. choice between several offers of a placement in industry. Unique Sales Proposition And though the Nagindas Master Apart from the fact that the product Street offices of the Balsara group of line chosen was one that has to companies, which have a favourable compete with several well established employee-management ratio (400: and intensively advertised brand 40), are humming with activity, the names, the marketing strategy of managers in the group are under- Promise has the stamp and impress standably cagey about their future of the modus operandi developed by product diversification plans. “We are the Balsara management over two examining several alternative pro­ decades. “The product has a USP posals relating to the household and (unique sales proposition)—clove oil, consumer product markets,” says the traditional remedy for ailing Balsara cryptically. However, the teeth—it is priced marginally lower establishment of two new companies than Colgate and Ciba’s Binaca, the within the group—Besta Laboratories distribution began in the north and for the development of a range of now covers the north and western herbal toiletries and Balsara Con- parts of the country, advertising is sultancies to provide management and effective and a great deal of emphasis marketing advice to small scale is given to dealer incentives. And sector industries—indicate that there thus far we are more than satisfied are more arrows in the Balsara quiver with our rising sales and market share, than are easily apparent. which we have projected at Rs 5 crores and 7% in 1980-81,” says Balsara. Through the latest entrant into the Which may also mean more shocks to the MNCs and good news for the consumer. THE B. N. GAMADIA POLYTECHNIC 8, Gamadia Colony, Tardeo, Bombay-400007. We conduct a one-year Course in Mechanical and Electrical subjects, as per the syallabi of the S. S. C. and the I. T. I. Boards, Maharashtra. In deserving cases, the Polytechnic may help towards fees and employment after completion of the Course. Contact Mr. M. F. Engineer, Technical Executive, on Tele ­ phone Nos: 379345 and 395362 between 10.30 A.M. and 4.00 P.M. 62 TOYS Representative of foreign firm wishes to purchase: Foreign old toys made of tin, cast iron, wood etc. with or without wind up mechanism; old dolls made of porcelain, papier mache, wood, wax, preferably with original clothes; doll houses fully furnished or odd items, miniature doll house furniture in silver, porcelain, wood etc; old train sets and models of steam engines, ships, cars; complete tin or lead toy armies in original boxes or individual pieces; old metal money banks, musical boxes and any toys featuring Wait Disney characters; old children ’s books, magazines or comics. Hurry up and send a list of any of the above mentioned items that you desire to sell together with your expected price to : TOYS C/o. Parsiana, G.P.O. Box 892, Bombay-400 001. 1 i ! ! i1 E. M. Hasanali & Go. Dealers in : Readers^ Forum continued from page 3 astrians to assist him in whatever way we can. There is nothing unusual for scholars to be at variance in matters, small or big. If recent findings, archeological, numismatic, or other evidence throw new light on ancient beliefs, what has Mistree to do? Should he disregard them, deny them or keep them secret just because, some are likely to flare up and cause a commotion? A true reformer does not aim at pleasing all and sundry at the cost of being untrue to himself. Mistree is not a passing fad or fancy. Judging by the overwhelming response, wherever he goes, it is clear that he rekindles the dormant spark. In the very near future he may have to abandon his excellent work unless we help generously to meet the heavy expenses he has to incur. If we lose him, it will be because of those who could have helped, but backed out. Do we want to lose him? Let our con­ science alone be our guide. N. A. CHINOY With Compliments of Table, Ceiling, Wall & all types of Fans, Fluorescent Light Fittings, Lamps, Electrical Appliances, Pressure Cookers & Kitchenware. Sardar Grab Building. 37, Lohar Chawl, Bombay—400 002. ESTD. 1901 Phone : 31 20 16 Karkhanavala Fund The Byramjee Jeejeebhoy Parsee Charitable Institution Old Boys’ Union has established a Fund to commemorate the memory of Late Ervard Dr. Minocher D. Karkhanavala who was a distinguished student of B.J.P.C. Institution and also a very active member of the managing com­ mittee of the B.J.P.C. Institution Old Boys’ Union. At the time of his death, he was a director of the Chemical Division of The Bhabha Atomic Research Centre. He was connected with Bombay University and several other educational institu­ tions. He was also an eminent religi­ ous scholar, and a staunch defender of our Zoroastrian rites and customs. This Fund has been established to promote the cause of education of the students studying in the B. J. P.C. Institution. We appeal to all our generous patrons, donors and well-wishers to donate generously to this cause. Donation may be forwarded to the Principal, B. J. P. C. Institution, 33, M. Karve Marg, Opp. Chami Road Railway Station, Bombay - 400 004. Cheques should be drawn in favour of “B. J. P. C. Institution Old Boys’ Starlite Electrical Works Electrical Engineers & Contractors Fern House, 13, Ormiston Road, Bombay-400 039 f. ! “B. J. P. C. Union.” G. C. DORDl Jt. Hon. Secretary ‘Star on Pakistan ’ In the ‘Zoroastrians Abroad’ column {Parsiana July 1980) there is a passing reference to Professor Firoz C. Davar. For the information of 63I I Please do not think that I am trying your readers, Davar is the principal of the Bahauddin College, Junagadh, to belittle our Head Priest. This story a professor of English at the Univer- is merely meant to establish that sity of Gujarat, and a well-known Bapuji derives happiness from making writer on Zoroastrianism. others happy. If someone derived solace and strength from a Tandarosti, Bapuji is ready to help. /. B. MADAN Calcutta DINSHAW MERCHANT. People trust the GODREJ 165 LITRE • The only refrigerator with solid steel vitreous enamelled inner walls which don't rust, crack or chip. • Full depth vegetable tray. • Sturdy compressor that withstands wider voltage fluctuations. • Laminated top, at no extra cost. Refrigerator 4 contact GB.5I21 Show Rooms: 51 Veer Nariman Road, Bombay 400001 299 Kalbadevi Road, Bornbay 400 002. 64 ‘Gentle Shepherd ’ In your article on ‘Calcutta’s Gentle Sheperd’ {Parsiana, May ’80) Bachi J. Karkaria has quoted me as saying “we also ask Bapuji to pray a Ms Mickoo Jimmy Batliboi was Tandarosti for our horse running in mistakenly referred to as ’ this Saturday’s race.” Batliboi in the article ‘Paper Tiger’ Since jokes can be double-edged I {Parsiana, July 1980). The error is should like to note the context in regretted._________________________ which the reference was made so that there is no misunderstanding. What I stated was “In his day-to- day dealings with the Calcutta Parsis, Bapuji uses but two words Ha ji. Whatever your request he will accede to, because he Considers it a pleasure to make others happy. If you were to tell Bapuji—‘My horse is running in the 3 o’clock race, please say a Tandarosti’—his answer would be: *Ha ji, pun gora nu nam soo? ” (but what is the horse’s name?) ‘Paper Tiger’ 5? ‘Bhicoo’ Old post cards etc. I wanted Advertiser wishes to buy OLD picture, postcards, photographs, cigarette cards, playing cards, posters, prints, illustrated books, albums and other related material. Willing to pay top prices for single items or entire collections. Please send, detailed list with expected prices to 'The Advertiser, (OLD) C/o. Parsiana, G.P.O. Box 892, Bombay 400 001. BEHRAM WADIA & ASSOCIATES Consultant in Electronics INVITE BRIGHT YOUNG ENGINEERS to send their biodata to us for consideration in a variety of Job Opportunities which we fill for our Clients. Being reputed Consultants in Electronics & Electri ­ cal Engineering, we are frequently being asked by leading Indian firms to fill their requirements of young engineers. The needs span from Research & Production to QC to Marketing. Specialties range from Systems engi ­ neering to equipment development to component production. Job levels are from Departmental Mana­ gers downwards. Opportunities are in Bombay, Poona, Bangalore, Madras etc. Write confidentially to Dr. Behram Wadia Mark the envelope “I44MP/M1S” and send to: BEHRAM WADIA & ASSOCIATES 77-Koregaon Park, Poona-411 001r /¦' r Sept-Nov 1980 Volume 3 Number 5 Price Re. 1 World Zoroastrian Organization Limited Ever since the Zoroastrians became Ever since the Zoroastrians became in the memorandum of association are roastrians can build a great edifice «“»«« others, “advancement of the....-we have-iinJ^tte^iS^for ioo elt the need tor a world body. Over Zoroasttian faith”.' “relief of poverty long... (the world) “Sr! thw at vanous fo- atnongst persons of the Zoroa-suian' realize who vie are. make certain that magaztnes, religion , “to invite and receive. . . the faith and fire will never die.” at world congresses and in newsletters, contributions” and “to provide and: n „ u . j speaker after speaker and writer after maintain burial grounds’’ Shahpur Captain, a chartered ac- writer have voiced the necessity of countant, president of the Zoroastrian forming a body that would serve to T"™st Funds of Europe and; vice- , link Zoroastrian,s all over the world. Open tO “persons born intn nnri of the WZO saiddhat. ‘ in- persons norn mio and dividual Zoroastrians should join the Tfeint World Coneress hfld confirmed in the Zoroastrfan WZO to give it the grass, root support faith ” ¦ • ‘"insider it essential that every l^S tmdef the ; individual Zarthosti tp the , .¦¦•Hi: world body, (have)> aB^irs”. Ad^asing the first committee^ Jehan DamwldM. editfv of TAc -neeti^ of the WZO on 18 Jidy a " Ho»«;i» 1 Lmdaii^ * Wtssotioo chaiipeMoo li^baiii^f^il^tar, Ai Bs^'lias ti^en: place great'step forward WmhaAd die attention and ¦HI inSlSte of ZorcKtstrians the world ThB said the first litjW writer have voiced the necessity of forming a body that would sprve to in EkAP^ ausnicess Zoroasn agaito^ it p^ion of ' Parsi •^^dia, once moot Mk ’dr India. Trust confirmed in the Zoroastrian iiWaEfe. ^ateH in editOTial ;cdlumn ust, "’an inrooMnt and sig- .W&8 present vedtds a world bea^als in Iran the once powerful Ficed tlw {NnM^eev^sl^HI internatioirid doQimimity in . a world body, the Zoroastrian Tfaatt'Ste Funds of Europe (iBcorporatcd). with the pupport of several Iranian Zoroas- ihb a^ju^i nn tnans, formally launched the. World for mofttiw to t Zoroastmn OrganiMtion Limited tion c< igte Wor (WZO) in 2London with & lasfuot on sation.” 20 July. . ¦ bea^als in Iran ¦* X -/tf- - "‘•J great step forward of Zoroastrians the world n-tnatir-K^-ritnu saio me nrsi « with K C^WW imeetin^ ttf the WZO had a “great event". ifKiHlfed npeiiM of , 1^ two letters Captain sent to Par- sation.’ both ot letters Captain sent to Par- Imw worked It® noted, that the WZO (Incor- t about toraia- poratcd 1980) is “a legally constituted * • - body with its registered otfice in London with a committee of 21 chaired by Dr Mrs S. S. Kutar. The —-----J the following overseas members at present: Dr Far- ’—„ 2.2,1—. Mehraban Zartoshly. Noshirwan Muluk Irani, Rostam YA- Otigsni- London with a Divn trv J London committee includes Open to ^emons honi mto and hotelhir-« of the WZO overseas mem confirmed in the Zoroastnan faith,” proclaimed that the body had laid the ’ hang Meher the organisations objectives as stated foundation, “on which the future Zo- T' ’ ‘astrian and seek to enlist everyone ters should be addressed to the Joint of them to become member^ It is Hon. Secretaries, WZO, 88 Compayne 0^ aim to seek co-operation ffom all Gardens, Londoh, NW6 3RU, U.O’ ^juniftns/Associations etc- f ‘ ’ und^ Article 5 of the Arti­ cles tff Association. “Now that the WZO has been launched, intend to make it work and hope that all the Zoroastrians would take it upon themselves tO see that they join together for the good of our community. ganegi. Dr Kersi Antia, Dr Rostam K. Sarfeh and Dadi E?Mistry.;^n_ “Is this awakening out of fear of extinction .. “The Committee was pleased to have two additional members, namely Mr Shiavax D. Nargolwalla from Delhi and Mr Noshir Irani from Australia. The Committee will be ap­ proaching various well-known Zoro- astrians all over the world to join the Committee. It is our intention to ensure that the Committee is broadly based with members from all parts of the world to give it a truly interna­ tional flavour. We shall do our ut- ____ _________ _ ___ ________ most to achieve this. the Committee has decided to take Since then efforts have been made “The Committee has adopted the in hand is the compilation of a record by the ZAE Committees to seek legal ' . . _ ¦ advice, for the formation of such a tions, operational as well a^ non- world bt^y and al^'for its incorpo- active or dormant ration with the United Nations as a throughout the world together with “minority religious community resid- , ing in many parts of the world,” notes Kutar. Dr Jal F. Bulsara, a noted to join Hjgor> “Wb in the U.K.____\ :. get the ball rolling.^* dedared Captain i- /.I „ ¦ ’ 18 July; and were . .only wanted to in this address to the Gdmmittee bn ‘not desirou^k» Bombay y^tht fS: AMs,'!? I. 1 *^1 ''WeWJSgjSjKjj. :s «5a»! SHAPOORJI PALLONJI & CO. (PVT.) LTD. 'iS'i w i t-igm New t < 27 result of this was the general agree- Zoroastrian community. The committee of the WZO ac- Sohrab tion may, whenever they shall think fit, register an increase of Members. 2. These Articles shall be construed with reference to the provisions of the Companies Acts 1948 to 1976 and terms used in these Articles shall be taken as having the same respective meanings as they have when used in those Acts. 3. The Association is established for the purposes expressed in the Memo- landum of Association. Qualification of Members 4. Persons bom into and confirmed in the Zarathustrian faith only shall, subject to election as hereinafter pro- vid^, be qualified to become Mem­ bers of the Association. Qualification for Registration 5. Anjumans of Zarathustrian faith only shall, subject to election here­ inafter provided, be eligible for regis- managing m 1977^ The feroices for the betterment of the mittee Members are: Shiavax Din­ result of this was the general agree- Zoroastrian community,” ' ment to hold a seminar “promoting a t-, World Zoroastrian Organisation^he cojmmttee of the WZO acr unfortunately, little progress was made press release dated after that for various reasons,” re- 2. ' called Kutar. The reasons, according to her were the reluctance of the managing com­ mittee at that time in allowing the beadquarters and the money collected to be in India, and the delay in work­ ing out a constitution for the body. The committee was awaiting the re­ sult of the Third World Zoroastrian Congress held in Bombay in 1978, at which the formation of a world body was up for discussion on the agenda. “The Setting up of an Organisation to provide a link between World Zo­ roastrians and Continuity of Action after each World Zoroastrian Con­ gress,” was the topic at the congress. Amongst the speakers were; Farangis . . Shahrokh Engineer, Keki Ruttonsharx Associ^on may from time to time Bhote, Erach Dinshaw Munshi a>^ «l«cL The Committee of the Ass^ia- Rustom. C. Suntook. According to Captain, all the speakers were unani­ mous that a world organisation should be formed, “the sooner the better.” “In March 1978, we received a letter from the Chairman of the Organising Committee of the Third World Zoro­ astrian Congress,” says Captain, “ask­ ing us to nominate a delegate for a link body of special delegates of vari­ ous continents to consider the cons­ titution and modus operand! of a world body ... Nothing whatsoever has transpired since then.” Since then, “urgent requests^” were considered by the ZAE committee at numerous meetings to discuss the set­ ting up of a These requests came from “Zoroas­ trians from all walks of life coming to London” and according to Captain, asking the ZAE to “go ahead unilate­ rally and form the WZO at London. These Zoroastriahs felt that an Asso­ ciation like ours, which has been in existence for 114 years now and si­ tuated in a politically mature country was ideally suited to take on this work. They also felt that London being an international financial centre was a better place to site the headquarters of the WZp/* As Captain told the gathering after the Jashan ceremony “This is but a beginning and we have a. long, long i road to travel, Centuries of neglect I have to be studied, analysedand re- I medied. A considerable amount of I work has to be done... it will require j understanding and dedication from all. I We will have to learn to sink our dif- shaw Nargolwalla, Nani Palkhiwala, Mrs Roda Mistry, Dr Freddie A. Mehta, Dadi E. Mistry, Noshirwan Muluk Irani, Dr Farhang Meher, Mehraban Zartoshty, Rostam Yagane- Dr (Mrs) Shirinbanoo Sohrab gi, Bahman Mobed, Dr Kersi Antia, Kutar, Chairman, Bailey Rustom Noshir Irani, Dr Rostam K. Sarfeh, Irani, President, Shahpur Framroze Jal Rustomji Modi. Mrs Ruby Nari Captain, Vice President, Soli Pestonji Contractor, Ervad Burjor Maneckji Master, Jt. Hon. Secretary, Shahrokh Magol, Ervad Zal Nariman Sethna, Shahrokh, Jt. Hon. Secretary, Dinyar Mrs Manijeh Bhumgara, Meherwan Jal Modi, Hon. Treasurer, the Com- Shapurji Sepai. Who can be a member? Extracts from the Articles of Association 1. For the purpose of registration the number of the Members of the Association is declared to be limited to 50,000 consisting of Grand Patrons, Patrons, Life Members, Ordinary Members, and such other classes of Members as the Committee of the vested in the Committee and be made in such manner and at such times as the Committee may from time to time determine. 8. Every person shall be deemed to have agreed to become a Member of the Association who shall have signi­ fied his (or her) desire to become a Member, and shall have been duly elected. 9. The Members of the Association shall be those persons whose names are for the time being upon the Re­ gister of the Association. 10. The Secretary shall from time to time enter on the Register the names of such persons who shall have been duly elected to Membership of the Association. 11. Membership of the Association for individuals may be either (1) Grand Patron, (2) Patron, (3) Life or (4) Ordi­ nary Membership. 12. Anjumans (organised bodies) may register with the Association for an annual registration fee. Honorary Members 13. On recommendation^ Members of the Managing Committee may elect, by not less than three-fourths majority, as Honorary Member any . - - Zarathustrian who may have rendered tration under Article II. meritorious services to the community Admission of Miembers in religious, social, economic or intel- 6.^ Save as aforesaid persons shall be lectuaJ advancement of the comiiiunity or whose public services and achieve­ ments may have reflected exceptional admitted to Membership of the Asso­ ciation by election only. ____ __ The election of Members shall be credit on the community. ESSAY CONTEST ' ‘‘A Zoroastrian abroad wishes to create a charitable foundation either in India or in Canada of Rs. 10,00,000.00 (Rupees One Million) to serve as seed money for tbe benefit of Zoroastrians of India to enable them to engage in acti ­ vities of self-employment. Suggestions are invited in the form of a typewrittai essay of not more Asm 2,000 words with particular refer- oice to Indian Income Tax considerations. Send entries not lider than December 15, 1980 to; G.P.O. Box No. 892. -Birst Brize Rs. 1000; second prize Rs. 750 and Third prize Rs. 500. Zoroasfrian »> 3I ¦ AEK ATMAKATHA The Life of Dastur Dhalla-IX THE BURNING QUESTION Dastur Dhalla: The Saga of a Soul, the autobiography of Dr Maneckji N. Dhalla, die reputed Zoroastrian scholar and the high priest of the Pakistan Parsis, has been translated from the Gujarati ‘Adi Atmakatha ’ by Gool and Behram Rustomji, and published by the Dastur Dhalla Memorial Institute, Karachi. This is the ninth condensed extract from the book. THE STORY SO FAR Born into a poor dastur family in Surat on 27 August 1875, Dhalla moved with his family to Karachi in 1878. He started schooling at six and by eight he was married to five year old Cooverbai. Failing to pass his school exams, Dalia sought various forms of employment while educating himself in religious matters which brought him public acclaim and arrangements were made for him to study Iranian languages at the Sir Jamsetji Jeejibhoy and MuUa-Pheroze Madressahs in Bombay. He arrived in the city when the Parsi orthodox and liberal factions of Bombay were engaged in controversies and the Parsi Theosophists were gaining ground Dhalla met Shapurji Dorabji Saklatvala, a nephw of Jamshedji Tata, Jeevanjee Modi and other prominent Zoroastrians of the time. DhaUa obtained his masters degree in Iranian languages from Bombay University, and with the help of Saklatvala, Tata and others fulfilled his ambition of studying at a western university. Dhalla enrolled at Colombia University, New York, U.S.A., under die guidance of Professor Jackson, a well known Zoroastrian jcholar of the west. Columbia University’s dormitories particular emphasis was laid on exa- were to be completed after two months minations. Daily, while lecturing, so Jackson had arranged for my stay our professor of philosophy would at the residence of a doctor opposite lead us into discussions and arguments .v- —11--- regarding important problems and would evaluate our worth according to our participation and contribution and no examinations were taken. Be­ sides the books prescribed for the course, we were obliged to read many additional books on each subject at home. Seven months after .reaching New To see me working as though York I received a wire conveying the my noble father. He had toiled till the end of his life and was ill in bed minations. the college. My arrival caiised Jackson great joy. The Parsi community had sent me to study and he considered me to be the representative of the Parsis of the sub­ continent at Columbia. He took a special interest in my education and was extremely eager to give me the benefit of his knowledge and experi­ ence. competing with him in diligence and tragic news of the passing avyay of perseverence gave him great satisfac­ tion. I would rise at dawn by four. The for four days only before he returned seminar room of the library closed ^o his Creator, at ten on winter nights and at eleven in summer. I was always the last to . , leave. Even during the four months’ The Ardlbehst Yasht gives summer vacations, I would be work- greater importance to faith ing as usual in the seminar room. Time healers than tO herbal CUres, and again Jackson would pursuade medicine or surgery, me that I was straining beyond limits. ® I replied that I was shouldering a very grave responsibility. I had come to study at the community’s expense, received from Bombay, I .saved and hence I must show such satisfactory sent Rs. 50 for the upkeep of the results that the community would not family. With the death of. my father hesitate in future to help other youths the 10 or 15 rupees which he had con- tributed towards the household expen­ diture had stopped. Besides running the home, an interest had to be paid every month. I started sending Rs. 25 per month extra and practised more rigid economy. Washing, boot-polish­ ing and other similar tasks I perform­ ed myself. If I had to cover a dis­ tance of three or four miles, I always walked. Hence there was no further scope for economising except to cut down on food. to his Creator. From the monthly allowance that 1 4 for similar studies. We had to choose one maior and two minor subjects. My major was Iranian languages and Sanskrit. My first' minor was philology or the sci* ence of languages, while philosphy was my second minor. Besides these. I had taken French and German. I# order to understand the rules of gram­ mar and syntax, I had taken Latin and Greek also for one term. Learn­ ing by rote had no place in the overall system of education, but it aimed en­ tirely at developing the student’s in­ herent thinking capacity through his powers of comprehension, discrimina­ tion, assimilation and discussion. No dined in the university dining- hall which chanced to be directly op­ posite Professor Jackson’s class-room. On an average students spent $ 7 to $ 8 a week on food. I.always spent 4 !$ 3 to $ 3.50. I curtailed that too and brought it down to $ 2.50. Quite often I would eat just a slice of. bread and a banana at hd of disposing the dead body had commenced recent- - - ___ ___ _____ ____ ly even^in the West.^ opinion Thps the cprpse, fully clad toother hard. They are always considered and I was requested to deliver a ___ _____________ speech befitting the solemnity of the and" beha^'uZ I remain^ as simple occasion before those who had assem­ bled at the funeral. Everything was done according to his wishes. This was the first time I saw a crematorium and witnessed a cremation. Two men slow­ ly brought a stretcher on rubber ' — -- — _ -! used to convey a patient from the ope­ ration theatre. They were clad in pure a corpse was being being debated The trolley was as high as the oven ¦¦¦*¦ _______ 1’^ 1.) itself. Small wheels had been fixed to Bombay for the first time. Opinions of the coffin that was placed on the car- westem scholars of Iranian literature rier. The doors of the oven were were being invited frcHn Bombay. Pro- opened with due solemnity with two fessor Jackson was also asked to give long rods resembling billiard cues and b’" *” ¦ __ ¦ .... .. _ the dead body hM ctunmenced recent- ^8 still opposed to ft. TiiffidiMs ^e with its cdftn, thmht to aihes wd®n hard. They are always considered an hour and a half. After that the sacred and infallible and people are ashes were stored in a glass jar and the two men gently pushed the coffin into the oven and closed the door. 1 I3 I DO Y i® w. That any Parsi Zoroastrian over the - a|;e 21, th^ rnaans you, nu^ parti­ cipate in the Bombay Parsi Panchayat (BPP) elections -----that there persons eligible to become voters from the Bombay Parsi community -- that the present membership of the BPP is about 7,000 — of these only about 1,500 voted self and the community. Only then in the last BPP elections . . —- that the present trustees of the BPP owe their election to three per­ cent of the community — that community assets with the ship may be obtained either directly BPP are reportedly aroimd Rs 9 cro- from the BPP office at 209 Dr. Dada- res at book value and many times bhoy Naoroji Road, Fort, Bombay more at market value z , . . . — that most Parsis do not know how a^*^i^tion of y^ baug^or the one the election systena works .... that the system, to present it graphically, works as below . — All persons or donors on the ‘F’ Register autcMnatically become mem­ bers of the Anjuman Committee ’’ ~ The number, of persons to* be \ are around 45,000 ‘E- Register electhms • are held - For ‘A* Re^giito : Proof of doiBi- dncfr every seven years - tibn of Rr 500 to Rs $,000 to any — A . term oF a Trustee is for 10 BPP charity. Complete .applications may be ^e held years- , ¦¦¦ ¦E’ Register elections: February 1981 Final date of registration: 31 Decem­ ber 1980 Register Yourself and Vote You owe that responsibility to your- submitted either directly to the office or to the local associatioiig^he a«ociations will make anani td submit lhe applicatibh to til BPP IdentitY " Certificate issued by the ; BPP office. Persoas using the assistance pf as^cu^pqs may collect theh IdcaO^iQf C«li|^tes ft-om the association oOffice^ In order to vote for the BPP • tions the Identity Certificate must be produced. , -A person once registered remains a 400001 (phone . 267421) or the local member for life; may yoil expect'the BPP io fulfil its responsibilities. How to Register Registration forms, for BPP member- nearest your residence. The form is common for the ‘A’, ‘C’ ‘D’ Regis­ ters. A complete application consists of; Registration form : filled in either in Gujarati or English ______ _ _ ______ — Application fee : Rs 5 for ‘D’ dected to the ‘E’ Register will equal Register and Rs 7 for ‘C’ Register, the number of persons on ‘F’ Register “ as of 31 December 1980 — For ‘C’ Register: copy of gra­ duation certificate. PARSI COMAAUNITY f t FtRegster I I A-register"! [ Donstions of —*—* NS. 9^000 or more ¦T ®'W ¦ Request : Enroll in ‘D’ Register even if you qualify for the ‘C’ Register, b^W i) 70 percent of the ‘E’ Register is elected by the ‘D* Register as against only 10 percent by ‘C’ Register. ii) Present ditMfilment in ‘D’ Register is around 6,500 as against only about 350 in ‘C’,Register. Issued lyu the Committee for Electoral Rights (bER). ' '1 . I 1 Donations of RS. 500 to 5,000 Elect 20% of E -Register C^REGISTER 1 | P-REQSTEFf! Graduate Othersftictos^ i i I Elect loXof E-Register Beet TGX of Er^eglster 3 I I I- «? I o. Constitute 5OXof -A*^ Anjuman Committee XT I E-REGISrERn — Constitute 50 ^ of Anjumw Commixtee trust ees ! T C7o ft. L. R&cii^/^w^i^bfuimbers^groimd^^^ N^ak Marg, Fort Bombay 400001 arid printed, by him at The Bombay ChT&aiclc Press, Sayed Abdulla BreV^ Road,, Bombay 401^1. Parsiana Phone: 208730. * * •