Jan 1981

January 1081 Volume 3 Number 7 Price Re. 1 STAR WARS Federation vs. Association 1981 In the cou^oom of the community. Association, prejudicial to the interest what position they will adont to Zoro- all-India of Parsi Zoroastrians, the same shall astrian associations abroad Siat include Zoroastrian b^y. The Federation of not be discussed. ” The draconian veto i ’ uu uiai inciuou Parsi S^oroastrian Anjumans of India power over any discussion being dele- under the leadership of Shiavax Nar- gated to the president of the Associa- golwala, the controversial president of tion, who is ex-officio the oresident the Delhi Parsi Anjuman (DPA), de- * — — - cided at the executive council and general body meeting, held on 20 and _ ___________ ______ _ 21 December at the Fariyas Hotel be discussed till December *198? when in Boi(j»bay7~to proceed with thp ap* J' __xw vxxxxxw pointoent of new members, regardless years thereafter, ’ should ”*he"*^ek'^*and Organization of tlte reperci ’'’"’''*''' ---- . .. . .o Nafrgolwala . ' ~ " The constitution of the Federation ember 1980 a ¦om his cntK» as much as from leaves the censori^ip power ^ wtth the ciation ’s draft non-Parsi spouses and children of Parsi women married to non-Parsis. They may in the world body have to admit such anjumans yet in the all-India Should the Panchayat go ahead with any plan for the formation of another ^rid body it will be duplicating the of the BPP, means that B. K. Boman- body bar them. Behram, the controversial BPP chair ­ man, would decic^ what can or cannot —^of “ the'World""^ZiSroastrian , . — — —c>——.x^xi formed by the Zdroas- repercussions. win re-election to the Panchayat trians of England ’ I was aware that the board. r ? • the constitution of the Federation ember 1980, ! i J f ¦ I ¦i' In a covering letter, dated 10 kov- accoinpanjdttg the asso- --------- _-_Jl constitution, Bo nan- Behram claimed that the Panchayat withdrew from the Federation Rafter greatfest threat to the Federation was not r the inability of die Federation to act decisively ove^tha last three years. The Bombay Pwsi Paachayat (BPP), troversial religious subjects could be which in a moment of anger walked out discussed at the meetings. The resolu- of thfe Federation and then tried Un- t‘ ____ _ the DPA, also trustfees but the clause could now be Federation ” His CThiea^^W^r^con^ -ealiid that its image was suffering withdrawn or amended unlike the tend the decision tA ’-SiSv nd jo circulated a draft constitution Association ’s clause which “shall be taken with mme mnotion tSSinnX r < new aU-India body called The unalterable arid shall not be amended so|,ation of Parsi Zoroastrian Anju- or deleted, ” according to the constitu- Fated with two aU-India bodies. *" both Swooing the non-aligned or par- World W«s? The r^son daily aligned anjumans such as The Association also states in a clear Mad^s, SKUBderabad. Bangalore, reference to the DPA. that no anju- nSSSS'’P'” and Ahmcdabad, the community will maft or panchayat would qualify for with BPP haveto choose, dther, boffi or n^Wr. membership if it permits “Sie aJmis- S W4at both bodies represent is quite Mon as member, whether hoiterary cimrn oTcL^co-o^^m ^feS^afi clearjThe Fedemtion, which wiU con- or of any other kind or as ambeiate Se mSnb^ aXS Si^ sist largely of the anjumans of north or associate member, of any person npp for withdrawing and U India, will provide an open who is not a Para ZOroastriai ” The any oT^m foruij for its members; the Aasocia- DPA admits non-Parsi spouses as ® .f r tion, iwhich will consist largely of the menders with certain limitations, and No Arbtealteil anjuriians of Gujarat, Maharashtra and also conf^s honorary membfership on ihabil isjvely ove^the last three years. Fexieralion and then tried un- executive council, but a sub^quent re­ solution of the council stated no con- Behram claimed that the Panchayat “considerable thought ” Sad thatj the ---- _ BPP had ‘’always cooperMii^ verv with all the meSers of the i new all-Mia body called ITie miallerable arid shall not be amended ^s|of India, ti^ary or of any other kind or as a^nc iatp or a^ociate membqr, of any person who is not a Para Zbroastrian ”. The DPA admits non-Parsi or deleted, ” according to the, constitu- claim of close co-operation, ni^K the member anjumans casdgat^ 1 t i; The BPP, awia^ that its dc^oh: was tioh members to arrive at Som^ face ­ saving formula to rethm to'Md. But as Boraan-Behram stides^^hist the south, will chum to s^and foi UVX\jrXX XXXJVVrX L/VZXOkVWO Vr*s-.s s.rB.t|s VIOUOVO The council itfeeting had started group is a rival body to the Surat that prevent “a repetition of what ___ _______ _ no con- preside. Nargolwala being too contro- in the Federation but withdrew when stitution can make allowance for one versial, the choice was between Jam- Bombay left. Eleven delegates voted member ’s taunts and another mem ­ shed Italia of Secunderabad and for admission and nine against, with ber ’s tantrums. That, only tnift ranr e Hyderabad and Ardeshir Batliwala of Dadi Mistry of Delhi abstaining, and a edmmitment to tlie wftH- jvwfl e Calcutta, with Nargolwala backing Shortly after the vote, Pudumjee who of the co mmuni ty can acriom pliBb with its usual tussle over who would Parsi Panchayat which was originally happened in the F^eration, ” versial, toe choice was between Jam- Bombay left. Eleven delegates voted lumber ’s taunts and another Til l«f wwMrtla^^ —Bomber 11 im BDltD TmM TOGEtHERi ' WiMSher Ws a five-saar hdtel, a Sultan's Palace, a hospital, a chamieal factory, a fertiliser plant or a housing project— we have the expertise and experience—to handle any turn-key construction project anywhere in the world. Ovw the last 100 years we L have not only pioneered the construction industry in S our country but spread our B wings to Muscat and the H MMUIe East—where against IT competMeb from the best I construction companies, I we won the contract , for putting up the imposing. Muscat Palace complex. of His Majesty the Sultan of Oman—and completed it in time. The multiplicity of projects carried out by us over several decade^ has resulted in the building up of expertise in numerous aspects ef the construction j . ind^ry. We pR>udly offer , this' exMrtise tor any constn^ion project and pio^safS for joirit . ventunaft would be 4 welcome. ObOfdl'SiMMon MbMl L *^on^ % .Si- ¦ ( ii ’V ' % ,3\ 'a'newMW'..*—awieMf** . ¦¦ki- ; ^•toco of JhoJ in I >*' »*>« '>• r.. ¦«*»**«•••* SHAPOORJi PALLOruJi & CO (PVT.) LTD ? 7 *t -r f." % f." How to be sure of a good end Product’ .4 I I /fKnfe»ii»/motif yotf free /tAf/Aftvanf eP ^rtaia^ Cmtntfea/s ' V good end product is only as pood as ths ’ u Process Chsmicais that have jone into it. I Ahuta’s quality Process Chemicats rnaKe ' -I sure that with the smployment pf their - Process Chemicals no end product need ¦ ¦ 'Suffer., • .. ¦- - tri iridustries Ahura Ptocess ChsmieafS — ha)/e. come to be regantod as a necessarjr adjunct tolhe finest tn the end pvsduct. ^ttte wonder that indastries sp^fy Ahura PRODUCTS f^-LTO ioid produd'is . Phdne f 473351/GrahB fATIl^ACHeM. adjunct toIKe finest tn the end tn^duct. if))? fitotand the l^st steptojit sul^ssful. ; M Ston^^d, Sion Ea^ Wi^-Wd82 end prcduct Is Ahura, lie pairte that; p. . . ston^putfor quality in^fox^^l^i^cals. telex: Ojl-3917 Il atilN . .. Grajahic<-132 N(^ari_Ch(^ers, BwK Sayed ^dulla Brelvi Road, Bombay 400 001. *" “ «-v 39 A. Nayak Marg, Fort, Bombay 400 001 and printed by him’at The Bombay Chronicle Preai. i I fi Lost Horizons Nani A. Palkhivahi I eminent jurist Zoroastrianism as misunderstood and rationality can a child not be admitted and India’s (ormer Ambassador to the practised by many fanatical Parsis ' ~ ‘ ’ United States of America, gives his today. views on the Parsi community and die The religion of Zarathushtra, in its Zoroastrian teUgioB in the (tdlqwiiig Ratine jMjrity. fa a re&rion wlnoh ^cle, which was flifa imblishcid B The Bombay Samachar issue of 7 nobl^ of faiths rooted in good thou- 1AOA ghts, good words and good deeds, ‘ ' " . * _ volence, the religicm postufat-' and India’s (ormer Ambassador to the practised by many fanatical Parsis ___ _9__ views on the Parsi community and die paMidMid'fi han^a^^' ‘’mli^oi’”.” December 1980. to Zoroastrianism even when either of the child ’s parents is h Zoroastrian? Zarathushtra ’s voice is the eternal voice, the, living voice, wt meant to It is fae be Interpreted only by pouring over the dead myths or die desiccated facts of the j^ttedEiiown past. It is not the borne dear friends like Rustam Gag- volence, the religion which postulate 125,000 individui^ ^ constitute the rat and Shiavax VakiL Soliditors, and es that haj^iness is to him through minuscule Zoroastrfaui oommunity to- J ehan Daniwala, Editor of Tfte Ro/nftfly wheun othfas are hapj^. It aims at day. Zarathushtra was the first of all ^ion^har, have pressed me to take an establishing on earth w Kingdom of the grtot Prophets who wanted his ^tive role in^ seeking to uplift the the Good Mind (Vohu Mano) and words to go across space and time so Parsi community and in solving some preaches the brofliarhood of man or that die entire steeping world may Of the grave ptroNems which face us. the ideal of human unity. It is as pure, awake to die hfljit of Truth. And vet Pntnhma _ __ «.;_j __ ______ i_______. r. . - . . enough to its issue of March 16, 1*980, -tm fen Letter ad ­ dressed to me, where a feeling of dis- -7-- 7 7— 1^. community which ___________ ____ _____ ....,__ is “in complete disarray ”. I have so than the Navjote ceremony, to teach far maintained an introspective in- ------ ”—' • tensity of silence, but I think the time has come for me to make a public statement of my own stand. I believe I can honestly claim that I am totally non-communal in my out ­ look and in all my private and public dealings. What matters most to me is the character and calibre of a person A. Faith Far AB Wfanirind and not the rdigiem which he praede- es. This, however, does not mean (’ ’ ¦ ¦“ ___________ ________________ _ and miseries of a large prooortion of worshipped only by a chosen people, our tiny community or to the future ’ " ’ ~ ‘ ' of the religion of Z^rathushtra and its truth. I have been inactive because I limitations of race and gathers togeth- xnow that any posldvc attempt to do ” ’ ' ’ good for the eoimnunity meets with opposition and -calumny rooted in ignorance. I know how Shiavax Vakil had to resign from the trusteeship of ness of the tribal God, the God of a direction. They deny “freedom of the Bombay Parsi Panchayat only be- chosen people, and offered it to the moral choice ” to dieir co-religionists cause he had the courage and the in- ——• ——»• ................. tellectual integrity to suggest sensible «'*........................ . of our co-religionists. The Religion of Zarathushtra father and a Zoroastrian mother If I have to choose — voluntarily, and should be admitted into Zoroastrian- not as an accident of birth, — a faith ’ — - - — which has the deepest appeal to my mind and soul, I would unhesitatingly _______________________ ______ choose the religion oi Zarathushtra. I cepted as adherents of the new faith, believe that Zarathushtra was inspir ­ ed by Ahura Mazda and that he ex­ perienced and gave expression to an ineffable illumination of Truth. faith was -spread by men and women ed by Tt^ the saddest Unfortunately, there is an incredib- who did not have a drop of Zoroastri- irony of history that the adherents of ly large and cavernous gap between an blood in them before conversion to that religion should be the greatest the true religion of Zarathushtra and the new faith, on what principle of opponents of all moral and mental 4 rat and Shiavax Vakils SoHdtors, and the religion of truth, love and bene- v5 I A ? .. • We can be sure of one thing S true religion of Zarathustra. fulgent teachings of Zarathushtra. Palkhivala: Tradition and Truth freedom. In Zarathushtra ’s teachings, which are best reflected in the Gathas, there is hardly any mention of ritualism of worship. Noble conduct and high moral motives — Vohumano, Asha and Arnu^ — represent the golden thread running through the Gathas. Today this great religion based on the highest moral and spiritual ideals has been so distorted that it has almost become indistinguishable from empty ritualism. Every religion gets encrust- over the centuries, and then the crust is mistaken for the kernel. There are many customs and tradi ­ tions among the Parsis which were perfectly sound when they first began because they were intended to cope with certain evils which beset the 2k>roastrians who were living in an alien and hostile environment. Those customs and traditions have no value today when the outside danger has ceased, and yet they continue to he practised as if they were injunctions springing from the heart of the religi ­ on. Change of Consciouaness To my mind, the first and foremost requirement is that there should be a change of consciousness among Parsis. Everything else is seccmdary. The typical Parsi must get rid of his notion that his. own beliefs and desmas alone constitute the religion of Zarathushtra. He must not mistake ritual for religion and dogma for truth. He must eschew fanatical insi- stence upon traditions and customs which have no foundation in the ef- we are millions of light-years than births every year. Only a few years ago there were 85,000 Parsis living in Bombay, as against 65.000 today. The paradox is that while the num­ ber of Parsis is getting smaller and smaller, the housing problem is get­ ting more and more acute. Over 3,000 applications for homes are pending before the Bombay Parsi Panchayat. Many couples cannot get married for want of a home, whilst several famili ­ es are moving from sanatorium to sanatorium like gypsies. We have charitable trusts which have funds sufficient to build houses but they have no land; while our other charities have land but no money to build houses. In any well- regulated group the problem would be easily resolved; the trustees of differ rent trusts would join together to do the right thing by the community. Why cannot the trustees of Parsi charities bury their ego and sink their petty differences, and bring the land and money together to solve the pro ­ blem of our homeless? Clearly, there are legal ways of solving the problem, and of getting restrictive provisions in trust deeds removed. For instance, I am informed that the Cama Athoman Institute al Andheri has 48,000 sq. metres of land which has been lyin^ idle for a num­ ber of years, while only about a dozen students are given their train ­ ing in the profession of priesthood. Why cannot that land be used for middle class Parsis? The second paradox is that the community with the largest public charities for its benefit is how plagu- ment. There is a steep rise in" die number of Parsis who have taken to begging. The majority of the commu ­ nity suffer from malnutrition, while an unacceptably large percentage is almost destitute. Our priests, as a class, live below the poverty line and are as poor culturally as they are eco- In-l^ting and Puerile Controversies '^.4 Perhaps there is no other community in the world which has such an irresi- stible instinct for aggressive in-fight ­ ing as Parsis. No other group, so tiny in number, has more ^visions than the Parsi community. One Parsi is an intelligent, though often erratic, human being. Two Par ­ sis form a religious faction. Three Parsis form two religious factions. With pugnacity worthy of a better cause, we carry on totally frivolous disputations. The fierce intensity with which trival issues are debated — is ­ sues which are wholly unconnected with the essence: of our religion and the welfare of the community — is an absolute disgrace. A man is as small as the things that annoy him. A community is as small in stature as the things it fights about. When the time and vigour (rf our com ­ munity are dissipated in debating questions as to whether Parsis should have the funeral ceremonies perform ­ ed if they use the crematorium, and whether a. non-Parsi should be allow ­ ed to see the face of a dead Parsi after the funeral ceremonies are over, can be sure of one tl^ g millions of light-years away from the true religion of Zarathushtra. The energy of the community is but the sum total of the energies of all members of the community, and the community has no strength other than the aggregate of the strengths of its individual members. When our energy and strength are frittered away in controversies which are so puerile ________ that they do not have the remotest ed by growing poverty and unemploy ­ bearing on the wellbeing of the com ­ munity, the predictable result is our miserable plight today. I have found that Parsi Zoroastri- ans in foreign countries like England, the United States and Canada have a far broader and more liberal outlook than the Parsis of India. If we persist in our present foolish course, those nomically. foreign countries may witness the future growth of true Zoroastrianism; Past and Present and after some generations the Parsis Our forefathers were men of tremend- of India (who number 91,000 today) ous foresight and vision. They will play only a secondary role. * ' ' ‘ Pathetic Economic Situation The Parsis constitute the only commu ­ nity in India whose numbers are dwindling, since there are more deaths we we Past and Present OUS bought the most valuable land a^^il- able at that time and had the gener- ousity to leave it for the benefit of future generations of Parsis. What a fantastic inheritance we have for the benefit of the community, and what .5 rmiseralfle use we are making of it! Talent and knowledge are by no Parsis have lived in Bombay for 300 ) ‘ ' ‘ ‘ ____ L years and have had bead Start over almost eveiy profesmoQ, _ette^i. disdr were in the vanguard Of social, edu­ cational and legal reforms, but today we are lagging for behind the other communities. Sindhis came here as refugees from Pakistan only 33 years ago. but in this short period they have built excellent housing colonies for aU strata of their community and have also flourishing schools and colleges. This community of refugees has no problem of beggars and of the home ­ less. What a contrast to the deplorable state of the Parsi community which has been well established here for centuries! The Sindhis are a wellknit, cohesive community, — while the Parsi community is riven by sense ­ less, almost insane, differences. Solution —the Will to Act What is the solution? The solution is to be found in three factors — (i) ma ­ terial resources, (ii) the talent and knowledge so to utilize our resources as to do the maximum good to the community, and (iii) the will to make prompt and imaginative decisions. Material resources we do not lack. I am told that there are about 1,500 Parsi charities whose total funds are of the order of Rs. 30 crores. _ - needtobeguidedbywiseandenlight- Parsis have lived in Bombay for 300 n^ns ladring in the community. In ened leaders. — men who have the - , ... ' „ ¦ ¦ ¦ ' -------- ----------------------------- .• ¦¦cdpmge to say..dihmb^V^dA^tm'mi- other communities. For dec^a we pline and. every faeidty; Paf^ arc at pbpulu. A. b »0t one who mouths popular claptrap but is one who <»n give a lead in chang* ing public .j^inion. Let us our dfflcuhics. ‘Difflculty, ””ljahi Inward R. Murrow, 'is the c«S dXcuse that history nev^r acfcebts ”. “ I find that more than ever before there is a ferment in the community, uv. mw wx iiivvuw, uux iiiv bofli to India and alnxjad. There is an failure of understanding and goodwill awafeswng Of the s{»nt —a reafia- and of the will to m;t. <3< our^t mistakes andagrow- It depends entirely bn the present 1^ detttatoiflion to do ti» right generaticm of Parsis whether we shall thi^ our religion, 'uus nal. progress economically, culturally and lefi^ous and totellectual rewval is the socially, and create the conditions in tonbtoiGr of a gn»t fitoffie. which wt can continue to produce great men, or whether we shall be- ________ ___ ___ _____ _ _ ________ cOTiw a decadent co^unity with a it^^ ^staot’ipast? PUr^ a dim future. The Gold«n Age Despite all the problems and difficul- , - ,. - ties which are, facing us today, I still pnvfleged fo play my modest part in look upon our future with undimini- (he resurgence of t^e microscopic shed faith and hope. community whose cbntritoitioa to I have no doubt to my mind that national progress remains unpvalled in ten years ’ time we can transform but can bematdied again by o^ (he top. What is truly lacking is the third factor, viz. the will to act decisively and imaginatively, the will to utilize the material andhurtan resources for the community's uplift. (Xir toflune is not of resources but of tlK wisdom to use them. Our fail ­ ure is not of opportunities but the failure to seize them. Our failure is not the failure of intellect but the ‘<1 fiist Centw^, Modern ‘Times* bl die orthodox families of yore, daring the period of a woman’s menstruation, she was kept at a safe distance. Untouched by othcvs, given a separate iron bed wad chair, a separate set of clothes, she was r^arded as being unclean, impure and a source of contamination for pions men and women. Today however, times have changed and the Parsi who tiuboks oflierwise b faced with a problon. NVe carry a question rais^ by a readm the bi-montJfly, Hm-e- Khshnoom magazine, DM-Avaz (Angost-Septrnnber 19fl0), along with die pubtication’s (abridged) answer. Tbe Ilm-e-Khshnoom movonent emphasbes the mystical aq^ect Zoroastrianunu of the fundamental disciplines of Zoroastrianism. I’m sure there must be many like me who must be at their wits ’ end as to how to cope with the resultant problems. Incidentally, my daughters refuse to co-operate, in that they scoff at Zo ­ roastrian menstruation. Could you suggest some measures whereby I could at least pray at home, without sacrificing any of the basic principles of Zoroastria ­ nism? A- Some general guidelines for those, who may find that there is almost nil co-operation from women at home. (a) Do not expect others to sacrifice their comforts and style of living. It is you, who will have to make certain sacrifices quietly and without com ­ plaining. ^) Avoid praying in the same room where a menstruating woman is pre­ sent. You have to take care that you do not see or hear bar and she does not see or hear you praying. There- traditions pertaining to aloof for you for prayers. (d) If there is no extra room where you can pray without being disturbed during those “difficult days ” of the women in die house, you may get up early and finish your bath and prayers before the others are up. If that is not I -f I Qi We are a famfly of four — my­ self, my wife and two college ­ going daughters. Our flat is very small and during those “difficult days, ” which assail me regularly with tl^ women in the house. I find it extra- fore, recite your prayers in whispers, mely difficult to practice even some (fi) Keep a separate chair ot stool possible, you may rest content (only in the last resort) by reciting the Yeaha Ahu Vairyo ioA Ashem Vohu prayers in the prescribed numbers, as given in some of our Khordeh Avesta books, in lieu of the actual prayer. .. (e) Try and Keep (taro) in the house, particularly at such times. If taro is objected to 1^ any one at home, use a fresh lime. (f) If you find that the w^nan ccm- corned touches «v«y item of furniture in the house, don ’t bawl at her. In­ stead, you see to it that you keep aloof from as many things in the house, without mtdong a Show of fl or without inconvemendng odters. That ’s how it is, brothels in tiwse hard times! Given the mS And du zeal we are sure you ’U make the grade. Good Luck! i! 6 II j-r 'fj; The TYuth About Taro and other Myths 1 Dr Mmv^ Nusserwraji ptudla, I r I . among who were JamAed}i Tata, high priest of the Pakistan Parsis, was Jeevniqi and Shapurji a religious scholar of w j renounccd Ae toro-tradition in New York. Taro disappeared ficom crated by an extensive and expensive my whole family. 1.-, .1- XT _ ... , Only Our ow community is aiftmc of our usage of tero>. Ait Acre is aQ«- other major committal proetice that cannot remain hidden from the kzmw- gen- in prayer had great faith in the mira ­ culous powers of the application and ses, ceremonies and custMns. But his intake of tcffo. He was a great admirer reform did not rermin^in its pristine Of mine. I could not re^ or wite , right eye, so he v«y affec- ses. its ceremonials and ritaals was off the craze of mediial t^tment ai^ resurrected, and became a part and to lie flat on my back and place cot- ton-wool compacts diK>ed in tara over my eye every n^L God be The hair of a pure vririte boll means praised I did not aAde by the advice Varasio, a consecrated bull which be- sacred status anmngst the Indo-Irani- rituals. This Foray/o ’s ’ mine and that an Aryans as well as the Assyrians, Af other bulls ctf the viUa^ is conse- Babylonians and E©fptians. ' '. Amongst the ^o^Iramans the ceremony called Ae Nirangdin‘and is urine of Aese presumed-to-be sacred then known as Nirang. cattle was also credited as a pmifier. In AvesA cow ’s urine is called gay- After the two nations separate* each omaj. Later Ae comnum people term- _____________ ___ ____ took back to its own country the san- ed it The sacred ft^iula. or ledge of nthw tw took back to its own country the san- 7is our ©bkervaace of a tvbman ’g rhw^-" Most of 0uf ^stoiDS ato practices . Hiiida C^mitiurnty. But we fairget there LVe hftftn nannAn Hf\wn ne __ _____ 1__ __-iL- . . . . strual period. have been handed down to us from Approximately half of the commu- the time of the Vendidad which dates nity’s strength abides in Bombay, baek over 4,000 years. It a P&t- From olderi times as per tradition, -j.. < every Parsi home in Bombay had set aside a large room on the ground floor to be uSed by ladies during this period or during confinement due to the lack Of lying-in hospitals in those days. Ladies living on the fourth or fifth floor spend five to seven days, in this ground floor room and 40 days during confinement. Fifty or 60 year ’s are occasions when we must confess tJi^ vfQ are , sailing iRtI:^M|»i>^t. „ '' *iat we should abst- astrians. We should not write with ink § L The gaze of a woman in her her menses defiled the moon, stars, sun and water. oral Age when our forefathers wand ­ ered from field to field and from season to season in search of fodder for their cattle. Later when Spitaman Zarathushtra advised them to settle in one place and to till the soil the agri ­ cultural age began. In both these ages the dog was man ’s constant compani ­ on and guide. He was a necessary part of people ’s lives. As he was con ­ sidered an essential part of man ’s soci ­ al life, he began to earn a place of prominence in man ’s religious life. According to the Vendidad he was Pashushah Urva the protector Or shepherd of the flock. The people those days, according to their own light, reposed sanctity in xornv-uv- als squat cross-legged on the floor. the spell of evil spirits. His presence was necessary at the time of the sacred bath taken by mobeds qualifying for whereas Bareshnum. Our forefathers believed that his glance had the miraculous power to defeat the devs and devatas that hovered over the corpse. Hence the ceremony of Sagdid ‘the dog ‘s glance at the time of the funeral rites, came to stay. From the time a person dies to the time he is taken to the Towei^of 4SSi^e, the dog ’s gaze is fixed on that of the corpse. 4,0GO years have gone by, yet this custom is re­ tained. In the savage age hair and nails „ xx, mv uxv wwnu formed an inte^al part of sorcery and does not believe so. Similarly what to black magic; hence as a precaution others is sinful is not so to us. years ago tell us that we should abst- ain from ghee prepared by non-^ro- g , astrians. We should not write with ink that is made by them. We ^buld not a* Z dine with them. It was-tabdo^;to eat ’ t ot drink with HhidhS, MdWms . O Christians only a hundred years .M Even today our mobeds are forbidden to dine at the same table with Brah­ mins, Mullas priests. Keeping pace with changing times and climes, nations alter their various customs regarding dress, food arid eating habits and also those concern-^ irig marriage divorce, inheritance, dis- | ribution, etc. There are differences in * minor matters also such as regulations regarding behaviour patterns. Orient- essed some secret power to destroy Westerners sit in a completely diffe- rent fashion. Onentals assume that it is respectful to keep the head covered, ..!—westerners uncover their heads as a mark of respect. We consider it improper to dine or drink or move about bare-headed. world does not hold iame opini ­ on. We believe smoking to be sinful. The word does not believe so. To dis ­ pose of the dead in ^y other way be ­ sides Dakhmanshin is supposed to be an iniquity. The world do^s riot look upon it as such. For a Zoroastrian not to wear the sudra and kusti and for certain Hindus not to put on the janoi is believed to be a sin. But die world to their own light, reposed sanctity in Traditions are bom of events, cir ­ cumstances and conimon-sense. Tradi ­ tions terminate with the change cf times, circumstarices and with enlij ’ enment. But traditions die hard. ' on conventions in the Vendidad de­ mands that any hair or nail that has been cut should be buried half a span ago every hawker going from door to door to sell his wares or any stray passer by was aware of this phase of Parsi life. In those days it was com ­ mon to hear the mobeds who came for prayers or for persons bringing con ­ secrated food, to shout in a clear voice. “Unclean women, turn away your un­ holy gaze ”. My personal study revealed that detailed and lengthy writings regard ­ ing this question are available in our Avestan books and in old Sanskrit books of the Hindus. There are some references to this custom prevailing in other primitive nations also. Even to ­ day in some uncivilized and uncultur ­ ed communities this practice continues When a woman reaches puberty, there is this natural -flow of blood." Primitive man. in his ignorance look ­ ed upon this as a very serious and . dangerous event. Blood was always against their evil effects the literature used in sorcery. When it made its ap- pearance in womenfolk, it was believ ­ ed that during that period some im- oeen cut snouia oe ouried half a span times, circumstahces and with enlight- pure and evil spirit had surrounded tinder hard ^ound and a full span enment. But traditions die hard. Tra- her. In such a condition she was kept under sOft^soil, 10 feet avray from dition-addicts do not wish to see the apart in a little hut. away from the ptous people. 20 from fire. 30 from end of them. They are completely home. It was supposed that her gaze, water and 50 from Bafsam. A bound- enamoured of them. They fight tooth her touch or her voice would desecrate Me should be drawn around it and nail to defend the most impractic- the atmosphere. Almost a 100 years and some Avesta prayers ^ited. A aWe customs. _ ago, here as well as in Persia, at such devout people did this right up to ... ¦ times a woman would go and live in lart century. The Pahlavi books x i some isolated house in a Parsi locality Bund6h£^. and Shayast la ShayaSt and post COrclS 6tC./wailtCu and return home only after she was Persian booK Saddar mention that well again. During this period, except these regulations are not abided by. AdVCTliser wishes to buy OLD for drinking, water was not used for scattered nails would become Picture postcards, photographs, cigarette any purpose not even for cleanliness, weapons in the hands of magicians. cards, playing cards, posters, prints. The Saddar — book of the olden White journeying by train vendors illustrated books, albums mid days — informs us that as the gaze of hre heard calling: ^‘Brahmani Pani" other related material, h woman in her menses defiled the *1... i moon, stars, sun and water, she was fanaticism for cleanliness. Brah- obliged to perform some important mins imagine themselves to ceremony to atorie for her sin. ] r"- • ¦ - -....... • ¦ — atnbngst the Parsis and a portion of would contaminate thepa. Wlk We the vast population of Hindus. hear of such Cusfomis we fidicule the > 1 f' A under soft joil, 10 feet away from dition-addicts do not wish to see the water and 50 from Barsam. A bound- enamoured of them. They fight tooth and some Aveste prayere ^ited. A able cu^oms. \ ______ -J ' ~ _ _____________________ L_ the last century. The Pahlavi books ___ ____ ,_________ xw.wxxx ..x.wx Persian booK Saddar mention that well again. During this period, except these regulations are not abided by. 1 weapons in the hands of magicians. White journeying by train vendors “Brahmani Pani" _____ _______ Water for the Brahmins". In their .Willing to pay top {wtoes for single fanaticism for cleanliness. Brah- items or entire collections. , . . be Please send, detailed list witii - ------- ..J ---- ,----------------- — paragons of pt^^ arid believe that expected price? to The Advertiser, This custom has remained only evt® the shattOw of an uritoychable (OlDv Ci^nr " atnbngst the Patsis and a portion of Would confamiriate thepa. When we Box 892, Bdmt^y 400001. the vast population of Hindus. h»Q,. zvf 8 I