Feb 1982

I I Fabraaty 1982. Voluma 4 No 8 Re. 1 i Breach of Trust S.R. Vakil i non-Parsis. Punchayet to this effect. It is, 1 am told a 1 also argued that if the name of the convention which is out-dated, outrage- 1 came across an experience which was more unfortunate and bitter and I _ _ append hereto the relevant correspond- laboratory is given as ‘Vivekananda ous and revolting and the earlier it is ence thereof which need not be pub- Laboratory ’ or Jayaprakash Labora- scrapped the better. lished, as I do not wish the name of the Tory’, what harm would befall the Insti- School to be sullied in any manner. Briefly the School wanted to start a conditions, I forwarded a donation were incorporated by the Settlors or the laboratory. The School is a cosmopoli- which emanated from the members of Trustees, 1 am of view that such condi- tan School in Bombay. Nearly 90 per- my family of Rs 50,000/-with a cover- tions are totally repugnant and out- cent of the children taking advantage of ing letter in which the above conten- dated and the Trustees would be well the School are non-Parsis, In other tions were set out. advised to ignore the same. words the parents who partronise the Obviously because of these conten- Let us for a moment assume that such School are mainly non-Parsis. The School was in need of a labora- returned the cheque for Rs 50,000/-to courses open to the Trustees namely, to tory. They had originally approached me which amount, needless to say, I approach the Charity Commissioner another Trust fund for a donation. Fail- donated to another School at Grant and obtain the necessary directions for ing to get a response from them, the Road for the same objective. I do not rectifying this out-dated condition. The Principal approached me. I was willingto desire to blame any particular Trust or get a donation of Rs 50,000/-. However, Trustees for this attitude. the Trustees, who 1 am sorry to say, are To the best of my knowledge, infor- What is the effect? Do the Trustees , Parsis, sought to impose the following mation and belief the Trustees of the commit a breach of trust? Who stands conditions upon the donor: (a) That the Parsi Punchayet Funds & Properties to gain - the Trustees or the Trust? donor must be a Parsi and (b) the name adopt the same attitude if a non-Parsi What happens if such a condition is of the laboratory will be the name of a desires to give even an unconditional broken? Will the Heavens fall? Will Parsi Zoroastrian. donation to any Trust. When 1 was a anyone take action against the Trustees Every year at the time of the Annual Trustee of the Parsi Punchayet, the Gol- for having enriched the Trust? Gathering scores of advertisements are. vad Rural Home was in need of a televi- “ obtained from limited companies which sion set and one of my non-Parsi friends of such a Trust and if even such a condi- are not Parsis (owned). I tried to argue desired to donate the same, but the then tion was there, I would certainly accept in a futile manner that the Trustees or Chairman of the Parsi Punchayet donations from non-Parsis. Let anyone the Sir Dorab Tata Trust were not all advised that the Trust would not accept content that 1 have committed an open. Parsis. There are non-Parsi Trustees donations fron non-Parsis. 1 have been day-light flagrant breach of trust. also. Limited companies give dona- unable to find any provisions in any tions. These Limited Companies are trust Deed of the Trustees of the Parsi Whatever may have been the circum- tution? In spite of these quixotic stances under which such conditions Obviously because of these conten­ tions the Trustees felt peeved and a condition exists. There are two To the best of my knowledge, infor- other alternative is that the Trustees should accept such a donation. ) i As I stated above, if 1 were a Trustee The Bombay Samachar. 28 March 1982 I II ZOKO ASl R1 \ \S AB RO \L) revealed how Hom Yazad, a very ancient indo-lranian divinity became a Ideas and Practices A ON E DAY conference on “Religious part of the highly structured theology of ideas and practices of Ancient and Zoroastrianism as it was organized in ' Medieval Zoroastrianism ” was held on the Sassanian period. 15 November, 1981, notes the ZAGNY newsletter of 14 Elecember. The newsletter’s report notes: “The sanian Period - the Roots of Modern morning session on Yazashne ceremony Zoroastrianism, discussed the major and its theological background had ideasofZarathushtra, its central ethical three papers. The first bv Ervad Adi vision as it became a theology. He then Unwalla gave a detailed description of traced the history of the faith to the the rituals. He described the prelimi ­ nary operation, the actual preparation liturgy and practices were consolidated of the Haoma juice, its sanctification and fixed. He showed the relation of and the recitation of the Yasna at the contemporary prayer recitation and appropriate points in this most sacred of Zoroastrian ceremony. “The next was a paper by Prof. Kaik- hosrov D. Irani on the theology of the Gathas, Haoma and Mithra. He sought very significant questions on the papers to place the theology of the life-giving presented. On theology, he focussed on power of Haoma in the* history of the role of Mithra (Mehr) in the Zoroas- Zoroastrian thought. The sanctity of the plant Haoma and its Indian ana­ logue. “Soma is pro-Zoroastrian. It is not noted in Gathas. It began connected strongly with the worship of Mithra (Mehr) in Iran and with Indra in India. The problem ofhow the ethical vision of perspective which complimented the prophet Zarathushtra as expounded them. ” in the Gathas became connected with the ritual of drinking of the sacred juice of this divine plant was explored theo ­ logically and historically. “The third paper on 'Haoma-Soma' in the world of Ancient Greece by Prof. Joseph Wohlberg offered an original Parvanda, the newsletter of the Zoroas- thesis of identifying this ancient Indo- trian Charity Funds of Hong Kong, Iranian divinity with the Greek God ’Subazios ’. The original sacred juice was the extract of a mushroom which pro­ duced psychological effects. The histor ­ ical connection was traced between the Indo-lranian tribes in very ancient times - influencing other sister Indo- vanda Editor Jimmy Master, an execu- European tribes and even non-lndo- tive with the Hong Kong Tourist European groups such as Sinno-Ugriao. Bureau. The linguistic relation of the Greek term T in the mythology of Subazios shows Dog, according to the Chinese calendar, connection with the Indo-lranian reli­ gion and practice as well as Semitic con­ cepts from Anatolia. “The afternoon session on Develop- wide shifts or change for success, ment in Medieval Zoroastrianism had two papers followed by a discussion. “The first paper by Prof. Hooshang tiful if female. What ’s more, they ’ll be Rahnama of the Hom Yasht in the Pahalvi tradition examined this Yasht with its ancient Avestan content and the adept at expressing themselves and con- Pahalvi gloss and commentary. This ‘‘The second paper by Dr Lovji Cama on the Zoroastrian reformation in Sas- traced the history of the faith to the Sassanian period vdien the text, the practices in the fire temple and else­ where, to this period. “Prof. Dale Bishop, present as a dis­ cussant at this conference raised several ' trian tradition, which led to a long and interesting discussion. He raised some questions on the evidence of linguistic links between the Avestan, Sanskrit and Greek in establishing connections in Mythology. He commented on the his ­ torical presentation and offered some Parsi Tours A SERIES of Tarsis tours' to South East Asia is being proposed by the Din­ ers World Travel (DWT) agency in Bombay, notes the 6 February issue of Canton and Macao. “They (DWT) are seeking co­ operation of the various Anjumans throughout the region, and we hope to meet the first group in Hong Kong towards the end of this year,”notes Par- Incidentally, 1982 is the Year of the notes Parvanda. “Fortune tellers are advising strongly against any activity such as speculation, that depends on “Children bom this year will be very attractive, may be even strikingly beau- more easygoing than those bom in other years of the Dog, and will be very vincing others. ” Lucky dogs. ! ! i BOYS’TOWN Public School Nasik 2 Recognised as a Public SAool by the Department cX. Education for Indian Merit Scholars. Excd- tent Climate — Alkrowd EdncatioB: All Academic Sobjeda—Tech­ nical Snbjects: Workshop. Tech­ nology, Mechanical & Electrical Maintenance, Carpentry & Farm­ ing. Training in Sdf-GovcnuacBt through Elected Boys’ Office bearers. Games Physical Train­ ing — Daily AsaanMy wM CongKgatfoaal Phqrcra — Wedt- ly intensive Zoroastrian * Geeta- fc^onm classes — Excellwit Moden Kitehca and Dfaiag Ray 400 001. ( 1 i 2¦ Petit¦’W' Jeejeebhoy V Cns Bad Acts" I k I I ( I- I. I THE JUDGEMENT SO FAR In 1903, R.D. Tata married according to Parsi rites, a French lady, after ¦ having her navjote performed. Tata claimed his wife “had become a Parsiprofessing the Zoroastrian religion and consequently she was entitled to participate in all the charitable and religious Funds and Institutions of the Parsis” including the right to enter fire temples and have her body consigned to the Towers of Silence. Thus the scene was set for the historic court case ofPetA vs Jeejeebhoy, also known as “The Parsi Punchayet Case." The question before the two judges of the Bombay High Court, Justice Beaman and Justice Dover, was whether a person born- in another faith but converted to Zoroastrianism was entitled to the benefits of certain community trusts. The Plaintiffs (Sir Dinsha Manockji Petit, Tata and others) contended Zoroastrianism enjoins and practices conversion and that converts are entitled to all the benefits provided. The Defendants (Sir Jamsetji Jeejeebhoy and others) while admitting that Zoroastrianism permitsconversion state that "ever since their (Parsis) advent into India (they) have not admitted a Juddin (person belonging to another religion) into their fold. They admit. howev,er. that children born of a Zoroastrian father by an alien mother have been allowed to come into their fold by the performance of the Navjote ceremony. ” Daver in his pvt of the judgement discredited the evidence of witnesses claiming to know of “concrete cases of conversion. ” In the last instalment he also dismissed claims of historical conversion of non-Par sis. including that of Emperor Akbar. ing the Burushnum and without using Nirangian." The long minute of Framji Cowasji Banaji is a most indignant condemna­ tion of the immorality prevailing in the community at this time. He says; “Those who have their wives desert them, and, keeping females of other castes as their mistresses, they pass their lives in their houses and they bring into our religion bad, i.e.. illegitimate children, born of their womb, and thus bring your holy Zoroastrian religion into disgrace." It will thus be seen that, although the admission of the offspring of alien moth ­ ers bom out of wedlock were admitted into the religion, the Parsi community did, not look upon such admissions with anything like approval. The utterance of Framji Cowasji Banaji must be taken to represent the voice of the community, for in those days the members of the Punchayet were the chosen heads and leaders of the community, and they voiced the sentiments and feelings of all members of the community, both young and old. lnthoseolddays,educationhad not advanced sufficiently to enable the younger members of the community to believe that they were wiser than their grandfathers, and were bom with a mis ­ sion to correct the errors of their elders. It appears that the main reasons which actuated those who advocated the admission of these children bom of Parsi fathers was that persons in whose veins Zoroastrian blood flowed should not be Although the admission of illegitimate offspring of Parsis by Juddin mothers was allowed, it must not be supposed that such proceedings met with the approval of the Parsi community. Sev­ eral Exhibits in the case show that there were frequent protests against such pro­ ceeding and that the leaders of the com ­ munity deplored these occurrences and tried to prevent them. On the 8th June, 1836, Wadiaji Nowroji Jamsedji wrote a letter to his colleagues of the Parsi Pun­ chayet tendering his resignation. On the letter of resignation going in the course of circulation to Framji Cowasji Banaji, he made a very lengthy minute on it on the 10th of June, 1836, also tendering his resignation. It appears that in consequence of these two communications, a meeting of the whole Punchayet was held on the 23rd of June, 1836, and certain Resolu­ tions were passed at that meeting. In his minute, Framji Cowasji Banaji com­ plains as follows; “When you gentlemen did hot at all put a stop to such bad acts of adultery, and when you left those acts unpunished and when we did not bring intoforce also the arrangements which we had made before at our meeting at Wadiaji Hor- musji's house with regard to the children bom by such bad (improper) acts, then such bad acts went on increasing." The arrangement here referred to appears from A64 to be a Resolution passed by the Punchayet in Samvat year 1886(A.D. 1829-1830). It is recited in the allowed to live and die without having fathers, and that a Zoroastrian's offsp- __ ___ ____ ring should not be allowed to be buried (A.*b. 1829-1830), on the subject of not or burnt after death as a Durvand(lower passed by the Punchayet in Samvat year Resolution passed on the 23id of June, the benefite of the religion of Aeir 1836, which runs as follows: “The new Regulation passed in Samvat year 1886 (____ — taking into the religion the children by caste, non-Parsi). It was felt that this kept-women, was read out before all the Sahebs, and it was resolved that wha ­ tever advice is deemed fit must be given to the priests who have at present invested the children by kept-women with the sacred shirt without the permis­ sion of the Punchayet and without hold- course appeared to lend countenance to immoral connections, but that was a lesser evil compared to the sin.of allow­ ing a Parsi’s child to go through life without Sudra and Kusti and be burnt or buried after death. Old men—who have spent theirwhole 3i All revealed religions must necessarily enjoin proselytisation, for otherwise how is the religion to progress beyond the prophet to whom it is revealed ? L intimately acquainted with thehis"o?y°of God—TbeSn fdture^x^st ^ *^**^^ H Pf®****’’* persons professing other reli- the Parsi community of RcHnbay. the Xh incuS^ the high priest of the Parsis, Dustoor^rab ity of words Ld^ouritl of k 5®’’°®®trian religion, but that the Sanjana—have all been examined in the veneration Therefore \vhen I Zoroastrian religion enjoins such con- case. Not one has ever heard of a single these two ladies the Freneh v ^71° versions. 1 have proceeded throughout known a single instance of a Juddin Zoroaster re'igion of The Zoroastrian religion is a revealed beingadmitted into the Zoroastrian reli- It is said-and said with nr,-,, .u r “ was revealed by the Supreme gion by the investiture of Sudra and reason-if X Znrn^t® 7 ^mg Ahura Mazd to Zarthost. Scho- Kusti. There has not been one authentic permrts—nav enioins—th^^" religion ars differ as to the period when Zoroas- mstance of such admission proved to Sf those who are^^ns ‘J®.that have taken place even anywhere out of what k the flourished in the time of Kai Vistasp, Bombay. Every Charitable Fund and th^afe^ Religious Charitable Institution in the to the Zoroastrian faith ? revealed to Zoroaster possession of the Etefendants came into That is not the ’ f u r communicated to King Vis- existence sometime after the Parsis defi- The question before^uris^m^ch ”^^”^' P’’O"’ulgated it amongst his nitely settled in Bombay and made it rower It is merelTthi.r. seems to me that all revealed their home. No person other than a In necessarily enjoin prosel- Zoroastrian, born of Zoroastrian par- he or she entitled to nar^'^t^ Y^sation, for otherwise how is the reli- ents, and children born of Parsi fathers benefits of the Charhahl^i^^^ progress beyond the prophet to duly admitted in the religion, has ever ¦. had the benefit of any one of these Funds the benefits of the Relia ¦ ancient times Zoroastrians attempted to or Institutions. The NavjotceremonyTf abk hsd^ the non-Zoroastrian people the French lady, the 6th Plaintiffs wife When the mm/ Persia is not known; but those profess- was the first instance of such a ceremonj; theVav1o^LreX77i^e a" "“P' ^hort time being performed in connection with a arose here ^rinJise ¦ *'’'"‘''™'S'“‘"'li8ion,didnothavea Juddin. amnnmtwk D ' excitcment very prosperous time in Persia. Reli- When a Parsi uses the word Juddin were £w S®*!® P^’-secutions became so intolera- when designating a person profeaXVa SL™d men wem appointed, hie m Persia that a large band of those religion other than his own, hedoes it in ' * community professing the Zoroasirian religion left no offensive sense. Some of the greatest L- u country of their admirers of the Zoroastrian religion —birth, and after various vicissitudes have been Juddins. Some very learned Qnmo x ® peaceful home in India, men of Europe have studied Zoroastrian Ol tile greatest Th>s was 1200 years ago. They spread Scripture, as few Parsis have studied admirers of the Zoroastrian Principal cities of Gujerat as they increased in numbers, and some of ral writings of the Zoroast ria ns/tranL occn JUOGinS. them came and settled in Bombay some- lated them, and written most learned —___ 250 years ago. It is with the treatises on them. These are all Juddins, descendants of the Zoroastrians who but they are Juddins whom the Parsis were selected a«Athis Court is con- revere, whose friendships while living various relieious ^nnt ‘kerned, more especially with that part of ------------x„ . .. . V "^’"8 various religious controversial Ques- the community which settled in Bom- bay. Did they attempt to proselytise the report. On this people of India? Let us see what the learned experts, on whose report the Plaintiffs rely, say: After the defeat of Yezdezerd, the veneration. Therefore, when I refer to these two ladies, the French wife of the 6th Plaintiff and the Rajput lady as Jud­ dins, I mean not the slightest disrespect to them. The word merely signifies born in a religion other than the religion of said-and sa^d with great show of Being Ahura Mazd permrts nay, enjoins—the conversion reason—if the Zoroastrian religion of those who are aliens to the religion. lIllwnA lx, x1__ _1_* X* « »'«'“‘''eobiec.io„,o.h:adXS those aliens who desire to be converted to the Zoroastrian faith ? That is not the real question before us. The question before us is much nar­ rower. It is merely this : /fa Juddin is arose, therc^ was intense excitement were held. Committees were appointed, and learned men from the Some of the greatest • if ^"‘igion have been Juddins. were selected as experts, to report on the various religious controversial ques- Uons that arose. The Committee of report, the Plaintiffs, has placed great reliance^ This report says that not only is upon all there nothing in the sacred books to were most prized by the learned men of ,, the Parsi community, and whose memo- Experts made their ries are reverently cherished by all Zoroastrians. The religion of Zoroaster teacnes its followers to look 4 ancient times Zoroastrians attempted to nrncpk/ficA ?!-*<» '~9______ persecutions became so intolera- US see what the\fk \nriakji- THE PRIESTLY I' PROBLEM The I ife of Dastiir Dhalla \ \ 11 I t 1 i I Zoroastrians began to fly. They were not able to preserve their religion in their own native land with freedom. In Hin­ dustan, they enjoyed the freedom of their religion under the rule of foreign king­ doms with difficulty. Under these cir­ cumstances, when it was difficult for themselves to preserve their own' reli­ gion, how can they teach the said religion to others and how can they spread the same amongst others? Therefore, after their advent to Hindustan, their attempt to spread their own religion amongst others ceased, and it was to some extent natural.” Dustoor Darab Peshotan Sanjana, the high priest of the Parsis, and the head priest of one of their most ancient Atash Behrams in Bombay, whose father and ancestors have been high priests before him and who was a member of the Expert Committee and has signed the report, was examined before us and he said: “With the exception of Mrs. Tata and the Rajput lady, I have heard or known of no conversions of entire aliens to Zoroastrianism in Bombay. I have heard or known of no instance of such conver­ sion anywhere in India since the advent of the Parsis to India from Persia, except of these two ladies. There were no con­ versions, because at first there were diffi­ culties in the way of the emigrants who' found a safe refuge in India. Jadav Rana, of Gujerat, gave them refuge under cer­ tain conditions. Those conditions were not favourable to converting his subjects or anyone else in India to Zoroastrian­ ism. During the first century of their settlement in India, the emigrants who settled in India had great difficulties in preserving their own people from going away from their own religion—they had great difficulty in preserving their reli­ gion and performing their religious rites and ceremonies, and safe-guarding their religious books.... It was felt besides that it would have been ingratitude towards the Rana who had given them refuge to try and convert his subjects. ” Aek Atmakatha is the autobiography of the late Dr. Maneck Nusser- wanji Dhalla, high priest of the Pakistan Parsis and a scholar of world repute. This is the 22nd edited and condensed extract from the book “Dastur Dhalla - The Saga of a soul’* - an English translation by Gool and Behram Rustomji of the original Gujarati, published by the Dastur Dhalla Memorial Institute, Karachi. THE STORY so "FAR Later, Madressahs were opened at various places. In Bombay, the Mulla Pheroze Madressah and the Sir Jam- shedji Jeejibhoy Madressah for the study of Persian languages and other neces­ sary higher education were established in 1854 and in 1863. The athornan pup- Born to a poor Dastur family in Surat on 27 August 1875, Dhalla moved with his family to Karachi three years later. He was married to five-year-old Cooverbai when he was eight years old. Afterfailing his matriculation, ils of the learned layman, Khurshedji Dhalla sought employment while ~ " educating himself in religious matters. With the assistance of the Karachi Parsis. Dhalla studied Iranian languages came forth to serve and the community in Bombay and then proceeded to Columbia University in New York, where he was awarded a Ph.D. in 1908. On his return to India he was nominated head priest of Karachi in which capacity he tried to critically evaluate old religious beliefs and customs in the light of his broadened outlook. This approach caused him to clash with the more orthodox section of the community and he became involved in several religious and social controversies. But despite the opposition, Dhalla proceeded with his efforts to educate the community and resolve old conflicts. One of Dhalla’s prime concern was Rustomji Cama, and fresh athornans and qualified Ervads who had passed through the portals of this Institute welcomed them heartily. In knowledge and character, these Ervads could adorn any priestly fold. The community had demanded mobeds who could stand side by side honourably with the most quali­ fied Christian priests and they had The accident of birth creates our dasturs and our mobeds. received such mobeds in the first few weeks. But, having received them, how were ____________ __ they to be maintained ? Thinking minds the intellectual, spiritual and financial of the community had not considered condition of the priesthood. In the this question. Just as youths passing January issue of Parsiana Dhalla spoke through schools and colleges found of “the accident of birth creating our some sort of employment, without this question. Just as youths passing of “the accident of birth creating our some sort of employment, without dastoors and our mobeds, ” and of the thinking or without taking into question steps taken to create a more the pros and cons of the problem, eve- enlightened priesthood. ryone imagined that these scholars who were proficient in seven important lan­ guages like English, Avesta, Pahlavi, Pazend, Persian, Sanskrit and Gujerati 5 t I \Meanwhile, about the end of the last sian, French, Sanskrit, Latin or Gujerati Maratabs, they Study general subjects, as theij ‘second languge’, now chose ~ would be automatically absorbed by the community. Socautiousand calculating century, Bombay University introduced a community like the Farsis did not take Avesta and Pahlavi as elective‘second into consideration the fact that the law langoages’ for students. Hence many of integrity. During the period of study in of the balance of supply and demand the mobed or behdin youths studying in these institutions, besides learning the applied equally to finding venues of colleges who, till then, had taken Per- • prayers necessary for Navars add employment as it did to trade and com- ‘ ~ merce. Soon it was realized that edu- as theij ‘second languge’, now chose These new Madressahs are a great cated Ervads were available but means Avesta or Pahlavi. The main reason for improvement upon the training centres to employ them were inadequate. many of the pupils opting for .Iranian of the townships of Gujerat run by Throughout India the dasturs and lanugages as their elective subject was mobeds and tutors in their own homes, punthakies of all the existing Atashkad- that the Madressah offered monthly Through cooperative living and strict supervision over their education, manners and movements, and the benef ­ its of studying continuously for years under the influence of able teachers, the ardent admirer of mobeds. They have been educated in the profession of pri­ esthood under men of learning and scholarships to all such students. Athor- nan youths received twice the amount given to behdin boys and sons of dasturs got twice as much as the athornans.-Asa result a large number of athornan and students who step out of these institu- behdin students well-versed in Iranian Wherever there is hereditary priesthood, that religion behdin students well-versed in Iranian tions are more qualified and better- becomes replete with rituals, languages graduated from colleges equipped to fulfil their sacred mission every year. They earned their livelihood than the youths who come from tutorial through various trades or took to some homes. A sense of team-spirit is deve- clerical job. Those who were lovers of loped, self-respect is enhanced and high literature and eager to serve, delivered ' ’• ’ sermons and lectures during their spare bourse. In an indirect way, with the exception hood. They have attained sound ideals of living are bom in them. Eagerly, enthusiastically and hope ­ fully they step forth in search of a liveii- community were attracted to Christian priests their learning and of their ehs had become heads of their institu­ tions by right of lineage. Hence it was not possible for these qualified Ervads to find a place there. Similarly, inde­ pendent and lucrative businesses had been reserved permanently by groups of of a few learned dasturs, the community instruction, but they find no one willing laity for their own particular‘panthaky ’. ------- >----- •---- -------- ---------e ----------. Thus the doors of both the priests and the plebeians were closed to these newly- qualified Ervads. The well-wishers of ces or business concerns or who joined the Mobeds, like Khurshedji Cama and others, verbally Mnd in writing urged everyone to invite and honour these learned Athornans to any marriage, Navjote, jashan or fareshta ceremony that took place in their families. Butthat The educated yOUtlg of the was not possible. Only after their own dasturs and punthakies had been pro­ vided for and satisfied, could these learned mobeds who seemingly had becaUSe of the quality of appeared to share in their profits, be countenanced as extras. Hence it was not possible to comply with that character, request, nor was it acceded to. So ulti­ mately these Ervads joined some busi­ ness concern or some trade and eked out i’ “ their livelihood and in their leisure punthakies and of those performing hours rendered laudable honorary ser- incidental ceremonies maintained a‘sta- vice by enhancing the literature of the tus quo’ — that is they remained void of plea of these young applicants and to community. higher education - hence the aim of pacify them. Much is said and a great When the Sir Jamshedji Jeejibhoy supplying the educated Parsi commun- deal is written in reply to their pleadings. Zarthoshti Madressah was established ity with learned religious leaders To a very large extent, the answers seem in 1863 it was a full day teaching institu- remained unfulfilled. impracticable. It is the opinion of some tion. It had been started with the pur- In order to meet this need of the com- that the community should establish pose of preparing learned religious munity, fresh attempts have been made large funds running into lacs of rupees leaders for the community through the during the last two decades. Sons of for the maintenance of this class. But medium of English and Sanskrit, mobeds have lived as boarders at the theylosesightofthefactthatthecom- besides Iranian language's. With the pas- residential madressah founded under munity spends lacs of rupees yearly to sage of time, due to a dearth of athornan the auspices of the Athornan Mandal at maintain the ritualistic extravagant pri- students, behdins were also admitted, Bombay and the larger institution at estly class. However, these huge and the Madressah, instead of a full- Andheri, established through the munif- day’s school, conducted two or three icent gift of 25 lacs donated by Seth hourly classes daily. 6 gained a readymade voluntary corps of to appreciate their worth. Mobeds have lecturers comprised of athornans and already established themselves as family behdins who served in government offi- ‘punthakies ’ with Behdins and in Atash- kadehs. There is no room for new- the legal, medical or some other profes- comers. Some find no work at. all — others find a little. They realize that punthakies who are less educated than themselves earn two and three to five and seven hundred even, whereas they are destined to serve the punthakies night and day on a meagre salary of 30 or 40 have meals in their homes, and earn a gratuity of 12 or 15 rupees. Their high hopes are shattered : they get dejected and start complaining. One good person belonging to this group wrote to me in 1936 : “What is it but sheer cruelty to have refined us and enhanced our self-respect and then to Ict­ us drift on the plank of destiny ?”. In truth the community is not heart ­ less. Nor is it in a position to heed the sion. The condition of the practising Zarthoshti Madressah was established ity with learned religious leaders In order to meet this need of the com- amounts are not expended in propor­ tion to work and worth, but due to Meherwanji Mancherji Cama, the hereditary privileges, are distributed“3 1 ! I P oceans and go to the distant lands to men and women — render laudable oceans and go to the distant lands to honorary service night and day through assuage the pain of the world’s sad and various organizations. Other zealous suffering millions who are stepped in gentlemen proclaim that the condition sorrow and misery. They go^ doctors IClines ui me Oi uiv nuviv ----------- , j _ “Servants of for the better if our athornan youths bring the light of In our microscopic community, we unequally. Others say that these young athor- nans should be employed on decent salaries to render social service and to do ameliorative work on the lines of the late patriot, Gokhale ’s India Society”. It is necessary to keep in mind the fact that the circumstances and tian^missionaries, conditions of every community differ ’ and, therefore, an institution that is use­ ful for one community may not be so for another. There is unlimited scope for service in the vast population of 28 crores of our Hindu brethren. To meet all kinds of demands of our small com- of the whole community would change to cure the diseased ^nd^as tcachere^to , groping in darkness and ignorance. would venture forth to work like Chris- The entire world is a pasture-land for are spending per head more than any thousands of Christian missionaries emerging from the theological seminar ­ ies of every country. They go from one end of the earth to another to spread charitable community has not left even pther nation in the world, to bring solace to the sick and suffering and to widen the horizons of the mind. The their faith amongst civilized, .semi- this field open to the athornan youths of ail Kiiiua ui utiiiauuj ww. ___________ civilized and savage people. This kind of the Madressahs. munity, in every town and city, highly work is outside the pattern and set-up of ** - ... . . e .1 ____ ____-^.^....1*.. prncc tnp qualified and skilled volunteers — both our community. 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Over the last 100 years we have not only pioneered the t construction industry in I our country but spread our I wings to Muscat and the I Middle East—where against competition from the bwt construction companies, ' we won the contract for putting up I hnpming Muscat Palace complex of His Majesty ths Sultan of Oman—and completed it in time. The multiplicity of projects by us over several decades has resulted in the building up of expertise in numerous aspects of the construction industry. We proudly offer this expertise for any construction project and proposals for joint ventures would be welcome. ObnSl-SlwntM HaM '.-Bamtar S'¦ I,. i' ) :l i.