May 1991

I May 1991 Volume 13 Number 11 EDITOR Jehangir R. Patel MANAGING EDITOR Arnavaz S. Mama EXECUTIVE EDITOR Parinaz M. Gandhi ASSISTANT EDITOR Roxana H. Kaka 3 Readers’ Forum 11 Events and Personalities DESIGN Kranti Shilotri, Varghese Fernandez, Deborah D'sousa 17 A difference of opinion? MARKETING DIRECTOR Veera Patel ADVERTISING MANAGER Zarin Mistry ADVERTISING EXECUTIVE Cheryl D’Penha CHIEF EXECUTIVE Rustom Thanavala FINANCE B. L. Arora 20 Poonawalla Farms: The winning breed by Gustasp Irani 24 Shades of Purity by Kaikhosrov Irani 27 What heritage must we preserve? by Dina McIntyre EDP Rohinton E. Daroga CIRCULATION Behram Umrigar MANAGEMENT Minoo Patel, Jasmine Driver 31 Central Bank’s Noshir Mistry 35 Books OFFICE Rajendra P. Nayak, Khurshid Panthaki, Patricia Lewis, Bakhtavar Batiiwalla, Nowzer Batliwala, Bindu Pillai, Sugatha Kurup 39 Milestones Cover: T ransparency by Pramod Mistry Parsiana is published by Jehangir R. Patel for Parsiana Publications Pvt Ltd, at C/o H.L. Rochat, Navsari Chambers, ground floor, 39 A.K.Nayak Marg, Fort, Bombay 400001 and printed by him at Parsiana Publications Pvt Ltd, C/o Kaiser-E-Hind Pvt Ltd, 300 Perin Nariman Street, Bombay 400001. Color processing. Comart Lithographers; and black and white processing, Samir Process. All rights reserved. Phone: 2048730 Fax: 2042922 For editorial enquiries: 2048183 Telex 11-85710 RABO IN Annual inland subscription Rs 80 for one year (12 issues); Rs 140 for two years (24 issues). Foreign subscription rates: Seamail Rs 200/US $ 12/UK £ 7 for one year, Rs 350/US $ 21/UK £ 12 for two years (please allow six months or more from the time of publication); Air mail' Rs 320/US $ 20/UK £ 11 for one year, Rs 600/US $ 38/UK £ 20 for two years. For Indian upcountry cheques add Rs 5 for bank charges; for US cheques add $ 5; for UK cheques add £ 3. Cheques and drafts are to be drawn in favor of Parsiana and posted to GPO Box 892, Bombay 400001 or C/0 H.LRochat, Navsari Chambers, ground floor, 39 A. K. Nayak Marg, Fort. Bombay 400001I READERS' FORUM I ( J I > > I u , , . , « .u- 4 wO’’ l” Having read “The orthodox response ” and “The divine laws of God must pre ­ vail ” (Parsiana, September 1990) and other such comments made by the ortho- ,,>t» ! I > . ! (.?ts--; 4 > ( I»I • t ’ ‘ *»J »t if® ,»» • 1,.. . . !»?»»> ‘ M OtiMji "4’ jrr »» ^*1 tl.! ti This pertains to “Family figures' (Events and Personalities, Parsiana, Feb ­ ruary 1991), a write-up on the Palkhi- wala family of Forjett Hill. Inadvertently, the name of the school dox, it seems to me that these “devout that their sons attend has appeared as Cowasjee Jehangir School at Tardeo in ­ priests ” regard Asho Zarathushtra as a mystic poet — in the same category as stead of the Byramjee Jeejeebhoy Parsi John Milton or George Herbert, William Charitable Institution (BJPCI) at Chami Blake or Gerard Manley Hopkins — Road. I apologise to the BJPCI for this rather than the founder of a monotheistic slip-up (in conveying the information to ’ Parsiana). homibagwala religion at a time when, except for Juda ­ ism, all others were pagan. Ahura Mazda, through Zarathushtra, made man aware of his own spirituality and immortality. Ahura Mazda also re ­ vealed the divine laws of Asha by which the whole of His divine world — of spirit and matter — was governed. The Gathas raised all mankind to the level of physical-spiritual beings, with the ability to think, to judge and to choose; beings with responsibilities, both spiritual “Blessings at the Bang” Noted radio and sound engineer Mr Sam Poonawala has taken umbrage to my ar ­ ticle “Blessings at the Baug ” (Parsiana, January 1991). Poonawala was hurt at being portrayed in poor light and claims that as against the two disillusioned pa ­ trons I had interviewed he can obtain let ­ ters from over 200 satisfied clients. Pconawala further claims that the and physical, for themselves and for oth- acoustics at the Sethna Agiary hall is not ers. Not only priests but every man, good and the hall, being situated in close woman and child was made responsible proximity to the Bhatia General Hospital, for the welfare of the world and all in it the sound output has to be controlled. “ Poonawala also claims there have been ¦ police raids at Cama Baug and Allbless clergy: all must work towards making our _______ _______ _ _____ -o -J world a better, a kinder and more harmo- of interest to the community and should ^bile music stops playing at 9.30 p.m. in nious place. other bangs, he plays music at Sethna Of course, our ceremonies and obser- . vances are different. All religions which Mr Poonawala visited me at my office illustrate or interpret part of their worship on April 16,1991 to put forth his point of through ceremonies and observances are view and clear his image which, accord- " ~ ing to him, has been damaged by the ar- “Family figures” tide. On my part I hasten to offer my What do you mean by “The five older apologies for not having interviewed him children...were bom to Phiroz ’s brother earlier to incorporate his point of view in Rohintan and his Maharashtrian wife the article. noshtrh -dadrawala Hemlata (“Family figures, ” Events and , . I Personalities, Parsiana, February 1991)? **The dlVinC laWS Of God... I Aren ’t Dolly and Phiroze Palkhiwala It is Dr Kotwal ’s contention that the “lib- i Maharashtrians too? erals ’ fondness for the Gathas was lead ­ ing the community astray, ” (“The ortho ­ dox response, ” Parsiana, October, 1990). “What is the nature of the GathasT’ asks tured the teachings of the holy Prophet the High Priest. “It is solemn poetry, half as much as they have labored to up- metaphysics and high ideas, the doctrines hold the customs and traditions, ceremo- of good and evil. ” He continues: “Would nies and observances; if they had made you find geometry in a book of poetry? ” certain that the truths of the Gathas had Deriding the reformists ’ emphasis on been kept alive among themselves and the »?») > *«« 5^ , > Readers', views are wolcomp on any subject but never at Sethna Agiary. Also of interest to ? the immunity and should ^bile music stops playing at 9.30 p.m. in be sent to the Editor, Readers' Forum, u i .2 • , Parsiana, G.P.O. Box 892, bombay 400001. other bangs, he plays music at Sethna Letters are subject to editing for reasons of Agiary till 10.30 p.m. space and clarity. Unsigned lettrs or those without an adderss will not be published. Parsiana, G.P.O. Box 892, bombay 400001. ers. The Gathas opened paradise to all man ­ kind, not only to the nobility and the t Don ’t blame someone if he/she says Parsis do not belong to India. Ms MAUNIKARKAL different. There are differences within a religion, which has different sects or de ­ nominations. If priests are unable to differentiate be ­ tween the real substance and that which is symbolic; if they cannot distinguish be ­ tween that which is mere outward appear ­ ance and things spiritual, then true Zoroastrianism for the Parsis of India, and maybe of Britain, will surely decline still further. If the clergy had cherished and nur- The editor replies Parsis living in Maharashtra are Mahar ­ ashtrians. The reason we referred to Hemlata as a Maharashtrian was because that is how the information we received good thoughts, good words and good laity, there would have been no need for described her. The other option was to deeds the Dastur asks: “Which religion the deep concern felt today for the con- refer to her as a non-Parsi which we felt does not enjoin the same? ” He is con- tinuation or survival of the priesthood and was a negative way of stating a person ’s vinced that it is the religious observances for our religion. identity. and ceremonies which set Zoroastrianism • • • apart. There have been intermarriages among all religions, and all nations and races, but 3 Parsiana May 1991none — race, nation or religion — is on the verge of extinction like we are. Why is it so difficult for these priests to see the fence of their version of Zoroastrianism, real cause of what has happened, and is Divinity belongs to God alone, and still happening, to our community? Out- things divine come from Him alone, thra) Lord. ” (Mary Boyce, Scriptural ward appearances of a religion are not Some laws are made by man when they enough to strengthen the spiritual fiber of are deemed necessary, but when man- a community or a nation. Who or what was Zarathushtra seek ­ ing? Who was calling him, drawing him, wanting to reveal himself to him? Want ­ ing to reveal many truths not yet known to man? What made him risk his life and laws; they seek to accomplish their own suffer the hardships of perilous journeys? will, and say they do it for God. Observances and ceremonies? I hardly think so. He already had plenty of those. It may be a slight over-simplification to say that all spiritual truths and religious laws, and those who try to live according lies beyond them. They are like a bridge concepts are embodied in or can be ex- to them: to the unseen. There are ceremonies for plained only by the oft-repeated “good thoughts, good words and good deeds. ” But these were to be the foundations on help of) the just man. A long life of more strongly than joys and sorrows which the religion of Asha — righteous- darkness, foul food, the crying of woe... ness, justice, truth, order — was to be based. In Nask Tahura, when Ahura Mazda is (Mary Boyce, Scriptural Texts for the asked: “In what fashion is manifest Thy Study of Zoroastrianism). Law, O great Creator? ” Ahura Mazda makes reply: “By good thought, in perfect worse his thought, O Mazda, he by act unity with reason, O Zarathushtra. Taking and word (makes better or worse) his in- all good things that is the offspring of ner self; she follows his leanings, wishes through for their departed loved ones, good Asha. ” and likings. ” (Mary Boyce, Scriptural whether the grieving is done openly or Ar di be list Yasht reminds us that Asha Texts...) quietly within ourselves. The prayers governs the material world and the spiri- Yasna 49: “Truly in my lifetime I said by the non-Zoroastrians are as pure tual world. It heals the illnesses of body have been condemn^ as the greatest de- and sincere as those of Zoroastrians — and mind. Before it flee all illnesses of filer, I who seek to satisfy with truth purer and more sincere if they have loved the world, including such evils as daevas those who are poorly protected, O more sincerely. Much depends on the and death, scorn and pride, discord, lies Mazda. With good apportioning of gifts kind of relationship there was between and falsehood. I ask myself, where has fled the with ill purpose increased with their strength and vigor of Zoroastrianism? tongues (and I may add, with their pens) cannot and should not dictate to a reli- What has really weakened the Zoroastrian fury and cruelty, they, the non-pastors gious community on religious matters, community? Have we as a community among pastors for whom evil deeds pre- But the heart of the matter in cases such deliberately misinterpreted the holy vailed, they having no good deeds they as Roxan Shah ’s is that the court is in Prophet ’s original message, or misunder ­ stood it? Not once have these “devout priests ” mentioned the divine laws of Asha in all the arguments they have put forth in de- who has allied his inner self wi± good purpose. Whoever belongs to devotion is of the same good lineage as truth, and as all those in thy dominion (Khsha- Texts...} I am not advocating or suggesting that we should do away with all customs, tra- made laws undermine God ’s laws, and are passed off as being divinely inspired, ditions, observances and ceremonies. It is man creates confusion and chaos, laying obvious that Ms Roxan Shah respected up a great deal of trouble and suffering for and desired those customs and ceremo- our world. Such men follow their own nies which really mattered to her and which, according to the true divine laws of Asha, she had every right to expect According to Asho Zarathushtra ’s from her community and her priests. teachings there are two kinds of people; those who wilfully disobey the divine pose; they are means to something which Ceremonies and rituals have a pur- to them: Yasna 31.20: “Heavenly glory shall happy and for sad occasions, and nothing be the future of him who comes (to the holds a family or a community together which are shared. There may be times however when the most elaborate and expensive ceremonies will leave the hu ­ man heart and mind void and desolate, because they lack sincerity and purity of Yasna 48.4: “He who makes better or purpose. Grief follows death, and grief itself is a part of the ritual the bereaved go to the existence, O wicked ones, your inner self shall lead you by her actions. ” Yasna 49: “Truly in my lifetime I have been condemn^ as the greatest de ­ come to me, support me... Those who the individuals concerned. I agree with Dr Kotwal that the court A i?GUts& Ko fot '«;?^desk sefe , 4 Parsiana May 1991 serve the daevas, which is the religion of perfect accord with the teachings of the wicked man. But he, O Mazda, is Asho Zarathushtra, and it is Dr Kotwal himself the sacrifice and the oblation and the other “devout priests ” who are out of accord with the divine laws of Asha. There is only one court which should concern all human beings. There is only one question each of us will have to an ­ swer: “What did I do to relieve the pain and suffering of the world, of my neigh ­ bor, of my brother, of my sister? What did I do to bring peace and harmony to the soul of the universe of which I claim to be a part? ” How can the answer be pleasing to Ahura Mazda if we fail to bring peace and harmony to members of our own community? S????cS ’'?Afe22: Sir PM- PHONEJ57; Ms PERIN DtVECHA Kent, UK“The Controversy...” Bigotry has no part in any religion, Mr Asfandiyar Sohrab suffers under some more particularly in the Zoroastrian reli- great misapprehension regarding our re- gion. It is, alas, human beings who have ligion (Readers ’ Forum, Parsiana, Febru- in their bigotry and ignorance polluted the ary 1991). Where, pray, does it say that purity of our noble religion. g.patel “^roastrianism forbids interreligious marriages? ” This is downright nonsense Apropos the Roxan Shah controversy, made up by certain priests and the ortho- why doesn ’t the Punchayet sanction the trian life has all the right to call himself a doxy in the name of holy Zarathushtra who was nothing if not totdly spiritual. • Where does it say that Zoroastrians are male, who have married out of the com- “patriarchal ” (whatever that might mean munity, but still profess their faith? In this follow Zoroastrianism. Parsis, as a sect, to people like Sohrab)? Indeed, Zara ­ thushtra treated men and women as abso ­ lute equals — a reading of the Gathas , Parsi would be spared the hurt, anger and a monopoly over the practice of Zoroas- should make that amply clear. humiliation of being denied the last rites • We do not need human leaders “to guide of the religion he or she is born into and us and to keep us informed of the true ten- has continued to profess in his or her life- ets ” of our religion. Unfortunately, they time, are too full of their own flaws and we cer ­ tainly do not need a Parsi Khomeini die- religious institution (dokhma) the rule nal charities and property such as agiar- tating to us. The very word Zoroastrian should also apply to the use of our other ies, atash bahrams, dokhmas, bangs, etc means coming from and following religious places. But the use of agiaries which were built by Parsis for Parsis. Zoroaster. Therefore, the Gathas, the di- and atash bahrams by such Parsis contin- Nobody who is not a Parsi must be al- vine revelation of the Prophet himself, is ues (showing a desire to cherish their reli- lowed to trespass into Parsi community all that is necessary for any true Zoroas ­ trian to accept as his/her “leader. ” would urge people like Mr Sohrab to read them in all humility and with an open mind. Parsis into the fold of the Parsi commu ­ nity remains a hotly-debated question in issue after issue of Parsiana. Prophet Zarathushtra ’s purpose was to create good Zoroastrians. Anyone who prays from the Khordeh Avesta, follows the do ’s and don ’ts and lives a Zoroas- use of one dokhma (not currently in use) follower of Zoroastrianism, for the usage of those Parsis, male or fe- We, Parsis, are a community — a group of ex-Iranian refugees in India who way our community would not lose out did not exist in Zarathushtra ’s time, so and the feelings and sentiments of many a there is no way He could have granted us If a person is barred from using one trianism. His is a religion given to man ­ kind by Ahura Mazda; we. Parsis, enjoy the good fortune of being bom into it. Nevertheless, we have every right to manage, preserve and defend our commu- and atash bahrams by such Parsis contin ­ ues (showing a desire to cherish their reli ­ gion) and so denying them the use of property if we do not want him to. Non- I the doongerwadi is a hypocrisy! Parsi Zoroastrians ought to form their own separate community and create their own institutions from which, if they- Acceptance or non-acceptance of non- choose, they may logically exclude Parsis Ms K. H. RANJl & SWEUFEW 6 Parsiana May 1991I I » expense for this work is being borne by Ms Pareen Lalkaka. Each generation adds something new This focuses on the need to define a “Parsi. ” Personally, I believe that a true Parsi is one who is bom of both Parsi par ­ ents. But, in fact, children of non-Parsi and fresh to the previous one. May the mothers and Parsi fathers presently enjoy little farohars, our children, grow wings the option of admission into the commu- and fly to heights their parents and grand- nity fold. Until the High Court judgement parents never achieved. May the divine which granted this option is successfully flame of our ancient faith never die. challenged one way or another and re- Amen. Mspilgojungalwalla versed by a higher judicial authority, a New Delhi Parsi can be any one who has a Parsi fa ­ ther. The recent doongerwadi episode raises The Parsi Anjuman, Jhansi, needs help another vital question: when does a bom urgently to repair its dharamshala and re- Parsi cease to remain one? The answer is logical and does not depend on whether the marriage between a Parsi and a non- Parsi was done under the Special Mar ­ riage Act or under any other religious rite, aramgah are in a deplorable state and cer- If a Parsi man marries a non-Parsi woman his child is admitted as a Parsi: by this it is acknowledged that he has remained a installed at the aramgah. The estimated Parsi. On the other hand, the child of a Parsi woman married to a non-Parsi man is not admitted as a Parsi: by this it is ac ­ knowledged that she does not remain a Parsi. Although this position is perhaps dis ­ criminatory, it devolves from the law of the land where we live and we can do nothing but uphold the High Court deci- Boyce, 118, Civil Lines, Jhansi, U.P. sion until it gets overruled. There are 284001. other biases in our laws with which we are forced to live as well. Of course, the case law would obviously apply to Parsis living in India only. KHURSHED PASTAKIA Amen. Jhansi An juman’s appeal new electric connections, etc which re ­ quire an estimated outlay of one lakh rupees. Additionally, the boundary walls of the tain graves need immediate repairs. A new electric connection also needs to be expenditure is in the region of Rs 30,000 to 45,000. We appeal to all Zoroastrian associa ­ tions, anjumans and individuals to help us by donating generously. Your valued bank draft or cheque may be drawn in fa ­ vor of the Jhansi Parsi Anjuman and ad ­ dressed to the undersigned c/o Ms F. P. R. J. Dick President Ms M. D. ANKLESARIA Secreury Parsi Anjuman, Jhansi Kanpur Dare-Meher repair The B. N. Javeri Dare-Meher established at 63/5, Mahatma Gandhi Marg, Kanpur, 208001 in 1930, is one of the only two functioning agiaries in Uttar Pradesh. Par ­ sis from adjoining districts such as Lucknow and Jhansi also visit it fre- Gujarati translations Eleven years ago, illustrated children ’s books on our religion — Book I, Zara- thushtra'. Book II, The Navjote\ Book III, The Kusti Prayers', and Book IV, Ahura Mazda and the Creation — were first quently. published by the Delhi Parsi Anjuman. Since then, activity books matching the quarters and some blocks for poor Parsis readers were published for the first three built in 1910, needs immediate repairs, books. The series has now broken new ground. Ms Dinaz Choksi, who runs a of the agiary such as payments for kathi. • school for Parsi children in Gujarat, has requested Ms Pareen Lalkaka to prepare munity to help us with generous dona- simple, Gujarati translations of the read- tions enabling us to maintain our Dare- ers. These translations will help both the Meher. a. k. merchant , children and the teachers to follow the f. m. medhora, English of the original Xerox copies of the Guiarati transla- t , n m t n xx u v zKvxwzv vui/ivo UUJU.UU Trustees, B. N. Javen Dare-Meher,Kanpur tions will be sold, for a nominal price, with the readers, and many Parsi children living in the rural areas of Gujarat and in the provincial towns will benefit. The The building, including the mobed We do not have sufficient funds to meet this expense as well as regular expenses We therefore appeal to the Parsi com- Edited by Arnavaz S. Mama 9 Parsiana May 1991 MATRIMONIAL Correspondence invited from well-educated professionally qualified Parsi girls willing to settle in USA for 30-year-old chemical engineer cum research scientist, working and well-settled in USA. Visiting India rtiid-July. Apply with photograph (returnable) to: The Advertiser Matrimonial (May/13-91) Parsiana GPO Box No 892 Bombay 400001 MATRIMONIAL A tall, handsome 28-year-old Parsi gentleman, well placed in the travel business in Canada, would like to find a suitable bride who is familiar with living , conditions abroad. She should be good-looking, pleasant natured and skillful. Please apply with photograph to: The Advertiser Matrimonial (May714-91) Farsiana GPO Box 892, Bombay 400001r I I Events and Personalities Parsis and public premises Parsis and public premises April 2, convened by the Indian Mer- cember last, notes a write-up in the Jam- Parsi contribution to Indian law is prodi- chants Chamber jointly with four other e-Jamshed of January 27,1991. gious and continues to be so. The furore organizations which decided to champion The team championship was won by over the draconian Public Premises the cause, had as its primary speaker the Malcolm Bang Parsee Gymkhana. (Eviction of Unauthorised Occupants) noted jurist Nani Palkhivala who While the men ’s singles title went to Act 1971 is a case in point. The black Act launched a broadside at the Act and the Poona ’s Cyrus Jokhi, Ms Anahita Davar which permits government bodies to people who framed it. A resolution was of Secunderabad won the women ’s evict tenants by a notice and an internal passed at the meeting authorizing a dele- singles title. Kaizad Khandadia won the hearing by a nominee of the body issuing gation led by Pravinchandra Gandhi, junior singles title and was declared “the the eviction notice, has been fought in managing trustee of the Saurashtra Trust most sporting player, ” while Neville the courts since its inception. that manages the Janmabhoomi group of Irani, won the sub-junior singles title and But the main battle took place before publications, and former chairman of was adjudged “the most promising jun- a divisional bench of the Bombay High Ddna Bank, to be taken to the Prime ior. ” Zubin Panthaky and Percy Mehta Court comprising Justice Sam P. Bhar- Minister and the President. They urged beat Zarksis Khandadia and Rohinton ucha and Justice B. N. Srikrishna. Fight- for a stay on the implementation of the Toddy walla to emerge winners in the ing on the tenants ’ behalf was the re- Act till a new government could come to men ’s doubles category. Panthaky along nowned constitutional jurist Hormusji M. office and then amend the draconian pro- with Ms Spenta Patel however lost out to Seervai assisted by a battery of lawyers visions of the Act. About 10 days later the mixed doubles champions Jokhi and Ms including his son Navroze, Aspi P. Chi- Prime Minister ’s office issued instruc- Meher Hodiwalla, the Jam^ reports. The noy, and solicitors E. J. Balsara of Payne tions to certain ministries to stay all fur- Champion of Champions Trophy was and Company and Homa D. Petit of ther action under the Act till October awarded to the 42-year-old veteran Gagrat and Company. The plaintiff in the 1991. Zarksis Khandadia of Bombay. lead case was Minoo Framroze Balsara, , The four-day tournament was co-spon- the main defendant being the Hindustan Gujarat’S VOUngest judge sored by Associated Breweries and Bom- Petroleum Corporation Ltd, a government At 43 years, Behram Jehanbux Sethna be- bay Parsi Punchayet trustee Jamshed of India body. The lawyers appearing on comes the youngest judge in the Gujarat Guzder. The host team, Mahim Associa- t.„_____ o _______________ . . . Life Insurance Corporation of India, the December 2, 1990. He was appointed accommodating them at the Petit.Sanato- National Textile Corporation, Air India, judge by the President of India. R. Dena Bank, etc) included K. S. Cooper, Venkataraman in December last, his two sons. Soli and Tushar, Bomi R. Zaiwalla, and Ms Zia Mody assisted by so ­ licitors from the firm of Mulla and Mulla holding this office 22 years ago, accord- and Cragie Blunt and Caroe. Unfortu ­ nately due to an earlier Supreme Court ruling the learned Judges felt obliged to advocate of the High Court, appearing for Cricket Competition) played by teams . * *• • >----- . from Calcutta, Jamshedpur, Nagpur and Secunderabad, writes convenor Numi Mehta. The host team, Calcutta, lost to Secunderabad in the finals played at the Calcutta Parsee Club during the Christ ­ mas week, 199O.The Calcutta team “end ­ ed their chase some 20 odd runs short ” of Secunderabad ’s 183. “A spate of dropped catches and a riot of misfielding cost the Jamshedpur and Bombay participated in Calcutta Parsis dear, ” writes Numi. the Second All-India All-Parsis Table Tennis Tournament in Bombay in De- launched a broadside at the Act and the Poona ’s Cyrus Jokhi, Ms Anahita Davar people who framed it. A resolution was evict tenants by a notice and an internal passed at the meeting authorizing a dele- ............. ¦ Act till a new government could come to nowned constitutional jurist Hormusji M. office and then amend the draconian pro ­ Prime Minister ’s office issued instruc- noy, ancTsolicitors E. J. Balsara of Payne tions to certain ministries to stay all fur- 1991. the main defendant being the Hindustan Gujarat’S VOUngest judge the various government bodies (like the High Court, reports the Jam-e-Jamshed of tion, arranged for the participants ’ stay. Life Insurance Corporation of India, the December 2, 1990. He was appointed accommodating them at the Petit Sanato- ¦ ¦ ~ ’ •• num and Panday Dharamshala, the paper further adds. He is the second Parsi to be appointed , to this bench, the earlier Parsi incumbent Cricket in Calcutta “Memories of...games lost and friend ­ ships won ” stayed with the participants at the end of the Quadrangular (Jiji Irani ing to the write-up. Sethna ’s legal career commenced as an cases dealing with food adulteration, con ­ stitutional law, etc. Before pursuing a ca ­ reer in law, he had worked in the accounts uphold the Act and give their decision against the tenants in February this year. The Public Premises Tenants ’ Asso ­ ciation which spearheaded the tenants department of The Bombay Samachar, opposition to the Act is headed by lawyer the Jame further reads. Merzi Chinoy (with Ranjit Mahadevji , and his daughter Ajithia mobilizing pub- All-ParSl 1 1 matCn lie support and collecting information) Sixteen teams from Surat, Navsari, Bar ­ while another group called the Public oda, Poona. Ahmednagar, Secunderabad, Premises Tenants Action Committee was founded by Phiroze and Rati Jhaveri. The public meeting at Patkar Hall on Noshir Mehta of Secunderabad was declared “Man of the Match ” while the 11 Parsiana May 1991 jBettering their performances at each successive meet, the inspiration for the Her it was at the Maharashtra State Sen ­ duo ’s achievements comes from their par- ior Carrom Championships where Monaz A student of Sydenham College, ear- “Man of the Series ” title want to Perseed Jail of Nagpur “who was as miserly in bowling as he was prolific in batting, ” A special prize for “incredible performance ents Zarin and Mehli who have been shared the mixed doubles title with Harji in the previous year ” was given to ’ ‘ • Jamshedpur ’s Roomi Battliwalla. An ­ other player who was substantially in the ..o ----------- --- „--------------- —- j ----- limelight was Homiyar Dustoor of Secun- Palkhiwallas starts months ahead of the Patell’S mOped odySSCy derabad who, despite a broken ankle just actual event. Their day begins at three in ' four weeks before the tournament and a ' severe bout of gastroenteritis en route to Calcutta, played for two of his team ’s three matches, the write-up informs. Off the field “the pace was equally goaded by their father who accompanies moped in November last. Even though hectic ” with the teams being invit^ to dinners hosted by the Rabadis and Gimis, the dinner-dance on Christmas eve, and over 60 kmph, according to Mehli. the campfire show which was the finale, Numi further informs. champion cyclists themselves, according Boricha, reports the Jam-e-Jamshed Qi to a feature in De/wzia/r, January 1991. A February 10,1991. rigorous gaining schedule for the junior “I am journeying not for breaking any records but for the joy of it,” maintained Dady Cowasha Patell who, at the age of 67, traversed the road route from Kan- the morning when the siblings set out on the highway. After an initial 10 to 15 km warm-up session they head for a 30 km sprint and paced high speed pedalling yakumari to Delhi on his TVS Champ them on his scooter. At such sessions, his appeal for sponsorship did not evoke Aastad is said to have recorded a speed of any response,theretiredengineerformerly in the service of the Andhra Pradesh gov- A collection of eight racing bicycles, emment set out on his 3,031 km journey preserved clothing and other racing in good earnest, reads a letter from Patell equipment handed down from the parents to Parsiana. have given the Palkhiwalla children an edge over other competitors since spon- Cycling wizards have given the Palkhiwalla children an On the journey from Kanyakumari to Two medals, a silver and a bronze, were edge over other competitors since spon- Secunderabad, Patell had the company of won by Bombay ’s Ms Sheraz sorship of cyclists is limited, notes the his daughter Yadley. Regardless of the Palkhiwalla (16) at the 23rd Junior Na- Debonair article. incessant rains, the father and daughter tional Cycling Championships at New , , , team covered about 50-55 km every day. Delhi in December 1990, while elder A Striking victory After reaching their hometown, Secun- brother Aastad won a bronze at the same Representing the Maharashtra team, Ms derabad, Patell journeyed alone. meet, notes a press release. Sheraz won Monaz Rusi Cooper was declared the Along the way the Nagpur anjuman a silver in the l,0(X) m individual pursuit girls ’ champion at the Junior National felicitated him with a cash purse, and a bronze in the 500 m time trials for and Interstate Carrom Championships, Among the memorable experiences Patell girls under 16. Seventeen-year-old Aas- reports The Afternoon Despatch and reported were a major blockage on the tad came third in the 1,(XX) m sprint for Courier of December 19, 1990. She de ­ boys under 18, the release informs. Setting meet records in the past at dif ­ ferent cycling competitions, Aastad pres ­ ently holds the title of the Fastest Man in the State of Maharashtra on Two Wheels while Sheraz has been declared the Fast ­ est Girl in the State of Maharashtra on Two Wheels. Ms Monaz Rusi Cooper was declared the Bemedalled cyclists Sher az and Aastad Palkhiwalla. (Right) Dady and Yadley Patell: on goodwill journey 9 I ?f. $ 1 i, >1 * is 12 Parsiana May 1991 road with about 2(X) bullock carts on one feated her contender B. Jyothi of Hydera- side and 50 trucks on the other making it bad in two straight games (25-4; 25-0) in impossible for him to progress. “The ,, truck drivers lifted my ma- W chine and placed it on an embankment 10 feet high and I drove to the other side over a narrow ridge where friendly truck drivers placed it on the highway again, ” reports Patell. He encoun ­ tered similar consideration in other regions also. Save for one accident which left him with a few bruises and a sprained fin ­ ger, the rest of the course was a straight ride although he did have to maneuver ¦ ¦ over neglected roads. Origi- ~ ‘ ; nally he had intended under- the finals at the Life Insurance Corpora- taking his goodwill mission right up to tion-sponsored event played in New Kashmir. But finally he had to abandon Delhi from December 11-14, 1990. The others on the Maharashtra team included Monaz ’s sister Dilshad, Ms Manisha Nagaonkar, Ms Shubhangi road mission on a two-wheeler from Se- Kale, Ms Mansi Paradkar and Ms cunderabad to Pune. Meghna Kedari. Their collective performance won them the team champi- BOI’S first lady GM onship in the junior girls ’ event. The first lady to be appointed general • k. I p 1 the idea because of political unrest in that state, Patell informs. In ’88 Patell had undertaken a similarmanager of the Bank of India (BOI) is Farokh Jamshed Master one of the with great difficulty that they were able Ms Nergish J. Khambatta, reads a press youngest professors on the institution ’s to ascertain the cause of her distress: release. With a legal background behind academic staff, notes a press release, missing her flight (SQ 23) to Singapore her, Khambatta joined the BOI in 1962 as During a recent three-week visit to the and with no possible way of communicat- an officer in the legal department. Before USA, Master featured in an hour long ing this information to her relatives. Since taking over as the general manager she program on Channel 63, telecast live served as deputy general manager for five from New York, years, the release informs. At 55 years, Khambatta is said to be the youngest gen ­ eral manager of the Bank. A former advocate registered with the Bombay High Court, during her tenure with Ae Bank she has served on the legal ctxnmittee of the In ­ dian Banks ’ Associa ­ tion and was addi ­ tionally selected to rqnesent commercial banks on various committees of the Reserve Bank of India, her bio data informs. She is a guest lecturer at the Bankers ’ Training College of the RBI and the Man ­ agement Development Institute. Her own academic background includes degrees in science and law before she proceeded to complete her articles with M/s Gagrat and Company, further reads her bio data. Central Bank’s GM His past experience in international bank ­ ing and foreign exchange, personnel and eral scientific research papers to his credit favored Jimmy N. Chinoy ’s ap ­ pointment as general manager. Central Bank of India in January this year, notes Bharda New High School, K. C. College After the Maharashtra Day Parade on a press release from the Bank. His previ- and the Bombay Homoeopathic Medical May 1, 1991 the Governor of Maharash- ous appointment was as deputy general College. He is presently attached to the tra C. Subramaniam presented the manager, international and personnel, ac- " " ’ “ “ " “ cording to the press release. During his association with the Bank Additionally, he offers his honorary serv- Branch, Commandant Minoo Fardoonji for over three decades he has been on ices to the outpatients ’ department at the Devlaliwalla, Director, Special Services, special deputation to the UAE, UK and Saifee, Bombay and the King Edward Home Guards and Ms Siloo Dotiwala of USA, While abroad he had benefitted Memorial (KEM) Hospitals, besides other the womens ’wing of the Home Guards, from advanced training in foreign ex- medical institutions in Udwada and notes The Bombay Samachar of May 5, change, his bio data informs. He had won Navsari, the bio data further reads. 1991. the Kings ’ College, University of London prize for standing first among the Com- RarC COncem rewarded monwealth students at the Gilber Lectures Rare concern shown to a distraught pas- in Banking. He is also an active member senger of Singapore Airlines who had Limited, notes the Indian Express of Feb- of trade bodies like The Transport Com- missed her flight earned customer serv- ruary 24,1991. mittee of the Indian Banks* Association and the Foreign Exchange Dealers ’ Asso ­ ciation of India, adds the bio data. .f & the next flight to her destination was only the following day and since the lady re ­ An author of 14 books on homoeopa- fused to spend the night in a hotel, Jasaw- thy and medical subjects. Master has sev- alia and his colleague offered to take her to her residence which she could only vaguely identify as being located on a farm in Andheri. After a futile search around Andheri for four hours, enquiring with more than a dozen dairy farms and stables, they fi ­ nally traced her residence at Jogeshwari. On the subsequent day the lady was flown to Singapore, according to the re ­ port in Outlook. Decreasing world figures? Everyone knows that fewer children being bom results in decreasing popula ­ tion. But to what extent is best illustrated by the following item by Ms Jessica Mathews, vice president of the World Resources Institute, published in The Washington Post: “A young woman today knowledge ¦w (Above) Bankers K hambat ta (left) and Chi noy: gaining credit, who be^s three children instead of the six (Below) Master: spreading homoeopathic Development Forum, a twice-monthly knowledge publication of The Hunger Project. her mother may have borne will have 27 great-grandchildren instead of 216.” The item was reproduced in the World credit, his bio data informs. Master received his education at the SPOTLIGHT Homoeopathic Hospital in Vile Parle as President ’s Awards to Inspector Ferose its honwary homoeopathic physician. Sorabji Ganjia of the Detection of Crime Mehli Lalkaka has been appointed gen­ eral manager, western India of Airfreight ices officer Aspi Jasawalla the Managing Director ’s Award for Outstanding Serv- Justice D. R. Dhanuka presented a shield ice on the Ground notes the Airlines ’ pub- of merit instituted by the Special Execu- lication. Outlook of January 1991. tive Magistrates ’ Society to Rusi N. En- New post for Master it was in ’89 that Jasawalla and one of gineer, managing director of Industrial His appointment as visiting professor of his helpers found an elderly Punjabi lady Boilers, notes a press release. homoeopathy at the Hahnemann College in tears at Bombay ’s Sahar Airport. _________________________________ in Santa Monica, California makes Dr Since the lady only spoke Punjabi, it was Compiled by Roxini H. Kaka 54 Parstana May 1991LAW A difference of OPINION? Two opposing legal views in two different drafts are offered by noted jurist Y. V. Chandrachud on the Roxan Shah controversy Faced with the barrage of conflicting and First draft that Act, a marriage can be solemnized vociferous viewpoints in the controversy It is beyond the realm of doubt or dispute only between two Hindus. That is to following the death of Ms Roxan that persons belonging to any faith or reli- Darshan Shah and the subsequent refusal gion can marry under the Special Mar- to permit her body to be consigned to the Towers of Silence, the Bombay Parsi Punchayet (BPP) trustees sought the follow that Ms Roxan Nazir was not re ­ opinion of the former Chief Justice of quired to renounce the Zoroastrian reli ­ gion to which she belonged while marry- say, both the man and the woman must be Hindus in order to be able to sol ­ emnize their marriage under the Hindu riage Act, 1954, without being required to renounce their faith or religion. It must Marriage Act. Secondly, neither Ms Roxan Nazir nor Mr Darshan Shah could have solemnized India Y. V. Chandrachud on the subject. gion to which she belonged while marry- their marriage under the Hindu Marriage Chandrachud reportedly prepared two ing Mr Darshan Shah under the Special Act when they purported to do so be ­ drafts. Marriage Act. It is equally important that cause, one of the main conditions men ­ tioned in Section 5 of that Act is that nei ­ ther party should have a spouse living at the time of marriage under that Act. Ms der the Special Marriage Act with Mr Roxan Nazir and Mr Darshan Shah had already gone through a form of marriage Zoroastrian religion. under the Special Marriage Act, 1954 and The question which then arises for had become husband and wife. There- consideration is whether Ms Roxan Shah fore, both of them had a spouse living at can be said to have renounced the the time when they purported to have Zoroastrian religion by reason of the fact their marriage solemnized under the that she married Mr Darshan Shah under Hindu Marriage Act. Assuming therefore, that they had their marriage solemnized under the Hindu Marriage Act, that mar- valid. ” vant, that the Act applies (a) to any person riage will be void and would have no ex- After the Punchayet reportedly who is a Hindu by religion, (b) to any per- istence in the eyes of law. A void mar- briefed Chandrachud further, his son who is a Buddhist, Jain or Sikh by re- riage cannot create any legal rights, obli- second draft stated the following: “The ligion, and (c) to any other person who is gations or disabilities. The fact that Ms very fact that (a Parsi female) went not a Muslim, Christian, Parsi or Jew by Roxan Nazir and Mr Darshan Shah had , through a form of marriage under the religion. Section 5 of that Act provides their marriage solemnized under the - Hindu Marriage Act would raise a rea- that “A marriage may be solemnized be- ........................... sonable prima facie inference that she tween any two Hindus, ” if certain condi- renounced the Zoroastrian religion while so marrying... It is then no answer to say that she married under the Hindu Mar ­ riage Act because she wanted to appease or assuage the sentiments of her Hindu husband or the elders in his family... ” Parsiana publishes extracts from the two drafts. The first draft states that “In the Indian society it is a common phenome ­ non that a man and woman belonging to different religions go through yet ano ­ ther ceremony of marriage, generally Darshan Shah that she renounced the in conformity with the husband ’s reli ­ gion, in order to satisfy the sentiments of the elders in the husband ’s family... Ms Roxan Nazir could not be said to have renounced the Zoroastrian faith by reason of her marriage to Mr Darshan Shah under the Hindu Marriage the Hindu Marriage Act, 1955. Section Act, whether that marriage is valid or in ­ Marriage Act. It is equally important that cause, one of the main conditions men- not only was she not required to re ­ nounce her religion but no inference can at all arise by reason of her marriage un- the 2(1) of that Act provides, in so far as rele ­ vant, that the Act applies (a) to any person Punchayet reportedly who is a Hindu by religion, (b) to any per ­ further, his son who is a Buddhist, Jain or Sikh by re ­ ligion, and (c) to any other person who is tions are fulfilled, one of which is that “neither party has a spouse living at the time of marriage. ” Since Ms Roxan Nazir was not a Hindu when she purported to marry Mr Darshan Shah under the Hindu Mar ­ riage Act, her marriage with him could not be solemnized under that Act. Under Hindu Marriage Act would have to be totally ignored as having no legal effect whatsoever which would affect their status in the matter of religion or in re ­ gard to any other matter. The result of the aforesaid discussion is that Ms Roxan Nazir and Mr Darshan Shah can only be regarded as having undergone a form of marriage under the Special Marriage Act, 1954. Since mar­ 17 Parsiana May 1991nounced the Zoroastrian religion while so marrying. If she wanted to retain her reli- justified in refusing the permission sought gious affiliation to Zoroastrianism, she .............................) could have married the non-Zoroastrian male under the Special Marriage Act. It is then no answer to say that she married riages under that Act can be solemnized had not renounced the Zoroastrian reli- regardless of religious affiliation, Ms gion until her death, the trustees were not Roxan Nazir did not cease to be a Parsi Zoroastrian by reason of her marriage by her parents for consigning her body to under that Act with a Hindu. She contin- ~ ued to be a Parsi Zoroastrian after her marriage with Mr Darshan Shah under the nounced Zoroastrianism should not be under the Hindu Marriage Act because Special Marriage Act, 1954, and that po- reached by a process of inference espe- ' ’ . sition remains unaffected by their pur ­ ported or so-called marriage under the Hindu Marriage Act. I use the expres ­ sions ‘purported ’ or ‘so-called ’ because one of the parties not being a Hindu and each having a spouse living at the time of marriage under the Hindu Marriage Act, they could not have their marriage solem ­ nized under that Act. It is a farfetched inference to draw that Ms Roxan Nazir attempted to marry under the Hindu Marriage Act because she wanted to renounce the Zoroastrian faith to which she belonged. Even if her marriage under the Hindu Marriage Act were to be valid, no inference could have been drawn that she married under that Act because she wanted to renounce her religion. In the Indian society, it is a common phenomenon that a man and woman belonging to different religions written assurance, not necessarily on af- go through yet another ceremony of mar- f . ‘ , riage, generally in conformity with the from close relatives in cases like the pres- husband ’s religion, in order to satisfy the ent, that he or she has not or had not re ­ sentiments of the elders in the husband ’s - - family. It is more than likely that Ms Roxan Nazir having already become Ms Roxan Shah by reason of her marriage and five other ladies who have married with Mr Darshan Shah under the Special non-Parsis, for registration as (voters) in Marriage Act, agreed to have her mar ­ riage solemnized under the Hindu Mar ­ riage Act to satisfy the sentiments of the elders in Mr Shah ’s family. It is a well established position in law that if more plaintiffs ’ counsel made a statement at the If a Parsi Zoroastrian female has mar­ than one inference arises from a set of bar that the plaintiffs “have continued and ried out of the community, that is to say, facts, one ought not to draw or choose an continue to profess the Zoroastrian reli- if she has married a non-Zoroastrian inference which is calculated to cause gion ” in spite of their marriage outside the male, the trustees are under a duty and an prejudice to the person concerned in the community, matter of his or her legal status or rights. My answer to question (a) therefore is that Ms Roxan Nazir could not be said to judge directed that the plaintiffs should be have renounced the Zoroastrian faith by registered as voters in the election, with reason of her marriage with Mr Darshan all consequential rights like the right to Shah under the Hindu Marriage Act, whether that marriage is valid or invalid... The parents of Ms Roxan Shah were entitled to have her dead body consigned If a Parsi Zoroastrian female marries or to the Tower of Silence. She was a Parsi purports to marry a Hindu male under the Zoroasirian and nothing which happened Hindu Marriage Act, the marriage may after her birth can be regarded as having be invalid. But, the very fact that she affected that religious status or affili ­ ation. In view of the fact that Ms Roxan Shah the Tower of Silence... The conclusion that a Parsi has re ­ she wanted to appease or assuage the sen ­ timents of her Hindu husband or the eld ­ ers in his family. The decision to marry under the Hindu Marriage Act is her own and must be regarded as such, though she may have taken that decision under the persuasive influence of her husband and his relatives. Implicit in her marriage un ­ der the Hindu Marriage Act is the prima facie inference that she renounced the Zoroastrian religion. This position would hold good and the same consideration will apply to cases in which a Parsi Zoroastrian female marries a non-Zoroastrian male, first under the Special Marriage Act and then under the Hindu Marriage Act. Her marriage or purported marriage under the Hindu Marriage Act will in either case raise the same reasonable prima facie inference that in deciding to go through a form of marriage under the Hindu Marriage Act, fidavit, from the person concerned or she renounced the Zoroastrian religion. The question which one must ask oneself is: Did the Parsi Zoroastrian female marry under the Hindu Marriage Act? If the answer to the question is in the af- The parents of Ms Roxan Shah were entitled to have her dead body consigned to the Tower of Silence cially when, more than one inference can arise out of a given set of facts. In appro ­ priate cases, the trustees may ask for a nounced the Zoroastrian religion. In the suit filed against the trustees of the Parsi Punchayet by Ms Roshan- Iqbal Chagla firmative, it makes no difference, in prin ­ ciple, whether she first married the non- Zoroastrian male under the Special Mar- an election (for the Anjuman Committee) riage Act and married him again under of the Punchayet, a realistic view of the matter was taken by Mr Justice P. B. Sawant of the Bombay High Court. The is invalid... plaintiffs ’ counsel made a statement at the the Hindu Marriage Act or whether her marriage under the Hindu Marriage Act continue to profess the Zoroastrian reli ­ gion ” in spite of their marriage outside the The plaintiffs ’ attorneys obligation to satisfy themselves" that she agreed to send a letter to the same effect has not renounced the Zoroastrian reli- to the trustees. Upon this, the learned gion. They are therefore entitled to ask her or, in the event of her death, her clos ­ est surviving relatives, as to the form of marriage she had gone through and the law under which she married. If the an ­ swer is that she married under the Special Marriage Act, and only under that Act, no further question can arise because mar­ riage under that Act does not require or result in the renunciation of one ’s own re ­ ligion. The trustees are also entitled to went through a form of marriage under inquire and satisfy themselves whether, the Hindu Marriage Act would raise a rea ­ sonable prima facie inference that she re- contest the election. Second draft after marrying under the Special Marriage Act, she had gone through a form of mar- 18 Parsiana May 1991 1I 1 of a given situation. The prima facie inference which the trustees are entitled to raise on the facts stated above may be open to be rebutted gious laws, she did not intend to and did not, in fact, renounce the Zoroastrian reli ­ gion. Finally, the decision of the trustees that riage under any other law like the Hindu Marriage Act, the Mohammedan Law or the Indian Christian Marriage Act. If the answer to this query is in the affirmative, the trustees would be justified in drawing by the concerned female or her close rela- a prima facie inference that, in so marry- fives by stating on affidavit that despite ing, she had renounced the Zoroastrian her marriage under any of the other reli- faith. If a Parsi Zoroastrian female marries straightaway under the Hindu Law or the Mohammedan Law or the Indian Chris ­ tian Marriage Act, the trustees would be a certain Parsi Zoroastrian female who justified in drawing the inference that she has married out of the community has not has renounced the Zoroastrian religion, renounced or did not renounce the That is a stronger case to draw the par- Zoroastrian religion may not necessarily ticular inference than a case in which she bind the high priests of the community, marries under the Special Marriage Act They cannot be compelled by law to per- and marries the same person again under form the religious ceremonies either dur- any of those other laws. ing the lifetime of such a person or there- The trustees are entitled to ask for after. In fact, no priest can be compelled credible evidence on their points of to perform religious ceremonies by a inquiry because a bald answer one way or the o^er may fail to carry conviction. They may, therefore, call for an answer large that their decision, that a female on affidavit so that some sanctity can be attached to the answer. There are, however, cases and cases, and the require- gion, will not necessarily bind the high ment that the information sought for priests who will be free to take their own by the trustees should be furnished on decision in the matter in the light of their affidavit may be relaxed in appropriate understanding and interpretation of the cases, depending upon the exigencies religious texts... court of law. It would be advisable for the trustees to publish to the community at who has married out of the community has not renounced the Zoroastrian reli- MATRIMONIAL Alliance invited for well brought up, slim, sociable girl — M. Com — interested in travelling and sports — 24 years — 158 cms — from Parsi bachelors either in the Armed Forces, Airlines or well-settled out of India. Please apply to: The Advertiser Matrimonial (May/16-91) Parsiana GPO Box No 892 Bombay 400001 Rotary Screw Air Compressors Crawlairs and Blasthole Drills I Process Gas Compressors Water Well Drills I <1 '-A w If F'fl , I 'll Portable Compressors o o IHSERSOH-WHI’ -«*ie R I Air and Gas Compressors • Construction & Mining Equipment ? INGERSOLL-RAND Ingersoll-Rand (India) Ltd., Maybaker House. S.K. Ahire Marg, Bombay 400 025 19 Parsiana May T991 IR.191.88BUSINESS The winning breed The Poonawalla Group of Farms are reputed for producing the largest number of classic winners from amongst the stud farms in India Gustasp Irani An air of tranquility pervades the stud j farm. In an enclosed paddock amble a cluster of dams, their blossoming preg ­ nancies attesting to the success of the farm. “They are Canadian imports, ” our escort Dr S. R. Gandhe, vet and farm nu- I tritionist, informs us. In the neighboring j paddock, carpeted with lush green grass, a I mare nuzzles her foal which is amazingly I steady on its day-old, spindly legs. In j another dry paddock, while a few hungry I yearlings sniff the empty feeding bays, | others stroll over to the trough to lap wa- I ter. The silver-grey stallion however, does I not share his enclosure. The resident I prima donna — the stud — moves with I_________ _____ __ springs in his feet, the muscles of his Cyrus (left) and Zavaray Poonawalla powerful haunches rippling with each deliberating before a race stride. We move on to the maternity ward, sprinklers drizzling water across our path. The calm and idyllic setting is decep ­ tive. Spread as the farm is across 200 Derby began with a flirtation in 1946 acres of land comprising three farms at when the first crop of horses bred by their Hadapsar, Manjri and Theur (near father Soli Poonawalla graced the race ­ Poona), it is almost a factory producing tracks and one of his horses lost the race high-precision racing machines — thor- by a short head. It was the closest they oughbred horses. At the Poonawalla came to winning the Derby in 42 years. Group of Farms, the produce is one of the even though their horses won almost ev- very best in the country. “To date the ery other classic race in the country, progeny of our Farms have won over 100 Then, in 1988, the jinx snapped, and it classics, the largest number of classic . winners from any farm in India, ” says Dr _____............... ........__________ .... _ ____________ _ Cyrus S. Poonawalla, senior steward and age, the Poonawallas sponsored in 1990 'have enough entries and it appeared that former chairman of the Royal Western and 1991 the richest race in the country India Turf Club (RWITC) and one of — the Poonawalla Breeders ’ Million — India ’s leading racing personalities, which guaranteed a winner ’s purse of a These include four consecutive wins million rupees. They will be sponsoring plaining how the Poonawallas decided to (1988, 1989, 1990 and 1991) in the the race for the first five years. “The race sponsor the race. country ’s preeminent race — the Indian Derby. The fame of the Farms, owned by the Cartier Million and Piaget Million. It was The brothers have successfully struck a Poonawalla brothers Cyrus and Zavaray, very doubtful whether the race would balance between racing and breeding. ¦I ¦ i 20 Parsiana May 1991 O! i I ¦'! 3 * ¦¦Mj ... ..... ....... ............... .. ¦t i I ^^8 1^0 H t Photo: Yasmin D. Poonegar has since been scaling new heights. The Poonawallas ’ romance with , the Indian was four wins in a row! In keeping with their high profile im- the likely sponsor would need to fill in a big gap. Someone had to take the lead, ” said Zavaray at a press conference, ex- is the brainchild of Indian breeders and modeled on the lines of the world famous For sport and for businessI X « • J .11 i’-HW- '"Tm ¦ I PH hl ¦ ¦ ¦ B *- I ¦ Os I B H I SOB At the Poonawalla Group of Farms, the unbridled horses get space to exercise their legs. Photos: Pramod Misiry (Right) Horses in action at the McDowell's Derby J991 Photo: Yasmin D. Poonegar I the 167 odd stud farms spread across the length and breadth of India are small out ­ fits, with a handful of brood mares and no resident stallion. According to Cyrus, only about 100 of these could be recog ­ nized as proper stud farms. “Ten years ago, the number, ” he slates, “was less f than 50. The figures reflect the upswing I in the breeding industry, particularly so in I the last three years. There is a lot of up- I grading of stock. Breeders are plowing I back profits into importing good stallions I as well as improving their infrastructure. ” I Yet Cyrus has a word of caution for I new entrants: “A slud farm won ’t pay to- I day unless you have ancestral family land I worth crores of rupees. ” However, the I determined aspirant need not be discour- I aged. “He could buy a mare or two and I place them at an existing farm and get a I kick out of it. He will probably make I more money this way, than by racing I horses, ” says Cyrus. I Land, or rather land ceilings, is the I bane of Indian stud farms. Thorough ­ ly breds need acres and acres of it to grow “Racing is fw sport, fw the glory of win- only the previous night they had lost a into champions. Says Zavaray; ning. Breeding, however, is half sport foal from one of their prized dams. “It is and half business, ” says Cyrus. He adds: a disaster both financially and emotion- “We run quite a lot of our own horses for ally. But that ’s all part of the game, the joy of the sport and don ’t only breed There is a lot of frustration and tragedy on to make money. ” Breeding, according to the one hand, and on the other, a lot of Adds Cyrus: “We would be able to pro- him, is a full-time commitment like any thrills, glory and money. ” duce better race horses if we had three other business venture. It involves prop- With four stallions and 110 brood times the amount of land we have. ” erty, labor, investment... “and heart- mares, it is one of the biggest breeding Nevertheless, champion horses keep aches, ” adds Zavaray. He informs us that establishments in the country. Many of rolling out of the Poonawalla stud farms B OS ¦ H st --.‘1 thrills, glory and money. ” With four stallions and 110 brood mares, it is one of the biggest breeding 21 Awawia A4ax 1X1 ‘Here 20-acre farms are considered small and 200-acre farms, big. In the West, 200- acre farms are considered small, while the big ones can cover over 2,000 acres. ”t'- every year. The two brothers attribute their success to a number of factors. “The The Thoroughbred fact that our group consists of three farms ® gives us certain strengths which make us The thoroughbred is not a product of Major S. Nargolkar, understudy registrar different from other farms. For instance, natural evolution but the result of selec- of the SBA of India which is the register- we have a half mile racetrack to train our tive breeding. Peter Willette, in his book ing authority of all thoroughbreds in the young stock, ” says Cyrus. The mini turf An Introduction to the Thoroughbred, country. At present the Indian Stud Book racetrack, according to Zavaray, is unique as it is the only one to be found in a stud farm in Asia. “It gives our youngsters a the 17th century to the first quarter of the feel of the racetracks they will compete 19th century. “In the course of this evolu- on, as adults, ” says Zavaray. Since the tionary process, the average height of the Records of all thoroughbreds through the young stock do not carry riders, they are race horse increased by about six inches years are preserved in these tomes. given a free run around the circuit, always and there was a corresponding increase in The Stud Book Authorities the world under the personal supervision of one of overall size and physical scope, strength, over have consciously let modem tech- the brothers. length of stride and speed. ” nology pass them by — artificial insemi- As part of the toughening up process, the young horses are left in open pad ­ docks. “Rain or shine, they are out diere the sport of horse racing flourishes, can in the open, ” says Zavaray. On the other be traced to the British thoroughbred, ac- hand, they are nursed with loving care, for cording to Willette. The origins of the lous pedigree records would be thrown after all they are still babies. And like British thoroughbred, however, are babies they, too, suffer from colic which shrouded in mystery. Yet if one traces is fatal for the horse. There are other diseases too that the enough, somewhere along the line will the stallions. blood stock has to be protected against, appear the names of three Arabian stal- To add to their labor of love, the stal- Half a dozen vets, an orthopedist, gyne ­ cologist, pediatrician, nutritionist and Turk and the Godolphin Arabian, general surgeon work around the clock caring for the Poonawalla wards. Yes, all selective breeding has been speed and cording to the thoroughbred calendar, all of 24 hours, and to help them in the task, the Farm is floodlit at night “The flood ­ lights are for our convenience, not the horses ’,” Cyrus clarifies. In all other matters, however, the ani ­ mals come first. Medical checkups are routine during which the limbs, diet. The non-quantifiable factors aged farm and he is not likely to produce weight and general progress of the young- There are the non-quantifiable factors of champions. ” In Malvado and Riyahi, the sters are scientifically monitored. “Our experience and dedication that add speed Poonawallas have a winning combination horses are all muscle and no fat; they may to the feet of the young stock that is bred — outstanding stallions and an outstand- not sparkle and shine as fat horses do, but in the Poonawalla stud farms. “We have a ing farm. The bloodlines of both the stal- they fare well on the racetracks, ” says vast reserve of experience spanning three lions, according to Cyrus, trace back to Zavaray. Medical backup systems, like decades. We are constantly visiting all Nearco, the world ’s greatest progenitor, the sterilized physiotherapy units, assist the leading farms abroad and learning “ the vets. The incubator has a glass wall so that the mother can see that her baby is well looked after. But the greatest backup system at the Poonawalla stud farms is the sister con ­ cern Serum Institute of India Ltd (SII). with the latest developments, ” says “We are in the field of manufacturing bio- Cyrus. And talking of dedication: “We who produced the 1990 Bangalore Derby winner. Some time back. Exhilaration, probably one of the finest race horses seen in India, joined the team of stallions at the Farms. Exhilaration was the first Sex: it’s what a stud farm is all about Poonawalla owned horse to win the In- and here the stallion is all important. “If dian Derby. Says Zavaray: “Exhilaration your stallion is not a success, your stud brought us all the fame and glory. We farm suffers a setback, ” observes Zav ­ aray. However, he clarifies that a good writes that the “intensive evolution ” of which lists all Indian bred thoroughbreds the animal took place from the middle of is in its 10th volume. The first Stud Book was published in the UK in the early 19th century, and is now in its 41st volume. race horse increased by about six inches and there was a corresponding increase in length of stride and speed. ” The source of all horses acknowledged nation is taboo. The problem with artifi- as thoroughbreds in all countries in which cial insemination, according to Cyrus Poonawalla, is more serious than what appears at first glance. Years of meticu- into shambles by the mere changing of labels on test tubes. Only physical mating back the pedigree of all thoroughbreds far is permitted. There are no shortcuts for appear the names of three Arabian stal ­ lions — the Darley Arabian, the Byerley lions must compress a full year ’s work - months as all foaling must be The main objective of the centuries of completed by June. This is because, ac- stamina alone. By definition, however, a horses, regardless of when they were thoroughbred is any horse that can trace bom, age one year on January 1. A horse its ancestry back to eight generations and bom on December 31 will be treated as a is registered with the Stud Book Authori- one-year-old on the very next day — a ties (SBA) of any country, according to disaster for a racing animal. The non-quantifiable factors Malvado, according to Zavaray, has from the best in the field. We also invite created history of sorts in India — 22 of leading vets from America, the UK, France and Australia to advise us from time to time. This ensures that our tech ­ nology is suitably upgraded to keep up winners. The other imported stallion at the Poonawalla Farms is Sovereign Silver his progeny won in a single year, winning in that period total prize money o£ over Rs 50 lakh. He is also the sire of 28 classic * logical products. The farm gets the are the only stud farm owners who per ­ backup of our pathological and blood sonally do a rectal examination on our transfusion labs and other disease analysis mares to determine if they are ready for and testing facilities, ” says Cyrus. The SII mating, ” says Cyrus, makes a significant contribution to the medical needs of the country. Here, for the first time in India, measles vaccines are manufactured as also other life saving drugs like anti-snake venom serum, teta ­ nus antitoxin and more, according to the stallion does not necessarily mean suc- company ’s literature. cess. “Put a good stallion in a misman- wish to reward him with 25 girlfriends! ” Exhilaration is one of the few Indian bred horses to find a good stud farm will­ ing to keep him as a resident stallion. 22 Parsiana May 1991 Ltain from the defective lots may be picked up for as little as Rs 15,000. On an aver ­ age, the ring price works out to around Rs 80,000 a horse. In private sales? No one pertise, they felt the need to add to their volunteers any figures, though most will holdings and, in the 1970s, they acquired agree that the better horses are traded out- the Green Acres Estates and Agricultural side the ring. The horse trading over, the young horses graduate from the stud farms to the racetracks. Here, their mettle will be truly But br^ding is only part of the tested: they have been bred and reared Poonawalla brothers ’ story; their commit ­ ment to racing runs deeper. In the racing Most farms import their resident stud. Current government policy allows one imported stallion for each stud farm and with an exclusive purpose — to run and run fast. The Poona wallas can do no more for their babies now; the trainers, the they will win a few races. ” However, he in the administration of the sport in the spected, ” says Cyrus who is optimistic about the future of the community. “I be ­ lieve that children of Parsi women mar­ ried to non-Parsis should be accepted as Parsis if both parents have no objections, ” says the ace breeder. However, Cyrus be ­ lieves that in order not to course the ters in the West where it is a carnival of community identity, such children who sorts. By contrast, in India, racing is largely a “sport for punters. ” The rewards of their efforts invested in the establishment are on display in Cyrus ’ impressive office. Prominently placed are dren in, ” he says, referring to the govern ­ ment policy that prohibits entry to persons on the entire industry lifted in the 1960s. Around this time, Cyrus and Zavaray set up the Poonawalla Estates and Agricul- permits the release of foreign exchange tural Farm. As they grew in size and ex- up to Rs 10 lakh for its purchase which, in the international market, amounts to little. Zavaray puts the equation in perspective. “The covering or mating fee of a top class Farms. “These three farms are what we stallion abroad would be about Rs 25 lakh call the Poonawalla Group of Stud which is two and a half times what we pay Farms, ” says Cyrus, for importing a horse. ” 'The results are reflected in the prog ­ eny. When asked how a champion Indian br^ horse would compare intemation- fraternity they are highly respected as ally, Cyrus replied: “Nowhere. At best leading owners and senior office bearers jockeys take over, they will win a few races. ” However, he in the administration of the sport in the Cyrus and Zavaray take pride in their hastens to add that during his recent visit country. Cyrus believes the racing sport Parsi roots. “Parsis are still highly re- to Turkey to attend the Asian Racing will benefit if it is made open. “Let chil- ’ ” Conference held there, the Indian thor ­ oughbred could easily take on the Turkish thoroughbred. We met E. J. (Teddy) under 18. “Make it a family affair. Let Beckett of the British Bloodstock Agency parents bring along their kids and make a Pic who was in Bombay recently. He picnic of it and at the same time enjoy the hedged against making comparisons: “It’s sport. ” As examples he cites racing cen- not a fair comparison, the bloodlines available abroad, the facilities... ” Pushed, he finally commits himself; “An excep ­ tionally good Derby winner like Exhilara ­ tion would be middle-class in Europe... high middle-class at best. ” The Indian stud farm has to make do many Derby and Invitation Cup trophies, with what is available. The Poonawalla Their hunger for victory is generally insa- Farms reject the make-do attitude — they liable. Horse owners recognize this, and brothers includes Cyrus ’ wife Viloo and push their resources to bring out the best, come early to pick up the best of their son Adar, and Zavaray ’s wife Behroz, son It all started in the mid-1940s, when Soli Poonawalla, established the Poona Stud in private deals and fewer animals reach Farm Pvt Ltd. Hardly had the stud farm established itself, when it suffered a set ­ back. In the early 1950s, Morarji Desai fit both the breeder and the buyer. “In the was chief minister of Bombay State and he was committed to abolishing racing. According to Cyrus, the pall that had set vate deal, you sit around and come to a opt to follow their mother ’s religion (Zoroastrianism) should adopt their mother ’s Parsi surname rather than their father ’s non-Parsi one. ” (changing the name) is possible, ” he as ­ sures us. The family portrait of the Poonawalla Legally it come early to pick up the best of their crop. More of the youngsters are now sold Yohan and daughters Delna and Simonil. From the stands, the Poonawallas watch the horses they have bred face the starter ’s orders...and they are off, thunder­ ing down a carpet of turf. They swing around the bend, past stands infested with screaming crowds, jockeys slashing at their haunches with wicked whips, urging negotiated deal. There are different types them to give a stride more than their best of trade-offs: buy-back options, part own ­ ership... ” The top price paid for a horse in the auction ring is Rs 3.5 lakh though cer ­ the auction ring for two-year-olds. Cyrus believes that private deals bene- ring, it is a split second decision with the hammer hanging over your head. In a pri- as they flash past the winning post. Also- rans are losers. Winning is the name of the game. 1 Horses handled with care and respect at the Poonawalla stud farms Photos: Pramod Mistry 23 Parsiana May 1991RELIGION Shades of Purity Depending on one ’s understanding of the reiigion, physical and ritual or mental and moral purity assume importance Kaikhosrov D. Irani The interaction is a kind of social commu- sires contaminated by hatred. Thus the nication carried out in a ritualistic form by priests. In this framework, the priests the contamination of one ’s consciousness were required to undergo ritual purifica- with hidden perversity. The requirement tion to be prepared to enter into an inter- to do the right thing because it is right, action with the divinities of the supernatu ­ ral realm. The goal of religious life, in motives, is contained in the notion of this context, is to establish a proper rela- The concept of purity is frequently cited nally right action may emerge from de- as an important element in the ^roas- — . trian religion, and many implications opposite of moral or spiritual purity is seem to emerge therefrom. But it is quite difficult to indicate how, and at what period in its history, the idea of pu ­ rity enters in the theology as an aspect of i.e. the sanctity of benevolence in our ritual. However, before one considers these Spenta-Armaiti. tionship with the supernatural world, problems, the concept of purity itself There is no doubt that these three con- In many religious traditions there needs to be clearly defined. The concept ceptions of purity perform significant arises a still later form of religiosity, is an ambiguous one. There are three functions in the theology of Zarathushtra. which we may call reflective religion. It clear senses of the word in Zoroastrian However, there' are other conceptions of is a fusion of a view of the world with a theology: purity which have been offered as impor- • Physical purity, which refers to the tant in the tradition. One such concept is cleansing of an object which has been ritual purity, subjected to physical contamination. ~ Physical pollution in Zoroastrianism is clear one. The prescriptions for achie- not just adulteration of a pure substance or object, it is an adulteration which de ­ files the object and makes it harmful or injurious. Therefore, the physically pure just physical purity, but it is achieved is contrasted with the physically pol- through certain recitations and cleansings, vision in the Gathas was a reflective reli- luted, the latter capable of causing illness and disease. • Mental purity, which refers to a state of sider the stages of religious conscious- mind that is free of confusion or error, one which is capable of clear, rational thought. The opposite of mental purity is rituals, usually performed by shamans or to loom so large in the later Zoroastrian irrational, confused, or obscurantist witch-doctors. These practices were ex ­ thinking. This idea is contained in the plicitly magical, that is, they were in ­ notion of Vohu-mana. • Moral or spiritual purity, which refers working of mysterious forces. The sha- early Iranian tribes on the steppes of to the goodness and authenticity of one ’s man, or magician, had to be in a state of Central and Western Asia, as well as in goals and aspirations which become the preparation for the performance of such Northern Iran, the requirement of clean ­ motives of one ’s actions. Impurity of operations and had to be purified of liness in a nomadic existence with this kind may result even when one does interfering contaminants, something which is justifiable, e.g. re ­ porting a crime, on the ground that it is may be called ancient organized religion, the right thing to do, if the action the essence of religiosity is taken to be tices successfully prevented the diseases emerged from the desire to harm the al- an interaction between two separate do- of infection, and created a healthier and leged criminal. The motive for an exter- mains, the natural and the supernatural, better physical and social environment. There is no doubt that these three con- The notion of ritual purity is not a way of life. The religious act on the part of the believer is an acceptance of the view and a commitment to live by its way of life. This comes through reflec ­ tion, acceptance and dedication within the consciousness of the believer. It calls ving it are quite precise, as also the con ­ ditions for losing it. But the state of ritual for mental and moral purity as an essen- purity, i.e. its content, is unclear. It is not tial requirement of religiosity. It is perfectly clear that Zarathushtra ’s What else is it supposed to be? To explore the origins we must con- gion. It was so understood by those who accepted it, and those in the ancient world who came to learn about it. At this juncture one might be inclined to ask ness. The earliest form of religiosity, ar ­ chaic religion, centered on the power of how the concept of physical purity came tradition. I would suggest the following surmise tended to produce effects through the as the most probable. In the lives of the In a later form of religiosity, which marked shortage of water, generated a series of practices evolved by its intellec ­ tual group, viz the priests. These prac- 24 Parsiana May 1991 an interaction between two separate do ­ mains, the natural and the supernatural.These practices were codified by the porated in its extended theology. But rit- historical reasons, centuries after the ad- magi, the priestly group of the tribe of ual purity finds no place and performs no vent of the Prophet, the Medes. function. Only when the reflective reli- ~ When these tribes became Zoroastri- gion of Zarathushtra is gradually trans- anized, they combined the practices of formed back into the earlier modes of re ­ purification with an aspect of Zoroastri ­ anism. The evil spirit in Zoroastrian the ­ ology was not just limited to moral per- role, version, it was also destructive of life and the environment. Thus the spread of play a role in the later priestly extension disease was attributed to its nefarious ac ­ tivities. Clearly, operations which pre ­ vented diseases, particularly epidemics, as orthopraxy (the continuation of old some even incompatible with it came to be considered religiously wor- practices just because they were custom- thy. Thus physical purity came to have a ary) by the Zoroastrian community trying Kaikhosrov Dinshaw Irani teaches ph/- legitimate role in Zoroastrian practice. to maintain its identity in Islamic Iran and losophy at City College, New York. A director of the Academy of Sciences and Humanities of ths City University of New York, he is a member of such distinguished organizations as die Academy of lienee in New York, the Ameri- , can Philosophical Asso- ] elation, the Philosophy of Science Association and the American Academy of Religion. He has lec­ tured in his field at institu­ tions of higher learning in North America and Eu- I rope and is a popular lec- i turer on the subject of — Zoroastrianism at na- gious vision of ZLarathushtra, they were tional and international conferences, having incorporated into the tradition for various studied the Gathas on his own for many years. These remarks should not be taken to imply the rejection of ritual. Indeed, ev ­ ery religion has a ritualist dimension, ligious consciousness does the concept of And the Zoroastrian ritual recitations of ritual purity acquire some meaning and affirmation of faith, of memorialization, of collective worship at ghambars, are very much in accord with the doctrine. It is rituals which are quasi-magical, or blood-sacrificial that can be seen to be sanian period, and became consolidated irrelevant to the Prophet ’s vision, and Ritual purity as a religious concept did of the tradition, particularly in the Sas- to maintain its identity in Islamic Iran and losophy at City College, New York. A director But then, over many centuries, the later in India. For those to whom mainte- ‘ ' practices of physical purification became nance of the historical tradition becomes a fixed as ritual requirements. And such religious obligation, the continuance operations were either justified as neces- would be a reasonable religious practice, sities for priestly preparation, thus be- And others, for whom religion tends to be coming purely ritu^, or they were justi ­ fied as physical operations which magi ­ cally produced spiritual effects. The for ­ mer, an aspect of ancient organized reli- religious understanding, the practices of gion; the latter, one of archaic religion. ritual purification should be seen to be In the framework of the theological what they are: as products of religious vi- views of Zarathushtra, mental purity and sions, radically different from the reli- moral purity are fundamental elements. ‘ “ Physic^ purity can be seen to be incor- doctrinal commitment and ethical striv ­ ing, need raise no clamor for rejection. But in the interest of truth and genuine ritual purification should be seen to be For Pure Diamonds JEWELLERS 324, Grant Road, Bombay 400007. Telephone 371483 Fax 3099648 APPOINTED VALUERS BY THE GOVERNMENT OF INDIA 26 Parsiana May 1991COMMENT I I What heritage must we preserve? Chapter and verse from the scriptures are cited to refute the orthodox view on intermarriage Dina G. McIntyre t I not the spouse? And if a non-Zoroastrian spouse is allowed in, why not any person man Resources vs Smith, 110 S. Ct. 1595 who wishes to be a Zoroastrian? Thus an interfaith marriage is seen as a threat to he communal uproar surrounding exempt status of the university. In Em- the events following the death of ployment Division Department of Hu- Ms Roxan Dafshan Shah has found its - way across the Atlantic. Dastur (Dr) (1990), a private drug rehabilitation or- Firoze Kotwal ’s letter to the Bombay ganization fired two counselors who had communal identity. Parsi Punchayet (BPP) trustees was pri- used a mind-altering drug as part of their But the things that generate the feel- vately circulated, but not publicly ad- religious ceremonies. Reversing the Su- ing of “community ” that we all so cher- dressed, at the Seventh North American preme Court of Oregon, the United ish are a state of mind and shared experi- Zoroastrian Congress in Houston, Au ­ gust-September 1990. And copies of let- of unemployment compensation benefits ters to The Bombay Samachar, and I _ Parsiana articles are now being circulated here. It is impossible to doubt the sincer ­ ity of Kotwal ’s efforts to keep alive his idea of what is a Zoroastrian (“The divine the drugs did not place the two counsel ­ laws of God must prevail, ” Parsiana, ors beyond the reach of a law that was September 1990). I am sure that he and generally applicable to everyone, the other high priests believe that what they are doing is right. But I think they over which takes precedence, secular law example, it is written: “When a slave are dead wrong. or religious law, overlooks one crucial professing any other creed comes over to Questions have been raised about whether secular laws should take prece ­ dence over religious laws or vice versa, prive any Zoroastrian — man or woman shall give his price... ” {Aerpatistan and In the United States, the free exercise of — of the right to practice his or her reli- Nirangistan, chapter IV, verse 29, pg 38 religion is guaranteed by the Cons- gion because he or she has married a non- of the S. J. Bulsara translation, published titution, but the right is not unqualified. Zoroastrian. The fact that certain high by the Bombay Parsi Punchayet, 1915). In the case of Bob-Jones University vs priests in India say it is so doesn ’t make it Kotwal ’s view is that racial exclusiv- United States, 461 US 574 (1983), the so. They have to come up with chapter ity has been a Zoroastrian religious prac- United States Supreme Court denied tax- and verse. This, to date, they have not tice since time immemorial. But, with exempt status to a university which done. due respect, this is not correct. Not only taught and promoted the belief that mar ­ riage between different races was prohib- between excommunicating a bom trary, but the Council of Mobeds of ited by the laws of God. The Supreme Zoroastrian who has married outside the Tehran also have announced a different Court held that regardless of their good faith, and prohibiting a non-Zoroastrian faith and sincerity, this teaching from entering in, the motivation which amounted to racial discrimination which is against the fundamental laws of the person who has married a non-Zoroas- land. In Bob-Jones, the right to promote trian might wish his child to be Zoroas- the belief was not at issue, just the tax- used a mind-altering drug as part of their religious ceremonies. Reversing the Su ­ preme Court of Oregon, the United States Supreme Court upheld the denial ences. One has only to look around a room ­ ful of Parsis to appreciate that we could to the two counselors on the grounds that their use of the drug was a felony under not possibly all have come from one ra- state law. The Court held that the reli- cial stock. In color, bone structure, and gious motivation behind the act of taking physiognomy, we are too diverse. The same racial diversity is apparent in the friezes at Persepolis and Susa, and, hun ­ dreds of years later, in the proselytizing But, in Roxan ’s case the argument traditions of the Aerpatistan where, for or religious law, overlooks one crucial fact: There is no Zoroastrian religious the Good Religion he then becomes a di ­ law which authorizes any priest to de- rect subject of the King of Kings who prive any Zoroastrian — man or woman priests in India say it is so doesn ’t make it and verse. This, to date, they have not While factually there is a difference is the Aerpatistan evidence to the con- between excommunicating a bom 27 Parsiana May 1991 this view. In an official opinion in May 1983 (see box), the Council responded to a re ­ underlies both actions is the same. A quest for guidance from Mobed Shahzadi of the United States. Kotwal does not refer to the Prophet ’s trian. If the children are allowed in, why words to support his conclusions. Instead Jhe attempts to justify his views by refer ­ ring to the unknown authors of the Vendidad. He states that the Vendidad respected a woman ’s right to make reli- (chapter 18, paragraph 62) “prohibits gious choices for herself. It is only fair union between a Mazdayasni and a non- Mazdayasni. ” But according to Dar- mesteter ’s translation of the Vendidad long as the wife of a convert refuses to which appears in Sacred Books of the East {SBE — Motilal Banarsidas reprint) that, with due respect, is not entirely ac ­ curate. The verse in question states that Ahura Mazda is caused pain by a courte ­ san regardless of whether she sleeps with the faithful or with the unfaithful. And the commentary, which appears in a footnote, states that whether she gives her favors to the faithful or to the un ­ faithful, there is no difference. When she has been with three men, she is guilty of death. In short, the verse cited by Kotwal in support of his position has nothing to do with interfaith marriages. (The Vendidad, with its typically one ­ sided perspective, doesn ’t say what pun ­ ishment should be paid by the fellows bring about the conversion of the non- who enjoyed the courtesan ’s favors. But Zoroastrian spouse, not the excommuni ­ that is another story.) Most religions do not approve of interfaith marriages. Some prohibit it. And there are passages in the post-Gathic legend than history, some of our most Zarathushtra ’s thought to such a narrow Zoroastrian writings, as in the writings of famous ancestral heroes were the chil- other cultures, which show a pride of an- dren of “mixed ” marriages. The saintly cestry. But so far as excommunication is King Kai-Khosrov ’s mother was an concerned, there is nothing in the Vendi­ dad that authorizes excommunication for Rustom, the quintessential Persian cham- marriage to a non-Zoroastrian. Kotwal cites no authority in support of his alleged “tradition ” that a “a girl 61-62). upon her marriage...is also deemed to have embraced (her husband ’s) reli ­ gion. ” Any such “tradition ” cannot be a Zarathushtrian tradition (regardless of just imagine what Rustom ’s reaction the Vendidad regards a person who has whether promoted by Zoroastrians) be- would have been if his local priest had handled or touched a dead body as un ­ cause it is contrary to Z^athushtra ’s been improvident enough to call his clean. In some instances, the unclean ­ teaching that each person must make spiritual choices for himself or herself “adulterer ” and Rustom himself “ille- after reflecting with a clear mind (Yasna gitimate. ” WHAM! Total annihilation. 30.2). Similarly, in Vo/im Xshathra Gatha If the position of Kotwal and the high cases such uncleanliness must be re- we are told that God ’s good rule must be priests is correct, King Kai-Khosrov and moved through an elaborate purification chosen {Yasna 51.1). Rustom (among others) would not have procedure before such a person can re- If God himself gives us the freedom to belonged to the community of our ances- join the community. Yet our community choose, what human authority can take it tors. is full of doctors who are required to per- away from us? In addition to the Gathas, later Zoroastrian writings also are contrary to Kotwal ’s contention that a girl upon mar ­ riage is deemed to have embraced her husband ’s religion. The Council of in her own right and (although the grand- Mobeds notes in its opinion that in daughter of a non-Persian) there is not nal heart massage, or other methods, who Aerpatistan, Book I, chapter 5, verses 4 and 5: “...a non-Zoroastrian embracing part of the community. Like her father, the Good Religion is advised not to force in times of need the community called his wife into it.” Thus, later Zoroastrian tradition also upon her to do battle in its behalf against its enemies. In short, whether you look to Zoroas ­ trian scripture, or to our ancient tradi ­ tions, legends or history, there is no au- to note that according to Bulsara ’s trans ­ lation, the Aerpatistan also says that so thority whatever to support the idea that Zoroastrians marrying outside the com ­ munity cannot continue to be Zoroastri ­ ans or members of the community. In convert to the Good Religion, the con ­ verted husband should not sleep with her (Book I, chapter V, verse 5). Though I do terms of the long history of Zoroastrian ­ ism, such practices are of comparatively recent origin. Under the common law, a custom does not acquire the force of law unless it has uniformly been observed “since the mind of man runneth not to the contrary. ” Kotwal ’s alleged “tradi­ tion ” does not meet that test. What I find unforgivable about the conduct of the BPP and the high priests is that in their attempt to preserve Parsi eth ­ nicity and deter interfaith marriages (a matter of social engineering, not religion), not agree with this part of the Aerpatistan, they have reduced Zarathushtra ’s mag- it’s clear that the overall objective was to The Hindu husband of Roxan Shah comes from the same stock as our ancestors nificent concept of divinity to that of a tribal god. If the God we worship is the God of the universe, how can it be wrong to ask His blessing on any human by mentioning his name in prayer? How did cation of the spouse who was committed to Zoroastrianism. While the Shah Namah may be more we sink from the high nobility of view? The name “Kotwal ” itself is not an Avestan name. And what about Zoroastrians who are called “Lily ” alien, as was Rudabeh, the mother of and “Natasha ” and “Neville ” and “Zu ­ bin? ” Equally troubling is Kotwal ’s refer ­ ence to the Vendidad as religious author- The grace and civility with ity. If the Vendidaa is religious authority which Sam treated Rudabeh and her par- (as distinguished from a historical foot- ents makes a remarkable contrast to the note) we should be following all its in ­ conduct of the BPP and Kotwal. And junctions. But we don ’t. For example. pion (Surti translation. Volume II, pg 194-197, 252, 259; Volume I, pg 11,43, mother an “adulteress, ” his father an liness (according to the Vendidad) can never be removed [SBE Fargard III, verses 14(44) through 21(71)]. -In other tors. In those ancient (pre-Sassanian) days form autopsies to get their medical de ­ women too were treated with a greater measure of equality than in later times. We are told that Banoogoshasp, Rus- tom ’s daughter, was a renowned warrior cessfully tried to resuscitate a patient with internal heart massage, CPR, exter- grees, who have delivered stillborn ba ­ bies, whose patients have, on occasion, died during surgery, who Tiave unsuc- even a hint that she was not considered a have tried without success to find a pulse in a patient who has expired, and who have otherwise touched death in the 28 Parsiana May 1991 I iI Opinion of the Council of Mobeds, Tehran spinning [Fargard V, verses 61(171) to 62(174)].” Yet we cover the dead on the way to the doongerwadi. The Vcndidad exacts a penalty of 800 lashes if a person who has inadvertently touched a corpse merely passes by a tree (without touching it) before he has been purified. Yet a letter in The Bombay The above stanz-as show that Asho Samachar states that the doongerwadi in Bombay is planted with more than 6,000 trees. While I like the idea of trees on for all. He has laid down certain rules and the doongerwadi property, it clearly vio ­ lates the mandate of the Vendidad. I was amazed to read letters in The acceptance of non-Zoroastrians. He has Bombay Samachar which referred to the dokhma property as “sacred ” and “hal ­ lowed ” the implication being that the admittance of certain persons into its “sacred ” precincts would somehow pol- Inform a religious leader So that he is safe from harm by others. ” Esteemed brother Bahram Shahzadi: We have received your letter of April 20, 1983. It beautifully describes in detail (Yasna 46.5) how Mr Joseph Peterson, a Christian, studied books on Mazdayasna, realized Zarathushtra does not advocate force to the truth of the Zoroastrian religion with- spread the religion, but has kept it open out any person preaching it to him, be ­ came a Zoroastrian on his own accord and regulations for the propagation and pro- later had his navjote performed at the motion of the religion as well as for the Darbe-Mehr of New York; also the oppo ­ sition shown by certain persons on the never reserved it for the Aryans or for a occasion as well as the fact that certain particular caste of people. Yasna 46.12 parents have alienated their sons and shows that the religion had spread into the daughters who have married non-Zoroas ­ trians. The Council discussed the con ­ tents of your letter at an official meeting. a Turanian You haye, in your detailed letter, asked Mazdayasna. the opinion of the Council regarding the acceptance of people into Zoroastrianism. Let us glimpse through Zoroastrian scrip ­ tures and find an answer to it. We begin with the Gathas of Asho Zarathushtra to see if our great Prophet has reserved this religion for a particular the Good Religion is advised not to force caste or people and has forbidden the ac- his wife into it. Also refer to the same ceptance of aliens into it or that he has scripture 1-4-16. kept the Zoroastrian religion open to all: “Hear the best with your ears And ponder with a bright mind! Then discriminate for yourself The two doctrines (of truth and lie). Let each man and woman, for his/her own self Select the way before the Last Day ushers in. ” (Yasna 30.2) “Whoso, with his speech or mind Takes action against the follower of lie Gr leads him to tread the Path of Good Pleases Ahura Mazda for good. ” (Yasna 33.2) “If a wise man, follower of Righteous Mobeds, Tehran Doctrine Succeeds in winning over a follower of lie So that he gives up his old doctrine; He should, after satisfying himself. Turanian lands during Asho Zarathush- tra ’s lifetime, because he praises Frayana, lute its sanctity. Actually, the Vendidad a Turanian chief who supported considers a dokhma to be one of the most unclean, demon-inhabited places on the face of the earth. who In addition to the Gathas, other scrip- face of the earth. It requires that tures also advocate acceptance. One dokhmas be pulled down every 50 years, may refer to Hom Yasht (24), Dinkard and promises that a person who pulls IX-4 and 14 and Dadistan Dinik, chapter down a dokhma will have all his sins for- 42. Also to Aerpatistan 1-5- 4 and 5 in given — a very un-Zarathushtrian con- which a non-Zoroastrian embracing cept [SBE Fargard III, verses 9(20) to 11(34), and footnote 4; Fargard VII verses 49(126) to 58(143)]. Ervad K. N. Dastoor is quoted in Par­ siana as deriding the “reformist ” em- The above citations show that the propagation and promotion of the religion phasis on good thoughts, words and is a meritorious deed. If we look at other religions, we shall observe that they also do their best in promoting their cause. If we Zoroasirians believe that our reli ­ gion is one of the great living religions of asked: “What... holy word is the strong- the world and that it is beneficial to all the est? ” and He replies: “Our name, O Spi- peoples of the world, we must persevere to propagate it. We must accept persons who want to embrace the Zoroastrian reli ­ gion. In fact we should follow those who of course, the divine values of truth, good set us an example. thinking, et cetera, which are the core of With greetings, per pro the Council of the Gathic teaching. We know that the Vendidad was writ- Ardeshir Azargoshasp ten by various unknown authors .over a No 466, May 24, 1983 period of time, many hundreds of years The original letter in Farsi was rendered after Zarathushtra (SBE Darmesteter In- into English by Dr AU 4. Jafarey. troduction, pgs xxx to xxxiv). Anyone who takes the trouble to read the Vendi­ dad will quickly become aware that it is very far removed from Zarathushtra ’s original teachings, and that not even 10 percent of its rules are followed to the let ­ ter by a single Zoroastrian today, however “orthodox ” he may be. Which surely demonstrates our good sense. Why then do we continue to refer to it as “religious ” The Vendidad prohibits anyone from authority? The Vendidad was never applied to the Persian nation as a whole under the deeds, and stating that the Zoroastrian religion is its rituals. But the Hormuzd Yasht teaches something quite different. In the very first verse, Ahura Mazda is tama Zarathushtra! who are the Amesha Spentas, that is the strongest part of the holy word... ” The Amesha Spentas are. nately, our priests no longer have the power of life and death over us. But ac ­ cess to religious facilities has not been denied to Zoroastrians who patronize bar- course of their medical practices. Yet the high priests and the^PP don ’t deny our doctors admittance to fire-temples or to the Towers of Silence. The Vendidad states that to permit ber shops and hair dressing salons, on the any hair to drop to the ground without grounds that they have violated the “reli- protective rituals is “the most deadly gious ” laws of the Vendidad. deed ” and a person guilty of such con ­ duct shall pay for it with his life [SBE throwing any bit of clothing on a dead Fargard XVII, verses 1 to 11(30)]. Fortu- body “even so much as a maid lets fall in 29 Parsiana May 1991works, because they don ’t follow to the letter 90 percent of those traditions either; • It couldn ’t be a race. Not only are pres ­ ent-day Zoroastrians an amalgamation of ancient races (just as the present-day English are an amalgamation of Angles, Saxons, Jutes, Danes, Normans,Celts and others) but the Hindu husband of Roxan Darshan Shah comes from the same original stock as our most ancient ances- ¦ ¦ t Gat ha, Yasna 46.1).” tors. Everyone knows that Vedic and Zarathushtra fled to the kingdom of King Gathic are sister languages and that Vishtaspa, and was successful in convert- Achaemenians. Parts of it are believed to have been a code of the Magi, a tribe from Medea, who functioned as priests to the ancient Persians. We know that under the Achaemenians, the dead (including the royal dead) were buried, whereas the Vendidad prohibits burial of the dead — no exceptions. The Achaemenian kings were not Magi or students of the Magi, and at one time fought a war to put down a Magi rebellion. The Sassanian kings, {Ushtavaiti who were of the Magi, attempted to en- 7 force the Vendidad over more of the na- Vishtaspa, and was successful in convert- Zarathushtra ’s people and the people of tion than just the priesthood (SBE Vol- ing the royal family and the people of the Vedas shared a common ancestry, ume 4, Darmesteter Introduction, pgs this new land to his vision of religion. • If it is the rituals, it should be remem- xliii to lii; Moulton, Early Zoroastrian­ ism, Lecture VI). The Epistles of Mino- ing various specified pollutions, pre- chehr indicate that they were not entirely scribes punishments for assault, battery, successful in so doing. We also know that in Sassanian times the extraordinarily high number of lashes by which certain offences were punish ­ able in the Vendidad, could be con ­ verted, at the priests ’ discretion, into a cash fine (SBE Volume 4, Darmesteter others, more substantial fees were al- Introduction, pg xciv) — an innovative, lowed), revenue-raising system for the priest ­ hood, and one which undoubtedly gave them great power. No one really knows whether or not Zarathushtra was a Magi. His language views in the name of religion. The early was Gathic, an ancient form of the Aves ­ tan language which is believed to have been the language of the Magi, though earth, as Gallileo discovered to his sor- no one knows for sure. But it is important row. In medieval times the cell and the to remember that he was persecuted and scourge were considered an aid to If God himself gives us freedom to choose, who can take it away? 46.1).” this new land to his vision of religion. The Vendidad, in addition to prohibit- bered that we do not know for sure what rituals were practiced by Zarathushtrians in Zarathushtra ’s day. We do know that large portions of the prayers which we say today are in languages that did not exist until hundreds of years after Zarathush ­ tra ’s time. Therefore a large portion of the rituals which we practice today could manslaughter and other crimes. It ad ­ dresses child support, breach of contract, the support and care of certain animals, the practice of medicine, and sets the amount of physician ’s fees (for healing a priest, the fee was a blessing, for healing not have existed in their present form in Zarathushtra ’s time. We kno;w from the linguistic evidence that they were created Strange as many of its injunctions in Sassanian times. may seem today, they are not more strange than other early instances of hu ­ man In conclusion, our Prophet exalts be ­ nevolence, knowledge and reason as di ­ beings trying to enforce secular vine values (see also Hormuzd Yasht: " ”¦ ¦' “My sixth name is Understanding... My Catholic church mandated as an article of eighth name is Knowledge... My thir- faith that the sun revolved around the teenth name is the most Beneficient... ”). Our community is full of vigorous, intelli ­ gent, kind-hearted and well-educated people. Yet we find ourselves sinking ostracized for speaking out against the achieving Christian spirituality. And the into the quicksands of the superstitious, tyranny of the priests and rulers of his inhumane punishments of the Vendidad the irrational and the small-minded, country, and had to flee to another coun- pale in comparison to the inhumanity of “ try entirely; “To what land to flee? the Spanish Inquisition. Where shall I go to flee? They exclude me from my family and from my clan abandoned such early practices and be- MATRIMONIAL Alliance invited from a good-looking, educated, cultured Zoroastrian girl for a handsome Zoroastrian boy, 29 years, well-educated, working in the North. A working partner preferred. Please apply to: The Advertiser Matrimonial (May/ 15-91) Parsiana GPO Box No 892, Bombay 400001 The problems that confront us in this century cannot be solved by citing the Vendidad. They can be addressed by us ­ ing our minds to search for the truth and liefs, and now regard them as having what ’s right, with benevolence, and by only historical and not religious signifi- making those good thoughts a reality cance. Our “leaders ” however continue with our words and actions — the to cite the Vendidad as religious author ­ ity each time they want to secure obedi ­ ence to some unjust or irrational practice, even though in many other respects these have to succumb to paranoia. The choice writings are not followed at all. This is is ours. not right. _________________________________ The “orthodox ” say that they wish to a practising lawyer in Pittsburgh, Pennsylvania _ ‘ “ t since 1963, Dina G. McIntyre is a science But I question: What is the graduate from the Carnegie Institute of Tech- ‘ nology and a Juris Doctor from the University of Pittsburgh School of Law. Since the past seven years she has been studying the Gathas on her own and in 1989-90 edited and pub- Christian leaders have long since with our words and actions Prophet ’s formula for a good life. Our rituals too can enrich our lives, if they are used to inspire and not injure. We don ’t preserve our heritage. I too have that desire. 1 “heritage ” that the “orthodox ” wish to preserve? • It couldn ’t be the words of our Prophet, because they don ’t accord the Gathas lished a series ofJ2 essays. Mmtroduc^orito much weight (mere “poetiy, ” just “eth ­ ics ”); • It couldn ’t be the Vendidad or the many traditions described in the later Pahlavi the Gathas of Zarathushtra, to promote the knowledge of the Gathas based on scholarly translations and rational interpretations, distrib­ uted free of cost to interested readers around the world. 30 Parsiana May 1991 I IPROFESSIONS “Where there was opportunity, there was a Parsi 55 Chairman of the Central Bank of India Noshir Mistry bemoans the complacency now affecting the Parsi community Gustasp Irani was a time when the Parsi link with bank ­ ing was welded by the community ’s repu ­ tation for enterprise, integrity and honesty 1969. Noshir M. Mistry ’s appointment later he looks back at the events and and the CBI and its founding father Sir last year as chairman and managing di- shrugs them off: “It was a job and I had Sorabji Pochkhanawala epitomized this spirit. Pochkhanawala left his job at the Chartered Bank to shepherd the opera ­ tions of the newly established Bank of India. However when the European man- The romance of the Parsi community tion over all foreign currency matters in with the Central Bank of India (CBI) the city... It might have happened in a continues despite its nationalization in book; it all happened to Mistry. Years shrugs them off: “It was a job and I had Sorabji Pochkhanawala epitomized this rector of the Bank makes him the third to do it.” Parsi to be entrusted with the stewardship of the institution after the government career, it also provided him with his spe- took over its operations. Mistry ’s ap- cialized training in banking. Mistry pin- pointment is a vindication of his hard points the three years between 1959 and agement of the Bank superceded Poch- work, dedication and that extra ounce of 1962 when he was deputed to the London khanawaln by the appointment of Eu- commitment. “I’ve even had run-ins office of the CBI and Barclays Bank, ropettns as manager and assistant man- with the Mafia, ” he recalls. London for training in foreign exchange ager, he resigned in protest and started This occurred way back in 1969 when and foreign business operations. Over the his own bank. Central Bank of India Ltd Mistry was sent to conduct an internal years his assignments exposed him to all with Sir Pherozeshah M. Mehta as the audit of the London branch of the Bank, the nooks and comers of the country and chairman of the board of directors. The His investigations led to the exposure of to different aspects of banking. Yet that a fraud of 20,00,000 DM. A Parsi called stint in London was to be the cornerstone Sami Patel was the main accused. As of his career. “My strengths are foreign sions that saw the collapse of many fi- chief investigating officer Mistry was the exchange, advance management and... nancial institutions, and grew to become principal witness in the criminal trial shouting, ” he says, and a hearty laugh one of the largest banks in the country. ... .. ------- J ---- 1.. u;. - ----------------- - ------------ “Why do you call it a Parsi bank? ” “Write that, ” prompts his wife Kati, Mistry protests. “Its operations were and are nationwide. Its shareholders be ­ fore nationalization were from all com ­ munities and there were few Parsis on the board of directors. ” According to Mistry, if it did show a bias for Parsis in its employment policy then so did most other banks in Bombay. “Parsis were employed in all banks, especially in the they snared and exposed the corrupt cops merits a shout. Mistry is distressed about cash department. Most banks, particu- in their ranks. Mistry was cleared of all the general impression that banking and charges but only after the intercession of bank jobs are synonymous with compla ­ the Bank of England which has jurisdic- cency in the community today. There If London provided the drama in his Bank survived two world wars, interna ­ tional and domestic economic depres- which led to all the three accused being cracks his stern countenance. convicted and sentenced to long prison terms. The story might have ended there deputy genera! manager, law, CBI, as . but for the fact that one of the convicted she looks up from the school project she persons was linked to the Mafia. They is working on with their 12-year-old son sought to get even with Mistry. “For Danesh. Their Doberman sees it as an three years they hounded me, ” he states, opportune moment to try and lure us away A flying squad raided his flat and from the interview and earns a fabled slapped false charges against him. But shout for his efforts. the British police department responded; Probably the Parsi community too larly the foreign ones, had Parsis as cash ­ iers and this was because Parsis could be trusted, because they were honest. ” Re- 31 Parsiana May 1991those professions than they currently do. ” attitudes; the community must rediscover out their holdings and migrating to Bom- The general apathy of the community its enterprise and ability for hard work. bay. He believes that they should avail of is even reflected on the sports fields. There is opportunity enough in the coun- the liberal agricultural policy of the gov- Mistry points out that previously Azad try. Banks finance a number of develop- emment and improve die output of their Maid^ used to be ring^ with tents be- ment projects like the establishment of farms. Parsi punchayet trustees in these longing to Parsi clubs that actively par- small scale industrial units which supply areas ought to take more initiative and ticipated in cricket and other sports, components to the large corporate manu- guide and advise the rural Parsis, he Now the only activity of most of these clubs is playing cards. Mistry traces the cause of the chang ­ ing value base in the community to the emergence of pseudo Westend culture — “Not Western, ” he clarifies — that has blurred the qualities of dedication and dignity in hard work that once made the community a progressive one. ~ pseudo Westend culture, according to Mistry, has also led to a decline in their knowledge of the religion — Zoroastrian ­ ism. “I don ’t just mean the ritualistic try warns. “You are a marketing manager, tionalized banks but they have reached aspect of the religion, I mean the mes ­ sage of the Prophet, ” adds Mistry. finance manager — all rolled into one. ” “When young parents cherish the wrong Another area is farming. After nationali- values and know very little about their zation of the banks, special emphasis has sick list. It is a living organism that needs religion, what do you expect them to been given to the agricultural sector, teach their children? ” he asks. There are a number of schemes around. For the community to survive Mistry like rearing goats for meat or piggeries... believes that it is not only a game of re ­ versing the declining numbers but one of rural Parsis in Gujarat who are selling rudderless. attitudes; the community must rediscover H The Young parents cherish the wrong values and know very little about their religion U facturing houses. “It is hard work, ” Mis- maintains. Bank loans can be arranged, not because they are Parsis but because they are Indians participating in the growth of the nation, he assures. And, of course, there is the possibility that the government may write off these agricul ­ tural loans. But Mistry refrains from commenting on this aspect of banking — it is beyond his purview. Not all banks can offer social support systems or economic independence. Yes, admits Mistry, there are some sick na- production manager, personnel manager, this sorry state more as a result of bad operations in foreign currencies and bad funds management. The CBI is not on the to be nurtured and guided, very much like the Parsi community that also needs to be nursed and directed. While the CBI has Mistry is distressed by the number of Mistry at the helm, the community drifts Wall-to-wall uncakpltinc; I'Kom Johnson. <• .................... H&R Johnson (India) Ltd., Kakad Chambers, Dr. A. Besant Road, Worli, Bombay-400 018. Tr»(aya.HRJ.6.86 34 Parsiana May 1991 L II i BOOKS The me (jrathas restated Noshir Vajifdar one another. Do scholars differ for the sake of differing, like change for the sake of change? It will be a great day when a uniform interpretation of this holiest of our manthras is accepted by all. The second equally holy manthra, Ashem Vohu, which extols righteousness if practised for the pure love of it, is translated by the author as follows: “Righteousness is the best good. It is radiant happiness. Radiant happiness comes to the person to whom righteous ­ ness is for the sake of the best righteous ­ ness alone. ” The words “Asha ” and “Righteous ­ ness ” tend to be used as synonyms |hough in Appendix II of this book, Asha is described as “the universal law of righteous precision, ” one of the main “primal principles of life. ” ~ “ aporewala ’s exposition is more compre ­ hensive when he describes Asha as “the Dr Tar- lection of 72 chapters or has known as the Yasna. Jafarey calls the has “songs, ” which they originally were, and has num ­ bered them differently. To help those who changeless eternal Law of God, His First are used to referring to them as has of the Plan according to which this universe has Yasna, he has given in Appendix III the come into being and obeying which it is progressing towards its destined fulfil ­ ment. ” The best definition of this, I feel, is contained in the last inspired stanza of The Gathas, Our Guide translated by Ali A. Jafarey. First edition published in September 1989 by Ushta Inc, P.O. Box 1260,'Cypress, California, USA 90630. Pp: 124. Zarathushtra ’s Gathas have greatly fasci ­ nated religious scholars for centuries be ­ cause of their antiquity and profound /lo equivalent of the song, spiritual content. Numerous translations have emerged and will undoubtedly con ­ tinue to surface in the future. One of the latest is the one by Dr Ali A. Jafarey un ­ der the banner of Ushta Publications. The Gathas are in the form of songs which were composed when writing had not been invent^ and the only way to ord (approximately 3,700 years old), but present literature was to convert it into songs which could be sung and remem ­ bered. This is how the Gathas have been preserved, having passed from mouth to author, “the hero of the play mouth, until they could be put into writ ­ ing. In the process, they may have suf ­ fered some alterations from the original. In the introduction, the author outlines of choice. ” He translates the Ahunavar as ceded each song. 21 salient points which the Gathas estab- follows: “Both the Lord and the leader are Reading through Jafarey ’s book, one lish. The message of the Gathas is uni ­ versal — “it applies to all peoples and to all times, and is above region^ and tem ­ poral differences. ” The author is wholly done for the Wise One, and the dominion He describes Song 2 (Ha 29) as “an interesting play ” which provides the rea ­ son why Zarathushtra was chosen as the Lord Tennyson ’s In Memoriam'. Lord and the leader exclusively on the basis of his righteousness and compe ­ tence. He further says: “The play is not only the oldest Indo-Iranian play on rec- “That God which ever lives and loves. One God, one Law, one element. And one far-off divine event To which the whole creation moves. ” The book under review comes to life in the Gists, which have been given suitable titles, and the two that appeal to me are “Answering Questions ” (in the form of rhetorical questions posed by Zarathush- Zarathushtra Spitama. ” He then proceeds tra to God) and “From Suffering to Suc- to the Ahunavar, on which the first Gatha cess, ” For a better appreciation of the is based, and describes it as “the principle translations, the Gists should have pre­ one can even go further to state that it is the oldest dramatic poem in the world which survives, ” in the very words of the follows: “Both the Lord and the leader are to be chosen because of their righteous- cannot but appreciate how wholly and ness. These two appointments are made completely he has been overwhelmed by with good mind, so that the acts of life are the Gathas which have inspired and ~ ~ ................... , guided him in life. He derives “a divine absorbed by the ultimate ideal of perfec- of God is well established, in which the pleasure by reciting the songs in their tion which the Gathas reveal. chosen person becomes the rehabilitator original form. ” Unfortunately, the origi- As Jafarey admits, the Gathas are most of the rightful who are oppressed. ” nal text is not available to readers in this difficult to translate because they are in an f ’ ’ ~ ancient and dead language, and the mean ­ ing of many a word and phrase is unintel ­ ligible. Further, being songs with a defi ­ nite meter, the language is not grammati ­ cal. Also, there may even be some pas ­ sages which are missing. No two transla ­ tions are therefore alike, though the of Zoroastrianism, such as Ms Mary However, there are occasions when the underlying sense is preserved. The Gathas are a part of a larger col ­ Dr Irach Taraporewala, on page 4 of smaller edition so that a reference cannot his book The Gathas of Zarathushtra be made to the actual words used by the says: “In the course of my own studies, I Prophet, have read nearly 50 different versions (of ~ the Ahunavar) made by as many schol- “easy reading with a poetic touch. ” The ars. ” This trend has continued even in bibliography at the end shows the large the translations by some recent exponents number of translations he has consulted. The author describes his translation as Boyce, Khojeste Mistree and Jatindra author ’s assertion comes into question. Mohan Chatterjee who all differ from To quote just two examples, the author 35 Parsiana May T997translates Song 4-8 or Ha 31-8: “Wise One, I realized You as the first and the last, and the patron of good mind. Our Faith; Thy testing shall sort out the when I grasped You in my vision as the brave; true Creator of righteousness and the Lord These Leaders, true and strong, by Thee Prophet and the fifth one was due. of life ’s actions. ” D. J. Irani ’s version of this is as follows: “When I conceived of Thee, O Mazda, As the very First and the Last, As the Most Adorable One, As the Father of Good Thought, As the veritable Creator of Truth and Right, As the Lord Judge of our actions in Life, Then I made a place for Thee in my very eyes. ” Song 8-10 or Ha 43-10 as translated by Jafarey: “So, show me righteousness which I con ­ tinue to invoke. I am well accompanied has heightened the effect. Avestan terms, by serenity. Ask us what we want to ask The preface to the book is interesting Finally, there is an index to the various you. An inquiry by you amounts to an and tells us that the author hails form Ker- terms used in the book which is called inquiry by the strong, because the Ruler man (Iran), then found his way to Karachi Gathic Concordance, compiled with great makes one strong and powerful through where he studied Avesta under Dr Manek effort and precision. you (the enlightenment). ” Pithawalla and Dastur (Dr) M. N. Dhalla, This is an elevating book even though Dr Taraporewala translates this thus: published a Gatha translation in Persian it calls for patience and time in going “So guide me to Thy As(h)a, I have in 1981 (with text), and has now pub- through its 124 pages of deep thought and yearned lished its English equivalent (without spiritual content. The author ’s labor and For Him: loyal to Armaiti I come; text) from California, USA, where he has love of the Gathas are praiseworthy. Question us now, and test us that we prove settled. He has issued a larger edition with the Gathic text for those who would like to recite the songs. He has written four other books on our religion and/or the At the end of the book is a Glossary of Gathic terms which is illuminative. Un ­ der gaetha — to live, he states that “Zara- inspired Shall lead the faithful and fulfil Thy plan. ” Translations can never have the beauty thushtra is the first person to clearly envi- and effect of the original but the use of sion the interrelatedness of all life on earth. He is the world ’s concerned envi ­ ronmentalist. ” The word karapan is explained as “one who arranges and performs rituals ” — also one “who murmurs and moans. ” “It has been translated as ‘the murmuring priest, ’ because that is what Zarathushtra found them to be. ” The author devotes a blank verse by Irani and Dr Taraporewala separate page for English renderings of The message of the Gathas applies to all peoples and to all times The preface to the book is interesting and tells us that the author hails form Ker- Pithawalla and Dastur (Dr) M. N. Dhalla, published a Gatha translation in Persian Steamship agents — master stevedores dubashes — lighterage contractors Darabshaw B. Cursetjee ’s Sons (Bombay) Pvt Ltd Darabshaw House, Ballard Road, Bombay 400038 Grams: DEADWEIGHT Telex: 5824 DBCB IN Phone: 2610021 (4 lines) (Dock Office: 262230) Also associates at Calcutta, Vishakhapatnam, Kakinada, Mangalore, Bhavnagar, Bedi-port, Navlakhi, Veraval, Porbunder & Kandla Also sole Government Landing contractors at Jamnagar, (Bed!) Bhavnagar 36 Parsiana May 1991BOOKS Awakening to a new order Piloo Jungalwalla The New System: A New Way of Life and Man and Nature; Civilization by Rostam Parwin. Third edition printed in 1989 by The Foundation and Trust for the New System. Inquiries may be addressed to Dr Rostam Parwin, 443 Barclay Road, Rosemont, Pennsylvania 19010, USA. Pp: 404. dissolved and instead be split up into vari­ ous regions governed by a world parlia ­ ment. But such a monolithic structure could itself become corrupt and lead to the tyranny of the few over the many. The crux of the problem lies in William had only a modicum of success “because Blake ’s pithy saying: “One Law for the ¦ ¦ ¦¦ Lion and the Ox is Oppression. ” Every Dr Parwin. His approach is essentially individual is unique, and differs from ev- pragmatic. 1 . .. . religions in the world today as mytho-re- • a satisfactory resolution of life ’s prob ­ lems taking into consideration human limitations; • constant evaluation of values (p. 141) The above laudable objectives ' have We are living in an age of great scientific of false values and methods ” asserts discoveries in quantum physics, astron- E ”• __ • omy, medicine and technology. Relig- pragmatic. He dismisses the major ery other individual. His growth depends ions, fossilized within institutions, are falling apart. The young are challenging ligions “confined to the ideas of sin and rituals and dogmas that have little bearing salvation, fear of God, totem and tabu, on our daily life. New Age movements, of blessing and beatitude, mystic plunges the most varied kinds, are sprouting up all into truths, and a preoccupation with reader plow through page upon page of over the world. The Space Age artist has celestial, transcendental and imaginary critical analysis of ancient legal systems, cultures and civilizations. Each chapter on the freedom to develop according to his genius, leading to unity in diversity, the link being our common humanity. Laboriously, Dr Parwin makes the the world. The Space Age artist has celestial, transcendental and imaginary come into his own, as we can see from the things beyond perception and veri- work of painters like Diana Vandenburg, fication ” (p. 27-28). He would have is divided into^seefions, and each section a Jewish artist of Dutch origin, who de- ......................... “ ’...... »»'“ picts in exquisite colors such themes as the Shekinah (the feminine, creative es- . sence of Jahveh) flowering in the birth of divides man into two opposing halves souls; while the Frenchman, Christian Pouard, living in seclusion as a Buddhist . tantric monk, paints the awakening of the kundalini in man with a directness, sim ­ plicity and beauty which are deeply mov ­ ing. Electronic meditation music, avail ­ able on tape, is being widely used in heal- bristles with 40-50 footnotes leaving the ality, ” distrusting the emotions and the exhausted reader with mental indigestion, secret promptings of the heart. But this Having dismissed the testimony of the saints and sages of all religions; Dr Par ­ win is left with the dry bones of material existence. Yet he grudgingly acknowl ­ edges the importance of prayer in daily living. Towards the end of the book are a few brief prayers, composed by the au ­ thor, for all occasions. Here is a typical mankind live only by “scientific ration- warring against one another. Our Sas ­ sanian ancestors advocated paiman, balance and harmony between the nine parts of the human personality. Recon ­ ciliation of opposites should be of para ­ mount concern to the nations today for, in our war-tom world, where wilful example. Prayer XXVL ing the sick and relaxing those working destruction of the . environment is pro- under stress. New Age religious centers, such as Findhom, Beshara and the Krish ­ namurti Centre in England, are flourish ­ ing, but the Space Age prophet has yet to declare himself. Within this framework of a new awareness towards the problems of life Dr Rostam Parwin, an Iranian medical doctor settled in the USA, has labored to estab- . _ . _ lish a Foundation and Trust for the New Holy Wars in which thousands have values of a blessed life. O WiseCr^tor! System. It is the third edition, revised and been needlessly killed, as in the Crusades, 1 ' " “O Wise Creator! Today ’s Religion for Today ’s Humanity is Your New greed for power and wealth is diverted Religion that implies a new birth and a into creative channels for the good of new life for those who embrace it and every man, there is the stark likelihood of for those who do not embrace it; because Planet Earth, and ourselves in it, ceasing You are like an infinite Sun that casts to exist. Dr Parwin points out, however, that and compassion upon all the creation, some of the major religions have them- The New Religion is like a spiritual birth selves been responsible for the so-called into good principles, virtues and ideal ceeding almost unchecked, unless our You are like an infinite Sun that casts the effulgence of merCy, impartial justice. ‘ System. It is the third edition, revised and been needlessly killed, as in the Crusades, lead us to this new spiritual birth and new enlarged, of The New System, 1989, for example. Moreover, fundamentalism life (p. 373).” which is under review. In this volumi- in the adherents of the same religion Compare this prayer with a passage ‘ • nous study of 400 odd pages Dr Parwin in the adherents of the same religion is causing havoc among the people: from our Atash Nyaesh which I quote "i from Dr Irach J. S. Taraporewala ’s beau- Ireland; Shias against Sunnis in the tiful translation, altering only one word Islamic countries. Hierarchy in religious to give its root meaning: institutions parallel the development in “Grant unto me, O Fire, Son of Ahura society as we see from the classic, R. H. lists seven aims of the New Religion. Roman Catholics against Protestants in These are: • establishing permanent, universal pqaee; • continuous revision of ethical standards; society as we see from the classic, R. H. Mazda, immediate enlightenment (trans- • happiness as a human experience in this Tawney ’s Religion and the Rise of lated welfare), immediate sustenance, world; Capitalism. immediate living; full enlightenment,' • well-being and well-living here and To counteract this .trend. Dr Parwin full sustenance, full living; fervour and now; follows other New Age movements in insight, a tongue to convince and under- • cultivation of benevolence towards Capitalism. To counteract this .trend. Dr Parwin follows other New Age movements in suggesting that nation slates should be standing of the soul, and above all. Divine 37 Parsiana May 1991In Ahmedabad The CAMA is simply the best 'I 1 ? A Garden Hotel in the heart of the city ? Excellent Amenities ? Spacious Rooms with TV and Fridge ? MAJLIS, the Conference Room with all the facilities ? AAB-O-DAANA, invites you to a gourmet ’s delight ? RANGOLI, the only Poolside Restaurant in town ? SILVER LEAF, the Coffee Shop for the young at heart NEED WE SAY MORE Cama cares for you coma hotel Khanpur, Ahmedabad, India Tel: 25281 (9 lines} 38 Parsiana May 1991 Wisdom, all-comprehending, exalted and imperishable (Zoroastrian Daily Prayers, Hukhta Foundation, Bombay, fourth edition, 1986).” The difference between the two prayers is the emphasis on divine wisdom by the author of the Atash Nyaesh, whereas Dr Parwin seems to feel it is more important for modem man to acquire scientific knowledge, master his environment and then seek virtue and benevolence. But this is putting the cart before the horse, for pride and arro ­ gance in man prevent him from realizing that he did not create the universe, nor himself! The prophets of all religions of the world have been emphatic in asserting that man ’s purpose in life is to gain wis ­ dom. “May we become one like Thee, O Mazda, resplendent in holy wisdom, ” cries Zarathushtra in the Ushtavaiti Gatha (Ys. 43.3). “Wisdom is the robe of truth, ” says the Indian Sufi, Hazrat Inayat Khan (d. 1927). “Wisdom is the bright ­ ness of everlasting light, the unspotted mirror of the power of God, and the image of His Goodness, ” reads a sentence from the Book of Wisdom in the Jewish Apocrypha, though it could as easily have been borrowed from one of our own texts, the Minoi-Khirad, the Spirit of Wisdom. Today, we ignore the “learn ­ ing of the imagination ” and are ignorant of the beauty, truth and wisdom embodied in myth and symbol in the religious lit ­ erature of the world. Comparative reli ­ gion is not studied in order to widen our consciousness, but to find fault with one another ’s doctrines. Very few take the trouble to read such key studies as C. G. Jung ’s The Structure and Dynamics of the Psyche (Bollingen Series, second edition, 1969) or that epoch-making volume, Erich Neumann ’s The Origins and History of Consciousness (1954) as valid today as when it was first published. Children are not taught how to experi ­ ence religious truth, but merely to objec ­ tify and quantify it. Nor are such classics as William James ’ Varieties of Religious Experience discussed in family circles. The result is that both the young and the old are clutching at every straw to satisfy the hunger of the spirit which only the wisdom “which passeth all understand ­ ing ” can assuage. In conclusion, one could say that this book will appeal to those who have not been brought up in any religion yet are seeking for some lost truth of their own being, and to those who are rebelling against narrow and dogmatic creeds.I ! MILESTONES t The age of Zoroastrian brides in Bombay (as listed in this issue) rwged between 18 and 38 years, tfie arithmetic mean (the total number of individual ages di ­ vided by the total number of brides) being 26 years. The cor ­ responding figures for the grooms were 22 years and 42 years, averaging at 30. A scaiming of the Chan- danwadi crematorium registers revealed 11 cremations during the eight-month period of August 1990-March 1991. From among the 83 Zoroas ­ trians who died in Bombay as listed in this issue, 32 fell pr^y to heart disease (14 of them being above the age of 80). The next killers were lung disease and pneumonia claiming 11 vic ­ tims, old age and general debi ­ lity, nine, and diabetes, seven. Cancer took five lives whereas four patients succumbed to brain disease, three to septice ­ mia and two to kidney f^ure. Isolated cases registered last month: Tuberculosis, anemia, bronchitis, accident, hyperten ­ sion, Parkinson ’s disease, gas ­ troenteritis, liver disease and asthma. A stillborn baby boy was also lost to the community. Ninety-four was the highest agd recorded at death. The data on births, marriages and deaths has been compiled from information supplied by various newsletters and anju- mans in India and abroad, courts and hospitals. This information is not always complete or con ­ sistent. In the breakup of deaths, according to illnesses, especially of the elderly, death is often due to a combination of several diseases. If readers have any births/ marriages/deaths they would like published, some proof to ensure the veracity of the report • would be required. We are sure our readers would appreciate this requirement and cooperate with us. > BOMBAY Born A boy to Meher wnANaushir Mistry on April 3, 1991 A boy to Mehroo and Daney Gundevia; April 6 A girl to Aimee and Sarosh Nari­ man-, April 6 A girl, Khushnuma, to Parizad and Cyrus Randelia-, April 8 A girl to Dinoo and Noshir Shethna-, April 8 A boy to Shiraz and Percy Bharucha-, April 9 A boy to Kamal and Hoshang Mistry-, April 9 A girl to Armaity and Yezdi Bhagwagar; April 12 Twins (boy and girl) to Aban and Mehernosh Un-wala-, April 13 A boy to Jasmine and Dhanjee Hansotia; April 14 A girl to Thrity and Burzin Wadia; April 17 A girl to Kermis and Behram Irani-, April 21 A girl to Shiraz and Hosheder Tampal; April 22 A girl to Daulat and Anand Kumar, April 26 A girl to Manek and Aspi Deboo; April 27 A girl to Mehroo and Darious Shroff; April 27 A boy to Guls han and Homi Gae; April 28 A girl to Yasrrun and Homiar Parakh; April 30 A girl to Parizad and Prashant Trikannad; April 30 Married Phiroza Adil Screwvalla and Cherag Khurshed Coma', March 20, 1991 Armin Kersi Irani and Narioshang Nariman Nava-, March 21 Aban Sheriar Anklesaria and Falee Homi Bilimoria-, March 24 Zinobiy Nadarsha Icewala and Adi Burjorji Patel; March 25 Veera Rusi Bhdrucha and Percy Yezdi Pundol-, March 28 Nergish Minocher Pochkha- nawala and Kersi Phiroze Choksy-, March 30 Behroze Keki Sumariwalla and Kersi Pirojshaw Nazer, March 31 Rukshana KhashrWShroff and Percy Homi Jokhi-, April 1 Maharukh Kaikhushroo Mistry and Kersi Gustadji Gyara of Calcutta; April 4 Hutoxi Noshirwan Guzder and Rustom Meherwanji Irani; April 6 Firoza Ardeshir Demehri and Shahin Jamshed Mehershahi-, April 6 Shiraz Dinshaw Mistry and Noshir Meherjee Dastoor of Navsari; April 7 Huff ish Rusi Daruwalla and Rohinton Peshotan Javat-, April 7 Kashmira Nariman Patel and Kersi Phiroze Karkaria of Kalyan; April 7 Azarmin Jehangir Bharucha and Darius Bhimji Patel; April 10 Parveen Dhun Pardiwalla and Porus Bomanshaw Pardiwalla-, April 11 Dilshad Jehangir Rabadi and Dinyar Manek Vajifdar-, April 13 Pervin Behram Irani and Percy Dadabhoy Wadia-, April 13 Kashmira Dara Bhagwagar and Soli Dadabhoy Wadia; April 13 Maharukh Dhanji Bhivandiwala and Hoshi Farokh Jassawalla-, April 15 Beenaifer Hoshi Daruwalla and Neville Soli Bilimoria; April 18 Veera Minocher Choquri and Malkam Jehcmgir Engineer; April 18 Shehnaz Ardeshir Mirza and Farshid Askander Goorabian; April 18 Shiraz Cyrus Havewala and Khurshed Fredy Vazifdar; April 21 Sanober Jal Khambatta and Honuyar Hoshang Merchant-, April 22 Villoo Sam Bhagwagar and Homi Dhunjishaw Bhagwagar; April 23 Shiraz Pervez Mistry and Jal . Nadarsha Mandviwalla; April 25 Farzin Rustomji Vimadalal of Ankleshwar, Bharuch and Zarir Hector Sholapurwala of Bangalore; April 26 Silloo Khodadad Irani and Aspi Namdar Irani-, April 28 Farida Minoo Pastakia and Aresh Aspandiar Irani; April 29 Shanaz Naval Engineer and Homyar Hoshang Limbuvala; April 30 Dilnavaz Phiroze Tantra of Nagpur and Yazdi Minoo Patel-, April 30 Died Shera Ardeshir Munshi (83), residing at Botawala Bldg, Raghavji Rd, 400036; August 10,1990 (cremated) Minoo Rustom Billimoria (96), 6, Gordon Bldg, Proctor St, Grant Rd, 400007; November 4 (cremated) Naju James Boniface (73), Ratan Mans, 35, Forjett St, 400036; November 29 (cremated) Mani Jamsu Patel (65), Kothari Mans, 13, Parekh St, Girgaum, 400004; November 30 (cremated) Poonam Berjis Desai (37), 22, Kartar Bhavan, Colaba, 400005; December 16 (cremated) SJ4.H. Aga (about 55); January 2% 1991 (cremated) Framroze Kaikobad Nariman (80), 29, Ridge Rd, Malabar Hill, 400006; January 30 (cremated) Rustum Framroze Rustumji (83), 4, Jenkin Hse, Henry Rd, Colaba, 400005; February 10 (cremated) Khorshed Kaikhushroo (Karl) Kheshvala (64), Silverene, Alta- mount Rd, 400026; February 15 (cremated) Mehru Rusi Bilimoria (72), 9, Battery Hse, B. Desai Rd, 400026; February 18 (cremated) Dinshah Jehangir Gazdar (78), 89, Nepean Sea Rd, 40(XX)6; March 5 (cremated) Cooverbai Rustom Ichhaporiya (91), Irani Bldg, 286/C, Supari Baug Rd, Parel, 400012; March 31 Homi Rustomji Shroff (80), K Block, Walchand Hirachand Marg, Fort, 400001; March 31 Kaikhushroo Sorabji Writer (94), Central Bldg No 1, Kalbadevi Post Office, Dhobitalao, 400002; March 31 Homai Eruch Fanibanda (60), 1, Uranwalla Mans, Dr Ambedkar Rd, Parel, 400012; April 1 Shapur Jehangir Irani (51), Shirin Mans, Sleater Rd, Opp Grant Rd Stn, 400007; April 1 Homi Jal Patel (52), Tothwala Bldg, Suiunill Rd, Lower Parel (W), 400012; April 1 Aimai Dhunjishaw Sukheswalla (89), 5, R. J. Cottage, Jehangir Daji Lane, Grant Rd (W), 40(X)07; April 1 Amy Jehangir Tavadia (11), 3/22, A. H. Wadia Baug, Parel Tank Rd, 400033; April 1 Homai Rustomji Velati (64), I 39 Parsiana May 1991Pirojbai Mahalaxmiwala Bldg, 19, Sleater Rd, Grant Rd, 400007; April 1 Jeroo Sam Hiramaneck (54), G-1/7, Shapur Bang, V. P. Rd, 400004; April 2 Phiroja Faramroze Karani (90), 302, Cumballa Crest, 42, Peddar Rd, 400026; April 2 Tehmi Keki Motashaw (fil), 5, Jai Sudharma Co-op Hsg Soc, Kalina, Santa Cruz (E), 400029; April 2 Barjor Rustamji Bhathena (83), B/41, Bina Apts, Sir M. V. Rd, Andheri (E), 400069; April 3 Sorabjee Pestonjee Eranee (79), Ram Mans, 4, Napean Sea Rd, 400006; April 3 Jehangirji Jivanji Patel (84), 275/V, New Master Bldg, Zoroastrian Clny, Chikalwadi, Grant Rd, 4(X)(X)7; April 3 Banoo Gustad Sethna (77), Mama Chmbs, Gowalia Tank Rd, 400036; April 3 Rusi Jal Tata (66), IIIC, Sakerwadi, Nawab Tank Rd, 400010; April 3 Ruttie Kavas Sethna (86), Kismet, Opp Sasson Dock, Colaba, 400005; April 4 Rutty Homi Guard (85), Sethna Bldg, 216, Princess St, 400002; April 5 Pestonji Rustomji Karanjia (86), M/30, Nowroz Baug, Lalbaug, 400012; April 5 Behram Jijibhoy Patel (Jd), Bode Bldg, Marzban Clny, Gilder Lane, Lamington Rd, 400008; April 5 Villy Gustad Taraporewalla (59), 11301, Panna Bhavan, Gopehaipada, Virar (E), Thane, 401303; April 5 Khorshed Meherwanji Bordi (81), Ben Nevis, B. Desai Rd, 400036; April 6 Hoshang Dinshawji Doctor (75), A/4, Cusrow Baug, S. B. Rd, 400039; April 6 Kobad Hormusji Madon (65), 13!A, Rosary Hse, Gunpowder Rd, Mazagaon, 400010; April 6 Edalji Rustomji Bengali (S5), Glass Bglw, Chikalwadi, Tardeo, 400007; April 7 Alamai Sorab Postwalla (68), Heena Bldg, Andheri (W), 40(X)61; April 7 Aloo Dara Gandhi (63), 808, Asha Hse, Dr Ambedkar Rd, Dadar, 400014; April 8 Dina Farokh Hirjikaka (76), Naju Manor, 14, Oliver Rd, Apollo Reel, 400039; April 8 Najamai Nusserwanji Kotwal (83), A, Kuka Bldg, Grant Rd, 400008;,April 8 Darab Pallonji Marolia (79), Empress Bldg, 13, N. Petit St, Grant Rd, 40(XX)7; April 8 Edulji Meherwanji Mody (76), D, Ness Baug, Nana Chowk, 400007; April 8 Nariman Nadirshah Nargolwala (55), 80/745, C.J.S. Clny, Wadala, 400031;. April 8 Tehmina Jehangir Banker (83), 614, Girgaum Rd, Dhobitalao, 400002; April 9 Rustom Bomanji Daruwalla (76), 62, Bakhtavar Aimexe, N. Dabholkar Rd, Off Napean Sea Rd, 400006; April 9 Minoo Nadir Tata (72), Maskat. Comer, Altamount Rd, 400026; April 9 Rustomji Nassarwanji Antia (78), 515/B, Ratan Mans, R. P. Masani Rd, Matunga, 400019; April 10 Banoo Jehangir Bhagalia (77), G/28, Munsif Bldg, Captain Clny, Tardeo, 400034; April 10 Adi Behramsha Karma (90), Lady Ratan Tata Bldg, 3/9, Turner Rd, Bandra, 400050; April 10 Freny Nadir show Taraporewala (77), C/o 8/B, Jeevan Asha, 60/ A, Peddar Rd, 400026; April 10 Noshir Meherwanji Harda (83) 14/A/22, Manish Vihar Soc, Off J. P. Rd, Andheri (W), 400058; April 11 Nadir shah Faridunjee Roowalla (82), 3/A, Panchasheel, Raheja Township, Malad (E), 400097; April 11 Jaroo Temes Mehta (40), 12/A/3, Panthaki Baug, Andheri (E), 40(X)69; April 12 Jal Jehangir Mistry (77), Bona Casa Bldg, Sir P. Mehta Rd, Fort, 400001; April 12 Ratardfai Darabsha Panday (88), 4, Mistry Bldg, Mehlla Patel Agiary Lane, Grant Rd, 400007; April 13 Nasserwanji Hormusji Surty (92), 16, United Chmbs, 400007; April 13 Soli (Sohrab) Nadir Daruwala (48), Widows ’ Chawl,133, Mody St, Fort, 400001; April 14 Freny Jehangir Ghodawalla (63), G/3, Nowroz Baug, Lalbaug, 400012; April 14 Khorshedbanu Kail^ushrow Patel (92), Avillion, Little Gibbs Rd, Malabar Hill, 400006; April 14 Rati Jimmy Wadia (75), F/11, Nowroz Baug, Lalbaug, 400012; April 14 Khorshed Noshirwan Mavji (87), 5, Wagla Cooper Bldg, Khetwadi, 12th Lane, 400004; April 17 Coomi Dhanjishaw Pithawala (79), Dinshaw Hse, 732, J. Vimadalal Rd, Parsi Clny, Dadar, 400014; April 17 Homai Minocher Bharucha (63), Adajania Hse, 803/B, Dr Ambedkar Rd, Parsi Clny, Dadar, 400014; April 18 Ratanbai Dhunjishaw Bulsara (90), 14, Petit Widows ’ Chawl, 225, Thakurdwar, 400002; April 18 Burjor Ardeshar Daruwala (83), M/8, Cusrow Bang, S. B. Rd, 400039; April 19 Minoo Jamshedji Gowadia (57), C/61, Meghdoot, State Bank of India Coop Soc, Andheri (E), 400069; April 19 Hoshang Kaiyozi Mirza (78), C/41, Pandyrang Wadi, A. B. Nair Rd, Juhu, 400049; April 19 Dara Bejonji Godiwalla (64), E/18, Jer Baug, Dr Ambedkar Rd, Byculla, 400027; April 20 Dossibai Sorabji Mistry (85), F. S. Parukh Dharamshalla, 34, Hughes Rd, 400007; April 20 Ruttonshaw Dinshaw Dungor (88), Jehangir Mans, 1st Marine St, 400020; April 21 Jalejar Sorabji Gazdar (89), 9, Gool-Dhun-Abad, S. V. Rd, Jogeshwari (W), 400102; April 21 Soona Ardeshir Mehta (65), Hormuzd Bldg, Kashinath Rd, Tardeo, 4(X)034; April 21 Baby boy of Roshni Aspi Davierwalla (stillborn), 10, Wadia Bldg, Malcolm Baug, Jogeshwari (W), 400102; April 22 Rusi Burjorji Tata (66), 3, Kings Apts, Juhu Tara Rd, Juhu, 400049; April 22 Jerbanoo Dhunji^ha Daroo- walla (87), 74, Trinity St, Dhobitalao, 400002; April 23 Hoshang Rustom Bagli (71), 13, Vakil Blocks, Old Khareghat Clny, 34, Hughes Rd, 400007; April 24 Khorshed Rusi Daruwalla (78), J/10, Cusrow Baug, S. B. Rd, 400039; April 24 Ardesher Framji Dudha (84), 72, Dev-Chhaya, Haji Ali, Tardeo, 400034; April 24 Dhunmai Jehangirji Homavazir (94), A/3, Nowroz Baug, Lalbaug, 400012; April 24 Gool Khodadad Irani (65), 11, Bomanji Hse, Dockyard Rd, 400010; April 24 Piroja Nusserwanji Bharucha (86), 9, Auburn Hse, Forjett St, 400036; AprU 25 Pervez Cavasji Daruwalla (55), Minoo Mans, 799, Jame Jamshed Rd, Parsi Clny, Dadar, 400014; AprU 25 Keki Ardheshir Gandhi (70), Banoo Hse, 764/A, Dr Ghanti Rd, Parsi Clny, Dadar, 40(X)14; April 25 Behram Aflatoon Irani (42), Tin, Khareghat Clny, 34, Hughes Rd, 4(MX)O7; April 25 Framroze Khodadad Irani (66), 5, Dina Bldg, Chira Bazar, 2nd Sonapur Cross Lane, 40(K)02; April 25 Dhun Bomanji Gorimar (82), B/76, Empire Est, August Kranti Marg, 4(X)036; April 26 Cooverji Maneckji Patel (81), D/18, Godrej Baug, Off Napean Sea Rd, 400026; April 26 Nadirsha Dadabhai Sethna (70), 9/E, Jinwala Bldg, Captain Clny, 'Tardeo, 400034; April 27 Ardeshir Hormusji Bhiwan- diwalla (78), Hatfield, 61-61A, Pali Hill, Bandra, 400050; April 28 Ardeshir Pirojshaw Hawaldar (75), Tarachand Bldg, 275/Q, Tardeo Rd, 400007; Aj^U 28 Khorshed Kharshedji SitBiwa (72), Widows ’ Chawl, Lalbaug, 400012; April 28 Hilla (Hha) Ratanshaw Bodhanwalla (67), C/o 11, Sneh Kunj, 11th Rd, Santacruz (E), 400055; April 29 Bachan Hiraji Wadia (91), 1, Mody Bldg, Golanji Hill, Parel Village, 400012; April 29 SURAT Died Noshir Dhanjisha Tadiwdla (63), Dehalla Mohalla, Rustompura, 395002; April 1 Najamai Ardeshir Bhoj (75), Parsi Wad, Gopipura, 395001; April 10 ALBANY, NEW YORK Born A boy, Phiroze, to Yasmine and Adi Irani, brother to Jasmine and Tanaz; March 1 TOTALS (for this issue) Births: Boys 8, Girls 14 Marriages: 32 Deaths: 101 Compiled by Roxana H. Kaka 40 Parsiana May 1991