The fire’s fortieth

In reverent service to Ahura Mazda’s "most potent symbol... the fire of the temple, of the hearth, of the heart” in the words of Delhi Parsi Anjuman (DPA) president Lt Gen (retd) Adi Sethna, the Parsis of Delhi celebrated the 40th anniversary of the founding of the Kaikhushru Pallonji Katrak Dar-e-Meher with three days of intellectual stimulation and jollity starting with the commemora­tive jashan on December 21, 2001. Made "soot and smoke free” thanks to the professional expertise of architect Prof Kavas Kapadia, refurbished in granite, the flower-bedecked Dar-e-Meher sparkled in the afternoon sun.

Why were they celebrating its 40 years? "There can’t be more than five or six of those present when the fire was enthroned. Don’t think they’ll be around 10 years hence,” noted Sethna in the course of his sentimental salute to those present and past at the inaugural function that followed the jashan. Even as he acknowl­edged the aid of Kapadia and of DPA vice president Dadi Mistry who collected the donations that funded the project, Sethna recalled the Dar-e-Meher fire’s first tender, Ervad Daraius Bagli, the rerecording of whose prayer cassette was released on this occasion by FPZAI (Federation of Parsi Zoroastrian Anju­mans of India) east zone vice president Homi Bodhanwalla of Jamshedpur. Termed "the ‘dancing dasturji’ by local papers,” the late Bagli "had looked after his flock as a good shepherd, yet wrote plays and played games,” according to Sethna. Lauding the "great work and great donations” of Daraius’ wife Dhun, son Cawas who officiates as the DPA head priest and his wife Benaifer, all of whom daily maintain the Anjuman complex comprising the Mengusi Dharam­shala, the Dar-e-Meher and the Bhiwan­diwalla Hall, Sethna’s homage to the Bagli family was roundly endorsed by the Delhi Zarathushtis packing the Bhiwandiwalla Hall. Also released on the occasion was the latest edition of Dipanjali, the periodical of the DPA.

Also on offer were two exhibitions — the work of photo journalist Homai Vya­rawalla in the basement of the Bhi­wan­diwalla Hall and of textiles (tanchois, garas), period pictures and arte­facts in the Jungalwalla Hall organized by Dadi Pudumjee and Diana Khambatta.

Another institution of which the DPA is proud is The Faro­hars, the second generation religious class for children aged four to 14 originally begun by scholar Piloo Jungalwalla and now run ac­cording to Jungalwalla’s guidelines by her old students, notably Kerman Mehta and Rukshana Shroff. The two "pillars of strength whose persistence, hard work and enthusiasm had helped maintain Parsi traditions,” in Sethna’s words, were presented mementoes as were all the present and past Farohars who had remained with the class for those 10 years of their lives. Several individuals who had helped the DPA in a number of ways, were thanked and honored with mementoes, especially the TCI [Travel Corporation (India) Limited] and its Parsi links in Delhi — Behram Dumasia and Jamshed Sidhwa.

After a brief variety performance by The Farohars, keynote speaker Dr Lokesh Chandra of the International Akademy of Indian Culture (IAIC) was introduced by Jungalwalla as the "distinguished son of a distinguished father.” The library of the IAIC contains fabulous Tibetan, Mongolian, Iranian and Sanskrit manuscripts collected by Chandra’s father over many years of travel in Central Asia, including a cupboard full of books on Zoroastrianism, and several tankas of which one featured four giani Buddhas at the corners and the seven Amesha Spentas in a circle at the center, noted Jungalwalla.

Addressing the topic, "Moral values from the teachings of Zarathushtra,” Chandra noted that ancient Avestan texts describe the geography of eastern, not western Iran — the mountain ranges of the Hindukush and Seistan, modern Afghanistan and neighboring regions.

Hence the origin of Zoroastrianism should be sought in east­ern Iran. He spoke of the Ashinov, Iranians of the Vedic period, who were great physicians and surgeons, providing artificial limbs to those who had lost theirs in war.

The scholar, who was equally familiar with a variety of languages and traditions, deftly criss-crossed the borders between Hindu, Zoroastrian and Buddhist thoughts to the amazement (and bewilderment) of the audience.

The major concern of the Iranian mind, according to Chandra, was to find the nobility of the human being, not the divine being. "Existence should be the primary concern of human beings. It transcends parochial concerns.” He said Zarathushtra prohibited the slaying of bulls. Chandra called it "the first clear statement against the eating of beef” and wondered whether Indian vegetari­anism was the influence of Iranians. Describing Eastern Iranians as trilingual — they knew Sanskrit, Persian and Greek — Chandra noted that the turquoise, considered to be an auspicious gem, was used in meditation and therefore also used by Tibetan monks.

Referring to the violence unleashed by the Taliban who con­sider themselves soldiers of God, Chandra noted that "the clash of civilizations should lead to something higher.” Describing the Zoroastrian approach as "ethical rather than spiritual,” Chandra noted, "The Avestan tradition has not been duplicated. In the cold, simmering climate of distrust and hate Zarathushtra is walking. Take him along... You with all your culture, all your wealth, can create a world of responsibility in relationships. Existence is for transcendence, transcendence for existence,” he advised.

When former solicitor general Tehm­tan Andhyarujina questioned the speaker on the Iranian tradition vis-à-vis Judaism, Chandra noted that because of Zoroastrianism’s positive concern for man "Zoroastrianism can illuminate the dark corners of hate and nega­tion. In Judaism man does not hold the central position.”

Lawyer and crime novelist Armin Wandrewala asked, "Is there any such thing as absolute truth? And would absolute truth be dangerous in today’s terms where one person’s faith is another’s fundamentalism?” Answered Chandra: "(There are) no absolutes from my point of view in the Avestan tradition. Best truth is not equal to supreme truth. The divine becomes relative because the accent is also on the human.”

The morning of the second day was devoted to "The societal issues affecting the Parsi community” with member of parliament, diplomat and scholar Dr L. M. Singhvi in the chair who spoke of Zoroastrianism as the "living bridge between moral issues and the community as it perceives itself and as others perceive it... It is important for all of us to understand the remarkable continuity of Zarathushtra’s traditions and teachings.” He spoke of the Prophet’s teachings as "not only a Parsi community heritage but of the world. He inspired what in Vedic tradition is called dharma, the conception of order and moral values.” Flagging off demo­grapher and DPA trustee Ava Khullar’s presentation on "the demo­graphic crisis of the Zoroastrian community,” Singhvi noted, "Parsi demography is running in the opposite direction to the Indian phenomenon. Numbers are important to continue polity and to take polity to heights that the Parsi community has taken it.”

Ascribing the declining numbers to "almost total urbanization and modernization” Khullar said the community was facing the "predicament of progress” — small family norms as well as non-marriage to ensure a materially richer existence. Though the phenomenon of a negative growth rate (more deaths than births) affects all progressive western communities, the total strength of the Zoroastrian community is too low to withstand this annual decline, she explained. "The overwhelming concern for identity is overshadowing the more crucial matter of our long-term survival,” Khullar opined.

While 30 percent of Parsis (over 45 percent in Delhi) have non-Parsi spouses, 10 percent of Parsi marriages within the com­munity end in divorce and 15 to 20 percent of men and women remain unmarried, the orthodox lobby devotes its energy to attack those who deviate from tradition rather than considering the need to evolve with the changing time and situations, rued Khullar. In contrast to the rural history of the Parsis when out of wedlock children fathered by Parsi men with the dubra tribal women of Gujarat were quietly navjoted and brought into the Zoroastrian fold, Khullar noted that 99 percent of non-Parsi spouses in Delhi were from the educated upper strata of other communities yet their children were not being accepted. She referred to recent events — viz the attempts to set up a council of high priests and the use of terms like ‘bastard’ to denote children of mixed marriage — as a regressive approach to community problems.

Do these traditions have religious sanctity? Khullar quoted the words "Daad din beh mazdayasnan, agai ravahi goafrangani baad, hafta keshvar zamin; aidun baad” which form part of the concluding stanza of every yasht. Its meaning, according to a translation by Irach Taraporevala that Khullar quoted, reads, "May the knowledge, extent and fame of the commandments of the excellent Mazda wors­hipping religion ever increase over the world, over all its seven regions. So may it be.”

The way forward according to Khullar was to counter the low aspiration levels of the middle segment of Parsi youths in Bombay; generate the striving for excellence; encourage early marriages; tap the genetic pool of Iranian Zoroastrians; keep mixed marriages within the fold. "It is very difficult to change the thinking and lifestyle of a people... Once members of a community have enjoyed the advantage of non-marriage and low fertility, the process is almost irreversible,” admitted Khullar. Hence, she advised that we desist from confrontation and conflict, and focus, with vohu mana, on cohesion, growth and reasoned debate.

Neurologist Dr Nadir Bharucha of Bombay who spoke of the community’s medical problems noted that a conception exists that Parsis have a high incidence of psychological or mental disorders. While he hadn’t studied this aspect, Bharucha felt that eccentric­ities tend to be exaggerated in a small community. With passing reference to G6PD and breast cancer, Bharucha concentrated on neurological problems. He spoke of a 1985 survey which he had conducted at Bombay Hospital’s Department of Neu­ro­­epidemiology where he was helped by his father Dr Eddie Bharucha. Of the 14,010 persons comprising 4,500 households in Parsi colonies up to Mahim who had been surveyed, 2,014 people had said they were suffering from neurological disorders. He said they encountered cases of peripheral neuropathy, sciatica and spondilosis but no leprosy. Bharucha noted that the study recorded essential tremors at 1663.1 per 100,000 — one of the highest in the world. It is a benign condition, not to be mixed up with Parkinsons and is probably inherited, he added. The study recorded one of the highest find­ings of Parkinson’s disease (328.3 per 100,000) whose cause may be a genetic predisposition or may be due to environmental factors. Though the cause is not really established the incidence of dis­ease increases with age. Bharucha said cases of stroke at 842.3 per 100,000 was the highest in the world. Comparing stroke cases with a parallel controlled population he found that stroke pa­tients were also suffering from high blood pressure, diabetes, transient ischemic attacks, heart disease or harbored high cho­lesterol levels.

Consanguinity (cousin marriages) is a factor only in cerebral palsy, mental retardation and epilepsy, noted Bharucha. The preva­lence of multiple sclerosis is comparable to that in Europe, he added. One in four Parsis over the age of 20 registered hyperten­sion though one-third of the affected people were unaware of it. He also noted that 25 percent of patients were not complying with the treatment which included diet and lifestyle changes necessary to combat neurological disease.

Introducing Andhyarujina, Singhvi said, "Maybe, he’ll be able to tell us what would happen if Parsi law is more applicable to Parsi demography.” Responded Andhyarujina, "Parsi problems of demography do not affect the statute law of Parsis but the custom­ary law which has failed to keep pace with changes in the communi­ty. Unless we change customary law, statute law cannot keep pace.”

Andhyarujina noted that the migrant Zoroastrians did not carry a body of law; they acquired some through the Rivayats (a body of letters between the Zoroastrians of India asking questions and the Zoroastrians of Iran answering them). When the Punchayet system was adopted, it laid down customs and laws for the communi­ty. There were anomalies under the British: in presidency towns English law was applicable; in the mofussil, English law did not apply. The law of primogeniture (inheritance/succession of eldest son) however did not apply to Parsi succession nor did the English ecclesiastical law of restitution of conjugal rights (the legal enforcement of an unwilling spouse to continue the marriage) after the Privy Council overruled a British judge’s ruling on appeal, said Andhyarujina.

When the Parsi Law Association was formed under Joseph Ar­nold, it led to the promulgation of the Parsi law of marriage and divorce in 1865. Having two wives had been a mark of prestige prior to 1865. Now suddenly bigamy was outlawed. "It was a curious spectacle,” smiled Andhyarujina. The first Intestate Succession Act was also passed in 1865. Both Acts have been amended subse­quently, the most recent amendments having reached the statute books in 1988 and 1991 respectively.

"The statute is sufficiently pro­gressive, but there are issues where the Parsi community is at odds,” noted Andhyarujina citing the adoption issue. He also noted that the continuance of the jury system in the Parsi Marriage and Divorce Act was an anomaly which ­"today serves no purpose except busybodies getting prurient satisfaction.” Ninety-nine percent of Parsi matrimonial matters are resolved by understanding, connivance and collusion which is not officially admitted, he added.

On the adoption front while Hindus have a very successful guardianship and adoption act, the obstacle to conversion stands in the way of adopting the child of a non-Parsi father. In the 1908 Parsi Punchayet Case it had been held that the customs of the community superceded tenets of the religion because in India Parsis had become a caste, noted Andhyarujina. In the Bella Case the Privy Council had upheld the 1908 judgement and declared that it was up to the trustees of the Rangoon Agiary to allow or disal­low the attendance of Bella, a Parsi mother’s child.

Can these judgements be challenged? "Any litigation will be bitter and acrimonious and should be avoided. It splits the com­munity in an undesirable way. Live with the problem and convince the other side that times are changing.” Though Andhyarujina "refused to subscribe to the view of clerics that intermarriage is adultery or that its issues are bastards,” he urged the audience "to understand that large scale conversion would lead to the dilution of the community” and impact accommodation in Parsi baugs.

Registrar — general and census commissioner J. K. Banthia registered his apprecia­tion of Sethna’s help in rousing interest and information in the community. One result of the interaction with Sethna was the administrative step taken by the census authorities that the form be countersigned by the head of the household to ensure that the information was correctly recorded.

"Is the community living? Is it accepting the challenge of a dynamic society or is it a passive observer of its declining numbers?” asked Banthia. Citing the example of the smallpox vac­cine which the Parsis were the first to accept among the Indian communities in the 19th century, Banthia related how successive smallpox epidemics claimed fewer and fewer Parsi victims in Bombay where the progressive prelates had issued no fatwa against it while the priests of Navsari and Surat had threatened the parents of vaccinated children with excommunication on the grounds that it would pollute the pure Parsi blood. Faced with the biggest epidemic in Bombay in 1871, "the compulsory vaccination act was invoked but the Parsis of Fort Bombay had woken up 15 years earli­er.” Noting that less than 100 Parsis died of smallpox between 1871 and 1947 Banthia stated, "Progressive people in society can take up the challenge of religious obstacles.”

By the late 19th century Parsis were already comparable to European communities because of their low fertility and low mor­tality: 30 percent of women in Ireland did not marry but those who did had more than five to six children, Banthia cited the figures. He also compared the Parsis to postwar Japan and Eastern Europe where populations declined very fast due to high abortion rates — adding that the practice of abortion was not common to the Parsis. Registering his willingness to assist in a special epidemiological study of the community he urged the punchayets and the community to help themselves by providing a data base.

"The Parsi community needs to be innoculated with the resolve to multiply and replenish,” noted Singhvi in his summing up of the session. In "danger of losing the pinch of sugar in India’s glass of milk,” Singhvi suggested that a comparative study of Zoroast­rians in India and in Iran would be useful for a social under­standing of the Parsi community. Considering himself "a non-Parsi Zarathushti so that there can be no legal restraint,” Singhvi noted, "Zarathushtra’s message is as relevant today as the day it was disseminated. In terms of that tradition there would be millions of Zoroastrians in the thought processes of the world.”

The afternoon session saw poet, novelist, DPA trustee and former IPS (Indian Police Service) officer Keki Daru­wala chair the panel discussion on "Parsi creativity in the 20th century.” Noting that poet Adil Jussawala and poet, playwright, painter and medical practitioner Gieve Patel had "refused to come because they do not subscribe to the Parsi label,” Daruwala remarked that the Parsi novel had acquired prominence because of Rohinton Mistry and Bapsy Sidhwa. He described Mistry’s Such A Long Journey and Boman De­sai’s Memory of Elephants as sociological novels in the time warp of the Bombay community when these authors left India for the West. The poets on the other hand, have remained here and belong to the older generation, said Daruwala.

Contributing her views on ‘writing’ to the session, Wandrewa­la noted, "A writer is to a great extent dependent upon the reader... at the mercy of the reader’s perception, the reader’s interpretation. Often, a work of fiction has layers woven into a seemingly simple text, hidden meanings, allusions, which may mean different things to a divergent cross-section of readers. A reader may sometimes discover meanings not intended by the author! ‘Creative reading’ is a reality, as much as ‘creative writing!’”

To the question, what is Parsi creativity? Wandrewala noted, "A writer writes from his/her imagination and experience, not necessarily consciously as a Parsi... A writer, poet, playwright who happens to be a Parsi is indeed likely to find the Parsi ethos finding its way into the work. But I agree with Keki and the other writers/poets he mentioned about eschewing labels like ‘Parsi writer/Parsi poet/Parsi playwright!’ Creativity cannot be circum­scribed by definitions or compartments.”

With passing reference to the nataks of Adi Murzban and Dorab Mehta, Wandrewala read excerpts from two serious plays: Patel’s Mister Behram and Cyrus Mistry’s Doongaji House and from her own crime novel The Turning, ending with a reference to the genre of cookery books, one of whose prominent practitioners, Bhicoo Maneks­haw, was present in the audience. (Manekshaw’s specially prepared malido, partly for the jashan, had delighted Parsi and non-Parsi guests.)

"I don’t know what is Parsi creativity,” argued puppeteer Dadi Pudumjee who, according to Daruwala, had won every award in the field. He referred to his teacher Meher Contractor who had helped him formalize his hobby and went on to explain the four puppetry techniques: string puppets which are manipulated from above; rod puppets manipulated from below; glove puppets which the puppeteer wears and shadow puppets worked from behind the screen. Describing the puppet as "something like a vessel in which I put my imagination and you put your imagination and that gives it life,” Pudumjee noted, even "if the technique is very strong but the message is not relevant, you won’t hold the audience.” The pieces are generally related to social issues, political satire, music and movement, he noted. When Parsiana adopted his puppet for its letters column in 1976, it was the closest he came to "Parsi creativity,” he noted.

Speaking on Parsi theater Asiatic Society vice president Dr Mani Kamerkar harkened to the Parsi patronage of Shakespearean drama after settling in Bombay. The next step was to initiate moves towards a native theater which, originally viewed as a lowly profession, got a shot in the arm with the foundation of the Parsi Natak Mandali by the Elphinstone Dramatic Society in 1850. With Kaikhusroo Kabraji and others, Hindu mythological themes were adopted and appreciated by the native audience, said Kamerkar.

Introducing Navroze Dhondy of Percept Advertising as a votary of photography, poetry, travelog and "half a novel,” Daruwala teased, "Do three half novels equal one full novel?” and quoted Ogden Nash who once said, "Thou shalt not be on friendly terms/With those in advertising firms!”

A genial Dhondy strode to the mike and asked "Why me? Because the General said, ‘We want some comic relief!’” Equating advertis­ing with creativity and Parsis with creativity he solved the theorem of Parsi involvement in advertising which according to him, began with the classic sugar and milk story of the Sanjan landing — "Parsi creativity at its best!”

Noting that Parsis were generally copywriters in the adver­tising agencies while the artists were Maharashtrians, Dhondy’s roll call of advertising personalities included Kersey Katrak of MCM, Nergish Wadia of Interpublicity, Sam Balsara of Madison and B. G. Nariman of the exhibition cell. The late Freny Variava’s Blaze was the Parsi firm that pioneered cinema advertising while the Gimis’ Selvel did likewise with outdoor advertising and advertising films. He attributed the community’s success in the advertising field to their attributes of being "jovial, happy, vibrant, classy, enjoying life and spreading the joy.”

Professors R. K. Dhawan and Novy Kapadia, co-editors of the two volume publication Parsi Fiction along with Jaydipsingh Dodiya, launched the set, offering the Rs 1,000 work to those present at the ses­sion at a special discounted price of Rs 600. A reader in English at the University of Delhi, Kapadia said Parsi writing is being taught as part of Indian writing in English.

In the discussion that followed, the audience asked "Where is our Parsi identity in creativity?” "Does a drama written by a Parsi become Parsi drama?” Though Daruwala maintained that there is no such thing as Parsi poetry or Parsi drama, he conceded to Parsi fiction. Kamerkar maintained, "Parsi identity is your way of living, in all your activities.” Wandre­wala noted, "Zubin (Mehta) conducts as a musician; Jehangir Sabavala’s paintings can’t be classified as Parsi.”

The third panel discussion the following day saw eminent cultural personality of Delhi Dr Kapila Vatsyayan in the chair who was introduced by Sethna quoting the late Field Marshal Cariappa’s words "Ési saal ki jawan (versus) athara saal ke buddhé (80-year-old youth; 18-year-old old man)”

Scholar, speaker and founder of the World Zarathushti Cultural Foundation (WZCF) Dr Homi Dhalla gave a video presentation of the WZCF’s activities. Defining culture as "a totality of the past and the present... a way of relating to the earth, the plants, animals, fellow human beings,” Dhalla spoke of the anxiety of weakening cultural traditions in the globalized scenario. Noting that Gujar­atis in the UK and Maharashtrians in the US are keeping their culture alive, Dhalla commented that in the recent decades Parsi emphasis had been on religion; there was little done to preserve the culture and history base of the community.

With the community divided into various segments from the ultra orthodox to the totally reformist without a religious or social leader of world standing and no common ritual accepted by all Zoroastrians to bring different generations together in an enjoyable environment, Dhalla noted, "Death is not the greatest loss in life. The greatest loss is what dies within us while we live.”

The WZCF is involved in putting Dastur Kaikhusroo Jamasp­Asa’s 70 manuscripts, ranging in age from 500 to 800 years on CD Rom to preserve them for future generations. It is involved in reprinting rare books, runs Gujarati classes where 400 Parsi children are being taught Parsi poetry and is in the process of publishing an anthology of the work of Ardeshir Khabardar and Behram Malabari who wrote in Gujarati, English and Urdu. A project to save the Bahrot caves is receiving the WZCF’s prime attention.

Welcoming author Marzban Giara and India’s first lady press photographer Vyarawalla was Dr Shernaz Cama, coordinator of the UNESCO sponsored Parza project that aims to document various aspects of the Parsi community in India. She noted that 90,000 pages of rare books in the Meherji Rana Library of Navsari were being microfilmed as part of the UNESCO project.

Giara, who has published various informative books on Parsi institutions, told the audience that his latest book on Parsi statues was inspired by a girl he met on the landmark walk in Bombay organized by the British Council to celebrate its anniver­sary in 1998. Is there a list of Parsi statues? she asked. Giara’s book lists 226 Parsi statues in India, Pakistan and Iran.

Vyarawalla’s photo documentation of the history of Indian independence and the early decades thereafter was a revelation to the young and jogged the memory of those who had witnessed the passing parade. Even more stunning was the octogenarian Vyarawal­la’s clear memory of names, events and incidents that were encapsu­lated in the brief captions below the pictures. She and her late hus­band Maneckshaw had learnt the technique of photography through trial and error, developing the striking black and white prints that had weathered 50 years in her tender care. The time had its advantages — the film and paper were cheap; there was "no security nuisance;” there was no eve teasing and she could bicycle home alone in Delhi at 3 a.m., without fear, because "law and order was so well enforced,” she said. On the other hand photography was comparatively in its infancy and each flash meant the use of a fresh bulb. Apart from the bulky camera the photographers had to carry two bags — one of new bulbs, the other for the used ones. Being a woman among a host of male photographers was "neither an advantage nor a disadvantage” for Vyarawalla who never saw herself as different from her colleagues. By 1970 however "all the gra­cious, nice people were followed by badly behaved people (who) started pinching foodstuff from the tables.” Also, the security officers in Indira Gandhi’s time became overbearing, got in the way, prevented photographers moving around freely. The final straw was the shortage of material because of India’s precarious foreign exchange position: Vyarawala decided to quit.

Vatsyayan remembered seeing Vyarawalla on the night of August 14/15, 1947, the night India became independent. Recalling Vyara­walla’s sprightliness then and on various occasions at Teen Murti, Jawaharlal Nehru’s residence, Vatsyayan commented, "It’s wonderful to see her exactly as she was. The world was afraid of Homai Vyarawalla!”

"I always had a stern aspect. I must have been formidable with my cameras!” laughed Vyarawalla.

Noting that his "good friend Adi Sethna had been in school with me in prehistoric times,” philosopher-prince-politician Dr Karan Singh enjoyed the photographic exhibition. "I have met everyone of the people in the pictures... We were the privileged generation; we met these legendary figures. The later generations haven’t had this opportunity.” Providing the valedictory address on "The Parsi community — an example of individuality and inte­gration” Singh spoke of the "multiplicity and pluralism of cul­tures” in India. "The Vedas say, ‘Let noble thoughts and ideas come to us from every side.’” Referring to Cyrus and Darius as "some of the greatest kings in the world,” Singh referred to the Zoroastrian landing in Sanjan and that the community "kept its word to the king of Gujarat.” They never proselytized or harassed and "made outstanding contributions to every facet of national life.” Noting that "Jeh (J. R. D. Tata) was chairman of Air India (AI) when I was tourism minister,” Singh recalled the "whole group of bright executives that made AI one of the five best airlines in the world — today one of the five worst, but that’s another story!” Recalling nuclear scientists the late Dr Homi Bhabha, and Dr Homi Sethna, Field Marshal Sam Manekshaw, Adi Sethna and other outstanding defence personnel, and politician-diplomat the late Homi Taleyarkhan, Singh noted, "The point is that individuality and integration are not mutually exclusive. It can be maintained even in a globalized society... if there is a firm spiritual center. If not, (one can) become excentric/eccentric and psychologically disturbed... The fire-temple is symbolic of this inner fire... in each human being... To encap­sulate a spark of the divine in the deepest recesses of our being (is) the final goal of human destiny. All of us bear a very power­ful responsibility (to) fulfill our individual and collective destiny.”

Sethna had a special word of approbation for the Anjuman’s trustees whose time, money, energy, effort made this anjuman "one of the best anjumans of the Parsi community in the world.” Noting that Dhun Bagli had been associated with the anjuman for 50 years — 10 years before the Dar-e-Meher came into being, she was pre­sented with a gold chain by Khorshed Sethna on behalf of the Anju­man. Dhun was deeply moved when all the Dharamshala staff trooped in with garlands that reached above her ears. "I’d like to say I’ve loved my time with you all and would like to stay, with the approval of you all.” All meals for the event had been catered by the Baglis.

Recalling the late Daraius Bagli who was at the bedside of families when required, Mistry informed the gathering that Daraius’ father had presented him a shawl when the agiary was consecrated. "It has now been passed on by Dhun to their son Cawas.”

The Sethnas and the Jijinas who had recently celebrated their golden wedding anniversaries were presented gifts on behalf of the DPA. Remembering the late Shiavax Nargolwala, president of the DPA for over 25 years whose determination had led to the establishment of the Dar-e-Meher in 1961, Mistry also expressed the Anjuman’s gratitude for the generous donation from industrialist Dhunjishaw Neterwala and his family toward the expansion of the Dharamshala with six additional rooms on the second floor. The symbolic foun­dation stone laying ceremony was organized behind the Dar-e-Meher with the participation of Feroze Neterwala who represented his father and other members of the Neterwala family. Mistry gave a commitment to complete the project by March 21, 2002, for, as Sethna had noted, "The task of leadership is to look ahead.”