Editorial Viewpoint
Faithful-friendly
Whatever limited religious education is imparted to the community in India is mainly via lectures, a few books and emails containing dubious or doubtful content. Over the years many Parsis, especially the young, have been either uninspired or unaffected by these approaches. Therefore it was not surprising that when sociologist Dr Sam Taraporevala of St Xavier’s College undertook his thesis on religiosity amongst Parsi college students in Bombay in the mid-1980s, he found that 70% did not know the meaning of the kusti prayers though 90% claimed to wear the sacred garments. Aside from spouting the triad of good thoughts, good words and good deeds, tying and untying the kusti and visiting fire temples, the young, the middle aged and elders know little about their religion.
But thankfully efforts are being made to render religious teachings more faithful-friendly. At the Bardoli Jarthosti Anjuman celebrations for the reenthroning of Sheth Navrojji Chanjibhai Mehta Agiary fire on January 18 this year, Ervad Asphandiar Dadachanji demonstrated how the maachi/boi ceremony is performed and its significance. With a pre-recorded tape narrating the significance of the rituals, the Vachaghandhy Agiary panthaky performed the ceremony utilizing an afargan, chamach and a bell. Even a person unfamiliar with the ceremony, Parsi or otherwise, would have obtained an understanding of the ritual. At "The Everlasting Flame” exhibition in London last year, alongside the implements used in performing the ceremony was an interactive panel demonstrating how a yasna ritual is performed.
The XVII North American Zoroastrian Congress to be held in California this December promises a "teen track” to impart knowledge about the religion and culture through interactive sessions utilizing tools and technology. Youth are encouraged to bring "laptops, tablets and/or smartphones.”
At the seventh anniversary celebrations of the renovated Muncherji Jamshedji Wadia Fire Temple in Lalbaug on March 1, Ervad (Dr) Ramiyar Karanjia, principal of the Dadar Athornan Institute interspersed the evening’s entertainment program with snippets from religious practices and teachings. Students from the madressa (the word madressa was dropped from the title of the Institute because of the negative connotation associated with the nomenclature) performed a short skit with the participants representing the Amesha Spentas (bounteous immortals — or divine entities).
At the inauguration of the First Dastoor Meherjirana Library Conference held in Navsari in January 2013 monajats (religious songs) were sung. At the 10th World Zoroastrian Congress in Bombay musician Marzban Mehta led the Avabai Petit Girls’ School choir to sing monajats while the Paranjoti Academy Chorus offered a musical rendition of the Ashem Vohu.
These innovative methods to make religious knowledge more comprehensible, interesting and widespread help lessen the ecclesiastical vacuum that exists in the western India community.
The prayer competitions held by the Bombay Parsee Association also inculcate an interest in the religion.
In the West and other places where there are fewer Zoroastrians and no fire temples, dakhmas, religious schools and so on, religious classes have been held over the years, introductory texts on Zoroastrianism published and audio tapes/CDs containing recital of prayers distributed. For example, judging from the level of discourse at the North American Zoroastrian congresses, one derives the impression that familiarity with the religion is much higher there than in the Indian subcontinent despite the prevalence of numerous religious institutions, libraries and centers of learning in the latter.
It is not that people in the old world are disinterested in religion. On the contrary. At one time in the distant past people thronged the Bhikha Behram Well precinct to hear Shahnameh recitals. In the mid 1970s one can recall the overflowing audiences that crammed into public halls to hear Oxford educated Khojeste Mistree talk on Zoroastrianism. He spoke in a language people could understand and for a while there was a religious awakening. But as his message got shriller and his views more colored by ethnicity, race and gender, the crowds melted away. He was mocked by many who once stood in admiration of his very presence and verbal prowess.
Similarly the Ilm-e Khshnoom movement, despite having articulate speakers such as K. N. Dastoor (subsequently titled Dastur Kaikhushro Dastoor Meherjirana) and columnist Adi Doctor, has not made much impact on mainstream Zoroastrianism. The movement has remained on the fringes. There are not many takers today for theories of advanced souls residing in the recesses of Iran’s Mt Demavand.
Though their outlook is orthodox and swayed more by belief than intellect, teachers like Dadachanji, Karanjia and others who have shunned extremism, are managing to get the basic religious message across. In an article "All is not lost,” Parsiana, March 7, 2014 Karanjia states that the cure for the ills that afflict the community is reviving religious fervor. But religious fervor without the overall framework of morality, intellect, compassion, mercy, equality and understanding can lead to extremism. Good thoughts are as important as good words and good deeds.
Those who undergo the navar and maratab ceremonies are tested for their rote learning of the 72 or fewer Has, rather than a philosophical understanding of the faith. They are able to recite the prayers and perform the rituals but they may or may not be conversant with the meaning of the prayers they recite or the significance of the ceremonies. The refresher courses being conducted annually by The M. F. Cama Athornan Institute’s Ex-Students’ Association help to fill that lacuna.
In Karachi, Dastur (Dr) Maneckji Dhalla’s autobiography, Ek Atmakatha (An autobiography), translated into English by his pupils and admirers the late Behram and Gool Rustomji of Karachi is available complimentary on the net at avesta.org (maintained by Joseph H. Peterson). The high priest wrote about the metamorphosis that occurred in his outlook while studying at Columbia University in New York:
"I began to look at life from a fresh angle. My religion took a new turn… I was 30 when I went to America to study… my ability to think, to discriminate, to observe, to assimilate and to discuss had matured…
"We are often told that we have not the authority to stray even by an iota from our literal heritage. We have no right ever to suggest any alterations to it. Yet the history of religion reveals that ancient tales have not been preserved intact. They have undergone various changes.” Dhalla cites the example of the Ahunavad Gatha being recited at funerals, though "this sacred prayer has no relationship with death but… as the prayer for the funeral rites has not been preserved, it has become a tradition to recite this first sacred Gatha.”
London based scholar Farrokh Vajifdar often writes about the religious savants of the past who devoted their time and scholarship to an objective study of the religion. Their teachings laid the basis for a scientific study of the religion, one that would stand the scrutiny of scholarship. It is from their works that the teachers of today draw their material. Without their efforts our present day knowledge would be akin to what Taraporevala found amongst the collegians.
But thankfully efforts are being made to render religious teachings more faithful-friendly. At the Bardoli Jarthosti Anjuman celebrations for the reenthroning of Sheth Navrojji Chanjibhai Mehta Agiary fire on January 18 this year, Ervad Asphandiar Dadachanji demonstrated how the maachi/boi ceremony is performed and its significance. With a pre-recorded tape narrating the significance of the rituals, the Vachaghandhy Agiary panthaky performed the ceremony utilizing an afargan, chamach and a bell. Even a person unfamiliar with the ceremony, Parsi or otherwise, would have obtained an understanding of the ritual. At "The Everlasting Flame” exhibition in London last year, alongside the implements used in performing the ceremony was an interactive panel demonstrating how a yasna ritual is performed.
The XVII North American Zoroastrian Congress to be held in California this December promises a "teen track” to impart knowledge about the religion and culture through interactive sessions utilizing tools and technology. Youth are encouraged to bring "laptops, tablets and/or smartphones.”
At the seventh anniversary celebrations of the renovated Muncherji Jamshedji Wadia Fire Temple in Lalbaug on March 1, Ervad (Dr) Ramiyar Karanjia, principal of the Dadar Athornan Institute interspersed the evening’s entertainment program with snippets from religious practices and teachings. Students from the madressa (the word madressa was dropped from the title of the Institute because of the negative connotation associated with the nomenclature) performed a short skit with the participants representing the Amesha Spentas (bounteous immortals — or divine entities).
At the inauguration of the First Dastoor Meherjirana Library Conference held in Navsari in January 2013 monajats (religious songs) were sung. At the 10th World Zoroastrian Congress in Bombay musician Marzban Mehta led the Avabai Petit Girls’ School choir to sing monajats while the Paranjoti Academy Chorus offered a musical rendition of the Ashem Vohu.
These innovative methods to make religious knowledge more comprehensible, interesting and widespread help lessen the ecclesiastical vacuum that exists in the western India community.
The prayer competitions held by the Bombay Parsee Association also inculcate an interest in the religion.
In the West and other places where there are fewer Zoroastrians and no fire temples, dakhmas, religious schools and so on, religious classes have been held over the years, introductory texts on Zoroastrianism published and audio tapes/CDs containing recital of prayers distributed. For example, judging from the level of discourse at the North American Zoroastrian congresses, one derives the impression that familiarity with the religion is much higher there than in the Indian subcontinent despite the prevalence of numerous religious institutions, libraries and centers of learning in the latter.
It is not that people in the old world are disinterested in religion. On the contrary. At one time in the distant past people thronged the Bhikha Behram Well precinct to hear Shahnameh recitals. In the mid 1970s one can recall the overflowing audiences that crammed into public halls to hear Oxford educated Khojeste Mistree talk on Zoroastrianism. He spoke in a language people could understand and for a while there was a religious awakening. But as his message got shriller and his views more colored by ethnicity, race and gender, the crowds melted away. He was mocked by many who once stood in admiration of his very presence and verbal prowess.
Similarly the Ilm-e Khshnoom movement, despite having articulate speakers such as K. N. Dastoor (subsequently titled Dastur Kaikhushro Dastoor Meherjirana) and columnist Adi Doctor, has not made much impact on mainstream Zoroastrianism. The movement has remained on the fringes. There are not many takers today for theories of advanced souls residing in the recesses of Iran’s Mt Demavand.
Though their outlook is orthodox and swayed more by belief than intellect, teachers like Dadachanji, Karanjia and others who have shunned extremism, are managing to get the basic religious message across. In an article "All is not lost,” Parsiana, March 7, 2014 Karanjia states that the cure for the ills that afflict the community is reviving religious fervor. But religious fervor without the overall framework of morality, intellect, compassion, mercy, equality and understanding can lead to extremism. Good thoughts are as important as good words and good deeds.
Those who undergo the navar and maratab ceremonies are tested for their rote learning of the 72 or fewer Has, rather than a philosophical understanding of the faith. They are able to recite the prayers and perform the rituals but they may or may not be conversant with the meaning of the prayers they recite or the significance of the ceremonies. The refresher courses being conducted annually by The M. F. Cama Athornan Institute’s Ex-Students’ Association help to fill that lacuna.
In Karachi, Dastur (Dr) Maneckji Dhalla’s autobiography, Ek Atmakatha (An autobiography), translated into English by his pupils and admirers the late Behram and Gool Rustomji of Karachi is available complimentary on the net at avesta.org (maintained by Joseph H. Peterson). The high priest wrote about the metamorphosis that occurred in his outlook while studying at Columbia University in New York:
"I began to look at life from a fresh angle. My religion took a new turn… I was 30 when I went to America to study… my ability to think, to discriminate, to observe, to assimilate and to discuss had matured…
"We are often told that we have not the authority to stray even by an iota from our literal heritage. We have no right ever to suggest any alterations to it. Yet the history of religion reveals that ancient tales have not been preserved intact. They have undergone various changes.” Dhalla cites the example of the Ahunavad Gatha being recited at funerals, though "this sacred prayer has no relationship with death but… as the prayer for the funeral rites has not been preserved, it has become a tradition to recite this first sacred Gatha.”
London based scholar Farrokh Vajifdar often writes about the religious savants of the past who devoted their time and scholarship to an objective study of the religion. Their teachings laid the basis for a scientific study of the religion, one that would stand the scrutiny of scholarship. It is from their works that the teachers of today draw their material. Without their efforts our present day knowledge would be akin to what Taraporevala found amongst the collegians.
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