The contrast could not be sharper. On one side is a clergy trying fervently to hold on to its religiosity and on the other is a revolutionary who wants to reform society. In this issue we carry two lengthy interviews, one over email with the five High Priests — Dasturs (Dr) Firoze Kotwal, Khurshed Dastoor, )Dr) Jamasp JamaspAsa, Cyrus Dastur and Keki Ravji Meherjirana — and another with Marxist ideologue Kobad Ghandy who responded to our queries in writing as well as verbally. Both are committed to their core beliefs but are aware of the limitations and opposition they face.
The Parsi High Priests have to tread carefully between traditionalism and liberalism (see "Dasturs against dilution," pg 50). As they state, "Any change in the time-tested traditions will eventually dilute and wipe out the religious practices of our faith." On the other hand they realize this stand alienates a growing segment of the community, young and old, who clamor for change. Caught in the divide they search for a via media, succeeding in some areas, failing in many others.
The High Priests are still not willing to concede that there is a drastic decline in the Parsi population. "If we consider the outmigration figures, the decrease…would not be so alarming," they argue. But studies by at least one scholar show the overseas figures do not compensate for the decline in India. Even so, that the clergy concede there is any drop in the population is a positive step. They are still opposed to performing the navjote ceremony of children of interfaith marriages or offering symbolic blessing to such unions. They are against performing the funerary rites for those opting for alternative methods of disposal when a dakhma exists in the municipal limits of that town/city. They oppose permitting non-Parsis to pay obeisance at a funeral. The North American Mobeds Council, in contrast, permits all these reforms.
In response to Parsiana’s query as to permitting Parsi Zoroastrian women in India to become "mobedyars," as is the custom in Iran, North America and elsewhere, the High Priests’ response was, "Only out of helplessness when no priest is available to serve a holy fire and to perform outer ceremonies, behdin pāsbāns can be employed." If we accept their answer in good faith, this is a very major reform.
The rank and file of the community may still oppose permitting women to take on priestly duties. In 2013 when Parsiana commissioned the reputed Hansa Research Group to ascertain the community’s views on various issues, 81% opposed women becoming mobedyars. All other religions permit women to participate in clerical functions to some degree. The Parsis in India are the only laggards.
Many agiaries, especially those out of Bombay, are in desperate need of priests. The High Priests, however while conceding, "We do need more priests to serve our fire temples," are generally sanguine about new priests, part or full-time, entering the profession. "There are young members from athornan families who want to serve as priests…It is up to the panthakies of various agiaries and senior mobed sahebs to help newcomers…Today we also have a team of…behdin pāsbāns who have been trained," they state. But some anjuman/agiary trustees repeatedly advertise for priests and the Wadia Dar-e-Meher in Karachi finally had to hire a priest from Iran when none was available from India. Even the number of high priests has dwindled from eight to five.
The High Priests have also spoken collectively about permitting the recitation of the geh sarna funeral prayers at doongerwadis while facing the dakhmas for Covid afflicted Parsi corpses. By law, such corpses are barred from having their bodies consigned to the towers of silence; only cremation and burial are permitted. "Mobeds should be allowed to recite the geh sarna even without a sachkār and sagdid as it is a situation created out of helplessness and not by flouting religious laws," stated the five. When Dastur (Dr) Firoze Kotwal had so opined earlier, several traditionalists had opposed the gesture. The majority of the Bombay Parsi Punchayet (BPP) trustees, ever eager to pander to their orthodox voter base, refused permission. Now would they dare go against all the five High Priests? The answer will be decided by their mentor, a former BPP chairman who always chants ad nauseam, "We will do whatever the high priests decide."
So while there is much to despair in the High Priests’ stance, there is also some realization on their part of the ground realities. Whether that is sufficient to keep the community together is to be seen.
Ghandy turned his back on a privileged life (see "Opposing the oppressors," pg 74). He forsook his chartered accountancy articles in London to become an unapologetic, avowed Marxist. He and his late wife, Anuradha, spent a lifetime assisting the disadvantaged at great personal sacrifice. Kobad’s alleged link with the Maoists resulted in his spending 10 years in various prisons in India before he was finally granted bail on October 16, 2019. He won the court cases leveled against him in several states. Having donated all his wealth to the social causes he fought for, he hopes to receive grants so that he can pursue writing on his experiences and views. His book, Fractured Freedom: a prison memoir has sold exceedingly well.
Kobad views the free enterprise system as being dominated by billionaire capitalists and sees the developed nations as exploiting the developing world. He believes Chairman Mao Zedong’s policies laid the groundwork for China’s current flourishing economy. Many would disagree. Mao’s economic policies were disastrous and resulted in millions of deaths, many due to starvation. Kobad has yet to identify an economic system that will ensure a distribution of wealth without impinging on fundamental human rights.
One may agree or disagree with the opinions of the High Priests and Kobad but one has to respect the conviction of their beliefs. Wars are fought over economic policies and religious leanings. These are highly contentious issues. As long as one side does not attempt to foist their views on another, all viewpoints can coexist, amalgamate and change over time for the greater good of society. That would make for a truly happy Navroz.