Gradually the jama-pichodi gave way to the white dagli or daglo and some bridegrooms were garbed in the persian styled sahaya. By degrees these in turn were supplanted by parsi coats of all colours. Since some time men are attending navjotes and weddings in European attire and both men and women come with heads uncovered. Today many gentlemen smoke and so do some ladies. A few have bidden farewell to the sudre and Kusti in their personal lives. But no one has yet been found publicly attempting to attend religious ceremonies performed at religious premises bare-headed or with a cigarette in his mouth or without a sudre-kusti. This is because they realize that they may behave as they please in their private lives they may even wear the sudre-kusti or not and no one has the authority to try to reform them or to excommunicate them, but should they try to enter.
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The corpses of some co-religionists have been cremated in public crematories and their ashes have been buried in our cemetery in London and the usual tomb-stones have been raised over them. Instead, a suggestion was made from certain quarters that a deep recess not open to air and sunshine be dug, and ashes of all placed therein so that there be no need for tombs and the custom of purification by the rays of the sun can. As the suggestion seemed impractical it was deferred. The questions that seemed to perplex people the most and regarding which, even after returning to karachi some carried on a private correspondence with me for months, were about smoking and the compulsory wearing of the sudre and kusti. These marbury gentlemen argued that if a person leads a life on the principles of Humata, hukhta, huvarashta good thoughts, good words and good deeds he was an avowed Zoroastrian and it mattered little whether he moved about bareheaded or smoked or did not put. He should be considered a zoroastrian on all accounts and should have the right to all Zoroastrian privileges. In other words a bare-headed Parsi or one with a cigarette between his lips and without the sudre-kusti on his 564 body may be permitted to enter Agyaris and Atashbehrams, and be present at ceremonies performed for the living or for the dead. Many changes have been wrought in our way of life during the last fifty years, as also in our manner of dress. Formerly to go about bareheaded was not only a fault but a crime. Today thousands of men and women move about bareheaded. Formerly men wore the jama-pichodi at weddings and funerals.
Just as the system of disposing of the dead body by intensive heat seems perfect from the hygienic point of view. If its ashes are given an aquatic burial there would be a great saving of lands which are reserved as cemeteries in large cities like london and New York with a population exceeding seven millions. But this does not happen due to the common yearning of people to cherish the memory of the departed ones and just as large and expensive edifices are erected over jars containing 563 the ashes as over the dead that are buried. There is no saving either in space or in expense. In New York we had seen splendid sepulchres costing twenty-five and fifty thousand to two and five lakh rupees built over the jars of ashes that had been buried. The only advantage in burning and then burying the ashes, over ordinary burial is that the unsanitary conditions that are created by myriads of bodies buried and rotting in the earth is avoided. But the land that should be preserved in the interest of the living is equally occupied by the dead and the wastage over the construction of monuments continues. Both purposes are served by burning the corpse and drowning the ashes.
May god save tormented mankind from such so-called messengers who spring up from time to time in various places! Upon request from many to express my views on the several questions that were being repeatedly debated most bitterly in our community in India the Association asked me to tackle such subjects. Prominent amongst these were the utilization of bull's urine, ceremonies for the dead, prayer in intelligible language, the question of proselytising, crematorium, the practice of smoking, the wearing of the sudre and kusti, etc. Of these, the first five questions have already been dealt with in earlier chapters of this book, hence it is not necessary to repeat my opinions. Some new light was called for on the question of crematorium, so it is essential to give a brief review here. In Europe and America, after cremating the corpse it is packed in airtight glass or china jars. These are usually buried and a tomb or tablet is raised over them. Some people drown the ashes of their loved ones, while others inscribe verses on these jars and hand them over for preservation in the precincts of the crematorium.
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He was the Imam at London of the newly established sect of Muslims, known as Ahmedias. In the eighties of the last century when dayanand Saraswati, the founder of the Arya samaj was denouncing the Christian missionaries on the one hand and the muslim maulvis on the other, mirza ghulam Ahmed, the mirza of Kadim, a village in Gurdaspur, a district. The muslims are awaiting the advent of the mahadi and the Christians talk of the return of Jesus as the messiah. This new prophet claimed to be the mahadi and the messiah himself at one and the same time. Later he also introduced himself as a new avatar of the hindus.
In 1913 Khwaja saheb came from Lahore to london and began to propagate this new Muslim sect. He succeeded in converting Lord Hadley and a few other Englishmen. In the above-mentioned book he praises the zoroastrian religion first and then writes that like the hindu, buddhist, jewish, and Christian religions, zoroastrianism too has not been able to preserve its pristine purity. The quran alone reveals God's true and final teaching. For its diffusion 562 amongst mankind in the present times the Almighty has sent the great saint Mirza ghulam Ahmed as His messenger.
Indian doctors carryon a panel practice in the poorer quarters of London, amongst whom approximately fifty zoroastrian physicians have made a good beginning. Besides these, a few other families have settled there permanently. On Jamshedi navroze or Pateti there is a fairly large gathering of Parsis who go there for a change of environment or as tourists. On the parsi new year's day the customary public dinner was organised by the parsi Association of Europe for all the parsis of London and prominent guests of our sister communities. On this occasion I had taken the new year toast.
On Khordad Sal day i performed the navjote ceremony. Faredoon boomla's son, darayus, before a cosmopolitan audience at the conclusion of which I gave a talk on the significance of the ceremony. I was elected the first honorary member of the Association and a function was organised to felicitate. 561, other gatherings and lectures were also organised by them and by others in generous appreciation of my humble services. In addition, i had the opportunity of speaking on eight occasions including the one held at the residence of the duchess of Somerset under the auspices of the School of Oriental Studies and other public organizations. At the end of one of those lectures. Khwaja oamal-ud-din, the Imam of the mosque at woking who was present, placed in my hands his book entitled.
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560, chapter lv, amongst co-religionists of london. We had written from New York and made arrangements to stay at the boarding-house of a retired British officer of the Indian Military service. Accordingly, on reaching London by the end of August, we boarded there. The first Parsi to set foot in this capital city of the British Empire was the son of Rustom Maneck seth, the one-time broker summary of the east India company, who had gone there in 1723 to settle his claims with the company. But the first to establish a business firm and to settle there was the cama family in 1855. Thereafter, some large and small firms or shops were opened there, most of which have closed down statement now. A good number of students continue to go for studies to England and Scotland.
I'am the swift uplifting rush, Of quiet birds in circled flight. I'am the stars that shine at night. Do not stand at my grave and cry. I'am not there, i gsm did not die. Dastur Dhalla: The saga of a soul - an Autobiography. This electronic edition copyright 2003 by soli dastur. Note: you will need a, gujarati font installed to read some of this document.
next video, do not stand at my grave and weep. I'am not there, i do not sleep. I'am a thousand winds that blow. I'am the diamond glints on snow. I'am the sunlight on the month of may. I'am the gentle autumns rain, when you have awakened, i say hush.
Even when Riley was gone, we heard him crying all through the house. Haircuts on the back porch and towels around our shoulders. One month later: a robins nest rimmed with the white, fine hair of our boy. After the bitterest winters, my father pruned the McIntosh the sparrows loved. Their summary chittering high up like children playing house in a world of trees. In those years of aloneness, the spirits of my unborn children came diving, Drinking summers last sweet dark under the bridge. I mistook them for swallows. That summer the terns haunted one curve. In a gravel path.
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Tell the story of your life. Start with your birth and continue the adventure up to the present. Tell about the major events of your life, book your family, friends, where you've lived, and what you like. Time to go by jaime ferreyros by, sunni Brown Wilkinson, willow Park shrouded in a dusk that shushed the monkeys. I heard the peacocks. Shuffle their wild feathers, their tiny fires of noise like flamencos castanets. Our familys pet parrot learned to cry like my brother Riley.