USHAO

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JOURNAL OF INFORMAL RELIGIOUS MEETINGS

Volume V No.1 Mah Farvardin, Fasal Sal 1373 : March-April 2004 
 

Nowruz Mubarak 

Come, ye worshippers of Mazda, let us sing our

Song of Praise to the Lord of Spring in grateful strain.

May the dawning of the spring give us bodily

vigor and awake in us zeal and fervor for our

daily duties.  May it shed light of knowledge and

wisdom upon our minds, may it flood our hearts

with the warmth of righteousness and may it bring

Life sublime to our spirits, O Mazda Ahura

--Dastur M.N. Dhalla

            _________________________________________________________ 

AFTER THE WINTER 

LIFT up your head, to the sun’s warming rays,

Springtime is touching the path that you tread,

[Iris Hesselden] 

      IN THIS ISSUE 

            O1 NAURUZ: G.K. Nariman 

NOwRUZ 

By G.K. Nariman 

I

T is the most important festival of the Iranians and Zoroastrians.  It is one of the seasonal feasts, which has influenced the world.  Once observed by the Copts of Egypt and generally adopted by Musalmans, it was celebrated with the greatest eclat in the prosperous days of Zoroastrian Empires. The successors of these Great Kings, the Khalifas of Baghdad, a city of Iranian name and origin, inherited the tradition of the observance of New Year.  

      NOWRUZ AMONGST THE KYANIANS:  “Be it known that the day Farvardin of the month of Farvardin is the first Nauruz day of the Kayanians. This Nowruz was being celebrated from the time of Kai Khusro to that of Yezdegrd Shehriar, who was the last of the Iranian kings.  On this day the custom was for the High Priest to go before the King with a golden jam or vase filled with wine and present a ring or a diram to the King.  While before the King the High Priest praised the King and showered benedictions on him to the effect that the king may be free and secure from calamities, protect the religion of the Kayanians, live a long and prosperous life, reign long with justice and wisdom, be victorious over his enemies, and the Nowruz day might prove to him happy and auspicious.  After these benedictions he presented the jam of wine to the king saying.  “Live long and drink this wine from Jam of Jamshid.” When he concluded the king drank the wine.  The reason is that whosoever directed his eyes on that thing (i.e. Jam of wine) in the beginning of the year passed in happiness and plenty.  

      NOWRUZ AMONGST THE SASSANIANS:  The court of the Sassanians was a model and pattern to imitate for its contemporaries.  In later ages Turkey, and especially India of the Islamic epoch, the lofty ambition of the autocrats was to emulate the effulgence and statesmanship virtues doubtless magnified by time, of comparison in all lands which pay religious homage to Islam and cultural allegiance to Persia.    

      NOWRUZ IN TURKEY:  The Nowruz was a very great festival, says Hurat.  The Sogdians named it Nausard, that is to say, the New Year.  It was a custom then to give sweets to one’s friends and the custom is conserved in modern Persia and has been adopted by the Turks for the fast which ends in the feast and hence called in Turkey, the Feast of Sugar or Shakar Bairami 

      EMPEROR JAHANGIR ON NOWRUZ:  This is how he described his first Nowruz.  “On the night of Tuesday Zi-I-qada 11th A.H. 1014 (March 11th or 12th, 1606) in the morning, which is the time of blessings of light, his Eminence the Great Luminary passed from the constellation of the Fish to the House of Honor in the constellation of the Ram.  As this was the first New Year’s Day after my auspicious accession I ordered them to decorate the porticoes of the private and public halls of the palace, as to adorn them handsomely.  From the first day of the Nowruz to the 19th degree of the Ram (Aries), which is the day of the culmination, the people gave themselves over to enjoyment and happiness.  Players and singers of all bands and castes were gathered.  Dancing ladies and charmers of India whose caresses would captivate the hearts of the angels kept up the excitement of the assemblies.  I gave orders that whoever might wish for intoxicating drinks and exhilarating drugs should not be debarred from using them. 

“Cupbearer! Brighten my cup with the light of wine.

Sing minstrel, for the world has ordered itself as I desire.” 

      It was on this day that the ordinary people had a look at the august personage of the sovereign, a custom, which was perpetuated in the Mogul Courts of India where the King gave darshan to his subjects. ■.   

[Source: ‘Armaghan Nawruz’: Iran League Publication, Bombay] 

NOROUZ  PHIROOZ 

By Farida Bamji

      “Hear ye Hear ye”     Let’s join together in unity  

      It’s 21st of March     Let’s be one with Asha

      When Nature from     Scatter the seeds of

      The slumber waketh     Love and Truth

      Burst forth from the     As spread by

      Winter harsh.      Asho Zarathushtra. 

      It’s time to make new friendship   Wars are fought all over the world

      Strengthen the ones that are old   We see on T.V., as well as read

      Friends will always come and go   Of havoc being caused

      But remember      Too many lives that are lost

      Old is always gold     Too much blood that is shed 

NANI ARDESHIR PALKHIVALA

[1920—2002] 

A legal practitioner, an academic, a critical thinker, an upholder of human rights, a crusader against authoritarianism, and expounder of India’s cultural heritage.     
 
 
 

PARSIS OF KURRACHEE 

By Dorab J. Patel

Chapter 1. CAPTURED BY THE COMPANY

 

C

ROCHEY, KROTCHEY, CARANJEE, KORATCHY, CURRACHEE, and KURRACHEE are a few of the many appellations and ways of spelling used for Karachi in the past. During the last half of the Nineteenth century, though ‘Karachi’ had been officially adopted, ‘Kurrachee’ was the most commonly used name. 

      Sind, though independent was nominally subordinate to Kabul (paid an annual tribute), to which kingdom it had been presented in 1756 by the Mogul court.  When Lord Auckland’s administration of India, resolved to oppose Dost Muhammed of Afghanistan (1838) and install a puppet there; they found the Mirs of Talpur, who were then in power in Sind, most inimical.  Although, under a friendship treaty of 1809 between the British Government (East India Co.) and Sind, the Mirs did allow British troops passage and rendered help during the Afghan War, where British sustained defeat. 

      To implement their policies in Afghanistan, the British had to subjugate Sind. So the Commander-in-Chief of Bombay Presidency was instructed to send a force onto Sind. His first step was to seize upon Karachi.  A flotilla expedition, consisting of four ships, commanded by Rear Admiral Fredric Metland anchored about 800 yards away from Monora Fort on 1st. February 1839.  The next day a demand for unconditional and immediate surrender was sent. The Commander of the Fort Visal-bin-Bachcha refused to surrender, and the fort was heavily bombarded for the rest of the day.  On 3rd. February the fort was captured, as it had no matching means to resist.  On 7th February as a result of truce agreement the British were allowed to set up a camp, away from the city, for the soldiers who had come on the ships.  In return the British had to assure safety of life and property of the citizens, and the administration of the city was to go on as usual.  The camp was set up where until recently there was the tram depot.  The way the British managed to establish a footing in Karachi.  Prior to this Col. Pottinger (1835) and Commander Carless (1837) had visited Karachi in guise of a traveler and a trader to spy on the defense arrangement of Karachi, which were none. 

      At the time of the capture of Sind in 1843, Lord Ellenborough was the Governor General of East India Co. (1842-44).  He was an ardent advocate of holding India by sword, and his two chief advisors were the two brothers, the Marquees of Wellesely and Duke of Wellington. 

      At the end of the Afghan War the British had no intention to vacate Sind.  Duke of Willington in his letter of March 1842 wrote to Ellenborough “I earnestly recommend you to adopt measures which will give to your government the advantage of appearing of to be and of being in readiness to maintain the British Government in Power in India. These with other measures recommended in this letter will all tend to the same object, that of relieving your government from consequences of the impression produced by the recent disasters north of Indus.  If you should succeed in these measures, you will save the British from ruin and disgrace of the loss of this empire ….it is impossible to impress upon you too strongly the notion of importance of the restoration of our reputation in the East.  Our enemies in France, the United States, and wherever found, are now rejoicing in triumph upon disasters and degradations. You will teach them that there is premature….”.  The letter is evident that the Duke wanted Ellenborough to make war on somebody to show that the British troops had not been cowed down by their disaster in Afghanistan. He also threw a broad hint that Sind should be attacked, because it would succumb very easily to the British arms. 

      The British started to look for excuses and a pretext to breach the old treaty. Sir Charles Napier, who like Ellenborough, was a protégé of the Duke, was chosen for the job. The Mirs were falsely accused of hostile intentions against the British and treasonable correspondence with the King of Persia. Ellenborough in his letter to the Duke in 1843 confessed; “I hardly know how I could have accomplished the object of retaining possession of a commanding position upon the lower Indus without a breach with the Amirs. We could hardly have justified our remaining at Kurrachee and Bukkur, after the termination of the wars in Afghanistan.” 

      In 1842, Sir Charles Napier was appointed to the command of the territories on the Lower Indus. The English then started their “Gun-Boat Diplomacy”. Ostensibly negotiations for a treaty, as between two friendly powers were entered into, but before any agreement could be reached military operations were commenced. Napier took advantage of a dispute between the two Talpur brothers; Amir Ali Murad and Amir Rustam.  He first adopted the cause of Amir Ali Murad, ruined Amir Rustam and then compelled Amir Ali Murad to sign a treaty whereby Karachi with four other towns, on the banks of the River Indus were ceded in perpetuity to the British.  Finally to complete the objective, on 17th   February 1843, Napier attacked with full force the army of the Mirs at Miani and defeated them.  The Mir’s matchlocks were no competition to the English muskets.  Miani was the first action of any importance in which percussion caps were used in place of the old flintlock.  Having conquered Sind, Napier dispatched the laconic message ‘PACCAVI’* I have Sind (sinned).  

      In 1842, Sir Charles Napier wrote in his journal; “We have no right to seize Sind, but we shall do so, and a very advantageous, humane piece of rascality it will be.” 

      The other reason of possession of Sind, besides the one that it would help the English in their military operations on the North West frontier was the wealth of the Amirs of Sind.  They were reputed to be very wealthy and their treasuries overflowed with gold, silver and precious metals and stones. At the time of annexation, the round tower of Hydrabad Fort contained Sterling 20 million –13 in cash (coins) and remaining in jewels.  

      Looting of Royal treasury was a common feature of the forces of the East India Co., Sir. Charles Dilke in his book, “Greater Britain” writes; “ It is India, when listening to mess-table conversation on the subject of looting that we begin to remember our descent from Scandinavian sea-king robbers. Centuries of education have not purified our blood, our men in India can hardly set eyes on a native prince or a Hindu palace before they cry, ‘What a place to break up! What a fellow to loot!’  In  “Lights and Shadows of Military Life” Napier wrote: “Our object in conquering India, the object of all cruelties was money, more than a thousand million sterling are said to have been squeezed out of India in the last sixty years.  Every shilling of this has been picked out of blood wiped and put into the murderer’s pocket; but wipe and wash the money as you will, the damned spot will not go out.” 

      About the looting, after the British victory, French writer J.P.Ferrier, in his “History of Afghans” translated by Capt.Jesse, and published by John Murray London (1858) states: “The officers of General Napier invaded even the harems of these unfortunate princesses and carried off the treasures, jewels even clothes of their women”.  An article in the Tribune of Lahore in September 1893, referring to the cruelties practiced on the inmates of the Amir’s zenana after Napier’s victory, states: “Wives of sergeants and other European soldiers were sent into the zenana, and these women delighted in most brutally tearing away rings from the noses and ears of zenana ladies.  The harem ladies were not only plundered of their ornaments they had on their person.  But their noses and ears were horribly mutilated. Of course, in histories written by Englishmen, to glorify their deeds of their countrymen, these things are never mentioned.  These barbarities throw those of the Native Sepoys during the mutiny into the shade. Whatever they did, they did in the excitement of the hour.  Whereas on the helpless, innocent zenana, inmates of the Amir, the cruelties were perpetrated in cold blood when all the excitement of the battle was over”.  This article was based on actual accounts given by military officers who took part in Sind campaign. 

      Capt. Preedy, who was in Karachi with his troops at the time, as soon as he got the news of victory at Miani; he summoned Naomal, a rich Hindu trader and with his help and some British soldiers took possession of Karachi and made a declaration to this effect.  Thus Karachi became British. --Property of  ‘COMPANY BAHADUR’ - The East India Company. It was the first place in India to be annexed to the British Empire after the accession of Queen Victoria. 

      British knew the extreme importance of Karachi as a seaport.  It was the nearest Indian seaport to their homeland.  Besides being ideal for disembarkation of troops and supplies for Afghanistan adventure, it was a natural outlet of trade for Punjab and Sind, and so the town grew and grew fast. 

      Wherever there is progress, the Parsis were there to contribute and receive their due share.  So they came to Karachi and took part in its development.  By 1890 there was very well settled Parsi community in Karachi.  Alexander Baillie, in his book “Kurrachee”, written in 1890, has this to say about Parsis:

   

      “The number of Parsis residing in the town by no means represents their importance as factors of trade and commerce of the port. As their name implies they originally came from Pars or Persia, and are said to have settled in India in the seventh century.  They are called “fire worshippers” but I question very much whether that title explains their tenets.  The community is not large throughout the country, and is said not to exceed a quarter of a million, but that body is compact and entirely self-supporting.  There are no Parsi beggars, and there are no Parsi women of bad character.  They are extremely charitable; they not only look after their own poor, but they raise a fund for paying the capitation tax levied on their co-religionists in Persia.  They are clever at languages, and have a wonderous power of collecting information from all parts of the world.  A Parsi in his office at Bombay probably knows more about the current opinions of Muhammadans and Hindus in India and its neighbour countries, then all our commissioners and collectors, put together, and could forecast what is likely to occur with much greater nicety, then our combined intelligence departments.  

      “ Of the foreign markets they watch every change; by no means restricting themselves to those of Europe, Asia and Africa; they extend their operations to Australia and United States, to Brazil and even to South American Republics.  Endowed with great quickness of perception, and animated with an insatiable desire to acquire wealth, which, however, they dispense freely, it is charged against them that they strike extremely hard bargains.  Their commercial success is certainly well deserved, for they display an amount of energy and activity, which is seldom exceeded by Europeans.  There are Parsis who have traveled in light marching order round and round the world, searching for new trade outlets.  Their baggage frequently consists of a solitary carpet bag, but it is one that emulates that of the great prestidigitator Houdini, for out of it are produced ordinary wearing apparels, books and maps, photographs and plans, and if ceremony demands its use, a suit for the evening dress is never wanting. 

      “The number of Parsis in Karachi does not exceed 1000 but among them are to be found many cultivated gentlemen of great wealth and keen intellect, exceedingly charitable and patriotic, in the sense that they are always ready and anxious to develop, and benefit the town in which they reside, and in which their interest are concentrated.” 

      This article is a narrative of some of the PARSI PIONEERS OF KARACHI. 

      *’PACCVI’ means ‘I have sinned’ Sir Charles Napier wanted the message to sound, ‘I have Sind’. 

(To be continued) 
 
 

      FORGIVENESS 
 
 

“CHANGASHA” 

By Late Shirin Shapurji Vajifdar 

“CHAGASHA” -- PIOUS RENOWED PARSI WHO LIVED IN NAVSARI FIVE CENTURIES AGO. 

(This article is an English translation by Cyrus P. Mehta of U.K. From a Gujarati article written by the author, and published in “Kaiser-e-Hind” in its issue of May 25th 1958). 

N

EARLY seven centuries after our forefathers arrived in India, the social, religious and pecuniary conditions of the community had deteriorated considerably.  In those days, the whole community lived in Navsari and the neighboring towns. Those who lived in the small villages earned their living by agriculture, running wine (toddy) shops or cutting wood from the forests and selling it. 

      Because of constant contact with the local Hindus and lack of any religious or communal guidance those Parsis who lived in villages had completely forgotten the Zoroastrian traditional way of life. They started adopting Hindu customs and dresses. Parsi men called themselves Navrang, Bhika, Fakir, Joga, Shilka, Kanji, etc. and women Jivi, Bhiki, Tansi, etc.  For dress, men wore red turbans and dhoti and shaved their heads leaving a little tuft of hair –chotli on their heads.  Women wore ghagra (petticoat), rings in their noses and wooden bangle etc.  They wore no shoes and went bare-footed and few bothered to wear sudreh-kusti. 

      There were no Agyaris or Atash Behrams they could visit and they worshipped Hindu idols.  They carried the dead bodies on a wooden bier to Khambat and Ankleshwar.  In several towns and villages there was no one to guide them or help them.  The net result was that the Zoroastrian religion and the way of life for which our forefathers left their homes and everything else in Iran, appeared to be at its nadir.  It was at this critical juncture that Parvedegar (God) sent a true noble Zoroastrian to rescue the community and our noble Zoroastrian faith. That person was the pious and great “Changasha” (Changa Asha).  Like other great Parsis, he was born in Navsari at the beginning of the 15th century, some 500 hundred years ago.  His father’s name was Ashaji Patel and he also happened to be the chief landowner and administrator of Navsari.  The child was named “Changa” and since his father’s name was “Asha”, he came to be known as “Changasha” 

      After his father’s death, Changasha became the administrator of Navsari and the surrounding villages and ruled over them under the authority of the Muslim Governor of Ahmedabad.  Changasha proved himself to be an able administrator. In his times, there were few Parsis in Bombay because the majority lived in Navsari.  Though himself a Behdin, Changasha was very knowledgeable about the Zorostrian religion to which he was greatly devoted, he was also acknowledged as a religion preceptor. 

      As he was greatly distressed by the deplorable condition of poor Zoroastrians in the villages both under and outside his jurisdiction, he resolved to do something to improve their lot.  His first step was to invite Parsis from Surat, Broach, Ankleshwar, Khambat, Songadh and other places to Navsari. Thus, in the year 1460 A.D., a Parsi Religious and Social Welfare Conference was held for which purpose a big camp was prepared near Malesar4 Road in Navsari.  The poor Parsis were given sudreh, kusti, clothing, shoes- sapat etc.  Having satisfied, their physical needs, Changasha organized several meetings at which sermons on several religious subjects were delivered so that the Parsis may have fuller knowledge of their religion and practice it with zeal in a proper manner.  Thus, the community, which had deteriorated both materially and spiritually was rescued and saved by the noble efforts of Changasha. For this reason, he was given the respectful title of Davar1 and thereafter, he has been known as “Davar Changasha” in Parsi history. 

      Contact with Iran:  As there were several points on which these religious assemblies were unable to reach satisfactory conclusion, a mission was organized under the leadership of a brave Parsi whose name was Nariman Hoshang and he was sent to Iran in 1470 A.D.  In those days, it was no easy matter to travel to Iran.  This was the first time when Parsis from India tried to contact with Zoroastrians of Iran and this finally came about solely through the efforts of Changasha.  Thereafter several missions were sent to Iran in order to elucidate information from Zarthusti Dasturs..  The community refers to these exchanges of questions and answers as the Revayats.  In the first three Revayats the name of Changasha is respectfully remembered because of the part he played in reviving the noble Zoroastrian religion. 

      Iranshah burns brightly in Navasri for 325 years:  During the time of Changasha, there was only one Atash Behram, namely the one, which housed the Holy Fire Iranshah. When the Muslims overpowered the Hindu Kingdom of Sanjan, the Zoroastrians living in Sanjan moved the fire to the mountains of Bahrot and later on to the forests of Vansda, where they were prepared to protect it at the cost of their lives.  When Changasha came to learn about the desperate situation, he himself went to Vansda and arranged to bring Iranshah with due respect and formality.  In this way two birds were killed with one stone.  A safe place was found for Iranshah and because of its presence the Parsis who had forgotten their religion found a new awakening with enhanced faith in it. 

      Iranshah stayed in Navsari for 325 years and thereafter, was moved to Udwada.  Changasha was a Behdin but, by his action, in bringing Iranshah to Navsari, he proved himself a worthy champion and protector of the Zoroastrian religion.  It is difficult to imagine what would have been the state of the community and the Zoroastrian religion, if this noble soul had not lived during this critical period in our history. 

      Colony of Ashapuri: Over and above rendering unforgettable services to his own community, Davar Changasha was no less zealous for the welfare of other communities, like Hindus and Muslims.  He gave tax relief to the farmers belonging to those communities.  He also established a separate colony for the Hindus in a beautiful and open part of Navsari.  The colony was named Ashapuri in memory of his father Asha. To this day ‘Ashapuri’5 is a well-known part of Navsari.  In 1498 A.D., Changaqsha paid to the Muslim King of Ahmedabad combined tribute on behalf of multi-communities living under his jurisdiction and thus rendered all the citizens a great service of shouldering their tax burden. 

      Parsi Colonies: Some lakes were reclaimed, beautiful areas were created and Parsis were housed in those areas, which are still there today and known as ‘Tarota’6, ‘Kangawad’6. Etc. 

      Anquetil du Perron:  This French scholar and traveler arrived in Navsari in the 18th century.  He soon found that the name of Changasha was remembered and revered in every household.  Later on du Perron wrote that Davar Changasha used his wealth for the welfare of the poor, that his authority was benevolent and he spared no effort for the upliftment of religious and social welfare of his community. 

      Parsi-dominance in Navsari:  It so happened that most of the officials working under Changasha were Parsis.  The present day Parsi surnames as ‘Kotewal’ (magistrate), ‘Munshi’ (secretary), ‘Subedar’ (officer), ‘Havildar’ (chief of peons) arose out of Parsis holding such governmental positions, and Navsari also came to be known as Parsipuri. Thus, for the first time, after coming from Iran to India the Parsis for all practical purposes, had a small kingdom of their own.  However, it was lost when Mogul Emperor Akbar conquered it in 1573 during the ‘reign’ of Changasha’s son Minochersha. 

      Changasha had another son, Mangasha (corrupted word for Manecksha).  About him one writer said that he ruled Navsari as a king with much pomp and glory than his father.  His ‘court’ consisted of about 1000 officials and wise persons.  He had the authority to fine or punish the criminals.  Truly, he was a son of a worthy father. Some historians are of the opinion that the suffix ‘sha’ after Parsi names such as Munchersha, Pirojsha, etc. is not a corruption of the word ‘shah’ (meaning king) but a proud imitation of the revered name of Changasha. 
 

      Tower of Silence:  In 1531, Mangasha authorized the building of the first stone-built Tower of Silence in Navsari.  Prior to it, Navsari’s Tower of Silence was built of bricks.  It was not built by a rich Parsi but by a poor Parsi Behdin lady by the name of Malabai Jithra2(d) who earned her living by spinning yarn.  Because of this charitable deed, her name is remembered along with names of other prominent Parsis in community ceremonies. 

      Mangasha2(b) also established a poor house where mendicants were given free food daily.  Taking advantage of the visit of Dastur Kaus Fariburz from Iran, Mangasha helped in the publication of ‘Ardaviraf Nameh” so that the community could have a better understanding of the Zoroastrian precepts as well as Ardaviraf’s description of heaven and hell. 

      Reverting to the life of Davar Changasha, the exact dates of his birth and death are not known but from the dates when different Revayats were written, it is surmised that he died at an age between 75-80 years, probably about 1510 A.D.  This noble man left his footprints on the sands of time for the services he rendered to his own and other communities.  The present day youth can well emulate his outstanding characteristics of devotion of communal and religious welfare, charitable nature and nobility of mind.  Even now after five centuries, the name of Davar Changasha is remembered in our public ceremonies performed in Navsari as Behdin Changa, Behdi Asha2(a). To pious soul, a thousand salutations! ■

Notes:

      (a) Behdin Changa Behdin Asha.

      (b) Behdin Maneck Behdin Changa (son, known as Manangasha)

      (c) Behdin Faredoon Behdin Changa (son, not mentioned in the article)

      (d) Behdin Malan Behdin Behram (Ms. Malanbai Jithra) 

    3.Navsari is not longer known as Parsipuri

      4.Malesar is not a road as mentioned in this article, but an area.

      5.Ashapuri is now an area by itself and not just a colony for the Hindus.

[Source: “HAMAZOR” –the Bulletin of W.Z.O. January-February 1993] 
 

OBITUARY 2003

ZARATHUSHTRIAN DEATHS IN KARACHI 

            Mr.   Homi R. Karanjia    Jan 03, 2003  75 Yrs

            Mrs. Dolly Eduljee Mana    Jan 11, 2003  86 Yrs

            Lt. Col (Retd) Farrokh Laskary          Jan 17, 2003  82 Yrs

            Mrs. Gulcher Hoshang Sethna   Jan 25, 2003  79 Yrs

            Mr.   Rustom Manchershaw Billimoria  Feb 09, 2003  80 Yrs

            Mr.   Darabshaw Firozshaw Hansotia   Feb 11, 2003  74 Yrs

            Mrs. Tehmina M. Mehta    Mar 07, 2003  28 Yrs

            Mr.   Jehangir D. Karanjia    Mar 21, 2003  83 Yrs

            Mr.   Phirozshaw Jariwalla    Apr 08, 2003  79 Yrs

            Mrs. Homai E. Motewala    Apr 16, 2003  87 Yrs

            Mrs. Hilla M. Tengra     Apr 17, 2003  86 Yrs

            Ms.   Roshan D. Baliwala    May19, 2003  77 Yrs

            Mrs. Perin Jehangir Dinshaw    Jun  06, 2003  99 Yrs

            Mrs. Yasmin Noshir Vatcha    Jun 11,  2003  55 Yrs

            Mrs. Zareen Farrokh Wania    Jun 13,  2003  70 Yrs

            Mr.   Rustom Behramshaw Motafaram  Jun 15,  2003  84 Yrs

            Mrs. Hilla Jimmy Lawyer    Jun 23,  2003  73 Yrs

            Mrs. Katayun Khosravi    Jun 28,  2003  70 Yrs

            Mrs. Pareen Shajahan Mondegarian   Jul  02,  2003  66 Yrs

            Mr.   Eruch Darabshaw Umrigar   Jul  08,  2003  85 Yrs

            Mrs. Dinamai Jahangir Kaikobad   Jul  08,  2003  95 Yrs

            Mrs. Morvarid Khusro Namiranian   Jul  21,  2003  65 Yrs

            Mrs. Dina Rustom Bharucha    Aug 25, 2003  82 Yrs

            Mrs. Banoo Virjee     Sep  05, 2003  91 Yrs

            Mr.   Bhikajee K. Birdie    Sep  05, 2003  85 Yrs

            Mr.   Mancherjee Sohrabjee    Sep  06, 2003  64 Yrs

            Mrs. Homai F. Mehta     Sep  12, 2003  88 Yrs

            Mr.   Minocher Jehangir Behrana   Oct  03, 2003   88 Yrs

            Mrs. Najamai Eruch Manaeckji   Oct 28,  2003  86 Yrs

            Mr.   Minocher M. Writer    Oct 30,  2003  79 Yrs

            Mr.   Dhanjishaw F. Panthakey   Nov 01, 2003  72 Yrs

            Mrs. Mini Minoo Patel    Nov 11, 2003  86 Yrs

            Mrs. Perin Savak Mobed    Nov 12, 2003  90 Yrs

            Mr.   Faridoon Behram Kaikhosrowzada  Nov 25, 2003  75 Yrs

            Mr.   Homee Dinshaw Amra    Dec 09, 2003  86 Yrs

            Mr.   Tehmurasp Hormusji Tengra   Dec 11, 2003  79 Yrs

            Ms.   Roshni Faramroj Jinwalla   Dec 16, 2003  61 Yrs

            Mr.   Jamshed D. Patel    Dec 17, 2003  77 Yrs

            Mrs. Ruby Minocher Patel    Dec 20, 2003  90 Yrs

            Mrs. Dhun Feroze Mistry    Dec 22, 2003  86 Yrs

            Mr.   Noshir Byramji Mana    Dec 26, 2003  71 Yrs 
 

For the year 2003:Total Deaths: 41 (Male 18, Female 23, Child Nil) Avg. Death Age for the year 78.92

For the year 2002 Total Deaths: 38 (Male 17, Female 21, Child Nil) Avg. Death Age for the year 79.30

Acknowledgement: We gratefully acknowledge the assistance of the Karachi Parsi Anjuman Trust Funds, for providing information pertaining to deaths. 
 
 

Published for Informal Religious Meetings Trust Fund, Karachi

By Virasp Mehta

4235 Saint James Place, Wichita KS 67226 U.S.A.

E-mail: viraspm@yahoo.com