The controversy over the proposed underground metro rail tunnels at Jagannath Sunkersett Marg in Girgaum has brought together Christians and Parsis for the first time to discuss the project at a joint meeting on Sunday.

Article by Nauzer K. Bharucha | TNN

Fr Anthony Fernandes of the ancient St Teresa’s Church in Girgaum said it was a “human rights issue” more than a religious one as lives of many residents of old buildings are at risk. “Tenants of these buildings are totally helpless. We have to be the voice of the voiceless,” he told the gathering. Fr Anthony said the project must be a “win win” situation for all “but not at the cost of human lives”. He added, “There must be alternatives which should be feasible.”

Alignment maps of Mumbai Metro Rail Corporation (MMRC) show the tunnel running underneath the church, which dates back to the late 18th century.

Parsis too are protesting as the tunnel will run underneath the 187-year-old Wadia Atash Behram (fire temple) and skirt Anjuman Atash Behram (built in 1897) at the Princess Street junction in south Mumbai.

Thousands of residents living in old and dilapidated buildings along Sunkersett Marg are worried that tunnelling and excavation work could severely damage their buildings. An RTI query revealed that 85 buildings are in “severe” to “very severe” condition. Structural engineer Jamshed Sukhadwala, who addressed the gathering, alleged that MMRC was not entirely forthcoming on putting technical details in the public domain. Even building survey reports of each building are not being shared with residents, he said, stating that MMRC does not have a contingency plan in case of a disaster.

“An underground corridor is a highly technical project. The geological structure of Mumbai is very different from Delhi and Bangalore,” he said. Sukhadwala said he had urged metro officials to strengthen old Girgaum buildings before commencing tunnel work. “They (MMRC) have not gained the people’s confidence,” he said.

Charity Commissioner to issue second show cause notice

Mumbai: The BD Petit Parsee General Hospital (PGH) in Cumballa Hill has invited the ire of the Charity Commissioner for not treating non-Parsi patients under schemes for the poor. While the Parsi community is known for charity without differentiating between communities, the 105-year-old hospital is one of the few community-run charitable institutions that has been ‘Parsis only’ since inception.

Article by Jyoti Shelar | The Hindu

Charity Commissioner Shivkumar Dige has pulled up the hospital under section 41AA of the Maharashtra Public Trust Act, 1950, that empowers him to issue directions for setting aside beds and offering treatment to poor patients free of cost, or at concessional rates. “This section provides for charitable hospitals to treat the poor irrespective of religion, caste, gender. The hospital cannot apply its ‘Parsis only’ rule to poor patients,” Mr. Dige, who will be issuing a show cause notice to the hospital, told The Hindu.

Private hospitals run by charitable trusts get subsidies for water, electricity, income tax, drugs, octroi, custom duty, Floor Space Index (FSI) among others. In return, they have to deposit 2% of their income to an Indigent Patients Fund (IPF), to be utilised for treating patients with annual incomes below ₹25,000, and 10% of their beds for such patients. They are also required to reserve another 10% of their beds for economically weak patients with annual incomes below ₹50,000, and provide them with treatment and services at concessional rates. All that the patient has to do is provide a certificate from the tehsildar, a ration card or a below poverty line (BPL) card. Mr. Dige said PGH implements these scheme, but only for poor Parsis.

In a response to an earlier notice on the same issue, the PGH management said it is within the definition of ‘public trust’ to include provisions for the benefit of a section of the general public. “Your contention that our hospital shall be required to make available accommodation and other facilities of the hospital to any person not of the Parsi and Irani Zoroastrian community is ill-founded, since out trust does not receive financial assistance or concessions, exemptions or other relief from the Central or State government,” the reply said. Mr. Dige said that the explanation was unsatisfactory.

Homa D. Petit, president, PGH, was unavailable for comment.

A Hong Kong-based Parsi businessman is donating Rs 150 crore to rescue the financially ailing Parsi General Hospital at Breach Candy here, exclusively meant for Parsi patients.

The philanthropic gesture by Jal Shroff and wife Pervin is mired in controversy, though, because the money is linked to a tie-up with Medanta chain of hospitals. Some Parsis fear the 105-year-old community asset may slip out of its hands and that little is known of the agreement signed between the hospital and Medanta on October 25.

The donation will be used to build a new 15-storey cosmopolitan hospital within the sprawling complex and handed over to Medanta.

Medanta, in turn, will cross-subsidize medical facilities for Parsi patients and pay the hospital an annual fee. Parsi General Hospital property vests with Bombay Parsi Punchayat (BPP).

What would Charles Forjett make of the colourful characters inhabiting the street off Gowalia Tank Road named for him?

He was a top cop in the days when the term really meant something. Slipping into clever disguises just to bust 19th-century crime rings, he formed night patrols and rallied the city’s first force. Swarthy Charles Forjett blackened his face further, donned desi outfits, spoke local lingo and slunk along streets feeling the pulse of the people.

Article by Meher Marfatia | Mid_Day

The genial hero hardly christened Forjett Street for sporting incognito avatars alone. Volume 1 of the Bombay City Gazetteer describes Forjett (only “Deputy” and “Acting” Commissioner of Police, 1856-64, being Anglo-Indian): “His foresight and extraordinary knowledge of the vernacular saved Bombay from a mutiny of the garrison.” Whatever the veracity of that claim to uncover 1857 “conspiracies”, the desi-at-heart detective would quite enjoy knowing the road he christened thrums in a robust mesh of Maharashtrians, Marwaris, Gujaratis, Muslims and North Indians. With generous numbers of Parsis and Iranis gratified that the street they settled on has always exuded a culinary vibe.

Nilesh Amonkar, seen here with his oldest mechanic Ramesh from Nainital who has been with Sitaram Auto Works for 50 years, feels Forjett Street still retains its basic character. Pic/Ashish Rane

First up is Gowalia Tank Dairy, opened 70 years ago by Ahmad Sahid Vora. His son Ayaz says they supplied milk, dahi, paneer, lassi and, finally, bestselling grilled sandwiches – carb treats so tasty, even fitness guru Mickey Mehta can’t resist them. Past the dairy, Parsi Amelioration Committee Cooking and Confectionery (PAC, now at Tardeo) sold cutlets, wine biscuits and crumble-fresh nankhatai, shortbread Persian chefs learnt kneading from the Dutch docked in Surat. Delbar Mendis shares that her grandmother Jerbai, whose husband Sir Noshirwan Engineer was the first Indian Advocate General, founded PAC in 1938 to groom self-reliant women. Further into Forjett Cross Lane, Rajasthani Mahila Mandal has empowered women since 1956. My eyes watch a dozen of them cleanly pound spices and roll papads. My nose leads to their shop, aromatic waves of these masalas, sherbets and pickles wafting strong. “Our range is better than home-made,” Mandal treasurer Uma Seksaria swears, impossibly perfect as that sounds. With product manufacture, sewing and computer classes, Hindi and English schools, the institution holds medical clinics and civic awareness programmes.

Prochi Bhada at her 40-year-old beauty parlour believes the selfie age has made customers more conscious of frequently changing hair styles and colour. Pic/Atul Kamble

At Fakhera Charitable Trust in Crown Mansion smiling seamstresses handcraft Bohra ridas with fastidious finesse. Layering ghagra skirts and pardi hooded capes with appliqué, crochet and cross-stitch borders, the ladies lace apt variations for customers who play tennis, ride a horse or appear in court dressed in black and white ensembles. “Fakhera – tree that blossoms – brings hope and confidence to several women, including victims of domestic torture,” says Tasneem Hasanali, associated for 35 years with the 1960s-established store. Two floors up the same building, more nimble-fingered artistry created tender threads on purple, red and black silk. Widowed in 1987, Naju Daver converted her hobby of embroidering gaara sarees into a profession her daughter Farzeen nurtures. This intricate textile tradition Parsis imbibed from Chinese merchants, presents pastoral patterns paired in female and male motifs, suggesting harmony and fertility.

Charles Forjett, who gave his name to Forjett Street, was the first to formally organise a police force for Bombay in the latter 19th century Illustration/Ravi Jadhav

In the reign of skin spas and destination weddings, Prochi Bhada resolutely hangs on to her simple Piroja House salon, soon completing 40 years. Loyalists like Saby and Geeta have pampered clients of Prochi’s Beauty Parlour over 30 years. The bridal make-up specialist says, “For 20 years work was so great, I had no time to eat lunch during festivals like Diwali.” Bhada’s neighbour Bapsy Patel recollects Apsara egg shop closed after the 1993 riots compelled some Muslim shopkeepers to leave. Bang below, on Piroja House’s ground floor, Nergish Bagwalla packed provisions in paper and string at Hygiean Stores not easily found elsewhere. Like the fine rava mixed into maleedo, ultimate sin Parsi shira. The shop shut in 2007 after a creditable innings – her father Sorabji had bought it in 1949. Right across, Forjett House, among the street’s earliest 1900s structures, predates the late 1920s Banaji Buildings. Designed by Parsi and British architects, the Classical Revivalist style with Indian elements renders it still striking. The brothers Khan, of Well Known Watch House, a tick away, have occupied the upper level of Forjett House from 1955 when their father Mohammed Anwar Khan of Bhopal secured rooms. Horology meeting history, between cuckoo clock chimes, Ikram, Imran and Aftab share some building facts and Rahat walks me through. Admiring vintage meter boxes and mosaic tiled landings, we ascend the spiral stairway to the flag-post capping a corner dome. The handsome building reveals different stained-glass panels above each veranda.

A 1953 ad in the Jam-e-Jamshed Gujarati newspaper lists the daily change of menu specialties at PAC Confectioners for the festive week before Spring Equinox (Jamshedi Navroze) celebrated by Zoroastrians on March 21

Along the rubble track, past a rest-house for Jain monks, Nilesh Amonkar enquires: “Kitne aadmi hain…” Adding “Santro ke neeche?” to the Gabbar-ish question, he believes Forjett Street stays basically unchanged. This space was where his father was a mechanic with Rusy Lang & Co. from 1947. Taking on the service station in 1965, Sitaram Amonkar gave his name to Sitaram Auto Works and training to Nilesh young as 11. Stopping for lassi at Vora’s dairy, actor Vinod Khanna used to drive his car to their garage for repairs.

The famous Amonkar in the area was, of course, Kishori. Her Jaipur gharana singer mother Mogubai Kurdikar, from Motiwala Mansion, asked Anwar Hussain Khan in next door Ruby Mansion to more diversely expose her daughter to the Agra gharana. Mogubai, herself a pupil of that clan of maestros, was taught by Vilayat Hussain Khan and Basheer Ahmad Khan. I’m directed to this Hindustani vocalist haven by marine engineer Sudhir Kerkar and his teacher wife Shubhada, also in Motiwala Mansion. “Our Ruby Mansion remains a music mandir,” says Anwar Hussain Khan’s son Raja Miyan. His uncles, the great Vilayat Hussain Khan, Khadim Hussain Khan (Raja Miyan’s guru), Azmat Hussain Khan, Anwar Hussain Khan and Latafat Hussain Khan tutored legions of talents. It was joked that a stone thrown from Ruby Mansion’s terrace would hit the building of one of their students. Yakub Hussain Khan, Aslam Khan, Raja Miyan Khan and Rafat Khan continue to teach inspiringly.

At the gate of Saibaba Mandir, cramped in Haji Mohamed Kasam Building in the same compound, Billoo phoolwala plies his father’s trade of 50 years. Devotees garland the Shirdi saint’s four-foot statue on a teak altar within. Nudging it is an image of Yogiraj Dattadas Madiye Maharaj who helped raise the temple in 1942. The philosopher was the maternal uncle of Gurunath Mayekar, whose family tends the temple till today. Like the florist outside a mandir, no prasad stall lags far. Arriving from Keraket village in Jaunpur, Uttar Pradesh, Arvind Gupta’s family hawked offerings from Saibaba Chana Shop – currently Bharat Bhelpuri and Farsaan. Similarly symbiotic, Satale the vegetable vendor doubled business selling vada pao and bhajias, nibbled hot with country spirits from Chhaya Bar. That joint witnessed one of the city’s worst liquor tragedies on New Year’s Eve in December 1991 when hundreds died of methyl alcohol poisoning.

A resident of Jhamb House (old Darab House), movie mogul K Asif patronised 100-year-old Alfred Laundry, which Vijay Rajput’s grandfather bought from a Parsi gent. Naseem Dhariwala invites me to her second floor flat that belonged to Asif’s wife Nigar Sultana. It came with her opulent carved furniture and chandeliers yet filling the hall. Midway down the road, around Spencer Company, once the Johnson & Johnson offices, tower power threatens a century of dhobi ghat paths worn needle-narrow. Gokuldas Chawl opposite is already razed to redevelop. Tabela turf originally, the labyrinthine ghat heaves with a dizzying 165 shanty kholis. Dodging drains and bumping bundle-loaded bicycles, I hear 80-year-old Dayaram Pardesi declare he will wash clothes till his dying day, while Rampher Dhobi recalls his grandfather Mahavir migrated from Rae Bareli to life among the soap suds.

The street bends north at Sethna Agiary and Jaiphal Terrace, the latter left neglected after 108 years. From Mehra Mansion’s front windows Jaffer and Suraiya Diwan point to comedian Satish Shah’s home opposite in 1956-erected Anand Nagar till he moved to the suburbs. Their building shares a rear wall with the fire temple. The Diwans introduce me to Pervez Dordi, pilot turned panthak (presiding priest) in 1967. Following his father Barjorji Dinshaji Ratanji Dordi, he is fourth generation keeper of the holy flame here.

Trying to locate less genteel Forjett Street’s sailor haunts, boarding lodges and brothels, I stumble upon a sepia ad in a 1936 edition of the American pulp magazine Weird Tales: Isle of the Dead. Deliciously titled “Let me tell you”, it announces: “Pundit Tabore, Upper Forjett Street, Bombay VII, British India… Private astrological adviser to royalty and the elite… All work strictly scientific, individual and guaranteed satisfactory.” Mightn’t Forjett have doffed his (disguise) hat to that?

Author-publisher Meher Marfatia writes fortnightly on everything that makes her love Mumbai and adore Bombay. You can reach her at mehermarfatia@gmail.com

Community proposes that MMRC reduce space between two tunnels by 20 feet so that one of it does not pass under Wadia Atash Behram on Princess Street

Offering a ‘solution’ to their objections against the Metro-3 tunnel that passes under Wadiaji Atash Behram on Princess Street, Parsis have suggested that the space between the two tunnels be reduced by 20 feet so that they do not pass under the fire temple.

Article by Yesha Kotak | Hindustan Times

While the issues of trustees of Bhikha Behram well in Churchgate, another Parsi shrine, which will have the Metro tunnel passing close to it have been resolved, with the Metro authorities promising to undertake measures to ensure that the 300-year-old well does not dry up during the tunnel construction, the dispute about the Princess Street fire temple is yet to be resolved. 

The community has been protesting against the tunnel for the last one month on the grounds that the construction would affect the holy fire at the temple.

Former Bombay Parsi Punchayet (BPP) trustee Dinshaw Mehta, Bhikha Behram well trustee Viraf Kapadia and trust architect Jehanbux Billimoria met Mumbai Metro Rail Corporation Limited (MMRCL) chief project manager Ravi Kumar on Tuesday. They prosed that the space between the two tunnels be reduced to 109 feet from the planned 129 feet. This will ensure that the tunnel does not pass under the shrine, they said

The members are of the opinion that the tunnel would thus move outside the boundary wall of the agiary, and solve their “religious problem”. Mehta went on to add that it was observed that at certain places in Girgaum, the space between the two tunnels was 50 feet, hence the proposal to reduce the width could be taken into consideration at Princess Street too. 

“We were given a patient hearing by the authorities, but they need two weeks to discuss the proposal with their engineering team, post which we will approach them again,” said Mehta. 

This comes two days after the members Parsi and Christian communities met at St Teresa’s High School, Charni Road, to find a possible solution of the problems faced by both the communities. The metro tunnel runs underneath St Teresa’s Church too. The church is an 18th century structure. 

Around two weeks ago, trustees of the Bhikha Behram well wrote to MMRCL demanding a fresh survey of the structure and asking for installation of piezometer in the vicinity to check if the water level in the well was maintained. In its reply on November 27, MMRCL assured that they would conduct a fresh survey of the heritage structure and take precautions when tunnelling is done. 

“The problem at Bhikha Behram well has been solved. We hope that the authorities consider the proposal at Wadiaji Atash Behram too. After all we are not against development, and want a solution that is feasible for both,” said Kapadia. 

There was no response from MMRCL spokesperson. However, representatives who met the officials said that they had received a “positive reaction” from them.

Parsi museum caretaker at Udvada, who lost both legs in Sept, will be getting permanent prosthetic legs in a fortnight

Forty-six-year-old Aspi Sepoy, caretaker of the Udvada Parsi Museum, who lost his legs in a train accident on September 16, is already learning to walk again – this time, with a pair of prosthetic legs. Sepoy came under a train at Udvada station while trying to get on board.

Article by Gaurav Sarkar | Mid-Day

Aspi Sepoy seen practising to walk with prosthetics at Endplate Prosthetic and Orthotic Centre in Mahim. Pics/ Nimesh Dave

He has been receiving treatment at the Parsi General Hospital ever since, with the generous Parsi community having footed all his medical bills. The next step in his treatment, which is finding him a pair of prefect prosthetic legs, has already been set in motion.

‘I am confident of walking again’
For the past two weeks, Sepoy has been visiting the Endolite Prosthetic and Orthotic Centre in Mahim, where doctors have been trying different prosthetic limbs on him in an effort to find the perfect match. “In the beginning, the artificial legs used to cause me a lot of pain,” said Sepoy, making it clear that the pain didn’t dampen his optimism. “During the first couple of sessions, there used to be 4-5 doctors around me when I would try on both the legs. They would make me stand without any support, to see if I could balance myself. This was the first thing I was taught – to balance myself. As both my legs are missing, walking on these prosthetic limbs is, for me, like learning to walk all over again, just like an infant.”

Now, Aspi has progressed to walking with his new legs with the help of parallel bars. “I have not been given permanent prosthetic limbs yet as I am still learning how to use them. Also, my thigh muscles are compacting and reducing, so doctors have to keep making last-minute alterations to the fitting of the limb.”

Aspi’s sessions last about 90 minutes each. “During this time, I have to take four rounds with the help of the parallel rods, and then am given a rest time of 15 minutes. I was nervous earlier, but now I am confident that I will easily be able to do so soon.”

Dinshaw Tamboly, whose ceaseless efforts to raise funds for Aspi’s treatment are worthy of praise, and who is currently keeping a track of his health, said, “The limbs are not yet permanently given to him because the alignments need to be fine-tuned.”

‘His willpower is great’
“Aspi is currently under fitness training and is learning how to walk,” said Dr. Abhinav Tripathi, prosthetist and orthopist at the Endolite Centre. “We have taken measurements of the shape of his legs and have made him a socket, and finally the leg was made last. But now, we are training him on how to use those legs.”

Pointing out that Aspi’s case was a bilateral amputation one, where both limbs are amputated, Tripathi said such conditions are tougher for patients. “His willpower is great. He motivates other patients at the centre too.”

Born into a wealthy Parsi family on 22 April 1906 in Mumbai, Ratti Petit, more commonly known as Li Gotami, was a talented painter, photographer and writer. Her family owned the Bomanjee Dinshaw Petit Parsee General Hospital located in Cumbala Hill, Mumbai. She attended a school in Harrow on the Hill (an area northwest of London) in England and later studied at the Slade School of Fine Art in 1924.

Article Published on Tsemrinpoche.com

Li Gotami was a passionate traveller and journeyed all over Europe before returning to India in the 1930s. She was regarded as someone very unusual during her time and was one of the very few women from traditional Indian society who took the extraordinary step of breaking away from the norms of how Indian women, or women in general, should live their lives. According to her niece, Dr. Sylla Malvi, Li Gotami “was her own person.” She also spoke of Li Gotami’s resolve, “Unlike my obedient mother, my aunt was head-strong, and nobody could tell her what to do.

“Also, Li Gotami was part of a larger cultural movement of seekers discovering Eastern spirituality, long before the Beatles in the 1950s and the hippies in the 1960s.”

Later in India, she worked with artist Manishi Dey who introduced her to the Bengal School of Art, an influential art movement and a style of Indian painting that originated in Bengal, Shantiniketan and Kolkata. This genre would eventually have a significant influence on her life and works.

In the 1930s, Li Gotami married art collector Karl Khandalavala but their marriage was brief. In 1934, she travelled to Rabindranath Tagore’s ashram in Shantiniketan to study under the artist Nandalal Bose and to learn the art of Manipuri dance. According to Dr Malvi,

“Her parents were not happy about her going away. In fact, my grandfather even sent her brother [Maneckji Petit] to check on her.”

Dr Malvi also fondly recollected a time when all the children in the neighbourhood in Juhu were playing.

“She was like a magician. And she told us to bring her any object — twigs, stones, paper — and she would make something out of it. To challenge her, I took a raw coconut that had fallen down. I knew she wouldn’t be able to make anything out of it. But she turned it around, drew two eyes and made a little mouse. She was like that; so imaginative. She could see things in the ordinary.”

Li Gotami spent a total of 12 years at Shantiniketan, where she excelled in her studies and received a number of diplomas from the various Arts and Music Schools there. Later she met Abanindranath Tagore, the nephew of Rabindranath Tagore, a significant painter of that time who also taught at the arts school. Abanindranath Tagore was very impressed by Li Gotami’s work and would later become her mentor. According to Malvi,

“She absolutely worshipped Abanindranath Tagore. It was he who told her that she would excel in religious and children’s paintings.”

During her time at Shantiniketan, Li Gotami also met Lama Anagarika Govinda for the first time. The encounter took place when she was making her way to the hostel where Lama Govinda was staying at the time. The encounter is described as follows:

“A door opened and out strolled this handsome, smiling foreigner dressed in the burgundy robes of a monk. She recalled asking herself who this “bright merry person” might be, and in retrospect (at least on her part) remembered the incident as very romantic.”

She proceeded to study under Lama Govinda, a Bolivian-German Professor of Vishwa Bharati University and a prominent teacher to notable students such as Indira Nehru, who would later become the first female Prime Minister of India. Under his guidance, Li Gotami’s interest in Buddhism grew very quickly.

He also brought her to meet his teacher, Domo Geshe Rinpoche. Lama Govinda’s book, “The Way of the White Clouds”, records how Domo Geshe Rinpoche had predicted that Li Gotami would become Lama Govinda’s wife. However, Domo Geshe Rinpoche had kept that information secret until the day of their marriage.

Li Gotami married Lama Govinda in four separate ceremonies in 1947. Lama Govinda performed one of the ceremonies himself, in the role of a lama. Two other ceremonies were held in Darjeeling and Mumbai, and the fourth was held in Tse-Choling Monastery in the Chumbi Valley, presided over Tibet by Ajorepa Rinpoche.

Prior to meeting Ajorepa Rinpoche, Lama Govinda had been working very hard to obtain permits to enter Tsaparang, the capital of the ancient kingdom of Guge in the Garuda Valley, and the newly married couple were full of anticipation at the prospect of visiting the beautiful city. When they arrived at Tse-Choling Monastery, then under the leadership of Ajorepa Rinpoche, the incarnation of the 8^th century Mahasiddha Dombi-Heruka, Ajorepa Rinpoche inducted both Lama Govinda and Li Gotami into the Kagyu tradition of Tibetan Buddhism.

After spending some time in Tse-Choling Monastery, they continued their journey to the city of Gyantse. During their four-month stay in Gyantse, they explored various monasteries and retreat places, attended festivals and religious ceremonies, and Li Gotami took many pictures of everything that grabbed her fancy. Finally, they received the necessary permits in January 1948 and Li Gotami and Lama Govinda returned to India to prepare for their expedition to Tsaparang.

From Kasar Devi, the couple embarked on a number of expeditions to central and western Tibet between 1947 and 1949. The two-year expedition was fully sponsored by the “Illustrated Weekly of India” in exchange for a written account of the trip. The pictures taken during this particular expedition would later be featured in their books, “The Way of the White Clouds”, “Foundations of Tibetan Mysticism” and “Tibet in Pictures”.

During the expedition, Li Gotami and Lama Govinda often had to endure harsh and dangerous living conditions in the arid landscape. They also had to put up with extreme cold weather, and their diet mostly consisted of porridge and chapatis, cooked slowly over a brushwood and yak dung fire. Temperatures were so low that they literally had to drink their tea immediately after boiling, otherwise it would freeze inside their cups! Li Gotami recalled,

“A storm then broke. The rain nearly froze us while the wind howled like hungry wolves around us. Oh, those winds! They are Tibet’s worst enemy, and if I were ever asked to picture them, I would draw a hundred thousand ice-bound daggers with the head of a howling wolf for every hilt.”

As part of the expedition, Li Gotami and Lama Govinda also visited the beautiful Mount Kailash and spent a few days circumambulating the sacred mountain.

When they finally arrived in Tsaparang, Li Gotami and Lama Govinda lived in a hut in front of a cave, where a shepherd named Wangdu lived with his family. Wangdu would bring them the basic necessities – brushwood, water and milk – as there were no other families living in the area.

The couple always began their day with prayers and pujas, and then would work from morning to evening, tracing, sketching and photographing the remains of frescoes, statues, temples and other surviving artworks in the area.

A wealthy Tibetan woman in Lhasa, Gyantse. Picture courtesy of Li Gotami.

Their stay in Tsaparang was marked by many challenges, including difficulties caused by the local Tibetans and authorities who were suspicious of their work. Although conditions were difficult, they did not give up and remained buoyant in the face of these obstacles.

After completing their work, the couple planned to return to India but found that the Himalayan passes were closed for three months until spring time. While waiting for the passes to reopen, they lived in a rest-house run by a kind Nyingma Lama named Namgyal. Around this period, they also met the Nyingma Abbot of Phiyang Monastery, an extremely learned master who taught them the method of yoga practices and Tantric sadhana.

When the passes were finally accessible, Li Gotami and Lama Govinda returned to northern India where they stayed in a house rented from the famed writer Walter Evans-Wentz at Kasar Devi. Otherwise known as “Crank’s Ridge”, Kasar Devi was a bohemian home to various artists, writers and spiritual seekers such as John Blofeld, Earl Brewster, Alfred Sorensen and many others. Li Gotami busied herself with the practical matters of running the household and sketching, while Lama Govinda occupied himself by writing.

Dr Malvi, whose home is dotted with several of Li Gotami’s paintings, says, “My aunt travelled extensively with him, but never really earned a reputation as an artist.”

In 1955, Li Gotami and Lama Govinda moved to a 40-acre estate in Almora, located in north-west India. They maintained an ashram there and studied painting, Buddhist philosophy and meditation. Although their living conditions were ‘difficult’ – the area was completely barren and they had no access to running water and electricity – they enjoyed themselves very much as it was exactly the kind of life they were looking for – one that was simple, peaceful and quiet.

Li Gotami’s niece Roshan Cooper says, “It was absolutely in the wilderness. There was no electricity, no running water. And our mother would take us two youngsters to spend time with them. She would always say her happiest years were in Almora. Her happiness was in the soul.”

Dr Malvi adds, “She would also play the piano wonderfully and we would all sing.”

Towards the end of her life, Li Gotami and Lama Govinda were invited to live in the United States. Initially, they lived in California and later settled down in the San Francisco Bay Area due to health issues they were both facing at that time. She had Parkinson’s disease while Lama Govinda had suffered from several strokes.

A Zen centre that belonged to Alan Watts and Suzuki Roshi provided them with comfortable lodging in Mill Valley, California. In return for their assistance and care, Lama Govinda gave lectures in the centre. They later became permanent residents of the United States and were eligible for government health benefits.

Lama Govinda suffered a sudden heart attack and passed away peacefully on 14 January 1985 while having a conversation with Li Gotami. His ashes were interred in the Nirvana Stupa in Samten Choeling Monastery in Darjeeling, India. A few months after her husband’s death, Li Gotami returned to India and lived with her family. She passed away on 18 August 1988 in Pune, Maharashtra.

Numerous pieces of Li Gotami’s art and fresco tracings from Tibet are still kept in the Chhatrapati Shivaji Maharaj Vastu Sangrahalaya in Mumbai, which hosted an exhibition showcasing her work on 2 February 2008 titled “Tibet through the eyes of Li Gotami”. Her books including “Tibet in Pictures” and “Tibetan Fantasies: Paintings, Poems, and Music” have become some of the most sought-after today and her life-long contribution to the arts has left a strong imprint in the modern world. Her incredible life and works will not be forgotten any time soon.

“Anta had just one wish,” says Cooper. “It was her dream to donate her photographs and collection to the museum, for generations to view Tibet that once was.”

Li Gotami, Lama Govinda and Nyanaponika Thera.

Another painting done by Li Gotami

A picture of Li Gotami in her younger days. She was a beautiful, spiritual lady.

A picture of Lama Govinda taken by Li Gotami

An old beggar in Gyantse. Picture courtesy of Li Gotami.

Yamantaka statue photographed in 1949 by Li Gotami

Avalokiteshvara in the White Chapel photographed by Li Gotami in 1949 and after the Cultural Revolution

A traditional Tibetan Cham dance in Tse-Choling Monastery. Picture courtesy of Li Gotami.

Lama Govinda performing a puja on the shores of Lake Manasarovar. Picture courtesy of Li Gotami.

A bandit in Western Tibet. Picture courtesy of Li Gotami.

Dhyani-Buddha Vairocana in Tsang Province. Picture courtesy of Li Gotami.

Kumbum, a multi-storied aggregate of Buddhist chapels in Gyantse. Picture courtesy of Li Gotami.

Li Gotami and Lama Govinda’s spiritual relationship is an inspiration to the modern generation

Li Gotami, Lama Govinda and a Tibetan Lama

Li Gotami, Lama Govinda, Terry Delamare (back) and Sangharakshita in Kasar Devi Ashram.

Christmas Humphreys with Lama Anagarika Govinda and Li Gotami, outside The Buddhist Society, 1960.

Maharajji with Li Gotami and Lama Govinda

The famed writer Walter Evans-Wentz’s house at Kasar Devi, painted by Li Gotami.

Li Gotami, Lama Govinda, and Sangharakshita.

Li Gotami’s book titled Tibetan Fantasies: Paintings, Poems, and Music

Li Gotami’s book titled Tibet in Pictures

Parsi Khabar founder Arzan Sam Wadia also helps run the Zoroastrian Return To Roots Program as its Program Director was invited to Radio One 94.3 FM Morning talk show with the gret Hrishi Kay to talk about the program.

Below is the full interview on SoundCloud.

The 4th edition of the Zoroastrian Return To Roots Program starts on December 22nd, 2017 and ends on January 2nd 2018 with 25 participants from USA, Canada, UK, New Zealand and Pakistan.

Parsi Times and Parsiana both report on their social media streams that the Supreme Court of India has ruled in favor of Goolrukh Gupta overturning the previous judgement of the Gujarat High Court.

From Parsi Times

BREAKING NEWS: Supreme Court Allows Inter-Married Parsi Women To Enter Fire Temple

In major ruling today, the Hon’ble Supreme Court ruled that a Parsi woman, who marries outside her community, must be allowed to enter fire temples and participate in other religious rituals. The Supreme Court has hereby granted Goolrukh Gupta, who was excommunicated from Parsi religious activities and rights after she married outside the religion, the right to enter the fire temple in Valsad, Gujarat.

Goolrukh Gupta had married a non-Parsi, under the Special Marriage Act, in 1991, and under the Parsi customary law, also lost the right to visit the ‘Tower of Silence’ in the event of her father’s death to perform the last rites. She had approached the courts seeking a declaration that she should not be barred from attending the funeral of her father merely because she has married outside the religion. However, in 2010, the Gujarat High Court upheld the customary law, which Gupta went on to challenge in the Supreme Court.

Today’s major ruling by the SC could very well affect changes in laws governing the personal lives of Parsis in India. A five-judge bench led by Chief Justice of India Dipak Misra today quashed the Gujarat High Court order, ruling that Gupta does not lose the right to enter Parsi temples or participate in other religious rituals because she married outside her community.

The Supreme Court’s decision came as no surprise as the five-judge Constitution bench had indicated last week how its decision may turn out, asking the Parsi Anjuman in Valsad to reconsider Gupta’s plea and allow her to attend the funeral of her father, when he passes away, observing she hasn’t “surrendered her affection to father” and that “DNA does not evaporate” after marrying outside the religion, as “marrying under the Special Marriage Act is only for the retention of original identity”.

From Parsiana

In early October, a petition was sent to the Indian prime minister, Narendra Modi, about the latest phase of the Mumbai metro – a 33.5km stretch that is currently under construction.

The petition claimed that the metro, if built, would “breach the magnetic circuits” of two Zoroastrian fire temples, thus “diminishing their spiritual powers” and unleashing “dark forces”. Signed by 11,000 people, the petition concluded that, the temples being “living, vibrant … intermediaries between God and mankind” as they are, if these “holy fires are defiled, the backlash from nature will not spare those responsible”.

The third phase of Mumbai’s metro network will pass under some of the oldest, swankiest and most built up enclaves of south Mumbai – and will indeed tunnel close to two sacred Zoroastrian fire temples and a well invested with boon-granting powers. The dwindling Zoroastrian or Parsi community might number fewer than 45,000 in Mumbai (and just 56,000 in all of India) of the city’s roughly 18 million residents. But they are a high-profile group – and many of them have begun to see Ashwini Bhide, managing director of the Mumbai Metro Railway Corporation (MMRC), as an unlikely fifth horsewoman of the apocalypse.

A Zoroastrian child in front of the knight statues carved into a fire temple in Mumbai on Parsi new year. Photograph: Divyakant Solanki/EPA

Nor is it just Parsi priests fighting the metro. The project faces the ire of environmentalists, heritage activists – and, perhaps most vocal of all in this most Indian of cities, cricketers.

Mumbai desperately needs its new metro to begin to salvage its disastrously inadequate public transport system. Today the bulk of the burden is borne by the colonial-era commuter train network, which takes seven million passengers a day – seven times its intended capacity. On 29 September, 22 people died after a stampede on a footbridge at Prabhadevi, a station grossly ill-equipped to service the business towers that have risen above the former textile district of Lower Parel.

Would one risk constructing a metro line under a nuclear reactor? An imperial fire is far more delicately balanced

Hanoz Mistry

The first two phases were relatively uncontroversial. Phase 1, managed by the Mumbai Metropolitan Region Development Authority and a joint venture between Reliance Infrastructure, the French company Veolia and the Maharashtra government, is an 11.5km east-west elevated railway that opened in 2013. Phase 2 is 40km elevated suburban train line that is currently half-built.

Only the third phase is underground – and only the third phase passes under South Bombay, or SoBo, a pampered district where tolerance for intrusive metro construction is lower because so few of the rich residents need to use it. The stakes for approval of this phase, however, are high: it’s a $3.6bn (£2.7bn) partnership between the Indian government and the state of Maharashtra, with loans from the Japan International Cooperation Agency and hefty contracts for Indian agencies, as well as Chinese and Turkish infrastructure giants.

Bhide insists that the metro won’t damage the Parsi temples. At a meeting brokered by the state’s chief minister between the metro authorities and a Parsi delegation that included the two clerics who put forward the petition, Bhide pointed to government studies that declared the construction safe.

The aftermath of the Elphinstone Road stampede in September. Photograph: Hindustan Times via Getty Images

“We explained to them that the tunnel was going nowhere under the sanctum sanctorum,” she says. “Even the wells from which water is drawn for ceremonies are safely distant from the alignment. Moreover, they are embedded in the soil layer, and there’s a large buffer between that and the tunnel which bores through the basalt rock below.”

Firoz Kotwal, who presided for several decades over the Wadia Atash Behram temple in question, confirmed as much. “The MMRC team convinced us with concrete proof that there was no danger at all to the fire temple, and the chief minister gave us a personal assurance of safety. So the hue and cry is baseless,” Kotwal says. “Neither Zoroastrianism nor its rituals are in any danger from the metro tunnel.”

Kotwal also says that the “mystic circuits” cited in the petition are not a part of the ancient texts of Zoroastrianism in its 6th-century incarnation, but were introduced by the 19^th-century Kshnum cult. Nevertheless, the idea has stuck. “And the minute you bring in religion, the government also panics.”

The high priest of Zoroastrianism’s holiest shrine (at Udvada in neighbouring Gujarat) and the community’s representative in the secular National Commission for Minorities is similarly concerned that the petition is fear run amok. “It is the work of a minuscule group with nothing better to do,” says Dastur Khurshed Dastur. “How to deal with eccentric people with closed minds out to whip up a fear psychosis?”

The Parsi Times has devoted several issues to clearing up what it calls “misinformation” regarding the 187-year-old temple, including pointing out that the MMRC certified that the temple was structurally sounder than most of its peers in Girgaon, a congested retail district. (Eight-five of the 348 buildings surveyed by MMRC were identified as having structurally problems ranging from “severe” to “very severe”.)

But the petition diehards aren’t letting up. “What about spiritual integrity?” says Hanoz Mistry, one of the signatories. “An Atash Behram [temple] is a composite whole, not just the consecrated fire enthroned in the sanctum sanctorum. There is no such thing as safe distance.

“Would one take the risk of constructing a metro line under a nuclear reactor, even though the concerned engineers may give all kinds of assurances on safety and structural stability? An Atash Padshah (imperial fire) is far, far more delicately and sensitively balanced and spiritually exalted.”

Hallowed ground … Azad Maidan, Mumbai. Photograph: Dinodia Photos/Alamy

One compromise proposed by the delegation is to move the tunnel so that it passes just outside foundations of the fire temple wall.

But that would just be the first of the metro’s obstacles. Public hysteria has grown around the idea that the metro’s maw would swallow 20 cricket pitches from the public green of Azad Maidan, equally hallowed ground to some sports fans in this city.

Public hysteria has grown around the idea that the metro’s maw would swallow 20 cricket pitches from a public green

The powerful Maharashtra Cricket Association complained that the field would be lost to thousands of players young and old. They also note that the Mumbai police have commandeered an additional patch, to accommodate the group of protesters recently evicted from their traditional rallying ground, near the government secretariat – again, because of the metro construction.

Bhide argues the cricketers have the facts wrong. “Only 3.5 hectares of the 20 hectare [green] would be affected, and that, too, only during construction. The state’s cricket association has relocated some of these, and staggered timings for play.”

There have also been controversies centred on the MMRC’s commandeering of a 25-hectare tract of the green belt in the Aarey Milk Colony for a car depot, challenged by the National Green Tribunal, since 3,130 trees would be affected. And, more recently, about insufficient soil-testing on a stretch of tunnel below the “heritage mile”, an area of grand stone mercantile buildings. In August, a one-ton cornice fell off the JN Petit Library, a 119-year-old neo-Gothic building that has been recognised by Unesco.

A tunnel boring machine is lowered into the ground in September. Photograph: Hindustan Times via Getty Images

Activists blamed the metro for the accident, and in October the Bombay High Court issued a two-month stay on metro construction work to reinforce the Petit building. Several other buildings, meanwhile, have developed cracks.

It is difficult to determine whether this has anything to do with the tunnelling: unlike Kolkata’s challenging soft-soil conditions, which stymied the construction of India’s first metro for years, Mumbai is built on basalt rock, and the metro will pass 25 metres below the surface.

But the MMRC is not helping its cause by dragging its feet over inquiries made under the Right to Information Act.

Whatever the validity of the protests and dangers, tunnel vision might be the bigger enemy. “The city will come to a standstill in a few years” without the metro, Bhide says. And phase three will almost certainly go forward regardless of the controversy: 14% of the civil work is complete, three tunnel boring machines have been lowered into the ground and another six are ready to go.

Magnetic circuits and dark forces might delay completion beyond the planned opening date of 2021, but the existential question for the metro is when, not if: with 1.7 million commuters expected daily there is, quite literally, too much riding on the outcome.

Two days ago we had published news about the Supreme Court order regarding the case  between the Valsad Parsi Anjuman v/s Goolrukh Gupta. There were some inaccuracies in the article and thus we would like to put forth the actual court order issues by the Supreme Court of India. We are sorry about the inaccuracies in the earlier report and request our readers to read through the actual order and legal document – Parsi Khabar.

SLP(C) 18889/2012

IN THE SUPREME COURT OF INDIA
CIVIL APPELLATE JURISDICTION
SPECIAL LEAVE PETITION (CIVIL) No. 18889/2012

GOOLROKH M. GUPTA Petitioner
VERSUS

1
MR. BURJOR PARDIWALA…. DEAD
(DELETED) & ORS.

ORDER
Respondents
Heard Ms. Indira Jaising, learned senior counsel for the petitioner and Mr. Gopal Subramanium, learned senior counsel alongwith Mr Percy Ghandy for the respondents.

It is necessary to state here that when the matter was taken up on 7.12.2017, this Court had passed the following order:-

“In the course of hearing, regard being had to the facts and circumstances of the case, a suggestion was given to Mr. Gopal Subramaniam, learned senior counsel and Mr. Percy Ghandy, learned counsel appearing for the respondents to obtain instructions. Both of them, we must state, in all fairness, prayed for some time to obtain instructions. We will be failing in our duty if we do not say that they sought time to obtain instructions in deference to the Court’s suggestion. We record our appreciation for taking the suggestion in extremely good spirit.”

In pursuance of the aforesaid order, Mr. Gopal Subramanium, learned senior counsel has obtained instructions. He and Mr. Percy Ghandy, learned counsel, who was deliberated with the Trustees and the High Priests of the Trust, have filed a memorandum, keeping in view the
SLP(C) 18889/2012

2
suggestion given by the Court. Though the memorandum filed states certain aspects, it is necessary to reproduce only three paragraphs for the present:-

“1. Without prejudice to the rights and contentions of the parties, IT IS AGREED AND DECLARED between the Petitioner and the Respondents that the Respondents will, on compassionate grounds, permit the Petitioner to attend the funeral prayers (Paidust ceremony) of her parents performed inside the Prayer Hall of the Bungli (Bungalow) of the Towers of Silence Complex (Doongerwadi) complex at Valsad.

2. IT IS AGREED AND DECLARED between the petitioner and the respondents that the petitioner will also be entitled to attend the 4-days after death ceremonies of her parents performed inside the Prayer Hall of the Bungli (Bungalow) of the Towers of Silence Complex (Doongerwadi) Complex at Valsad, viz., the Bhoi ni Kriya Ceremony, the Sarosh nu Patru Ceremony, the Uthamnu Ceremony and the Pachli Raat nu Uthamnu Ceremony.

3. IT IS AGREED AND DECLARED between the Petitioner and the Respondents that in the first instance, the Petitioner may arrange for the Priests (Mobeds) to perform the abovementioned prayers at the Towers of Silence Complex (Doongerwadi) Complex at Valsad. In the event of the Petitioner being unable to arrange for the Priests to perform the abovementioned ceremonies, the Respondent-Trust will arrange for the Priests to perform the said ceremonies. The petitioner’s children may attend the funeral ceremonies of their grand-parents by sitting in the Pavilion opposite the Bungli (Bungalow), along with members of the community, both Zoroastrian and otherwise.”

This meets the immediate requirement of the petitioner and her sisters. As far as the other rights are concerned, that shall be adjudicated at a later stage.

Ms. Indira Jaising would submit that there are other rights, and this Court should address the same. Mr. Gopal Subramanium submits that the rights as claimed by the
SLP(C) 18889/2012

3
petitioner, deserve to be addressed in accordance with law.

Before fixing a date for further hearing on other controversies which have been canvassed by Ms. Indira Jaising with enthusiasm, vigour, perseverance, dedication and commitment, we must record without any reservation our appreciation for Mr. Gopal Subramanium and Mr. Percy Ghandy, who have been able to persuade the respondents to come with a proposal that can serve the cause of immediacy. Needless to say, the cause of immediacy has its paramountcy. What matters most is that the respondents have responded with deference to the suggestion of this Court. We record our appreciation without any inhibition. We may hasten to add that it is an interim order and shall always be interim till we finally decide.

Let the matter be listed on 17.1.2018.

New Delhi;

December 14, 2017.

………………CJI.
[Dipak Misra]

………………..J.
[A.K. Sikri]

………………..J.
[A.M. Khanwilkar]

………………..J.
[Dr. D.Y. Chandrachud]

………………..J.
[Ashok Bhushan]

SLP(C) 18889/2012

4
ITEM NO.501 COURT NO.1 SECTION III

SUPREM E COURT OF INDIA RECORD OF PROCEEDINGS

Petition for Special Leave to Appeal (C) No. 18889/2012

(Arising out of impugned final judgment and order dated 23-03-2012 in SCA No. 449/2010 passed by the High Court Of Gujarat At Ahmedabad)

GOOLROKH M. GUPTA Petitioner
VERSUS

MR. BURJOR PARDIWALA…. DEAD ( DELETED) & ORS. Respondents

(and IA No.114561/2017-INTERVENTION APPLICATION and IA No.114567/ 2017-INTERVENTION APPLICATION and IA No.114574/2017-INTERVENTION APPLICATION)

Date : 14-12-2017 This matter was called on for hearing today.

CORAM :
HON’BLE THE CHIEF JUSTICE

HON’BLE MR. JUSTICE A.K. SIKRI
HON’BLE MR. JUSTICE A.M. KHANWILKAR
HON’BLE DR. JUSTICE D.Y. CHANDRACHUD
HON’BLE MR. JUSTICE ASHOK BHUSHAN

For Petitioner

For Respondents/
/Intervenors/
Applicants

Ms. Indira Jaising, Sr. Adv.
Mr. Ravinder Srivastava, Sr. Adv.
Mr. Sidharth Luthra, Sr. Adv.
Mr. Gopal Jain, Sr. Adv.
Mrs. Shiraz Contractor Patodia, AOR
Mr. Ashish Singh, Adv.
Ms. Divya Sharma, Adv.
Ms. Juhi Chawla, Adv.
Mr. Anupam Prasad, Adv.
Ms. Ruchi Sahay, Adv.
Mr. Rohit Ghosh, Adv.
Ms. Radhika Sexsena, Adv.
Ms. Mehaak Jaggi, Adv.
Mr. Mayank Singhal, Adv.
Mr. Nikhil Mehndiratta, Adv.

Mr. Gopal Subramanium, Sr. Adv.
Mr. Percy Ghandy, Adv.
Mr. Siddarth Bhatnagar, Adv.
Mr. Debmalya Banjerjee, Adv.
Mr. A.S. Aman, Adv.

SLP(C) 18889/2012

5
Mr. Kartik Bhatnagar, Adv.
Mr. Manish Sharma, Adv.
Mr. Aviral Kapoor, Adv.
Mrs. Manik Karanjawala, Adv.
M/s. Karanjawala & Co., AOR

Mr. G. Prakash, Adv.
Mr. Jishnu M.L., Adv.
Mrs. Priyanka Prakash, Adv.
Mrs. Beena Prakash, Adv.
Mr. Vijay Shankar V.L., Adv.

Mr. Sanjeeb Panigrahi, Adv.
Mr. Siddhartha Chowdhury, AOR
Mr. Shryeyas Mehrotra, Adv.

Mr. S. Udaya Kumar Sagar, Adv.
Ms. Bina Madhavan, Adv.
Ms. Ramandeep Kaur, Adv.
Mz. Elizabeth Antony, Adv.
for M/s. Lawyer’s Knit & Co, AOR

Mr. Kunal Verma, AOR
Ms. Yugandhara Pawar Jha, Adv.
Mr. Piyush Bhardwaj, Adv.

Mr. Anand Grover, Sr. Adv.
Ms. Ferida Satarawala Chopra, Adv.
Mr. Kunal Verma, AOR
Ms. Anusa, Adv.

Mr. Percival Billimoria, Adv.
Ms. Jyoti Dastidar, Adv.
Mr. Bipin Aspatwar, Adv.
Ms. Anu Shrivastava, Adv.
Mr. Aman Singhania, Adv.

Ms. Vanshika Mohta, Adv.
Mr. Kunal Verma, AOR

UPON hearing the counsel the Court made the following ORDE R

In terms of the signed order, let the matter be listed on 17.1.2018.

(Deepak Guglani) (H.S. Parasher) Court Master Assistant Registrar
(signed order is placed on the file)

The World Zoroastrian Chamber of Commerce held its 2017 Annual Global AGM and Meet in Bangalore on 15th and 16th December 2017. The event was hosted at the Clarks Exotica Resort on the outskirts of Bangalore by the Bangalore Chapter of WZCC. Zarin Kharas spearheaded the meticulously detailed event under the watchful eye of Bangalore Chapter Chair Air Chief Marshal (Retd.) Fali Major.

Over 120 participants from all over the world gathered for this two day event that had a plethora of speakers including the amazing Zerbanoo Gifford and Adrian Locher from the ASHA Center in the United Kingdom.

The first day saw the formal business of the Annual General meeting followed by a panel of youth discussing issues and brainstorming with the crowd. The next day a panel of business people discussed the Zarathushti ethos in doing business in India.

Zerbanoo and Adrian through a series of participatory games addressed team dynamics, leadership and other issues vital to any business.

The event ended with the glittering Awards Gala where the WZCC Global Awards were presented.

Entrepreneur of the year award was presented to Feroze Bhandara of Houston, Texas USA for his entrepreneurial success over the last few decades in the United States.

Professional of the year award was presented to Ferzaan Engineer for his pathbreaking work in setting up cancer care.

Young professional of the year award was presented to Zerick Dastur for his success in the legal field.

Edul Daver, the Global Chair of WZCC announced and welcomed the participants to the next AGM in Central Florida, United States in May 2019.

The court is showing that it is all too eager to meddle in the affairs of religions.
Article written by Dinsha Mistree | Indian Express

While many voice concern over Narendra Modi and the Hindu Right, it is ironically the SC that seems keen to interfere with religious practice.

My Parsi-Zoroastrian ancestors came to India seeking refuge from religious persecution. According to legend, they found a sympathetic Hindu king who not only provided them with the space to settle, but promised to allow my ancestors to practise their religion without any interference. By deciding what does and does not constitute my religion, the Indian Supreme Court (SC) today seems to be preparing to go back on that promise.

Although the Parsi-Zoroastrian story may be particularly well known, Indian rulers have shown tolerance to religious practice of all stripes. This level of tolerance over such a long period of time simply cannot be matched in other parts of the world. This tolerance has made India stronger.

This era of tolerance is facing a threat. While many voice concern over Narendra Modi and the Hindu Right, it is ironically the SC — the institution charged with protecting fundamental rights like the right to religion — that seems keen to interfere with religious practice.

In a series of cases, the court is showing that it is all too eager to meddle in the affairs of religions. In the triple talaq case, the court reached the right verdict with the wrong logic. India needs a civil code so that men and women are treated evenly before the law, and to their credit the court called for Parliament to pass just such a code. But instead of leaving it at that, the five justices on the bench used convoluted positions to rule on the triple talaq case. Two in the majority decided that the right to equality trumps the right to religion, not only establishing that some rights are more fundamental than others, but also designating the court (and by extension, the Indian state) as the hand that should decide when religious rights should be suspended.

In an upcoming case dealing with my own Parsi-Zoroastrian community, the court is considering who is or is not a Zoroastrian. Historically, the descendants of women who marry outside the religion have not had access to our religious institutions. The court may decide to define who is a Zoroastrian and who should have access to our temples. Whether or not this decision promotes equality, such a ruling would undoubtedly carry much deeper consequences.

Once the SC determines who is or is not a Zoroastrian, we might then expect a court-appointed board to approve who should be allowed to join our clergy. After all, only men born into certain families are currently allowed to become priests. One day we might even have to submit our prayers, which are also gendered, to a government office for modification. This is not religious freedom. This is exactly what makes religious adherents flee for more tolerant lands.

If change is to come, it certainly should not come from the pen of the SC. As a branch of the state, the court should limit its own involvement in religion as much as is reasonably possible. It should encourage Parliament to pass a strong civil code so that the muddy waters separating religious and state jurisdiction are made clear. Never again should an Indian court be expected to interpret religious practice. And it should leave the Parsi-Zoroastrian community alone so it can decide how it chooses to reform its practices, if at all.

Critics will argue that the SC is tasked with upholding the Constitution, which is open-ended insofar as religion and the state are concerned. They will maintain that even though India officially considers itself a secular state, this does not mean that India shares the Western understanding of secularism. Instead, in the Indian context, a secular state is one that treats all religions equally. The Constitution and previous precedents provide latitude for religious interpretation, but the respected justices of the SC should also recognise that broad interpretations of these conditions can undermine — and potentially even eliminate — religious freedom. In limiting its own purview, the court will demonstrate a commitment to religious tolerance.

The right to religion should be as sacrosanct as any other fundamental right. Fundamental rights are meant to prevent an overreaching state, not as a justification for the state to overreach. Parliament should pass a civil code and delineate protections for people of all faiths. The court should avoid interpreting religious texts or overruling ecclesiastical bodies. In showing restraint, the justices have the opportunity to continue India’s unique history of religious tolerance.

The writer is a research fellow in the Rule of Law Program at Stanford Law School. He is active in the Parsi-Zoroastrian communities in North America and India.

The 4th trip of the Zoroastrian Return To Roots program kicked off today in Mumbai. Over 24 Zoroastrian youth from USA, Canada, United Kingdom, New Zealand, Pakistan and United Arab Emirates will participate in a 13 day trip through Mumbai and Gujarat.

At the opening orientation ceremony at the Cusrow Baug Pavilion, Aban Marker-Kabraji, Co-Chair; and Arzan Sam Wadia, Program Director; welcomed the participants and gave them a brief outlay of what the RTR program is about, a brief historical overview of the program since inception and its hopes for the future.

Aban outlined the support and belief of worldwide Zoroastrian institutions, organisations and individuals who see value in the program and what it offers and come out in support of it in various ways including funding, logistics and support.

The RTR Fellows intrdouced themselves and spoke about what they hope to take away from the intensive 13 day program.

Over 4 years and 4 trips the RTR Fellows now numbering 65, have become empowered ambassadors as they return to their communities world over.

Always envisioned as a youth-driven initiative, this year’s program is primarily run by RTR Alumni Zubin Gheesta and Sheherazad Pavri of Mumbai, Ruxshin Dinshaw and Natasha Karanjia of Karachi, and Kayras Irani of Vancouver.

Follow the journey of these 24 youth over the next 13 days by following their Facebook Page and Instagram Feed.

Leaders from the worldwide Zoroastrian diaspora met for the annual Global Working Group meeting at the Banaji Atashbehram Hall on December 20th, 2017. The meeting was chaired by Yazdi Desai, the chair of the Trustees of the Bombay Parsi Punchayet, the hosts for this meeting.

The meeting began with a benediction by Vada Dasturji Khurshed Dastur, ater which Yazdi welcomed all the attendees. The minutes of the last Global Working Group were read and approved by those present.

Rohinton Rivetna (USA) and Neville Shroff (Hong Kong) presented the code of civil conduct that has been the underlying guideline for all GWG Meetings.

Neville stressed on the importance of this committee working in harmony and in unison for the betterment of the worldwide Parsee community.

Rohinton also gave a brief history of the various movements that have led to the current Global Working Group being formed.

Vada Dasturji Khurshed Dastur and Dinshaw Tamboly of WZOT India updated everyone of the Mobed Upliftment program and urged those gathered to address the issue with ideas and funding to support an overall support system for mobeds in India.

Firoz Pestonjee, (Australia) Chair of the 11th World Zoroastrian Congress Perth gave a Congress update. Over 160 people have already registered in the early bird phase and Firoz asked those gathered to advertise the Congress further in their regions.

Katayun Kapadia (USA) gave a brief update of the 7th World Zoroastrian Youth Congress to be hosted in 2019 in Southern California, USA. She then invited Adil Minocherhomji, Vice-Chair of the 7WZYC gave a brief update of the Congress planning.

The Global Working Group had invited bids for hosting the 12th World Zoroastrian Congress 2022. Astad Clubwala, President of the Zoroastrian Association of Greater New York made a bid presentation.

ZAGNY a member association of FEZANA (Federation of Zoroastrian Association of North America) has been selected to host the 12th World Zoroastrian Congress in New York in 2022.

For the World Zoroastrian Awards, Meher Bhesania (UAE) updated every one of the overwhelming number of entries they received. The entries are now in the judging stage and the awards will be given at the 11th World Zoroastrian Congress in 2018 in Perth, Australia.

Meher Bhesania presented an update on the Arts and Culture activities worldwide. A book on the Life of Zarathushtra is in the works and will be launched at the 11WZC in 2018. There were discussions about future exhibitions and potential museums for exhibition Zoroastrian culture, religion and life.

Rustom Engineer (USA) and Rohinton Rivetna (USA) spoke of the need of infrastructure development especially in the diaspora. Rustom elaborated on new initiatives currently happening in North America, including the very first Atash Kadeh in Houston.

Yazdi Tantra (India) spoke about entrepreneurship initiatives by the World Zoroastrian Chamber of Commerce. He announced a new investor fund that has been set up jointly with WZOT India to help young entrepreneurs in setting up or building their businesses.

Farrokh Rustomjee briefed the gathering about new initiatives taken by the R D Sethna Trust and others in the field of educational aid and addressed some of the current issues facing students going abroad for studies. Behram Pastakia (USA) offered to help connect students with professors in the USA and Canada who can help mentor these students.

Arzan Sam Wadia (USA) gave an update on the youth activities worldwide. Besides the update on the 7th World Zoroastrian Youth Congress in 2019, Arzan informed the gathering about the first ever World Zoroastrian Young Leaders Forum organized by Zerbanoo Gifford and Sanaya Master at the ASHA Center in UK and asked global leaders to nominate youth candidates for the 10 day program to be held in March 2018. Arzan also announced that the 4th trip of the Zoroastrian Return To Roots Program, which he helps coordinate will be starting on Friday 22nd December. 25 Zoroastrian youth from over 6 countries are in India for a 13 day trip. Arzan showcased RTR as a project that every single diaspora organization has come together to support.

Behram Pastakia spoke about the Zoroastrian Youth Without Borders program that is run by FEZANA and encouraged youth worldwide to apply for the grants from this program.

On the issues of Agiaries and Mobeds, Sam Balsara (India) said that a scientific study was necessary to completely evaluate the issue on a countrywide scale, in which Neville proposed forming a small subcommittee to provide possible solutions at the next GWG meeting; which was subsequently adoptedArdaviraf Minocherhomji (USA) expressed the challenge faced in North America was to retain the youth and their services as Mobeds once they went off to college.

Dinshaw Tamboly announced that a book on the Parsi Zoroastrian military heroes authored by Marzban Giara shall be launched during the upcoming Iranshah Udvada Utsav over the weekend.

Rohinton RIvetna updated everyone about the setting up of a network to aid the settlement of Zoroastrian refugees all over the world. Homi Gandhi (USA) informed everyone that FEZANA had nominated two individuals to help coordinate this effort in North America.

Dinshaw Tamboly updated everyone on the initiative to provide liturgical implements to new Dar-E-Mehrs all over the world.

Rohinton Rivetna tabled a proposal for an organizational structure for the Global Working Group to consider. After a discussion, Neville Shroff, chairman of trustees of the Incorporated Zoroastrian Trust Funds of Hong Kong Macau and Canton was appointed as the non-executive Chairman of the Global Working Group for a 6 year term. Neville shall oversee all aspects of GWG administration and coordination with the various committees and the global diaspora bodies.

Rohinton urged BPP Trustees to consider an option of setting up an International House for Zoroastrians in Mumbai, where Zoroastrian youth and adults alike, could come and stay for short durations at reasonable costs.

Dinshaw Tamboly thanked the global diaspora organizations for all their efforts in raising medical aid for Aspi Sepoy and updated everyone on Aspi’s progress and the plan for his aid in the future

Vada Dasturji Khurshed informed everyone about the setting up of a Global fund to aid the Iranshah Udvada Atashbehram and its mobeds with a fundraising mechanism. This is a project that was initiatited by Meher Amalsad and shall be launched at the upcoming Iranshah Udvada Utsav.

The meeting ended with a vote of thanks to the Chair and the hosts for a terrific organizational effort for all the attendees.

Some members of Parsi community protest the Udvada Utsav, as it ‘violates the sanctity of the place’

The festival, sponsored by the Gujarat government, is held in Udvava, which has long been considered a major site of pilgrimage for Zoroastrians.

Members of the Parsi diaspora have joined community members in India to devise a guided tour for youngsters who wish to explore their roots in this country.

Article by Bella Jaisinghani | TNN 

The second edition of the Iranshah Udvada Utsav was a resounding succes, bringing 2000 Zarathushtis from near and far together for a 3 day celebration.

Zarathushtis from Udvada were joined by those from towns and cities in Gujarat, Mumbai, other parts of India and from Zarathushtis all over the world, many of whom had come down just for the Utsav.The wide variety of program on the three days had something for everyone who attended.

As the crowds gathered on Friday December 23rd and picked up their registration passes, they made their way to a well designed mainstage. The evening proceedings began with a welcome speech by the Vada Dasturji Khurshed Dastoor thanking one and all for their presence in Udvada for the Utsav. Gujarat Chief Minister and other government officials present were happy to see Parsis in such large numbers assembled here. The evening festivities continued with an exquisite fashion show where our own brilliant designer … aapro Ashdin Lilaowala pulled out all the stops in presenting Parsi culture through fashion.The musical component of the evening was a celebration of the life of Freddie Mercury aka Farrokh Bulsara, the greatest rock start of the last century. Favorite songs were performed live by the band present.

Sunday December 24th began with a panel discussion on Zoroastrian ethos in the current Age and included a distinguished panel moderated by Zarine Commisariat. The panelists included Dr. Shernaz Cama of PARZOR, Katayun Kapadia of FEZANA, Malcolm Deboo of ZTFE and Ervad Dr. Ramyar Karanjia. They all spoke and grappled with ideas of how community efforts are woring towards keeping the youth involved and aware.

Mobed FIrozgary, the Vada Dasturji of Tehran gave a presentation of the wedding ceremony as performed in Iran today. Ervad Soli Dastoor of Florida spoke about the simple Afarganyu and its significance in all our religious ceremonies. The Jiyo Parsi Campaign, FEZANA and North American Mobed Council all made presentations of their work and activities.

Legendary Parsi theater man Yazdi Karanjia of Surat regaled the crowd with words of wisdom and humor that help one through the daily grind of life.

Parsi historian Marzban Giara launched his 42nd book titled “Valiant Parsis in War and Peace”. The book was launched by Vada Dasturji Khurshed Dastoor.

During the entire morning Heritage Walks all around Udvada were conducted in small batches every 30 minutes. This gave the participants a first hand glimpse of the architecture of Udvada gaam.

Over 40 teams of youth had a field day participating in the Treasure Hunt organized by Hoshaang Gotla and his team.

Vada Dasturji also announced the launch of a Global Intiative for the Iranshah Udvada Atashebehram where Zarathushtis from all over the world can contribute funds towards the upkeep of Iranshah.

The evening program saw Union MInister Smriti Irani address the gathering along with Dr. Farokh Udwadia. Smriti Irani praised the Parsi community’s achievements over centuries and was very happy to note that 25 young Zoroastrian youth from all over the world had come to the Utsav as part of the Zoroastrian Return To Roots Program.

The musical portion of the evening celebrations had the Parsi band Big Red Bus performing a wide variety of songs, which had the entire crowd dancing and clamoring for more.

The concluding days proceedings on Monday December 25th, 2017 saw the Vice President of India Venkaiah Naidu address the gathering along with two eminent Zoroastrians who were presented with Lifetime Achievement Awards for their work. Pallonji  Mistry and Dr. Farokh Udwadia were the two receipiants. VP Naidu spoke about India’s diversity of cutlure and religion as its crowning feature and thanked the Parsi community for being such an important and integral part of the fabric of Indian society.

The program ended on a fantastic note and those who attended left with a sense of pride for their community and having been witness to a memorable Utsav.

While the first Utsav of 2015 was all about the euphoria of a new idea, the second Utsav in 2017 was the coming of age for this event. The very first impressions were that the organizers had taken heed of all the minor teething organizational issues and processes were streamlined. The venue was setup well and attendees had easy access to all parts of the venue and other locations in Udvada gaam. The organizers need to be thanked for having thought of small and big things to make this experience an excellent one.

The very important component of “food” was executed with finesse. Participants knew which seating they had to show up for and there were none of the usual lines and jostling that are typical of large gatherings. The variety and quality of the food served was excellent.

The AV setup and all the backend techical setup was executed without a flaw. And the attention to details showed in its execution.

The Vada Dasturji Khurshed Dastoor was present right through and as the ever gracious host greeted one and all, while at the same time overseeing a myriad of activities. Havovi Dastoor, his wife who oversaw all aspects of the organisation and logistics of the Utsav was present and in “all hands on deck” mode to make sure things happened as planned. Havovi and her team drew on tremendous resources of personal patience and calm in dealing with small and big issues that come up when planning an event of this type. What was really encouraging to see was the involvement of youth in organizing and running the show, and the organizers need to be lauded for empowering and enabling the youth to do so.

The program was packed and sometimes one had to make tough choices about what they could participate in. However this also enabled that there was something for everyone to do, no matter what age.

Udvada gaam was all spruced up with new street art and the fantastic Gateway built as an entry portal into town. The Zoroastrian Information Center was decked up for the occassion.

It was personally heartening for me to see Parsi Boy scouts and Girl Guides on duty at the Utsav, following decades old traditions of Parsi Scouts and Guides volunteering at big events in helping the organizers with security, crowd control, information kiosks etc.

It was clear to all present that the Utsav was adapting and changing with the times and variety of programs and activities was a testament to that. In the years to come the Utsav should continue to market itself more to the younger generation and bring them here in larger numbers than ever before.

As is said, in history; numbers do not matter. The 2000 Zarathushtis who gathered here in Udvada had a chance pay their respects to the Pak Iranshah Atashbehram and also join their community in celebrating our own culture, traditions and excellence of human achievements by young and old. The presence of a large number of Parsis from abroad reinforced the idea that even though one may be thousands of miles away, when the “home beacon” calls, the faithful shall flock.