Commemorating 265 years of the Iranshah at Udvada 28th October
1742 to 28th October
2007
Zoroastrian
Information
Centre
of
Foundation
for Development
of Udvada
Foundation For Development Of Udvada (Re\Jistration No. E/21237 Mumbai
22.09.2003)
1.\7adaDasturji Khurshed Dastoor Kaikobad Dastoor - Chairman 2.Mr. JehanlJir R. J. Cama - Co Chairman 3.Mr. Dinshaw K. Tamboly - ManalJinlJ Trustee 4.Mr. Pravin K. Laheri 5.Mr. Minoo R. Shroff 6.Mr. Burjor H. Antia 7.Mrs. Homai N. Modi 8.Dr. Homi B. DhaIIa 9.Mr. Pirojsha B. Sidhwa 10.Mr.Behram S. LakdawaIIa
Local Committee
at Udvada
I.Er. Meherwanji Dastoor 2.Mr. ManeR Todiwalla. 3.Mr. ThaRorebhai N. Patel 4.Mr. Ramsaran S. ASJarwal 5.Mr. farooque M. Quereshi 6.Mr. Ajay C. Vasani 7.Mrs. Bhavna H. ShirRe 8.Mr. Ishwar V. Patel
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Q)(iJAO"~
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~ajlllXa
8J(>~""'()fI01 [J'uja'l'at
I am pleased FoundlJlJon for
8!aft-dAi*GpGfI-J82
to know
J)t!1leJf)pmenl
tiJat the
(Jdvada
SilI1f/ISI
Anjuman
and
of UdvUillllne joinJIy COUaboTatetJ to celebrate
on la'1I October, 2007, the enthronemeJlt of the HQIy Fire-Iranshah at Udvadiz 265 years earlier (llfd to inaugurate
Since
their arrival into fndia more th(llf BOO years earlier, the Pan-is
hOl1e been
"iIitens
model
development of our country UdvadD symbolil,eS
havi"g
IftiJde
it Into
(l
and
colllriblited
magnifu:ently
through plrUantllropy.
one of the futest
Tlte ZoroastritÂťf
fnformJllion
I!%4IIfples
CDllTe is
towards
the
industry and ilrtegrity.
of lire cuUurol tradition of our
in
rei:OgniJion
UdvadD nul only their prlnu! place of wonhip hut
of LIte Panis aJ~iO modelled
place of harmony, religious tolerance .~howcasing opportunities
provided to
Q
miniscule community to realise their full po/en/ial. The
ZoroastTi4n lnjorfnillion 10
CenlTe
by FoundaJion of UdWU/Q.
e$tablished
large
die Zoroastrian Information
gai"
Centre wouliJ provide a" opporrunity to people oJ
un insight inlo the Iti$ory, culture and heritage of the
Zoroastrian faith. While
CQngrarUll1ling
the Udvada Samast ArrjumQJt & FoundatJon for
Development of Udvada for aU their efforts, J co"vey my hearty greetirrg3' to the Parsi communiJ)' enthronement
on the auspicious
of the f1o(v Fire-franshah
Zoroastrian fnformalwn Centre.
occasion of celebration and inauguration
of lhe
ceremony
of
0.10,
~~~Ai~~ High Priest "IRANSHAH" Dastoor Street Udvada-396180 Dist. Valmd Gujarat
P-7, Cusrow Baug S.Bhagatsingh Road Co/aha MUMBAl400001
I am indeed happy and proud to be a part of this historical moment. Today as we commemorate 265 years of Iranshah at Udvada it gives me great pleasure to light a lamp at the Zoroastrian Information Centre established by Foundation for Development of Udvada. The Zoroastrian Information Centre showcases the message of peace, harmony, tolerance, progress and achievements of our miniscule but talented and enlightened community. It also brings alive the history, culture and tradition of our ancient religion to the community and to the people at large. History has at all times taught us invaluable and innumerable lessons. Whatever has been made possible through the contributions of our small community, both here and in other parts of the world, is in every sense due to the community being reminded of the fundamentals of plain living and high thinking, preached by our prophet Zarathushtra and fortified by the Blessings of Iranshah. On this auspicious day, let all people assembled here at Udvada, and those who are with us in spirit around the world, rededicate themselves to the task of keeping the bright flame of our religion burning and to the task of rebuilding a great and prosperous Zoroastrian community. I would like to appreciate and thank my colleague trustees, Udvada Samast Anjuman and all those who have willingly helped to make this occasion a success. May the holy fire of Iranshah enlighten our hearts and inspire us to further elevate our traits of good thoughts, good words and good deeds.
DASTUR DR. PESHOTAN H. MIRZA
Nadirshaw Dinshaw Building Ground ROOf, 4, BBbUlnirth Road, Mumbai 芦)0 007, tndia.
High Priest, Iranshah AtashBchram - Udvada Tel. No. + 91-22-23648013
I am ple.a.se.<fto learn that c.ommetn.oration of 265 years of the enthronement AtashBehram at Udvada will be held on SlUlday, 28th October 2007. Irallsball AtashBehram
is the citadel of the spiritual
fOiUS
of Holy Iranshah
tbat:fu1fiJls the spiritual needs ofPa1'8i/
Irani 7.arathostlfl. The Holy Fire was con.C\eC1'ated at Sanjan around 1390 yeatR ago_ After
peaceful stay of around 700 yeal'S at SarUati, due to difficult times arkl circumstances. th~ Holy Fire waq taken to variOlL'1 places and lUnce post 265 yeaTR ill enthroned at TJdvada, blazing with radiance and glOlY. The forefathers
of present members ofUdvada
Nav Kutumbi
Atbornan
~umaD
endured
tremendous hardships and calamities, sacritised their 700 and 300 years of places of settloment, land, properties and belongings only to protect and prcscrvc the Holy Iranshah Ata.<>hBehram. We remember with reverence and homage, the souls and fravashis ofthoge pious DasturI, Mobeds a..'"ld Athomans who fervently guarded Holy lransbah. It is the unshaken faith of the Parsis in their religion and steadfastness
to &here1igious teac~
customs and traditions that Parsis, though small in number have been able to preserve their religious identity without offending the sensitivities of any othe路r community. They exceDe.d practically in an fields of life and contributed handsomely to the growth and development great country, India. History has acknowledged this fact.
of this
It is a matter of concern that some of the present day Parsis are undennining their religious tcachin~, customs and traditions, so zealously guarded by our forefathers. Wc sincerely hope and pray that the Zorastrian InfOrmation Centre will help Parsis to restore their zarathosti faith and fervour. May Holy lransbah AtashBehram remain enthroned at Udvada till eternity and blaze with increased radiance and glory and bless our community in par1icular and humanity at large I
~.~
1J~fMw-1J~~ I'll!路 OJo-fw.,
j(Jf)
,
T.
"lR<I
~
GOVERNMENT OF INDIA ~~3lTlIfq NATIONAL COMMISSION FOR MINORITIES ~
"l"A,
(~
~)
Lok Nayak Shavan, (Fifth Floor) ~ lllf<lk, ~ ~ - 110003
Dr. (Miss) Mehroo Dhunjisha Bengalee
Khan Market, New Delhi-110 003 'i"ll'f J TeL: (0) 24621177
Member
tli<m
J
Fax: 011-24698410, 24693302
E-mail: md.bengalee@nic.in
I offer my felicitations Development
to the Chairman
of Udvada, for presenting
and Trustees
to the Parsi community
monument, in the making of the "Zoroastrian
It can be described as a comprehensive ancient
Persian
Dynasties,
of the Foundation
a magnificent
Information Centre".
storehouse commemorating
our Prophet
for
Zarthushtra
not only our
and his teachings,
our
customs and rituals but also showcasing the unique contribution of our renowned Zoroastrians,
past and present, which fill our hearts with pride and gratitude.
By providing a Library of the Ancient Scriptures volumes written on our heritage and culture, books by Persian and Zoroastrian scholars, I am confident, all young and old researchers
who desire to study Zoroastrianism
find the Library a treasurehouse
May
Ahuramazda
brethren
in its pristine form, will
to quench their thirst for knowledge.
Bless the Centre,
may lranshah
to the Centre and may the community
attract
the Parsi -
Irani
utilise the Centre to its fullest
advantage and learn to live in peace and harmony.
Mehroo Bengalee Parsi Member - National Commission for Minorities, Former Trustee - Bombay Parsi Punchayet, Former Vice Chancellor - University of Mumbai.
Dinshaw Kaiki TaDiboly, Managing Trustee - Foundation for Development of Udvada.
Commemorating 265 years of the enthronement of Paak Iranshah at Udvada on October 28, 2007 is a matter of great joy and pride for all of us blessed to have been born into the Zoroastrian faith. Faith is the fountainhead from which goodness flows and righteousness in all its glory is manifest. The success of our community has largely been due to the fact that we have kept the faith. We have remained true to the teachings of OUf prophet Zarathushtra for which we continue to receive the blessings of our Paak lranshah. On account of Paak Iranshah Udvada is undoubtedly the spiritual capital of the Zoroastrian faith. It is in the fitness of things that the 'Zoroastrian Information Centre' has been established by Foundation for Development of Udvada to provide under one single roof, insights into the glorious history, culture and faith of our community and satiate the yearning of those who are interested in learning and knowing about these facets of our community. Whilst Paak Iranshah satisfies the spiritual yearnings of all those who bow before Him and will continue to do so till eternity, the Zoroastrian Information Centre' portrays in an interesting manner the historical background of our revered ancestors, the pristine glory of our faith and the achievements of some our Parsi greats. Those who wish to add to their scholarly reservoirs will find the library to be an excellent location to slake their intellectual thirst. May Paak Iranshah continue to bless our community in spreading warmth, cheer and succour, through our 'Humata, Hukhta, Huvarashta' and through the milk of human kindness that He has made flow through our veins, guide us to carry on strengthening the fabric of our nation and sweetening and enhancing the quality of our lives and those of all mankind. Ushta fe.
The Athornan Boarding Madressa Plot No. 651-52, Firdausi Road, Mancherji Joshi Parsi Colony, Dadar, Bombay - 400 014. Tel. : 2413 8086
Principal
Ervad Dr. Ramiyar P. Karanjia M.A., Ph. D.
lVIESSAGE
It is a matter of great joy that the Udvada Samast Anjuman and Foundation for Development of Udvada, under the guidance and leadership of Vada Dasturji Khurshed Dastur Kaikobad Dastoor, are jointly celebrating the 26Sth year of enthronement of Holy Iranshah at Udvada.
The Holy Iranshah is close to the heart of each and every Zoroastrian. The peace, prosperity and goodwill that our Community enjoys today, is largely due to the grace of the Holy Iranshah. To safeguard it and make the life of the people staying at Udvada, as well as those pilgrims who regularly come to offer their homage, it is very necessary that the sacred town of Udwada be well' looked after and become a place worthy of the great spiritual powerhouse that abides in it. I pray to Ahura Mazda that the Udvada Samast Anjuman and Foundation for Development of Udvada grow from strength to strength to serve the Holy Iranshah and the Udwada town.
A Flavour of Various Initiatives Taken by FDU .
All the higher liturgical ceremonies of the Zoroastrian faith are dependent on and require fresh well water. There are three wells in the compound of the Holy Iransha from where the water is drawn for the religious ceremonies. One of these has already been contaminated. With the water in the wells at Udavada getting brackish, it is quite likely that the other two wells in the premises of the holy Iranshah may also get contaminated. Should this happen it will be disastrous for our faith. There is therefore an urgent need to set up a fail-safe sewage disposal drainage system in and around the precinct of the Holy Iranshah. 3. To prohibit the movement of heavy vehicles in the vicinity / precinct of the Iranshah and turn it into a pedestrian plaza. Upon our initiative the Iranshah precinct has already been declared as no parking cum silence zone and no hawking zone. 4. Upon our initiative, solid waste is no longer being dumped into the sea by the Gram Panchayat. Waste disposal pits have been created. 5. In order to ensure that there are no burglaries and closed houses are not broken into and senior citizens not threatened, discussions are underway with the authorities to set up a full fledged police station that would be staffed for 24 hours.
\
Establishing the Zoroastrian Information Centre at Udvada is not the end of the work of the Foundation for Development of Udvada. It is not even the beginning of the end, it is at best only the end of the beginning. FDU has undertaken a good many initiatives for the infrastructural development of Udvada, some of which are highlighted here. 1. Ingress of sea water into Udvada through tidal waves needs to be arrested through the construction of a permanent sea wall. This is priority no.l for Udvada. As a result of the ingress of sea water, soil erosion on the beach has led to frequent damage to properties and the proliferation of sea water into the town through underground passages has already led to the contamination of many fresh water wells. Water from the tidal waves reach right up to the rear of Iranshah building and if corrective action is not taken a serious threat will be posed in the future. 2. To ensure protection to the old historical/heritage houses in Udvada from being demolished and to prohibit construction of high rise buildings. This activity has led to ecological imbalance due to lack of sewage infrastructure. Waste from the septic tanks in the high rises percolate into wells leading to contamination of water in the wells.
The above are only some of the initial initiatives taken by FDU. With the Blessing of our Pak Iranshah and the support and cooperation of the authorities and local citizens and the good wishes of the community, FOU is confident that our efforts will be crowned with success.
Zoroastrian Information Centre Udvada.
The project, to create Zoroastrian
Information
centre to
portray Udvada as a place of harmony, religious tol rance is complete.
Architects
Pankaj Joshi and Jamshid Bhiwandiwalla
identified a heritage apart, conserved Information
structure,
and restored
that was literally falling it to accommodate
the
Centre along with its Curation. Trustees
Smt. I [omai Modi and Dr. Homi Dhalla, with strong socio-cultural
and historic background
with conceptualizing themes, exhibits,
the exhibition,
have been at the core
working on the
script writing etc.
There have been five rooms in the centre to portray the legacy of the community along with a Audio visual centre and modest library. Each of the five rooms are associated
with a theme whose glimpses
further portrayed
have been
The Pishdadian dynasty is marked by the gradual progress of human civilization. The Kayanian dynasty is central to Iranian history as Prophet Zarathushtra was born during this period. These dynasties being prehistoric the portrayal of the kings are highly imaginative.
King Faridr
1 In remote times, which are still shrouded in mystery, Iranians and Indians appear to have been part of the same group and identified as Proto-Indo-Iranians, calling themselves Aryans. The original home of the Aryans or "noble ones" according to the Avesta was in the land of Airyana-Vaeja (the cradle-land of the Aryas) - the first of the lands created by Mazda at the centre of the earth where a year seemed as a day. The Pishdadian and Kayanian dynasties, the first two dynasties of ancient Iran, date to the prehistoric period. Information on these dynasties is gleaned from AvestaPahlavi literature and the Shahnameh of Firdausi, the great Iranian epic composed in 60,000 couplets and completed around A.D. 1020. This mammoth work is a most moving, educating and philosophic epic which begins with the creation of the world, replete with information about the history and culture of ancient Iran.
The Achaemenian, Parthian and Sassanian dynasties belong to the historical period. A wealth of information from different sources is available to illustrate the history of these three great dynasties. Zoroastrianism was the state religion of all these dynasties. Cyrus the Great, founder of the Achaemenian Empire, created the greatest empire the world' had then known; an empire famed for its tolerance and peace, its power and riches. The three dynasties showcase different dimensions of Zoroastrian culture. The Sassanian dynasty came to an end in 651 A.D.
Glimpse of the the information put up in room 1 is presented here for your reference
The Achaemenian empire, named after Achaemenes, is the first Parsi empire. The royal dynasty was also named after Achaemenes and all the kings of this dynasty were Zoroastrians. Zoroastrianism was the state religion. During the rule of Darius I and Xerxes 1, the empire extended from Macedonia and Libya in the west to the Hyphasis CBeas) River in the east; from the Caucasus Mountains and the Aral Sea in the north and to the Persian Gulf and the Arabian Desert in the south. The Achaemenian rulers were liberal and generous towards conquered peoples. The empire was divided into provinces (satrapies), each administered by a satrap. The provinces were regularly inspected by officials reporting directly to the king. Royal inscriptions were usually trilingual: in Old Persian, Elamite, and Akkadian. However, imperial administration and diplomatic correspondence were carried out in Aramaic. There was extensive building activity during the zenith of the empire. Of the several Achaemenian capitals, the ruins at Pasargadae and at Persepolis are probably the most outstanding and recall their former glory. Achaemenian sculptured reliefs and a great number of smaller art objects present a remarkably unified style for the period. Metalwork, especially in gold. was highly
developed, as attested by a variety of painstakingly executed surviving objects.
Cyrus the Great (558-529 B.C.) Cyrus II, the founder of the Achaemenian Empire, known as Cyrus the Great was a descendent of Achaemenes. He united the Iranian peoples of Pars, Media and other provinces of Iran and thus founded the first Parsi empire. Cyrus II also conquered many countries and controlled the mightiest empire then known. Nabuchadrezzar (604-562 B.C,), the contemporary Babylonian king, conquered Jerusalem and destroyed the city, de,molished the famous Temple of Solomon and kept Jews as captives in Babylonia. When Cyrus II marched into Babylonia in 539 B.C, it is said the people - opposed to their own ruler -opened the gates of the city to receive Cyrus II as their deliverer. He released the Jews, permitted them to return to their country and gave them funds to rebuild the Temple of King Solomon. For this noble act, Cyrus II has been remembered in the Old Testament (Isaiah. 45.1) as ' The Anointed of the Lord'. This reference of a foreign king in the Old Testament is a unique mention indeed. His act of magnanimity is termed as the first instance of human rights in history. Cyrus II died at the age of 71 whilst in battle. His ossuary in Pasargadae is in the province of Fars in Southern Iran."
The core of the community: the prophet, his religion, its rituals and customs portray the distinctive Zoroastrian culture and legacy. A portrayal of the birth and life of the Prophet with his teachings through the holy scriptures of the Gathas along with fundamental principles, which form the main pillars of the religion are distinctively showcased. The role of the sacred fire, its sanctity and the understanding of consecrated fires in fire temples along with various grades of fire temples are portrayed as physical strongholds of the community. The experience of the fire temples is also portrayed through the actual recreation of a Kebla (sanctum sanctorum) in all its glory by way of scale and detailing for the query of those who cannot visit the insides. Customs such as the Navjote ceremony, wedding ceremony and the disposal of the dead are portrayed in detail to bring out the very uniqueness of this ancient religion and its minuscule community. Lastly exhibits varying from scriptures, dress wear, jewellery, and food habits are portrayed as few of the distinctive cultural traits the community beholds. Glimpses of the information put up in Room 2 and 3, such as that of the description of prophet Zarathushtra and his religion and the importance of the fire in our religion are provided here for your reference
The soul of the earth complained to the Creator that it was being oppressed by violence, savagery and cruelty and it needed a protector. In response to this call, Prophet Zarathushtra was deputed to bring about order in the prevalent chaos. It was this that moved Rabindranath Tagore to remark: " lIe was the watcher in the night who stood on the lonely peak facing the East and broke out singing the paens of light to the sleeping world when the sun came out on the brim of the horizon." He was born in easLern Iran abouL 3500 years ago. We learn from Pliny the Elder (23-79 C.E,) that he was that rare human being who laughed at the time of his
birth. And tradition tells us that all nature smiled too, because the plants and waters rejoiced and their growth increased. During his childhood many attempts were made by the wicked to kill him, but due to divine protection no harm came to him. On attaining the age of 20 he was guided by providence to a secluded area on Mount Ushidarena where his inner journey commenced. Through deep meditation he saw the light that led to spiritual illumination. In the Gathas (divine hymns) he exhorts the Lord: "Unfold Thyself within me," and when this happened it led to his enlightenment. Thus, one who was called by his personal name "Spitama" (who was an ancestor and also the founder of the familY) became "Zarathushtra" (he of the Golden Light), the Prophet of ancient Iran, as he brought forth a new message in a world, which was dark with ignorance. During this decade of meditation and prayer, when he had a direct experience of Ultimate Reality, he conversed, questioned and was instructed. He began his divine mission at the age of 30. He met with indifference and even opposition. It was struggle he was vilified even in his own land. For a considerable time his only disciple was his cousin, Maidyoimaonha. His frustration and confusion are evident in the Gathas. Even in his hour of deepest crisis he was not spared. He was attacked by the evil spirit; the only weapon the Prophet had was the powerful chant, the Ahuna Vairya, which was revealed to him by Ahura Mazda. It is the most sacred Word of God, which was chanted at the beginning of the worldly creations (to this day a Zoroastrian recites this on various occasions). The evil one was thwarted in his design and fled. But he came once again to tempt the Prophet by offering him the sovereignty of the world if he renounced his religion. But Zarathushtra turned away, saying, Never shall I renounce the good religion of the Mazda worshippers, not though life and limb and soul part asunder. This was the crucial test: Truth had triumphed over evil. After suffering immense tribulations and frustrations, at last in the 12th year of his mission, he traveled far to
meet King Vishtaspa. He preached his new message at the court and after lengthy intellectual discussions with the wise men and the performance of miracles, he was accepted by the king. Vishtaspa became the patron-king of Zarathushtra and the arms and support of the new faith. This was the most momentous event in the history of Zoroastrianism. All the other members of the royal family accepted the new faith. This was looked upon as a divine initiative, which created in his small band of followers the floodwaters of faith.
Ahura Mazda, the One Supreme God The ancient religion of Iran, before the advent of Zarathushtra, was called the Mazdayasnan religion. It was a faith that enjoined the worship of Mazda, "the allknowing." Besides this, various powers of nature were also revered by the masses. But in the course of time, the subordinate deities had become more important. Zarathushtra's signal contribution was his emphasis on monotheism. Prof. Zaehner remarks: " ... in the Gathas we meet with a pure monotheism that not only has a stamp of a profoundly experienced revelation but also gives the impression of having been deeply thought out." From his outpourings in the Gathas it is evident that Zarathushtra felt the divine presence very closely. He was communing with fervent love with his personal God, Ahura Mazda. The term Ahura means "the Lord of life" and Mazda "omniscient." Zarathushtra considered Ahura Mazda as the sole Creator and the absolute Ruler of the universe. He is the Spirit among all spirits. He is also referred to as the first Thinker, Supreme Judge, the one who showers His grace and is Changeless. His relationship with the Creator is not of a servile nature. He asks for help as if he were asking a friend. He is " the Prophet who raises his voice in veneration, the friend of Truth" and God's friend. Being a mystic he also addresses Ahura Mazda as his Friend, Brother and Father.
ushta ahmai yahmai ushta kahmai chit Ethical Dualism
Asha
Dualism in one form or another is prevalent in many parts of the world. As far as Iranian dualism is concerned, the Prophet refers to it in a few hymns of the Gathas. Zarathushtra observed that worldly existence is in reality a blend of truth and falsehood, good and evil, happiness and pain, light and darkness, righteousness and unrighteousness, order and disorder.
Asha is the cornerstone upon which the Prophet built the edifice of his new faith. This lofty ideal is to be understood at many levels. In the Gathas, Asha was regarded as the Divine Cosmic Law, Eternal Truth, the One Reality or the Plan of Ahura Mazda according to which He fashioned the universe. It is also according to this immutable Law that the creation is governed and progresses until the period of the great Renovation.
Here these opposing forces were personified in a pair of Primal Twins, one whom he called Spenta Mainyu (the Holy Spirit) and the other was Angra Mainyu (the Evil Spirit). While one stood for increase, abundance, virtue and was a life-giving force, the other was its antithesis in every way, as it stood for evil, destruction and disorder. They are two phases of the eternal activity of the Divine, viz., creation and dissolution. Destruction or dissolution is also a vital part of the Divine Plan. Renewal and renovation are important for the progress of the universe. At another level, these Twins could also represent Spirit and Matter. Although the Prophet lays great emphasis upon this opposition between Truth and Falsehood, Ahura Mazda stands above and beyond them. In the Gathas, the destructive spirit does not stand in antagonism or opposition to omnipotent Ahura Mazda. What is necessary in a dualistic system is that the two powers are either co-equal or co-eternal. In this case it is imperative to note that the Gathas as well as the later books speak about this conflict coming to an end and about the ultimate triumph of the Holy Spirit. The power of the destructive spirit will only last until the Resurrection of man and the Renovation of the universe. Angra Mainyu will be totally eliminated and all evil will be destroyed. Hence, Dr. West has rightly stated, " If it be necessary for a dualism that the evil spirit be omnipresent, omniscient, almighty or eternal, then is the Parsi religion no dualism." Prof. Zaehner refers to Zoroastrianism as an ethical dualism.
ushta ahmai yahmai ushta kahmai chit who brings to others
illumination
is himself illuminated.
When one grasps this concept of Asha, one moves towards an understanding of Zarathushtra's revelation. Man is told that the path of Truth is made by Ahura Mazda, and it is on this path that He dwells. The one who follows this path of bliss shall attain the highest good. The very first prayer that a Zoroastrian child is taught is the Ashem Vohu. In this, the Avestan term Asha is interpreted by the familiar triad humata, hukhta and huvarshta (good thought, good word, good deed). Besides not only practiced because Through Through That we That we That we
this, the profoundly spiritual import of Asha has to be comprehended in its essence but has to be if one wishes to be in union with the Divine, it is: the best Asha, the highest Asha, may catch sight of Thee, may approach Thee, may be in perfect union with Thee.
Free Will The Omniscient Lord has created all creatures free. Man is born free and does not have the stain of original sin. He has total freedom to make his choice. Zoroastrianism is the religion of free will par excellence as averred by Professor Zaehner. In this cosmic battle between the forces of Truth and Falsehood, good and evil, man has to choose. He may choose to be in the army of Ahura Mazda, to fight for the ultimate destruction of evil, or he may tread the path of evil itself. The words of the Prophet are very clear about this: Hear with your ears the highest Truths, Consider them with clear thought, Before deciding between the two paths, man by man, each one for himself.
And once he makes a decision, he has to be responsible for its consequences. No Savior can come to his rescue except his own good thoughts, words and deeds. And hence the Prophet in reference to these two paths states: And of these two the wise do choose aright, The unwise choose not thus.
The Amesha Spentas The doctrine of the Amesha Spentas (Holy Immortals) is fundamental to the religion of Zarathushtra. Representing the six aspects of God's nature, they are attributes which man should also aspire to. With Ahura Mazda as their Father, they are sometimes considered as seven. They work in complete harmony in the universe. This also points to the unity in the diversity of God's nature. It is imperative to note that the first three out of the six Holy Immortals represent the masculine aspects of Ahura Mazda and the rest, the feminine aspects. This is one of the earliest references we have in Zoroastrian literature about gender equality. Because the concept of Asha was so important to the Prophet, the first Amesha Spenta was Asha Vahishta. In the Gathas he is spoken of in the highest spiritual sense and at times he is personified as an archangel. Asha Vahishta, which also stands for the Best Order, directs the universe according to the Laws of Ahura Mazda. He came to be identified with Light or Fire. Vohu Manah Cloving mind or good mind) is the next Holy Immortal. God communes with man through him. It also represents the highest mental purity of which man is capable. The Prophet consults Vohu Manah in his mission and asks man to be loving. Moreover, he asserts that life is renewed and made full through love. The good mind implies loving kindness not only towards other men but also towards animals. Hence, in later Zoroastrian theology, the entire animal kingdom came under the care of this Archangel. Both Asha Vahishta and Vohu Manah are more closely associated with Ahura Mazda than the other Amesha Spentas.
Khshathra Vairya, the third Amesha Spenta, represents the omnipotence and the universal sovereignty of God. He who lives according to the Divine Laws of Asha is granted the strength to serve humanity and to help in the overall progress of the universe. At a later stage, Khshathra Vairya began to be considered as the guardian of the mineral kingdom. The first Holy Immortal on the feminine side is Spenta Armaiti (faith or holy devotion). By the purifying power of devotion, Spenta Armaiti serves as the guide to the righteous path. She is a true friend to man. In later times she was identified with the earth, which sustains us. The last two Holy Immortals are the twins, Haurvatat and Ameretat, who always appear together in the Gathas. Haurvatat represents "perfection or spiritual wholeness" and Ameretat "immortality." In later tradition, they preside over water and the vegetable kingdom, respectively.
Harmony with Nature Professor John Hinnells has stated, "Zoroastrianism has been described as the world's first ecologically conscious religion". The Prophet sees the order in the universe that the Creator has ordained. He appreciated the great Plan of Ahura Mazda and taught that man should live in harmony with the law of Asha. This Law was to uphold order and harmony. Man is not to defile the waters or pollute the earth. He is exhorted to recognize the sanctity of the elements. In this context it becomes important to understand the concept of hamazor (harmony, unity) in Zoroastrianism. Man is expected to live in hamazor not only with the Creator and with his fellowmen but also with nature. In the prayer, Namach i chahar nem (Salutation to the Four Directions), the Zoroastrian turns in deference towards each direction. Besides treating the various creations of God with respect, he is thus developing a seminal bond with nature.
who brings to others illumination is himself illuminated.
Light, or its physical manifestation, fire, is intrinsic to the Zoroastrian faith. Zarathushtra made it the symbol of his religion. Ahura Mazda is eternal Light - His very nature is Light. Hence, in the Hormazd Yasht where the various names of Ahura Mazda are enumerated, one of them is: "I am the irradiating brilliant Light, I am all Light, I am the One possessing Light".
Whenever the Prophet felt daunted by his great task, he turned to Light as one of his protectors. Moreover, the Fire of Ahura Mazda plays a crucial role at the Last Judgement for the Renovation of the universe. With the help of the Holy Spirit and Fire, Ahura Mazda delivers His Judgement of the righteous and the wicked. The highest paradise is termed anagra raochah, the Endless Light. To the Zoroastrian, fire is "the son of Ahura Mazda." Its presence is indispensable at all ceremonies. While praying during the day or night, a Zoroastrian faces some source of light. When he stands before the altar in a fire-temple, the blazing fire reminds him of the radiance of Ahura Mazda. In venerating this, he does not become a fire-worshipper. The inner spark within the devotee pays homage to the consecrated fire. At another level, fire does not mean the elemental fire, but the power of spiritual illumination - that which purifies the mind. Such is the cleansing nature of fire. A Zoroastrian prays that a renewed inner life may arise from the ashes of burnt thoughts.
Service to Humanity One of the most inspiring ideas of the Prophet is the opening line of the Ushtavaiti Gatha: "JOY comes to the one who brings joy unto others." Considering the socioreligious landscape and the period in which Zarathushtra taught, this is a significant teaching. Here was a message that combined spiritual quest with deep social concern. He expected man to participate in the work of the welfare of others. To him, service [or mankind was the first duty. God's peace comes to him as a reward for loving service. Moreover, he said that the one who is ardent in serving others, because of the love of man and truth, dwells with the Lord. In the Atash Nyaish prayer a devotee prays: ""'grant me a child'''who will relieve distress." Another facet of social concern is active philanthropy. Even the later literature greatly emphasizes the importance of this virtue. This has been practiced by the Parsi community in India to this day. Although they number about 60,000 in a swarming population of one billion, many of their charities are cosmopolitan in
nature. No other minuscule community in India or perhaps in the world has given away and continues to give so much to so many, irrespective of their caste or religion. Hence the adage, "Parsi, thy name is charity."
us-mOl uzareshva Ahura "Raise my consciousness,
Ours is a perfecting world. It is man's duty to be a hamkar (co-worker) with Ahura Mazda in combating evil in its various forms. He is a soldier in the army of the Lord - he directly participates in all battles as Zoroastrianism, the religion of action, exhorts him to. And this activity has to lead to progress, as continuous progress is the watchword of the faith. He has to contribute his part in the mighty task of bringing about the final Renovation of the universe. Ultimately evil will be completely destroyed and the Kingdom of Righteousness will be established. This is the message of hope that Zarathushtra has given to man.
0 Ahura"
The effulgence of Ahura Mazda who is absolute light irradiates the religion of Zarathushtra. Ahura Mazda, the sale Creator and Preserver of the universe, dwells in the radiant regions of the highest heaven and in the spark, which is man's soul. The blazing sun is His eye and His raiment, the star-spangled universe. In the Hormazd Yasht, Ahura Mazda says "I am the irradiating brilliant Light, I am all Light, I am the One possessing Light". In the beginning, the Primordial Thinker, Ahura Mazda, thought, "Let the wide spaces be filled with light" and it was so. The firmament sparkled, and even the bowels of the earth effervesced with energy. Modern science has proved that energy, the invisible form of fire, is the cosmic principle from which all the creatures of the universe draw sustenance, and that the nature and progression of the universe in the great plan of evolution are attributable to the power of energy. An infinite number of worlds and celestial bodies have emerged from this mighty force, which permeates space. Visible light is one part of the entire electro-magnetic spectrum of energy. Fire, source of warmth and light, is a ubiquitous and visible source of energy, on earth and in the sun and stars. When Zarathushtra's consciousness flowered to a realization of Ahura Mazda's light, he revealed that creation emanated from active centers of energy. And so did the Prophet of Iran venerate fire (atar) as the most exalted emblem of Ahura Mazda's sublimity, power and pre-eminence, and as a vision of His divinity. In the sanctuary of the Zoroastrian fire-temple the perpetual flame signifies light, the presence of Ahura Mazda.
Sanctified as holy, fire is the visible form of Ahura Mazda, as is the light of day, the marmoreal gleam of the moon. "Through Thy holy flame do we first approach Thee", prayerfully intones the Zoroastrian. Moreover, a growing inner light dispels inner darkness. In so far as fire emerges from Ahura Mazda and so is born of Him, it has been addressed as the "son of Ahura Mazda". This flaming insignia of divinity is reverently tended in Zoroastrian homes. But of more crucial concern is the preservation of the soul-fire. The devotee fervidly prays, Mayest thou ever burn in this house, Mayest thou ever blaze and increase even for a long time, Until the day of the good, mighty Renovation of the world In this context, 'house' also refers to the physical body as the earthly abode of the soul. A Zoroastrian standing before the altar seeing the scintillating flames merging into one great fire blazing upwards is moved to an awareness of the soul's evolution to the highest consciousness. "Raise my consciousness, 0 Ahura" (usmoi uzareshva Ahura), he supplicates. The outer flame is symbolic of the divine fire within man, which clearly directs him onto the path of Truth (Asha) in adhering to which man attains union with Ahura's light. In the teachings of the Prophet, Asha plays a fundamental role. This term has various connotations viz., the Great Law or Cosmic Order of God according to which the universe has been fashioned by the Creator. It also means the Eternal Truth or the One Reality. A Zoroastrian child is taught about this concept through the triad of good thoughts, good words and good deeds. And as Asha played such a crucial part in the Prophet's message, Asha came to be naturally associated with the outward symbol of his religion --- Light or Fire. Fire was thus recognized as the symbol of Truth and Order. In some fire-temples, the consecrated fire has been continuously burning for centuries. An officiating priest tends to the holy fire in the fire-temples five times a day, accompanied by certain rituals. At every Zoroastrian ritual, the presence of fire is indispensable.
There are three grades of sacred fires. The highest is dedicated to the angel of victory, 'Bahram'. Thus the role of the Atash Bahram may be compared to that of a cathedral in Christianity. It is enjoined that a total number of 15 fires are to be collected from the homes of certain tradesmen and professionals. The underlying idea being that in the eyes of God, all are equal. Thereafter, each of these fires are purified and then consecrated by the performance of certain rituals. Ultimately these 15 fires are united into one fire. Besides these 15 fires, the fire of lightening is indispensable. After purification, this is also added to the 15 other fires, thus making a total of 16. There are a total of eight Atash Bahrams in India and the dates of their consecration are as follows: 1. 2. 3. 4. 5. 6. 7. 8.
The The The The The The The The
Iran Shah Atash Bahram at Udvada 721 Bhagarsath Anjuman Atash Bahram at Navsari - 1765 Vakil Atash Bahram at Surat - 1823 Mody Atash Bahram at Surat - 1823 Dady Seth Atash Bahram at Mumbai - 1783 Wadiaji Atash Bahram at Mumbai - 1830 Banaji Atash Bahram at Mumbai - 1894 Anjuman Atash Bahram at Mumbai - 1898
The word Anjuman means society and hence was built from donations made by various Zoroastrians. The second grade of fire-temple is the Atash Adaran. Four kinds of fires are collected, purified, consecrated and united into one fire. In both the above cases, a priest who has undergone ritual purification tends to these fires and performs certain rituals five times a day. The third grade of fire is the Atash Dadgah, which is the ordinary fire of the household. There is no special process of collection or purification of this fire. A layman can tend to it. In Zoroastrian homes, an oil lamp is usually kept burning to remind one of the presence of Ahura Mazda. This also becomes the area of worship for the family. A small portable fire vase called afarghan is kept in most Zoroastrian homes. This is lit in the morning and taken to every room in the house. In conclusion, it is to be noted that Zarathushtra did not .enjoin the worship of fire but only of Ahura Mazda - the one God whose very nature is eternal light.
Advent of Zoroastrianism
in India
The story of Zoroastrian settlement on Indian soil begins with the fall of the great Sasanian Empire of ancient Persia in 641 AC - a defeat which resulted in the migrations of people to more hospitable lands. One such migration is recorded in the Persian poem, the Kisse-iSanjan or the Story of Sanjan, the first known Zoroastrian settlement on Indian mainland. Written in 1599 by a Sanjana priest, Bahman Kaikobad, the Kisse-i-Sanjan is an invaluable text which conveys in poetry the history, legends and traditions that shape the identity of this unique community. Although it was penned centuries after the events it describes, the poem encapsulates the history of a people who have braved numerous hardships only to emerge as a shining example of loyalty, integrity and industry on distant shores, away from their original homeland.
4 The long and eventful history of the Parsi community in India is inexorably linked to the history of its most sacred icon, the Holy Iranshah. Consecrated Gn Indian soil soon after their arrival at Sanjan in the eighth century, the Iranshah has illuminated the path that the community has taken and shaped its identity through the centuries. From the original settlement at Sanjan to the hills of Bahrot, from the plains of Bansda and Navsari to the Atash Behram at Udwada, it has been a long journey for the Iranshah and for the Parsi community that has faithfully carried the fire in their hearts, despite all odds. The story of the Iranshah, like all stories, has a beginning, middle and an end. Sanjan marks the beginning of the Zoroastrian story on Indian soil. Bahrot marks the turbulent and troubled phase of history when the Iranshah had to be protected from external threats. Finally, Udvada marks the peaceful and safe enthronement of the Iranshah in all Its majesty. Glimpses of the information provided presented here for your reference
in Room 4 is
The saga begins with a group of Zoroastrians who fled the persecution of the Islamic invaders and moved to the mountains of Kohistan (Iran) where they spent a hundred years. Led by a wise Dastur, they left this abode and settled at Hormuz for fifteen years. But finding no peace, the wise Dastur then decided that they should move to the land of 'Hind'. These trade routes and sea-lanes were well known and established for centuries. The close contacts between India and Persia meant a regular traffic between the ports of Persia and the West coast of India since very early times. The migrants had thus used an established route to a country where they knew they would be welcome, the country they called 'Hind'. Embarking on a voyage which was to change their destiny and, in the long run, the destiny of the whole community, the Zoroastrians sailed to the Indian shores, landing and settling first on the island of Diu, off the coast of Saurashtra. ineteen years later, they set sail once again and made their way to the mainland of the Indian peninsula. In the course of this journey they encountered a terrible storm and prayed for deliverance, promising to build an Atash Behram if they made safe landfall. The storm abated and the migrants landed safely at Sanjan on 25th August 716 AD
The ancient site of Sanjan is located on the north bank of the Varoli River, 5 Km from Nargol-Umbargaon where it debouches into the Arabian Sea. Known to Indian history as 'Samyanamandala' or 'Sanjanapattana', and to the Persians and Arabs as 'Sindan', Sanjan was a large cosmopolitan port city from very early times, trading with other ports of the Indian Ocean. Inscriptional evidence reveals that the city had a population of Hindus, Arabs and local tribes. According to legend, the king of Sanjan was the sagacious ladi Rana who agreed allow the new-comers to settle in his territory on certain conditions. The migrants were happy to accept these conditions and have continued to follow them to date. The conditions put forth were That the Dastur would explain the religion and its practices to the king, That the men would lay down their arms and never take them up again, That the migrants would abandon their language and use the local language, That the women would adopt the Indian dress, and That all ceremonies such as marriages would be conducted after sunset.
Preparations to set up the Holy Fire, and build an Atash Behram, a fire temple of the highest order. Tradition has it that the sacred Alat for the consecration of the Iranshah was brought from the Atash Behrams At Neyshapur at Chaechasta, Goolfasht and Lehlasht in Iran on foot by the Athornans. The fire was consecrated on collection of 16 different types of fires, one of which is the fire Asfan obtained from lightning. As for history of Iranshah atash the lightning was brought down by a miraculous action of Dasturji Naryosang Dhaval by the strength of his rituals and manthra prayers.
District
SURAT
According to oral tradition, the king had sent a bowl of milk to the ship of the strangers, indicating that there was no place in his realm for them. In reply, the Dastur added sugar to the milk and returned it, indicating that they would not be disruptive to the kingdom but would instead enrich it. This response so impressed the king that he welcomed the migrants. The migrants peacefully settled at Sanjan, and mindful of their promise within a period of two years again approached ladiv Rana to grant land and allow them to consecrate a fire temple which was a necessity as per the tenents of their religion. The request was granted on certain terms and conditions which were The Zoroastrian people would not convert any of the hindu subjects of the Kingdom to Zoroastrian faith Only the Zoroastrian people would be allowed to enter into their own fire temple and the Hindu subjects of the king would be prevented from entering the fire temple ( promises that the community has lived upto date)
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SHREE IRA'
's
JOURNEY
MAHARASHTRA
The other fifteen earthy fires which represent and co operate with the spiritual Atash's consecration of an Atash Behram are as: Nasha perj from crematorium Rujraij from painter's house Hamam form place where the waters are heated Kuzegar from the potter's kiln Kheshtkar from the brick maker's oven Shgamia from the copper smith Jargar form the gold smith Tangsar from the silver smith Ahangar from the Iron smith Polard Avangar from the steel smith Tanur from the bakery Kalal from the warrior's house Padsha from the king's house Govalia from the shepard's house Dasturi from the priest's house The fires were purified by 1168 Yasnas and vendidad ceremonies over a period of three years thereby making it the consecrated fire of the highest order. The fire thus consecrated was declared to be known as the Iranshah i.e. the king of iran by the entire Zoroastrian community as they had lost both their kings as well as their country. Hence Sanjan with the highest order of fire and a large Parsi populationbecame the capital and a place of pilgrimage with leading community institutions and a Vadi DaremeherC Fire temple of highest order) and Vada Dasturjis ( Head Priests) The Zoroastrians prospered as merchants and craftsmen, spreading over the next few centuries to other towns and ports along the Gujarat coast. Navsari, Bharuch, Khambat, and Variav were home to large Zoroastrian communities. Sanjan remained the ecclesiastical centre for Zoroastrians in India. This peaceful sojourn which lasted seven hundred years was interrupted when Sanjan was faced with the threat of Muslim conquest in the 13th - 14th century. Alf Khan, the general of Sultan Mahmud attacked Sanjan. The king called upon the Zoroastrians to help him fight the enemy, a call to which they loyally responded. Fourteen hundred Zoroastrian men banded under the leadership of a brave hero, Ardeshir and fought the enemy in a bloody and
violent battle. Unfortunately, Ardeshir was slain and the king lost the battle. Sanjan was sacked and the population fled, taking with them the most precious and holy of their icons, the Iranshah.
Sanjan ... to .... Udvada Sanjan-669 years Bahrot Caves-12 years 0393 - 1405 A.C.l Vansda forests-14 years0405 - 1418 A.c.) Navsari- 313 years0419 - 1732 A.C.) Surat-3 years0733 - 1736 A.C.l Navsari- 5 years0736 - 1741 A.C.l Valsad- 1 year0741 - 1742 A.C.l Udvada- 257 years(28-10-1742 till date.l
A group of dedicated Dasturs and devoted followers carried the Iranshah to the hills, seeking refuge in the Bahrot caves, 20 Kms away from Sanjan at the height of 1717 ft. these unfinished rock caves dating to the Buddhist era comprise of one big and seven small caves of which some of them are used to store water through out the year. Here they resided for twelve long years, the biggest cave is believed to have been the place where the sacred fire was kept. There is also an opening in this cave which according to tradition led to a t1Jl1nel leading to a near by village Sol Sumba. Legends has it that the tunnel was used to take the iranshah to a safer place in times of danger. Further one comes across stone plinths which may be the remains of houses built by the Parsi settlers for twelve years, before moving to the plains and settling at Bansda.
The Bahrot caves are silent today with few visitors and in urgent need of conservation. The World Zarathushti Cultural Foundation is working towards this end and to making the caves more accessible Sanjan was abandoned and never resettled until the late nineteenth century.
by the Parsis
Although known to history and legend, no serious archaeological study was ever undertaken to establish whether Sanjan was indeed the first Zoroastrian settlement on Indian mainland. This effort was taken up by the World Zarathushti Cultural Foundation in 2002. Sanjan was excavated over a period of three years by a group of professional archaeologists who not only discovered the ancient city but were also able to establish the antiquity of Sanjan as a thriving ancient port with extensive trade contacts with both the Persian Gulf as well as China. The excavations uncovered large structures of fine bricks - wells, platforms, floors, ringwells alld walls, all indicative of a rich urban settlement along the riverfront. Modern human activity has made it impossible to locate the original Atash Behram. But the archaeologists were able to locate and excavate the remains of the ancient Dokhma or the Tower of Silence.
The Sanjan Dokhma was an elementary structure of brick with an entrance facing due east and a shallow central well, within which were found the bones of almost 450 individuals, along with silver and metal rings, bangles, earrings, beads, etc. The bones have been scientifically dated at Oxford University to the period 1410 -1450 AC. The structure itself is much older and can be dated to the eleventh century or so. This is probably the earliest known Zoroastrian structure in India. The excavation of the ancient city yielded a huge collection of beautifully glazed pottery from the Persian Gulf, fine porcelain and celadon from China, thousands of beads and bangle fragments, glass from Mesopotamia, iron and copper objects, coins, and other artifacts, all indicative of the important and prosperous role Sanjan played in the commercial network of maritime trade in the Indian Ocean. Today, Sanjan no longer functions as a port. The changing sea-levels and siltation of the river have made river traffic impossible. The ancient bricks peeping out from the exposed sections of the mounds, the remains of the Dokhma and the pottery scatters are all that are left to remind one of the lost glories of a once great city which witnessed the consecration of the Iranshah and housed it for centuries. The Sanjan Sthambh or commemorative column erected by the Parsi community in the last century keeps silent vigil over this page of history. Beside the sthambh is the time-capsule - a treasury of Parsi history and culture, thoughtfully buried for future generations in the same earth where it had put down its roots centuries ago. Efforts are also underway to conserve the Sanjan Dokhma and to build a site museum which will house the finds from the excavations and which will enable Parsis to step back into time and experience their history firsthand.
Udvada housed the summer palace of the Mandvi King at Meriwadi, as it is known till date, along with grazing grounds for his camels therefore known as Untha Wad or Unt Vada. The origin of the word Udvada could have been a derivative of the Sanskrit word Udna-vaas thereby meaning staying in sea water or part in sea water. Names like Valvada, Khervada are from earlier times whereby tidal waves may have accumulated around these places hence the names derived. Udvada had a Parsi population before 1697 with surnames such as Kotkotias, Kadvas, Peshinas, Bachanas and Kumanas most of whom were agriculturalist. In 1697 a Dokhna was consecrated by the well known Dastur Darab Hormuzdiyar with their own funds and Governments help of waving the agricultural cess for two years, prior to which the corpses were taken to Valsad for Dokhmenashini. In 1830, Seth Pestonji Khurshedji Mody of Khambat had a new Dokhma concentrated at Udvada with the hilly land gifted by Hamir Singhji the Maharana of Mandvi.
Origin and growth of the sacred town of Udvada "Since the last millennium Udvada was under the rule of Dharampur State and around 16th century there was a treaty between the Portuguese and the Dharampur ruler whereby Udvada came under the Portuguese rule from the beginning of the 18th century, evidences prove the same with the inscription on an old well in Udvada dated back to 1714. In the 18th century the Marathas defeated the King of Dharampur and Udvada came under the rule of the Peshwas, that is when Parsis moved into Udvada in 1742. The Peshwas sent the defeated King of Dharampur Shate Maharana Durjansingh of Mandvi to fight the Portuguese. After the victory the Maharana, as a reward, the Peshwas returned his kingdom along with Udvada.
The Iranshah had remained in Navsari for about 320 years with the exception of 3 years when the fire was carried to Surat on account of political instability related to distribution of revenue generated on conducting services at the Iran shah between the Sanjana priest and the Navsari priest. Due to the infighting, controversies, quarrels and hardships faced by the Sanjana priests along with complaints made in the law courts, it was decided to move the holy fire to some place within the territorial jurisdiction of the Sanjana priest. In 1740, with the permit of the Government issued by Damaji Gaikwad, the holy fire was moved to Val sad and in 1742 to Udvada where since then the holy fire Iranshah Atash has being glowing.
On Sunday 28th October 1742 the Sanjana Athornans came to Udvada with the holy fire Iranshah to the house of Mobed Mehernosh Hormuzd Bhathela who was the Panthaky of the Udvada Behdins. The nine families of the Sanjana Athornans descendants of Dastur Nairyosang Dhaval who accompanied the Iranshah and were in charge of performing ceremonies for the Iranshah once every nine months. The families comprised of Andhyarujinas, Unwallas, Bhadhas, Katilas, Dasturs, Patels, Sidhwas, Mirzas and Bhaijinas. The community of these nine Athornan families is known as Athornan Anjuman and the Behdin residents of Udvada and Sodfalia are known as Behdin Anjuman and the combination of the two is known as Samast Anjuman.
The Iranshah first enthroned in Bhathela's house was then shifted into a small house at the north eastern corner of the settlement built by Seth Minocher Bahman of Nargol. In about 1770 this house seemed to be small and inconvenient and Seth Bhikaji Edulji of Surat started constructing a new building and in 1812 Seth Jamshedji Nananbhai Guzder made several improvements and extensions to this building. In 1830, Seth Dadabhai and Mancherji Pestonji Wadia had a new structure built as their earlier one had become very old until 1894 when Lady Motlibai Maneckji Wadia had the present spacious building constructed in which Iranshah Atash is presently glowing. The Udvada settlement exhibits a linear infill planning with a south north main spine leading from Jhanda Chowk to the Iranshah core. Two secondary accesses run parallel to the main spine namely the Sea View Street and the Merivadi Street respectively. All along the length of the settlement east west transverse lanes connect the three parallel spines. In addition to the main streets, service streets connect the long narrow plot at the rear ends, mostly used for night soil collection in the 18th and 19th century. The historic districts exhibits strong medieval organic development, where linear access streets are meandering opening into nodes and open spaces thereby retaining an element of surprise at every short distances. The Iranshah Atash Behram, which has developed from a humble house to its present day monumental structure, is well camouflaged and sheltered by the immediate core around it. Probably this was consciously done to fend off any form of aggression and protect the religion in the 18th century.
Other than the Iranshah Atash Behram the settlement has a number of significant religious and institutional structures such as the Petit Dar-e-Maher built by the first Baronet Sir Dinshaw Manekji Petit, in the year 189l. The Pandol Trust came up with the Pandol Adarnan-eIranshah built in the year 1976. The Seth Maneckji Cawasji Damanwalla Charitable dispensary and P.P. Mistry High School are provided to serve all communities of the settlement. The town further has the Bhikaji Unwalla library and the Kayoji Mirza library and Memorial Hall for the service of the community. The commercial activity related to the settlement is only a small stretch of shop lying along Moghul and Iranshah Street along with the market place at Jhanda Chowk. The other commercial activity is in the form of residential commercial hotel industry surviving due to the constant in flow of Parsis to pay homage to the Iranshah. A umber of prominent hotels such as Globe, Mek, Paradise and earlier King, Majestic and Regal (presently in which The Zoroastrian Information Centre is located) which provides lodging and boarding services to the visitors. The town further has five Dharamshalas such as the Sir J.J. Dharamshala, Sodawaterwalla Dharamshala, Dastur Baug, W.Z.O.'s Katila Stopover Lodge and Seth N.M. Wadia Dharamshala at the station. Most of the structures in the historic district are residential belonging to the priestly families (Athornans), which are now also occupied by Zoroastrian commoners (Behdins). The south western and western side of the settlement are residential dwellings belonging to the Machis, Dodiyas, Bhandaries, Hadpattis, Mahiya Vanshis and Mangela communities. The historic district is predominantly private owned with very properties, which are let out to tenants. Most of the commercial holdings are privately owned while the institutional structures belong to the trust. The settlement dates back to the 17th century but the buildings were constructed over the existing properties a number of times. The present physical fabric of Udvada is about 80 to 150 years old."
Bakery
Sodawaterwala Dharamshala
L _
fJ.,GlObe
-~
Hotel
Zoroastrian Information
•
j~, -~
Dastur Baug Taleyarkhan Chowk Unwalla Library
•
i
Mirza Terrace
Centre
(You arc here now)
5 Minuscule as the Parsi community is which took refuge in India over 1300 years ago, it has contributed immensely to nation building in various fields, be it the administrative services, armed forces, commerce, trade or industry, the legal or medical professions, the press, arts, films or sports. Known for their philanthropy and cosmopolitan charities, this community not only integrated itself into the national mainstream but many among it were its brightest stars. The contributions of a few such outstanding personalities have been showcased in this room in order to project what so many owe to so few in numbers in the nation's development. Unfortunately due to the lack of space, many of them have had to be omitted, but they enrich this Information Centre's library which we hope the public will make good use of in order to understand the distinctive character of the Parsi community, its loyalty and contribution to nation building. India produced many such stalwarts in the era gone by in other communities as well. Together they struggled for India's freedom against British rule and sought to rebuild and develop this nation. To them all, we owe our deep gratitude and hope that despite a war torn world today, such valiant men and women will rise again to bring peace and prosperity to our matrabhoomi and those who reside in it.
Lowjee Nusservanjee Wadia Bai Motlibai Maneckjee Wadia Sir Dinshaw Manockji Petit, 1st Baronet Sir Jamshedji Jeejeebhoy, 1st Baronet Dr. Dadabhai Naoroji Jamsetji Nusserwanji Tata K. R. Cama Ervad Kavasji Edulji Kanga Dr. Sir Jivanji Jamshedji Modi Sir Dinshaw Edulji Wacha 1st C.I.E. Sir Pherozeshah Mehta Jamshedji framji madan Sohrab modi Madame bhikhaiji rustom cama Dr. Maneckji nusservanji dhalla Sir Sorabji usserwanji Pirojsha Godrej
Pockhanawala
Ardeshir Framji Khabardar Jehangir Ratanji Dadabhoy Tata Dr. Homi J. Bhabha Homi J.H. Taleyarkhan Homi Seervai Nani Ardeshir Palkhivala Air Chief Marshal Aspy Merwan Engineer Field Marshal Sam Jamshedji Manekshaw Jal D Pardiwalla
'ir
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The Foundation
express
for Development of Udvada and Tourism Corporation of Gujarat Ltd. their gratitude to the following for their contribution Zoroastrian Information Centre at Udvada.
Concept and Curation Smt. Homai N. Modi Dr. Homi B. Dhalla
Research
and Script
Smt. Homai N. Modi Dr. Homi B. Dhalla Dr. Ms. Rukshana Nanji Ar. Jamshid Bhiwandiwalla
To those who assisted script Shri Jamsheed Kanga Shri Noshir Dadrawalla Dr. Mrs. Nawaz Modi Smt. Arnavaaz Mama Smt. Khursheed Sidhwa
Shri Rusi Besania Shri Adil Crawford Smt. Sudha Mehta
in the
Photograph
Credits
Iran Culture House Banaji Atash Behram, Mumbai Parsiana WZCF Dr. Ms. Rukshana Nanji Dr. Kurush Dalal Dr. Mrs. Nawaz Modi Ar. Pankaj Joshi Ar. Jamshid Bhiwandiwalla Smt. Sooni Taraporwalla Smt. Katy Dalal Late Smt. Naju Daver Shri Arish Patel Shri Noshir Desai
Contribution
of Exhibits
Sir Jamsetjee Jejeebhoy Smt. Thrity Talyarkhan Ar. Jamshed Sethna Smt. Homai . Modi Shri Vispi Dastur Shri Noshirwan Daboo Smt. Bachi Tamboly Smt. Mithoo Jesia Dr. Ms. Chandi BatIiwalla Smt. Perin Pudumjee Bharuch Parsi Anjuman
towards the
Architectural Restoration Curation
and
Ar. Pankaj Joshi Ar. Jamshid Bhiwandiwalla
Art work and Graphics Prashant Chauhan Anu Tandon
Ceramic Recreations Smt. Zarine Mistry
Fibre Glass Recreations Shri Behram Pochkhanawalla Shri Suryaji S. More
Architectural
Documentation
Rizvi College of Architecture,
Restoration
Mumbai
Contractors
Vastukala Design & Development
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