Introduction:
Seth Dadibhai Nosherwanji Dadyseth set up an Atash Behram of the same name under the guidance of Mulla Kaus Rustam Jalal in 1771 AD.
Dadyseth Atash Behram
Source: Astad Dalal, Google Images
The Parsi fire temples are functionally specific to the Zoroastrian faith, culturally unique and historically significant since these places of worship are an integral part of Mumbai's social fabric.
Orientation:
The Atash Behram complex is located in Fanaswadi, in Kalbadevi, Mumbai. It lies at the junction of Dadyseth Agiary Street on the South and Sitaram Poddar Marg on the West.
Dadiseth Atash Behram Complex
Source: Google Earth
The complex contributes to the socio-cultural fabric of the city, a part of the Parsi Zoroastrian community identity. It has an old-world charm because of its vernacular features. Other than the main Atash Behram structures, it also consists of a goat pen, a barn for white bulls, an imposing portico, and a shaded walkway.
History:
The Dadyseth Atash Behram was built in 1771. The fire temple was established to create an Atash Behram Saheb as per Kadmi tradition in Mumbai.
It is the only Fire Temple in Mumbai, before the construction of which, the Tãnã ceremony, which is normally performed while constructing a Dakhma, was specially performed.
Architecture:
The site space has been designed considering the Zoroastrian ritual functionality, using a regional architectural style.
The architectural styles of the buildings in the Atash Behram complex are a blend composed of vernacular, regional core featuring elements of Persian architecture and Zoroastrian religious & mythological features. The inscription listed below suggests the architectural features were inspired by the Achaemenian Empire, which had ruled all of Persia.
Inscription at entrance
Source: Astad Dalal
The base structure is especially similar to the structures unique to the city’s regional aesthetics. This includes a load-bearing structure shaded by a sloping roof, which is decked with Mangalore tiles.
Open Hall
Source: Muzzamil Hamidani
The structure listed above includes another blend of the Victorian Architecture that was followed in the city, at the time. The brick façade features on the pillars are evidence of this.
Atash Behram:
Atash Behram is the name given to both the highest grade of fire and the temple that houses the Atash Behram (Victorious Fire). Atash Behrams are usually under the care of Dastur, the high priests, who are assisted by a team of subordinate priests.
Iranshah Atash Behram, Udvada – The oldest in India
Source: Heritage Institute
The establishment and consecration of an Atash Behram is the most elaborate of the three grades of fire. Fires are gathered from 16 different sources. This includes: lightening, fire from trades where a furnace is operated, the hearth fires of the asronih (priests), the atheshtarih (soldiers & civil servants), the vastaryoshih (farmers and herdsmen) and the hutokshih (artisans/craftsmen). The fires go through a consecration ritual before they join others in the united fire. The consecration ceremony requires 32 qualified priests and can take up to two years to complete.
There are 9 Atash Behrams in the World. Of this, 8 are in India, and 1 is in Iran. Of the 8 Atash Behrams in India, 4 are in Mumbai.
Spiritual Connect
Setting up the site as per Zoroastrian Numerology:
As per Zoroastrian Numerology, ABJAD, when the sum was totalled based on the letters of the word Atash Varaharan in a Persian verse, it came to 1153. The year in which the Atash Behram was consecrated (according to the Yazdezardi year) was also 1153. This was a result of the careful planning and execution by Dastur Mulla Feroze.
The Site:
It is believed that the entire Atash Behram complex is consecrated and protected by nine concentric spiritual circuits right from the outermost wall up to the innermost sanctum sanctorum. So the slightest change in the structure itself or near the outside wall of the fire temple would disturb and violate the outer circuits. Hence the Parsi community seeks to preserve the sanctity of the Fire Temples, as a composite whole.
The Tãnã Ceremony
(Pre-Construction Ritual)
It is a ceremony to lay the foundation. According to the Zoroastrians, this is the most appropriate ritual before construction. Tãnã ceremony helps sanctify the land.
The ceremony is so called from the fact of "Tãnã" or a very fine thread being used to mark out the circumference of the Tower for the laying of the foundation. One hundred and one threads are woven into one strong thread or string. The thread so prepared should be as long as would suffice to go around the circumference three times. Sometime before its use, this thread is made "pâv", i.e., washed, purified, and dried.
To hold this thread, the priests have to fix in the excavated ground three hundred and one nails of different sizes. After saying the "Srosh-Baj" prayer up to "Ashahê," they proceed to fix the three hundred and one nails, reciting the "Yatha Ahu Vairyo" while fixing each nail. These nails are placed in different directions and lines pointing to the position of the underground drains and wells of the Tower referred to in the construction of the Tower. The thread is then passed around these nails and is not allowed to touch the ground. All this is intended to mark out the ground for the Tower and for the different parts of its structure.
Spiritual Strength of the Atash Padshah:
The Dadyseth Atash Behram is considered the only one, in the Koh (sanctum sanctorum) of which, below the flooring, were placed special copper charms or amulets and coins by the two great Dasturs, Mulla Kaus and Mulla Firoz, for the enhancement of the spiritual strength and power of the Atash Padshah.
Sacred Rituals on Site & Role of the Priest:
When the adherent enters the antechamber before a fire sanctum he or she will offer bone-dry sandalwood (or other sweet-smelling wood) to the fire. This is per doctrinal statutes expressed in Vendidad 18.26-27, which in addition to enumerating which fuels are appropriate, also reiterates the injunctions of Yasna 3.1 and Yashts 14.55 that describe which fuels are not (in particular, any not of wood).
In present-day Zoroastrian tradition, the offering is never made directly, but placed in the care of the celebrant priest who, wearing a cloth mask over the nostrils and mouth to prevent pollution from the breath, will then - using a pair of silver tongs - place the offering in the fire. The priest will use a special ladle to proffer the holy ash to the layperson, who in turn daubs it on his or her forehead and eyelids, and may take some home for use after the Kushti ceremony.
A Zoroastrian priest does not preach or hold sermons, but rather just tends to the fire. Fire Temple attendance is particularly high during seasonal celebrations (Gahambars), and especially for the New Year
Other Sites Around the World
Yezd Atash Behram
The only other Atash Behram, situated outside India, is in Iran. It was the last Atash Behram to be constructed in 1932. It is known as Yezd Atash Behram or, The Fire Temple of Yazd. It enshrines the only one of the highest-grade fire in ancient Iran where Zoroastrians have practiced their religion since 400 BC.
The fire temple is built in Achaemenid Architecture style in brick masonry to the design prepared by the architects from Bombay. It is similar in design to the Atash Behram temples in India. The building is surrounded by a garden which has fruit trees.There is a winged deity of the Ahura Mazda embedded on the front door of the temple
The Zoroastrians’ fire temple was completed in Persian architecture in 1936 and finally in 1939, this 1547-year-old fire was transferred to the fire temple. The fire of the Yazd fire temple is from the Behram fire (the specific fire of Sassanid kings) which doubled its importance. The fire dates back to 470 BC.
Unlike the Atash Behrams in India, this is open to non-Zoroastrian visitors since the 1960s. However, only Zoroastrians are allowed to go to the sanctum area of the fire. Non-Zoroastrians can view it from outside the glass chamber.
Funding and Economics
The Atash Behram itself was completely financed by Seth Dadibhai Nosherwanji. Now it is managed and maintained by a board of trustees, under the name ‘Dadyseth Charity Trust’.
Community – Parsi Zoroastrians:
The Parsis came from Iran to India around the 8th century. They then migrated to Mumbai from Gujarat, where they had initially settled after the Portuguese left and the British took over.
The community’s philanthropies had contributed immensely to the physical, social & economic growth of Mumbai. This not only included Zoroastrian faith-specific structures, but also many public institutions including, educational, health, recreational and civic.
The community’s identity extends to reaches to out blend in, yet remains distinguished, within the indigenous & social fabric of the city.
Architecture and Inspiration
Outer Facade:
View from the Entrance of Site
Source: Muzzamil Hamidani
The outer façade of a Zoroastrian fire temple is almost always intentionally nondescript and free of embellishment. This may reflect ancient tradition (supported by the prosaic nature of the technical terms for a fire temple) that the principal purpose of a fire temple is to house a sacred fire, and not to glorify what is otherwise simply a building.
View leading to the Portico
Source: Muzzamil Hamidani
Site Setting
Rough Sketch of the Dadyseth Atash Behram Complex
Source: Parsi Voice
Site Architecture:
The entire site is designed, considering the ritual functionality of each structure within the premise.
The basic structure of present-day fire temples is always the same. There are no indigenous sources older than the 19th century that describe an Iranian fire temple (the 9th-century theologian Manushchir observed that they had a standard floor plan, but what this might have been is unknown), and the temples there today may have features that are originally of Indian origin
G: The building that originally housed the Dadgah
Source: Muzammil Hamidani
Entrance Inscription:
An indication of the deep knowledge of ritual and Rammal which Dastur Mulla Kaus and his son Mulla Feroze possessed can be gleaned from the inscription in a beautiful Persian verse which is carved on the door to the entrance of the Atash Behram:
“In the name of the Creator of the two worlds! He who is the guide to all towards the path of goodness. He is the Master of Justice and religion, and away from any evil or destruction. May there be salutations and homage to pure Zarathushtra! We have constructed this place of worship to accord a place of pride to our traditions. That famous Dadyseth who has made the name of his father Nosherwanji well known, has planted the tree of the Faith in this place. He has made our religion famous once again. O Creator, take special care of Dadyseth, and make him live a long and wealthy life! May his triumphant voice reach the skies and may a special place be reserved for him in heaven! The wise Dastur Kaus has consecrated this holy site. When, with intelligence and elevated consciousness, he gleaned the Roj and Mah, then it appeared as Roj Sarosh Mah Fravardin. When Feroze calculated the year with his innate wisdom, then he realized it was equal to the word “Atash Varaharan”.
Entrance Portico:
J: The entrance portico; the Atash Behram in background
Source: Muzammil Hamidani
The entrance portico is attached to a washing space, H, (inconspicuous above), an ablution activity that each visitor has to mandatorily visit, before entering the sacred space of Atash Padshah. The portico leads further into the main Atash Behram building.
The hall at the Dadyseth Atashbehram
Source: Arzan Sam Wadia
On entry, one comes into a large space or a grand hall where congregation (also non-religious) or special ceremonies may take place. Architecturally, this is one of the key differences between an Atashbehram building and an Agiary building. Off to the side of this (or sometimes a floor level up or down) the devotee enters an anteroom smaller than the hall he/she has just passed through.
Main Atash Behram Building:
This housed the Atash Padshah (Victorious Fire), and is considered the most sacred space on site.
A: Atash Behram, main building
Source: Heritage Institute
Connected to the anteroom, or enclosed within it, but not visible from the hall, is the innermost sanctum (in Zoroastrian terminology, the atashgah, literally 'place of the fire' in which the actual fire-altar stands.
The Atash Behram is constructed of stone and rough mortar. The insides are coated with fresh lime (chuna) which not only has cooling properties but also functions as a pest repellent. Every year, the helpers take a specially made broom, dip it in the lime slurry and apply a fresh coat to the walls which would become dark by the deposit of carbon from the smoke of the fires
A temple at which a Yasna service (the principal Zoroastrian act of worship that accompanies the recitation of the Yasna liturgy) may be celebrated will always have, attached to it or on the grounds, at least a well or a stream or other source of 'natural' water. This is a critical requirement for the Ab-Zohr, the culminating rite of the Yasna service.
Only priests attached to a fire temple may enter the innermost sanctum itself, which is closed on at least one side and has a double domed roof. The double dome has vents to allow the smoke to escape, but the vents of the outer dome are offset from those of the inner, preventing debris or rain from entering the inner sanctum. The sanctum is separated from the anteroom by dividers (or walls with very large openings) and is slightly raised concerning the space around it. The wall(s) of the inner sanctum are almost always tiled or of marble, but are otherwise undecorated. There are no lights - other than that of the fire itself - in the inner sanctum. In Indian-Zoroastrian (not evident in the modern buildings in Iran) tradition the temples are often designed such that direct sunlight does not enter the sanctuary.
In one corner hangs a bell, which is rung five times a day at the boi - literally, '[good] scent' - ceremony, which marks the beginning of each gah, or 'watch'. Tools for maintaining the fire - which is always fed by wood - are simply hung on the wall, or as is sometimes the case, stored in a small room (or rooms) often reachable only through the sanctum.
Design Specification of the Main Bldg/ Kebla Hall:
In the original building, the Kebla Hall of the Atash Behram was totally dark and the roof was covered with Mangalore tiles. The entrance to the inner sanctum of the Padshah was through a very small door, such that the priest entering the Kebla had to bow down before the Padshah. The absence of any light in the hall of the Kebla room is also very necessary since the Padshah’s own light should be the only thing visible in the room. But of special interest was the copper Afarganyu in which the Atash Behram Saheb was enthroned. Visitors to the Atash Behram even today can see this nearly 250-year-old Afarganyu in the corner of the Kebla hall, where the skylight is presently put.
The Afarganyu of the Padshah Saheb is made of Copper, as it is a secondary grade Atash Behram.
The Khuan or stone pedestal of the Padshah Saheb was made of specially selected, very hard black Deccan basalt which was integrated into the foundation of the building in a very specific manner. While installing the Khuan and the Afarganyu, Dastur Mulla Kaus and Mulla Feroze constructed several Taaveez or amulets made of copper, each connected to the other by specially woven cotton threads. These measures were taken to ensure the longevity and boon-granting power of the Atash Behram Saheb
For maintenance inside the Kebla, a bucket of lime is used to slurry up to the top of the wall and then gently pour it down so that the walls would look & feel anew.
Dadyseth House:
About fifty to sixty feet across, the building to house the mobeds and boiwallas was constructed. It is composed of stone & wood. In the beginning, it was reported to have a one-storeyed structure. A second floor was necessitated later.
F: Dadyseth House, Heritage Building
Source: Muzammil Hamidani
Dastur Mulla Feroze had lived here, and it spaced his well-known library. The rare and unique collection of books and manuscripts formed a part of his library. The Mulla Feroze Library and the Mulla Feroze Madressa were later lodged in this building.
When the K.R. Cama Oriental Institute came up in the Fort, the library was shifted there, where it still exists.
Site Landscape
Source: Muzammil Hamidani
The initial site was laden with trees of jackfruit and other local fruits. These are preserved within the site.
Inscription:
Mulla Feroze's Tribute: On the front facade of the Atash Behram, the High Priest, Dastur Mulla Feroze's, couplets are inscribed in Persian. Extracts: "Dadi of good times, belonging in this incarnation to Noshirwan, made this hallowed place for worship, according to the traditions of the Good Religion. The sapling of religious tradition, therefore, has become refreshed, and the Good Religion became famous a second time... Because of the efforts of wise Dastur Kaus, this benevolent place has been made ready."
This inscription conveys the intent behind the setting up of the Atash Behram.
Similar Sites in the Area
The other Atash Behrams in the city are located around the same area.
Sketch Map showing routes to the 4 Atash Behrams in the City
Source: Jamshed Z Sethna
The map provides a route to the Atash Behrams in Mumbai. All are walkable, each within an approximate distance of 2 km between each other. The area lies between Charni Road and Marine Lines stations. These are listed as follows:
Wadiaji Atash Behram:
Source: Heritage Institute
The fire at the Atash Behram was consecrated on November 17th, 1830. It is located on Princess Street, Dhobi Talao, in Marine Lines.
Banaji Atash Behram
Source: Heritage Institute
The fire at the Atash Behram was consecrated on December 13th, 1845. It is located on Thakurdwar Road, in Charni Road.
Anjuman Atash Behram
Source: Heritage Institute
The fire at the Atash Behram was consecrated on October 17th, 1897. It is located on J Shankarsheth Road, Dhobi Talao, in Marine Lines.
Legends
The Holy Fire & its Significance:
The consecrated Holy fire, that sparkles in the censer is signified as a spiritual entity and is seen as the Son of God; Avesta – tava atarsh puthra ahurahe mazdao. Hence, the faithful address of the fire, is Padshah Saheb – Kingly Lord, who it is held, is enjoined to live in a comfortable and sacred space, which in turn has to be created and maintained with due sanctity and care.
Zoroastrian Science of Numerology:
Zoroastrian science of numerology is called ABJAD. In this method, every alphabet of the Persian script is given a particular weight. When the numerological significance of any word or sentence is to be understood, the word is broken down to its alphabets. Then the various weights relating to the alphabets are applied and the word total is obtained. Based on the amount of the total and its derived single-digit number, various forecasts and predictions can be made by advanced Masters. While the methodology is well-known to many, the revelations and meanings are understood by very few. Of those, even fewer can reveal the meaning of the total of the numbers.
Spiritual Status of Mulla Kaus:
Kaus Rustam Jalal and his son, Firoz, had accompanied a caravan to Iran. They went on horseback or on foot. The caravan was comprised mostly of Muslim aristocrats. One day, the daughter of the caravan's leader fell seriously ill. All the hakims and doctors in the caravan couldn't succeed in curing her. It was left to Dastur Kaus to cure her through his spiritual powers! "Mulla", it is said, was the title bestowed on him and his son, by the grateful Muslims.
Literary Legacy of Mulla Feroze:
Dastur Mulla Feroze wrote over 29 books, although only a few were printed. The majority remained as manuscripts in his library. Some of his literary works include:
1. Desatir: It contains teachings which are not merely universal, but which run far back into the night of human history
2. Account of his travels to Iran: This is considered relevant even today as they provide a fascinating and detailed account of the life and times of the Zoroastrians of those days.
1. George Nameh: Based on the style of Firdausi’s epic Shah Nameh, Dastur Mulla Feroze wrote this in Persian verse, an account of the conquest of India by the British and the establishment of the Raj in 40,000 verses.
He willed that his books should become part of a library open to the public for study and research
Entrance to the Fire Temple: A Developed Tradition
In India and in Indian-Zoroastrian communities overseas, non-Zoroastrians are strictly prohibited from entering any space from which one could see the fire(s). While this is not a doctrinal requirement (that is, it is not an injunction specified in the Avesta or in the Pahlavi texts), it has nonetheless developed as a tradition. It is, however, mentioned in a 16th-century Rivayat epistle (R. 65). In addition, entry into any part of the facility is sometimes reserved for Zoroastrians only. This then precludes the use of temple halls for public (also secular) functions. Zoroastrians insist, though, that these restrictions are not meant to offend non-Zoroastrians and point to similar practices in other religions.
Conservation & Upkeep
Subsidiary Functions
Mulla Feroze’s Library:
The library Mulla Feroze left behind contained 522 Persian, Arabic, Turkish, English as well as Avesta-Pahlavi, Pazend books and manuscripts.
His disciple, Mobed Fardunji Marzbanji, the founder of "The Bombay Samachar", and, later, "Jam-e-Jamshed", prepared a list of all the books, as desired.
"After the Chaharum of the learned High Priest, this Mulla Feroze Library was established on 18th August, 1842, in the front Deewankhana (hall of audience) of the building opposite the Dadyseth Atash Behram, which was the residence of the Kadmi Dastur."
The Mulla Feroze Madressa:
The Mulla Firoz Madressa was established and inaugurated on 27th August 1854, at the Dadyseth Atash Behram.
The intention behind the Madressa was the necessity of an educational space where, Zend (Avesta), Pahlavi and Persian languages are taught. The leaders of the then Kadmi Anjuman, funded the purpose, and named it after the late Mulla Feroze. It benefits those who wish to study religious subjects. This was later merged with the JJ Madressa.
Role of Trustees:
The trust was set up in 1874. Their role in continuance includes maintaining and preserving the sanctity and the holy atmosphere, in and around the fire temple. To ensure that even with changing times, the Agiaries and Atash Behrams remained, as much as possible, fortresses of Ashoi (piety)
The status of the trustees is inter-generational. They become trustees of fire temples, either because they were the grandsons or grand nephews, with a sound religious background, of the families that founded these places of worship, or because they were true devotees of the Atash Padshahs.
Future Development
There have been many plans by private developers and the city government to redevelop the site of Dadyseth Atash Behram. However, the Parsi community have been firm about safekeeping the cultural site.
The most revered place on site is the location of the Atash Padshah. The initial site design itself has provided accommodation for the same, considering a future scenario where would need to be relocated.
Many Parsi community organizations such as the ‘Parsi Voice’ and ‘Parsi Khabar’ are actively involved in the preservation of the Parsi-affiliated structures in the City.
Resources:
1. Dadyseth Atash Behram. (2004). The Parsee Voice, 1(17).
2. Dadyseth Atash Behram. (2004). The Parsee Voice, 1(19).
3. Dadyseth Atash Behram. (2004). The Parsee Voice, 1(22).
4. Pav Mahel – The Cosmic Powerhouse & its Earthly Network. (2008). The Parsee Voice, 5(7, 8, 9 & 10).
5. Giara, M. J. (2001, November). A Brief History of Banaji Atash Behram. Din Publications.
6. Zoroastrian Places of Worship: http://www.heritageinstitute.com/zoroastrianism/temples/atashbahram.htm
7. The story behind Seth Dadibhai Nosherwanji Dadyseth Atash Behram: https://www.frashogard.com/category/famous-parsis/zarathushtrian-miracles/dastur-mulla-kaus-feroze/