’ cited in the petition are not a part of the ancient texts of Zoroastrianism in its sixth-century incarnation, but were introduced by the 19th century Khshnoom(ist) cult." He further states, "The MMRC (Mumbai Metro Rail Corporation) team convinced us with concrete proof that there was no danger at all to the fire temple, and the chief minister (of Maharashtra) gave us a personal assurance of safety. So the hue and cry is baseless."
The article further states Dastur Khurshed Dastoor, the Udvada high priest and member of the 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...How to deal with eccentric people with closed minds out to whip up a fear psychosis?’" he asked.
Subsequently with more alternatives being proposed, the intervention of the courts and popular community sentiment opposing the tunnel intrusion, the two high priests went along with the petitioners.
Counsel for MMRC Shrihari Aney told the court that the petitioners failed to produce any convincing proof that there was a magnetic connection between the fire and the core of the earth.
In the introduction to his Global Directory of Zoroastrian Fire Temples, author Marzban Giara states he wrote the book after "extensive dialog with several Dasturjis, priests, community leaders," etc. But the section titled "Status of Atash in Zoroastrianism," makes no mention of magnetic circuits connecting the consecrated fires to the core of the earth.
Sir J. J. Modi in his book The religious ceremonies and customs of the Parsees makes no mention of the magnetic circuits and vibrations when talking about the consecration of fires. (But interestingly enough he mentions the rivalry that arose towards the end of the 19th century between the Wadia and the Anjumanna Atash Behrams which was then sought to be constructed. The Shahenshahi Dastur of the Wadia fire temple alleged "there could not be two atash padshahs in one and the same city!" The Wadia Atash Behram was constructed in 1830 and the Zarthoshti Anjumanna Atash Behram was subsequently built in 1897.)
In his autobiography The saga of a soul, scholar priest Dastur (Dr) Maneckji Nusserwanji Dhalla stated, "Mysticism...is a sort of unfulfilled urge in the religious life of man. Hence it is just possible that in Zoroastrian Iran there may have been a handful of such individuals or sects."
As Eckehard Kulke in his book The Parsees in India: A Minority as Agent of Social Change noted, "Around the turn of the century, a Parsi by the name of Behramshah Navroji Shroff (1857-1927) tried to develop a synthesis between traditional Parsiism and Sufi mysticism. His sect Zarthoshti Elm-e-Khshnoom was, however, at no time able to reach a number of members worth mentioning."
Prof (Dr) Mary Boyce in her book Zoroastrians: Their Religious Beliefs and Practices outlines the origins of fire temples. "The Greeks stated positively that the Persians despised temples, considering it wrong, in (the Roman statesman) Cicero’s later words, ‘to keep shut up within walls the gods whose dwelling place was the whole world’ ... In the fifth century BC (the Greek historian) Herodotus could write of the Persians that they erected no statues or temples or altars. Nevertheless, fire exalted upon an altar-like stand was, it is clear, very important for the early Achemenians, perhaps as a double declaration both of their Zoroastrian faith and of their sovereign rule." Fire was a symbol of the king and initially "fire altars existed only within their palaces," the scholar notes.
Fires, "the only icon of which their prophet had approved," were also introduced to counter "man-made icons as objects of veneration." Boyce goes on to note, that fire being a "bright and living icon, attracts veneration even more readily than idols of wood and stone; and later usage shows that each temple fire came to be endued by the congregation with its own personality and protective powers (as happens with statues and images in other faiths)." Thus the practice in recent times of placing images outside the kebla is violative of the prophet’s dictat. This transgression however is tolerated by most.
But does the recent outpouring of support for the petitioners opposing the Metro alignment mean the mystic movement has gained adherents or are people unthinkingly lending their support? Has a psychosis been created that the sacred fire temples face complete destruction if the supposed connection to the core of the earth is disturbed?
But regardless of the reasons for the opposition, should the courts and rest of the community disregard the growing sentiments against the project? Obviously not. The MMRC had already suggested the tunnel be realigned by 3.5 meters. The petitioners want an additional 3.5 meter shift. MMRC says this is not feasible. And what if other religious institutions along the route ask for the same privilege? Will the tunnels then run zig-zag instead of straight, thereby endangering the lives of passengers if the trains pick up speed?
Mystic beliefs cannot override the essence of the religion, especially when what is at stake is a much needed transportation system to supplement the city’s existing, overburdened rail network on which an average of 10 people die every day.
The justices in the High Court and the Supreme Court will have to carefully weigh all these considerations while delivering their judgment.