Bombay Parsis are known to decline marriage proposals from outstation suitors if it means settling away from the metropolis. It would appear that locales outside the city too are not favored as a wedding venue although the costs may work out cheaper when the guest list is limited.
Whilst Parsi owned hotels and institutions at hill stations and on the beach front may occasionally serve as a venue for destination weddings, they are more in demand by members of sister communities (see "Weddings in wonderland,” pg 38).
Requiring meticulous planning and execution, destination weddings are usually announced months ahead. Once the couple has decided on a venue, family and close friends are requested to block the dates and confirm their participation at least four weeks ahead to enable the hosts to finalize their bookings. The weather though may have its own unpredictable plans so hosts are advised to be prepared for every eventuality.
If flying to the venue for a destination wedding, the couple as also their guests should allow for flight delays and carry their attire, jewelry and important documents in their hand luggage to rule out the possibility of checked in baggage finding its own travel path, away from the owners. Since it is the presence and blessings from the chosen few that the couple seeks on their wedding day, what mainly matters are the opportunities for bonding at such functions.
Cause for celebration
Our "Celebrations guide” (pg 42) has attempted to list the gamut of services available under different heads. The primarily Bombay based listing is mainly of Parsi establishments although certain non-Parsis patronized by the community have been included. Where known, outstation facilities have also been accommodated. We realize the list may not be exhaustive and hope to be excused for any unintentional lapses. Those whom we may have overlooked can write in to us and we will list them in the future. Also provided are the contact numbers of the popular venues in Bombay for the convenience of those planning a function. Parsiana is not able to verify the authenticity of each of the service providers listed. Readers are advised to exercise caution and ask for references if they so wish.
Choose your calendar
The accompanying 12 pages of the Gregorian calendar for the year 2018 (see pp 25-36) provide a ready reference for those who want to know the mah and roz of a certain date according to the Shahenshahi (S), Kadmi (K) and Fasli (F) calendars. The abbreviated version of the mah in each calendar is specified at the top of the page (please refer to the list of abbreviations at the end of this introduction in case of doubt).
From UK based independent researcher Farrokh Vajifdar we have gleaned that in ancient Iran there were several calendars in use. The earliest time-reckoner, suited to an agro-pastoral society, was luni-solar comprising 12 months of 30 days each. Later the priesthood introduced the five Gatha days or the panjag-i weh — "the good pentad” — to bring the total to 365 days in a year. But no allowance was made for the additional quarter day every year until the calendar became noticeably out of step with the seasons. That is when the ancient Zoroastrians added an extra month of 30 days every 120 years (¼ x 120 = 30), a feature that was not observed consistently. The last time this one-month calendar rectification was made in Iran in 375 Anno Yazdegirdi (AY = in the year of Yazdegird) or 1005/6 Common Era (CE).
In India, this one-month intercalation was last attempted in 1125/6 CE and the calendar has since been referred to as the Shahenshahi (or royal) calendar. When Dastur Jamasp (called Vilayati) of Kerman visited India he pointed out the one month discrepancy between the calendars in Iran and India following which some Parsis broke away from the Shahenshahis and in 1745 established the Kadmi (ancient) calendar. Neither the Kadmi nor the Shahenshahi calendar now synchronizes with the seasons, the gahs and the gahanbars and hence festivals are observed at inappropriate times.
The accurate calendar followed by the Iranians and Faslis — called the sal-i-denig or Din-i sal ("the religious year”) — observes the gahanbars, the seasonally solar months, festivals, muktads and paravs at the correct time with the recitation of prayers serving a meaningful role, explains Vajifdar.
The Iranians continue to observe March 21, the spring equinox, as their New Year for it signifies fresh growth and awakening after months of harsh winter and hibernation. The Zoroastrians in India who consider Jamshedi Navroz or March 21 as their New Year are the Faslis (Fasli means seasonal in Arabic) who have their roots in the Zarthosti Fasli Sal Mandal founded by Kharshedji Cama in 1906. Following the leap year logic, they add a sixth Gatha day, Roz-e Wahizag, every four years to ensure that their New Year is permanently celebrated on March 21.
Yazdegirdi 1386/87/88 for the Fasli, Kadmi and Shahenshahi calendars dates back to the coronation of the last Zoroastrian Sasanian King Yazdegird III in 632 CE. Next to the month line atop every page, readers will notice the year according to the Yazdegirdi era (AY 1386/87/88).
There are some Zarathushtis in Iran and members of the Zarathushtrian Assembly who believe that the Yazdegirdi era reminds them of the last Zarathushti emperor who was overthrown by Arab invaders. They would rather calculate the Zarathushtrian Religious Era (ZRE) 3754/55 from the vernal equinox in 1737 BCE when Zarathushtra supposedly proclaimed his divine message to humanity.
Abbreviations of the mahs: Fravardin (Frav), Ardibehesht (Ardi), Khordad (Khor), Tir (Tir), Amardad (Amar), Shahrevar (Shah), Meher (Meh), Avan (Avan), Adar (Adar), Dae (Dae), Bahman (Bahm), Spandarmad (Span).
We are very grateful to Kaiwaan Patel of Nilgiri Herbs for sponsoring the Parsiana calendar once again.