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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Discussions
Interfaith Dialogues
Parsis Pray For Return Of The Scavenger Bird
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<blockquote data-quote="aristotle" data-source="post: 189987" data-attributes="member: 11816"><p>Photographs of naked, rotting bodies piling up</p><p>and a recently-shot 15-minute video of the same at</p><p>the Towers of Silence have a created a huge furore in</p><p>the Parsi community.</p><p></p><p>At the heart of the anger and anguish generated by</p><p>these pictures put together by 65-year-old Dhun Baria,</p><p>are two issues:</p><p></p><p>¤ Traditionalists say religious tenets dictate that the</p><p>Towers of Silence be a strictly out-of-bounds zone</p><p>where even the relatives of deceased Parsis are not</p><p>allowed so how could someone go and shoot pictures</p><p>and record a video clip?</p><p></p><p>¤ Pro-reformists backing Dhun Baria say that these</p><p>pictures are proof that the community needs to</p><p>reconsider how they dispose of the dead.</p><p></p><p>Sitting in her Marzban Colony home, Baria won’t reveal</p><p>how she and the photographer managed to sneak into</p><p>the Towers of Silence, called Dokhmas, to click the</p><p>pictures and the video. (This newspaper has a copy of</p><p>the pictures but has refrained from publishing them,</p><p>given the sensitive nature of the issue). But Baria has</p><p>so far distributed around 10,000 handbills with</p><p>graphic, gory photographs.</p><p></p><p>Baria says that she is doing so to spread awareness</p><p>that the old practice of disposing of the dead called</p><p>Dokhmenishin (wherein the deceased are left in the</p><p>wells for the vultures to pick on) has failed and that</p><p>the community needs to also adopt other ways to give</p><p>their dead a dignified burial.She wants the BPP which</p><p>manages to provide a burial ground and a cemetery in</p><p>the premises for community members who do not want</p><p>to go with the old system of funerals.</p><p></p><p>Orthodox Parsis however are aghast that someone</p><p>could shoot a video in an area that is out of bounds.</p><p>One group called the World Alliance of Parsi Irani</p><p>Zarthosthis (WAPIZ) has asked the Bombay Parsi</p><p>Punchayet (BPP) which manages the 45-acre funeral</p><p>park called Doongerwadi to conduct an inquiry into</p><p>what they call a serious breach of security.</p><p></p><p>HOW IT STARTED</p><p></p><p>Eight months ago Baria’s mother Nargis passed away.</p><p>Baria who has no other family began going to the</p><p>towers of silence to offer prayers and during one such</p><p>visit she asked the khandiyas (traditional bier bearers</p><p>who carry bodies to the towers and the only men who</p><p>are allowed entry into the wells) whether her mother’s</p><p>body had gone. “I asked, ‘Mummy to gayi na,’(Is Mom's corpse gone?) and they laughed at me and said ‘tumhari mummy abhi do saal tak yahi rahengi’,(Your Mom's corpse will remain here two more years)" says a horrified Baria. “I could not imagine my mother’s body rotting there. I have</p><p>only one thing to says ‘Do not put the dead to such</p><p>indignity’.”</p><p></p><p>“I was so upset that I decided to take up the matter</p><p>with religious higher ups. They told me that everything</p><p>was fine and that solar panels had been installed to</p><p>speed up in disposal of bodies. But when I insisted</p><p>otherwise they asked me whether I had any</p><p>proof...and that’s when I decided to investigate.”</p><p></p><p>Her work has caused a fierce debate in the community</p><p>newspapers. The Jam e Jamshed, founded in A D</p><p>1832 said in an article ‘Ms Dhun awakens a sleeping</p><p>community’. But others have criticised her. Rustom</p><p>Baug, Byculla resident and WAPIZ member Anahita</p><p>Desai said, “The incident has upset many community</p><p>members. The reformist press is making it out to be a</p><p>ghastly sight. I do not know what else do you expect</p><p>to see in a crematorium or burial ground. It is definitely</p><p>not going to be a pleasant sight. The reformist press is</p><p>just whipping up sentiment against the old system and</p><p>there are people who have been taken in by the</p><p>propaganda,” she said.</p><p></p><p>Baria says that she is alone in her mission. But the</p><p>Association for Revival of Zoroastrianism (ARZ), a</p><p>reformist group recently set by community members</p><p>said that they supported her. “We have to admit that</p><p>the old system is not working anymore. No religion</p><p>approves a system where dead bodies just rot,” said</p><p>chartered accountant Kerssie Wadia of ARZ.</p><p>Desai criticised the BPP management for failing to</p><p>prevent what she said was a serious breach of</p><p>security. “The Doongerwadi is even a no-flying zone.</p><p>How could someone enter the towers and take a 15-</p><p>minute video in broad daylight?After the incident, the</p><p>BPP issued a statement saying that they are for the</p><p>preserving the present system (Dokhmenishin) and for</p><p>strengthening it further. But nobody could explain how</p><p>somebody could breach the security there,” she said.</p><p></p><p>(Source: mumbaimirror.com/index.aspx?Page=article&sectname=News%20-%20Cover%20Story&sectid=15&contentid=20060830042948562738d49c0)</p></blockquote><p></p>
[QUOTE="aristotle, post: 189987, member: 11816"] Photographs of naked, rotting bodies piling up and a recently-shot 15-minute video of the same at the Towers of Silence have a created a huge furore in the Parsi community. At the heart of the anger and anguish generated by these pictures put together by 65-year-old Dhun Baria, are two issues: ¤ Traditionalists say religious tenets dictate that the Towers of Silence be a strictly out-of-bounds zone where even the relatives of deceased Parsis are not allowed so how could someone go and shoot pictures and record a video clip? ¤ Pro-reformists backing Dhun Baria say that these pictures are proof that the community needs to reconsider how they dispose of the dead. Sitting in her Marzban Colony home, Baria won’t reveal how she and the photographer managed to sneak into the Towers of Silence, called Dokhmas, to click the pictures and the video. (This newspaper has a copy of the pictures but has refrained from publishing them, given the sensitive nature of the issue). But Baria has so far distributed around 10,000 handbills with graphic, gory photographs. Baria says that she is doing so to spread awareness that the old practice of disposing of the dead called Dokhmenishin (wherein the deceased are left in the wells for the vultures to pick on) has failed and that the community needs to also adopt other ways to give their dead a dignified burial.She wants the BPP which manages to provide a burial ground and a cemetery in the premises for community members who do not want to go with the old system of funerals. Orthodox Parsis however are aghast that someone could shoot a video in an area that is out of bounds. One group called the World Alliance of Parsi Irani Zarthosthis (WAPIZ) has asked the Bombay Parsi Punchayet (BPP) which manages the 45-acre funeral park called Doongerwadi to conduct an inquiry into what they call a serious breach of security. HOW IT STARTED Eight months ago Baria’s mother Nargis passed away. Baria who has no other family began going to the towers of silence to offer prayers and during one such visit she asked the khandiyas (traditional bier bearers who carry bodies to the towers and the only men who are allowed entry into the wells) whether her mother’s body had gone. “I asked, ‘Mummy to gayi na,’(Is Mom's corpse gone?) and they laughed at me and said ‘tumhari mummy abhi do saal tak yahi rahengi’,(Your Mom's corpse will remain here two more years)" says a horrified Baria. “I could not imagine my mother’s body rotting there. I have only one thing to says ‘Do not put the dead to such indignity’.” “I was so upset that I decided to take up the matter with religious higher ups. They told me that everything was fine and that solar panels had been installed to speed up in disposal of bodies. But when I insisted otherwise they asked me whether I had any proof...and that’s when I decided to investigate.” Her work has caused a fierce debate in the community newspapers. The Jam e Jamshed, founded in A D 1832 said in an article ‘Ms Dhun awakens a sleeping community’. But others have criticised her. Rustom Baug, Byculla resident and WAPIZ member Anahita Desai said, “The incident has upset many community members. The reformist press is making it out to be a ghastly sight. I do not know what else do you expect to see in a crematorium or burial ground. It is definitely not going to be a pleasant sight. The reformist press is just whipping up sentiment against the old system and there are people who have been taken in by the propaganda,” she said. Baria says that she is alone in her mission. But the Association for Revival of Zoroastrianism (ARZ), a reformist group recently set by community members said that they supported her. “We have to admit that the old system is not working anymore. No religion approves a system where dead bodies just rot,” said chartered accountant Kerssie Wadia of ARZ. Desai criticised the BPP management for failing to prevent what she said was a serious breach of security. “The Doongerwadi is even a no-flying zone. How could someone enter the towers and take a 15- minute video in broad daylight?After the incident, the BPP issued a statement saying that they are for the preserving the present system (Dokhmenishin) and for strengthening it further. But nobody could explain how somebody could breach the security there,” she said. (Source: mumbaimirror.com/index.aspx?Page=article§name=News%20-%20Cover%20Story§id=15&contentid=20060830042948562738d49c0) [/QUOTE]
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Parsis Pray For Return Of The Scavenger Bird
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