Stray dogs are back in the news. While the Indian Government reported the population of stray dogs as 20.33 million in 2019, other reports suggest a much higher number. Reportedly, the population of stray dogs in the Indian capital Delhi itself is estimated at one million and growing. However, the statistics for Mumbai seem relatively less concerning. A 2024 survey conducted by the Brihanmumbai Municipal Corporation (BMC) and Humane Society India (HSI) recorded a decrease in the population of stray dogs, though density remains high in some areas, driving the need for continued, targeted welfare strategies. The most recent data suggests Mumbai’s stray dog population is around 90,757, a significant drop from the previously estimated 1.64 lakh in 2023, due to successful animal birth control programs focusing on sterilization and vaccination.

Stray dogs are often dismissed as a nuisance, yet they play a vital role in urban and rural ecosystems. They help control rodent populations, act as natural watchdogs, and, when adopted, provide companionship that enhances human well-being. While India reported 22 lakh dog-bite cases and 48 deaths in 2024, most bites stem from fear, pain, territorial instincts, hunger, or illness rather than aggression. Misunderstanding their signals often escalates such incidents. The answer lies not in culling or displacing them, but in sterilisation and anti-rabies vaccination drives, which ensure safety, control populations, and foster coexistence with these sentient beings.

Stray Dogs: Courts, Controversy And Humane Solutions

In October 2022, responding to two petitions, the Nagpur Bench of the Bombay High Court observed that the stray dog issue had “increased beyond tolerable levels” and imposed a blanket ban on feeding stray canines. It directed municipal authorities to fine violators ₹200. However, the Supreme Court Bench comprising Justices Sanjiv Khanna and J K Maheshwari overruled this, noting that starving stray dogs would only increase aggression, and ordered that no coercive action be taken against citizens feeding them.

On 11^th August, 2025, a two-judge Supreme Court Bench again raised concerns over rising dog-bite cases and rabies in Delhi and its suburbs. It banned feeding strays in public spaces and asked that special feeding zones be created. But following mass protests from animal rights activists, a three-judge bench modified the ruling, directing dogs be vaccinated and sterilised before being released into their territories, while only rabid or aggressive dogs should be confined to shelters.

The Way Forward lies in humane and practical solutions. Large-scale sterilisation and vaccination through the Animal Birth Control (ABC) Programme remains the most effective method to control populations and prevent rabies. Complementing this with adoptions, fostering, food and shelter initiatives, community education, and partnerships with animal welfare groups ensures balanced co-existence. Public awareness, responsible ownership, and strong legal measures against abandonment must support government efforts for lasting change.

Parsis Led The First ‘Bombay (Dog) Riots’

Though regarded as one of the most peaceful communities, Parsis made history by triggering the first riots in Mumbai – popularly known as the ‘Bombay Dog Riots’ of 1832, when the British Magistrate of Police decided to adopt measures to control the city’s population of stray dogs. A regulation was already in place since 1813 that allowed the killing of owner-less (i.e., stray) dogs. However, in 1832 the Magistrate adopt new methods to cull the dog population – it was decided that a handsome sum of money would be paid for each dog killed! This resulted in unscrupulous dog catchers killing dogs that were not aggressive, and some dog catchers even entered private homes and killed pet dogs and mohalla-adopted benign strays.

On 6^th June, 1832, a group of Parsis physically attacked a group of dog catchers, near Bombay’s Fort and then marched to the city’s court to demand an end to the culling. The next day, several Parsi traders and other establishments also closed their businesses, causing economic disorder in the city. Working class Parsis, alongside Hindu and Muslim supporters also went on strike from work, further paralyzing the city.

When the community came to know that the British were mobilizing the city’s garrison, Parsis organized crowds to block porters and labourers in a successful attempt to prevent the British troops from receiving food and water. However, by evening, the British garrison gathered in the city’s fort and the Riot Act was read out aloud and the crowd of protestors was subsequently broken up and leaders of the strike were arrested.

Soon after, that the British government began to negotiate with the leaders of the Parsi community in an attempt to bring law and order back to the city that was economically disrupted. It was decided that, rather than cull stray dogs on sight, the Magistrate would relocate aggressive dogs outside the city. This was found to be an agreeable solution and the imprisoned protesters were released.

Of course, relocating stray dogs outside city limits was a solution worse than culling. Two centuries ago, much of suburban Bombay was jungle and leaving dogs there meant making them prey to big cats like leopards and panthers. Allegedly it was only a face-saving compromise on paper and dog-catching just did not happen for at least a year and even thereafter it was greatly reduced and regulated. Only, the most aggressive dogs with a history of attacking local residents were picked-up and relocated outside city limits. All other stray dogs continued to guard mohallas against unwanted trespassers, especially at night and enjoyed being fed twice a day by Parsis as also other communities.

The Parsi Love For Dogs

The Parsi community has a special fondness for dogs. It is said that a dog is ‘man’s best friend’. However, Parsis go a step further and make their pet dog/s their best family member and also feed stray dogs occasionally or even daily.

It’s a Zoroastrian tradition to offer kurta-no-buk – a Gujarati expression for a morsel (actually it should be three morsels) of the family’s lunch or dinner, first to the mohalla canine. In Iran, Zoroastrians call it Chom-e shwa or meal for the dog. Even a morsel of food (especially egg) that is ritually offered to the dead during the Stum ceremony should be offered to a dog. Egg symbolises immortality and feeding a dog (the favourite animal of Sarosh Yazata – the protector of the souls of the living and departed) an egg that is ceremonially offered to the soul of departed ensures Sarosh Yazata’s protection to the soul of the departed.

Religious Importance Given To Dogs

In the Vendidad (13.9), there’s reference to two dogs who keep vigil at Chinvat (bridge of the separator) where souls are judged. It is believed that besides their natural love for dogs, Zoroastrians in Iran as also in India, offered food to dogs in the hope that the celestial dogs which guard Chinvat would aid their soul as also the souls of their dear departed.

The Four-Eyed Dog

Zoroastrians give special preference to the ‘four eyed’ dog (i.e., a dog with two flecks of different-coloured hair just above the two eyes) for religious ceremonies like the Barasnum which priests undergo for purification and Sagdid which literally means sighting by the dog.

According to the Vendidad, the demon or force of putrefaction which attacks a human corpse retreat at the sight of a dog with four eyes and thus restricts contamination. Sagdid is performed when the corpse of a deceased Zoroastrian is placed on the marble or stone slabs for the funeral (paidust), when lifted from the stone slabs to the iron bier to be carried to the Dokhma and finally before consigning the corpse to the Dokhma.

A dog is also required during the Bareshnum ritual, wherein a priest or a to-be priest undergoing this purificatory ceremony is required to tap the ear of the dog at a certain stage during the ritual, so that the dog could caste its glance at the person and cleanse him of unseen evil influences.

The Vendidad and Pahlavi Dinkard refer to two main categories of dogs – Havara or the house protecting dog: and Pasus Haurva, the cattle protecting or herd dog. However, Vendidad (13.8) also refers to Vohunazga which is a dog without a master and loosely attached to the local community or mohalla (essentially a stray). A young untrained dog (also usually a stray) is called Tauruna.

Vendidad 13.49 asserts: “noit me nmanam viato histanti zam paiti ahura atam yezi me noit”, which means: “No house shall stand firmly founded for anyone on Ahura-created earth where there is no herd dog or house dog“.

In the Husparam Nask the proper quantities of food are listed for man, woman, child, and the three kinds of dogs i.e., herd dog, house dog and stray dog. A sick dog is to be looked after as carefully as a sick human-being according to Vendidad 13.35. A female dog in whelp must be cared for as caringly as a woman with child according to Vendidad 15.19. Vendidad 15.45 requires puppies to be looked after with special care for at least six months.

According to Zoroastrian scriptures, hurting or not carrying for a dog is considered a very grave sin. Even when a dog expires the mortal remains of the dog should be wrapped in a Sudreh and quickly disposed with due care. Though Zoroastrians now bury their pet dogs, the Vendidad disapproves burial of both human and dog corpses.