By : Ervad Marzban J. Hathiram

Our religion lays great stress not only on ritual purity but also on physical purity in daily life. There is a proverb amongst Parsis: ‘Bawa, aapro Dharam to baal kartaa baarik!’, i.e. ‘Our religion is finer than a hair’.

Click to read complete article.

  JUST FOR TODAY – FOR A PARSI

           Just for today, I will do a Kushti in each Gah, (except perhaps the Ushahen Gah), because I know that Sudreh Kushti draws a protective ring around me.

            Just for to-day, I will chant the prayers: Kushti, Sarosh Baj, Gah (Haavan, Rapithwan or Ujiran), Khorshed Niyaish, Meher Niyaish, Doa Nam Setayashney and Char Dishaano Namaskar, because I know that these prayers are compulsory and constitute food for my Ruvaan. “Haom Urvaaneym Yazmaidey” – “We attune ourselves with our own Ruvaan”.

            Just for today, I will go to an Agiari, do Kushti and Chant Sarosh Baj, Gah, Khorshed Meher Niyaish in the outer room, and then recite Atash Niyaish in the inner room before Atash Padshah followed by Doa Nam Setayashney, because I know that Atash is the Lord of all the divine energies of Ahura Mazda and the Lord of my Karma, my destiny.

            Just for today I will try to be a “Hutokhsh”, a servant of God, by knocking out all selfishness from me, and helping the helpless and the miserable, and serving the neglected, because I know that that is the way leading to Ahura.

            Just for today, I will erase all ego and hatred from me and try to love those who have maliciously harmed me, because I know that the dissolution of the ego, pride and hatred is the ultimate aim of the Ruvaan, which is imprisoned in my body.

            Just for today, I will not fall a prey to my enemies, anger, carnal passion, greed, pride, jealousy, attachment to worldly objects, hypocrisy and guarded dishonesty, because I know that they are serious obstacles to my spiritual progress, and that is why I ask Mazda for protection from them in the very first passage of the Prayer Kem-naa-Mazdaa which is the preamble to doing Kushti.

            Just for today, I will read some Khshnoom with fierce concentration and ponder and meditate on it, just for an hour.

            Just for today, I will fill up my heart with earnest devotion (“Vaham”) to my Paigamber Asho Zarathushtra and immerse it in Ushta, the bliss and ecstasy of Ahura, because I know that Vaham occurring in “Yasnaaicha, Vahammaaicha… .” and ‘Ushta’ occurring in Asheym Vohu ….are the beacons on the path to Ahura.

            Just for today, I will do all or any of these whatever I possibly can. Who knows they may stick to me each day of my Life! And who knows how long or short will be my life?

               (Parsi Pukar July-Aug.-Sep. 2001 – Vol. 7; No. 1)

 “Aevo pantaao yo Ashahay, veespay anyaeshaanm apantaanm”    There is only  one path, that of Righteousness (Ashoi); all others are non-paths.

Courtesy : Firdosh K Sukhia

Dinyar Patel writes :

Quite a comprehensive website, with links to various older translations as well as descriptions of historical events and various ceremonies.  Also has a short section on demographics (I didn’t know that Guinness Book of  World Records has recognized us as the religion most in danger of extinction!).  This was listed in ZNA email dated 18-Oct-2009.

http://www.heritageinstitute.com/zoroastrianism/index.htm

MIND FRAME AND EXERCISES TO ACHIEVE IT.

ESSENTIAL OUTLINES OF SUDREH-KUSHTI AND MANTHRA PRAYERS.

The word “Tarikat” is a most misused and misunderstood word. Many Parsis think that Tarikats are just “external” rites, rituals or ceremonies and not an important part of genuine “Zoroastrianism” ; if your mind is “good”, you don’t need them.

But the million dollar question is : Is the human mind GOOD? Does it satisfy the criteria of ‘good’ laid down in all Religions, and for we, the Parsis, in Patet Pasheymani? All our experience of humanity is entirely contrary. Human mind is inclined more towards evil than good. It has both the elements good and evil, and the aim of all life and all creation is to alchemise all evil to good and merge it in the already existing good. The evil in us expresses itself through the faults of flesh and the five senses. Our minds have internal enemies within it. Gatha and Gita, Quran and Bible, Dhammapad and Granth-Saheb, all want us to fight them, resist them, and alchemise them. They are very powerful attackers, not easy to resist. In “Kemna Mazda” Kushti Prayer we seek Mazda’s protection against their onslaught. Our mind is swept away by their downstream currents, and we need intense strength and internal energy to swim upstream against them.

The Tarikats are meant and intended to generate the energy to fight and alchemise the evil within us.

Click here to read the entire article from the Parsi Pukar Apr.-May.-Jun. 2005 – Vol. 10; No. 4

TARIKAT MEANS LIFE PROCEDURE CODE

Courtesy : Firdosh K Sukhia

RULES OF DAILY PRAYERS.

WHAT TO PRAY AND HOW?

 Take a bath immediately before praying. Cover your head while praying. Kushti is the prelude. Often there is a chasm between ideals and practice; the ideal line is required to be shortened at times. There are therefore ideally compulsory prayers and prac­tically compulsory prayers.

During the day time i.e. in Havan, Rapithvan and Uijiran Gahs, the ideal compulsory prayers are Sarosh Baj, Gah, all the five Niyaish’s viz. Khorshed, Maher, Mahbokhtar, Ava and Atash; Doa Nam Setayashne; three Yashta’s viz. Ahuramazda, Ardibeheshta, and Sarosh Yashta Hadokht; Doa Nam Setayashne (again), “Char dishaa no Namaskar”, 101 Names of Dadar Ahuramazda.

If this ideal line is not practicable, you can omit the three Yashta’s. If that also is not practicable, recite only two Niyaish’s – Khorshed and Maher – after Sarosh Baj and Gah; and end at Doa Nam Setayashne and 101 Names. But this is the Mini­mum. No further shortening is permissible.

A word about “Vispa Humata”. This is to be recited immediately after Meher Niyaish in Gah Havan, and “biji Havan” (i.e. from Ahura mazda Roj in Ava month to Ardibeheshta Roj of the coming Fravardin month). Vispa Humata is not to be chanted in Rapithvan and Ujiran Gah’s.

Ideally, any Yashta other than the above three (viz. Ahuramazda, Ardibehesht and Sarosh Hadokht) should be recited after all the five Niyaish’s and those three Yashtas. However, as a matter of compromise, you can recite any Yashta after the five Niyaish’s or even after Khorshed Meher.

A word about Doa Nam Setayashne. This is to be prayed after you finish your set of Niyaish’s, and before beginning your Yashta’s. After finishing your set of Yashta’s, Doa Nam Setayashne is to be repeated.

Khorshed, Maher and Ava Niyaish’s cannot be recited in Aivisruthrem and Ushahin Gah’s; but Mahbokhtar and Atash Niyaish’s can be prayed in any of the 5 Gahs.

In Agiari or Atash Baheram, whatever Niyaish’s – Khorshed, Maher, Mahbokhtar and Avan, you desire to recite, please do it outside the Atash Padshah’s inner room. In the inner room pray only Atash Niyaish. You can pray any Yashta (except Khorshed and Avan Yashta) in the inner room facing the Padshah Saheb.

The ideal night-time Prayers are: in Aivisruthrem: Kushti, Sarosh Baj, Gah, Sarosh Yashta Vadi, Atash Niyaish and Mahbokhtar Niyaish; and Doa Nam Setayashne at the end. As a poor compromise you can omit one or both the Niyaish’s. But Sarosh Yashta Vadi is a must.

In Ushahin, same as Aivisruthrem except that instead of Sarosh Yashta Vadi, pray Hadokhta. Avoid praying between midnight and 3 a.m.

A bath is compulsory immediately before Prayers, whether at home or in a Fire-temple. If that is not possible before going to the Fire temple, an advanced and knowledgeable prescriber has sug­gested this: sprinkle water with your right hand fingers all over your clothes, wash your face and hands with water and do three Kushti’s one after the other. Then start with Sarosh Baj and go ahead.

 When you pray, don’t utter anything except the prescribed Manthra.

Remember, Manthra Prayer is not just a reading exercise; it is a religious exertion. It has its Rules to be carried out. They are founded on the spiritual science called “Staota Yasna”. They have a rationale and a reason but they go beyond our intellectual level. The human reason itself declares the existence of ultra-reason. Modern science does not hesitate to declare that common sense is not the criterion for truth.

The Rules of Manthra Prayer do not appear to depend on its meaning. The Sarosh Yashta Vadi can be recited only in Aivisruthrem, although its trans­lation no where indicates why it is so. In Gah prayers we find the names of Ahuramazda, Asho Zarathushtra, Yazats, Gathas, Mobeds, Ashavans. Why then this restriction? The short answer is that the Manthra are intended to have a positive vibrationary effect in consonance with the actual vibrations going on in Nature at that time or moment.

Remember! where there is a will, there is a way. Exert a little with faith and devotion and Nature will help you nine-fold. Try to break the spell of your usual excuse: “I have no time”. Find time and you will find that time itself will stand before you. Manthra is a living miracle. Experience it.

                                                                                                – Cherag

                                                (Parsi Pukar – SEPTEMBER 1996 Vol. 2; No.3)

Courtesy : Firdosh K Sukhia

Effect of Wearing Cap on Zarathustri Urvaan

 by Ervad (Dr.) Hoshang J. Bhadha

     A Zarathustri is enjoined to cover his head at all times. It is one of the basic disciplines for a Zarathustri. If you have ever look at the pictures of Zarathustris from the past, you will recognize them simply because they were wearing cap or turban covering their head. If you read the description of Parsees from the past and those who first landed in Sanjan, it is emphatically described that whether a child, female or male they all had their head covered. It is unfortunate that our own community people laugh on us for wearing cap, which is the foundation of all our religion practices. Needless to say, today a Zarathustri wearing cap will get strange glances; he/she will evoke giggles and some people even consider them as one belonging to the Stone Age. However, such reactions are seldom seen when a Zarathustri will observe a Muslim or Jew demonstrating their practice of covering head during and out of their prayer area. It is a common site to see a Zarathustri coming out from the Agiary with one hand over his head, not as a respect but to prepare himself/ herself to remove the cap/scarf before he/she reaches the main gate. Some people feel embarrass to wear in public whereas some remove it to protect their hairstyle. My dear Zarathustris, wearing cap is not imposed upon us but it is a remedy to protect oneself from destructive thought process that will ultimately influence our Urvaan’s progression.

More to be read at …. Effect of Wearing Cap on Zarathustri Urvaan  

Courtesy : Neville Joshi

Here is an important article attached (in english) and is taken from PARSI AVAZ Vol. 1; No. 1 and Vol. 1; No.2.

What Is Meant By Tarikat As A Way of Life 

Courtesy : Neville Joshi

This article is written as a professional manager, trying to find out the structure and the management of our religion and religious institutions. I have tried to be totally rational. There is no hidden agenda or any motive. The idea is to make the community members aware of the situation and hopefully generate a healthy dialogue which should result in a better future for the community and the religion.
more…
http://parsikhabar.net/the-role-of-the-high-priests-of-parsis-in-india/

The following is an article by Ervad Marzban Hathiram on “Zindeh Ravan” Ceremony:

The practice of Zindeh Ruvan ceremonies is very old and finds a mention in the Rivayats. Also a learned paper by Ervad Jivanji Modi on the “Disa Pothi” of Navsari priests also gives details of this exercise as it was in existence over 350 years ago. The practice of Zindeh Ruvan is a sort of prudent planning on the part of an individual to prepare for his onward journey in the spiritual realms. Our ancestors firmly believed in the efficacy of our prayers in helping the Ruvan reach its correct destination after death and the onward progress from there over the many years after death. Hence when circumstances were such that it was uncertain whether ceremonies could be done after the death of an individual, that person would take steps to have the ceremonies performed when alive. Hence the Zindeh Ruvan. For example, a spinster, or a widower without an offspring would be in serious doubt as to who would perform his after death ceremonies. Sometimes, they would “adopt” (make a “palak”) another individual and entrust him with the responsibility of doing the after death ceremonies. However, in many cases, as a measure of additional safety and prudence, many individuals would have a palak as well as perform the Zindeh Ruvan.

More

Roj Gosh Mah Fravardin, 1379 Yz.

By : Ervad Marzban J. Hathiram

 My previous post on Parsis and religious adultery got many responses and some queries. One of the questions asked was: “if you say not to visit the Agiary only for a purpose, like an exam, then on which days is it necessary to visit the Agiary?”

 My simple answer: “On the day you feel it is not necessary to offer thanks to God for all that He has given you, don’t visit the Fire Temple!” (If such a day exists)

Click above for a complete answer.

This is an excellent, short video (less than 10 mins) which gives very good insight into who are the Zoroastrians.

Click above to view the video.

Courtesy: Jesse

The file attached is taken from DINI AVAZ Vol. 1; No. 3
The Right Moment in Nature

Courtesy : Neville Joshi

A special write-up on the Muktad by our Er. Dr. Ramiyar Pervez Karanjia.

Click here to read Muktad-An article

Courtesy : Hoshi Deboo

PARSIS THROUGH THE AGES

by

NATASHA V. DEBOO

The art of progress is to preserve order amid change.

— Alfred North Whitehead.

The only constant in life is change. It is a continuous, never-ending process. The Parsis too, have changed over the ages. From the small group that landed on the western shores of India, we have blossomed and carved a niche for ourselves in almost every field of human endeavour. Down the ages, and in keeping with the times, Parsis have adapted themselves and adjusted their lives in sync with the winds of social and cultural change, without losing their ethnicity.

Let’s start with the names. Earlier, one could distinguish Parsi ladies from their names like Heera, Bhikha, Banu and Rata (always with the suffix ‘mai’ attached to it). Today, however, we have ‘trendy’ names like Kyra, Friana, Ayesha and Nasha. In the case of men, names like Pahlan, Tehmul, Ardeshir and Edul have given way to Zeus, Rushaad, Aryaan and Eric.

Along with the names, modes of dress have also changed. Tank tops, short sleeved (or sleeveless) blouses, jeans and skirts have replaced the traditional jhablas, ijaars and badyans. Our ancestors would always keep their heads covered, even in public places, and dress very demurely.

Today however, only on an odd occasion would you get to see Parsi ladies dressed in sarees at an Atash Behram or Agiyari. Most of them pay their homage to the Holy Fire dressed in trousers, skirts or salwar – kameez. The typical Parsi gaara is virtually extinct; all you see at weddings and Navjotes today are silk, lace and Indian silk sarees.

Speaking of weddings and Navjotes, what earlier used to take place as a solemn ceremony in Agiyaris, Atash Behrams and individual homes, amongst close family and friends, now takes place with pomp and fanfare in baugs, posh hotels and restaurants, sometimes with ostentatious display of wealth.

The bapaijis and mamaijis were storehouses of wisdom, and would sit with their brood of grandchildren after the day’s work was done, and tell them stories of the valour of Rustom and Sohrab, the succor of Behram Yazad and the might and prowess of the great Iranian kings, always adding the moral, “Tamare bhi em Rustom ni kaani bahadur thavanu”. Fragmentation of the joint family system has eroded a whole generation of Parsis’ gherni kelavni!

Parsis were one of the first communities to embrace westernization, way back in the British era – a tradition we have not forgotten even today. Excessive urbanization has seen our quaint villages of Udvada and Navsari wearing an almost deserted look today.  The new hubs of the Zoroastrian community are Mumbai, Pune – the former with the largest concentration of Parsis in the world, and the latter now following close on its heels.

Another effect of the colonization by ‘aapri raani Queen Victoria’ is the loss of Gujarati. Today, English is the lingua franca at most Parsi homes, and the number of youngsters who can read and write in Gujarati is fast depleting.

A typical picture of a Parsi household in the evening used to unfold like this:

Darabshah would come home from work to find his wife Gulbanu doing the household chores, and his sons Jal and Khodabax fighting with each other. He would swear at his two ‘nalayak bacchha’, then settle down in a cozy armchair, stretching his legs on the same, and regale the household with his day at work, often showering the choicest of cuss words at any customer who had disrupted his work during an otherwise peaceful day.

Then everyone would sit down to a dinner of masoor or chora (and woe betide if the botas in it ran scarce!!) after which old bapaiji Najamai would gather the family, and everyone would pray a few monajats before bed.

Today, however, the scenario is very different. Banafshe works till 6 P.M. and her husband Jamshed till 8 P.M. Their children, Tanya and Zara, come home from tuitions at 9 P.M. After a hurried dinner, everyone is busy with their separate activities, and the interaction among the family members is negligible. Computers, cell phones and televisions have replaced bed-time stories and reading.

Observing these changes, my great grandmother would have commented, “Baap re! Jamano etlo badlai gayoch! Hamara jamana ma, diva-batti thai, teni agao baccha-porya ghere avi jata hata.”

Along with our lifestyle, so have our various occupations changed. The Parsis that landed on the shores of Sanjan were traders, artisans, merchants and farmers, who lived a simple and almost frugal life. Today, Parsis have entered all walks of professional life, and are doing splendidly for themselves. In fact, the most famous doctors, lawyers, accountants, bankers, businessmen and builders are Parsis. There is now a whole new and emerging breed of choreographers, fashion designers and those pursuing various other forms of creative art as well.

A birthday, anniversary or Jamshedi Navroze would traditionally see sweetmeats like dar-ni-pori and bhakhra being made at home. But nowadays, people neither have the time nor the energy nor the inclination to make such elaborate sweetmeats, and prefer to order chocolates and mithais from outside.

Leave aside eating them, we youngsters haven’t even heard the names of delicious tea-time snacks like chaapat, popatji, ghari and kumas. Some of these delicacies have virtually faded away into oblivion.

The customary ghambhars or community feasts would see a host of Parsis – both young and old gather, and eat with their community members. The Parsi women would cook and the men served. Everyone covered their heads with scarves or topis and a humbandagi would be prayed before eating.

Today, the atmosphere is very lively and gay, and a lot of youngsters also attend. It is more of a social rather than a religious gathering. Covering of heads is no longer seen as mandatory, except while praying, and one does not often witnesses the humbandagi.

The Mukthad ceremonies which have now been moved to our Agiyaris and Atash Behrams were in the past observed at home. The Parsi artisans, merchants and farmers used to take eighteen days leave from their work (for that was the duration at that time) so that they could spend that quality time praying for the peace of their loved ones’ souls. It was also a time of spiritual upliftment of the self, and houses would be filled with flowers of every hue, with the perfume of sukhar and lobaan wafting through the air.

Another unique feature lost over time is the daana-ni-torans that adorned the door of every Parsi household. It was a typical trademark of Parsi homes, and scores of women would spend their free time exchanging designs. The custom of having a traditional wood-fueled chulavati in the kitchen has also gone out of most Parsi house-holds.

But, as Alphonse Karr says – “The more things change, the more they remain the same.”

Indeed. There are some things that have not changed, nor hopefully ever will. Such as the gregarious nature and sense of humour of Parsi bawajis - that uncanny ability that makes us laugh at ourselves! Merry – making and Parsis go hand in hand, and they are the life of any party.

Nor has the Parsi appetite undergone a change. Parsis loved food then, and they love their food now. The customary Sunday Dhansak and kebabs, followed by the afternoon siesta still remains, as does their love for their daily chaato-paani.

Another thing the Parsis have retained is their honesty and integrity. Even today, most Indians prefer to do business with Parsis, knowing that they are dependable, sincere and trustworthy.

And though we may have compromised our social and cultural customs, there has been no compromise on religion. Most Parsis are still very orthodox, and want to stick to the customs, rites and rituals that we have been following from time immemorial. We still pray in the ancient Avestan language – the Divine language of revelation.

So as you can see, some things will always remain the same. We have, and will, continue to change socially and culturally, but we will never lose our distinct identity – our ability to be spotted in a crowd! And in spite of having integrated ourselves into the melting pot of Indian secularism, we are still set apart by our intrinsic nature and behaviour, our honesty and our fun-loving ways!

SAAL MUBARAK!!!

_______________________________________________________

Dear Zarathusties,

As in the past, the families in New Orleans (USA) will get together during the five gatha days of Muktad. As you know, this year (2009) the five gatha days fall on August 14th, 15th, 16th, 17th, and 18th. We assemble at a zarathusti home around 7:00 p.m. (C.D.T.) and then start our Hum – bundagi prayers at 7:15 p.m. (C.D.T.) sharp. These prayers are the ones which are recited in agiaries (especially the Rustam Faramna Agiary in Dadar) and Atash-Behrams in Mumbai and elsewhere. Each family brings flowers in a vase and we set up the table in remembrance of the departed souls.

We urge other Zarthustries who cannot make it to our Hum-bundagi in New Orleans, being in other cities, or states, or even outside the country, to join us in the prayers at the said time on those five days. I will first read the translation of the Muktad prayers in English and then following that, everybody will join me in the prayers. I have included the translation and the prayers so we all can pray together.
Thank you very much and may Ahura Mazda bless us all!

- Rohinton K. Tarapore (New Orleans, USA)
(email: rktarapore@cox. net)
———— ——— ——— ——— ——— ——— -

Click here for : HUM BANDAGI – Prayer in memory of the departed souls
Humbandagi during Gathas

By Pervin Mistry

It is often asked as to what one should pray during the ‘Muktad’ days. It is requisite that we pray the daily farajiyat prayers and then pray the Patet Raven-ni Naiyate; Satum-no Kardo or, “Karda to be recited in memory of the Departed Ones” (as given in the English version); Sarosh Yasht Hadokht (during the day) or Sarosh Yasht Vadi (night time).

It is also a practice to recite the Baj of 1200 Ashem Vohu for the first 5 days, i.e. from Ashtad to Mino Aneran roj and to recite the Baj of 1200 Yatha Ahu Vairyo on the 5 Gatha days.  In addition, it is highly recommended that at least for the 10 Muktad days, we pray the Framroat-no Ha, which is Yasna 20, the Avestan Commentary on the Ashem Vohu Prayer. The following is an explanation of Yasna 20.

Click here to continue…. What to pray during Muktad days

The Religious Ceremonies and Customs of the Parsees – by Ervad Shams-ul-ulama Dr. Sir Jivanji Jamshedji Modi – B.A. PhD. C.I.E. – A classic book, first published in 1922 and much referred all over the world by all those who want to understand and follow the Ceremonies and Customs of the Parsees. Now being put up online with kind permission from Mr. Nadir Modi.

The book is presented under the following principal heads :

• Introduction and Contents

• The Socio-Religious Ceremonies, which have been treated under the heads of (a) Birth, (b) Marriage and (c) Death Ceremonies

• The Purification Ceremonies, whic are treated under the sub-heads of (a) Nahan  (b) Riman, and (c) the Bareshnum, (d) with an additional chapter on the purification of articles supposed to have been contaminated

• The Initiation Ceremonies, which have been treated under the Sub-Headings of (a) Naojote or the Initiation of  a child into the fold and (b) Navar and Martab, which are the two grades of Initiation into Priesthood.

• The Consecration Ceremonies, which talk of  (a) the consecration of Fire Temples, (b)  the Towers of Silence, and (c) Alats or religious requisites

• The Liturgical Ceremonies, which are treated under two principal heads
  • The first head speaks of the Inner Liturgical services and talks of (a)the Yasna (b) the Viparad, (c) the Vendidad and (d) the Baj
  • The second head speaks of the Outer Liturgical ceremonies of (a) the Afringan, (b) the Farokshi and (c) the Satum.
  • An additional Chapter speaks of several ceremonies which are groups of more than one ceremony.

Click on each of the above for the PDFs of interesting reading.

‘A Mystical explanation of our religion’  is a book authored by Nurgesh Irani and can be viewed at

http://tenets.parsizoroastrianism.com/tosee.pdf 

Courtesy : K.F.Keravala

K. A. M.

MARATHON CEREMONY OF NAAM-E-KHAAVER

BY

ERVAD PERVEZ D. MITHAIWALA

 In Tamaam Khordeh Avesta, one finds the prayer of Naam-e-Khaaver. In teachings of Paak Magav Sahebs of Demaavand Koh – Iran , the significance of this marathon ceremony was revealed through Behesti Minocher Nosherwan Pundol Saheb, who was fortunate to have come in direct and close contact with these holy sages.

When years have rolled past, as pre-ordained by AHURAMAZDA, the ‘Khoreh’ ie Aura of Maazdayasni Zerthosti Din on planet earth, dims to an extent. In replenishment of the same, the marathon ceremony of Naam-e-Khaaver is performed in Iran only when Zerthosti Shehenshahat reigns supreme.

 AURA OF DAADAAR AHURAMAZDA in process of descendance on earth passes through ‘Ahunavante Rooaa’ existing at one end of Chinvat, towards Hasti – eternal world. (The other end of Chinvat, towards Nisti is our mortal world. It contains Abbe Rooaa – the Aura of Vakshoor-e-Vakshoor an Asho Zarthushtra Spitmaan Saheb.) Talismanic effects of this ceremony result into the glow of Khoreh to its supreme extent. Normally once in an approximate period of 1800 years, this ceremony takes place during domain of existing Raaenidaar Saheb.

Some 3000 years ago this ceremony was performed under guidance of Dastoor Aaderbad Marespand Saheb, the 99th Raaenidaar as stated in the teachings of the Paak Saheb.

In commencement of ceremony, Zerthosti army from a far distance, cordons the place preventing anybody’s entry within the fortified area. The participating Magav Saheb appointed by Saroshavarez (head of 72 Magav Sahebs) commences the ceremony. An astounding Afargaanya, whose height tantamounting to some 72 hands, filled with pure sandalwood logs, is placed in the centre of the colossal maidan. 101 Dastoors sit in each of the four directions thus numbering 404. In remaining four corners sit 36 Dastoors in each corner (36 x 4 = 144). 404 + 144 = 548. Total of 548 in a single digit comes to 8. Whereas the figure of 9 reigns supreme in Maazdayasni Zerthosti Din. Participation of one Magav Saheb added to 548 Dastoors completes the figure of 9.

 As the ceremony progresses, on the 9th day, all the Dastoors, (owning Minostigar Isam i.e. well versed with knowing Avestaa meanings, and possessing Rawaan of 5th Aasmaan, whose caretaker is Behram Yazad) elevate themselves above the earth, i.e. their feet do not touch the ground.

 On the 18th day, the fire of Aader-e-Mino Karko, from Chinvat above, descends in the Afarganya igniting the sandalwood and converting the sandalwood logs into blazing glow of fire. The Magav Saheb, whose original physique is fiery, leaves his body, and positions Himself amidst fire in the Afargaanya. For a constant period of 41 days, this ceremony continues and the 548 Dastoors remain aloof from earth without hunger or thirst. On the 36th day, AURA OF AHURAMAZDA descends on earth. The Maanthravani (prayers) recited by the Magav Saheb in the ceremony bear such profundity, that even the 548 Dastoors of such elevated Rawaan cannot digest and hence remain at a distance from the venue of the Afarganya.

 On completion of the ceremony, Kaikhooshroo Padshah who dwells at Markez-e-Khaab, along with Magav Sahebs is invited to take charge of this Fire, which is ultimately merged with the Fire of Aader-e-Boorzinmehe r originally brought on earth by Vakshoor-e-Vakshoor aan Asho Zarthrushtra Saheb during his (16th) last visit on earth. This Fire of Aader-e-Boorzinmehe r is cold and spreads in the valley of Demaavand , in which vegetation also grows.

 This ceremony’s overall effect on earth inspires every Zerthosti to adhere strictly to customs rituals tenets and traditions of our lofty religion and remain unflinchingly committed without leaning towards alien beliefs till the last breath of life.

 May an early advent of 100th Raaenidaar, Shah-Ra-Shah, Shah Behram Varzaavand Saheb usher in near future to bring an end to chaos confusion and goodwill brotherhood prevail upon mother earth.

Courtesy : Daraius P.Batliwala

Tribute to Ervad Eruchshah Karkaria by Ervad Marzban J. Hathiram

Click here to see the Ghambar pictures  Pictures of Ghambarin Rostam Baugh_Tehran_Iran

Courtesy : Phil Masters

The only anthropology museum of Zoroastrians in the world, which showcases the ancient history of Zoroastrians, is in Kerman’s Fire Temple.
The idea of launching the museum along with the library of Kerman’s Zoroastrian Society came to light in 1983, when the head of the society, Parviz Vakhashouri, and the former head of library collected cultural heritage artifacts of Kerman’s Zoroastrian community. These two officials added many other objects to this collection.

The museum was officially inaugurated during Jashn-e Tirgan in 2005 by Iran’s Cultural Heritage, Handicrafts and Tourism Organization (ICHHTO).
Jashn-e Tirgan or Tiregan is an ancient Iranian rain festival observed on July 1. The festivity refers to archangel Tir (literally meaning arrow) or Tishtar (lightning) who appear in the sky to generate thunder and lightning for providing the much needed rain.

Legend
According to a legend, Arash-e Kamangir was chosen to settle a land dispute between the two countries of Iran and Turan, which in the ancient Iranian language refers to Central Asia, literally meaning “the land of the Tur“. Arash shot his arrow on the 13th day of the Persian month Tir to designate the border between the two countries. The people of Turan, who had suffered from lack of rain, and Iran celebrated the settlement of the border dispute, as peace and rain poured onto the two countries. The occasion is today celebrated by Iranian Zoroastrians.

In the festivity marking the occasion, people dance, sing, recite poetry and serve delicacies such as spinach soup and sholeh zard (a traditional Iranian dessert made with rice, sugar, oil, saffron, rosewater as well as crushed pistachio, almond and cinnamon). Children rejoice by swimming in streams and tying rainbow-colored bands on their wrists, which are worn for 10 days and then thrown into a stream.

The building of the museum was designed in the 1990s in the wake of the endeavors of Behdinan Farzaneh, Hormuzdiyar Ashidari and Mahindokht Siyavashiyan and it was completed in 2001.

Among the oldest items of the museum is a book hand-written in Gothic (an archaic Germanic language) script, dating back to over 200 years ago and a brazier on which the date 1207 in the solar calendar (1828 in the Gregorian calendar) is engraved.

Among the precious sections of the museum is the section for fartur (picture) and documents. The pictures of the Zoroastrian Society of Kerman and Rafsanjan and personalities like Arbab Khosro Shahrokh, Mirza Borzou Amighi, Keshvar Khanom and Pourandokht are particularly valuable.

A section of the museum is designated for different types of braziers and lanterns. Another section showcases women’s clothing items dating back to 50 to 150 years. These items include coats, dresses, headscarves and pants decorated with floral patterns.

Every year during Norouz (Iranian New Year) holidays, Kermani youths guide those who visit the fire temple and museum. Throughout the year, these youths attend the museum’s training classes in order to harmonize the descriptions of items displayed in the museum and fire temple about Zoroastrian rituals. Due to the efforts of these youth, in the new Iranian year (started March 21), for the first time, the area for the visiting non-Zoroastrians was separated from the area used by Zoroastrians for worship so that they can say their prayers in a more serene atmosphere.

The idea of launching the museum along with the library of Kerman’s Zoroastrian Society came to light in 1983, when the head of the society, Parviz Vakhashouri, and the former head of library collected cultural heritage artifacts of Kerman+s Zoroastrian community. These two officials added many other objects to this collection.

The museum was officially inaugurated during Jashn-e Tirgan in 2005 by Iran’s Cultural Heritage, Handicrafts and Tourism Organization (ICHHTO), Iran Daily reported.

Jashn-e Tirgan or Tiregan is an ancient Iranian rain festival observed on July 1. The festivity refers to archangel Tir (literally meaning arrow) or Tishtar (lightning) who appear in the sky to generate thunder and lightning for providing the much needed rain.

The building of the museum was designed in the 1990s in the wake of the endeavors of Behdinan Farzaneh, Hormuzdiyar Ashidari and Mahindokht Siyavashiyan and it was completed in 2001.

Among the oldest items of the museum is a book hand-written in Gothic (an archaic Germanic language) script, dating back to over 200 years ago and a brazier on which the date 1207 in the solar calendar (1828 in the Gregorian calendar) is engraved.

Among the precious sections of the museum is the section for fartur (picture) and documents. The pictures of the Zoroastrian Society of Kerman and Rafsanjan and personalities like Arbab Khosro Shahrokh, Mirza Borzou Amighi, Keshvar Khanom and Pourandokht are particularly valuable.

A section of the museum is designated for different types of braziers and lanterns. Another section showcases women’s clothing items dating back to 50 to 150 years. These items include coats, dresses, headscarves and pants decorated with floral patterns.

Every year during Norouz (Iranian New Year) holidays, Kermani youths guide those who visit the fire temple and museum. Throughout the year, these youths attend the museum’s training classes in order to harmonize the descriptions of items displayed in the museum and fire temple about Zoroastrian rituals. Due to the efforts of these youth, in the new Iranian year (started March 21), for the first time, the area for the visiting non-Zoroastrians was separated from the area used by Zoroastrians for worship so that they can say their prayers in a more serene atmosphere.
Courtesy : Phill Masters

The Yazashne is a Pav Mahel kriya that is performed in the Urvisgah also sometimes referred to as the Yazashne Gah which is a demarcated Pavicut area in a fire temple complex and falls under the category of the inner liturgical ceremonies performed by Yaozdathregar priests who hold a valid Bareshnum. It involves recital of the complete Yasna of 72 Ha’s and pounding of the Hom twigs, thus preparing Hom nu pani.
The ceremony involves 33 Alaats, from the mineral, vegetable and the animal kingdom.

Of prime importance are :
 1. The Hom ni Sali – Twigs of the Ephedra plant.

 2. Urvaram – Twigs of the Pomegranate tree known as Hadhaneptam in Avesta

 3. Jivam – Milk from a female goat.

 4. Zaothra – Pure consecrated water from the well

 5. Aiwyaonghana – leaf of a Date palm

 6. Darun – Sacred bread

 7. Goshudo – ghee, clarified butter
 The other Alaat are the untensils like Havanim – Mortar, Tashta – plate, Mahrui – Crescent shaped stand, Fulias, Barsom – metallic wires, Lala – pestle. These are generally of Brass and at times of Silver.
 Then there is the usual Dadgah Atash, Aesma-bui-fragrant wood, Khuan – Stone slabs for the Fire Afarganyu, for the Alaat, for the officiating priest and for the Zaothra.
 This ceremony is preceded by the Praragna ceremony which is the preparation for the Yasna when these items are brought into the Urvisgah.
 Yazashne is performed on various occasions and at the time of Dibachhe its Khshnuman (in glorification of) is recited which can be in honour of Sarosh – the Yazata, Ardafravash – departed souls, Mino Navar – Initiating ceremony for priesthood. When recited in honour of the Anoshe Ravan the Fareshto thus generated helps the soul dissolve its Kerdar for its onward progress to Frashokereti.
This is just a brief summary, in order to read in detail please refer to
“Religious Ceremonies and Customs of the Parsees” – Sir J. J. Mody pg 247 – 310

The ritual for drawing water from the well and making it Pav is as follows :

Pure, clean water is fetched from a well in utensils previously washed. The priest observing the Khub goes to a well and draws the water himself. Water drawn for the first, and second time is rejected and allowed to flow into plants or the soil. At the third time water drawn is brought to the Yazashne Gah. The Handi which lies on the Khuan to the right of the Jyoti – officiating priest is filled with this water to the brim, allowing it to overflow into the Pavis reciting “Khshnaothra Ahurae Mazdao – Ashem 1″. He recites this formula three times and each time fixes his gaze on the water and allows the water to overflow thrice from the Handi. In the interval between each recital, he recites in Baj :

Yaozdathra Zareh Frakand, Yaozdathra Zareh Varkash, Yaozdathra Zareh Puiti. Zareh in Avesta means “ocean”, but as per our science of Khshnoom these are allegorical planes in Nisti where souls receive their appropriate blessings. This symbolizes the purification process ocuring in nature. All things required to be ceremoniously pure for ritualistic purposes are made pure in this way.

Zaothra or Zor is the water that is consecrated for the purpose of being used in Pav Mahel ceremonies. The word comes from Avesta “Zu” means to perform religious ceremonies. Zaothra in Avesta also refers to Alaat. Note that each Avestan word has 9 levels of meaning depending on the context where it is used. Is it no wonder that Avesta students then have to rely on the Taavil of Khshnoom to decipher the correct meaning. Here it is restricted to consecrated water.

The priest has before him two cups to hold the consecrated water. He then recites the Baj with the Khshnuman of “Aiwyo vanghubyo vispanam apam mazdadhatanam” i.e. all the good waters created by AhuraMazda. Then uttering the word Ashem he holds the empty zaothra cups over the surface of the water in the kundi and rectes the formula of Fra-te-staomaide and at the recital of different parts of the prayer, he gradually fills the cups with water from the Kundi. The water thus consecrated is the Zaothra water to be used for the ceremony. the priest then finishes the Baj.

The Zor Melavani kriya is done at the last 72nd Ha of the Yasna. Both the priests proceed to the well, where the water had been originally drawn from and carry with them the Havanim which is the Mortar where the Hom was pounded alongwith Zaothra and Jivam. Then standing before the well and sliding the lid slightly off the Havanim, they both recite a short formula, the Jyoti pours a small quantity of the liquid back into the well in three parts. He gives back to the well, a part of the water which he had taken from it, that too in a much more purified form. This unites the pure Zaothra Hom with the well water and in doing so the well water experiences so much joy, that it leaps up to reach the Havanim. This happened when Dasturji Jamshed Ervad Sohrab Kukadaroo performed the Zor Melavanu kriya.

The Zor ceremony then is intended to impress, that it is one’s duty to keep the soueces of water pure and to learn from its ritual the lesson that it is his duty to keep his mind, which is the source of actions equally pure.

Courtesy : Behram  P Dhabhar

Sam Billimoria adds :  For all these who are really interested in  details of the full Yazashne ceremony ,there is a real  authorative  book by VD Kotwal , published in 90’s.  I do not know where it is available in Mumbai.

• Sandal wood sticks, Sandal wood shreds, Sandal wood powder, Sandal wood incense sticks,
• incense in raw and powder form,
• Sadras of 3 types for male n 2 types for female,
• White & colour pyjamas for male & white pyjama for female
• Kastis,
• Siavs,
• Prayer books in Gujarati & English,
• Parsi caps,
• Religious stickers
• and so on.