Category Archives: Rituals and practices

The Significance Of Religious Headgears: The Zoroastrian Mathabana

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The Karnataka High Court has recently ordered that girl students should not wear hijab, saffron shawls or use religious flags while attending classes in Karnataka colleges which have a prescribed uniform, till the Court decides the case relating to ban on hijab in certain government colleges. An interim order was passed by the Bench comprising Chief Justice Ritu Raj Awasthi, Justices Krishna S Dixit and J M Khazi, in response to various petitions filed by Muslim girl students in the State, claiming that they were not being allowed to enter colleges on account of the government order which effectively bans the wearing of hijab or headscarves.

The term hijab describes the act of covering up a woman’s body, either partially or fully. However, it is often used to describe the headscarves worn by Muslim women. These scarves come in many styles and colours. The type most commonly worn covers the head and neck but leaves the face clear. Some women wear a headscarf to cover their head and neck, while others wear a burka or naqab, which also covers up their face. Even today in Iran, women wear a scarf but keep the face unveiled.

Not restricted to Islam: Headscarves are seen as a sign of modesty, a symbol of religious faith. While headscarves may be rooted in religious tradition, hijab is a personal and cultural concept. Wearing headscarves is not restricted to Islam alone. Covering the head predated Islam. Jewish, Christian and Hindu women have also covered their head at various times in history, across the globe. Covering the head has also been a longstanding custom among Zoroastrians – in ancient Iran and after their advent in India.

Mathabana – The Zoroastrian Headscarf: Wearing the Mathabana or white muslin headscarf is an essential part of Zoroastrian religious tradition. Until urbanization and western education took over, the Mathabana was a part of every Parsi lady’s daily attire. It did not matter whether the lady was rich or poor, urban or rural. The muslin headscarf was worn with pride.

Look at portraits of the philanthropic Jerbai or Motlibai Wadia. They can be seen wearing the mathabana. In all her portraits, Lady Meherbai Dorabji Tata is seen with her head covered by her saree. Covering the head was not just a mark of giving respect, but of respectability. Even today, wives of Parsi Zoroastrian priests wear head scarves daily, at home and when stepping out. Also, it is mandatory for every Zoroastrian (male or female) to cover his or head while praying (even if at home) or visiting a fire-temple or attending a funeral. Men usually wear a skull cap while women wear a head scarf.

Across Religious Traditions: There are certain rules to be followed when one visits a holy place. Various etiquettes must be observed, one of which is to cover our heads while worshiping. Hindu women cover their head in the temple as a mark of respect, gratitude, and humility towards the deity they worship. In the early years of Christianity, men and women were required to cover their heads while entering their place of worship. Later, it was only mandated for women. While this tradition of covering the head inside a Church has faded away with time, some still observe it, especially on ceremonial occasions. Sikhism also requires that both men and women should cover their heads when they enter the Gurudwara.

Our Zoroastrian Tradition: In the Zoroastrian tradition, hair is seen as naso or dead matter. Hence, all Zoroastrians are required to cover their heads, especially while praying or attending a religious ceremony. It is believed that hair that falls off renders the surrounding ritually impure.

As we know, even in good restaurants, chefs and kitchen staff keep their heads covered to prevent any hair from slipping into the food. Surgeons and nurses in hospitals and particularly the operation theatre, also cover their heads for the same reason – medical hygiene! Also, covering the head is a mark of respect – be it in the presence of an elder or the Holy Fire – displaying reverence.

In ancient rock reliefs of the Achaemenian, Parthian or Sasanian era, no king, queen, priest, soldier or commoner is seen bareheaded. This tradition was carried by the Parsis all the way from Iran to India. Rarely would you see an old portrait of a bareheaded Parsi lady or gentleman.

Thinking Cap: In mystic circles, it is believed that covering the head has several benefits. It aids focus and thinking and keeps the highest center of psychic energy (the crown chakra) protected. The common saying, “put on your thinking cap,” denotes an imaginary cap worn to facilitate thinking.

Wearing a headscarf is seen as a display of one’s religious identity. But, so what? If Muslim women wear hijab, Zoroastrian women wear the mathabana! At the end of the day, what a man or woman chooses to wear is a personal choice. One should wear what one feels proud and comfortable to wear.

Colour, style and manner of wearing the headgear may differ. But the principle and essence of wearing the scarf remains the same. It extends respect and earns respectability!

  • Noshir Dadrawalla

The Significance Of Religious Headgears: The Zoroastrian Mathabana

Autumnal Equinox- Mehregan Khojasteh Baad

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Wishing you and your family a Happy Mehregan.

23 Sept. 

ALL ZARATHUSHTI  FESTIVALS are a landmark in Nature and should be celebrated on the exact day it occurs in Nature irrespective of which calendar is followed.

Ancient Zarathushtis respected Nature and celebrated the landmarks in Nature with accuracy. This is evident from the names of the Gahanbars which indicate the exact day of celebration. Two of the Gahanbars are named after the two seasons of Aryana Vaejah in the Arctic region where they originally lived. In the Arctic, there are two seasons Summer and Winter.  They celebrated the middle of the Summer and called it Maidhyo-Shahem (Mid-Summer). Summer in the Arctic is for 216 days so Mid Summer falls on the 108th day. Which is 15 of Tir corresponding to 5 July. Winter being too cold for celebration they celebrated the Coming of Winter– Ayeh-Threm (Sarem) on the day before the winter started on 30 Mehr/ 21 October.

When they migrated to the Tropics, they celebrated the four seasons of the new home with four Gahanbars each of their name indicating the exact day of celebration.

Maidhyo-Zarem (Mid Spring) 15 Ardibesht 4 May

Paiti-Shahem (End of Summer) 31 Shahrivar / 21 Sept.

Maidh-Yarem (Sarem) (Mid- winter) 15 Bahman/4Feb.

Hamas-Path-Maedem (Equality of day and night) 28/ 29 Espand/March 19/20.

So also, they celebrated the four natural phenomenon’s that indicated the change in seasons.

Vernal Equinox – Now Rooz 

Summer Solstice – Tirgan 

Autumnal Equinox – Mehregan 

Winter Solstice – Yalda 

In the Avesta, we are repeatedly told of the importance of the Solar Year.

‘The coming of the season at the proper time of the solar year.‘ ‘Haptan Yasht’ Ha-3

‘I learn about and I work with the solar year, the righteous period.” Yasna Ha 1.9, Ha 3.11, Ha 4.14 Visparad Karda 1.4

All these festivals are landmarks in Nature and should be celebrated on the exact day that it occurs in Nature irrespective of what calendar is followed.    

 

With Regards

Fariborz Rahnamoon

http://gathas.ca/

http://zarathushticalendar.com/

http://ancientiran.com/

Importance of a Dog in Zoroastrian religion

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In Zoroastrianism, the dog is regarded as an especially beneficent, clean and righteous creature, which must be fed and taken care of. The dog is praised for the useful work it performs in the household, but it is also seen as having special spiritual virtues.
A dog’s gaze is considered to be purifying and to drive off daevas (demons). It is also believed to have a special connection with the afterlife: the Chinwad Bridge to Heaven is said to be guarded by dogs in Zoroastrian scripture, and dogs are traditionally fed in commemoration of the dead. Ihtiram-i sag, “respect for the dog”, is a common injunction among Iranian Zoroastrian villagers.
Detailed prescriptions for the appropriate treatment of dogs are found in the Vendidad (a subdivision of the Zoroastrian holy scripture Avesta), especially in chapters 13, 14 and 15, where harsh punishments are imposed for harm inflicted upon a dog and the faithful are required to assist dogs, both domestic and stray, in various ways; often, help or harm to a dog is equated with help and harm to a human.
The killing of a dog (“a shepherd’s dog, or a house-dog, or a Vohunazga [i.e. stray] dog, or a trained dog”) is considered to lead to damnation in the afterlife. A homeowner is required to take care of a pregnant dog that lies near his home at least until the puppies are born (and in some cases until the puppies are old enough to take care of themselves, namely six months). If the homeowner does not help the dog and the puppies come to harm as a result, “he shall pay for it the penalty for wilful murder”, because “Atar (Fire), the son of Ahura Mazda, watches as well (over a pregnant dog) as he does over a woman”.
It is also a major sin if a man harms a dog by giving it bones that are too hard and become stuck in its throat, or food that is too hot, so that it burns its throat.Giving bad food to a dog is as bad as serving bad food to a human. The believers are required to take care of a dog with a damaged sense of smell, to try to heal it “in the same manner as they would do for one of the faithful” and, if they fail, to tie it lest it should fall into a hole or a body of water and be harmed.
Both according to the Vendidad and in traditional Zoroastrian practice, dogs are allotted some funerary ceremonies analogous to those of humans. In the Vendidad, it is stated that the spirits of a thousand deceased dogs are reincarnated in a single otter (“water dog”), hence the killing of an otter is a terrible crime that brings drought and famine upon the land and must be atoned either by the death of the killer or by the killer performing a very long list of deeds considered pious, including the healing of dogs, raising of puppies, paying of fines to priests, as well as killing of animals considered noxious and unholy (cats, rats, mice and various species of reptiles, amphibians, and insects).
Sagdid is a funeral ceremony in which a dog is brought into the room where the body is lying so that it can look on it. “Sagdid” means “dog sight” in the Middle Persian language of Zoroastrian theological works. There are various spiritual benefits thought to be obtained by the ceremony. It is believed that the original purpose was to make certain that the person was really dead, since the dog’s more acute senses would be able to detect signs of life that a human might miss.
A “four-eyed” dog, that is one with two spots on its forehead, is preferred for sagdid.
The traditional rites involving dogs have been under attack by reformist Zoroastrians since the mid-19th century, and they had abandoned them completely by the late 20th century. Even traditionalist Zoroastrians tend to restrict such rites to a significant extent nowadays (late 20th – early 21st century).
SHARIA: Hating Dogs by invading Muslim Arabs was to Hate the Holy Persian Zoroastrian Dogs used in Funeral Rites. ie. Dog Statue to the right of the Persian Immortal Guard.

Pachmasyu

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Panchmasiyoo is done in the fifth month, any day is good. Basically, both sides parents do sagan (like we do on birthdays) to both the parents to be. It is generally done at one place, where the families meet to celebrate the coming of the child. Nothing is done for the coming child yet, but you may give gift to the couple.
Best wishes always, enjoy the day.

Thrity Tantra

Panchmasiyu Pachmasiyu,

RELIGIOUS IMPLICATIONS OF MIXED MARRIAGES

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Here is an interesting article authored by Dastur Firoze Kotwal that I found in my archives.  This read may probably not make any difference to those who have already given up on the tenets of our religion, but then again who knows?  Enjoy this invaluable advice from a notable scholar.

Ervad Jal Dastur

JalDastur@hotmail.com

 

RELIGIOUS IMPLICATIONS OF MIXED MARRIAGES (by Dastur Dr. Firoze Kotwal دستور دکتر فیروز کوتوال)

The Zoroastrian religious tradition has always been that a girl upon her marriage not only takes the name of the husband, but is also deemed to have embraced his religion. As you are aware, there is a religious custom even amongst Zoroastrians, between those belonging to the priestly class and those belonging to the laity. In our religious prayers and ceremonies, female members of the priestly class are referred to as “Osti” and those of the laity are referred to as “Behdin”. If a Parsi girl from a priestly family marries a “Behdin”. her religious title changes from “Osti” to “Behdin” and, after her marriage, she is referred to as a “Behdin”. Conversely, if a girl from a “Behdin” family marries a member of the priestly class, the religious title of the girl changes to an “Osti” and she is referred to as such. In other words, she ceases to be a “Behdin” upon her marriage to a member of the priestly class, viz., an “Osta”, an “Ervad” or a “Dastur”. Thereafter, in all religious ceremonies, her name is prefixed by her religious title, which essentially has to be the same as the religious title of the husband she marries. It can never be different in the Zoroastrian religion.

If, according to the Zoroastrian customs, traditions and precepts, a girl takes the religious title of her husband upon marriage within the community itself, surely when a Zoroastrian girl marries a non-Zoroastrian, the same religious practice has to be logically extended, so as to deem her to have embraced the religion of her husband.

The fact that our religion puts great emphasis on the religion of the husband of a married woman, is evident from the fact that, in all religious ceremonies and prayers, the husband’s name is always a suffix to the wife’s name – for example, Behdin Mithibai Behdin Hormasji. It is also a very old religious practice never to recite a non-Zoroastrian name in any Zoroastrian prayer. Both these religious practices have been followed from times immemorial. To marry outside the fold is next to adultery, since the marriage is not solemnized according to the rites and customs of the Zoroastrian religion. A girl is given in marriage “in accordance with the law and custom of the Mazda-worshipping religion” (awar dad o ayin I din I mazdayasni), so declares the Marriage Benediction. Vendidad Chapter 18, Paragraph 62, prohibits union between a Mazdayasni and non-Mazdayasni. “Such a union hurts and distresses Ahura Mazda.” A woman who marries outside the Parsi community often claims that she wears the vestments of the Zoroastrian religion, viz. sacred shirt and girdle (Sadro-Kusti), and hence she is still a Zoroastrian and is entitled to participate in all Zoroastrian ceremonies and to the last rites on her death. We firmly hold that, from the religious point of view, her claim of being a Zoroastrian is hollow, hypocritical and full of pretensions. A woman marrying outside the community cannot observe the rules of purity as laid down by the Zoroastrian religion. She cannot perform ritual ablutions (Padyab-Kusti) and do prayers (Farziyat and Bandagi) in a non-Zoroastrian environment. When she bears children of a non-Zoroastrian seed (Tokham) and participates in Zoroastrian ceremonies, such women do great damage to the Zoroastrian religion.

Another very important point which needs to be highlighted is that when a woman marries a man belonging to another religion, she moves into his household where the religious ceremonies are performed according to the religion of the husband. Therefore, when a Zoroastrian girl marries, say a Hindu, and enters his household, she is considered part of his family and is expected to participate in the Poojas and other religious ceremonies which take place in the Hindu household. It may be possible that she may not actually participate, but that does not change the religious position since she is expected to follow the religion of her husband. It is for this reason that her children are also expected to be brought up in the religion of the father. the only exception being under Judaism which follows the matriarchal religious pattern. All other religions are patriarchal and both the wife and the children are expected to follow the religion of the male member of the family.

There is no custom or usage to support marriages between Parsis and non-Parsis. A custom has legal sanctity only when it has been followed and transmitted from times immemorial. It should be definite, widely acknowledged and practiced without obstruction from any member of the community. The Parsi community has the right to enact laws for the preservation of its identity and customs which have enabled it to live and flourish so long with distinction.

While I am aware of the provisions of the Special Marriages Act, which permits persons belonging to different religions to have a legally valid marriage, I would like to stress with all the emphasis at my command that such a marriage has no sanctity in our religion. In other words, religiously, a Zoroastrian woman who marries a non-Zoroastrian is deemed to have embraced the non-Zoroastrian religion and, therefore, religiously she has ceased to be a Zoroastrian. If a Zoroastrian male marries a non-Zoroastrian under the Special Marriages Act, the marriage has no religious sanctity. In the Zoroastrian religion, a marriage can only be solemnized between two Zoroastrians when the “Ashirwad” ceremony is performed. Any other mode of marriage is not recognized in our religion. Hence, a child born in such a situation is considered to be illegitimate in the Zoroastrian religion, though in view of the Special Marriages Act, the child does acquire all the rights as, legally, the marriage is recognized. In the past. there have been controversies regarding the performance of “Navjote” of such illegitimate children. In certain cases, they were performed. However, these controversies have no bearing on the true tenets of the Zoroastrian religion which only recognizes a marriage between two Zoroastrians after the “Ashirwad” ceremony is performed.

It has to be emphasized that the Dokmenashini ceremonies at the Towers of Silence can only be performed strictly in accordance with Zoroastrian tenets, practices and precepts. The legal position emanating from the Special Marriages Act has no bearing in such a situation. If, according to religious precepts and practices, a Zoroastrian woman ceases to be such when she marries a non-Zoroastrian and is deemed to have embraced the religion of her husband, her mortal remains cannot be consigned to the Towers of Silence after performing Zoroastrian rites. I am aware of the fact that, in the past, in two or three cases the mortal remains of a Zoroastrian woman married to a non-Zoroastrian were consigned to the “Chotra”. In my opinion, this was wrong from a purely religious point of view. Therefore, it would not be correct to accept that as a past practice and continue to do the same. If religiously this is not possible, any action taken in the past would have to be ignored because that was not in conformity with religious customs and traditions.

If, according to the Zoroastrian religion, a Zoroastrian woman married to a non-Zoroastrian is deemed to have renounced her religion and accepted the religion of her husband, she has to be treated as a non-Zoroastrian from the date of marriage, irrespective of the fact that her marriage may be legally valid under the Special Marriages Act and, legally, she may not be deemed to have renounced the Zoroastrian faith. I may point out that the Dokmenashini ceremony is based on religion and not on Law. Hence, only the religious view has to be taken and the legal view has to be ignored. The religious view demands that a Zoroastrian lady married to a non-Zoroastrian ceases to be Zoroastrian upon marriage and, therefore. she is not entitled to the after-death ceremonies as per the doctrine of Dokmenashini. Hence, her mortal remains cannot be consigned to the Towers of Silence.

Issues of faith and identity of a microscopic community, like the Parsis, cannot be settled by Court judgments, but by the upholders of religion who are the High Priests. Courts have no jurisdiction over the community in matters of religion and its long-cherished customs, traditions and practices. Traditions are as important as religion. and they are duly eulogized as the Law of Zarathushtra and the good Mazdayasni religion in many places in Avestan scriptures.

It is for this reason that the priestly class, as represented by the Athornan Mandal. has rightly taken the view that a Zoroastrian woman married to a non-Zoroastrian is not entitled to the after-death ceremonies as per the tenets of Dokmenashini and, therefore, no priest should perform such ceremonies. The fact that some priests may surreptitiously perform such ceremonies, as has been done in stray cases in the past, does not mean that what was done is sanctified by the religion.

I may mention that laws made in a country are changed from time to time, sometimes depending on political pressures. Further, judgments may vary and may even be conflicting as different Judges may take different views. However, the Laws of the religion are immutable and do not change with the vicissitudes and exigencies of time. The fundamental laws of the Zoroastrian religion cannot be changed merely to serve the pressures of the so-called broad-minded and liberal Parsis of today, nor can they be changed in view of the Special Marriages Act. If there is a conflict between the legal position and the religious view, the Divine Laws of God must prevail.

 

Funeral Rights: The Inter-Married Parsi Zoroastrian

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27th September, 2020, marked the unfortunate passing of the very popular and much-loved Bahadur Hansotia, a resident of Cusrow Baug (South Bombay) for seventy years. A true Parsi, he was known to help everyone in need, a true friend to many. His nearly three-decade-long tenure at the Central Bank of India (Colaba Branch) also showcased his ever-helpful and compassionate nature. During the pandemic too, he ceaselessly stood in service of those in need, but unfortunately contracted the deadly disease himself in the process, and being asthmatic himself, succumbed to a cardiac arrest.

Late Bahadur Hansotia was married to a non-Parsi lady who had passed away much earlier, and he is survived by his children – two daughters and a son. The request to have his funeral prayers performed at the Karani Agiary, in Cusrow Baug, was turned away on the basis of his being inter-married. This led to an outpouring of reactions – some hurt and some angry – resulting in a controversy of sorts.

Parsi Time has received a large number of messages and mails sharing their anguish at the refusal for prayers of a man that was as helpful and kind as the Late Mr. Hansotia, especially in keeping with the fact, that male inter-married Parsis (and to a large extent, also the children of male inter-married Parsis) have been largely accepted into the faith. A number of letters we received cited unfair discrimination, criticizing Dasturji Aibara, Panthaky of Karani Agiary, on his decision to not perform the last prayers.

 Late Bahadur’s daughter, Aafrin Hansotia’s anguish went viral on Whatsapp, where she states (excerpts), “My dad… was always running and helping people… he still continued to work for a lot of people even through COVID-19 and then being diagnosed with this incurable disease… he was asthmatic and succumbed to a cardiac arrest on Sunday. We are stuck in Australia and couldn’t even pay our last respect and say goodbye bye properly… Does the Zoroastrian faith condemn people to be treated this way? Does a well-respected and loved human like my father not deserve prayers and respects paid by people who he’s lived with/spent his whole life with? Is this what it means to be Parsi? Do men who marry outside the religion cease being Parsi?”

Well-regarded and respected for his kind demeanour and helpful nature, Dasturji Yazdi Aibara of Karani Agiary, shared his side with Parsi Times. “Let me first state that Bahadur was very close to me too and he was an extremely helpful person – and I have highest regards for him, but I am cannot go against my beliefs and my conscience and the commitments to my service as a Priest. I cannot compromise on the pledge I have made to my Dharam – these are the principles and values I have grown with and I will not do a disservice to our religious ethos. That would be wrong. 

 Whether a man or a woman marries a non-Parsi, both are wrong in our religion. Once you marry a Non-Parsi, you cease to be Parsi and that is the truth. I believe this to be the case for all religions, immaterial of what is being practiced, because once you marry outside, the tokham or the Zoroastrian genes become impure, and this also compromises the other person’s genes. We need to maintain the purity of our man (mind), aatma (Soul), Khorshed (energy) and shareer (body) to nurture the aatmik shakti for the progress of the soul. When we marry outside, we impede the progress of our soul, which goes against the very reason that we were put on earth, i.e., the soul’s progress.

I’m hurt myself to have refused his prayers because I have great respect for him. But religious doctrines cannot bow to wrongful and unacceptable changes, just because these are practiced more regularly now. I’m bound by my religion’s dictats and I will stay sincere to these, immaterial of what other priests practice or our community members believe. Ten or hundred or thousand wrongs, don’t make a right, simply because they are being practiced increasingly. This is not progress when you go against your Dharam na kaayda (religious rules).” 

Noshir Dadrawala, known for his encyclopeadic knowledge and wisdom of Zoroastrian religion and culture, shares an insightful understanding aimed at addressing the quandary / confusion that numerous community members have communicated, based on this event…

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Obsequies Of Inter-Married Parsi Zoroastrians

By Noshir H. Dadrawala

 

This incident is unfortunate because not only was Late Mr. Hansotia a good and helpful human being, but so also is the Head Priest who refused to do the ceremony – an equally gentle, helpful and much respected priest among devout Behdins. While every individual, be it priest or laity, is entitled to one’s own opinion and has the right to act as per dictates of one’s own conscience, it’s important to discern facts from fiction and myths from reality.

Before I venture to express my opinion, I wish to clarify that personally I too am not in favour of inter-marriages and neither am I inter-married and nor is any member of my immediate family.

Here are some Historical, Religious and Legal facts…

Historical Facts:

Several Achaemenian, Parthian and Sasanian Kings were inter-married. But we continue to invoke their names with great pride and reverence – Khusro – I, also known as Anosharavan or Noshirwan-e-Adil, (531-579 AD) was married to a Roman Princess. The marriage was a political alliance to usher peace. The fact remains that it was a formal marriage but we still remember and invoke the name of Noshirwan-e-Adil reverently to this date. Just as we do the name – ‘Khusro – II’, or Emperor Khusro Parvez (590 AD) who married the Roman Princess Maria, as a political alliance to neutralize the rebellious General Behram Chobin.

Religious Facts:

Marriage from a Zoroastrian point of view is a religious duty/discipline. It is an institution that pleases Dadaar Ahura Mazda, according to the ‘Vendidad’. A number of religious texts, in particular, the Avestan ‘Vendidad’ and the Pahlavi ‘Dinkard’, have proscribed mixed marriages. These texts have considered ‘mixing of the seed’ (intermarriage) as sinful. But, no where does any Avesta or Pahlavi text explicitly or categorically state, that on inter-marrying, a Parsi Zoroastrian ceases to be a Parsi Zoroastrian.

The Vendidad lists out a number of sins and some sins are forgivable and some are unforgivable. But, no where does the Vendidad or the Dinkard or any other religious text state that if a Parsi Zoroastrian inter-marries, he should be excommunicated or not considered a Parsi Zoroastrian, once he or she marries outside the community.

Legal Facts:

Justices Dinshaw Davar and Frank Beamon, (as reported in (1909) 33 ILR 509 and 11Bom.L.R. 85), after hearing evidence led before the Bombay High Court by some of the most leading scholars, priests and High Priests of the period, arrived at the conclusion that the Parsi community consists of: (a) Parsis who descended from the original Persian emigrants and who are born of both Zoroastrian parents and who profess the Zoroastrian religion; (b) Iranis from Persia professing the Zoroastrian religion; (c) children of Parsi fathers by non-Parsi mothers who have been duly and properly admitted into the religion.

While this so-called definition of ‘Parsi Zoroastrian’ is obiter dictum (i.e., a collateral opinion/observation of the judge, which is not binding) it formed the basis of the judgement why the French wife of Ratanji D Tata was not to be considered a Parsi Zoroastrian, despite her Navjote.

Much as this definition is gender-biased, it has not been legally challenged by any priest or High Priest for over a century.

Conclusions:

  1. The religious texts do not approve inter-marriages. But there is not a single scripture which states that on inter-marriage, a Parsi Zoroastrian ceases to be one.
  2. There are several other sins including murder, cruelty and speaking untruths listed in the scriptures. So, one wonders, historically, would priests then have to deny prayers to Parsi murderers, sadists or liars?
  3. One also wonders if such policy applies to those who are inter-married, then what about live-in couples and those indulging in illicit sexual activities with non-Parsis?
  4. In the past and in the present, many priests perform ceremonies for the intermarried rich, be it a Tata or a Wadia – and their portraits adorn their Agyari wall! So, why do the rules change when it comes to the ordinary Parsi?

One is neither questioning nor condemning the decision of our priests – it’s their choice. But the question remains, if this becomes a new trend, will this become one more issue for challenge in the courts of law? We need a unified answer from our learned High Priests in this matter, to undo the confusions of our community members on the most integral aspect of religion. As a community, we need to discuss, debate and decide thoughtfully.

Noshir H. Dadrawala

Muktad Prayers – Ramiyar Karanjia

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These are prayers which any Parsi Zoroastrian in a state of ritual purity can recite at the fire temple or in the house, at any time of the day or night during the 10 days of the Muktād. The Local Time from midnight to 2 am should be avoided for all prayers, except for the Kasti.

Contents

Muktad no Namaskar 1

Frāmraot Hā. 1

1200 Ashem Vohu. 2

Five Gatha Prayers. 3

Gatha Ahunavad. 3

Gatha Ushtavad. 13

Gatha Spentomad. 21

Gatha Vohu-Khshathra. 27

Gatha Vahistoisht 29

1200 Yatha Ahu Vairyos. 31

Stum-no-Kardo. 32

Fravardin Yasht 35

Lākhi nu Bhantar 49

Muktad no Namaskar

(Introduction: This Namaskar is done during the days of the Muktād. It can either be done at the Agyari where the Muktād are observed, or it can be recited even at home.)

FAz hamā gunāh patet pashemānum. Ashāunãm vanguhish surāo spentāo Fravashayo yazamaide. Recite fully 1 Ashem vohu. E (From F to E recite thrice).

Ahmāi  raeshcha  khvarenascha,  ahmāi  tanvo  drvatātem,  ahmāi  tanvo  vazdvare,   ahmāi  tanvo  verethrem,  ahmāi  ishtim  paourush-khāthrãm,  ahmāi  āsnãmchit  frazantim,  ahmāi  dareghãm  daregho-jitim,  ahmāi  vahishtem  ahum  ashaonãm,  raochanghem,  vispo-khāthrem.  Atha  jamyāt  yatha  āfrināmi.  Recite fully 1 Ashem  vohu.

Hazanghrem baeshazanãm, baevare baeshazanãm, Hazanghrem baeshazanãm, baevare baeshazanãm, Hazanghrem baeshazanãm,  baevare baeshazanãm. Recite fully 1 Ashem vohu.

Jasa  me  avanghe Mazda, jasa me avanghe Mazda, jasa  me  avanghe  Mazda !  Amahe  hutāshtahe  huraodhahe, Verethraghnahe Ahura-dhātahe, Vanaintyāoscha uparatāto, Rāmano  khāstrahe,  Vayaosh  uparo-kairyehe,  taradhāto  anyāish  dāmãn,  aetat  te  Vayo,  yat  te  asti,  Spento-mainyaom, thwāshahe khvadhātahe, Zravānahe akaranahe, Zravānahe daregho-khadhātahe.  Recite fully 1 Ashem vohu.

Kerfeh  mozd,  gunāh  guzāresh-nerā  kunam,  ashahi  ravãn  dushā-ram-rā,  ham  kerfeh  hamā  vehāne  hafta keshvar  zamin,  zamin-pahānā, (here, pay homage to mother earth by taking your hand towards the ground, but not touching it)   rud-darānā,  khorshid-bālā,  bundehād  beresād,  asho  bed  derji.  Atha jamyāt yatha āfrināmi.  Recite fully 1 Ashem vohu.

Frāmraot Hā.

(Introduction: This prayer has to be done only during the first 5 days of the Muktād, that is, from Āshtād roj to Anerān roj of Aspandād māh. It is actually the 20th Hā of the Yasna, which is a commentary on the Ashem Vohu prayer. It one is not able to pray it, then one can pray the 1200 Ashem Vohus as given later on. It can either be done at the Agyari where the Muktād are observed, or it can be recited even at home.)

Khshnaothra Ahurahe Mazdāo. Recite fully 1 Ashem vohu.

Pa nãme yazdãn Hormazd khodāe awazuni gorje khoreh awazāyād, Ardā-fravash be-rasād.

Az hamā gunāh patet pashemānum, az harvastin dushmata duzhukhta duzhvarshta, mem pa geti manid, oem goft, oem kard, oem jast, oem bun bud ested, az ān gunāh manashni gavashni kunashni, tani ravãni, geti minoãni, okhe avākhsh pashemān, pa se gavashni pa petet hom. Khshnaothra Ahurahe Mazdāo, taroidite Angrahe Mainyeush, haithyā-varshtãm hyat vasnā frashotemem. Staomi Ashem. Recite fully 3 Ashem vohu.

Fravarāne Mazdayasno Zarathushtrish vidaevo Ahura-tkaesho (Recite the appropriate short geh) frasastayaecha. Ahurahe Mazdāo raevato khvare-nanghato, Ameshanãm Spentanãm, ashāunãm fravashinãm ughranãm aiwi-thuranãm Paoiryo-tkaeshanām fravashinãm, Nabā-naz-dishta-nãm fravashinãm, khshnaothra yasnāicha vahmāicha khshnaothrāicha frasastayaecha, yathā āhu vairyo zaotā frā me mrute, athā ratush ashātchit hachā, frā ashava vidhvāo mraotu.

Ahurem Mazdām raevantem kharenanghantem yazamaide, Ameshā Spentā hu-khshathra hu-dhāongho yazamaide. Ashāunãm vanghuhish surāo spentāo fravashayo yazamaide.

 (1) Frāmraot Ahuro Mazdāo. Ashem Vohu vahishtem asti, para ahmāi vohu vahishtem chinasti, yatha khvaetave khvaetātem; vohu vahishtem asti atha tkaeshem kārayeiti.

(2) Ushtā asti ushtā ahmāi, ushtatāitya vispem ashavanem vispāi ashaone para-chinasti, yathanā stāitya vispem ashavanem vispāi ashaone para – chinasti.

(3) Hyat ashāi vahishtāi ashem, para – chinasti vispem māthrem vispem māthrāi, yatha ashāi khshathrem chinasti, yathacha zbayente ashaone ashem chinasti, yathacha khshmāvoya ashem chinasti yat Saoshyantaeibyo; thrāyo tkaesha. vispem vacho fravākem haurum, vacho Ahurahe Mazdāo.

(4) Mazdāo frāmraot; chim frāmraot, ashavanem mainyaomcha gaethimcha.  Chvās frāmraot fravākem, vahishto khshayamno. Chvantem ashavanem, vahishtemcha avaso-khshathremcha.

(5) Baghām Ashahe Vahishtahe yazamaide; Ashahe Vahishtahe yazamaide frasraothremcha, framerethremcha, fragāthremcha, frāyashtimcha.

Yenghe hātām āat yesne paiti vangho, Mazdāo Ahuro vaethā ashāt hachā,  yāonghāmchā tāschā tāoschā yazamaide.

Ashem Vohu 1.

(To recite in Bāj, i.e. mentally) Ahura Mazda khodāe, awazuni-e mardum, mardum sardagãn, hamā sardagãn, ham-bāyaste veãān, oem behedin Māzdayasnãn, āgāhi, āstavāni, neki rasānad, aedun bād. (To recite aloud) Recite fully 2 Yathā ahu vairyo.

Yasnemcha vahmemcha aojascha zavarecha āfrināmi, Ahurahe Mazdāo raevato khvare-nanghato, Ameshanãm Spentanãm, ashāunãm fravashinãm ughranām aiwi-thuranãm, Paoiryo-tkaeshanãm fravashinãm, Nabā-naz-dishta-nãm fravashinãm. Recite fully 1 Ashem vohu.

Ahmāi raeshcha, Hazanghrem, Jasa me avanghe Mazda, Kerfeh mozd. (Recite fully these 4 short prayers.)

1200 Ashem Vohu

(Introduction: This prayer has to be done only during the first 5 days of the Muktad, that is from Āshtād roj to Anerān roj of Aspandād māh. It has to be done if one is not praying the Framraot Hā prayer. If one is doing the Framraot Hā prayer, there is no need to do this prayer. It can either be done at the Agyari where the Muktād are observed, or it can be recited even at home.)

Khshnaothra Ahurahe Mazdāo. Recite fully 1 Ashem vohu.

Pa nãme yazdãn Hormazd khodāe awazuni gorje khoreh awazāyād, Ardā-fravash be-rasād.

Az hamā gunāh patet pashemānum, az harvastin dushmata duzhukhta duzhvarshta, mem pa geti manid, oem goft, oem kard, oem jast, oem bun bud ested, az ān gunāh manashni gavashni kunashni, tani ravãni, geti minoãni, okhe avākhsh pashemān, pa se gavashni pa petet hom. Khshnaothra Ahurahe Mazdāo, taroidite Angrahe Mainyeush, haithyā-varshtãm hyat vasnā frashotemem. Staomi Ashem. Recite fully 3 Ashem vohu.

Fravarāne Mazdayasno Zarathushtrish vidaevo Ahura-tkaesho (Recite the appropriate short geh) frasastayaecha. Ahurahe Mazdāo raevato khvare-nanghato, Ameshanãm Spentanãm, ashāunãm fravashinãm ughranãm aiwi-thuranãm Paoiryo-tkaeshanām fravashinãm, Nabā-naz-dishta-nãm fravashinãm, khshnaothra yasnāicha vahmāicha khshnaothrāicha frasastayaecha, yathā āhu vairyo zaotā frā me mrute, athā ratush ashātchit hachā, frā ashava vidhvāo mraotu.

Ahurem Mazdām raevantem kharenanghantem yazamaide, Ameshā Spentā hu-khshathra hu-dhāongho yazamaide. Ashāunãm vanghuhish surāo spentāo fravashayo yazamaide.

Recite fully 1200 Ashem Vohu.

Recite fully 2 Yathā ahu vairyo. Yasnemcha vahmemcha aojascha zavarecha āfrināmi, Ahurahe Mazdāo raevato khvare-nanghato, Ameshanãm Spentanãm, ashāunãm fravashinãm ughranām aiwi-thuranãm, Paoiryo-tkaeshanãm fravashinãm, Nabā-naz-dishta-nãm fravashinãm. Recite fully 1 Ashem vohu.

Ahmāi raeshcha, Hazanghrem, Jasa me avanghe Mazda, Kerfeh mozd. (Recite fully these 4 short prayers.)

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Boi Ceremony And The Chakra Ritual

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Boi Ceremony And The Chakra Ritual

3 Nov 2019 Top of Form

 

 

Courtesy : Burjor Daboo

 

 

RITUAL OF ‘BOI-DAADAN’ OR MAACHI OFFERING AT CHANGE OF GEHS IN ATASH-BEHRAMS AND ITS GREAT SIGNIFICANCE

 

‘In the period of Haavan Geh, Haoma Yazata approached Zarathushtra (who was then) cleansing the fire (stand) from all sides and reciting the Gathas.’ – (Hom Yasht 1, 1)

 

Note: This chapter is based on our late revered Dasturji Saheb Khurshed S. Dabu’s Gujarati booklet on this subject. Comments within brackets are my own-

(Ahura Mazda is omnipresent and He is mysteriously present in all His Creations, as a Ravaan/Fravashi in each one of us, and as an unseen fire energy instrumental in the creation and renovation of everything. As the ‘Son of Ahura Mazda’ and as his resplendent symbol the enthroned fire is worshipped. It has a soul in addition to its material counterpart and hence it is an independent, conscious entity).

 

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