Remembering Shah Behram Varzavand

Fasli Mah Ava Roj Govad, is a day of great spiritual connotation for Parsis, because it is the birthday of the promised saviour, Shah Behram Varzavand. How do we know this? This fact is mentioned in the Zand-i-Vohuman Yasht, more popularly known as Bahman Yasht. As you may be aware, our existing Avesta scriptures have Yashts for many of the Yazatas and Amesha Spentas. However, due to the destruction of the scriptures over the centuries, we have lost some of the Yashts, for example, Bahman Yasht, Sherevar, Spendarmad, Amardad Yashts are all missing. However, some scattered fragments of these Avesta prayers as well as their Pazend parts are available. We are lucky to have the Pazend part of the Bahman Yasht, which is recited by many Parsis with great devotion, especially during the Bahman month.
The contents of the Bahman Yasht are in the form of a conversation between Ahura Mazda and Prophet Zarathushtra, as they discuss the future of the earth and the Zarathushtrian religion. In this Yasht, a detailed description of the events which will happen after the death of Zarathushtra up to the end of a specific time period are given. In this discussion, there are ample sign and descriptions of the various saviours who will come down on the earth to bring back the Zarathushtrian religion to its lost glory. Among those whose names are given is that of Shah Behram Varzavand.
In paragraphs 90 and 91 of the Yasht it is written (free translation): ‘A prince will be born, of the name Behram Varzavand (or victorious Varzavand), some will also call him Shahpur. There will be a sign in the sky – a star falls on that day, Mah Ava and Roj Govad’.
Of course this basic information was further expanded upon by our Master, Ustad Saheb Behramshah Nowroji Shroff when he first brought the message of the Abed Sahebs of Demavand to the Parsis that they should get ready to welcome the saviour in their midst.
I will not go into the detailed explanation of the birth of Shah Behram Varzavand, the year of birth and his expected date of appearance in the physical world in this blog. Today I only want my readers to be aware that today is a special day and there are many events happening in the unseen world which will affect our lives in a dramatic way in the next few years.
For now, it is our duty today to take the name of Shah Behram Varzavand in our Tandorasti prayer, and also to pray the Chithrem Buyat prayer where also his name and advent is mentioned. The Chithrem Buyat prayer should be made a part of our daily routine as far as possible.
May the advent of the Promised Saviour Shah Behram Varzavand occur at its destined time and may He resurrect our religion to its former glory!
Ervad Marzban J. Hathiram

How to have a Nahn Ceremony at Home

Post Courtesy: Ervad Marzban J. Hathiram

We normally have a bath every day to keep our body physically clean. But the human body is composed of more than just the physical parts which we see. The Avesta says that the human body is made up of nine parts (see Yasna 55.1) – which are grouped in three parts of three bodies each:
The physical group comprises of :

1. Tanu – the fleshy body and skeletal system
2. Gaetha – the internal organs
3. Azda – the various liquids and circulatory systems

The ultra physical group comprises of :

1. Keherp – the energy body where the 16 divine energy receiving, processing and transmitting centres known as Chakhras are located
2. Ushtan-Ap – the life breath which is joined with the life breath of Zarathushtra during the Navjote ceremony
3. Tevishi – the emotions body

The Divine group comprises of :

1. Urvan / Ruvan the original part of the Lord in us
2. Baodangh – Divine Wisdom (this is Vohu Mano personified and not what many believe to possess in their physical minds)
3. Fravashi – the spirit of implicit obedience to the will of the Lord

The ultra physical group can also collectively be called the Aipi of a person – his own personal space. Just as we have the normal bath for cleansing our physical bodies, the Zoroastrian religion enjoins different types of ‘Nahns’ for the cleansing of the ultra physical parts. Of these, the most simple one is called the ‘Sadu Nahn’ or just simply the ‘Nahn’.

Every thought, word and deed of ours is recorded at three parts in Nature. One of those three parts is our Aipi or the personal space where our ultra physical bodies reside. If we stand with our arms bent at the elbows and the hands on our hips, the expanse between the ends of the two elbows is our Aipi. This Aipi stores the records of all our thoughts, words and deeds, and several spiritually advanced persons can let you know what you have been up to by reading this Aipi space.

As the day goes by, our Aipi becomes more and more polluted with the stamps of our not so good thoughts words and deeds. Some of this is remedied by the performance of the Kusti at several times – for example after we visit the toilet. However, some part of this pollution remains and it is to cleanse this spiritual pollution that the Nahn is recommended to be taken preferably every few months. In earlier times, Nahns were taken at regular intervals by going to the family Agiary and requesting the Mobeds to perform the ceremony. This is still possible and the optimum thing to do, given the spiritually polluted state of our homes. However, for those who wish to undertake the ritual at home itself, the following is the procedure to be followed.

One day before the Nahn, either yourself or another person should collect the following ingredients from the family Agiary:

1. 6-7 leaves of the pomegranate tree
2. 3-4 drops of the Nirangdin Nirang (consecrated Nirang from the Nirangdin ceremony – ask the Panthaky to give you just this very small amount. Take a well washed and thoroughly dried small bottle to get it in. Do not take more, only as much as you can drink in three sips.) Please ensure that you DO NOT use public transport to carry this consecrated item. Use your own personal vehicle, as a last resort.
3. A small quantity of normal urine of the Varasyaji (again to be obtained from the Agiary where the Varasyaji is kept. Go in the evening, but before sunset with a clean, washed and dried glass bottle. Take enough to rub over your body – about 50 ml.) In case that is not possible, the urine of a normal bull or cow can be obtained from a nearby temple or place where generally ladies sit with a cow and some grass to feed the cow.

On reaching home arrange all these items on a copper plate or Khumchi, or as a last resort any other metal tray or plate. Also keep ready two small metal fulias or vatis in which to empty the Nirang and cow urine. Place a home-washed and clean handkerchief. The whole plate with all these ingredients should then be covered with a clean mulmul cloth and kept in a segregated place or near the Diva area of the house. A small Khordeh Avesta book should be kept ready if one does not know the Sarosh Baj, Havan Gah, Patet Pashemani and the Baj prayers by heart. Small Post-It tags should be placed on the pages where the requisite prayers are to be read from to make the whole process easy.

On the night preceding the day of the Nahn, wash and completely dry the bathroom where you will take the Nahn. This is important. The bathroom should not be used during this time. The Nahn person should be the first one to use the bathroom in the early morning. Fill a bucket with clean water. Place a small mug filled with water next to the bucket. Well water would be the best (hence the preference for taking the Nahn in the Agiary), but as a last resort tap water should be used. The fresh set of clothes to be worn the next day should also be got ready and kept near the Nahn area.

On the night preceding the Nahn, have a light meal. Do not have anything in the morning. Not even water. This is very important.

Get up early in the morning before the hustle and bustle of daily life begins (preferably around Sunrise). Do the normal bodily functions in a separate bathroom than the one where the Nahn is to be taken.
Now take some clean water in a metal Karasya. Holding the Karasya with a clean handkerchief from outside in the left hand, first throw a glance at the water in the Karasya, and reciting ‘Khshnaothra Ahurahe Mazdao, Ashem Vohu 1’, pass the thought in the mind “May this water cleanse and purify my physical body and Aipi”, and first wash the right hand up to the elbows is a downward movement. Then holding the Karasya in the right hand (after putting the handkerchief over the shoulder) wash the left hand in a similar manner. Then taking some water in the cup of the hand, place it in the mouth and without swallowing any water, gargle to remove any remnants or impurities from the mouth cavity. After that wash the face taking care to clean the area behind the ears and the exposed part of the neck. Then wash the exposed part of the right leg, from the ankle down to the toes, repeating the same with the left leg. Finally wash the hand used to clean the feet and put down the Karasya. Taking the handkerchief slung over the shoulder wipe and dry all the washed parts in the same order as they were washed. This in the correct method of doing the Padyab ritual and it should be done in this manner before performing every Kusti.

Now recite the Kem na Mazda prayer up to the end. After reciting the Ashem Vohu at the end, untie the Kusti and recite the Hormazd Khodae prayer. Tie the two front knots reciting the Yatha and the 2 back knots while reciting the 1 Ashem Vohu. Then gather the three rounds of the Kusti together and place the index fingers of both hands through the front two knots on the navel and recite the Jasa me avangahe Mazda prayer till the end. Pray the Sarosh Baj and the Havan Gah. Then sit down in a clean place and with full devotion and humility recite the Patet Pashemani prayer from teh Khordeh Avesta. While saying this prayer, occupy your mind with just one thought – ‘may my Aipi be purified through this prayer and the subsequent Nahn, and may I have the strength to withstand the onslaught of evil.’

Now go over to the bathroom with the tray of ingredients. Empty the Nirang and the Taro in to their fulias. Using the clean handkerchief put in the tray as a Paiwand, or connector, in the right hand, take the pomegranate leaves with the left hand and put them on the handkerchief. Now recite the ‘Jamvani Baj’ prayer for taking food, from the Khordeh Avesta. After the Ashem prayer put the leaves in the mouth and chew them till they release their bitter juice. Swallow the juice and spit out the pulp on the side of the bathroom floor. Now lift the fulia containing the Nirangdin Nirang in your hand, and recite in Baj: ‘In khuram, in paaki-i-tan, yaozdaastri, i ravaan raa’ (‘I take this for the cleansing of the body and the purification of my soul’) Running this thought constantly in your mind take one sip of the Nirang from the fulia. Now recite this small formula again and take a second sip of the Nirang. Finally recite the formula a third time and take the final sip of the Nirang from the fulia Now keep the fulia as well as the handkerchief down (not in the plate, but on the bathroom floor). Finish off the remaining part of the Jamvani Baj (4 Ashem, 2 Yatha, 1 Ashem and Ahmai Raescha…Kerfeh Mozd).

Now without praying anything, untie the Kusti silently and then tie the Kusti again reciting the Hormazd Khodae.

Now take off all the clothes, and step into the bathroom proper and apply the normal taro all over the body, again running the thoughts of cleansing the Aipi in your mind.

Keeping the right hand over the head, recite the ‘Nahvani Baj’ (prayer for taking the bath). Use the Khordeh Avesta if you do not know the prayer by heart.

After finishing the Baj, first wash your hands using the small mug filled with water the previous day. Then use the water in the bucket to have a proper bucket bath, washing the body from head to toe in an up to down direction. Chemical soaps or cleansers should not be used. Only use water.

After finishing the bath, put on a fresh set of clothes and finish off the Nahvani Baj.

Now perform the full Padyab as described earlier and untie and retie the Kusti again. Then pray the Sarosh Baj and the Havan Gah. Once again sit down and recite the Patet Pashemani prayer, running the thought in the mind ‘may I have the good fortune to take such a Nahn again and again in my life’.

Here ends the Nahn ceremony.

Please bear in mind that this is a solemn and important ceremony and not some casual thing to do. All rules of purity and non-presence of any non-Zoroastrian or a Zoroastrian in a compromised spiritual position is absolutely essential. Invest your time properly and make sure you follow all the rules given above. Please do not run down this solemn ceremony into a spectacle for others to see and chat about.

Ervad Marzban J. Hathiram

How to dispose old religious items

How to dispose old religious items - Part 2

Post Courtesy: Ervad Marzban J. Hathiram

Old prayer books or other religious literature should be collected and kept separately. When a sufficient quantity has been collected, they should be opened out and placed in a wide metal bin and then lit up using a match stick. A stick can be used to push around the heap till the fire has reduced all the pages to ashes. After cooling, the ashes should be mixed with the ash kept in the tray of the house Afarganyu. A similar method can be employed to destroy old photographs, religious symbols or pictures. When an excess amount of ash is collected the same should be packed in a paper bag (never plastic or any other non-bio-degradable substance) and taken to the local Agiary and the priest should be requested to dispose of the ash along with the ash which is removed from the Afarganyas used in the Agiary.

A question arises as to how the Ash which is formed in the Afarganyu of the Atash Padshah Himself is disposed? In Behram Baug we follow the old method sanctioned by our forefathers and specially recommended by our Ustad Saheb. We have had a dry well dug about 8×8 feet and about 15 feet deep. The bottom is not cemented but is just the earth. A boundary has been built around as in a normal well and the top is covered with a metal mesh, which allows the sunlight to fall inside. The ash collected from the Padshah Saheb as well as other excessive ash is placed in this well on a regular basis. The sunlight and rain slowly compact this ash into the ground over the years. Ustad Saheb had told his close followers that this same method was followed by our forefathers in ancient Iran. Some doubting Thomases laughed at his words. A few years later the noted archaeologist and numismatist Dr. Jamshed Unwalla made a tour of several ruins of ancient Atash Behrams and Agiaries in Iran. When he came back he recounted that most of these ruins had deep wells near them which were filled with ash, thereby proving what Ustad Saheb had said many years ago.
It may interest my readers to know that the Modi Atash Behram in Surat has three such wells. As per the information given by an old Boywalla Saheb I was in contact with, over its life of nearly 200 years (the Atash Behram was consecrated in 1823) two wells have been completely filled up and now sealed while the third is being used. This was the foresight our ancestors had! In the case of another Atash Behram, the ash would be taken in a Parsi bullock cart to the nearby seashore at a time when the coast would be deserted and the ash merged with the sea waters. However, that process has now been stopped and the well procedure is now being followed at this and other Atash Behrams.
With respect to metal Karasyas and vases which were consecrated in the name of deceased relatives and which are now not being used in the Muktad ceremonies, there are two options. The first option is to donate them to some Agiary or other religious institution where they can be used. The second option is to have them melted, sell the metal at scrap price and use the proceeds for some ceremonies in the name of the deceased or towards religious charity. However, karasyas and vases should never be sold whole, because it is now common knowledge that unscrupulous metal dealers scrub these old vessels, have them polished or plated and sell them off as new. The vessel should be either broken down in front of your eyes or it should be sold after completely mangling or twisting it such that it cannot be mended and sold off as new.
Flowers used in ceremonies, garlands hung on the photo frames of departed ones and other such religious vibration filled items such as rice used in welcoming guests into the house should never be thrown in the garbage. In Agiaries, these can easily be thrown in the garden to become compost. In houses, they should not be mixed with other compostable items but should be allowed to dry for three days (to remove the traces of the vibrations) and then composted in the society garden or household flower pots.
An often ignored item full of religious vibrations which is invariably thrown in the garbage bin is the peels of fruits received from the Agiary after ceremonies or Jashans, and left over dry Daran or other eatables. These should not be thrown or mixed with normal garbage. There are different methods to deal with them. The first is to pack up the peels and other remainders and feed them to either goats or cattle available in many Agiaries and Atash Behrams or those found standing near Hindu temples. The second option is to dry the peels over a few days in the sunlight in a secluded area and then compost them in the manner described earlier. The third option is to desecrate the peels and then dispose them. How is this to be done?
It is unfortunate that many Parsis have totally forgotten the concept of ‘Chokhu’ and ‘Ajithu’, i.e. pure and impure. In earlier days, the elders always instructed youngsters to eat consecrated items like fruit and sweets in a ‘chokha’ way – i.e. the fruit would be cut into small pieces and then the piece would be kept in the mouth without the fingers touching the inside of the mouth. A banana or an apple would never be held whole and then progressively eaten one bite after another, since the part going into the mouth would come out covered with saliva and hence was immediately ‘ajithu’. Today we have forgotten these important practices and it pains me when I go out to do Jashans and people merrily walk around with fruits in their hand or use one spoon to take Malido from the box and then put the spoon back in the same box after haven taken it in their mouth! Even a common sense of hygiene would teach that this is incorrect and potentially unsafe. It is important to note that any consecrated fruit LOSES its religious potency if eaten in an impure manner. An interesting observation was made on my trip to Iran where the custom is to cut the fruit into small pieces first and then put it in the Jashan or other prayers. In this method, the problem of peels is avoided and it is easier to eat the fruit in a pure manner.
Thus an easy way in which to dispose of fruit peels would be to lightly bite into them and hence make them impure. Then the peel can be disposed in the normal way. However, this method is not desirable and should be used only as a last resort. It is better to use the two other methods explained earlier.
This discussion shows that there is great depth of knowledge and an intricate science on which our religious laws of purity are based. Religion is not merely good thoughts, words and deeds [read www.frashogard.com/does-the-zarathushtrian-religion-teach-only-good-thoughts-good-words-good-deeds]. Rather religion comprises not only ethical and moral teachings but also a scientific code of practice which was carefully preserved over the centuries and handed down generation to generation. In our haste to become modern and adopt western civilization, we are slowly but surely forgetting these religious precepts, with a result that the next generation has no idea of what a true Zoroastrian way of life is. This is the main reason why Parsis are so eager to remove their Sudreh and Kusti in the name of fashion – even in religious functions like weddings and Navjotes. What our ancestors died for and suffered tremendous persecution is now an irritant and uncomfortable accessory! May we regain our senses and bring ourselves back to the true Zoroastrian way of life.
Ervad Marzban J. Hathiram

The great festival of Meherangan

Post Courtesy: Ervad Marzban J. Hathiram

Fasli Roj Meher, Mah Meher – the great festival of Meherangan. The Meherangan falls exactly in the middle of the year – with Jamshedi Navroze preceding it and the Farvardegan days following it. In ancient Iran, the festival of Meherangan was observed with great pomp and gaiety, with the Iranian Emperor giving audience to the common people as well as attending several magnificent Zarathushtrian rituals conducted by the state sponsored Zarathushtrian Religious Authority which ensured the continued peace and prosperity within the Zarathushtrian Empire.
A very detailed analysis of the Meherangan and what is really means can be found in this article published in Frashogard: http://www.frashogard.com/index.php/winter-2005-vol-1-no-2/

Some key thoughts behind the Meherangan can be summarized as under:

The key to a spiritually successful life lies in realising that we have no permanent friends, nor any eternal enemies. The various struggles we go through are the result of the world of illusion we live in. The diverse obligations we fulfil and the rewards we receive are the results of our own past and present thoughts, words and deeds. The festival of Meherangan is an important reminder of this great principle, due to the fact that the only constant in this illusory world is Truth. Truth is not that which we perceive to be as true or which one feels is true. Those are merely relative thoughts. The Truth, which exists in nature is very different from our personal perception of truth and falsehood. The real and eternal Truth is personified in the form of the worshipful being (Yazata) Meher, or in Avesta, Mithra.
The common meaning of the words Meher (Pahlavi) and Mithra (Avesta) is ‘justice’. But there are several other meanings which can be attributed to these words. The word Mithra conveys the power or ability of anything to merge with the Creator. Any creation, which maintains Righteous Contact with the Creator, has the power to ultimately merge within Him. This property of Mithra is technically known as Yaon. Mithra and Yaon always co-exist with two other entities, Rashne (‘Truth’)and Armaiti (‘Humility’). Thus the common meaning of Mithra as a divine being working within the overall plan of Creation (Ahunavar), is also to be supplemented with the technical meaning of a certain quality, possessed by all types of creation which when properly activated and channelled, can lead that creation to the Creator.
The simplest meaning of Meher is to own up for whatever has happened – in other words, speak the truth. Once a person owns up to what he has, or has not done, it is his duty to step away from such an act – technically known as the offering of Patet. For example, a person commits a crime. His owning up to it constitutes Mithra, whereas his resolution to not commit the crime again constitutes Patet. The quality of man to speak the truth arose, because he felt it would be in the best interest of not only himself, but also his Ruvan (Avesta Urvan, ‘soul’), his faith, his family and the whole world if he were to do so. He did so even though he realised that he would temporarily be at a disadvantage by speaking the truth, since he would have to suffer some punishment or retribution for the act. This quality of sacrificing the short term for the long term arose because of his love for his soul, his faith, his family and the entire world. Thus the word Meher also stands for desire, love.
This sacrifice on the part of the man in turn causes creation and nature to bestow compassion, mercy on him. Hence one of the meanings of Meher is also compassion, from which arises the Persian word ‘meherbani’ ‘mercy, compassion’. As a result of receiving divine compassion, the man moves towards his Creator, hence leading us to the deeper meaning of Meher as one which joins something with its Creator. As the man moves towards his Creator, he begins to think in synchronisation with nature and the Creator, leading us to the understanding that one of the meanings of Meher/Mithra is also ‘thought’. As the thoughts of the man become more and more sublime, he begins losing all traces of his ego, and instead begins cultivating the virtues of Armaiti – humility, patience and contentment. The cultivation of Armaiti causes the transformation of his thoughts from selfishness to selflessness, giving rise to the condition of Bundak Manashni – the Perfection of Thought. The Perfection of Thought – the realisation that there is none except the Creator, that we are non-entities, who are under the protection of the Creator; causes a singular strength to arise in the man – where he now starts propagating the virtues of truth and Patet. He thus becomes enlightened by the radiance of Meher, which leads us to the meaning of Meher as ‘light’. As an enlightened being, the man stops getting lead by his physical senses, and instead begins perceiving the real truths of nature. Hence he becomes one blessed by Rashne – the Real Truth, which is how we come back to the meaning of Meher as Truth – not sensory or perceived truth, but the Real Truth, not blinkered by the weaknesses of our physical senses. He now sees his place and role in Nature, and performs his appointed role, and ultimately merges back with his Creator, thereby making us understand the accuracy of the deeper meaning of Meher as that quality which makes one join back with our Creator.
The grand edifice of Zarathushtrian cosmic festivals is based on the three great observances of Jamshedi Navroze – the beginning of the year; the Meherangan – the middle of the year; and the 10 days of the Farvardegan (Muktad) at the end of the year. The Zarathushtrian who observes these festivals at their right time in nature succeeds in catching their beatific energies, which he then assimilates within his spiritual body, strengthening the Gav residing therein. The strengthened Gav, in turn passes on its life sustaining powers to the Azda, which in turn supercharges every atom of the physical body.
The real universalism of the Zarathushtrian religion can be understood by the practice of having public Jashans of Meherangan in the times of the Zarathushtrian monarchy. These intense ceremonies succeeded in turbo charging the beatific energies which descended on that day, and spread them to every corner of the Zarathushtrian empire. Universalism cannot be equated with conversion. The real universalism of the Zarathushtrian faith lies in its quality of spreading the beatific energies of Ahura Mazda to every person, being and institution, regardless of race or religion. That is the true import of Zarathushtrian ritual. The ancient Zarathushtrian emperors of the Peshdadian, Kyanian, Achaemenian and Sassanian dynasties understood this great fact, which is why they organised extensive celebrations during the festivals of Meherangan and Jamshedi Navroze. They lived and ruled as true enlightened beings, which is why they are remembered even today with respect and awe.
In our own small insignificant manner, we shall observe Meherangan at our Daremeher in Jogeshwari by performing a special Meherangan Jashan at 10 am tomorrow.
By some curious coincidence, 2nd October also happens to be the birthday of another great follower of truth – Mahatma Gandhi. As such, Meherangan is always a public holiday for Parsees in India. We should use this opportunity to pray the Meher Yasht and hope that the Divine Blessings that descend on the on this day are also assimilated in our own body and soul.
Ervad Marzban J. Hathiram

The Jindeh Ruvan Ceremony – a brief explanation

Post Courtesy: Ervad Marzban J. Hathiram

The practice of Jindeh Ruvan ceremonies is very old and finds a mention in the Revayats. A learned paper by Ervad Jivanji Modi on the “Disa Pothi” (book containing the names of the deceased of a particular family, such as used today in Agiaries) of Navsari priests also gives details of this exercise as it was in existence over 350 years ago.

The practice of Jindeh 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 Jindeh 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 Jindeh Ruvan.
This practice is supported by our scriptures, wherein it is clearly mentioned that the benefits of any ceremony done for any individual or group first goes to the “Ganj-i-Manthran” or the ‘Treasury of Manthras’ maintained by Ahura Mazda. As and when the Ruvan of the deceased advances in its spiritual journey, the fruits of the ceremonies performed are released from the Treasury by certain Yazatas who are entrusted with this task, after deducting a certain percentage, which is used for the benefit of those souls whose relatives did not perform adequate ceremonies for them. (This does not of course absolve relatives from not performing their sacred spiritual duty towards their dear departed!) At the same time, the benefit of early storage in the Ganj-i-Manthran makes available the benefit of compounding (much like a savings account) to the soul of the concerned person.
The basic rule for ceremonies for the Jindeh Ruvan is that all ceremonies, except those requiring the presence of a physical body can be done. Thus except for the Geh Sarna, the Sachkar and the Sagdid, which require a dead body, all other ceremonies relating to the first four days as well as ongoing ceremonies can be performed for the Jindeh Ruvan.
The person having the Jindeh Ruvan done can choose any Roj of his liking, or Roj Fravardin, by default (since it relates to All Souls Day) as the day he wants to commence the Jindeh Ruvan from. This Roj would then be considered as the Roj of “death” and all ceremonies and their timings would hinge on this Roj. For sake of convenience we shall take the Roj as Hormazd. Starting from the first day, the ceremonies would be as under:
1. A “Baj of Sarosh” with 6 Chitia (small Daran) in every Gah, beginning with the Havan Gah of Roj Hormazd, stretching to the Aiwisruthrem Gah of Roj Ardibehest.
2. The recitation of Khurshed-Meher Nyaesh and Sarosh Yasht Hadokht in the Havan, Rapithwin and Uzirin Gahs of Roj Hormazd, Bahman and Ardibehest, with the name of the Jindeh Ruvan.
3. Recitation of the Haftan Yasht and Sarosh Yasht Hadokht in the Ushahin Gah of Roj Hormazd, Bahman and Ardibehest with the name of the Jindeh Ruvan.
4. 3 Yasna (Yazashne) ceremonies in honour of Sarosh on each of the three days (Hormazd, Bahman and Ardibehest ) in the Havan Gah.
5. 1 Vendidad in honour of Sarosh on any one of the three days (Hormazd, Bahman and Ardibehest) in the Ushahin Gah.
6. 3 Sarosh na Patra in the Aiwisruthrem Gah of each of the three days.
7. The consecration of 5 separate Bajs in the Ushahin Gah of the third day (Roj Ardibehest) along with the complete Syav, copper vessels and other implements. (Known as Chaharum ni Baj)
8. The Pad-Ruz (Uthamna) ceremony performed in the last 80 minutes of the Ushahin Gah of the third day (Roj Ardibehest).
9. The Daham Yazad Afringan ceremony performed on the dawn of the fourth day (Roj Sherevar).
10. The Ardafravash ceremonies on the fourth day proper (Roj Sherevar), again with full Syav.
11. Machi in the Havan Gah of Roj Sherevar.
12. Performance of the Yasna (Yazashne) ceremony in honour of Ardafravash in the Havan Gah of Roj Sherevar.
13. Stoom prayers in each of the Gahs of Roj Sherevar.
14. Performance of the Vendidad in honour of Ardafravash in the Ushahin Gah of Sherevar Roj.
15. Performance of the ancient (and today almost forgotten) “Baj Dharna ni Farokshi” in the Ushahin Gah of Roj Sherevar.
16. Performance of daily Afringan, Baj, Farokshi and Stoom prayers on all days till the tenth day.
17. Performance of the special “Dasma” day ceremonies on the 10th day (Roj Ava) with full Syav.
18. Performance of the Siroza prayers on the 30th day (Roj Aneran) with Syav.
19. Performance of the Masiso prayers on the 31st day (Roj Hormazd).
20. Performance of “monthly” prayers on every Hormazd Roj for 1 year.
21. If required, prayers may be said on the Fravardin Roj, Parab Roj of every month for the first year, along with ceremonies on any of the Gahambar days.
22. Performance of the Chamsi Siroza prayers on the 180th day, and Chamsi prayers on the 181st day. (with Syav)
23. Performance of the Varsi Siroza prayers on the 365th day and the Varsi prayers on the 366th day. (with Syav)
24. Thereafter, the person may continue with normal prayers as per his liking or financial strength till as long as he is alive.
As readers will observe, this is a very comprehensive and long list with high costs. Just the four days ceremonies would cost in excess of Rs. 45,000, (US$ 1,000) if everything is done correctly, completely and competently.
Please note that no amount of Jindeh Ruvan ceremonies can compensate for the accurate and complete ceremonies done when the real death happens. It is NOT a substitute, merely an additional safeguard, like an insurance policy.
Ervad Marzban J. Hathiram