Respect to rituals
As compared to the traditional mode of festivities among Zarathushtis in India where the wedding/navjote ceremonies start with the organization of a ses, a nahn and the sipping of taro, and end with lagan nu bhonu, how does the overseas community observe these auspicious events? "Every effort is made to follow all the traditions, at times even going above and beyond the ceremonies done in India nowadays,” conveyed one of the 19 respondents who answered our Parsiana questionnaire (see "Flavor and fervor of festivities,” pg 24). Since many attendees come on time to witness the ceremony, the significance of the rituals is usually explained by the priest.
In addition to the Parsi/Iranian customs, elements are also included from the western culture. Bridal showers, bachelor and bachelorette parties, speeches and toasts to the bride and groom, cutting of the wedding cake, bridal bouquet toss are now fairly common.
Since sourcing taro is a challenge, besides being unpalatable to many, apple or pomegranate juice is substituted in the nahn ceremony. Another practice that is becoming obsolete is the matching of horoscopes.
In Iran, great emphasis is laid on ensuring that the initiate and the bridal couple understand the significance and import of the ceremonial rituals. The traditional attire though is now replaced by the white wedding gown for the bride, often taken on hire, and the dark colored suits worn by men (see "Meaningful marriage,” pg 48).
Cause for celebration
Our "Celebrations guide” (pg 50) has attempted to list the gamut of services available under different heads. The primarily Bombay based listing is mainly of Parsi establishments although certain non-Parsi ones patronized by the community have been included. Where known, outstation facilities have also been accommodated. We realize the list may not be exhaustive and hope to be excused for any unintentional lapses. Those whom we may have overlooked can write in to us and we will list them in the future. Also provided are the contact numbers of the popular venues in Bombay for the convenience of those planning a function. Parsiana is not able to verify the authenticity of each of the service providers listed. Readers are advised to exercise caution and ask for references if they so wish.
The accompanying 12 pages of the Gregorian calendar for the year 2020 (see pp 29-40) provide a ready reference for those who want to know the mah and roz of a certain date according to the Shahenshahi (S), Kadmi (K) and Fasli (F) calendars. The abbreviated version of the mah in each calendar is specified at the top of the page (please refer to the list of abbreviations at the end of this introduction in case of doubt).
From UK based independent researcher, the late Farrokh Vajifdar, we have gleaned that in ancient Iran there were several calendars in use. The earliest time-reckoner, suited to an agro-pastoral society, was luni-solar comprising 12 months of 30 days each. Later the priesthood introduced the five Gatha days or the panjag-i weh — "the good pentad” — to bring the total to 365 days in a year. But no allowance was made for the additional quarter day every year until the calendar became noticeably out of step with the seasons. That is when the ancient Zoroastrians added an extra month of 30 days every 120 years (¼ x 120 = 30), a feature that was not observed consistently. The last time this one-month calendar rectification was made in Iran in 375 Anno Yazdegirdi (AY = in the year of Yazdegird) or 1005/6 Common Era (CE).
In India, this one-month intercalation was last attempted in 1125/6 CE and the calendar has since been referred to as the Shahenshahi (or royal) calendar. When Dastur Jamasp (called Vilayati) of Kerman visited India he pointed out the one month discrepancy between the calendars in Iran and India following which some Parsis broke away from the Shahenshahis and in 1745 established the Kadmi (ancient) calendar. Neither the Kadmi nor the Shahenshahi calendar now synchronizes with the seasons, the gahs and the gahanbars and hence festivals are observed at inappropriate times.
The accurate calendar followed by the Iranians and Faslis — called the sal-i-denig or Din-i sal ("the religious year”) — observes the gahanbars, the seasonally solar months, festivals, muktads and paravs at the correct time with the recitation of prayers serving a meaningful role, explained Vajifdar.
The Iranians continue to observe March 21, the spring equinox, as their New Year for it signifies fresh growth and awakening after months of harsh winter and hibernation. The Zoroastrians in India who consider Jamshedi Navroz or March 21 as their New Year are the Faslis (Fasli means seasonal in Arabic) who have their roots in the Zarthosti Fasli Sal Mandal founded by Kharshedji Cama in 1906. Following the leap year logic, they add a sixth Gatha day, Roz-e Wahizag, every four years to ensure that their New Year is permanently celebrated on March 21.
Yazdegirdi 1388/89/90 for the Fasli, Kadmi and Shahenshahi calendars dates back to the coronation of the last Zoroastrian Sasanian King Yazdegird III in 632 CE. Next to the month line atop every page, readers will notice the year according to the Yazdegirdi era (AY 1388/89/90).
There are some Zarathushtis in Iran and members of the Zarathushtrian Assembly who believe that the Yazdegirdi era reminds them of the last Zarathushti emperor who was overthrown by Arab invaders. They would rather calculate the Zarathushtrian Religious Era (ZRE) 3756/57 from the vernal equinox in 1737 BCE when Zarathushtra supposedly proclaimed his divine message to humanity.
Abbreviations of the mahs: Fravardin (Frav), Ardibehesht (Ardi), Khordad (Khor), Tir (Tir), Amardad (Amar), Shahrevar (Shah), Meher (Meh), Avan (Avan), Adar (Adar), Dae (Dae), Bahman (Bahm), Spandarmad (Span).
We are very grateful to Kaiwaan Patel of Nilgiri Herbs for supporting the Parsiana calendar once again.