Installing the fire in a Fire Temple, a Zoroastrian place of worship is treated like the coronation of a Monarch; in fact the Consecrated Fire itself is addressed as “Padsha” meaning Ruler.

In a Fire Temple the installation of the Aatash Behram is a sacred and long drawn out process which may take anything from one to three years.  to begin the process of installing the ‘Aatash Behram’ in the sanctum sanctorum of a Zoroastrian temple, first the various kindling is collected (http://www.mumbaiblogg.com/zoroastrian-cultural-heritage/collection-kindling-for-fire-temple/) , ‘the fire resulting from each kindling is purified by prayers, consecrated and then enthroned in the Sanctum Sanctorum of a Temple with a proper walls and a roof.

Consecration of the fire called ‘Aatash Behram’ (Fire of Knowledge/Victory). (For meaning of Behram see Behram Yasht http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/behram-yasht-translation/)

For the consecration, one needs a selected and segregated place in Pavi*,

Fires ignited from kindling collected from **16 different places (see table at the end of this article),

Are each placed in a separate afargan

At the start of the consecration ceremony, each of the 16 fires, are treated as under and each consecrated separately:

On day 1 of the Consecration, A pair of ‘Yaozdathragar***’ undergo the ‘Barashnum’.

The two priests take a small part of the fire from an afargan (a tall, large chalice-shaped vessel covered with a plate on which the fire burns the resultant ashes are stored in the cup of the chalice), containing one of the 16 purified but not yet consecrated fires and place this portion in a separate afargan.

Over this separated portion, the priests perform one Yasna (in the morning) and one Vendidad (at mid-night) along with a ‘Khushnuman’ to a particular Yazad who rules the particular trade from where the fire originates.* (See Table). Thus, on the first three days the Khushnuman the dedication is not to the same Yazad in all 16 cases.

To pray the necessary Yasna it takes the entire hours of the Hawan Geh (morning) and so also to complete the Vendidad takes the entire Hushain Geh (minutes after mid-night to dawn) of each day. Assuming that only one pair of priests was permitted to perform the entire consecration; it would take years (1,128 days approximately) to consecrate an Aatash Behram.

Therefore, pairs of priests pray in tandem so as to complete the process within a plausible time.

The small part of the fire which was segregated from the original afargan and prayed upon is further fed to increase its size.

Simultaneously, the fire in original afargan continues to be fed and kept alive and so also, is the fire which was consecrated on day 1.

On day 2, once again, a small part of the fire from the original afargan is taken and treated separately as done on the previous day.

Now there are three afargan, the original fire, that started on day 1 and the one started on day 2.

Once the Day 2 fire is consecrated, a small portion of the fire consecrated on Day 1 is added to the consecrated fire of day 2. All three afargans continue to be fed and the fires are kept alive.

On Day 3 to Day 30, the process is repeated so that on the 30^th day after the 30^th bit of fire is consecrated, 29 previously consecrated fires are added to it.

At the end of these thirty days, the process is repeated until the required number of days for the consecration of that particular fire is completed**. (See Table).

For example, the fire from the pyre of a burning corpse is to be consecrated 91 times. So the 30 day process of consecration with the Yasna and Vendidad Ceremonies will be repeated for another thirty days and thereafter for another 28 days, thereby totaling to 3+ 30+30+28= 91.

Each of the 16 fires is so purified and consecrated for the required number of days.** See Table.

All the 16 fires, thus consecrated, are each placed in a separate afargan and each afargan in a separate ‘Pavi’*. All the fires thus consecrated are continued to be fed and kept alive.

DEDICATION OF KHUSHNUMAN TO RELEVANT YAZAD:

As mentioned above, the consecration of fire requires the recitation of Yasna and Vendidad with Khushnuman to the relevant Yazad.

The Khushnuman for the first three days of the consecration are always dedicated to a particular Yazad who rules the particular trade** from where the fire originates.

It is not mandatory to start the process of consecration on the first day of the month; what is necessary that the first three days of consecration of the fire be dedicated to the Yazad who rules the trade-hearth from which the fire was originally lifted.

To understand better, the fire from the pyre is ruled by Hormazd. The first three days of prayers will be dedicated to Hormazd; from the 4^th day the Khushnuman will be dedicated to the Yazad whose Roj it is on that day. Assuming the 4^th day falls on Zamyaad Roj, the prayer ceremony will be dedicated to the Yazad Zamyaad.

The fire from the Dyer’s hearth is ruled by Boman. So, the prayers on the first three days of purification will be dedicated to Yazad Boman and from the fourth day onward will be dedicated to the Yazad of that particular Roj.

As a further example, the fire from the hearth is ruled by third Yazad, Ardibesht. The prayers for the first three days will be dedicated to Yazad Ardibesht.

Even with the priests praying in Tandem, The consecration of the Aatash Behram easily takes little over a year. The annual feast days like the days of Jashan (feast days) and Ghambhar**** are, therefore, bound to intervene. On such days, the Khushnuman is dedicated to that particular Jashan or the Ghambhar.

All 16 fires thus purified and consecrated   are placed one in each afargan, an afargan in each Pavi; so, now we have 16 fires in sixteen afargans in 16 Pavis.

UNITING THE 16 CONSECRATED FIRES TO MAKE THE AATASH BEHRAM:

Uniting these fires must be done on the 1^st Ghambhar (five intercalary days added annually to complete the Solar Year).

The unification is made in a huge afargan.

A pair of Yaozdathragar form a paean to seal off any pollution of the consecration,

Then, the Yaozdathgar remove with a ladle, the consecrated pyre fire from its own afargan and place it in the huge afargan.

Similarly, they remove each of the other 15 consecrate fires in order of their consecration (as stated in the Table*) into the huge afargan.

The 16 purified and consecrated fires are thus united in the huge afargan.

The huge afargan is then carried to the Ijashne Gah for the final consecration of the united fire.

CONSECRATION OF THE UNITED FIRE:

For the first three days, The Yasna and Vendidad are prayed over the united fire with Khushnuman to Yazad Sarosh,

From the first day of the immediate next month to the end of the month (Hormazd to Aneran Roj), each day a Yasna and Vendidad are prayed with Khushnuman to the presiding Yazad of that day,

Then, on the next day, which is the last day, another Yasna with Khushnuman to Sarosh is prayed over the united fire and a ritual performed.

The united fire, now consecrated, is then installed in the sanctum sanctorum of the Zoroastrian Temple or ‘enthroned’ (Takht-Nashini).

FIRE TEMPLE AATASH BEHRAM INSTALLATION :

 The Daityo Gah (proper place) itself, where the united fire is to be installed, is consecrated for three days prior to the installation by Yasna and Vendidad prayed with Khushnuman to Yazad Sarosh.

The actual installation is a very solemn ceremony conducted with great dignity like any princely coronation.

A Pavi* is drawn alongside the path to the Daityo Gah over which the united consecrated fire will traverse,

The path itself is also broken into several squares by Pavis,

A Pavi is also drawn around the center of the sanctum sanctorum where the united fire will reside.

The head priest leads a procession of all the Yaozdathragar who participated in the consecration,

Two Yaozdathragar carry the united fire,

Each Yaozdathragar in the procession holds either a sword or a mace in his hand,

During its journey to the Daityo Gah, no other Yaozdathragar will step into the same Pavi that is occupied by the united fire and the two priests carrying it,

The united fire is carried to the sanctum sanctorum and installed/enthroned in an afargan standing on a pedestal within the central Pavi,

The fire thus installed is fed with sandalwood and loban and an ‘Aatash ni Nyaesh’ in praise of the fire is prayed.

A Jashan (celebratory prayers) with three Aafringans, is performed in the hall of the temple,

The first Aafringan is prayed with the Khushnuman of Sarosh, the second with Khushnuman of Dahman and the last again, of Sarosh.

The installation/coronation ends with a recitation of the ‘Baaj’*****.

The Aatash Behram is now ready to receive and protect its laity.

* PAVI literally means ‘sacred’ or ‘consecrated’. In Zoroastrian rituals it is a permanently constructed space enclosed and segregated from its surroundings in by a ritual runnels carved in the floor to form a ‘Karsh’ (an intangible curtain of protection against defilement).

*** YAOZDATHRAGAR literally meaning ‘purifier’.  Yaozdathragar is a Zoroastrian priest who has undergone the rituals of ‘Barashnum’ and ‘Khub’.

****GHAMBHARs are the five intercalary days introduced in the Zoroastrian Calendar, annually, at the close of the year, to complete the 365 days of a Solar Year.

***** BAAJ= Literally means ‘framing’. It also, denotes a ritual silence; also a ritual utterance /prayer which frames an action with the power of the manthra; a high liturgical service . The monthly day (Roj) or the anniversary of death is also called ‘Baaj’.

Bibliography

The Religious Ceremonies and Customs of the Parsees by Jivanji Modi,B.A., PH.D., C.I.E., Fellow of the University of Bombay (1887), Dipl. Litteris et Artibus (Sweden, 1889), Shums -Ul-Ulama (India,1893), Officier D’Acdemie (France, 1898), Officier Publique (France, 1902), Campbell Medalist, B.B.R. Asiatic Society (1918).

The collection of kindling for a Zoroastrian place of worship  consists of the kindling collected from 16 different places (http://www.mumbaiblogg.com/zoroastrian-cultural-heritage/fire-temple-zoroastrian-worship/). (For ready reference Table at end of this article).

For a quick recap, collection of kindling for fire temple is from the pyre while the corpse is burning and 15 others from the hearths of: a dyer, a ruler, a potter, a brick-maker, a fakir or an ascetic, a goldsmith, a mint,  a blacksmith, one who makes armours, a baker, a brewer or distiller or an idol-worshipper, a soldier or a traveler, a shepherd, fire produced by atmospheric lightning, any Zoroastrian.

At every stage of the process of collection of kindling for fire temple must be conducted by a Zoroastrian and no other person. The procedure for collection of the fires varies in the case of each of the 16 places from where that particular fire is collected.

Collecting the fire, from a burning corpse is the most interesting, difficult and the longest process:

1) At a cremation grounds the Zoroastrian must find an active pyre and ask for a kindling from that pyre while it is still burning. If the person tending the pyre is unwilling and refuses to give some of the fire from the pyre, the Zoroastrian must wait till the cremation is complete and the relatives of the deceased leave. Only then must he collect some fire from the pyre.

2) He cannot help himself to this fire even at this stage. He must seek a non-Zoroastrian and ask him to give remove a portion of the pyre

and give it. In the event, such a person is not available, or, refuses to assist the Zoroastrian, only then is it permitted for two lay Zoroastrians to collect the fire for themselves. However, they must never under any circumstance collect the fire directly from the pyre.

3) The fire from burning pyre with the corpse still on it or soon after the corpse is charred, is considered defiled. Hence the injunction against touching it personally or even by way of an instrument.

4) The procedure for collection of this pyre fire by two Zoroastrians where the non-Zoroastrian refuses to part with the kindling:                       a) Two Zoroastrians must do the padyab kusti, hold the paiwand, recite part of the Sarosh Baaj and then hold a perforated appliance                about three feet (1 Gaj) above the glowing fire. At no stage must this appliance actually touch the pyre.
b) Easily ignitable substances like loban (Benzoin resin), powdered sandalwood and other easily combustible substances are spread on            the upper surface of this appliance.
c) The appliance is held above the fire until the flammable substances catch the heat of the dying pyre and burst into flames.
d) This fire on the appliance is taken by the two Zoroastrians to another open place, where they complete praying the Sarosh Baaj and            undergo ritual purification (riman) to take away the effects of contact with the defiled fire, however remote.

5) This fire brought away on the appliance is re-ignited 91 times (as explained in the “house-hold fire” below) before it is consecrated and used in the ‘Aatash Behram’.

6) As for the next 14 collection of kindling for fire temple, these are procured from the grates of the various trades-people, a segment is directly picked up from the main hearth fire and carried away for refinement. Since no contamination is attached to these fires, as in the case of the burning corpse, the collectors of these fires do not have to undergo any rituals. The collected kindling is purified a certain number of times (as explained in the “house-hold fire” below) before it is used in the Aatash Behram consecrated and used in the ‘Aatash Behram’.

Collection of the sixteenth kindling for fire temple, ‘the household fire’ from the hearth of a Zoroastrian is interesting. It is really an amalgam of 6 fires —

1) From the house of the clergy; therefore one from each, a ‘Dastur’ and another from a ‘Mobed’. That makes two;

2) Then one from the home of laity. Three fires so far;                                                                                               3) Since the hearth was lit by friction in the early days:                                                                                               a) friction caused by rubbing pieces of wood together, and,                                                                                     b) by two pieces of flint;
4) From the homes of clergy and laity, fires produced by both methods were collected. There was therefore, an amalgam of 6 fires used as one ‘house-hold fire’. (3 x 2 = 6);
5) This amalgam of fires is then used to ignite another fire by placing some flammable material wind-ward at a distance of 15” from this household fire. The resultant fire so ignited is used to cause another set of flammable materials to burst into flame and so on and so forth for 40 times;
6) Only after the preceding fire is burnt out, is the next heap set up for ignition from the resultant fire;
7) The 40th ignited fire is once further put through the entire procedure of ignition and re-ignition 144 times. The 184th fire (44=144) is then used in the Aatash Behram with the 15 acquired from the trade and pyre fires. (We will be writing next on this Blog about the unification and consecration of these 16 purified fires).

TABLE TAKEN FROM THE RELIGIOUS CEREMONIES AND CUSTOMS OF THE PARSEES By JIVANJI JAMSHEDJI MODI:

Bibliography

The Religious Ceremonies and Customs of the Parsees by Jivanji Modi,B.A., PH.D., C.I.E., Fellow of the University of Bombay (1887), Dipl. Litteris et Artibus (Sweden, 1889), Shums -Ul-Ulama (India,1893), Officier D’Acdemie (France, 1898), Officier Publique (France, 1902), Campbell Medalist, B.B.R. Asiatic Society (1918).

                                                —–By Heritage Architect Sanaeya Vandrewala

Fire Temple —Aatash Bahram, Agiaries & Dadgahs

“O Ahura, Thy Divine Fire                                                  

Grown mighty through Asha, do we earnestly desire!

Swiftest of the swift, supremely powerful,

Giving clear help, at all times, to the faithful.

 But Mazda, Thy fire shall see through and annihilate,

With a turn of the hand, the evil and their hate.”

Fire in Zoroastrianism is the center for worship. It is a Zoroastrian belief that through veneration of fire one can create an intimate communion with God, who is the creator of this sacred fire. It is the third holy immortal and has a religious significance of being a symbol of righteousness. Prophet Zarathushtra mentions fire as the holiest of the elements to be worshiped as the source of heat, light, life and growth. He selected it as a symbol of his faith to symbolize the divine spark within. Fire, in Zoroastrianism therefore, is considered one of the most sacred elements of nature.

In ancient times, Zoroastrians had no fixed place of worship. It was in Achaemenian times, during the reign of Darius I (522-486 BC) that permanent altars were built as a place for worship. The earliest places of worship were probably sanctuaries founded by kings and nobles dedicated to Bahrām the Yazata for victory. Fire altars on stone platforms were built during Achaemenian (550 BC- 330 BC) and Sassanian times (224 AD -652 AD) and depicted in inscriptions, carvings and coins. Congregational ceremonies took place under an open sky, where the worshipers gathered. The most sacred fires were placed in secluded areas.

The western world has wrongly interpreted Zoroastrianism to be a fire-worshiping cult. The concept of the element of nature was confused, by the general population, with that of the spirit that resides within it. Fire occupies an important place amongst the elements in the religious system of Zoroastrianism. Such veneration should not be misunderstood as deity worship, as the religion is monotheistic in its belief and similar homage is paid to the other elements of nature.

There are three grades of consecrated fire in India, based on the level of the consecration of the fire enthroned in the sanctum sanctorum.

1. Aatash Bahrām (Top-most grade of Fire-Temple) :

An Aatash Bahrām is the highest grade of fire with the highest level of consecration. It is consecrated through elaborate purification ceremonies performed by Mobeds (priests). Fire from sixteen different sources are collected, purified and used after 14,000 hours of prayer ceremonies. This fire is then enthroned in the sanctum sanctorum of the Aatash Bahrām. The entire process is well spanned over a period of 18 months. Hence the Aatash Bahrām fire is no ordinary fire, but the one kindled into existence through the performance of extraordinary series of complex rituals.

Above Table Source: Dr. Sir J.J Modi, The religious ceremonies and customs of Parsees

The existing Aatash Bahrams in India:

1. Iranshah established in Sanjan in 855 AD and then finally moved to Udvada in 1742 AD, where it has stood since then;
2. Anjuman Atash Bahram in Navsari (1765 AD )
3. Dadyseth Atash Bahram in Mumbai (1783 AD )
4. Modi Atash Bahram in Surat (1823 AD)
5. Vakil Atash Bahram in Surat (1823 AD)
6. Wadia Atash Bahram in Mumbai (1830 AD)
7. Banaji Atash Bahram in Mumbai (1845 AD)
8. Anjuman Atash Bahram in Mumbai (1897 AD)

2. Atash Adaran (The next grade of Fire-Temple):

The fire in an Atash Adaran is consecrated with fewer rituals and is peculiar to the Parsi Zoroastrians. Such fires are installed in Agiaries (Sanskrit for ‘House of Fire’). This fire must be kept perpetually burning and is therefore tended by a priest at Boi ceremonies five times a day. There are hundreds of such Adarans in India with the maximum number in Mumbai. The oldest is in Navsari, installed in 1150 AD. There are no Atash Adaran fires anywhere else in the world.

3. Atash Dadgah (the third grade of Fire -Temple):

This is the third grade of fire. Its consecration is simpler as compared to the first two. This fire temple is often called a Dar-e-Meher. The Atash-e-Dadgah can be touched by both a priest and a layman but not a non-Zoroastrian.

The Architecture of Fire temples in India

Between the 18^th and 19^th centuries, seven Atash Bahrams and hundreds of Adarans and Dadgahs were built in India reflecting the prosperity of the Zoroastrian populace. All temples are based on the triadic principle. Hence the entry from an outer portico would have a corridor adjacent which is used for basic rituals and kusti prayers before entering the assembly hall and inner prayer hall. The passage adjacent to the portico acts as transitional space between the outside and the prayer hall to preserve the sanctity of hall.

The inner chamber, where the sacred fire is installed, is a square room surrounded on three sides by the prayer hall. The southern side is a dead wall, to ensure the devotees do not face the north during prayers. This is done based on the religious belief that the ‘evil’ resides in the north, hence the architectural proscription. Niches are built into the walls for ritual purity. The other three sides of the inner chamber have openings to facilitate the view of the sacred fire during prayer ceremonies, once, inside the fire temple, the prescribed Zoroastrian mandate to face east when praying is prescribed; one must face the consecrated fire when praying. The inner chamber or sanctum sanctorum has only one door for entry and exit.

The floor is generally covered with hard basalt stone, demarcated by three sets of furrows, known as ‘Pavis’ in Gujarati. The sacred fire is placed within the innermost area marked by furrows. Generally, the sanctuary is domed, with flues cut into it to facilitate the exit of smoke generated by the fire. In most of the cases the dome is a false ceiling to the pitched roof that is supported by the masonry.

Every fire temple must have within its complex, an open well that is fed by freshwater springs and should include a pomegranate tree and a date tree. The leaves of these trees are used during rituals performed during various religious ceremonies. The fire temple complex also has a place of residence for priests who serve the fire (‘Boiwalas’).

With the decline in population, the question of the continued use and maintenance of these places of worship has arisen. With no population to tend to or serve in certain areas, the community is faced with the challenge of the future existence of these structures.

References:

Godrej, P and Mistree, P (Ed) (2002) A Zoroastrian Tapestry: Art, Religion and Culture. Ahemdabad: Mapping publishing Pvt Ltd.

Masani (2001, 86) Masani,R (2001)The religion of the good life Zoroastrianism. London: George Allen and Unwin Ltd.

Mistree,K (1982) Zoroastrianism : An ethnic perspective. Bombay: Khojeste P. Mistree

Motafram, R (1984) Zoroastrianism Vol III: Light on Zoroastrianism. Mumbai: The trustees of the Parsi Punchayat funds and properties, Bombay.

Rivetna,R (Ed) (2002) The legacy of Zarathrushtra:An introduction to religion , history and culture of the Zoroastrians. Illinois: Federation of Zoroastrian association of North America