——–By  Heritage Architect Sanaeya Vandrewala

For years, the Parsi migration to India has been of interest to many, and I’ve been frequently asked about the arrival of the Parsi community in India. The story of the Parsi Migration to India has been passed down for generations via oral traditions and in circa 1600 was noted by a priest Bahman Hormazdyar Sanjana know as the Qissa-i-Sanjan which is an important historical document of early Parsi history in India.

It is stated in the Qissa that after the defeat of Yazdegard III (652 AD.) the last Zoroastrian Sassanian king, the faith was rendered desolate. Dasturs and laymen went into hiding for the sake of the religion. They wandered around in

Kohistan for a hundred years. A group of Zoroastrians owing to persecution fled to the town of Hormuzd (in Iran) where they spent another fifteen years. During this time the chief priest realized that he and his group of men, women and children had to leave their country. They set sail for India. In due course they sighted land and anchored on the western coast of India on an island known today as Diu. The religious refugees lived in Diu for nineteen years, after which upon the advice of their wise Dastur, they set sail to reach mainland. Thus according to the information gleaned from the Qissa, it seems that the Parsis had arrived in India in 786 AD. But by further research it was then found with supporting evidence that the correct arrival date was 936 AD.

As stated in the Qissa they were caught in a nasty storm. The Dasturs were thrown into consternation. They prayed for help and promised to build the Bahram fire if Bahram, the Yazata for victory, delivered them from this storm. Their supplication was granted and a gentle wind brought them to a point upon the Indian coastline. They sought refuge from the Hindu King Jadav Rana, which is believed to be the local ruler. It is believed that the King asked for five conditions before granting refuge to this migrant group:

1)”What are the customs of your creed, which of these are open and which concealed?”
2)”You must abandon the language of your country and adopt the speech of the realm of Hind (Term used for          India).”
3)”As to the dress of your women, they should wear garments like those of our ladies.”
4)”You must put down all your arms and weapons and cease to wear them anywhere.”
5)”When your children are wedded, the marriage knot must be tied at evening time.”

“If you give a solemn promise to observe all these, you will be given places and abodes in my city.” The Dastur readily agreed to these conditions proffered by the King who gave the Zoroastrian pilgrims fertile land to live on. A spot in this wilderness was chosen, of which the soil was excellent and there they made their abode. This abode was called Sanjan, in memory of the place they originally came from in North West Khorasan.

One day the Dastur went to the King to ask for land to build a fire-temple in order to fulfil their promise to Bahram. The land must be cleared for about three farsangs (a land measurement scale) so that the ceremonies of the Nirang (Cows urine which has been consecrated by prayer, used externally for cleansing and for internal purification) may be duly performed. Except for the wise men of the good faith, no other person belonging to another creed might be present there and then only will the fire be consecrated. The King bequeathed the land and all the unbelievers within three farsangs were removed and only people of the faith remained. For several days and months they recited the Yasnas (Act of worship, consisting of a series of invocations to all divinities of Zoroastrianism in hierarchical order) and Yashts (Hymns of praise devoted to worship of individual divinities) and worked with great energy. Several parties of Dasturs and laymen had also arrived on the spot. In their company were several alchemists. The holy fire was eventually consecrated and made sacred with all the appropriate ritual objects, Nirang and ash, which were brought from Iran. The named the fire as the Holy Iranshah in memory of their motherland.

During the next three hundred years since the Parsi Migration to India, the community grew in and around Sanjan. Gradually groups of Parsis moved out and settled in all directions fairly close to the western coastline. In this manner they spent two hundred years in prosperity, joy and peace. Five hundred years after the Parsis had arrived in India, Mahmud Begada attacked Sanjan. The Hindu King was defeated and the Parsis of Sanjan had to flee together with their fire to a hill named Bahrot. Twelve years passed since they had carried the Iranshah along with them to Bahrot. Subsequently, the fire was moved to Bansdah where it was housed for the next fourteen years.

The Qissa-i-Sanjan seems to be one of the earliest extant sources in which historical information is to be found about the life and times of the first Parsi settlers. despite a few anomalies, the Qissa still remains the main source of historical data on the first Parsi migration to India.

It is interesting to note how immigration has become relevant and also a point of contention in the present times, even though it is the most important and is irrevocably associated with human history and the progress of civilizations around the world. Maybe it is time we learn from our forefathers who exercised immense restrain, acceptance and tolerance of the differences of one another to form an all inclusive society.

Bibliography:

Dhanjisa, S and Kamerkar,M (2002) From the Iranian plateau to the shores of Gujarat: The story of Parsi settlement and absorption in India. Mumbai: Allied Publishers/K. R. Cama Oriental Institute
Edulji, H (1991) Qissa-i-Sanjan. Mumbai: K. R. Cama Oriental Institute
Mistree,K (1982) Zoroastrianism : An ethnic perspective. Bombay: Khojeste P. Mistree

Next article to follow……..
PARSIS IN INDIA-PART 2: ABSORPTION IN INDIA

                                                —–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