—–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

                                                     —–By Heritage Architect Sanaeya Vandrewala

The pledge made at Navjote  by a Zoroastrian adherent:

“I pledge myself to the faith of Mazda…

I pledge myself to the well-conceived thought

I pledge myself to the well-spoken word

I pledge myself to the well performed deed…

To Ahura Mazda I ascribe all good.”

Every Zoroastrian child, boy or girl is initiated into the religion with the Navjote Ceremony. The word ‘Navjote’ is derived from the words ‘nav’ and ‘zote’ which means “a new person offering prayers” (Rivetna, 2002). At the Navjote Ceremony the child is invested with the ‘Sudreh’ the sacred shirt and the ‘Kusti’ sacred girdle. From that day on the child is to wear both the Sudreh and the Kusti throughout his life with daily ritual prayer offering. He should follow the teachings of Zarathushtra and reaffirm his faith with daily Kusti prayers. Navjote Ceremony is the one of the most important ceremonies performed in a Zoroastrian child’s life. It is tied three times around the waist as a reminder of the pledge of Good Thoughts, Good Words, and Good Deeds. Now the Zarathushtra is ready to serve as a soldier of God and ready to fight evil (See Figure 1).

Significance of Sudreh :                                                                                                  

Sudreh and Kusti are symbolic emblems of the Zoroastrian faith that mark out every Zoroastrian as a true soldier always siding with the

kingdom of light and truth as well as working zealously in this material world which is always a battle between the conflicting forces of good and evil. Sudreh is made of white fabric because the colour represents purity in the Mazdayasni religion. It is made of one fold only, as the Vohuman, or the good mind, is the one creation that was first. The significance of this is explained as the Sudreh, which means the advantageous path; it needs a good mind to tread upon.

The Sudreh is made of two pieces, one in front and one at back (See Figure 2). These two parts signify the spiritual and material world. The most important being the small pouch stitched in the front, signifying the bag of righteous virtues. Zoroastrianism believes that doing good deeds is a part of everyday life. Hence the pouch needs to be filled with virtuous deeds while walking along the right path so that one’s future is secure. It should be worn directly on the skin as it acts as a shield not only from the evil spirit attacking from outside but also impurities from within.

Significance of Kusti weaving:

Kusti meaning the sacred girdle signifies the direction of light and truth that every Zoroastrian should aim for, as compared to darkness and wrong. Kusti is made of lamb’s wool, as it signifies innocence. Like the Sudreh, the Kusti is also an important symbol of Zoroastrian worship. The Kusti serves as a permanent symbol of God. Advocates of the faith mention it as a reminder to the believers of their vows for carrying out duties and responsibility towards God. Kusti shields one from all sorts of outside influences. As a girdle it contributes to the moral strength. While untying and tying it reminds one of the constant struggles against the forces of evil. It is also a symbol of initiation into the religion. Hence both Kusti and Sudreh behave as a protective shield from evil and highlight the importance of preserving the unity among the Zoroastrians all around the world.

The Kusti is cream coloured sacred cord made of lamb wool. It is wound three times around

the waist around over the Sudreh. Kusti varies from three to six yards in length. Earlier only a priest or his wife would weave the Kusti; however, today women around the country practice Kusti weaving. Kusti is woven on a special loom. Before weaving, the woollen yarn has to be spun fine (See Figure 3). For weaving double-ply warp is stretched on the loom. Warping is done using loom accessories. The final product of the Kusti is very narrow; the heads are made with thread. While weaving, the weaver usually covers his/her head and recites prayers softly. Plaiting at both ends finishes the ends of the kusti. It is then bleached using sulphur, washed, flattened and then rolled and tied

These traditional intangibles are a part of the Zoroastrian cultural heritage and needs to be preserved. The significance of these traditions and continuation in practice is necessary to be maintained for these traditions to be passed onto the future generations.