A navjote ceremony should be performed in the morning within the sacred precincts of a fire temple, opine many priests. Whilst some in the community heed their counsel, others find it impractical to implement this suggestion. Non-Parsi family members are excluded from a major milestone in a child’s or a couple’s life if the ceremonies are held in an agiary. They would opt for a baug or hotel where they can invite all guests. The fact that meals cannot be offered at agiaries and atash behrams, and that photography may also be prohibited, are other deterrents.
Even then, there are around 25 to 30 navjotes performed at the Iranshah in Udvada each year (see "Pomp and piety,” pg 36) that reflect the community’s religious zeal. Whenever there is a navjote in Udvada, all the resident priests are welcome to participate in the ceremony. High Priests attached to an atash behram would, where possible, perform the initiation ceremony. In all other cases, families may select their own priest but it is the norm that one priest from the agiary where the navjote is being done would participate in the ritual.
Whilst some fire temples have a stipulated fee ranging from a few hundred rupees to a couple of thousand for use of the premises, others welcome donations. The double effort and expenditure entailed on two functions, a ceremony in an agiary in the morning and a celebration in the evening at a baug may not appeal to some Zoroastrians but there are some couples who are willing to have the wedding ceremony twice over, once inside a fire temple, and the second time at a baug, or the first time at a baug to be followed by an early morning ashirwad ceremony inside an agiary.
Cause for celebration
Our "Celebrations guide” on page 42 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-Parsis patronized by the community have been included. Where known, outstation facilities have also been included. 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 accommodate them in the future. Also provided here 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.
Choose your calendar
The accompanying 12 pages of the Gregorian calendar for the year 2014 (see pg 22) 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). Until the first Fasli Gatha day on March 16, 2014 the rozs for all the three calendars remain the same. Thereafter until the first Kadmi Gatha day on July 14, the Shahenshahi and Kadmi rozs appear on the first line and the Fasli roz on the second line. During the Kadmi Gatha days (from July 14-18) the first line bears the Shahenshahi roz, the second line, the Kadmi roz, and the last line, the Fasli roz. Beginning with the Kadmi New Year on July 19, the Shahenshahi roz appears on the first line and Kadmi and Fasli on the second line until the Shahenshahi New Year on August 18 when once again the rozs coincide for all the three calendars.
From UK based religious researcher 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.” The quarter day intercalation was not recognized 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). Being impractical it was not regularly practiced and the last attested one-month intercalation 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. It has since been recognized as the Shahenshahi calendar. When Dastur Jamasp (called Vilayati) of Kerman visited India he pointed out the one month discrepancy between the Iranian and Indian calendars following which some Parsis broke away from the Shahenshahis and in 1745 established the Kadmi (ancient) calendar. Both the Kadmi and Shahenshahi calendars do not synchronize with the seasons, the gahs and the gahanbars.
Actually our true calendar — called the sal-i-denig or Din-i sal ("the religious year”) — accurately fixes the dates and sequences of our gahanbars, the seasonally solar months, festivals, muktads and paravs. The prayers would then serve a purpose, explains Vajifdar.
The Iranians continue to observe March 21, the spring equinox, as their New Year for it manifests a physical resurrection after the 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 1382/83/84 for the Fasli, Kadmi and Shahenshahi calendars dates back to the coronation of the last Zoroastrian Sassanian King Yazdegird III in 632 AC. Next to the month line atop every page, readers will notice the year according to the Yazdegirdi era (AY 1382/83/84).
We are very grateful to Drs Keiki and Zenobia Mehta of Mehta International Eye Institute for sponsoring the Parsiana calendar.
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).