| Avesta -- Zoroastrian Archives | Contents | Prev | rcc15 | Next | Glossary |
Orthodox Zoroastrianism enjoins religious observances to counteract evil (See Zand-i Vohuman Yasht, 2.55-56). Their neglect makes one "fat of body but hungry of soul". Baj and Dron are two such neglected observances.
Dron:
Dron (Av. draonah, lit. 'portion, possession') refers to 'round, sacred unleavened breads made of wheat flour with nine cuts in the middle.'[1] They are flexible and about the size of the palm of the hand. (See alat, figures 15-16.) The marks, three rows of three, are made before frying, while repeating 'humat, hukht, huvarsht' (one word per cut).[2] The dron ritual (Pahl. yasht-i drôn) is an act of blessing and thanksgiving for our food. It takes about 15 minutes and is as follows:
First recite the dibache, followed by Y3-8. During the recital of Y8.4, the dron is tasted (this act is called dron-chashni). The closing baj is as follows: a.v. 4, y.a.v. 2, y8.5-8, a.v. 3, y.a.v. 2, ýasnemca vahmemca aojasca zavareca âfrînâmi, the khshnuman of the service, a.v. 1, ahmâi raêshca .. kerba mazhd, kusti bastan, jasa-mê avanghe mazda (3). mazdayasnô ahmî mazdayasnô ... âstûitish!! a.v. 1.
This simple ritual is nowadays used mainly by priests, but was formerly celebrated "by laity as well as priests, by women as well as men; in fact by any Zoroastrian who wore sudre and kusti ... and had entered fully into the religious life of the community."[3] It is always performed with barsom, except when recited by a woman in menses (when she should recite it without barsom).
See Pahlavi Rivayat Accompanying the Dadestan I Denig, chapter 56 for the symbolism of the dron and its ritual, and chapter 58 for details of the preparation of the round breads used.
Baj and Ritual Power:
Baj plays so important a role in daily life that Zoroastrians have been referred to as "people of the Baj."[4] The word Baj (Pahl. wâj) is generally used to indicate "a 'particular essential formula' which precedes, accompanies, or follows an action."[5] Boyce and Kotwal derive the various technical uses of the term from the primary meaning 'word, speech', and regard it as synonymous with Av. Manthra. The opening verse of a framing Baj often consists of the words, "xshnaothrâ ahurahe mazdå, ashem vohû...." This framing baj strengthens the efficacy of the (usually ritual) action, lending it ritual power ('amal). This baj can actually be exchanged, for the purpose of strengthening and purifying it, as follows[6]:
(The zôt, looking steadily at the râspî, says:)
ýathâ ahû vairyô zaotâ frâ-mê mrûtê,
(As he does so he salutes his fellow-priest with a grave gesture of his right hand to the forehead while his left holds the barsom. The râspî, returning his gaze, salutes him in return, usually with both hands to the forehead, and replies:)
ýathâ ahû vairyô ýô zaotâ frâ-mê mrûtê, (zôt,)
(with emphasis on the yô; whereat the zôt, still looking full into his eyes, salutes him once more and responds:)
athâ ratush ashâtcît haca frâ ashava vîdhvå mraotû.
In consecration rituals, this ritual power is concentrated immediately on the object to be consecrated through the same ritual gaze. For example, in consecrating the nirang and holy water, the zôt at 'athâ ratush' should gaze at the nirang, and at 'ashâtcît' should gaze at the water. This is also presumably one reason why Zoroastrians face the light while praying (which is why it is essential to memorize the prayers).
Parsis also use the term Baj to indicate the Dron ritual (yasht-î
drôn). See the article by Modi reproduced below for
additional details.
Notes:
1. Kotwal and Boyd, A Persian Offering, Paris, 1991, p. 134.
2. E.W. West in Pahlavi Texts I (SBE V), p. 284 n.
3. Boyce and Kotwal, Zoroastrian Baj and Dron II', BSOAS ..., p. 298.
4. Mary Boyce and Firoze Kotwal, 'Zoroastrian Baj and Dron', BSOAS ..., p. 56, 58.
6. Ibid pp. 59-60. See also Kotwal and Boyd, op. cit., p. 19-20, 81, and Kanga and Sontakke, Avesta, Poona, 1962, p. xl.
From J. J. Modi, The Religious Ceremonies and Customs of the Parsis, Bombay, 1922. Chapter 15.
The derivation of the word is doubtful. (a) Some derive it from the Avesta word vach (Sans. vâch, Lat. vox) meaning word or speech. So, the word Baj means, certain words or prayers religiously recited in honor of particular beings, such as the yazatas or angels and the Fravashis (Farohars) or the guarding spirits of the living or the dead. (b) Perhaps, it is the Persian bâz or bâzh which means a tribute. In the Baj ceremony and prayer, certain things which serve as representations or symbols of the different kinds of creation, such as animal creation, or vegetable creation, are submitted as offerings. So these offerings are, as it were, a tribute to the glory of the particular Yazata or heavenly being, or to the memory of a particular dear departed one. Ordinarily, the word Baj has several significations in the religious phraseology of the Parsis. They are the following:
I. The anniversary of the death of a person, when the Baj ceremony is generally performed.
II. The offerings of sacred bread, fruits, etc., submitted during the recital and celebration of the Baj.
III. A peculiar suppressed muttering tone in which some prayers are recited, or in which conversation is held on certain religious or solemn occasions when a kind of Baj is recited.
IV. A certain class of prayers recited on particular occasions with certain formalities.
We will now speak of these different significations. Baj is the name of one of the liturgical services which form the funeral services after one's death. The first three days after death are the principal days when these ceremonies are performed. After this period of the first three days, the principal occasions during the first year after death are, as referred to in the Pazand Dibache of the Afrinagans, the following: 1. Chehârum, or the Fourth day. 2. Dehûm, or the Tenth day. 3. Sirouz, or the Thirtieth day. 4. Sâlrouz, or the Anniversary.
During the first year, the Baj ceremony is performed every month on the roz or the day of the month of the death of the deceased and the day is known as pehlâ mahinâni Bâj, bijâ mihinâni Bâj, i.e., the first month's Baj, the second month's Baj, and so on. After the first year, the Baj ceremony is generally performed on every succeeding anniversary, which anniversary is known as the Baj of the deceased. Just as an Englishman would say, "Today is the fifth or sixth anniversary of the death of A or B," a Parsi would say, "Today is the fifth or sixth Baj of A or B." At times, he would speak a little more definitely and say, "Today is the Baj of the fifth or sixth year of A or B." It is considered to be the duty of the son or the nearest heir to perform the Baj ceremony in honor of the deceased person. The name of the deceased person is recited in the Baj prayers.[1] The name of the person who gets the ceremony performed is also recited as Farmâ-yashnî, i.e., as that of the person giving the Farmân or the order to get it performed. At times, persons in their lifetime, or by their wills, set apart certain sums, out of the interest of which such ceremonies known as the Baj-rozgâr ceremonies are performed. There are cases known of deceased persons whose Bajs have continued to be performed, i.e., whose death anniversaries have been religiously celebrated every year, for more than hundred years. In the case of some great worthies who have done yeoman's service to their towns, their Bajs or death anniversaries are celebrated by public subscriptions. For example, the anniversaries of the deaths of Dastur Meherji Rana and of Desai Khorshedji of Naosari are observed with religious Baj ceremonies by their townspeople even now, about 300 years after the death of one and 150 years after the death of the other person. After the ceremonies, solemn dinners are held in which the subscribers participate.
In the celebration of the Baj, certain offerings are necessary. These offerings, when placed in an utensil or vessel, are also called a Baj. The utensil containing the offerings is called the Baj of the particular deceased whose funeral ceremonies are performed. For example, suppose that a certain day is the anniversary of the death of more than one person. Then for each such person5 such vessels with offerings are prepared. Then each of the vessels containing these offerings is said to be the Baj -- or, to speak more correctly, the vessel containing the Baj -- of A, B, or C as the case may be.
The most essential requisites of the Baj, i.e., of the offerings are (a) the Dron, or the sacred bread, (b) some kind of fruit, (c) some kind of animal production.
(a) Of the Dron or the sacred bread, we have spoken at some length in the description of the Yasna ceremonies.[2] The Rivayats say that each of the named Drons, i.e., the sacred breads with the sacred marks, must be about 31 tânks[3] in weight, and each of the unnamed Drons or Farshasts, i.e., the sacred breads without the sacred marks, must be about 33 tânks.
(b) As to fruit, it is generally the practice to place in the Baj some fruits of the season. In India, where plantains or bananas are plentiful and are obtainable throughout the whole of the year, they form an essential requisite. One plantain or banana is placed in each Baj. Ordinarily, it is believed that for the poor or for those who cannot afford much, one or two dates or a few grains of the pomegranate are sufficient as representative of the offering of the vegetable creation of God.
(c) As to some products of the animal creation, in India, an egg is considered to be an essential as easily obtainable. But for those who cannot afford, a very small quantity of ghee or clarified butter as representing an offering of the animal creation of God is sufficient.
In the Parsi prayers there are several portions which are recited not in the ordinary tone but in a suppressed tone. The mouth is shut and the utterance is given expression to in a suppressed tone. The tone under these circumstances is generally nasal. This kind of expression is often referred to by Firdausi as 'Zamzamê.'
(a) The Parsi prayers are mostly in the ancient Avesta language, but latterly some portions in the later Pazand language are added. These Pazand portions when they occur in the beginning or at the end of an Avesta prayer are recited in the ordinary way, but when they occur in the midst of long Avesta prayers, they are recited in a suppressed tone and are then said to be recited in Baj. In the case of such Pazand portions, the prayer-books say in brackets "Bâj ma bhanvun," i.e., to recite in Baj, i.e., in a suppressed tone.
(b) Again when a person is reciting a long prayer and if he has unavoidably to say something for business, he speaks in Baj or in a suppressed muttering tone. For example, the celebration and recital of the Vendidad lasts from midnight to about 6 or 7 in the morning. If, in the midst of this ceremony, the priest has to ask for something or say something, he has to do so in Baj.
(c) Not only during prayers but on other occasions when one has recited a Baj (Vide below, the fourth signification of the word) if he has to say something, he must say that in Baj. For example, if one has recited a Baj for meals, i.e., said grace before meals, he is not to speak anything unless it be in Baj, i.e., in a suppressed tone. After taking his meals, he finishes the Baj. It is after this finishing prayer that he can speak in the ordinary way.
The principal signification of the word Baj is a certain class of prayers known as Bajs and which are recited on different occasions with certain formalities, great or small. Some of these Bajs are recited only by the priests observing the Barashnom and the Khub. The others are those that can be recited even by the laymen. So we will divide theme Bajs into two classes.
(A) Bajs recited by the priests with offerings as a part of their liturgical service.
(B) Bajs recited on smaller occasions without any offerings.
The Bajs of this class are the principal Bajs.
The principal occasions -- though not the only occasions - on which they are recited are the Baj days, i.e., the anniversaries of the deaths of persons. The necessary formalities or conditions required for this class of Bajs are the following:
(a) They must be recited by priests, holding the Barashnom and qualified with a Khub.
(b) They must be recited over a Baj or a collection of certain offerings such as Drons or sacred breads, fruit, water, milk. product such as ghee or clarified butter.
(c) Fire burning in a vase with sandalwood and frankincense is essentially necessary during their recital.
(d) They must be recited in a specially enclosed place; for example, in the Yazashna-gah of the temples or when in a private residence, in a place specially cleaned, washed, and enclosed in 'pavis.'
The following are the requisites which the priest must have before him within the pavis or an enclosed space.
1. Atash or fire burning in a vase, with aesma and bui, i.e., sandalwood and frankincense.
2. Âp or water made pâv, or ceremoniously pure.
3. Drons or sacred breads. The number of these Drons are four in the case of all Bajs but six in the case of the Baj of Srosh. Half of this number are nâm pâdelâ, i.e., named or marked with nine marks in their preparation, and half vagar nâmnâ, i.e., unnamed or unmarked.
4. Urvarâm, or a few grains of the pomegranate.
5. Goshudo, (gâush hudhâo), i.e., ghee or clarified butter.
6. An egg.
The following figure shows the respective places where the requisites are placed within the enclosed pâvi: The requisites numbered 1 to 5 are placed in a tray or vessel.
Chapters three to eight of the Yasna are known as Srosh-Dron. They are so called because certain selected portions of these are recited in the celebration of the Baj for the consecration of the Dron. At first, an introductory prayer in Pazand which is known as the Dibache is recited. Therein, the name of the person -- either living or dead -- for whose naiyat, i.e., for whose intention or purpose the ceremony is performed, is mentioned. The name of the particular Yazata or angel in whose honor the Baj is recited is also mentioned in the Dibache. After the recital of the Dibache, the chapters of the Srosh Dron are recited. During the recital of the eighth chapter, the priest makes the Dron-châshni, i.e., partakes of the sacred bread consecrated by him. He partakes of it five times in small bits.
There are different kinds of the Baj, recited by the priest as a part of the liturgical service. The chapters of the Yasna recited are mostly the same, but the difference arises from the difference in the Beings in whose honor the ceremony is performed. The following is the list of the different Bajs as given in Parsi books of ritual:
1. Baj of pânch tâi or five wires of Barsom.
2. Baj of Srosh.
3. Baj of the Fireshti or Firashtâ.
4. Baj of Pantha Yazata.
5. Baj of Neryosang Yazata.
6. Baj of Haptoiringa.
7. Baj of Agrêras.
8. Baj of Vanant.
9. Baj of roz Aspandad and mah Frawardin.
10. Baj of roz Hordad and mah Frawardin, or Khordad Sal.
11. Baj of Jashan-i Tiragan. Roz Tir mah Tir.
12. Baj of Jashan-i Mihragan. Roz Mihr mah Mihr.
13. Baj of Jashan-i Abangan. Roz Aban mah Aban.
14. Baj of Jashan-i Adargan. Roz Adar mah Adar.
15. Baj of Frawardigan. Roz Frawardin mah Adar.
16. Baj of the Disa, (i.e., the anniversary of the death)
of Zoroaster. Roz Khwarshed mah Deh.
17. Baj of Jashan-i Vohumanyan. Roz Vohuman mah Vohuman.
18. Baj of Avardad Sal-gah. Roz Hordad mah Aspandad.
19. Baj of Din Beh Mahraspand. Roz Mahraspand mah Aspandad.
20 Baj of Ardafrawash, i.e., of all the Fravashis or Farohars.
21. Baj for the performance of the Khub in the Gatha days.
22. Baj of Gatha, (or the intercalary) days.
23. Baj of Chehârum ni Bâmdâd, i.e.,
the Baj to be recited at dawn on the fourth day after death.
24. Baj of Mino Râm for the zindeh ravân of
the survivor of a married couple to be recited on the dawn of
the fourth day after the death of any one of the two.
25. Baj of the Gahambar.
26. Baj of the Haft Ameshaspand or the seven Archangels.
27 Baj of Siroza.
28. Baj of Nao Nawar, i.e., the Baj recited by the Nawar or the
new initiate into priesthood.
29. Baj of Rapithwin.
30. Baj Shehan.
We will shortly describe these different Bajs and their occasions.[4]
This Baj is so called, because, in its recital, five tâis or wires of Baj of Barsom (Vide Barsom ceremony) are used. It is recited by the priests for the performance of the small Khub, the celebration of which is required for the ceremony and recital of all the Bajs and of the Yasna, etc. The Barsom tied for the performance of this Baj is not used for the performance of any other Baj for which the Barsom must be freshly tied. The Barsom tied by a priest, who has performed the small Khub with this Baj of five wires, can be used for the recital of three more Bajs. The Barsom tied by a priest with the great Khub of Mino-Nawar can be used for the recital of nine Bajs. For the recital of more Bajs than nine, the Barsom must be freshly tied with its ceremonial.
During the recital of this Baj, the Pazand Dibache of Humata, Hukhta, Hvarshta, wherein, the name of the person -- living or dead -- for whom it is recited is mentioned, is repeated thrice. At the end, after the recital of Ha 8.4, the priest makes the 'châshni' of the Dron or the sacred bread, i.e., eats a small part of it. The châshni (i.e., the tasting of the bread by the priest) forms an important part of the Baj. In the case of this Baj, the châshni is made five times. 1. At first, a small bit of Dron No.1 (Vide figure above) with a little goshudô or ghee, is eaten. 2. Secondly, a bit of the Farshast No.2 with a little goshudô (from No.1) is eaten. 3. Thirdly, a bit of the Dron No.3 with a little goshudô and with a little âp, i.e., water, (i.e., being dipped a little into the vessel of water) is eaten. 4. Fourthly, a bit of the Farshast No. 4 is similarly eaten. 5. Fifthly, a little of the goshtudô, urvar and âp is eaten.
Other members of the congregation, if any, afterwards partake of the châshni. The sacred bread and other things are passed round for all to take a bit for châshni.
While in the recital of all other Bajs four Drons or sacred breads are used, in the recital of this, six are used, half of which are 'named,' i.e., marked with nine marks made with the recital of the words Humata, Hukhta, Hvarshta, (i.e., good thoughts, good words, and good deeds), and half 'unnamed.' The three 'named' ones are arranged on the left-hand side in a tray and the three Farshast or unnamed on the right-hand side. The first one, i.e., the one nearest to the priest in the left-hand row carries over it the goshudô or the ghee, i.e., the clarified butter. The last one, i.e., the one furthest from the priest in the right-hand row carries over it the urvarâm, (i.e., some product of the vegetable world) represented generally by a few grains of the pomegranate or a date. The recital of the Baj of Srosh generally concludes the recital of all Bajs. It is generally recited in all the Gahs or the five periods of the day during the first three days after death in the name of the deceased. In its recital, the Pazand Dibache is recited twice. In the case of the Srosh Baj, as there are six sacred breads instead of four as in the Pânch tâi and other Bajs, the officiating priest makes the châshni, (i.e., partakes of the offered sacred bread, etc.,) seven times instead of five as in the other Bajs. The two additional châshnis are of the two additional Drons, one of which is 'named' and the other 'unnamed' (Farshast). This Baj of Srosh is also recited for the consecration of gehâns or the iron-biers. At times, on the death of a person, his relations wish that a new bier may be provided. They get this bier consecrated before being used. That consecration is effected with this Baj.
According to an old custom still prevalent, the contents of the Srosh Baj, i.e., the offerings of sacred bread, fruit, etc., offered in this Baj, are taken by the priest as a part payment in kind of his fees.
This Baj is recited in honor of the 33 Fireshtes, i.e., Yazatas or angels). The recital of the Baj for each of these 33 Yazatas is the same (a large part of the Yasna, Ha 3 to 8) except in the following points:
(a) The Pazand Dibache of Humata, Hukhta, Hvarshta is recited twice (once in the very beginning and for the second time, after Ha 7.25) in the case of the Bajs of all the Yazatas, but in the case of the Bajs of those Yazatas, (e.g., Day-pa-Adar, Day-pa-Mihr, Day-pa-Din) in whose Khshnuman the formula of Vispaesham Yazatanãm occurs, it, as in the Bajs of Pânch tâi and Ardafrawash, is to be recited thrice (the third being recited with the Kardah of staomi zbayemi just before the recital of Ha 7).
(b) The Khshnuman for the Baj of each Yazata varies. The small Khshnumans recited in Has 3, 4, 6, and 7 are taken from their respective Khshnumans in the smaller Siroza. The larger Khshnumans recited once in Ha 6 are taken from their respective Khshnumans in the larger Siroza.
The word 'pantha' is Av. 'Pathan' (Sanskrit panthan, German pfad, English path). In the Khwarshed Niyayesh (verse 8) a straightforward road or path is considered as an object of praise (pathãm khâstâitîm yazamaidê). The word is figuratively used for a course of life and for prescribed rules for that course of life as in the case of the English word 'path.'[5]
Now a good spirit or a heavenly being was supposed to guide this path. From this idea, there was one step more, and it was supposed that some heavenly spirit or guide, guided all our movements even in our ordinary roads of travels, if one moved on straight and straightforwardly.[6]
So, this Baj of Pantha Yazata or the angel presiding over paths and roads was recited on an occasion when one went on a long journey, so that God may guide his movements. It is rarely recited now.
Neryosang is the name of a Yazata. He is the messenger of God. He presides over a particular fire or a kind of vitality supposed to live in the navel of kings. He seems to resemble the Narâshâns of the Vedas who also is a messenger of God and is also the name of a fire. As he presides over a kind of fire, he has some connection with the phenomenon of Light, and as such he is the collabateur of Mithra, the angel of light. The Baj under consideration is recited in honor of this Yazata. It is not recited now, but seems to have been recited in old times on rare occasions.
Haptoiringa is the Avesta Haptôiring of the Yashts (Yt8.12; Yt12.28; Yt13.60). It is the name of a heavenly body. Dr. West thinks it to be Ursa Major. It is associated with Tishtrya (Sirius), Vanant (Vega), and Satvas (Canopus[7]). It has great influence on the waters of the northern seas (Bundahishn, Chap. 8.12). It is the Saptârashayahi of Pânini. The Yazata presiding over it guards, with 99,999 Farohars or good guiding spirits, the gates of hell and prevents the 99,999 demons residing there from escaping into the world to do harm to the good creation. This Baj is not recited now. It seems to have been recited in former times when people had greater faith in astrology.
Agrêras is the Agraêratha of the Avesta (Yasht 13.131; Yt9.22; Yt19.77). He is the Agraêrâd of the Bundahishn and Agriras of Firdausi. He was the brother of the Turanian King Afrasiyab [Franrasyan] and of Karsevaj, the Machiavelli of ancient Iran. It appears from the Shah-Nameh and from the Bundahishn, that when Afrasiyab shut up Minocheher, the king of the Persians, in the mountains of Pâdashkhvârgar and reduced them to straitened circumstances, Agrêras, though a brother of Afrasiyab, the enemy, like a kind, honest and straightforward man, prayed for the release of the Iranian king, and his army. He helped them to free themselves from their confined position in the mountains. Afrasiyab is said to have killed his brother Agrêras for thus helping his enemy. Firdausi places this event in the reign of Naodar. (Vide the word Agraêratha in my Dictionary of Avesta Proper Names, pp.7-10). For this exceptional service, Agrêras was considered to be one of the saintly worthies of ancient times, and, though a non-Iranian, was canonized in the saints' calendar of the Farvardin Yasht. Now, though the Parsi books of the Zoroastrian rubric give in the list of the Bajs, a Baj in the name of this Turanian saint, it cannot strictly be called a Baj, because there is no separate Khshnuman in his name. The Baj enjoined to be recited as the Baj of Agrêras is simply the ordinary Baj of Ardafrawash, with the instruction that the name of Agrêras may be recited in the place where the names of the departed ones are recited.
The reason for a Baj connected with his name as given in the list of the book of rubrics seems to be, that in former times, on exceptional occasions, perhaps people celebrated the anniversary of his death or celebrated the Baj of Ardafrawash in his honor in the fulfillment of a vow for a particular object. We have a recent instance of this kind. About 139 years ago, (in 1783), a Parsi of Broach named Homâjee Jamshedji was hanged by the British Government for the murder of a Parsi lady. The cause of the dispute which ended in the death of the lady arose from the controversy of the Kabiseh or the intercalary month which had produced a great schism among Broach, Surat, and Bombay Parsis. Many a people considered Homâjee to be innocent and to be a saintly person. So, even now, there are several persons who, on the anniversary of his death, celebrate his Baj, i.e., get the Baj of Ardafrawash recited in his honor with his name. Some take a vow, that if they would succeed in such and such an object of their life, they would get his Baj celebrated.
Vanant, according to the Avesta, is the name of a star (Yasht 20.1). It is supposed to be the star Vega. According to the Bundahishn, (2.7) at the end of summer, it was a southern star. It is an associate of Tishtrya (Sirius). It has an Yazata of the same name presiding over it. This Yazata observed a watch over the Alburz mountains. It enabled the Sun, Moon, and other heavenly bodies to move undisturbed in their movements. With Tishtrya who presided over rain, it had some influence over rain. It was supposed to have a special influence in withstanding the evil influences of the Devs or the evil spirits. To emphasize this belief, the priest, while reciting its Khshnuman (vanantô stâro mazdadhâtahê aôkhtô nâmanô yazatahê) in this Baj, strikes a stick over a stone, thereby showing that the evil influences may be struck and annihilated. In the recital of this Baj, the priest makes five chashnis as in the case of the Baj of the five wires (Panch tâi) of Barsom and of other Bajs (except that of Srosh), but with this difference, that four of the chashnis, instead of being made from the four sacred breads, are made from only two of the breads -- one named and the other unnamed (frashast). This Baj is recited only on roz Ohrmazd mah Frawardin, i.e., on the New Year's Day [Noruz]. In the recital, the frashast is required to be lifted up and then lowered and then turned round in all directions (Dasabhoy Kawasji's Avesta Bk. II. p. 184).[8]
There is a ceremony known as Vanôt Kâpvi, i.e., to cut the Vanôt, which is connected with the name of this Vanant Yazata, whose Baj is under consideration. The word Vanôt is the modern corrupted form of Vanant. By the name Vanôt is meant a Dron or sacred bread prepared and consecrated in the name of the Yazata. A priest takes, i.e., recites the particular Baj known as Vanôt ni Baj. It consists in the recital of the ordinary Pazand prayer of "Pa nãm-i-Yazdãn" with the Khshnuman of Vanant. After reciting the larger Khshnuman, the priest recites a Yatha Ahu Vairyo and divides the bread with a knife into four parts. For each bread that he has cut, he recites a Yatha Ahu Vairyo. Having done so he finishes the Baj. This ceremony is also performed on the New Year's Day. The Dron of Vanôt differs from other Drons in this that it is sweetened a little. That the prayers and ceremony connected with the Vanant Yazata were believed to have a charm-like effect in withstanding the influence of evil spirits or mischief-making bodies, is shown by the fact that a part of the recital of the Vanant Yasht, which can be recited even by a layman, is accompanied by a clapping of hands, Once, twice, and thrice, to emphasize thereby that the evil influences are struck, beaten and annihilated.
The other Bajs, from Baj No.9 to Baj No.22 require no particular mention, except this, that they have their own particular Khshnumans. The Baj of the day known as Zartosht no diso, i.e., the anniversary of the death of Zoroaster (Roz 11th Khwarshed of the 10th month Deh), though named as a separate Baj (No.16) in the list of Bajs given in the Parsi books of ritual and rubric, is not strictly speaking a separate Baj. The Baj recited on that day is the Baj of Ardafrawash recited in honor of the dead. The name of the Prophet is mentioned therein as that of the person in whose honor it is recited.
The Baj of Ardafrawash in the above list requires a little explanation. The word Arda in Ardafrawash is the later form of asha (cf. Asha Vahishta and Ardi-behest) and Frawash is the later form of Fravashi. So Ardafrawash is the later form of "ashaonãm Fravashinãm," i.e., the Farohars or the guiding spirits of the holy. Hence the Baj of Ardafrawash is the Baj in honor of the Fravashis or the Farohars, i.e., the spirits of the departed ones. The liturgical services in honor of the dead, whether the Yasna, the Vendidad, the Afringan, or the Baj, are celebrated with the Khshnuman of Ardafrawash which is the Khshnuman of Frawardin, the 19th Yazata. The chapters of the Yasna recited in this Baj are the same as in other Bajs, but the Pazand Dibache of Humata, Hukhta, Hvarshta, wherein the name of the deceased person is mentioned is, instead of being recited twice as in the case of all the Bajs, is repeated thrice as in the case of the Baj of Pânch tâi and of the Baj in whose Khshnuman the formula of Vispaeshãm occurs. The third Dibache is repeated with the additional recitals of the prayer of staomi zbayemi (Yasna, Ha 26), which is a special prayer in honor of the dead and which is known as Satum no kardô, i.e., the section or chapter of Satum or the prayer for praising the dead. (Vide below for the Satum).
The dawn (Bâmdâd) of the fourth day (chehâram) after one's death is held to be the most important occasion in connection with the funeral ceremonies of the dead. The soul of the deceased is believed to hover for the first three days in the precincts of the world. It is at the. dawn of the fourth day, that it passes away, out of the precincts of this world, to the other world. While so passing away, the soul is judged by Mihr Dâver, i.e. Mihr the Judge. So, this is considered to be the most important occasion for the recital of the Baj. Four Bajs are recited on this occasion, i.e., in the Ushahin Gah or after midnight of the third day. They are the following:
1. The Baj of Rashnê Astâd, i.e., with the joint Khshnuman of the Yazatas Rashn and Ashtad, who help Mihr in his work of justice. Rashn presides over Truth and Justice. According to the Menog-i Khrad, he holds the balance of justice in his hand. Ashtad presides over Truth.
2. The Baj of Ram. The Yazata Ram presides over air and over ethereal substance. The soul now passes to the other world through the ethereal sphere of space. The Yazata Ram also presides over Ramashni or joy. So, the occasion being that of the transition for the soul, and therefore mournful for the survivors, the words Râmnô Khâstrahê which refer to his function of spreading joy is omitted when the Baj of Ram Yazata in honor of the dead is recited on this occasion. They are recited on other occasions after the third day.
3. The Baj of Srosh or the angel who protects and guards the souls of all persons whether living or dead.
4. The Baj of Ardafrawash.
These four Bajs are generally, though not always, repeated with the name of the partner of the deceased, i.e., with the name of the husband, if the deceased is a woman, or of the wife, if the deceased is a man. The ceremonies of the first four days are generally performed for both members of the married couple, whether the other partner is living or dead. It is then spoken of as "Jodâ ni Kriya," i.e., the ceremonies of the (married) pair.
This Baj is recited only on the occasions of the six Gahambars - or seasonal festivals.
Siroza means thirty days. It is so called because therein all the thirty (si) Yazatas which preside over each of the thirty days (roz) of the month are invoked in the words of their respective Khshnumans, This Baj is recited on the thirtieth day after one's death, and on the days preceding the day which finishes the periods of six months and a year after one's death. It is also recited by the new initiate into the priesthood, the Nawar, on the third of the last four days when he officiates at the completing ceremony.
This is recited by the Nawar or the initiate into priesthood in the afternoon of the first of the last four days when he officiates at the ceremony of the concluding days.
This is so called, because it is recited on the Rapithwin day, i.e., the third day, Ardwahisht, of the first month of the year.
The word Shehan comes from Shêh or Shâh, i.e., king. It means royal. It is rarely recited now. It was recited formerly on very rare occasions when any great calamity or difficulty was believed to have overtaken the king, the community, or the country. Its recital is longer than all other Bajs because it is recited with two repetitions of the Khshnuman of Siroza, two of that of Srosh, and two of that of Ardafrawash.
Now we come to the second class of the Bajs -- the Bajs that are recited on smaller occasions. They are recited without any offerings and some of them are recited even by the laity. While the recital of the Bajs of the first class (A) takes from about a quarter of an hour to half an hour, the recital of the Bajs of this second class (B) takes from half a minute to five minutes.
The following is a list of some of the smaller Bajs recited on different occasions:
(1) Baj or prayer of grace to be said before meals.
(2) Baj to be recited when answering calls of nature.
(3) Bajs for consecrating certain things used for ceremonial purposes.
(4) Baj for bathing.
We will speak of some of these smaller Bajs.
There are three kinds of Jamvâni Baj or prayers of grace recited before meals.
(a) The great Baj with the Barsom.
(b) The great Baj without the Barsom.
(c) The small Baj recited at ordinary meals.
This Baj rather belongs to the Bajs of the first order A, but we speak of it under this head for the sake of conformity with the other Bajs of meals.
The priests who observe the Khub for the performance of some great liturgical services, as the Yasna or the Vendidad, have to say this great liturgical Baj referred to above before taking their meals. It consists of the recital of a large part of chapters 3 to 8 of the Yasna with the Dibache. The recital is the same as that of the first kind of Baj which is recited as a part of the liturgical service. It is recited with the Barsom. The priests who observe the Khub cannot even drink water without reciting this great Baj. When there are several priests who observe the Khub, each and all of them need not recite the whole of this Baj. One of them recites the whole and the others join him at the end at the recital of the 8th chapter of the Yasna wherein the officiating priest makes the châshni. They participate in the châshni and then take their meals. This Baj is recited in a separate place enclosed in pâvis.
This Baj is recited by the priests with their meals before them. It is a short recital lasting for a few minutes. It is recited at solemn feasts, e.g. at feasts on the anniversaries of deceased persons, at the celebration of Gahambars, Jashans, etc. The diners first perform the padyab kusti and then wash their hands, and then, having their meals before them, recite 3 Ashem Vohus and Fravarânê, mentioning the particular Gah or period of the day at which they take their meals. They then recite Yasna, Ha 8.3-4, Ha 37.1. Then they recite in Baj the Pazand Dibache of Humata, Hukhta, etc., therein mentioning the name of the person in whose memory the solemn dinner is given. Having recited this they take their dinner silently.
In such solemn dinners, it is generally the custom to set apart a morsel of bread for the dogs of the street. The morsel is called Kutrâ nô book, i.e., the morsel for the dog (Vide below Satum). After finishing their meals they wash their hands and then finish the Baj. To finish this Baj (Baj mukvi), they at first say in Baj the Pazand prayer of Tan-Dorosti, naming the person who gave the dinner and invoking benedictions upon him. They then recite Yasna 8.5-8 and the Yasnemcha, etc.
This Baj is to be recited at all ordinary meals, even by laymen. It takes about half a minute to recite it. It consists in the recital of a part of the first passage of the 37th chapter of the Yasna with a few introductory words in Pazand. It appears from Firdausi that even in the recital of Bajs or prayers of grace at the table, it was a religious custom in Sasanian times to use the Barsom. It was a custom that led to a dispute between Bendui, a courtier of King Chosroes II (Khosro Parviz) and Nyâtush, a courtier of the Emperor of Rome. (Vide my "Glimpse into the work of the B. R. R. A. Society" p. 89).
It is enjoined that after the recital of the Baj or grace before the meals, one must hold silence and take his meals in silence and not to talk or speak during the meals. If one has to speak for urgent purposes, he may do so, not with his mouth open and in the open ordinary tone, but in a suppressed tone, and that as little as possible. This utterance with a suppressed tone is technically said to be "speaking in Baj" (bâjmâ bolvun).
Xenophon refers to this custom of holding silence during meals, and says that it was enjoined with a view that there might be no excitement while partaking of meals. This explanation of the custom corresponds with what is said to be given by medical men at present that a meal when disturbed with some exciting conversation is not easily digested and that therefore there must be a perfect peace of mind during the meals. Maçoucdi (Vol. II, p. 108) says that it was Kayomars who enjoined silence from a health point of view (Vide my Asiatic Papers Vol. II, p. 283). The Indian Purâns also refer to this Iranian custom.
Albiruni, a Mahomedan author, says that this custom of holding silence during meals was introduced in ancient Persia in the time of its Peshdadian king Faridoon. When this monarch freed Persia from the tyrannous yoke of Zohak, the people resolved to observe this custom as an expression of gratitude to God for the boon of freeing them from the thralldom of Zohak (Albiruni's Chronology, p. 209). Ammian is said to refer to this custom. He says that the ancient Persians were prohibited from speaking while dining. The reason which he is said to have given, viz., "nothing might get polluted by the spittle"[9] does not seem to be correct.
The recital of the Baj or grace before meals is technically spoken of as Baj dharvi, i.e., to hold the Baj. After the meals, a small prayer is again recited. That is technically spoken of as Baj melvi or Baj mukvi, i.e., to give up the Baj. It is only after reciting this that the eaters are to break their silence. After this recital they generally perform the kusti, i.e., untie and retie the kusti with the recital of its nirang or prayer.
A person when going to answer the calls of nature has to take a Baj and after performing the function, to finish it. It is generally known as "pishâb ni Baj," i.e., the Baj recited while passing water. When at about three steps from the appointed place for the purpose, he recites "Guneh shekastê sad hazâr bâd" (i.e. May wrong actions be done away with hundred thousand times) and an Ahunwar. Then after performing the natural function, and after retiring for about three steps, he finishes the Baj. To do this he has to recite Ashem Vohu thrice, Yasna Ha 35.2, twice, Ha 35.5, thrice and then Ha 18.9, once.
There are several Bajs or prayers which are recited for the preparation and consecration of certain things required in the ritual. For example, the sacred thread [kusti], after being prepared by the women of the priestly class, is cut and consecrated by the priest with the recital of the smaller Srosh Baj and a particular nirang. (Vide above p.184).
Before bathing, one recites the Srosh Baj up to the word Ashahê in the "kem nâ Mazdâ" prayer and then unclothes himself and bathes. Then having put on the clothes, he finishes the Baj commencing with the words "nemaschâ yâ Armaitish izhâchâ" and then puts on the kusti.
In the recital of all the Bajs there are three stages: (l) The commencement of the recital of the Baj. It is technically spoken of as "Baj dharvi" or "Baj levi," i.e., "to hold the Baj" or "to take the Baj." (2) Then follows the function itself, whether it be that of taking the meals, bathing, consecrating a thing or anything else. (3) Then follows the recital of the concluding portion of the Baj which is spoken of as "Baj mukvi." i.e., to lay down or finish the Baj.
Some of these Bajs and Nirangs, which are lesser forms of prayer formulae, recited on small petty occasions, are rarely recited now, and most of them are recited by the priestly class. The object which led to their composition and compilation at first was to indicate that a man must take a serious view of life, and see that even in the enjoyment of God's blessings and in all kinds of work, there is always, what can be called a religious side of the question. When a thing has to be done, let it be done with the ultimate view of doing good to all around us, It meant to indicate that as Ruskin said "There is religion in everything around us."
A religious bent was thought to be given to every action, so that, in the end, it may lead to ennoble the mind. As a writer[10] says: "Every act and function of the body should be consecrated to the soul and mind; the traveler on this way should pray unceasingly, by devoting his every act unto his God, thinking when eating: "As this food nourishes the body, so may the food of wisdom nourish the mind;" and when bathing: "As this water purifies the body, so may the water of life vivify the mind;" or when freeing the body of impurities: "As these impurities pass from the body, so may the refuse of opinion pass from the mind."
Notes:
1. Vide above p. 81. 'Funeral Ceremonies' for the form of the recital.
2. Vide Dron in the Yasna ceremony. Vide above, p. 296.
3. 72 tânks make one seer.
5. Cf. "He marketh all my paths," Job 33.11; "Hold up my goings in thy paths." Psalm 17.5.
7. Vide Mr. M. P. Khareghat's paper on "The Identity of some Heavenly bodies" in the Sir J. J. Z. Madrassa Jubilee Volume (pp. 116-58.)
8. Cf. The Christian ritual, wherein also the sacred bread is lifted, lowered, and turned.
9. The Religion and Customs of the Parsees, by Dr. Adolph Rapp, translated by K. R. Cama, p. 302.
| Avesta -- Zoroastrian Archives | Contents | Prev | rcc15 | Next | Glossary |