Nojote
Mazde Yasnoo Ahmee, Mazde Yasnoo Zarathushtresh...
Group Ceremony, Yazd
in Russia
Handwritten instruction on how to perform the ceremony, by late Mobed Bahram Ourmazdyar
Sedreh Pooshi in Belarus-Minsk
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| Group Sedreh Pooshi of Ladies in Yazd on Ispandgan 3746z | ||||
In Kerachi, Pakistan
Photo: Jamshid Gushtavsp
An Invitation Card Sample
Parsi Lady Weaving Kushti
from www.unescooperzor.com
Sample
of Sdreh Pooshi Song by Shahpour Mehrabanai
Sedreh Pooshi by Dr. A. Jafery (Persian)
Sedreh Pooshi by Dr A. A. Jafaery ( English)
San Jose - Group Ceremony, Summer 2000
Jashan and Group Sedreh Pooshi - Tehran Dec 2003
INITIATION
(Sadreh-pûshi -- Navjote)
Ali A. Jafarey
Aryan Age of Majority
Since the day humans consolidated their primitive bonds into a well-knit
society, they have evolved a process to admit the matured young as adult
members. The initiation rite is therefore as old as human society, the
acceptable age being as low as nine years among certain primitive tribes and as
high as 21 years in certain more advanced societies. It has even branched into
various modern graduation ceremonies in education, training and achievements,
which are generally not restricted by age limits. Other initiations into a
social order or a religious fellowship are also not governed by age limits. The
initiation may be a simple or an elaborate ceremony, depending on the people and
their times.
The ancient Aryans, ancestors of the people of Iranian culture, considered
fifteen years as the age of attaining majority and consent for both the sexes.
It was the right age when a boy had learned most of the trades of agriculture
and animal husbandry from his father, and the girl had acquired most of the
skills of homemaking and housekeeping from her mother. The two became fully
qualified to take their respective responsibilities in the household and
society.
The initiation ceremony was simple. The initiate had to receive a work band from
an elder 'to gird the loins' and make a solemn vow that, once girded, one would
serve the family and the folk. Prayers by an elder and blessings by the
attendees made the ceremony more significant.
The antiquity of the ceremony, later tradition says, goes back to Yima Khshaeta
(Middle Persian Jamshed, modern Persian Jamshid), a legendary leader of the
southward migrating Aryans of the ice and post-ice ages, from 15,000 down to
8,000 years ago. It may be even older. The phrase "to gird" in almost
all the Indo-European languages, meaning "to prepare for action,"
"to undertake a task," and "to invest with authority,"
proves its origin in a hoary past.
Original Zoroastrian Form
Zarathushtra came to found a monotheistic religion of Good Thoughts, Good Words,
and Good Deeds, and to eradicate ignorance, superstition and both spiritual and
social ills. However, he did not interfere with the daily life and the way of
living of an industrious people. Rather, he purified and beautified it. His
famous sermon on the "Freedom of Choice" and the "Great
Event" (Gathas: Song 3.2 = Yasna 30.2), and the eventual turning point in
one's life through this prudent choice, is further illustrated by his mentioning
of certain major initiations: The day King Vistaspa joined "the Great
Zoroastrian Fellowship," and the occasions on which Ferashaushtra was
granted "the best bliss of righteousness," and sage Jamaspa
"united with righteousness." He speaks of his cousin Maidyoimaha and
other near relatives joining the Fellowship (Gathas: Songs 11.14-15, 14.9,
16.16-19 = Yasna 46.14-15, 49.9, 51.16-19). His last song states that his best
wish had been fulfilled because all those who chose the new order were initiated
into the Fellowship and even his earlier opponents had learned the words of the
Good Religion and acted accordingly. (Gathas: Song 17.1 = Yasna 53.1).
How the initiation was actually performed, his ever-guiding sublime songs, the
Gathas, do not elaborate. However, Haptañhâiti, the Avestan songs
chronologically next to the Gathas, shows the "greatest event of
decision" was held in a fire-enclosure, the earliest prototype of today's
temples and the ceremony was performed facing the fire altar (Yasna 36). Another
text, Fshusho Mânthra (Thought-provoking Message of Prosperity--Yasna 58), also
in the Gathic dialect, breaks into a prayer for the prosperity of the settled
industrious people and their useful animals, and ends with the same stanza of
Haptañhâiti by asking for "perfection and eternity"... of initiation
in an agricultural settlement.
The term yâh (from the root yah, meaning "to strive")
is translated as "the event of decision or choice." It is mentioned in
three places in the Gathas (Songs 5.2, 11.14, 14.9 = Yasna 32.2, 46. 14, 49.9).
It occurs twice again in post-Gathic Avestan pieces. Seraosha (Listening to the
Divine Voice) is "the true word most victorious in the event of decision,
(because) the Mazdayasna Religion is the true law among all the good and
righteous principles." (Yasht 11.3). And "Righteous Zarathushtra,
leader of the material world and the head of mankind, revered the Choice of
Religion in all the events of decision" (Yasht 13.41). It shows the
continuations of the ceremony long after the passing of Zarathushtra and his
companions.
Initiation
It is Fravarti, the "Choice of Religion" text (Yasna 11.17 to
12.9), again in the Gathic dialect, which provides a clearer picture of the
early form of the ceremony. It is a long piece of eleven stanzas. It depicts an
"initiation" ceremony in which adult initiates renounced their
previous beliefs and professions--polytheism, superstitions, sorcery,
arbitrariness, robbery, and other "mental and physical illnesses,"
each for his or her self, and joined the Zarathushtrian fellowship. It must have
been quite interesting to see persons of diverse beliefs and practices come to
share with those present by telling them of their past and how sorry they were
for it, and how glad they felt to give it up by choosing the Religion of Good
Conscience which "overthrows yokes, sheaths swords, promotes self-reliance
and is righteous." The main part of the Fravarti, which concerns the
declaration of the choice of religion, is also known as the Âstuyê (Appreciation).
The initiation, originally the ceremony aimed at admitting an adolescent into
the adult society at the age of fifteen, was now applied to give the initiate
the opportunity to declare his or her choice of religion and thus become a
responsible adherent of the religion. It meant the commitment for a radiating
useful life of righteousness. The ceremony was climaxed by the girding of the
waist with the koshti over the next-to-skin shirt sadreh, and the
recitation of the Fravarti formula of the "Appreciation." It was also
performed for the initiates who chose the religion at an older age. It is this
initiation that has been elaborated as well as contracted into the modern "navjote."
The koshti was the ceremonial girdle of commitment to service, a service
aimed at the continuous renovation of the living world for a progressive
prosperity and a radiating happiness, and towards wholeness and immortality. The
sadreh was the simple shirt worn next to the skin. The prayerful girding of the
koshti every day was aimed at reminding the person of his sacred commitment to
serve, a solemn way of reminding oneself of the duty one had to discharge.
Although the Fravarti does not indicate that any officiant led the adult
initiation ceremony, the current tradition and anthropological observations at
large suggest that there was some one who directed the procedure and that there
were some people who witnessed it.
Ceremony
The initiate, an adult of sound discretion, may either be a person born in a
Zarathushtrian home or one who, originally of an alien belief and ideology, has
chosen the religion of Good Conscience through study and conviction. He or she
should understand and memorize as much as possible of the Fravarti formula,
either both in the Gathic language and the native or national tongue, or if he
or she prefers, only in one of them. The officiant will, of course, be at hand
to prompt him or her in the recitation. He or she should know how to tie the
girdle, koshti. Relatives and friends are invited for the occasion, which
according to the Gathas and Haptañhâiti, is a great, rather the greatest,
event of decision in one's life. Preferably all should wear white on this
occasion, because white represents light, and it symbolizes the unity of the
three basic colors--red, blue, and yellow--and therefore, the unity of mankind
into an enlightened Fellowship.
A table is laid with a white cloth. A fire-vase lit with sandalwood or any other
sweet-smelling incense, candles (preferably white), flowers, trays of dry and
fresh fruits, a tray with rice and rose petals or any other showering matter,
another tray with the koshti placed on it, and other decorative articles are
placed on the table in a beautiful array. The decorated table symbolizes
prosperous future in a beautiful environment.
The initiate, wearing the sadreh, next to his or her skin, and if preferred
under his or her upper garment, stands facing the sun or a light in such a way
as to be close to the table but between the table and the audience. A hall may
provide a platform for the purpose. The officiant, dressed in white, stands
facing the initiate, preferably on the other side of the table. It may as well
be made clear that (1) it is the initiate who "performs" the ceremony,
(2) that the officiant gives only a guiding help, and (3) that the officiant and
others present are, in fact, there to witness the Fravarti, the Choice of
Religion ceremony.
The ceremony starts with the officiant, or an assistant, stating the
significance of initiation, especially the main object of girding oneself and
preparing to keep the world new and fresh with true actions. Then the initiate,
if he or she prefers, gives the reason for choosing the religion of Good
Conscience. The officiant recites the first song from the Gathas, offering a
sincere prayer to please the Wise God and to serve the world. He then hands over
the girdle, also placed in a decorated tray on the table, to the initiate, who,
in turn, prepares for the main initiation procedure as follows:
1. He doubles the koshti with the tasseled ends on one side and holds it in his
hand with his middle finger between the two strands, and puts the loop around
the middle finger of the other hand. He stands erect and ready.
2. He begins by reciting a piece from the later Avesta:
"Khnaothra ahurahê mazdâo -- For the pleasure God Wise."
3. Then he turns to the Gathic texts to gird him/herself for service to maintain
a renovating world:
"At ve staotâ aojâi, Mazdâ, añhâ-châ
yavat ashâ tavâ-châ isâi-châ
dâtâ añheush aredat vohu manañhâ
haithyâ vareshtâm hyat vasnâ ferashotemem."
(Song 15.11)
"I am, Wise One, Your praiser and shall continue to regard myself
so as long as I have the strength and the will through righteousness.
This shall promote the laws of life through good mind,
for true actions (here the initiate places the koshti on his or her waist) make
life most renovated as God wishes."
The initiate winds the koshti and recites:
"Ashem vohû vahishtem astî. Ushtâ astî
Ushtâ ahmâi hyat ashâi vahishtâi ashem."
"Righteousness is the best good. It is radiant happiness.
Radiant happiness comes to the person
who is righteous for the sake of righteousness alone."
The initiate recites the following formula twice and when pronouncing the word shyaothananâm
(meaning "acts") ties the first half of the reef-knot and on the
second occasion the second half of the knot. He or she may first recite the
original text and then use the translation for the second recitation.
The formula:
"Yathâ ahû vairyo
athâ ratush ashât-chît hachâ
vañheush dazdâ manañho
shyaothananâm (here tie the first half knot) añgheush Mazdâi
khshathrem-châ Ahurâi â
yim drigubyo dadat vâstârem.
Both the Lord and the Leader
are to be chosen because of their righteousness.
These two appointments are made with good mind,
so that the acts (here tie the second half knot) of life are done for the
Wise One.
And the dominion of God is well established,
in which the chosen person is appointed
as the Rehabilitator of the rightful who are oppressed."
The initiate then winds the ends at his or her back and ties the two half knots
at the two ushtâ (radiant happiness):
"Ashem vohû vahishtem astî. Ushtâ (here tie the first half knot)
astî. Ushtâ (here the second half knot) ahmâi hyat ashâi vahishtâi
ashem. Righteousness is the best good. It is radiant happiness.
Radiant happiness comes to the person
who is righteous for the sake of righteousness alone."
With the koshti tied, the initiate stands with thumbs hooked into the koshti, or
hands folded to recite Fravarti, the Choice of Religion declaration.
4. The Choice of Religion declaration restores one's appreciation for the beauty
of Good Conscience:
"Mazda-yasno ahmi, Mazda-yasno Zarathushtrish
fravarâne âstutas-châ fravaretas-châ.
Âstuye humatem mano,
âstuye hûkhtem vacho,
âstuye hvarshtem shyaothanem.
Âstuye daenâm vañuhîm Mazda-yasnîm
fraspâ-yaokhedhrâm, nidhâsnaithishem,
khvaetvadathâm, ashaonîm,
yâ hâithinâm-châ bushyeintinâm-châ
mazishtâ-châ, vahishtâ-châ, sraeshtâ-châ,
yâ Âhuirish Zarathushtrish.
Ahurâi Mazdâi vispâ vohû chinahmî.
(Aeshâ astî daenayâo Mazda-yasnoish âstuitish)
I, with my appreciations and convictions, choose for myself
to be a worshiper of the Wise One and a Zarathushtrian.
I appreciate good thoughts,
I appreciate good words,
I appreciate good deeds.
I appreciate Good Conscience,
the religion of worshiping the Wise One,
which overthrows yokes yet sheaths swords,
teaches self-reliance, and is righteous.
Therefore, of the religions that have been and that shall be,
this is the greatest, best, and sublimest.
It is divine and Zarathushtrian.
I attribute all good to the Wise God.
(Such is my appreciation for the Good Religion of worshiping the Wise
One.)"
This completes his/her "Gathic" Choice of the Religion formula.
The initiate then may recite any of the following pieces in the Later Avesta and
Persian with the intermitting Ashem Vohu:
Jasa mê avañhê mazda: Come to my help, Wise One. (three times)
"Ashem vohû vahishtem astî. Ushtâ astî
Ushtâ ahmâi hyat ashâi vahishtâi ashem.
Righteousness is the best good. It is radiant happiness.
Radiant happiness comes to the person
who is righteous for the sake of righteousness alone."
May we unite in strength! May we unite in strength and righteousness! May we
unite in strength and enjoy more merits! May we join meritorious people in
merits! May we be far from sins of the sinful! May we join the koshti-wearing,
the pious, and the good people of the seven continents of the earth!
O Creator God help us pass over the great Bridge of Discernment in light, easy,
happy and smooth way. O Creator God, may we reach the best of abode of the
righteous, the bright paradise, full of comforts.
"Ashem vohû vahishtem astî. Ushtâ astî
Ushtâ ahmâi hyat ashâi vahishtâi ashem.
Righteousness is the best good. It is radiant happiness.
Radiant happiness comes to the person
who is righteous for the sake of righteousness alone."
May the special glory of the Good Religion of Mazda-worship be victorious.
(Three times)
(Here repeat "Ashem vohû formula)
May God and the eternal progressives be successful. May it be so. May it be more
so.
(Here repeat "Ashem vohû formula)
Formula of Faith (Persian)
This Avestan and Pahlavi prayer has been added to the Initiation Ceremony and
has become central to it in modern times:
Razishtayâo chistayâo Mazda-dâtayâo ashaonyâo daênayâo vañhuyâo
Mazda-yasnoish.
Dîn-e Behi rast-o dorost ke khoda bar mardom ferestadeh în ast ke Asho
Zartosht peighambar âvardeh ast. Dîn dîn-e Urmazd, dâd-e Zartosht.
(Here repeat "Ashem vohû formula)
Dâdâr yek, Dîn-e Behi yek, Peighambar-e pâk-râh Asho Zartosht-e Espantamân-e
anûsheh-ravân. Dânesteh-o bîgomân be râsti-o dorosti-ye Dîn-e pâk Urmazd.
(Here repeat "Ashem vohû formula)
Translation:
The God-given Perception, the most right, the righteous (is) the Good Religion
of worshiping the Wise One.
The true and right Good Religion sent by God for humanity is the one brought by
Righteous Zarathushtra, the Messenger.
The (true) religion is the religion of God given by Zarathushtra.
(Here repeat "Ashem vohû formula)
God is one, the Good Religion is one, and the Messenger of the proper path is
Righteous Zarathushtra Spitama, the eternal. I understand and have no doubts
about the truth and essence of the noble religion of God.
For the righteous.
(Here repeat "Ashem vohû formula)
The serene ceremony concludes with a benediction.