How to’s

Roj Khorshed Mah Meher, 1378 Yz.

In our previous post we understood the meaning of ‘putting’ or ‘releasing’ the Baj of Sarosh at the point where the body is placed in the Dokhma and the helper gives the signal of ‘Bawaji, Baj mukjo.’

Once the signal is given, one can finish the Baj of Sarosh and then recite the Namaskar of the Dokhma and Namaskar of the Mountain (since Dungerwadi is on a hilltop) as given in the book.

After reciting the Namaskar, one should go up to the place where the person hands out the Taro, or bull’s urine. A small volume, about 5ml should be held in the cup of the palm and then applied to all the exposed parts of the body – the face, the arms, and the feet (if not covered with socks). Wait for about a minute to let the Taro dry off on the body. Thereafter, without washing the hands or praying anything, the Kusti should be untied, the Hormazd Khodae should be recited and the Kusti should be retied while reciting 2 Yatha, 1 Ashem. No further prayers should be said.

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Roj Mahrespand Mah Sherevar, 1378 Yz.

A lady has asked the following queries after reading yesterday’s post on the Paidust.

1. Can pregnant women attend any of the other ceremonies performed for the deceased (at Dungerwadi or at the Agiary) – like Sarosh nu Patru or Uthamna or the later ceremonies like Dasma, Masiso, Chamsi, Varsi, Muktad prayers, etc?

2. Ahunavaiti Gatha is also prayed during the Gatha days by many – may it be at home or in the Agiary – what happens to pregnant women then? What is to be done/observed at that time?

3. Can the Ahunavaiti Gatha or any of the other Gathas for that matter be prayed on any other day of the year also?

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Roj Jamyad Mah Sherevar, 1378 Yz.

In our earlier two posts we have covered the aspects of attending a Paidust up to the stage where the two priests begin the recitation of the Ahunavaiti Gatha which is known as the Geh Sarna ritual.

The person attending the Paidust has already ‘taken’ his Baj of Sarosh and is therefore in the ‘no-talk’ phase. This is a good time to closely listen to the priests and manner in which they recite this particular prayer. There is a steady speed in their praying, where the breath is taken at the beginning of each stanza of the Ahunavaiti Gatha and the breath is not broken till the end of the stanza. The recitation is peculiar because there is a cutting motion to the prayer with each word being recited with some sharpness. Even the recitation of the Yatha Ahu Vairyo prayers which occur at the end of each Chapter of the Gatha (there being 7 Chapters in the Ahunavaiti Gatha) is done in a peculiar cutting motion.

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Roj Khordad Mah Sherevar, 1378 Yz.

We have seen in the earlier post that attending the Paidust is more of a spiritual responsibility rather than a social chore. After examining the correct attire for a Paidust let us now proceed further.

The Dungerwadi premises comprise of a number of Bunglis or small bungalow cottages where the four days’ ceremonies of Parsis are performed. After ascertaining which Bungli is hosting the prayers for the deceased person concerned, Parsi attendees to the Paidust should go up near the Bungli gate where they will observe a small tank of water and an attached basis or open pit just outside the gate. Use this water to wash the covered parts of the body – the hands, the face and neck and dry the same. Standing in such a position as to face the Sun and ensuring that no person can pass about 9 feet in front of you, start reciting the Kem Na Mazda prayer. On completing the prayer, untie the Kusti from the waist and begin the recitation of the Hormazd Khodae prayer, tying the front and back knots of the Kusti as per procedure. Then finish the recitation of the Jasa Me Avangahe Mazda prayer. While performing this Kusti two thoughts should be passed through the mind.

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Roj Jamyad Mah Amardad, 1378 Yz.

On my numerous visits to Dungerwadi to attend the Paidust (Parsi funeral service) of relatives, friends and clients, I have observed widely divergent types of behaviour on the part other Parsis who come there for a similar purpose. They usually make use of a proper funeral cover guide to help them pay their respects without worrying about finances. There seems to be a general level of ignorance as to what needs to be done at a Paidust. But over the years I have seen a general deterioration in the conduct of Parsis at Doongerwadi. I would like to share with you a few general observations, and then in subsequent posts we shall delve into the very deep significance of what actually happens at a Paidust and what great spiritual responsibilities are put on those who attend the same.

It is my observation, and I am welcome to correction, but most Parsis seem to be incapable of keeping quiet! This disease seems to manifest itself more during religious ceremonies! I can understand if not many Parsis are motivated to open a Khordeh Avesta and start praying while attending a Paidust, but is it SO difficult NOT TO SPEAK? We attend a Paidust as a mark of respect to the person who has passed away, or as a show of compassion and sympathy to the relatives of the departed. Then why is it that the moment we spot a friend or relative, the immediate response is to sit next to them and start talking? I have seen Parsis so engrossed in their conversation that they do not even realise the discomfort they cause others by their loud voices. And the topics we discuss – that too at a funeral! It generally starts with hushed undertones as to “what happened?” or “how did he/she pass away”, then gradually turns to the relatives, perhaps taking a diversion to the expected division of the deceased’s properties, then in case of males a detour to the general economic climate, share bazaar movements, rising prices, the horrible boss at office, etc., while the female chatter drifts to the latest trip outstation, troublesome maids, children’s exams and tuition teachers, lazy husbands, the latest colony/community gossip etc.

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