THE NAVJOTE CEREMONY OF THE PARSIS.
I. SIGNIFICATION OF THE CEREMONY
Navjote, the initiation of a Parsi into the fold
of Zoroastrianism
The initiation of a Parsi child into the fold of the Zoroastrian
religion is known as Navjote. The ceremony of the initiation consists of the investiture of the child with a sacred
shirt called sudre and a sacred thread called kusti. A Zoroastrian may put on any dress he likes, but he
must put on the sacred shirt and the thread as the symbol and badge of his religion.
Meaning of the word Navjote.
The word Navjote is made up of two words Nav (Avesta,
nava; Sans. nava; Lat. novus) new and Zote (Avesta zaotar from zu, Sans hu to offer prayers) one who offers prayers. Hence,
the word would mean a new initiate to offer Zoroastrian prayers. The ceremony is so named, because it is after its performance
that a Zoroastrian child is said to be responsible for the duty of offering prayers and observing religious customs and rites
as a Zoroastrian. The ceremony of Navjote among the Parsis, corresponds to that of 'Confirmation' among the Christians.
A Child's Age for the Ceremony.
Seven is the age, at which it is enjoined to initiate
a child. According to Herodotus (Bk. I, 136) and Strabo (Bk. XV, Chap. III, 18), the ancient Iranians commenced the education
of their children at the age of five. It seems, that a part of that education was religious education, which prepared them
for the ceremony of the investiture. Plato (First Alcibiades, 37) gives the age of education as seven. This, then, must be
the regular age of the commencement of secular education after the Navjote ceremony. The Vendidad (Chap. 15.45) and the Denkard
(Vol. 4, Chap. 170) support Plato's statement.
In case a child is not sufficiently intelligent to understand
the ceremony and to know its responsibilities, and in the case of some other unavoidable causes, it is permitted, that the
ceremony may be postponed to any age up to fifteen, at which age the investiture must take place. A Zoroastrian without the
sacred shirt and thread after the age of fifteen is supposed to be out of the fold and likely to fall into evil paths (Vendidad
18.54).[ S.B.E. (The Sacred Books of the East, Vol. IV (1880), p. 199.] The Saddar (Chap. 10.1) says that "It is incumbent
on all those of the good religion, women and men, everyone who attains to fifteen years, to wear the sacred thread girdle,
because the sacred thread-girdle is to be a girding of the loins and to preserve obedience to the Lord." [S.B.E. Vol. XXIV,
p. 268. Vide also Chap. XLVI, 1. Ibid. p. 309. Shayast Na-Shayast, Chap. X. 13. (S.B.E. Vol. V, p. 321).] If one does not
put; on the sacred shirt and thread by the age of fifteen, he is said to commit the sin of kushad davarashni (i.e. running
about improperly clothed). [Menog-i Khrad ("The Spirit of Wisdom") chap. 2, 35, (S.B.E. Vol. XXIV, p.11). The Book of Arda Viraf, chap. 25, 6. Patet 10.]
With the age, at which the child must be invested with
the sacred shirt and thread, begins the responsibility of the parents to give further good religious and moral education to
their children. The parents are held morally responsible, if they fail in this duty, and if, in consequence, the child, commits
a wrongful act. On the other hand, the parents are believed to have a share in the meritoriousness of the child's act, if
by virtue of the religious and moral education imparted to it, it does a righteous act.
The Sacred Bath
As the occasion is an important one, and, as it marks
an important stage in the life of the child, it is looked at with all solemnity. A little before the time of the ceremony
proper, the child is made to go through a sacred bath or a kind of purification, known as Nahan (Sans. snan i.e. a bath).
The sacred ceremonial bath with consecrated water in the Navjote and marriage ceremonies, has the same signification among
the Parsis, as that, which the bath with the sacred water of the spring of Calirhoe (or Enneacrunos) had among the ancient
Athenians, or that which the bath with the sacred water of Ismenus had among the Thebans.
After the bath, the child is taken to a room, where the
parents, their relations and friends, and the officiating priest with one or more priests have assembled. The part of the
child's body, which is to be covered with the sacred shirt by the officiating priest, carries a sheet of cloth which can be
easily removed. The child is made to sit before the officiating priest.
Preparation for the ceremony.
The following things are placed in the room before the
officiating priest.
-
A new set of clothes for the child, including a new
sacred shirt and thread.
-
A tray full of rice, which, at the end of the ceremony,
is presented to the family priest. It is a remnant of the old system when a part of the payment to the priest was made in
kind.
-
A tray full of flowers to be presented, at the end of
the ceremony, to the assembled guests.
-
A lighted lamp, generally a lamp burning with clarified
butter. There may be one or more candle lamps.
-
Fire burning on a censer with fragrant sandalwood and
frankincense.
-
A tray, containing a mixture of rice, pomegranate grains,
small slices of coconut, raisins, and almonds, to be sprinkled, later on, on the child as a symbol of prosperity.
The tray, containing the suit of clothes for the child,
also contains some betel leaves, betel nuts, a few pieces of sugar candy, a few grains of rice, a garland of flowers, a metallic
cup containing kanku or a kind of red powder and a few Rupees. All these things have nothing to do with the religious
ceremony, but, being considered in India as emblems of good luck, are handed to the child, later on, by the officiating priest.
II. THE CEREMONY PROPER OF THE INVESTITURE.
Now we will describe the ceremony itself as performed
by the officiating priest.
The Recital of the Patet.
The officiating priest places in the hand of the child
seated before him, the sacred shirt with which he is shortly to invest the child. He then recites the Patet or the
repentance prayer. The child also recites the prayer or its special sections. If it does not know these by heart it recites
several times the Ahunwar, which is a short sacred formula, corresponding, to some extent, to the Pater-noster of
the Christians. At the conclusion of the Patet, the officiating priest gets up from his seat and makes the child stand before
him. Now follows the investiture proper.
The Investiture proper.
The investiture proper is made up of four parts.
-
The recital of the Declaration of Faith by the child
at the instruction of the priest.
-
-
The final recital of the Articles of Faith by the child
with the priest.
-
1. The Declaration of Faith and the Investiture
with the shirt.
The child is asked by the priest to make a Declaration
of Faith as follows:
"Praised be the most righteous, the wisest, the most holy
and the best Mazdayasnian Law, which is the gift of Mazda. The good, true, and perfect religion, which God has sent to this
world, is that which Prophet Zoroaster has brought in here. That religion is the religion of Zoroaster, the religion of Ahura
Mazda communicated to holy Zoroaster."
This declaration ends with the short prayer formula of
Ashem Vohu, which says that "Righteousness is the best gift and happiness. Happiness
to him who is righteous for the (sake of) the best righteousness."
When the child finishes the declaration, the officiating
priest, with the recital of an Ahunwar prayer, puts on the child the sacred shirt.
2. The Investiture with the Sacred Thread and
the Recital of its Prayer.
The officiating priest now stands behind the child, both
facing the east, if it is morning, and the west if it is evening. He now recites a prayer, in the recital of a part of which
the child joins him. The substance of the prayer which is recited by the priest and the child together runs thus:
"The Omniscient God is the greatest Lord. Ahriman is the
evil spirit, that keeps back the advancement of the world. May that Evil Spirit with all his accomplices remain fallen and
dejected. O Omniscient Lord! I repent of all my sins. I repent of all the evil thoughts that I may have entertained in my
mind, of all the evil words that I may have spoken, of all the evil actions that I may have performed. May Ahura Mazda be
praised. May Ahriman, the evil spirit, be condemned. The will of the righteous is the most praiseworthy."
During the recital of this prayer, the priest invests
the child with the sacred thread.
3. The Recital of the Articles of Faith by the
Child.
The child, being thus invested with the sacred shirt and
thread, now announces, with the priest, the articles of the Zoroastrian faith, which run thus:
"O Almighty! Come to my help. I am a worshiper of God.
I am a Zoroastrian worshiper of God. I agree to praise the Zoroastrian religion, and to believe in that religion. I praise
good thoughts, good words, and good actions. I praise the good Mazdayasnian religion which curtails discussions and quarrels,
which brings about kinship or brotherhood, which is holy, and which, of all the religions that have yet flourished and are
likely to flourish in the future, is the greatest, the best, and the most excellent, and which is the religion given by God
to Zoroaster. I believe that all good things proceed from God. May the Mazdayasnian religion be thus praised."
The most important part of these Articles of Faith is
that wherein the child is made to believe in the efficacy of one's own good thoughts, good words, and good acts. A Parsi has
to believe, that for the salvation of his soul he has to look to nobody else, but to himself. Nobody -- no priest, or no prophet
-- will intercede for him. For his salvation he has only to look to the purity of his own thoughts, words, and actions. The
pivot, on which the whole of the moral structure of Zoroastrianism turns, rests upon this triad of good thoughts, good words,
and good deeds. Think of nothing but the truth, speak nothing but the truth, and do nothing but what is proper, and you are
saved.
4 The Recital of the Tan-dorosti or Benediction.
The investiture of the sacred shirt and thread, and the
declaration of the Articles of Faith by the child, finish the ceremony proper. There only remains now the recital of the Tan-dorosti
(lit. health of the body) or the Benediction by the officiating priest, invoking the blessings of God upon the new initiate.
The purport of what he says in this recital is this : "May you enjoy health, long life, and splendor of piety. May the Yazatas
and the Amesha Spentas come to your help. May the religion of Zoroaster flourish. O Almighty God! May you bestow long life
joy and health upon the ruler of our land, upon the whole community and upon this [here he names the child]. May he (or she)
live long to help the virtuous. May his days be auspicious, his months be auspicious, his years be auspicious. May he live
for a good number of years to lead a holy charitable and religious life. May he perform righteous deeds. May health, virtue,
and goodness be his lot. May all his good wishes be fulfilled like those of the immortal angels. Amen!"
This finishes the whole ceremony. The officiating priest
and the other priests are then paid their fees and the assembled guests have flowers presented to them.
III. THE SYMBOLISM OF THE SACRED SHIRT AND THREAD.
We now come to the third part of our subject. We will
now see what the symbolism of the sacred shirt and thread is. It is not to the Avesta, but to later books, that we have to
look to, for an explanation of this symbolism.
Sudre. Meaning of the word.
The sacred shirt is called sudre or sudrah. The word is
variously derived. Anquetil Du Perron says that the word sudre comes from Avestan 'setehr paesehenghge' which means 'useful
clothing'.["Tapis (ètoffe) utile." Zend Avesta, Tome II. p.529.] Anquetil's derivation is that of the old Dasturs of Surat
under whom he learnt. Dastur Edalji D. Sanjana also derives the word similarly,[Mojijat-i-Zarthushti.] and says further that
the word Sudre means an advantageous path. Dr. West [S.B.E. Vol. V, p. 286.] takes the word to be Persian 'sud-rah', meaning
an advantageous path. Some derive the word from Avestan 'vastra' meaning 'clothing', and say, that the word 'sadreh' is formed
by dropping the first letter v from it. [The Zend Avesta par Darmesteter II, p. 243, n. 13.] The late Mr. K. E. Kanga said
that the word was the same as Arabic sdrh i.e. "anything which covers or protect (the body)."
The structure of the shirt
The sacred shirt is symbolic in its structure. It is made
of white cambric. White color is symbolic of innocence and purity, and, as such, is the symbol of the Mazdayasnian or Zoroastrian
religion (Yasht 10.126). It must be made up of two pieces of cloth sewn together on the sides,
so that one seam may be on the right hand side, and the other on the left hand side, thus dividing the shirt into two parts,
the front part and the back part. These two parts -- the front and the back -- are said to be symbolic of the past and the
future, both related to each other through the present.
The front part must remind a Zoroastrian of his duty to
persons and institutions of the past ages. We owe a duty towards those who have gone before us -- to our ancestors, our forefathers,
our departed dear ones, all who have preceded us. We also owe a duty to our superiors, who have been in the front before us.
The second or the back part of the shirt must remind us
of our duty to the future -- to our children, to future generations. It must also remind us of our duty to our inferiors who
are still to rise to our position. In short, these two parts of the shirt -- the front and the back -- are said to indicate
and to say to us, as it were: "Look straight in the front, bearing in mind that it is the past that has come up to the present
and will lead to the future."
The Giriban of the shirt.
The most important part of the shirt is the Giriban (lit.
that which preserves the knot) which signifies loyalty to or faith in the religion. The Giriban is also called the kisseh-i
kerfeh i.e. the purse or the bag of righteousness. It is put up, in the form of a bag or a purse a little below the portion
of the shirt which covers the part of the body below the throat. It indicates symbolically that a man has to be industrious
and has not only to fill his bag or purse with money but has to fill it up with righteousness.
Thus the sudre is symbolic of purity of life and action
of righteousness.
Kusti, Meaning of the word.
The Avesta word for the sacred thread is "aiwyaongana."
Kusti is its later Pahlavi rendering.
It is variously derived.
(a) Some derive it from Pahlavi kosht meaning direction.
So, the word may mean "that which points out to us the proper direction or path." Sudre (the sacred shirt) indicates "advantageous
path" and kusti indicates the proper direction of that path.
(b) Some derive the word from kosht i.e. waist, and say
that it is so called because it is put on, on the waist.
(c) Some take this word to be Persian 'kishti' i.e. a
ship, and say that it symbolizes the way that carries us to the safe harbor of righteousness.
(d) But the probable derivation seems to be kost i.e.
limit or boundary. Kusti then is that which keeps us, or reminds us to keep ourselves within proper limits or boundaries.
Sudre or the sacred shirt symbolizes, "the path of righteousness" and kusti symbolizes one's duty to confine himself within
the proper limit of the path of righteousness. It indicates a direction in the path of morality. The Avesta word for kusti
is, as said above, "aiwiyaonghana", which literally means "to sit round about or to limit." This word then suggests that this
last one is the probable derivation of the word 'kusti'.
Kusti -- Its structure and preparation.
The kusti is made of lamb's wool. The wool is at first
combed and then spun into a fine thread. Two such threads are prepared on two spindles (chatri). These two threads are then
twisted into one thread. The thread thus twisted or doubled is woven into a knot on a hand loom (jantar). Seventy-two threads
go to make up the kusti. The seventy-two threads are at first separated or divided into six parts or strands, each of twelve
threads. It is considered to be the privilege of the women of the priestly class to weave the kusti and it is the privilege
of priests to finally consecrate it before its ends are woven and finished. In the end, the kusti, which is hollow, is turned
inside out by means of a needle, and then the remaining unwoven part of the threads are knit together. Three laris or string-ends
in the form of tassels, each of 24 threads, are formed at each end of the woven thread. So, at both the ends there are, in
all, six laris.
Symbolism and signification of the structure of
the Kusti.
The kusti, being prepared from the wool of a lamb, which
is, in all ages, considered to be the emblem of innocence and purity, is held to be a badge reminding a Zoroastrian of the
purity of life and action which he has always to observe. The seventy-two threads, which make up the Kusti, symbolize the
seventy-two chapters of the Yasna which forms an important part of the liturgical prayers of the Parsis. The twenty-four threads
which make up each of the three tassel-like laris or string-ends of the Kusti, symbolize the twenty-four sections, which were
believed to make up the Visparad, another liturgical prayer. The six parts or strands, each of twelve threads, into which
the seventy-two threads of the Kusti are divided at the time of weaving, are said to symbolize the six religious or ceremonial
duties of a Zoroastrian. The twelve threads in each of the above twelve parts and strands symbolize the twelve months of the
year. The six laris or tassel-like string ends, three at each end of the kusti, symbolize the six Gahambars or the six season
festivals of a Zoroastrian year. The hollow of the thread symbolizes the space between the earth and the heaven, between this
world and the next. The doubling or the twisting of the thread in the beginning symbolizes the connection between the present
corporeal world and the future spiritual world. The two worlds are so connected that what you will sow in this world you will
reap in the other. The turning of the kusti inside out has a somewhat similar signification. It symbolizes the passage of
the soul from this corporeal to that spiritual world The weaving or the uniting together of all the threads into one, symbolizes
Universal union or Brotherhood. Though the explanation of the symbolism rests, not on any old Avesta books, but on later books,
still it is clear, that the structure of the kusti had some symbolic signification like that of the cord worn by the Franciscan
fathers on their waist.
Kusti, a symbol from very ancient times.
Just as the cross is said to have existed as a symbol
at times anterior to Christ, though Christ's crucifixion added to its signification, so, though Zoroastrianism added further
significance to it, the kusti is said to have existed as a symbol prior to Zoroaster.
The kusti, when to be tied and untied
It is enjoined that, except at the time of bathing, a
Zoroastrian must always have the sacred shirt and thread on his body. Again, the thread is to be untied and regirded several
times during the day. The times are the following:
(1) Immediately on leaving bed in the morning.
(2) After ablutions and answering the calls of nature.
(3) Before saying prayers.
(4) After bath.
(5) Before meals.
A modern Parsi, sometimes neglects to do so on the first
and fifth occasions out of the above five, but he generally observes the enjoinment on the 2nd, 3rd, and 4th occasions.
When performing the ceremony, one always turns toward,
light.[Dadestan-i Denig ("Religious Decisions"), Chap. 39.] In the morning, he turns towards the east. In the afternoon and in
the evening, towards the west. At night, towards a lamp or towards the moon
How to put on the Kusti.
A Parsi has to perform ablutions when he performs the
Kusti ceremony on the above occasions. Having done so, he repeats a short prayer, unties it; and then re-girds it with another
short prayer known as Nirang-i kusti described above. It is passed round the waist; three times with two knots, one in the
front and another at the back.
Signification of the knots.
The knots are said to symbolize certain religious and
moral thoughts. While forming the first half of the first knot in the front, a Zoroastrian must think that Ahura Mazda (God)
exists, that He is one, is holy and is matchless. While forming the second half of the first knot, he must remember that the
Zoroastrian religion is the Word of God and that he must have full faith in it. While forming the first half of the second
knot at the back, he is to remember that Zoroaster is the prophet of God, that he is his guide and that he shows the proper
path of worship. While forming the second half of the second knot, he is to bear in mind that he has always to attend to "Good
thoughts, good words and good deeds."[Sad Dar ("a hundred subjects"), Chap. 10.] A knot symbolizes a resolution. So these knots of the sacred thread
symbolize resolutions for the abovesaid thoughts.
Kusti to be put on the waist.
The Kusti is a kind of belt. Kamar-bastan, i.e. to tie
the waist, or to put on the belt, is a phrase which has come to mean "to be ready for work." So, according to the Dadestan,
the putting on of the kusti on the waist, signifies that the Zoroastrian who puts it on, thereby symbolizes his readiness
to serve God. A person stands before his superior with his waist girded with a belt, to show, that he is ready to obey the
orders of his master or superior. So, a Zoroastrian with waist girded by the belt of a kusti shows his obedience to his Great
Master.
Symbolic signification of tying the kusti on the
waist.
The Dadestan-i Denig dwells at some length on the signification
of tying the kusti. The purport of what it says is this:
(1) Firstly, God wishes that Man should serve Him and
follow His path. So, kusti is a symbol which, being tied on the waist, symbolizes, a man's readiness to serve God. It serves
as a kind of kamar-band or belt, which, being put on, in a solemn way with religious meditation and prayer, reminds a person
of his perpetual obligation to stand in the service of God.
(2) Secondly, a person puts on the badge of his office
or a belt, when he stands before his superiors to receive orders. So, this sacred badge reminds a Zoroastrian to stand with
all humiliation before his God to receive his orders to do his duty in the world.
(3) Thirdly, the knot is a kind of band (Persian band)
i.e. a kind of shutter. A shutter shuts a thing, so that no outside influence may affect it nor its own influence affect an
outside thing. The kusti as a band, being tied on the waist, divides his self into two halves as it were, the lower half and
the upper half. This division is looked at from a spiritual point of view, and it signifies, that the kusti, as a symbol,
must suggest to a Zoroastrian the propriety of not permitting his lower passions, vices, and desires to get a mastery over
him and to subdue his upper or higher self. He must keep down, below his belt, as it were, his unworthy thoughts and desires,
and not let them have a mastery over his higher and nobler self.
