Ilm-e-Khshnoom - Traditional Zoroastrianism: Tenets of the Religion

They are placed in such a way that the main performing mobed ('Joti') and his deputy ('Rathvi') can look into
the vessel and caste a glance on the liquids within. The most wonderful part of the Nirangdin Kriya is that
the mobeds have to direct their eyes on the nirang and water while reciting certain holy words from
the Scriptures. This is done in all 16 times during the ceremony. (For 'Kadmi', it is 19). For instance, during
the opening part of the ceremony, 10 "Ashem Vohu"s and 10 "Yatha Ahu Vairiyo" are to be recited. While
reciting the last 4 "Ashem Vohu"s, when the word "Ashem" is pronounced, the mobeds have to cast their eyes
in the nirang vessel, and at "Vohu," in the water vessel. Similarly while chanting the last four "Yatha Ahu
Vairyo"s, they have to cast their eyes on nirang while uttering "Shyothananaam," and on water, at "Anghaheush
Mazdai."
The scriptures are to be recited in the prescribed order. For instance, after a certain preamble-prayer, the
first Ha, of Yazashne begins. It is followed by the first Kardeh of Visperad. Thereafter, Yazashney Ha 2,
Visperad Ha 2, Yazashney Ha 3 to 11, Visperad Kardeh 3 and 4, then Yazashney Ha 12 & 13... and so on in
the set order. Vendidad comes after Yazashney Ha 27 and Visperad Kardah 12. It is reached at or after 2
a.m.
But this is not the only fascinating part of the Kriya. There is another alluring part and that is the use of a
little pebbles. When the chanting reaches Vendidad Pargarad 19, the main mobed (Joti) has to recite 200
'Yatha Ahu Vairyo's. During the last 9 'Yatha Ahu Vairyo's (i.e. 192 and 200th) he has to throw one
pebble each in the nirang vessel as also in the water vessel while uttering "Shyothananaam" of the
last nine 'Yatha Ahu Vairyo's, in certain order. The order is this: during the chanting of the last nine
'Yatha's, at the word "Shyothananaam" of the 1st, 2nd, 4th, 5th and 7th Yatha, a pebble is to be cast into the
nirang vessel, and of the 3rd, 6th and 9th, in the water vessel.
What is all this? Some high-brow people pompously declare that our Kriyakaam is just symbolic and
external. Does the above very broad outline of the Nirangdin Kriya appear to be just symbolic to you, my dear
reader? The prescribed order of recitations, the utensils of prescribed shapes, the precise movements of the
mobeds' hands - all the rigorous accuracy, exactitude and meticulousness to be observed during the Kriya is
entirely inconsistent with this airy external symbolism theory. Only those who are grossly ignorant of our
Kriyakaams have such escapist puffs and bluffs to throw before innocent people. Kriyakaam and each of
our rituals and ceremonies have certain profound and subtle effects in nature. When the most modern
science has arrived at non-local fields and is knocking the door of mysticism in hundred other ways, stamping
of kriyakaam as useless externalism, germinates from a grossly unscientific psyche. It is an observed fact
that the nirang from the Kriya of Nirangdin does not decay for a long time and that the time for such
decay to set in depends upon the spiritual exertion and purity of the performing mobeds, and can be
even ten years or more. Is this not emphatically adequate to explode to thousand pieces the external symbol
theory of the pompous?
Ervad Baheramji Unwalla asked Bahremashah Shroff: how do that nirang acquire this miraculous
property?
And Baheramshahji answered...
. . .
(Parsi Pukar AUGUST ’98 Vol. 4; No. 2)
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