Ritual drink in the Iranian and Indian traditions
by Nawaz R. Guard | 1992 | 95,037 words
This essay studies the ritual drink in the Iranian and Indian traditions from Avestan and Sanskrit sources. More specifically, this study explores the historical significance of ritual drinks in ceremonial rituals and sacrifices among Vedic Aryans and Perso Aryans. It further presents a comparative analysis of these drinks, highlighting their role ...
2.1. Nirang or Nirangdin ceremony
NIRANG OR NIRANGDIN—The nirang is one of the most important alat that is, the sanctified requisite of the Zoroastrian religion. The nirang is the preparation of the bull's urine (gaomez) duly consecrated through a highly sophisticated ceremony, known as the Nirangdin ceremony. It not only has a very powerful antiseptic property, but also has great spiritual value. This prepared nirang is the basic requisite in almost all the Initiation and Purificatory ceremonies. It occupies a unique place as a drink in Zoroastrianism. The nirang is to be consumed as an internal purificative for the soul as well as to be applied externally for physical purification. Nirangdin -20 The Ceremony for Consecrating Gaomez As to the place gaomez or bull's urine or, what is ceremoniously known as "nirang" occupies in the Zoroastrian ritual, is related to the times in which its use was enjoined 26 and also to the idea with which it was enjoined. 26. Modi J.J., op. cit., p.241.
245 Modi J.J. quotes the translation of Cama K.R. of Rapp's German Article on Vendidad: i It would presume little acquaintance with the peculiarities of the ancient world if we wished to bring to bear our present notions of decency and loathsomeness on the customs of old. ... Can we judge now of the ideas and customs in this fashion from the point of view of European modern notions? And before we determine to bring in accord all the customs of the ancient world that were employed for purifications, to our modern rational, notions, we might like to be sure what advantage has that blood of an animal which Moses used, in respect of the purpose in view, over the urine of an ox! It will not be possible for us altogether to comprehend the conceptions of the ancient notions of what is pure and what is not pure and of their ceremonies in religious purifications, if we do not ascend to the very origin of all these notions, namely, to the ancient doctrine of the double creation, that of the pure and the impure world. That in the purifications so much value is set on the ox and all that issues out of it, the sacred legends of the Zend people make it quite comprehensible.... We have seen that the entire ceremonial law of Zoroaster rests upon the conception of a pure and impure creation, and therefrom it follows that the corporeal impurity was just as punishable and just as abhorrent in the eyes of Ahura Mazda, the pure, as
the moral impurity of the soul, and that men should purify themselves from the first as from the last pollution by just 27 the same means. Urine has been used by several nations from very olden times as the best means of purification. Its use as a purifier has been enjoined in several passages of the Vendidad, but the principal passage is the twenty-first section of chapter 19. Therein is an answer to a question, to this effect; that a person who has come into direct or indirect contact with a dead body can be purified by the urine of the bull that is: a) uncastrated (bikhedrem) and b) that is properly prepared (i.e. daityo keretem i.e. properly consecrated). So the urine must be one properly selected and qualified. 28 Its original use as a purificative has led to the notion of its being considered as a charm against evil spirits. Modi J.J. quotes Eugene Wilhelm on the subject of its use thus That the practice of using bull's urine as a preservative against the influence of evil spirits is very 27. Ibid, p.241. 28. Ibid, p.240.
247 old indeed, and likely to date from the most ancient times. We may conclude from the fact that the traces of this same custom existing with our Aryan brethren in the East in India and Iran may be found sometimes even today in the west, in the Bretagne, that province of France which holds its name 29 from the Celtic Britons who sought refuge there." Nirangdin is the name of the ceremony whereby the gaomez or the bull's urine is consecrated for ceremonial purposes. It consists of a Barashnum ceremony by two priests, then the khub ceremony followed by the six Gawras and the final Vendidad. Gaomeza the Avesta word for it is derived from gao, a cow and miz., Sanskrit mih = to sprinkle. 30 When the urine is consecrated by religious ceremonies, it is in religious parlance spoken as nirang prepared by religious ceremonies. It is so called because a Nirang that is, a religious incantation is recited on its application. 31 29. Ibid, p.241, For further details refer Eu gene Wil helm On the use of Bull's Urine according to the precepts of the Avesta and on similar customs with other Nations, p.31. 30. Ibid, op. cit., p.239. 31. Ibid, p.240.