Behram Yasht is in praise of a ‘mazdadhate’ meaning a giver of knowledge. Knowledge which assists us to live in the way and within the Law of Ahura Mazda; and thereby vanquish all evil from within and around us and make us impervious to hurt and harm. In the Behram Yasht this omniscient knowledge is described metaphorically to take on different forms from the gentle breeze and growing over time into a great invincible warrior. The ten Kardas of the Behram Yasht speak in metaphors of the growing strength of the knowledge given by Behram eternally safeguarding from all harm, the true believer and practitioner of Asha and Ashoi (rectitude) the Natural, Eternal Law of Ahura Mazda brought down to us by Zarathustra —– the ‘Ahuirish Jarthutrish’. Writers have often remarked that the ten forms of knowledge correspond to the ten avatars of Vishnu in the Puranas. I’d say, well, how different can the one and only truth and the greatest knowledge ever be?!
BEHRAM YASHT —- TRANSLITERATION
Greatness of Hormazd!
(Pray Ashem Vohu)
In the name of Khoda Hormazd Sahib who promotes /gives progress!
May his splendour/majesty and a u r a (khoreh) increase!
Eternally victorious and vanquisher of enemies, Behram Yazad (the energy of Knowledge), beautiful celestial, ceaseless helper, come to my aid!
In this world, all the evil thoughts I may have brought to my mind, ill words that I may have spoken, bad deeds that I may have done, those that I have induced or I have begun or that I have encouraged — those sins of thoughts, of words, of deeds, of my body and soul, of this world, of the next world— for these I am remorseful and abstain from them, I do penance for these by observing the three intrinsic goodness ( good thoughts good words good deeds).
(Pray ‘Fravaraane Mazdsyasno’) translation on http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/sarosh-baaj-translation/)
KARDO 1
1) Reverence to Behram, emanated from Hormazd!
Asked Zoroaster of Hormazd:
“Hormazd, from who emanated the spirit of bounty /progress during our sojourn in the corporeal world, giver of the spirit of purity/Eternal Law/Tao,
who is the most brilliant/brightest among the venerable energies (Mino Yazads)?”
Then said Hormazd, “Behram, the giver of knowledge, O Zoroaster of the Spitmaan family!”
2) “For this (to give bounty/progress) /for him (one sojourning on this earth), Behram, the giver of knowledge (mazdadhate), first takes wing in the form of the zephyr ( a soft, great joy-giving wind) the giver of knowledge (mazdadhate); having good luster/radiance/gloss/brilliance (noor) of goodness, mazdadhate; keeping the light of spiritual strength (*khoreh), mazdadhate; remedies / cures for the physical body and also having great strength.
3) Then, therein is the greatest might/power of triumphant aggression amongst strengths/powers of triumphant aggression (irresistible aggressive force);
Amongst those who smite resistance (**Verethre), the most successful/ victorious to smite resistance;
Amongst those having k h o r e h, the holder of the strongest khoreh;
Amongst the donors/dispensers of gifts, I am the greatest donor/dispenser/receptacle of gifts;
Amongst benefits/profits/welfare/ advantage, I am the most beneficial/advantageous;
Amongst the remedies /cures I am the most efficacious remedy/ cure;
4) Thus, all ills will be vanquished; all that causes pain/harm, of the demigods/demons (div), of mortals (mashyanamcha), of wizards (yaathvaam), of fairies, of despots/ tyrant (saathraam), of those who refuse to see the truth despite having good eyes (kaoyam), those who refuse to hear the truth despite having good ears ((karafanamcha).
5) For his brilliant light and majesty, thus I worship him with praise/reverence which brings him eminence. With the ritual #Baresman, Behram, emanated from Hormazd, we venerate/ propitiate/worship in accordance with the first Laws of Ahura Mazda.
(Pray ‘Yange Hatem’)
*KHOREH (Pazend) = (Avesta) Khvarenangh. Light/halo/aura/glory stemming from the spiritual strength built in sages and holy individuals; their faces radiate a brightness (noor or halo), which is the extension of their Khoreh.
**VERETHRE = literally meaning “smiting of resistance” against the Law, which is the hypostasis (underlying-state) of ‘victory’. Therefore, Behram/Verethregano is also translated as Victorious.
# BARESMAN: The Baresman is the sacred bundle of twigs we see in frescos and pictures of religious worship. The barsam is considered “a conduit for the archetypal principles and powers to manifest their presence and receive the offerings.” it is a ritual necessity to solemnize religious ceremonies.
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Baaj Jamvani is to be Prayed before starting your meal whether small or big. The Baaj Jamvani may be likened to the Grace the Christians say before their meal as a thanksgiving to God for providing one with His Grace and Bounty, but it is a lot more. The act of eating itself is in praise of the Ultimate and his manifestations that make this world in keeping with the Eternal Laws, the Law of Nature.
Jamvani in Gujarati means ‘of eating’.
TRANSLITERATION:
In the name of the venerated/revered one, bestower of boons/gifts, the absolver, grant me your grace O Hormazd, the self-manifested/one created of his own accord
So, then, we celebrate Hormazd who wrought life in keeping with the Eternal Laws; and also the waters , the vegetation, the luminous daylight and all that is good (created in keeping with Asha).
(Pray after the meal).
4 Ashem Vohu
2 Yatha Ahu Vairyo
Ahmai Rasche (transliteration at http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/)
Hazam Garem (transliteration athttp://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/)
Jashme Avange Mazda (transliteration at http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/)
PRAY THE LAST LINE OF BAAJ jAMVANI:
As it happens, so it is for the best. (Atha Jamyat, atha Afrinami).
1 Ashem Vohu.
TEXT OF BAAJ JAMVANI:
Ba nam e yazd e bakhshayande e bakhshayazgar e meherbaan, Hormazd e hvadae.
Itha at yazamaide ahurem mazdam ye gamcha ashemcha daat aapascha , data urvascha, vanguhish raocascha, daatbumimcha vohu.
Pray 4 Ashem Vohu.
Pray 2 Yatha Ahu Vairyo
Pray Ahmai Rasche, Hazam Garem, Jashme Avange Mazda
Atha Jamyat Yatha Afrinami.
Pray 1 Ashem Vohu.
]]>To be recited at dawn only and at no other time.
“From Atha iman vacho drenjayoish….Spentahe Mainyeush damanam ashaonam.”
Thus, must you pray these words written underneath, which are very beneficial, giver of good health (tandarosti) you must try these; you must sing 5 Ahunavars out aloud. (Pray 5 Yatha Ahu Vairyos).
*Ahuna Vairyo (Yatha Ahu Vairyo) is the Lord of the body.
Ahuna Vairyo (Yatha Ahu Vairyo) is the Lord of the body.
Ahuna Vairyo (Yatha Ahu Vairyo) is the Lord of the body.
(Pray one Yatha Ahu Vairyo).
*Ahunem Vairim tanum paiti. Since I am transliterating the prayer and since the word ‘paiti’ actually means a ‘lord’, I preferred to do it this way.
The phrase is normally translated to say, ‘Ahunavar protects the body’. ‘Ahunavar is the lord of the body’, holds on to the essence of the word and the spirit without loss or change of meaning from the usual translations.
Pray Kemna Mazda. (Transliteration available on this blog at:
Pray 21Yatha Ahu Vairyo.
Pray 12 Ashem Vohu.
Homage to you, O Dawn!
Homage to you, O Dawn!
Homage to you, O Dawn!
For these are, in the entire world, the highest latria to:
The one and only authority over life/spirit/world, Ahura Mazda;
Wield weapons against Angre Mainyu’s Evil;
Wield weapons against cruel/furious/ wrathful demon (aeshem div), who brandishes deadly/fierce weapons;
To wield weapons against the divs of the **Mazandaran province; 
To wield weapons against the entire world of the divs, the irreligious of the ***Gilan province.
(Pray in silence, Baaj)
Vanquish the mal-wisdom that breaks the Law (****ghanamino); Oh Ahriman a thousand, ten thousand times cursed/condemned be.
(Pray aloud again)
Flourish O Hormazd! Custodian of splendour/wealth, glorious; flourish! The pure Ameshaspends; flourish! The brilliant Sirius star (Tishtryehe) glorious, splendorous; flourish! O pure men; flourish! O Beneficent Spirit of creation pure.
(Pray 2 Yatha Vairyo).
** Mazandaran: A province in the north of Iran adjoining Gilan is not the same
Mazandaran which Rustom campaigned against and fought and killed Sohrab. Seven roads and railways were built in the beginning of last century, under the Reza Shah, to connect the northern Elbruz to the southern slopes; thereafter, Gilan and Mazandaran were together termed as ‘Shomal’ (North Iran). Mazandaran is the capital of North Iran. The name of the province literally means “the gate or valley of giants” (Avesta ‘Mazainya’ = ‘giant’). The province is variously called Tabarestan, Tabaria, Tapurestan, and Tapuria. In Armenia, the Caspian Sea is still known as Mazandaran Sea.
*** GILAN is one of the provinces situated in Region 3 of Iran. Iran has thirty-
one provinces. In Latin the place is spelt ‘Guilan’.
(Map pic)
On the southern shores of the Caspian Sea, Mazandaran lies to its west; Ardabil (another Iranian province) lies to its east, with Zanjan and Qazvin and to its south. It touches the Republic of Azerbaijan in the north. Russia lies across the Caspian Sea.
The northern part of Gilan includes the Iranian Talish (an ethnic group of people living in the region which is shared between Iran and Azerbaijan). Its main city of Rasht lies in the center of Gilan.
Mausuleh is a well-known tourist destination. Bandar-E-Anzali ia the commercial port.
****Ghanamino means a person who has the warped wisdom to break the Law (Raasti, Tao) and also includes one who breaks the temporal enacted law of a Nation. Ghanamino also means an evil minded person who does not desist from relentless destruction of the good.
………….to be continued.
]]>In the Avesta the Sarosh Baaj is one consolidated prayer, I have broken it into parts for better comprehension of the things we appeal for to the Ultimate, every morning when we pray the Sarosh Baaj.
Sarosh Baaj part IV, consists of transliteration of the Yasnemcha Vahmemcha, Hazem Garem, ‘Kerfe Mazda’.
On reading the entire Sarosh Baaj prayers in English, one understands that after a Zoroastrian sings the praise of Sarosh Yazad and boldly professes through Fravarane Mazdeyasno, his faith in the religion handed down by Ahura Mazda and propagated by the Prophet Zoroaster, the adherent turns to Ahura Mazda for succour against persecution, both personal and religious, and abjures the destructive mind emanating from the evil of Ahriman and Angre Mainyu (Kemna Mazda).
Then in Yasnemcha Vahmemcha, the Zoroastrian asks Ahura Mazda for strength, and enlightenment to follow the Right Path (Asha) to prosperity.
Next, the Zoroastrian believer declares his delight in having professed the Zoroastrianism by articulating his desire to be born within the religion time and time again, ad nauseam.
For his piety and sticking to the Path of Asha, the adherent of Zoroastrianism appeals to Ahura Mazda for the blessings of the various Energies that originate in Him.
‘YASNEMCHA VAHMEMCHA’
To me, the brilliance and strong aura, physical strength, bodily comforts, success in this world, wealth of all happiness, children with innate intelligence, longest life ever, enlightenment born of holiness and purity, and attainment of the heaven with all the comforts/happiness . May my wish be fulfilled!
‘HAZEM GAREM’
A Thousand heavenly births; Ten thousand heavenly births; A Thousand heavenly births; Ten thousand heavenly births; A Thousand heavenly births; Ten thousand heavenly births.
‘JASHME AVANGE MAZDA’
Come to my aid O Hormazd! Succour me the aid of: The innately pure/ good, beautiful, Um (energy that imbues courage), Behram Yazad issued forth from Hormazd, 
Vannati Upartat (energy that oversees environment), Mino Ram (nourishes/ induces of nourishment in food), Vaey Yazad (who works in exists in the upper layers of the atmosphere), O Vaey Yazad, that part of you that is concerned with the birth of the Spentomino, The Sky that acts in accordance with the natural laws of creation, Limitless existence (infinity), The Guaranteed Perpetuity.
‘KERFE MAZDA’
For the Liberation, as my sins so may I in return, receive the reward for the essence of my deeds, for the love of the soul sent to all on the seven continents, the reward is as per spiritual merit to all the pious — tremendous amount of purity/ holiness (Ashoi), as wide as the earth, as long as the river and as exalted as Khorshed May the pious live long! May my wish be fulfilled!
At the end of this entire sequence of prayers for the Sarosh Baaj, Zoroastrians pray the ‘Tandarosti’ for the well being of self, family, friends in particular and the cosmos in general.
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KEMNA MAZDA –A TRANSLITERATION
The Sarosh Baaj of the Avesta is a farzeyaat prayer; a daily requirement. Though in the Avesta the Sarosh Baaj is one long prayer with no parts, I have broken it into parts so as to better understand what it is that we pray daily since our childhood.
Sarosh Baaj part III of these transliterations, consists of transliteration of the ‘Kemna Mazda’. On reading these prayers in English, one understands that after a Zoroastrian sings the praise of Sarosh Yazad and boldly professes (in Fravarane Mazdeyasno) his faith in the religion handed down by Ahura Mazda and propagated by the Prophet Zoroaster, the adherent turns to Ahura Mazda for succour against persecution, both personal and religious, and abjures the destructive mind emanating from the evil of Ahriman and Angre Mainyu.
For a better understanding of this religion received from Ahura Mazda an and brought to us by Zarthushtra, please refer to notes in Sarosh Baaj, Part II— a transliteration.
‘KEMNA MAZDA’
From “Kemna Mazda” to “ya ahmai vashi aahmai chit”
O Hormazd, when a bad man looks at me for revenge or to harm me; who, but 
you, will protect me and mine, the aatash and my mind?
O Hormazd! For the sake of the Religion, reveal to me that, which by the act of both, leads me further on the Path.
When in difficulty, who is he who will vanquish the foe by dint of the verses on your Avesta; which verses are those that bring purity. O Hormazd, show me the leader who can guide me through both lives (here and hereafter). O Hormazd! For He who you love may His life proceed with a good mind and with Sraosh* (yazad).
From “Yatano tabishyant” to “***Armaitish ijaich”
O Hormazd and Aspendamard, save us from the jealous/envious! Go away /leave us! Oh Evil of the demigod; 
Leave us Devidruj (falsity of idols)! O the brave, discard the thoughts of demigods! Leave us Oh the seeds sown by demigods! Leave us Oh the follower of the way of evil demigods! (which way has succeeded so far) ; Disappear! Oh Falsehoods (druj**)! Oh Evil run away from here! Oh Evil be vanquished! Go to the North! The realms of purity (ashoi) are not to be harmed, let good thoughts and prosperity prevail.
*‘Sraosh’ or ‘Sarosh’, the literal meaning of the name is ‘listening’ or ‘sound’; from the root word, ‘Sru’– meaning to obey and hence, obedience to the will of God. This Sraosh or energy of sound is today, treated as an Angel of the Lord who brings us inspiration and who is the guardian of our souls. Sraosh coming with good mind means that men should listen to the inner inspiration of the voice within and then, by voluntary obedience to the divine will his mind be filled with love and thus, be purified.
**‘Druj’ literally means the enemy in ancient Iran the word was used for untruth, the greatest of our foes. In this passage it generally means Evil. North, in ancient Iran was the direction Evil the Abode of the Demons. Asha is also taken to signify divine law and the entire manifest universe emanating from Ahura Mazda including the Eternal Laws of Nature/Tao.
*** ‘Armaiti’ the spirit of the earth is the fourth of the 6 Ameshaspends. She represents piety and faith. Faith, as devotion personified on the Abstract side and as the genius of Earth on the concrete side. Spenta Armaiti Aspendamard ‘Holy devotion’ retains her dual nature in the younger Avesta. She is the first of the mother Trinity of the Holy Immortals she represents firm unswerving faith in and loyalty towards God and his commands she watches over religion and inspires the Faithful she works with Asha she rules over Earth and in places she represents Mother Earth and is our mother both physical and spiritual. When a Zoroastrian dies he is left in her care after the body is placed inside the Tower of silence and its destruction has begun. The people outside the Tower recite the unfinished portion of Sarosh Baaj which they will have commenced by chanting from the last line of Kemna Mazda.
]]>FRAVARANE MAZDAYASNO —- TRANLITERATION
‘FRAVARAANE MAZDAYASNO’
A Promise (fravarane) to the Mazdayasne religion
I, the brave follower of Hormazd, follower of the Path revealed by Zoroaster, renounce the Demons (Div also means senses), a person who behaves in 
accordance with the way/command of Hormazd (the Geh is prayed here) promise (fravarane) in order to please, O Sarosh, the strong , whose body is made up of prayers, owner of lethal weapons, follower of the way of /manner of Hormazd, to worship, to sing his praises, propitiate his greatness, laud him so that, the great spirit/ meaning of ‘Yatha Ahu Vairyo’ be revealed to me; the pure sage /expert the learned ‘Atha Rathush Asha Chit Hasha’, be revealed to me.
We Praise the beautiful, victorious, one who gives the world progress, Holy and Pure Sarosh, the leader of sanctity (ashoi).
Ahunavar Shields the body from harm!
‘KEMNA MAZDA’ (Transliteration already given during kushti prayers)
*THE PATH REVEALED BY ZARTHUSHTRA AND AHUNAVAR PRINCIPLE:
Mazdayasni simply means the worship of or devotion to wisdom. The religion of Zoroaster in middle Persian was known as ‘Behdin’ or ‘good religion’. Hence the word ‘Behdinan’ means ‘adherents of the Zoroastrian religion’.
The religion exalts wisdom. The name given to the highest divinity is ‘Ahura Mazda’. ‘Ahura’ meaning ‘Being’ and ‘Mazda’ meaning ‘knowledge/wisdom’; the highest divinity in Zoroaster’s religion is therefore, not a personified creator but the intangible being made up of the energies of wisdom. ‘Ahu’ is often translated as ‘Lord’ ‘High Being’, a meaning deduced from the original meaning of ‘Ahu’, ‘a life-giving force’; ‘Mazda’ translated as the supreme intelligence/intellect/wisdom.
Zoroaster attributes this supreme entity with both a mind and a being which are immanent; meaning inherent and indwelling within the divinity itself leading to the belief in a universe that is immanently conscious and self-creating.
However, while this being, Ahura Mazda, the creative mind/principle, is Almighty, but He is not omnipotent; there also exists Ahriman (the destructive mind/principle), who is finally defeated before the end of time and wisdom, the pure and good mind, alone exists thereafter. On Ahriman’s defeat time will end and the Cosmos — including the dark souls – will be renewed and reunite in Ahura Mazda.
Thus the religion has a duality in its cosmogony (how the cosmos/universe
originated), but a monotheism in its eschatology (the part of theology which speaks of the final destiny of the world and humankind). This makes Zoroaster’s religion unique amongst the religions of the world.
The creation emanating from Ahura Mazda is ‘Asha’ (eternal order); that from Ahriman is ‘Druj’ (chaos). Humanity and all Universe have a duty to actively resolve the conflict between Asha and Druj and rise in wisdom and purity. According to Zoroastrian beliefs, Ahura Mazda , patently made clear His ultimate triumph over Ahriman by the enunciating the “Ahuna Vairyo” (Yasna 19: “this utterance is a thing of such a nature, that if all the corporeal and living world should learn it, and learning hold fast by it, they would be redeemed from their mortality.”). The primordial sound, pronounced by Ahura Mazda before the universe manifested itself but after the emergence of the unmanifest, is the ‘Ahuna Vairyo’. It is ascribed with ‘talismanic virtues’ to destroy evil and ‘a most sacred gift’ and ‘healing recitation’ to assist mankind in distress.
Wisdom is immanent in the Universe and in mankind; through it, the self creating wisdom interacts with its created facet. During the temporary state of life manifest, the religion enjoins a duty upon the Universe, including mankind, to actively combat chaos (Ahriman and Angre Mainyu) by performing good deeds and ensuring happiness. This duty of conscious and voluntary participation by Zoroastrians in the war of good versus evil is pertinent to the idea of Free Will in Zoroaster’s teachings; Zoroastrianism abjures any form of monasticism.
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NIRANG OF SAROSH YASHT HĀDOKHT
THE POWER OF SOUND
TRANLITERATION OF THE TEXT OF THE NIRANG:
May the majestic glory/magnificence/ brilliance and aura increase; of Sarosh the pure, strong, whose body is made up entirely of * holy words (manthravani), keeper of nourishing instruments, wielder of victorious/ triumphant weapons, the first amongst all creation! Come to my aid! So let it be! (May my above prayer be answered!) (Aedunbaad).
*word Sarosh stems from the root ‘Sru’ meaning to hear. Look at notes below for further understanding.
TEXT:
“Gorje khoreh awazāyād Sarosh asho, tagī tan-farmān shekaft-zīn zīn-awazār sālāre dāmāne Ahura Mazda berasād; aedūn bād.”
Pray one Ashem Vohū (Recite the Nirang thrice).
USES: 1. For Curing Psychological ailments can
- For spiritual development;
- To develop our Khoreh (aura);
- To drive away ignorance with sincerity (the ignorance mentioned here is not the temporal but spiritual)
NOTE:
Sarosh Yasht Hadokht is to be prayed only in the daylight hours, i.e. in Haavan, Rapithvan or Uziren Gehs.
Sarosh stems from the root word ‘Sru’ meaning to hear. For the soul to evolve it needs to reach a certain vibratory level. Depending on the evolution of each soul, the kind of vibrations and effort required are different in quality and quantity. That does not mean one is better or worse than the other; all will pass through all levels of development, sooner or later. Nature always arrives at the mean and permits no vacuum. Manthravani does the needful for the soul’s progress.
EFFECT OF PLEASANT WORDS AND ABUSES.
Waves caused by each sound, has a certain colour. These vibrations (sound waves and colour) made by the spoken word, are named ‘Staota’ in Zoroastrianism; a simple scientific fact and nothing mysterious about it. Now, Sarosh/Sraosh is the personification of that energy in the universe made of these sound vibrations/resonance. We receive the vibrations from this stronghold of sound energy we call Sarosh/Sraosh. Just as an aside note, the personification of the various energies in the universe, spoken of in Zoroastrianism, started with the compilation of the Zend Avesta. To understand, there is no such personification in the Gathas of Zarathustra. The Manthravani of Sarosh Yasht Hadokht Nirang goes a long way in raising the vibrations of a Zoroastrian making the soul more able to respond to the Universal vibrations.
However, as mentioned earlier, the soul’s progress will most certainly depend on its particular state and stage of being. Zoroaster has therefore, recommended the principle of ‘Ashoi’ , commonly understood as purity of heart, mind ,soul and body; the word in fact means the Tao, the eternal law, the laws of nature, the world order. The purity is, therefore, to be understood in context of the refinement of vibrations resulting from living in keeping with this Eternal law, the law of nature that maintains the world order what is also termed as Righteousness or Rectitude. The law that creates, governs and recycles the existence and working of the transpiring phenomena.
Hence, Sarosh is also considered the lord of rectitude and conquers the ‘corporeal druj’ like germs and attacks to the body born of a disturbed/ perturbed environment and incorporeal druj’ like falsehoods, greed, envy, jealousy, vendetta caused by the angry mind or Angre Manyu.
It stands to good reason that living by the laws of the Great Wisdom, Ahura Mazda, the laws of Asha or rectitude, is bound to refine one’s vibrations to a level where it repels all evil (druj), tangible and intangible, and is thus ‘protected’ by Sarosh.
So, while continuing to pray to Sarosh, Improving the self and working towards one’s own Human revolution becomes obligatory for better and faster results.
Remember, it is the meeting of refined vibrations that matters and is not a mysterious, magical handout.
To better understand the effects of sound vibrations, I highly recommend reading the research done by Dr. Masuru Emoto. Also, view the videos pasted here at leisure when you have the time.
EFFECT OF WORDS ON FOOD.
]]>Nirangs from the various Yashts in the Avesta are the sum total of the preceding Yasht presented in a concise form. where a Zoroastrian is really running short of time and needs to invoke a particular enenrgy, he may pray the Nirang of the required Yasht.
when my mother, in the last ten days of her life was in a coma, a dasturji advised me to pray the Ardibehest Yasht ni Nirang three times in her ear during my short few minutes permitted in the ICU.
NIRANG OF HORMAZD YASHT
TEXT:
Oh Dadaar Hormazd! I abjure the destructive Ahriman and the demigods (divs).
I have no doubts (I am certain) about resurgence and eternal/ultimate existence. (Beyond the body).
NOTE: In this short Nirang of Hormazd Yasht, one declares one’s faith in Ahura Mazda and repudiates Ahriman, declaring one’s belief in resurgence/resurrection and eternal existence beyond the body.
USE: 1. for developing one’s aura; 2. Protection against enemies and evil; 3. curing diseases.
NIRANG OF ARDIBESHT YASHT
TEXT:
Dadaar the sustainer of this world is omnipotent, omniscient, the keeper of all, the rewarder and the guardian.
Ahriman is nothing, is shallow (doltish/unskilled/naive) and can do nothing.
Hormazd is the creator, Ahriman the destroyer.
Dadaar is holy, Ahriman is impious/ unholy.
May Ahriman be destroyed!
May Ahriman be shunned!
May Ahriman be ousted/ repelled.
May Ahriman be broken!
May Ahriman be ruined!
This religion of Zoroaster is the best /first rate (avval).
Hormazd is the acme/ exalted sage, strong, meritorious, and granter of prosperity.
USES: 1. Very powerful prayer for healing in all conditions wards off all evil things from the body of the afflicted; wards off all negativities from your mind
2. To keep you away all maladies from your life.
3. To help you to always believe in the Power of Dadar Ahura Mazda especially in very difficult times.
4. When you are despondent especially when you feel the justice is not done by Dadar Ahura Mazda to the evil persons who has inflicted pain and anguish upon you and other innocent
NIRANG OF SAROSH YASHT HODATH
TEXT:
May the majestic glory and brilliance increase of Sarosh the pure, strong , whose body is made up entirely of prayers (m a n t h r a v a n i), keeper of nourishing instruments , wielder of victorious weapons , the first amongst all creation, come to my aid !
So let it be! (May my above prayer be answered!) (Aedunbaad).
NOTE: Sarosh Yasht Hadokht is to be prayed in the daylight only, like in Haavan, Rapithvan or Uziren gehs. Nirang to be recited before going to sleep it protects us from all kind of onslaughts of Ahriman. MIND is not active Ahriman with his evil workers of dark forces are waiting for to catch us off guard.
USES: 1. For Curing Psychological ailments can 2. To develop our Khoreh
NIRANG OF Sarosh Yasht Vadi
TEXT:
May the majestic glory and brilliance of the pure Sarosh increase! May he always be strong and victorious!
The saviour of all souls, preserver of one’s genetic heredity /the religious, 
guardian of all men, of the good/righteous, Sarosh, may he grant his Protection/refuge/shelter, all day and night, all through every month of the year to all Iranis, ancient sages/ a pre-Zoroastrian teacher of religion
(Paryodakesho) born on this earth, laymen, all Arabs who wear the Kushti, Zoroastrians and all good and holy persons of the seven continents.
NOTE: It is believed that praying the Nirang just before going to bed protects one from the onslaught of Ahriman and his dark forces. Many people pray it at the entrance door of the house before locking up for the night. It is believed that it keeps all evil out and brings good vibrations to the home.
USES: 1. for a sound sleep; 2. to have a healthy mind and body; 3. to psychological ailments; 4. Cleanse the home of disturbing /bad /evil vibrations.
NIRANG OF HOM YASHT
TEXT:
I cause to shun, beat and make ineffective/immobilize the alien/bizarre tenor of your character ; the very mold of you demigods, falsehoods/germs, magicians and fairies by the use of the Ephideris Vulgaris (Haoma plant) and the great fire/the youngest branch of the tree in heaven (barsam) and the religion of the true faith (raast) and correct (daroost) and good which Dadar Hormazd to my mind has taught/revealed (chashid).
NOTE: Haoma or Hom is the healing energy and also the name given to the healing herb, Ephideris Vulgaris.
It is said that at least four Persian heroes who had reputable sons had invoked Hom —- Vivanghat had Jamshid; Athwya had Faridun; Thrita had two, Urvakhsh and Kersasp; and Pourushasp had Zoroaster.
USES: 1. To prevent diseases ; 2. To have good health and keep away death ; 3.helps begat good progeny; 4. To vanquish lies or enemies or any hostility; 5.To obtain true knowledge/strength/prosperity/progress/ victory/ health and longevity; 6. To be able to recognize and become aware of evil; 7. Ability to battle evil or enemies; 7. For spiritual knowledge; 8. (women) To get good husbands; 9.To make powerless a tyrant or powerful persecutor or one who is depriving you of your lawful rights or possessions e.g. robber; 10. Destroy the power of magic or other invisible onslaughts.
NIRANG OF VANANT YASHT
TEXT:
All tribulation, and the demigods/demons, and the falsehoods, and the fairies, 
and the Witches/she demons, and the magicians, and the bad winds (infection), and the pains, and stomach aches and pains of the seven joints in the body, and the evil emanating from Satan, and anguish (pain of the heart), and mental pains, and the vibrations that cause malaise of the mind, and the evil eye, and the temptation that arises from becoming aware of evil persons, and all such trials;
May these be vanquished and become impotent.
NOTE: Vanant, in Zoroastrianism, is the underlying substance, fundamental reality of the ‘Star of the West’, a binary multiple star system in the Constellation, Scorpius. Girtab or Vanant is the 83rd brightest star in the night sky and can be seen with the naked eye; it is a pulsating blue Giant. The mass and radius of the primary star in the system is about 7 times that of our Sun in both cases.
Unlike for the other energies, there is no month or day dedicated to Vanant; it is invoked with other astral phenomena every month on the second and third day and is a companion of Tishtriya (Teshtar sitaara).
USES: Vanant Yasht is prayed to be rid of : a. noxious and harmful creatures, b. filthy and stinking creatures, c. creatures like reptiles, scorpions , insects, ants, wasps, rats, midges, locust, lice, fleas, d. mad monstrous spirits that plagued the pre-historic world; e. creatures from a another cycle of creation bringing ruin and destruction to the present world; f. souls living in limbo or any conscious force that manifests inappropriately/improperly; g. maliciously clever, corrupt, half-witted intelligence or distorted wisdom; h. Stagnant energy that has stopped progressing. In Zoroastrian lore, all that has stopped evolving or progressing has no further place in creation.
2. To be rid of all evil that can be transformed or destroyed with knowledge and wisdom.
3. To defeat the invincible.
For further explanations on Vanant, see the notes under transliteration of Vanant Yasht in this blog.
]]>1. O the Ameshaspends! We bring you to mind through the prayer of praise of the Seven (Haptangini).
We praise the reflections in the water; we praise the bridges over the waters;
We praise the various roads that travel in different directions,
and we praise the meeting of the roads.
2. We praise the mountain that is the friend of the waters; we praise the lakes abundantly filled with water; we praise the sheaves of grain; we praise the 
domesticator of animals. We remember Hormazd and Zoroaster.
3. We praise the Earth and the Sky; we praise the strong winds created by Hormazd; we praise mount Albruz; we Praise the world and all its natural phenomena.
4. We remember the good mind and the souls of the Pious. We praise the site of the 5 doors (Avesta: Vasim cha Yaam Panchasdvaram); we Praise the holy salt (khar) that stands in the middle of the waters of the *Vouru-kash sea; we Praise the sea of Vouru-kash (name of sea).
5. We praise the green and strong Ephideris Vulgaris (Haoma plant); we praise Ephidera Vulgaris L. which brings progress and furthers this world: we praise Ephidera Vulgaris L which troubles over pains (cures our ills by troubling our pain away).
6. We praise the flow of the waters; we praise the flight of the birds; we praise the return of the Aathornan who travel far, to preserve the holiness of the nation. We remember all the Ameshaspends.
(The rest of the prayer, Haptan Yasht is same as the beginning of the Yasht)
* VOURU-KASH: Dictionary meaning:
‘Vouru’ means ‘full of’ or ‘many’. Kash is a ‘border ‘or ‘shore’ or ‘enclosing line’.
Avesta also uses another word for the word ‘Kash’, the other word is ‘Karsh’ for which the Persian synonym is ‘Keshvar’ meaning ‘country’. In Persian and in Pehelvi, like in Avesta, the word means a place with a vast border or a sea with many shores; The Persian word being ‘Farakh-kard’ and the Pehelvi word being, ‘Farakh-o-kart’.
The word Keshvar stems from the Persian word for a ‘line made on a field by a plough’ not a mere furrow but a line defining the extent of ownership of land. If Kash also means ‘land’ then, Vouru-kash could well mean a vast land or a land with many borders.
In the Avesta:
Vouru-kash is the name given to the (mythical?) place from which the river Ardvisur flows, the sea into which it flows and the river itself—all three go by the same name amongst other aliases.
In Zoroastrian Myth there is the two original trees, the first trees created by Ahura Mazda— 1) the Tree of Immortality also known as the Tree of Life and 2) the Tree of all Seeds. Both grew together in the first waters created by Ahura Mazda, in the deepest part of that ocean called therein, the Sea of Vouru-kash.
Tir Yasht, Kardo 5: places the Vouru-kash (Farah Kart Sea) somewhere in the space between the sky and the earth. If something is thrown ‘like a comet’ it will arrive at the Farah Kart Sea.
Avan Yasht verse 4: describes it has having ‘a thousand lakes and thousand rivers’ each body of water is spoken of as huge (a swift rider would take forty days to go down its length).
Avan Yasht verse 5: speaks of the waters of the Vouru-kash inundating the entire known world, in all seasons, at all times.
According to the Boon-Da-Ishn, the Farah Kart Sea covers one-third of the earth’s surface and is the size of a thousand seas.
Physical location: If one believed that Vouru-kash was a physical body of water on Earth, scholars are of the opinion that there is no place in Iran which
has a name even remotely close to the name, ‘Vouru-kash’. However, there is a theory among scholars that the Sanskrit word ‘Varukaksha’, the old name for the town of Bharuch in Gujarat, India and the river Narmada which flows through this town are perhaps, Vourukaksha.
Theories also claim Vouru-kash to be the Caspian Sea (Mazandaran Sea), Sea of China, Gulf of Persia, the Indian Ocean, the Puyitic Sea, the Marangan Sea (Korea), and many others sea.
Scholars are still in the process of examining this claim.
The Shahnama places the Vouru-kash as the Sea of China.
The Shahnama also places: the Vouru-kash as an Indian Sea whence rose the Satvis (Pehelvi for the Indian Ocean as it was then known) of the ‘one hundred quarters and one hundred abodes (Sata-Vaesa, of the Avesta named after the star recognized today as Canopus). In pre-Islamic tradition, the rain and the irrigation of all lands on the face of the Earth, as well as the cleansing of water of dirt and filth, was one of the functions of the Satvis Sea and the cleansed water flowed into Farah Kart Zereh.
]]>I must have been knee high to my dog Layal, when much to my chagrin, my mother exchanged all the cash presents for my birthday for a thick, fat very cobalt- coloured hard bound book and had it inscribed by the gift-givers. There was little I could do about it. I didn’t dare protest but Khurshed mamu did and ever since then, he was my hero.
Completely crest fallen, I hated that awful book…until my mother started to spend time reading it to me. It was her doing, her stories and her explanations that soon had me riveted to the book and demanding more and more of her time. The book, ultimately, provided me with strong roots and incited my interest in the ancient world and religion of Zarathustra.
Neither mum nor I, and certainly not I at that tender age, understood the Avesta Language, and neither can I claim to do so today, but the book assisted by providing us with a translation of the Avesta in Gujarati. —- A word for word transliteration with each word numbered in the Avestic version and the same number given to the relevant translated word in the Gujarati Language. What a treasure!
In time, I could read for myself; and today this transliteration of the Avesta which I offer is entirely dependent on this book by Mr. C E Kanga from which I was fortunate enough to read the Guajarati transliteration of our prayers.
When my brothers complained that our archaic religion offered them nothing and questioned how the religion hoped to inspire faith when the prayers were in a language long dead and beyond understanding; I remind them of their copy of Mr. Kanga’s book that went from their homes directly to the jari-puranawala with the old newspapers. A sad story!
I make this transliteration in the hope that those that are ‘interested’ may have some reference and some understanding of what they pray from the Avesta and may not resort to these same reason or excuse denigrating the religion.
Today, I can never thank Mr. Cowasji Eduljee Kanga enough for the time and effort he spent in writing and publishing the book which has become the main-stay of my understanding the ideas, tenets, people and thoughts from where I as a Zoroastrian emanate.
I can never thank my mother enough for converting my ice cream money to a gift so precious that it is has become a true and interesting companion.
Through this publication, I hope to bring a better understanding of our religion to friends and family alike as the Mr. Kanga’s book did for me.
As I was working on these translations my friends Khatu and Sarosh Framroze introduced me to a translation of the Zorastrian Daily Prayers in English, 
translated by Sarosh’s great grand-father Dosaabhoy Sorabjee Framroze; a work done between 1945 and 1968. Dossabhoy retired as the General Manager of the then Taj Hotels, and in his years found that the youth around him at the Dadar Parsi Colony carried a lot of misconceptions about the religion of Zarathustra; and thus, set himself to the task of translating our prayers in a known and well-understood language.
I thank Khatu, Sarosh and their daughter Nerrissa, who first directed my attention to Dossabhoy’s translation of the Avesta.
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