Installing the fire in a Fire Temple, a Zoroastrian place of worship is treated like the coronation of a Monarch; in fact the Consecrated Fire itself is addressed as “Padsha” meaning Ruler.
In a Fire Temple the installation of the Aatash Behram is a sacred and long drawn out process which may take anything from one to three years. to begin the process of installing the ‘Aatash Behram’ in the sanctum sanctorum of a Zoroastrian temple, first the various kindling is collected (http://www.mumbaiblogg.com/zoroastrian-cultural-heritage/collection-kindling-for-fire-temple/) , ‘the fire resulting from each kindling is purified by prayers, consecrated and then enthroned in the Sanctum Sanctorum of a Temple with a proper walls and a roof.
Consecration of the fire called ‘Aatash Behram’ (Fire of Knowledge/Victory). (For meaning of Behram see Behram Yasht http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/behram-yasht-translation/)
For the consecration, one needs a selected and segregated place in Pavi*,
Fires ignited from kindling collected from **16 different places (see table at the end of this article),
Are each placed in a separate afargan
At the start of the consecration ceremony, each of the 16 fires, are treated as under and each consecrated separately:
On day 1 of the Consecration, A pair of ‘Yaozdathragar***’ undergo the ‘Barashnum’.
The two priests take a small part of the fire from an afargan (a tall, large chalice-shaped vessel covered with a plate on which the fire burns the resultant ashes are stored in the cup of the chalice), containing one of the 16 purified but not yet consecrated fires and place this portion in a separate afargan.
Over this separated portion, the priests perform one Yasna (in the morning) and one Vendidad (at mid-night) along with a ‘Khushnuman’ to a particular Yazad who rules the particular trade from where the fire originates.* (See Table). Thus, on the first three days the Khushnuman the dedication is not to the same Yazad in all 16 cases.
To pray the necessary Yasna it takes the entire hours of the Hawan Geh (morning) and so also to complete the Vendidad takes the entire Hushain Geh (minutes after mid-night to dawn) of each day. Assuming that only one pair of priests was permitted to perform the entire consecration; it would take years (1,128 days approximately) to consecrate an Aatash Behram.
Therefore, pairs of priests pray in tandem so as to complete the process within a plausible time.
The small part of the fire which was segregated from the original afargan and prayed upon is further fed to increase its size.
Simultaneously, the fire in original afargan continues to be fed and kept alive and so also, is the fire which was consecrated on day 1.
On day 2, once again, a small part of the fire from the original afargan is taken and treated separately as done on the previous day.
Now there are three afargan, the original fire, that started on day 1 and the one started on day 2.
Once the Day 2 fire is consecrated, a small portion of the fire consecrated on Day 1 is added to the consecrated fire of day 2. All three afargans continue to be fed and the fires are kept alive.
On Day 3 to Day 30, the process is repeated so that on the 30th day after the 30th bit of fire is consecrated, 29 previously consecrated fires are added to it.
At the end of these thirty days, the process is repeated until the required number of days for the consecration of that particular fire is completed**. (See Table).
For example, the fire from the pyre of a burning corpse is to be consecrated 91 times. So the 30 day process of consecration with the Yasna and Vendidad Ceremonies will be repeated for another thirty days and thereafter for another 28 days, thereby totaling to 3+ 30+30+28= 91.
Each of the 16 fires is so purified and consecrated for the required number of days.** See Table.
All the 16 fires, thus consecrated, are each placed in a separate afargan and each afargan in a separate ‘Pavi’*. All the fires thus consecrated are continued to be fed and kept alive.
DEDICATION OF KHUSHNUMAN TO RELEVANT YAZAD:
As mentioned above, the consecration of fire requires the recitation of Yasna and Vendidad with Khushnuman to the relevant Yazad.
The Khushnuman for the first three days of the consecration are always dedicated to a particular Yazad who rules the particular trade** from where the fire originates.
It is not mandatory to start the process of consecration on the first day of the month; what is necessary that the first three days of consecration of the fire be dedicated to the Yazad who rules the trade-hearth from which the fire was originally lifted.
To understand better, the fire from the pyre is ruled by Hormazd. The first three days of prayers will be dedicated to Hormazd; from the 4th day the Khushnuman will be dedicated to the Yazad whose Roj it is on that day. Assuming the 4th day falls on Zamyaad Roj, the prayer ceremony will be dedicated to the Yazad Zamyaad.
The fire from the Dyer’s hearth is ruled by Boman. So, the prayers on the first three days of purification will be dedicated to Yazad Boman and from the fourth day onward will be dedicated to the Yazad of that particular Roj.
As a further example, the fire from the hearth is ruled by third Yazad, Ardibesht. The prayers for the first three days will be dedicated to Yazad Ardibesht.
Even with the priests praying in Tandem, The consecration of the Aatash Behram easily takes little over a year. The annual feast days like the days of Jashan (feast days) and Ghambhar**** are, therefore, bound to intervene. On such days, the Khushnuman is dedicated to that particular Jashan or the Ghambhar.
All 16 fires thus purified and consecrated are placed one in each afargan, an afargan in each Pavi; so, now we have 16 fires in sixteen afargans in 16 Pavis.
UNITING THE 16 CONSECRATED FIRES TO MAKE THE AATASH BEHRAM:
Uniting these fires must be done on the 1st Ghambhar (five intercalary days added annually to complete the Solar Year).
The unification is made in a huge afargan.
A pair of Yaozdathragar form a paean to seal off any pollution of the consecration,
Then, the Yaozdathgar remove with a ladle, the consecrated pyre fire from its own afargan and place it in the huge afargan.
Similarly, they remove each of the other 15 consecrate fires in order of their consecration (as stated in the Table*) into the huge afargan.
The 16 purified and consecrated fires are thus united in the huge afargan.
The huge afargan is then carried to the Ijashne Gah for the final consecration of the united fire.
CONSECRATION OF THE UNITED FIRE:
For the first three days, The Yasna and Vendidad are prayed over the united fire with Khushnuman to Yazad Sarosh,
From the first day of the immediate next month to the end of the month (Hormazd to Aneran Roj), each day a Yasna and Vendidad are prayed with Khushnuman to the presiding Yazad of that day,
Then, on the next day, which is the last day, another Yasna with Khushnuman to Sarosh is prayed over the united fire and a ritual performed.
The united fire, now consecrated, is then installed in the sanctum sanctorum of the Zoroastrian Temple or ‘enthroned’ (Takht-Nashini).
FIRE TEMPLE AATASH BEHRAM INSTALLATION :
The Daityo Gah (proper place) itself, where the united fire is to be installed, is consecrated for three days prior to the installation by Yasna and Vendidad prayed with Khushnuman to Yazad Sarosh.
The actual installation is a very solemn ceremony conducted with great dignity like any princely coronation.
A Pavi* is drawn alongside the path to the Daityo Gah over which the united consecrated fire will traverse,
The path itself is also broken into several squares by Pavis,
A Pavi is also drawn around the center of the sanctum sanctorum where the united fire will reside.
The head priest leads a procession of all the Yaozdathragar who participated in the consecration,
Two Yaozdathragar carry the united fire,
Each Yaozdathragar in the procession holds either a sword or a mace in his hand,
During its journey to the Daityo Gah, no other Yaozdathragar will step into the same Pavi that is occupied by the united fire and the two priests carrying it,
The united fire is carried to the sanctum sanctorum and installed/enthroned in an afargan standing on a pedestal within the central Pavi,
The fire thus installed is fed with sandalwood and loban and an ‘Aatash ni Nyaesh’ in praise of the fire is prayed.
A Jashan (celebratory prayers) with three Aafringans, is performed in the hall of the temple,
The first Aafringan is prayed with the Khushnuman of Sarosh, the second with Khushnuman of Dahman and the last again, of Sarosh.
The installation/coronation ends with a recitation of the ‘Baaj’*****.
The Aatash Behram is now ready to receive and protect its laity.
* PAVI literally means ‘sacred’ or ‘consecrated’. In Zoroastrian rituals it is a permanently constructed space enclosed and segregated from its surroundings in by a ritual runnels carved in the floor to form a ‘Karsh’ (an intangible curtain of protection against defilement).
**A TABLE TAKEN FROM JIVANJI MODI’S ARTICLE, “THE RELIGIOUS CEREMONIES AND CUSTOMS OF THE PARSEES” (BOMBAY, 1922.)giving the particulars about the different kinds of Fires that are united to form the Sacred Fire of the Aatash Behram and showing the number of the processes of Collection, Purification, and Consecration. |
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*** YAOZDATHRAGAR literally meaning ‘purifier’. Yaozdathragar is a Zoroastrian priest who has undergone the rituals of ‘Barashnum’ and ‘Khub’.
****GHAMBHARs are the five intercalary days introduced in the Zoroastrian Calendar, annually, at the close of the year, to complete the 365 days of a Solar Year.
***** BAAJ= Literally means ‘framing’. It also, denotes a ritual silence; also a ritual utterance /prayer which frames an action with the power of the manthra; a high liturgical service . The monthly day (Roj) or the anniversary of death is also called ‘Baaj’.
Bibliography
The Religious Ceremonies and Customs of the Parsees by Jivanji Modi,B.A., PH.D., C.I.E., Fellow of the University of Bombay (1887), Dipl. Litteris et Artibus (Sweden, 1889), Shums -Ul-Ulama (India,1893), Officier D’Acdemie (France, 1898), Officier Publique (France, 1902), Campbell Medalist, B.B.R. Asiatic Society (1918).
]]>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.
]]>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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I am doing the Sarosh Baaj in parts at the request of many readers .
Sarosh Baaj is the prayer Parsi children learn immediately after they learn the ‘Kusti’ prayers. Every morning, after doing the Kusti, every Zoroastrian prays the Sarosh Baaj. This prayer may be recited at any time of the day or night. However, the recitation of the ‘Geh’ in ‘Fravarane Mazdayasno’ will change depending on the time of the day. The Sarosh Baaj is a prayer to the Ameshaspand (energies ) that protect and heal and give prosperity. Check out the translation/transliteration of Haptan Yasht also, on this Blog.
From “Paname Yazdaan……pa patet hom.”
The greatness of Hormazd!
In the name of Khoda Hormazd Sahib who promotes /give progress!
May his splendour/majesty and *a u r a (khoreh) increase!
Pure Sarosh! Strong, made up entirely of sounds/prayers, wielder of therapeutic appliances, bearer of victorious weapons, the general of Ahura Mazda Khodai, come to my aid! I do penance for all my sins and become cleansed.
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).
*AURA: All creation has an aura from natural to man-made goods.
From time immemorial, man has been in awe of the phenomenon of the aura, investing it with great spiritual value and importance. It has been the constant endeavour of humans to prove the existence of this energy which they call the ‘subtle body’.
Since the 1890s, man had been trying to photograph this phenomenon. Simply put, the aura is natural heat emanating from a body producing subtle images . This aura of a body will change with the internal changes in the body. We have
SEE THE DIFFENCE IN THE BRIGHTNESS OF THE EMNATIONS.
already seen in Sarosh Yasht Hadokth Ni Nirang that any vibrations (sound) appear to have colours depending on the length of the waves of that body’s vibrations or vibratory level. All creation, generates and radiates electromagnetic energy, photons of light, scents, sounds, heat, in keeping with the internal state of it’s body. These radiations contain a wealth of information about the body in question.
Therefore the energy emanating from a body will also have colour in
keeping with the waves that make up that particular energy.
In 1939, Russian electrician Semyon Davidovich Kirlian and his wife, Valentina, accidentally discovered that energy can be photographed. This ‘Kirlian Photography’ uses 50,000 volts and a broad range of frequencies, ultra low current to make visible invisible energy fields , giving us unique insights.
U
SAROSH BAAJ — A TRANSLITERATION. Prayer to the energies of protection
Sarosh Baaj is the prayer Parsi children learn immediately after they learn the ‘Kusti’ prayers. Every morning, after doing the Kusti, every Zoroastrian prays the Sarosh Baaj. This prayer may be recited at any time of the day or night. However, the recitation of the ‘Geh’ in ‘Fravarane Mazdayasno’ will change depending on the time of the day. The Sarosh Baaj is a prayer to the Ameshaspand (energies ) that protect and heal and give prosperity. Check out the translation/transliteration of Haptan Yasht also, on this Blog.
From “Paname Yazdaan……pa patet hom.”
The greatness of Hormazd!
In the name of Khoda Hormazd Sahib who promotes /give progress!
May his splendour/majesty and aura (khoreh) increase!
Pure Sarosh! Strong, with body made of prayers, wielder of therapeutic appliances, bearer of victorious weapons, the general of Ahura Mazda Khodai, come to my aid! I do penance for all my sins and become cleansed.
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).
‘FRAVARAANE MAZDSYASNO’
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 on this Blog)
‘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 created by Hormazd,
Vannati Upartat (energy that oversees environment),
Mino Ram (nourisher/ inducer 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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