‘Kemna Mazda’ is the first prayer when doing the Kusti. Kemna Mazda asks for true knowledge, for belief and conviction that, we as manifested creatures can do naught without the aid of the ‘Supreme Wisdom’, Ahura Mazda. Wisdom answers the question raise in the Kemna Mazda; what man, what kind of person can help in times of trouble? A wise man , of course.
Kemna Mazda (what sort of person, O Wisdom), can protect me? A wise man, of course; the man described in the Kemna Mazda prayer. So, if I am such a person, Mazda (Wisdom) gives me the ability to conquer my ills.
Wisdom reigns supreme in the Zoroastrian doctrine and assists in the adherence to Mannashni, Gavashnni, Kunashni and in the observance of all the tenets of Zarathustra’s religion. Kemna Mazda brings us to the realization that all our ills and pains in this manifest world can only be resolved by true wisdom in thought, word and deed. It is only when the good thought co-ordinates to produce good words and good words in turn, produce good deeds does, such a man conquers the troubles he faces in this manifested world. Equate ‘Good’ with ‘Balanced’.
So, ‘Kem Na Mazda’?(literally, ‘How, O Wisdom’)? Answer, as described in the Kemna Mazda prayer.
- Read the TRANSLITERATION below to understand further.
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 Evil (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.
Further explanation :
When the evil minded come to harm me and mine, who is there to protect us? O Hormazd! There is none other than You who can give us our earthly happiness and mental peace. When the mind and body are healthy purity (ashoi) there is progress. There is no other but you who can preserve us (pasbani). Such thoughts, O Hormazd, introduce into my mind so that I have the courage to act as needed.
*‘SRAOSH , the literal meaning of the name is ‘listening’; from the root word, ‘Sru’– meaning to obey and hence, obedience to the will of God. Sraosh is 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 willing obedience to the divine will his mind be filled with love and must 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
# ‘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 Baj which they will have commenced by chanting from the last line of Kemna Mazda.
Translation by Framroze:
“What being, O Mazda shall grant protection unto a mortal like myself, when the evil minded threaten to overpower me?
Who can it be other than Thy fire and Thy good mind, through whose activities is furthered thy righteous law O Ahura!
This knowledge vouchsafe unto me that I may spread Thy faith.
With the help of thy words which are a shield Who shall smite our foes? do thou reveal unto me a soul healing leader for course of life, both physical and spiritual; then unto him let Sraosha approach with good mind,– unto him O Mazda whom thou dost love protect us from all our tormentors.
Ye both, o Mazda and Spenta Armaiti!
Perish thou devilish Druj!
Perish thou o devil’s spawn,
Perish thou devil’s fashioned,
Perish thou follower of Devil’s l a w s.
Utterly perish oh Druj!
Utterly vanish Oh Druj!
Do thou utterly and entirely disappear, Oh Druj!
Vanish thou utterly in the north so that thou mayst not ever destroy the corporeal creation of divine law. Homage unto Holy devotion and humility.
]]>VAISTE MASTI
ASHTA ASTI
OOSTA AHEMAI
VAHISHTA ASHEM.
Transliteration:
Goodness/holiness is the best performance (neaamaty),
It is happiness;
He gains happiness, who performs the best deeds for holiness.
(This is a transliteration in English based on the works of CE Kanga).
NOTES: Ervad CE Kanga explains: the word ‘ASHOI’ as Raasti, purity, holiness 
or abstinence from evil. He says that the Avesta lauds Ashoi. The purity of the heart is the highest wealth and happiness in the world. Only the most honest attain this happiness. Once one is born in this world, ones first deed should be to gain this purity. (See 48th Ha. 5th Fakro of the Ijashne). The Avesta recommends that Ashem Vohu prayed often and at various times helps achieve this purity.
RAASTI= the way of the Path; the Tao; the following of the Divine Law/Law of Nature.
Translation by Dossabhai Sorabji Framroze:
Righteousness is the highest virtue,
That alone is happiness.
Happiness is to him,
Who is righteous for the sake of the highest Righteousness.
As I see it, Ashem Vohu is a short stanza in praise of righteousness. Framroze interprets Ashoi as understood by the Zoroastrians.
“The meaning of ashoi is far deeper then mere purity. ‘Asha’ of the avatar is a very ancient word and is to be taken in the highest spiritual sense possible.”–Framroze
It represents the eternal law of truth the one great spiritual law the Tao of Confucius.
Translation by James Darmesteter:
Holiness (Asha) is the best of all good: it is also happiness.
Happy is the man who is holy with perfect holiness!
Translation Anonymous:
Righteousness is the best good, (and it) is happiness.
Happiness (is) to him, who (is) righteous for the sake of the best righteousness.
]]>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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