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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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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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.
]]>NIRANG OF SAROSH YASHT VADI — USES
TRANSLITERATION OF THE TEXT OF THE NIRANG and its USES:
May Sarosh Yazad protect us!
May the Aura and Glory of the pure Sarosh increase! May He always be strong and victorious!
The saviour of all souls;
Guardian of the souls of all men;
The righteous sentry watching over all who abide by the Eternal Law (Tao); May Sarosh safeguard, all day and night, all through every month of the year (mahe-o-shabaan), us Iranians, all first teachers/ancient sages/early disciples of Zoroaster/ pre-Zoroastrian teachers of religion (Paoiryo-dakeshaan), all born on this earth, laymen, all *idolaters who wear the Kusti (*Taaziaan, ** baste kustiaan), Zoroastrians and all noble (Nikaan) and pure persons of the seven continents. May Sarosh Yazad preserve us!
TEXT:
“Gorje khoreh awazaayaad,
Sarosh asho, tagi, pirozgar baad,
Dastagire ravaan, hamaa tan paasbaan,
Ashoaan asho negehdaar;
Roz maah o shabaan, hame Iraaniaan,
O paoiryo-dakeshaan gehaan daamaan,
Behdinaan, *taaziaane **baste kushtiaan,
Zarathushtiaan nikaan o paakaane
Haft keshvar zamin,
Sarosh yazad panaah baad.
Pray one Ashem Vohu . (The Nirang is to be recited thrice).
USES: The Nirang like the Sarosh Yasht (Vadi) itself helps to keep in balance a person’s psyche (Mithra). If the Nirang is prayed before going to sleep, while in the subconscious state of sleep, the forces of thought are regulated and balanced.
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.
NOTE:
Sarosh Yazad variously described as protector, preserver, guard, guardian, shield, minder, mask (as in shield/covering), defender, armament, armour, bodyguard, is the only energy who may be invoked in two latria (Yashts).
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.
While the Sarosh Yasht Hadokht may be prayed only during Day-light hours, the Vadi Yasht must be recited only between sunset and mid-night, in the Avisutram Geh. It is the recommended duty to all Zoroastrians to pray this Yasht every night. Sarosh Yazad comforts, guides and protects from darkness of circumstance and of the mind every soul within the living and the released soul after death.
Therefore, He is prayed to at night, to protect a Zoroastrian from the dangers of the dark vibrations of the night until dawn.
*the meaning of the words ‘Taaziaan, baste kustiaan’ in the Nirang have been debated through the years. I have personally been very uncomfortable with the interpretation of ‘Taaziaan’ as ‘Arabs’ or ‘Taazian’ being interpreted as ‘a wearer of the crown’; arising from the present day word ‘Taj’.
So, I decided to break up the phrase into separate words and discovered the word ‘taazian’ occurs in the Rustom Nameh in the chapter where Zaal rallies Rustom to avenge the death of his (Zaal’s) grandfather, Narimaan (father of Saam) by destroying the fort at Mount Sepand and its idol worshipping occupants (the pagan Devyasna). The word ‘taaziaan’ is used for these idolaters:
“Ba khune Nariman kamar-ra be-band;
Berav taaziaan taa ba Kuh-e- Sepand”
‘Ba Khune Nariman’ [regarding the murder of Narimaan],
‘Kamar-ra be-bund’ [gird/tighten your belt/girdle];
‘Berav’ [despoil/ debase, (this word ‘berav’ though otherwise obsolete is still found in the English dictionary and interpreted as “to spatter with dirt or filth; especially: to defile with excrement” in other words, to sully/degrade/despoil/dishonour)]
‘Taaziaan’ [the idolaters [as the occupants of the Mount Sepand were idol worshipping Devyasna and since Zaal is referring to them in the conversation, I would translate the word as ‘idolaters’]
‘taa ba Kuh-e-Sepand’ [hasten you (therefore) to Mount Sepand)]
Its steep incline and the narrow path leading upwards for almost three miles left any besieging army open to fatal assaults from the defending forces. This gave Fort of Mount Sepand the reputation of being invincible. Under orders from King Faredoon, Narimaan’s attempt to conquer the bastion resulted in his death under the boulder cast downhill by the idolaters.
**bastem/basta means bound/tied/ imprisoned.
]]>NIRANG OF THE VANANT YASHT AND ITS USES.
TRANLITERATION OF THE TEXT OF THE NIRANG:
All tribulation, and the demigods/demons, and the falsehoods, and the fairies, 
and the Witches/she demons, and the magicians, and the infections (bad winds) , 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 psychological problems (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.
Pray one Ashem Vohu. (Recite the Nirang thrice).
TEXT:
“Kul balā dafe shavad, O dīv O daruj O pari O kaftaar O seheraan, O baad akhtahed akhi darde shekam haft andām, khalale Shaitaan O khaatir pareshaan, O khalale demaagh shaitaan khaatir pareshaan baad; O dar nazar barvizan taa didne navasht O maanand hamchunin balaa dafe shavad.
Pray one Ashem Vohū (Recite the Nirang thrice).
USES: The text of the Nirang gives one an idea of where, when and why it may be prayed. However, to spell it out…..
1. To be rid of:
noxious and harmful creatures,
filthy and stinking creatures,
creatures like reptiles, scorpions, insects, ants, wasps, rats, midges, locust, 
lice, fleas
mad monstrous spirits that plagued the pre-historic world
creatures from another cycle of creation bringing ruin and destruction to the present world
souls living in limbo or any conscious force that manifests inappropriately/improperly
Maliciously clever, corrupt, half-witted intelligence or distorted wisdom
Stagnant energy that has stopped progressing. In Zoroastrian lore, all that has stopped evolving or progressing has no further place in creation.
2. To eradicate all evil that can be transformed or destroyed with knowledge and wisdom.
3. To defeat the invincible.
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. It is also variously equated with Vega in the constellation Lyra in the Western Hemisphere and Formal haut in the Southern.
Unlike 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).
For further explanations, see the notes under transliteration of Vanant Yasht in this blog.
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NIRANG OF ARDIBESHT YASHT —- TRANSLITERATION AND USES.
NIRANG OF ARDIBESHT YASHT
TRANLITERATION OF THE TEXT OF THE NIRANG:
Dadaar the sustainer of this world is omnipotent, omniscient, the keeper of all, the one who rewards and the guardian.
Ahriman is nothing, is shallow (doltish/unskilled/naive) and incapable.
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 /foremost (avval).
Hormazd is the acme/ exalted sage, strong, meritorious, and granter of prosperity.
(Pray one Ashem Vohu).
TEXT:
“Daadaar-e jehaadaar tavaanaa O daanaa, O parvartaar O aafridegaar, O kerfegar, O avakhshidaar! Ahereman hich naadaan, O natavaanad ba hich chiz nashahed. Ahura Mazda daadaari; Ahereman marochinidaari. Daadaar paak, ahereman naapaak, ahereman khaak shavad, ahereman dur shavad, ahereman dafeh shavad, ahereman shekasteh shavad, ahereman halaak shavad. Avval din Zarathushti paak; Ahura Mazda buland kavi beh, awazuni”. Pray one Ashaone Ashem Vohu . (The Nirang is to be recited thrice).
USES: 1. Very powerful prayer for healing in all conditions wards off all evil things from the body of the afflicted; wards off all negativism from your mind.
2. To keep you away all maladies from your life.
3. To help you to always believe in the Power of Dadaar Ahura Mazda especially in very difficult times.
4. When you are despondent especially when you feel the justice is not done by Dadaar Ahura Mazda to the evil persons who has inflicted pain and anguish upon you and other innocent
5. for chest Pains. 
6.for ear Ache.
7. for fevers.
8. for headaches.
9. for overall health.
10. For problems with lactation.
11. For problems with one’s legs.
12. Nasal problems.
13. Problems during pregnancy.
14. Stomach Aches.
NOTE:
Ardibesht is Pehelvi for the original Avesta words ‘Asha Vahishta’ representing the energy of fire, both spiritual and temporal including visible and tangible fires like the flame, tangible fires like the sunlight and light from other astral bodies, and also, the invisible, intangible cosmic energies like the life giving energy which permeates every quark, electron and atom. In Zoroastrianism, therefore, Asha Vahishta is the energy nourishing and guiding the entire creation towards its pre-ordained phenomena for occurrence in and at its pre-ordained time.
Asha is the natural Law of this Universal creation, the Tao, the Dao. It is, thus, understood as The Truth, the Righteousness the following of the Divine order on which the Universe runs like the change of seasons, the day/night cycle, ‘all that goes up must come down’, rotation and revolution of astral spheres and such other phenomena over which we as humans have little or no control. Vahishta mean the very best.
It therefore stands to reason that invoking Ardibesht Ameshaspend is to invoke all other energies in their most primal form, in their earliest, initial stages ; be these energies of light, sound, sensation or any other. In Zoroastrianism, Ardibesht Ameshaspend epitomizes the beginning and so, the
interrelationship of all energy.
The energies that devolve from Ardibesht , in direct descent, would then be energies like Behram Yazad (energies that hew down resistance put up by Ahriman and Angre Manyu), Adar Yazad (Fire manifested on earth).
The second month of the Zoroastrian year is dedicated to Ardibesht and the third day of every month.
]]>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.
]]>1. We offer worship filled with/full of praise and reverence to Hormazd and Ardibesht; we admit to and publicly acknowledge this worship of Them.
2. O Hormazd! May we eternally remain under your reign! You, who straddle both worlds, are the most wise ruler for us all; of both men and women.
3. We surrender ourselves entirely to You — all wise,*worthy of worship, who walks only on the Path (Raasti) and no place else — whereby, You who spends all eternity in both the worlds and Who are all wise become our very lives and each and every part of our body.
4. O Hormazd! May we by attaining happiness in abiding within you, become worthy of a long life and success. May we always love you and have faith in you. Amongst all who live in this world (Hayati), You, O all wise one, who has have the power, make us happy through prosperity for a very long time.
5 & 6. Oh Hormazd! We call ourselves people who pray to You, we are happy to be people who pray to you and we acknowledge that we pray to you. O 
Hormazd! The rewards you have awarded to us in this and in the unmanifest world, give us these rewards to us Yourself (bestow these rewards on us by Your own hand and through no other) so that we reach forever the realms belonging to You and to Ashoi.
*the word used here is Khodavand, one of the hundred and one names given to God in Zoroastrianism. Khoda, the word we commonly understand and use to denote the Almighty Creator is not one of those hundred and one names; the suffix ‘vand’ is added to turn the noun to an adjective. Thus, perhaps, having or possessing the qualities of Khoda.
1. O Hormazd! Imbue great wisdom and prosperity in these Creations. O 
Hormazd! Your Reward to a religious person like me is the only reward O ruler of wisdom!
2. In this world and the world of the unmanifest (*minoi) be our sole Bestower; so that, we forever attain your friendship and that of holiness (Ashoi)
3. So that we may gain long and lasting prosperity, strong bonds of friendship, O Hormazd, who desires purity/holiness give us intelligent and diligent people who walk on the Path (live by Raasti) and people who will keep us happy.
4. May You similarly treat our welfare and also our livelihood and our friends, O Hormazd! We ask all the above from you. Also, that we follow the Path and be happy/prosperous and be liked for our friendliness.
NOTE: Back to God seems to be the theme of this Karda. The desire for and the kind of relationship that the believer seeks to develop with the Ultimate, is so beautiful; a singular, eternal, permanent and extraordinary relation where the worshiper is content to leave to God’s wisdom his place and position in life and in his turn, the worshiper is satisfied with that which he receives only so that he may return to the realms of the Ultimate.
*Minoi : is simply a condition of nature, nominated by the occultist as “the plane”. The stage where the formation of the manifested originates, often described as the elemental, fundamental state of things, the very beginning of
the form finally manifested; occurring somewhere in the realms of ether defying instrumental examination. According to the Kshnoom and Mazdayasni Daena, both these state that, the immortal world (Minoi Alam) is held in the Ninth and the Eighth heavens /planes.
The Kshnoom explains further that it is the energy within the Minoi Alam, that makes it possible to create and sustain both the manifest and unmanifest Universes through timelessness–the hoary past to the invisible future. Minoi is also understood to be the Tenth plane , the primordial Source, the original creative Vibrations, the primordial Light—the Place where the Creator resides.
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