—–By Heritage Architect Sanaeya Vandrewala

Fire Temple —Aatash Bahram, Agiaries & Dadgahs

“O Ahura, Thy Divine Fire                                                  

Grown mighty through Asha, do we earnestly desire!

Swiftest of the swift, supremely powerful,

Giving clear help, at all times, to the faithful.

 But Mazda, Thy fire shall see through and annihilate,

With a turn of the hand, the evil and their hate.”

Fire in Zoroastrianism is the center for worship. It is a Zoroastrian belief that through veneration of fire one can create an intimate communion with God, who is the creator of this sacred fire. It is the third holy immortal and has a religious significance of being a symbol of righteousness. Prophet Zarathushtra mentions fire as the holiest of the elements to be worshiped as the source of heat, light, life and growth. He selected it as a symbol of his faith to symbolize the divine spark within. Fire, in Zoroastrianism therefore, is considered one of the most sacred elements of nature.

In ancient times, Zoroastrians had no fixed place of worship. It was in Achaemenian times, during the reign of Darius I (522-486 BC) that permanent altars were built as a place for worship. The earliest places of worship were probably sanctuaries founded by kings and nobles dedicated to Bahrām the Yazata for victory. Fire altars on stone platforms were built during Achaemenian (550 BC- 330 BC) and Sassanian times (224 AD -652 AD) and depicted in inscriptions, carvings and coins. Congregational ceremonies took place under an open sky, where the worshipers gathered. The most sacred fires were placed in secluded areas.

The western world has wrongly interpreted Zoroastrianism to be a fire-worshiping cult. The concept of the element of nature was confused, by the general population, with that of the spirit that resides within it. Fire occupies an important place amongst the elements in the religious system of Zoroastrianism. Such veneration should not be misunderstood as deity worship, as the religion is monotheistic in its belief and similar homage is paid to the other elements of nature.

There are three grades of consecrated fire in India, based on the level of the consecration of the fire enthroned in the sanctum sanctorum.

1. Aatash Bahrām (Top-most grade of Fire-Temple) :

An Aatash Bahrām is the highest grade of fire with the highest level of consecration. It is consecrated through elaborate purification ceremonies performed by Mobeds (priests). Fire from sixteen different sources are collected, purified and used after 14,000 hours of prayer ceremonies. This fire is then enthroned in the sanctum sanctorum of the Aatash Bahrām. The entire process is well spanned over a period of 18 months. Hence the Aatash Bahrām fire is no ordinary fire, but the one kindled into existence through the performance of extraordinary series of complex rituals.

Above Table Source: Dr. Sir J.J Modi, The religious ceremonies and customs of Parsees

The existing Aatash Bahrams in India:

1. Iranshah established in Sanjan in 855 AD and then finally moved to Udvada in 1742 AD, where it has stood since then;
2. Anjuman Atash Bahram in Navsari (1765 AD )
3. Dadyseth Atash Bahram in Mumbai (1783 AD )
4. Modi Atash Bahram in Surat (1823 AD)
5. Vakil Atash Bahram in Surat (1823 AD)
6. Wadia Atash Bahram in Mumbai (1830 AD)
7. Banaji Atash Bahram in Mumbai (1845 AD)
8. Anjuman Atash Bahram in Mumbai (1897 AD)

2. Atash Adaran (The next grade of Fire-Temple):

The fire in an Atash Adaran is consecrated with fewer rituals and is peculiar to the Parsi Zoroastrians. Such fires are installed in Agiaries (Sanskrit for ‘House of Fire’). This fire must be kept perpetually burning and is therefore tended by a priest at Boi ceremonies five times a day. There are hundreds of such Adarans in India with the maximum number in Mumbai. The oldest is in Navsari, installed in 1150 AD. There are no Atash Adaran fires anywhere else in the world.

3. Atash Dadgah (the third grade of Fire -Temple):

This is the third grade of fire. Its consecration is simpler as compared to the first two. This fire temple is often called a Dar-e-Meher. The Atash-e-Dadgah can be touched by both a priest and a layman but not a non-Zoroastrian.

The Architecture of Fire temples in India

Between the 18^th and 19^th centuries, seven Atash Bahrams and hundreds of Adarans and Dadgahs were built in India reflecting the prosperity of the Zoroastrian populace. All temples are based on the triadic principle. Hence the entry from an outer portico would have a corridor adjacent which is used for basic rituals and kusti prayers before entering the assembly hall and inner prayer hall. The passage adjacent to the portico acts as transitional space between the outside and the prayer hall to preserve the sanctity of hall.

The inner chamber, where the sacred fire is installed, is a square room surrounded on three sides by the prayer hall. The southern side is a dead wall, to ensure the devotees do not face the north during prayers. This is done based on the religious belief that the ‘evil’ resides in the north, hence the architectural proscription. Niches are built into the walls for ritual purity. The other three sides of the inner chamber have openings to facilitate the view of the sacred fire during prayer ceremonies, once, inside the fire temple, the prescribed Zoroastrian mandate to face east when praying is prescribed; one must face the consecrated fire when praying. The inner chamber or sanctum sanctorum has only one door for entry and exit.

The floor is generally covered with hard basalt stone, demarcated by three sets of furrows, known as ‘Pavis’ in Gujarati. The sacred fire is placed within the innermost area marked by furrows. Generally, the sanctuary is domed, with flues cut into it to facilitate the exit of smoke generated by the fire. In most of the cases the dome is a false ceiling to the pitched roof that is supported by the masonry.

Every fire temple must have within its complex, an open well that is fed by freshwater springs and should include a pomegranate tree and a date tree. The leaves of these trees are used during rituals performed during various religious ceremonies. The fire temple complex also has a place of residence for priests who serve the fire (‘Boiwalas’).

With the decline in population, the question of the continued use and maintenance of these places of worship has arisen. With no population to tend to or serve in certain areas, the community is faced with the challenge of the future existence of these structures.

References:

Godrej, P and Mistree, P (Ed) (2002) A Zoroastrian Tapestry: Art, Religion and Culture. Ahemdabad: Mapping publishing Pvt Ltd.

Masani (2001, 86) Masani,R (2001)The religion of the good life Zoroastrianism. London: George Allen and Unwin Ltd.

Mistree,K (1982) Zoroastrianism : An ethnic perspective. Bombay: Khojeste P. Mistree

Motafram, R (1984) Zoroastrianism Vol III: Light on Zoroastrianism. Mumbai: The trustees of the Parsi Punchayat funds and properties, Bombay.

Rivetna,R (Ed) (2002) The legacy of Zarathrushtra:An introduction to religion , history and culture of the Zoroastrians. Illinois: Federation of Zoroastrian association of North America

                                                     —–By Heritage Architect Sanaeya Vandrewala

The pledge made at Navjote  by a Zoroastrian adherent:

“I pledge myself to the faith of Mazda…

I pledge myself to the well-conceived thought

I pledge myself to the well-spoken word

I pledge myself to the well performed deed…

To Ahura Mazda I ascribe all good.”

Every Zoroastrian child, boy or girl is initiated into the religion with the Navjote Ceremony. The word ‘Navjote’ is derived from the words ‘nav’ and ‘zote’ which means “a new person offering prayers” (Rivetna, 2002). At the Navjote Ceremony the child is invested with the ‘Sudreh’ the sacred shirt and the ‘Kusti’ sacred girdle. From that day on the child is to wear both the Sudreh and the Kusti throughout his life with daily ritual prayer offering. He should follow the teachings of Zarathushtra and reaffirm his faith with daily Kusti prayers. Navjote Ceremony is the one of the most important ceremonies performed in a Zoroastrian child’s life. It is tied three times around the waist as a reminder of the pledge of Good Thoughts, Good Words, and Good Deeds. Now the Zarathushtra is ready to serve as a soldier of God and ready to fight evil (See Figure 1).

Significance of Sudreh :                                                                                                  

Sudreh and Kusti are symbolic emblems of the Zoroastrian faith that mark out every Zoroastrian as a true soldier always siding with the

kingdom of light and truth as well as working zealously in this material world which is always a battle between the conflicting forces of good and evil. Sudreh is made of white fabric because the colour represents purity in the Mazdayasni religion. It is made of one fold only, as the Vohuman, or the good mind, is the one creation that was first. The significance of this is explained as the Sudreh, which means the advantageous path; it needs a good mind to tread upon.

The Sudreh is made of two pieces, one in front and one at back (See Figure 2). These two parts signify the spiritual and material world. The most important being the small pouch stitched in the front, signifying the bag of righteous virtues. Zoroastrianism believes that doing good deeds is a part of everyday life. Hence the pouch needs to be filled with virtuous deeds while walking along the right path so that one’s future is secure. It should be worn directly on the skin as it acts as a shield not only from the evil spirit attacking from outside but also impurities from within.

Significance of Kusti weaving:

Kusti meaning the sacred girdle signifies the direction of light and truth that every Zoroastrian should aim for, as compared to darkness and wrong. Kusti is made of lamb’s wool, as it signifies innocence. Like the Sudreh, the Kusti is also an important symbol of Zoroastrian worship. The Kusti serves as a permanent symbol of God. Advocates of the faith mention it as a reminder to the believers of their vows for carrying out duties and responsibility towards God. Kusti shields one from all sorts of outside influences. As a girdle it contributes to the moral strength. While untying and tying it reminds one of the constant struggles against the forces of evil. It is also a symbol of initiation into the religion. Hence both Kusti and Sudreh behave as a protective shield from evil and highlight the importance of preserving the unity among the Zoroastrians all around the world.

The Kusti is cream coloured sacred cord made of lamb wool. It is wound three times around

the waist around over the Sudreh. Kusti varies from three to six yards in length. Earlier only a priest or his wife would weave the Kusti; however, today women around the country practice Kusti weaving. Kusti is woven on a special loom. Before weaving, the woollen yarn has to be spun fine (See Figure 3). For weaving double-ply warp is stretched on the loom. Warping is done using loom accessories. The final product of the Kusti is very narrow; the heads are made with thread. While weaving, the weaver usually covers his/her head and recites prayers softly. Plaiting at both ends finishes the ends of the kusti. It is then bleached using sulphur, washed, flattened and then rolled and tied

These traditional intangibles are a part of the Zoroastrian cultural heritage and needs to be preserved. The significance of these traditions and continuation in practice is necessary to be maintained for these traditions to be passed onto the future generations.

A TRANSLITERATION OF HOSHBAAM, THE PRAYER  AT DAWN AS YOU BEGIN YOUR DAY.

To be recited at dawn only.

“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:

http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/kemna-mazda-translation/

Pray 21 Yatha 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/only authority over life/spirit/world, i.e. Ahura Mazda;

To wield weapons against  Angre Mainyu’s Evil;

To  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 ***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.   he 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’.

On the southern shores of the Caspian Sea, Mazandaran lies to its west, Ardabil (another Iranian province) lies to its east, with Zanjan and Quazvin and to its south. It touches the Republicof 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. Masouleh is a well known tourist destination. Bandar-e-Anzali serves as its commercial Port.(pic).

****Ghanamino means a person who has the warped wisdom to break the Law (Raasti, Tao) and also includes the temporal enacted law. Ghanamino also means  an evil minded person who temporarily desists from relentless destruction of the good.

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.

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.

“Text: Vanghucha vanghuyaoscha afrinami … the end”.

Good men, good women most acclaimed /blessed,                                                        All righteous creation— present, past and future,                                                  Energy of the righteous truth (Ashishangh) — saviour, sender of help ad nauseum against the wicked, irreligious people, evil and possessing the druj, friend to him who works with Him (Hormazd), friend who advises;

Keeper of all health giving remedies, of water, of bovine, of our souls;

Giver of health, to all who are injured /tormented, destroy the pain /trouble given by those who worship the Demons (divs). The Destroyer of pain of this house, of the pain of the householder of this house;

I laud you!

All the philanthropists and all workers towards rectitude, highest are;                  Giver of help for the longest time, support us (reach out to us from behind); Because of whom (Ahura Mazda), the most Majestic(Ahura Mazda), most high righteousness (Ahura Mazda), we receive from the pure Ameshaspends (ability) to praise them (those philanthropists and workers for rectitude), to worship them (Yasnemcha), to offer latria to/ invoke them (Vahmemcha), to make them happy (Khushnaothriacha), to praise/glorify them (Farastaicha).  To propagate/ establish this reverence (nmanhe),  to propagate/establish the World Order/Eternal Law born of Staota (colour vibrations), to face all evil born of Staota* (here Staota would mean the bad deeds done in the manifested world), I extol the judicious/ one who the good sense (hudao) has, to follow the Eternal Law.

Rule thou, O Hormazd as per your will, towards good fortune/prosperity/  health (Ushtacha), as you may like to (Khshaesha), over all that is under your sway (Damanam); rule over the waters, rule over plant world, rule over all the good that has the seed / originates in the principles of the Eternal /Natural Law

(Asha); as You wish, rule over ‘Asha endowed (Asha sanctified) legitimate gifts/phenomenon.

May a ruler, not a man of druj (dravantem**), rule at will and righteous be,

May he who troubles and makes unhappy, be supplanted (hamisto) by the beneficent one (spentahe) and fail to rule/ not to be able to rule (dethroned).

Worthy of the right (Hakashaya), persons like me (who am Zoroaster), the foremost in/ head of the household, village, town, will guide the words, acts and deeds in accordance with this religion which is Ahuirish Jarthutrish. ***

So that this joy our minds fill, our souls best, with heavenly glory be, bodies be best in this world; so that we may meet Hormazd without impediments (Akaoschoit= having atoned for all evil).

The best World Order, the Ultimate Eternal Law, enables one to see You, nearer to You we come, always have Your companionship. (Pray one Ashem Vohu)

The best world order, the ultimate Eternal Law enables one to see you, nearer to you we come, always have your companionship. (Pray one Ashem Vohu).

The best world order, the ultimate Eternal Law enables one to see you, nearer to you we come, always have your companionship. (Pray one Ashem Vohu).

(Pray) Ahmairasche. (Translation elsewhere in this bloghttp://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/).

(Pray) Hazangaram. (Translation elsewhere in this bloghttp://www.mumbaiblogg.com/tag/hazem-garem/).

(Pray) Jashme Avange Mazda. (Translation elsewhere in this bloghttp://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/jasme-avange-mazda/).

(Pray) Kerfeh Mazda. (Translation elsewhere in this bloghttp://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/).

*(For further on the meaning of Staota, See: http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-yasht-hadokht-nirang-uses/)

** DARVAND literally means a creature born of a child of an angel and a human, a demi-god most often of a male celestial and an earthly woman. Darvand is a corruption of the Avesta word ‘dregvant’ means ‘wicked’/ ‘unethical’ as against ‘ashavan’ or righteous.

*** For understanding ‘Ahuirish Jarthutrish’ click on:

http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/jasme-avange-mazda/

And further on: http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-ii-translation/

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:

KEMNA MAZDA –TRANSLATION

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.

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.