—–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.

“According to the religion of Zarathushtra, every

 human being is mortal, and death is destined for all.

Death is seen as a transformation and total destruction.

It is the passing way of spiritual elements from the physical body.”

Zoroastrianism emphasizes on maintaining sacredness of the creations and all elements of nature. Pollution of the creation is seen as an act of evil. The dead body is considered as a source of contamination of both human beings and nature around us. To maintain this balance, the dead body should be disposed in such a way that the purity of the four elements of nature, earth, water, fire and air is not endangered. Thus over centuries, a method of total disintegration of organic matter and decomposition was evolved, as sought by the religion (Godrej and Mistree, 2002).

The Indo-Iranians practiced burial of their dead. However after the first millennium BC, the method of exposure to the sun and scavengers replaced burial. In ancient times the body would be carried to a hill top away from human settlements, leaving the dead there for the scavengers to feed on. Centuries later the Zoroastrians devised a method of disposal by using a cylindrical stone structure called Dokhma also known as Tower of Silence (Godrej and Mistree, 2002, 326). Therefore, the best way of disposing the dead without polluting the elements of nature, as mentioned in the Vendidad, is Khurshed Nagirashni or Dokhmenashini that is exposure to the sun in a Dokhma (Motafaram 1984).

The earliest accounts of the disposal of the dead as per the Zoroastrian faith is as mentioned by Greek Historian Herodotus in mid-5th century BCE Histories of Herodotus, but the use of towers is first documented in the early 9th century BCE. (Boyce, 1979)

The English language term “Tower of Silence” is a term attributed to Robert Murphy, a translator for the British colonial government of India in the early 19th century. (Stausburg,2004). So I would like to encourage my readers to refer to the term now as ‘Dokhma’ or ‘Doongerwadi’ even during their verbal communications.

A Dokhma is a circular well and a platform made entirely of stone slabs around the inside of the tower, about 90 m in circumference. This platform is divided into three rows of shallow open receptacles corresponding with the three moral precepts of the Zoroastrian religious belief Humata Hukata Huvarshta, which is Good Thoughts, Good Words, and Good Deeds. The first row is for male corpses, second for females and third for children. The deep central well, which is the ‘Bhandar’, is about 45m in circumference and also paved in stone slabs. This well is used for depositing bones.

See Figure 1 & 2

The corpse is placed in the Tower of Silence where it is exposed to the unlimited creation of the sky. The sun and birds of prey together quicken the process of decay more effectively. The corpse is eaten by the birds and the rest is decomposed by the sun. This method is not only cost effective but also ecological and hygienic. The big bones left in the well naturally disintegrate into fine powder due to the sun’s rays, (Mistree, 1982).

See Figure 3

There are holes in the inner sides of the well through which the rain water is carried out into four underground drains. These drains are connected to underground wells that are covered with a thick layer of sand, gravel and charcoal in order to purify the water before it reaches the earth so that Mother Earth is not defiled.

See Figure 4

These towers are generally built on tops of hills to give easy access to birds and exposure to the sun. This method of the disposal of the dead has been used since ancient times. The reason why this method has been used and survived for so long is not only for religious but also ecological significance. The method of Dokhmenashini is preferred over ground burial, cremation and water burial.

The holy Vendidad which is the anti-demonic law given by prophet Zarathushtra (Nariman,nd,4) states that the dead body should be exposed to the rays of the sun in order to help in emancipation or liberation of the soul. This process, as mentioned before, assists in maintaining the purity of the elements of nature. One of the teachings of Zoroastrian religion is that nothing should be wasted. Hence even a dead body is put to good use, as it is consumed by carnivores. It is considered as the last deed of charity on earth. Therefore for a Parsi Zoroastrian Dokhmenashini is the only way for the disposal of the dead (Katgara et al.1999).

There are five fundamental principles in Zoroastrian method for the disposal of the dead. : Goodness, Unity, Rationality, Charity, Self –sacrifice and Purity (Dabu 1994).

The advantage of the system is stated as follows:

1. Speed: Quick disposal of the body
2. Economy: Costs nothing, no cost of fuel, grave and maintenance
3. Equality: Both rich and poor are treated on the same level without distinction
4. Hygiene: None of the four elements are polluted and sanitation of the town is preserved
5. Charity: Natural feed to hungry scavengers (Though the author of the article would like to argue that the main idea is exposure to the sun, where scavengers only help increase the pace of the process. Therefore feeding the scavengers and hence the use of the word charity is a by product and not the main intent of the method.)

Mumbai has a complex on a hilltop containing five Dokhmas, Sagri, Bungli’s and ancillary facilities used during the funeral ceremony. Established in 1672 this entire complex expands 54 acres.

The five Dokhmas in the complex are:

1. Modi Hirji Vatchagandy Dokhma (1672-73 AD)
2. Maneckji Nowroji Setts Dokhma (1756 AD)
3. Anjuman Dokhma (1778 AD)
4. Framji Cowasji Banaji Dokhma (1832 AD)
5. Cowasji Edulji Bisni Dokhma (1844 AD)

Boyce, Mary (1979), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge,

Dabu, K (2001) Handbook of information on Zoroastrianism. Nashik: The founder of the boys’ town.

Godrej, P and Mistree, P (Ed) (2002) A Zoroastrian Tapestry: Art, Religion and Culture.

Ahemdabad: Mapping publishing Pvt Ltd.

Katgara, Z and Katgara, M and Vatcha, M (1999) Dokhmenashini and Khurshed Nagirashni. Ahemdabad: Dr Hafez Dalal and Zarine Noshir Khambata

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.

Nariman, F (nd) ‘Zoroastrianism- Faith of the Parsis in India.’ (Unpublished)

Stausberg, Michael (2004), “Bestattungsanlagen”, Die Religion Zarathushtras, 3, Stuttgart: Kohlhammer,

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.

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.

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

2. For spiritual development;
3. To develop our Khoreh (aura);
4. 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 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.