Avan Yasht Tavil - Inner exposition By Minoo Irani

Avan Yasht Tavil - Inner exposition By Minoo Irani

Foreword by Vada Dastoor K.N.Dastoor Meherjirana

In ‘Parsi Avaz’ publication which had grown and spread like a small tree since 1947, we had begun the Inner Exposition of Avan Yasht a subject not only worth pondering over but also giving great delight and ecstasy to the mind and spirit of a devout Parsi. In spite of grossly material times in which we live, it was possible to publish this work only by the grace of Almighty Lord Ahuramazda whose light spreads throughout the Universe from the immortal heavens of Hasti down to our lowly earth and in all seen and unseen matter of the Cosmos; by some divine artifice of immortals Ameshaspands and Yazats who are running the affairs of the whole Creation as per His Will; by the blessings of our Holy prophet Zarathushtra which descend on us from His Spiritual Powerhouse of Aviz-e-Vehdin; and by the unseen help coming from the Holy saints and Spiritual Masters residing in the secret recesses of Mt. Demavand who are keeping a continuous watch on our community.

The author of this exposition is none other than Dr. Framroz Chiniwalla who was a special disciple and pupil of Behramshaji; whose propitious destiny took him amongst the Saheb – Delaans where by the power of sacred nirangs he acquired this knowledge from them and revealed a small part of this vast esoteric knowledge of Ilm – Kshnoom and the meaning of the sacred texts of Jarthosti Din before us.

In spite of being in possession of this invaluable treasure, he (Dr. Framroz) was an epitome of humility. His heart was throbbing with devotion towards his Prophet and his religion and was eager to scatter a few gems before the members of the community. There was not the least desire in him of gaining publicity and personal fame from his work. He kept on writing pages after pages and volumes after volumes with only one thought in his mind namely “Who so ever has it in his fate will read this or else it does not matter if no one reads it. I am not bothered about it”.
His 11th death anniversary fell on 6th August 1973. It was our good fortune that we got the opportunity to begin Avan Yasht from many of his unpublished works in the issue of 5 – 8 - 1973 this auspicious day of his anniversary. We send our thoughts of gratitude to Saheb Delaans for making it possible for us to carry out this task.

Avan Yasht is a long Yasht of 30 Kardehs. Like in other Yashts it contains fascinating and interesting subjects arranged in proper order like other Yashts. It is a veritable treasure mine of mysteries and truths contained in our religion which is worth understanding and imbibing in one’s life.

It shows the role of Avan Yazad in creation, evolution and progress of the Universe towards the final goal. It contains subjects such as influence and role of Avan Yazat on birth, day to day life, and spiritual development of mankind.

Both these aspects are connected with each other and therefore it is arranged in proper order in a certain pattern spread over 30 kardehs. Certain Manthras appear again and again in all Kardehs. They are definitely meant for the devotee to get attuned with Avan Yazat through the Staots produced by reciting them, but besides this, repeated Manthras contain the essence and kernel of the esoteric knowledge. The main body of Avan Yasht prayer begins with the words “Mraot Ahurahe Mazdao”.
The sentence “Yajaesh Men Heem Spitam......”upto “Danghu Fraadnaam Ashaonim” repeats in every Kardeh of Avan Yasht. These are the same Manthras which pertains to the function of Ardivi with respect to the earth and mankind living on it. The names of 6 fraados ( electro magnetic energies ) also appear therein. At the end of each of 30 Kardaas “Ahe rai kharenanghach, taam yajai.....” followed by paragraphs “Haom yo gav...”and “Yenghhe hataam” are also repeated. In these Manthras there is a practical lesson on how man should evolve and progress towards immortal heavens with the help of Avan Yazat. The message contained in these Manthras is that ‘ Ardivisur is a great servant of Nature and man too should become one by devotion, truthfulness, recitation of Manthras and following the canons taught by religion. He has to become like a battery charging and giving out spiritual energy and fulfilling the aim contained in “Yenghhe hataam” prayer.

In the first four of thirty Kardehs is given the description of Avan Yazat herself and her functions.
There is a beautiful description given in the 5th Kardeh of how benedictions of Prophets is showered upon mankind through Avan Yazat and how man should put them to his use.
Then in 6th to 20th and 22nd Kardehs appear events describing how the great men invoked Avan by strict observance of certain rituals and ceremonies for 40 days. One line of worshippers therein are those who are on the White side of Nature while others are those who invoke the Dark side. The latter too tried to get certain powers by invoking Avan but their prayers were not answered. Those on the White side were Jamshed, Faredoon, Kersasp, Kaekaus, Tur, Vifronavaz, Jamasp, Ashavzad, Thrit, Vistarush, Goshtefrian, men of the families of Havov and Navder. Those on the Dark side were Zohak, Afrasiab, sons of ‘Vese’ and others. These men were all before the advent of the Prophet Zarathushtra. Dr. Framroz Chiniwalla shows us what rituals they performed, what was their purpose, what is their place in the annals of history, what is the secret contained in the Manthras describing their feats etc.

In the 21st Kardeh comes the dialogue and question answers containing great mysteries between Paigamber Saheb and Avan Yazat which on one hand describes the great function of Avan in Nature and on the other the exalted position of Zarathushtra and his function in the divine world. The same subject forms the contents of 23rd Kardaa.
Then comes the description of other great men from 24th to 27th Kardehs amongst whom are Zarathushtra, Kae Gustasp, Zarir all on the White side and Arjasp and Vandremaini of the Dark side.
Finally in Kardehs 28, 29 and 30 again is given the powers and functions of Avan Yazat.

In the beginning Dr. Saheb Faramroze Chiniwalla has explained the mysteries pertaining to Avan Yazat; which include the topics pertaining to the earth and composition of anaasars ( one of the four anaasars is Aab ). Thereafter he has opened the inner meanings contained in each Kardaa. He has given certain facts not known hitherto concerning the great men who invoked Avan.

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Introductory Note By Dr. Framroze Chiniwalla


We have to look into the mysteries contained in AvanYasht. Avan Yazat is known by the name Ardivi or Ardvisur. ‘Sur’ means she has weapons. What use are these weapons put to? To show for what purpose they are used, she is known as Anahita which means to clean the dirt. The words in Avesta for dirt, filth are ‘Ahiti, Akhti & Paviti . The word ‘hit’ appearing in Aahiti has got relation with horse. Meaning when the passions in the body are excited even slightly, they get out of control like a fleeting horse. The word ‘Paviti’ means foul smelling pollutants that spread through the air and ‘Akhti’ means those infections contracted by coming in contact. The word ‘ahiti’ is also used to denote the other two.

Therefore we are told that Ardivi herself, with her weapons ( Sur )can control passions ( filth ) and make pure i.e. free from dirt.
The word Avan is the plural form of ‘Aav’ = water in Pehelvi that is to say Ardivi’s Aav removes pollution with the help of water. That is why Avan is considered to be having jurisdiction over water. But the aim to be fulfilled by water connected to Avan is special. What that aim is, is shown in kshnooman ( glorifying formula ) of Avan Yazat.

In every Yasht and Nyaesh the kshnooman of that Yazat is given first. There are three ways shown of making contact with a Yazat. 1) By Mithra i.e. thought force. 2) Through Staot - vibrational energy, produced by reciting Manthra. 3) Through Ushtaan i.e. person’s vital life energy becoming attuned with the Ushtaan i.e. divine energy force of that Yazat.When we pray, contact by Manthra method is bound to take place. Thus special composition of Manthra is there in each yasht or nyaesh which when recited with proper devotion will produce staot vibrations enabling to make contact with that Yazat at least to the extent of 35 paise in a rupee. Both the votary and the Yazat are pleased by such contact. This joy and ecstacy is termed ‘Kshnoom’. Only condition is that the formula should be recited lawfully i.e. kushti padiav ritual should be performed first followed by reciting Sarosh Baaj, and Geh. It is necessary to purify the body by taking bath, sudreh kusti should be worn, head and feet should be covered, face washed with fresh water, and there should not be a menstruating woman in close vicinity. The prayer should be recited in such manner and tone that other’s attention is not drawn towards the person.

Thus in the very beginning by reciting kshnooman of that yazat, the person invites the divine being for help. At the same time, that yazat, his energies, his co workers are all remembered according to their status and position in Nature by appropriate Manthras. Thus the words in the kshnooman composition are related to that Yazat and his co workers, from which we get an idea of his functions in Nature.

Here in kshnooman of Avan Yasht, four divinities namely 1) Apaam vanghuinaam Mazdadaat naam 2) Areduiao Aapo Anahityao 3) Vispanaam Apaam Mazdadaat 4) Vispanaam Urvarnaam Mazdadaat. Here the words Apaam – Aapo – Urvar appear. The first two mean water and the third means plants and vegetation. Therefore Ardivi - water and Urvars are said to be pleased. The word Aap is used in three forms. First Aap is called “Apaam Vanghuinaam Mazdadaat naam”i.e. beneficial waters created according to Mazdadaat. Two qualities are shown in this sentence. One quality is that these waters are produced as per Mazdadaat and secondly, they are said to be beneficial. Mazdadaat means ‘Yazatic form of laws of Mazda’.It shows that Mazdadaat is one of the Ameshaspands. This word indicates the laws on which the Creation was manifested and the Yazatic energy of those laws by which Creation came into existence.

Vanghuinam shows the quality of Bahman. This shows that Aapo (waters) have relationship with Creation and the goodness of Bahman. The meaning we get from this is that all creations whether immortal or mortal has Aap as their constituent in one form or the other, and this Creation is marching towards achieving the goodness and innocence of Bahman.
In the immortal world of Hasti, Aap is in the form of glittering energy waves. In the evanescent non physical world of Nisti same Aap takes the form of subtle ethereal elemental electro magnetic energy. By the time it reaches our physical world this Aap is perceived by our senses as flowing waters of seas, rivers etc. In all its forms Aap is a functionary of the Creator whose task is to take the whole creation to the stage of final emancipation.

Thus mystical meaning of the sentence “Apaam Vanghuinaam Mazdadaatnaam” is that Aap is instrumental both in the creation of the Universe and its reaching the final stage of permanent redemption from all evil.
Another form of water is ‘Areduyao’ = Ardivi who is like a holy man who cleans spiritual filth. Ardivi possesses weapons ‘Sur’ by which she cleans (An) pollutions (Ahiti) of all types whether physical or spiritual. She becomes An-ahiti.

The ‘Sur’= weapons are built into the constitution of ‘Aap’. This shows that they are not ordinary waters as we know them to be; but these are unseen electrical energies present in water which gives it the power it displays. The names of the waters having different energies are ‘Gohare mufarad’ ‘Aab e rava e mufarad’ ‘Aab e avval e suksham’ ‘Aab e duvam’ and the different grades of electro magnetic energies in them.
The mysterious function of Aap in the above sentence “Apaam .......”is due to presence of these unseen energies in Aap. Water is present in the minutest atom of creations of all grades whether physical, non physical or in energy form, and is the agent by whom they achieve salvation.

The third kind is called “Vispanaam Apaam Mazdadaatnaam” meaning waters in either seen or unseen form present in the constitution of all types of creations at the time universe was created according to Mazdadaat. The particular quality exhibited by man or animal or a mineral or any shining object due to the presence of these waters in their constitution is compared to ‘urvar’ or plants and trees. The latter act as storehouses of Nature’s bounties. Vegetations accumulate solar energy – entire cosmos depends for its existence on Sun’s energy. The function of sun’s rays and light is shown in Meher Yasht. Sun’s energy is present to greater or lesser extent in plants and trees. Therefore Aap and Urvar both play a joint role not only in Creation but also in preservation of the Universe.

We can thus see that it is Ardivisur that supplies the energies to the above mentioned three kinds of Aap and Urvar who are the keepers of Nature’s bounties and are created preserved and guided by her to use these bounties for the welfare of Creation.

We can get this knowledge only from the esoteric science of Kshnoom. One will find in Avan Yasht various facts about Ardivi, her role in creation of Universe, her allegorical weapons present in different kinds of waters and in plant kingdom.

Afringan, Baaj, Farokhshi and Satoom prayers

Afringan, Baaj, Farokhshi and Satoom prayers

A man however sinful will attract his elements towards him after death which is nourishment of Noor for his soul, and he will get anushehi Ruvan ni in however small doses it may be. That is the real nourishment. Thus by each birth he increases his Rai. ……….. Ref:- Ardaviraf-namah Page 209.

The prayer of Afringan has its purpose. The Murad of Afringan:- Afringan prayers helps the Ruvan in such a manner that Ruvan with its gathered Rai through several births cycles is capable of understanding nature as much as his Rai is developed. Afringan prayers aides and helps the ruvan in that direction and sharpens his Kherad. Thus by conducting Afringan prayers Dadar Ahura Mazda and yazats showers upon us the much needed blessings so very essential to understand our role to be played in nature and our march to Frashokereti as a step in direction to perfection……….. Ref:- Parsee Avaz dated 26.12.1971 Page 4

Ref:- Parsee Avaz 11.04.1971 Page 4:-

Murad of Baaj and its purpose:-

Baaj, Ejashney, Vendidad are Pavmahal Kriya. But Baaj is Hushmordi and Paavmahal Kriya as well or it is the in-between link that joins both. By Baaj prayers the Vasna or undesired negative attraction the Ruvan has developed towards this Earthly attraction is broken or dissolved.

Farokhshi Kriya its purpose and Murad:-

When the Ruvan seperates from his Physical body at the time of death manifests itself slowly on upper part of “Kangdez” near Chinvat and resurrects itself forming similar Physical form as he had during his life time on earth but his form is of very subtle nature having divine wisdom and being enlightened true to nature and his own self. This resurrection of soul at Kangdez is known as “Vizvao Tanu” in Avesta, and in Pazend it is known as “Iristekhiz” or “Ristakhiz”stage of the Ruvan. It is due to this stage of Iristikhiz that Ruvan arrives at Chinvat and meets it Kerdar which elemental form erected out of his deeds on Earth, and by seeing his Kerdar he now realizes his past mistakes and thus develops “Kherad”. Hushmordi prayers of Farokhsi aids in building of Kherad at the time of Ristakhiz.

The Murad of Satoom Kriya and its purpose:-

The “Ajab” or the burden the Ruvan has to bear after his corporal death has to be lifted. Satoom Kriya helps him in relieving Ajab on soul.

Satoom No Kardo: Pages 725 to 727 Parsee Vegetarian and Temperance Society - PVTS Khordeh Avesta

This satoom prayers is taken from Yajashne Ha 26 and certain part taken from Fravardin yasht itself and is from ancient times this prayers of Sattom is a kriya by itself known as Gujrela Ruvan matey Satoom or Astam.
It is not to be prayed like Ruvan ni patet from start to finish. But like Afringan, Baaj and farokhshi Kriyas, Satoom too is an Aipi ni Kriya meaning it is better if you perform at home( satoom) where the deceased resided or in surrounding of his/her Aipi at home. In past when everybody were having faith on important Tarikat of segregation during menses their homes were pinnacle castles of Ashoi and hence such Aipi Kriyas were done in home only but now in absence of observation of such important tarikat such Aipi Kriyas are done in Agiary. With every Kriya performed its Keherp and its Farsehta is manifested if done properly soul is benefitted and its beneficial effects befalls on the Kerdar or elemental formed by deeds of soul when he was alive on earth.
The items necessary for conducting this Kriya is as follow:-Satoom prayers to be done away from Juddins sight and earshot in a pure place selected at home by spreading Setranji and placing Atash Afarganyu over it and side by it a metal elevated tripod stand known as “Anni” and a Khumcha over Anni is placed where home cooked food like Rotli Milk and water kalasyo and simple food and a bit of Fruit Mava is put in a clean washed Khumcha. Caution:- No Non – Veg food should be put in the Khumcha. In olden days at the foot of “Anni” a plate with a small morsel of food is kept reserved for the house pet or the dog known as Kutra no Buk. Wear padan. After satoom kriya is over do Loban and then give morsel from plate to the dog for eating it. The cooked food in satoom should be consumed by family members and holy water in kalasyo poured in plants . If no plants then that holy water can be spilled in Umbar of house. This satoom kriya can be prayed in any Geh and on Rojgar of the deceased at home or on Fravardin Roj. Because it is Kriya for dead. Note:- 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. Jasme Avengeh Mazda can be prayed from start Jamse avengeh Mozda, Jasme avengeh Mozda, Jasme avengeh Mozda, ameh utashtey Hurodeh……till ………vanantyaoscha Upartato. (The inbetween line of Ramno Khastraeh…………….till……… yat te asti spento-Maenyoem should not be prayed and omitted.) The last line ……..Thvashe Khadatey, Jarvaney akarney, Zarvaney Darego Khadateh Ashem Vohu 1 has to be prayed in the end.

Patet Ravan Ni: Pages 632 to 642 PVTS Khordeh Avesta

What is necessary for us to know is when a Ruvan ni Patet can be done and when it should be avoided, and the benefits of such prayers.

1) Before last moment of a person dying the Mithra of Patet has to be recited and continuos Ashem Vohu has to be recited in ears of the person.
2) From the moment the person expires till Charam Bamdad when the Ruvan reaches Aval- Manzal in those 3 days one should never do Patet for the Ruvan
3) After Charum on daily basis every day the Farman dictates that Ruvan Ni Patet has to be done for as many years as you can.
4) Every year during Bar vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all.
Now we go further in details of Ruvan Ni patet:-
1) As per our Mazdayasni Zarathosti Deen just before a Ruvan is about to die during his last breaths are in progress known as “Dam- hafa”, then a Divo batti of Ghee Koprel has to be done immediately and Atash in a small receptacle afarganyu has to be done, and family Panthaki has to be immediately notified for the services of a Mobed known to the family does a sarosh ni kusti, or normal Kusti followed by sarosh Baaj the powerful prayers of Ashem Vohu has to be recited continuously in ears of the person about to die during process of his breathing till the last moment. This can be done immediately by family members themselves before the Mobed arrives. This is very essential as the dying person gets much needed relief and is comforted. At that time the dying person sees before him the cinematographic visuals of his immediate present incarnation and one previous past life incarnation that is last two life incarnations where he has committed all sins of Commission or Omission. This praying of Ashem Vohus till his last breath is purpose or Murad achieved by this process, which should be the solemn duty of every bastekustian towards the ruvan. That this Ruvan receives salvation and release from his past sins is the Mithra to be done by reciting Ashem Vohu’s till the last breath of the Ruvan.

In olden times the Mithra that were done during the process of dying person that Mithra is conspicuous by its absence presently. Knowing well that the present days Generation will be unable to do the required
Mithra at the time of last breadth of a dying person, our Last rainidar Adarbad Marespand complied the present day Ruvan ni Patet with the original Mithras entwined in present Patet prayers we have with us which
is in Pazend Prayers. Hence the extensive list of sins present in Patet prayers that the Ruvan may have done in all of his past reincarnations and the dua for his release in patet prayers. This tradition of doing
Mithra at the time of death which is followed now by reciting Patet is now what we know as tradition of “Akhyanu Bharvu”. In this custom before any sad incident of a family member passing away when his/her
end is near then a family Mobed is intimated before hand and whole wheat is paced and Patet is recited by the mobed in the house. Even this Custom of “Akhyanu Bharvu” with Ashem Vohu prayers is long
forgotten.

2) But the moment a person dies, the ruvan goes through visuals of only his present immediate life that he has passed from it all at once. This visuals of his deeds in his immediate last life incarnation he keeps on seeing it again and again till third day Ushehen Geh. That is from the moment a person dies till last 80 minutes left of Ushehen Geh on the third day or Roj the Ruvan is in Neem-Hosh or semi-conscious state. ( For example Ruvan expires on Behram Roj at 0630 pm in evening so his third day will be 1)Behram Roj, 2)Ram Roj and finally 3) Govad Roj Ushehen Geh). That is the time period when (last 80 minutes of Ushen Geh) his Patli Ratnu Uthamnu is conducted on the 3rd Day Ushehen Geh( on Govad Roj as per example). On “Charum ni Hoshbam” which is the dawn of the fourth day or “Havan ni Hoshbam” that is 36 minutes before Sunrise of Daepdin Roj the ruvan will set on his journey to thresholds of Chinvat Pool and it is at the time that is 36 minutes before sunrise on Daepdin Roj (as per the example), Daham Yazad nu Afargan is conducted. The Ruvan which has been all throughout his physical world existence has been in deep slumber known as “Bund Darosh” or shackles of imprisonment in physical body is now slightly awake but in very drowsy state, in semi wakeful state and is known as “Neem- Hosh”. In this Neem-Hosh state Ruvan through Blue coloured subtle thread like connection gets attracted towards his past deeds circling round his dead physical body. One should note that the Ruvan in its fully alert and wakeful state is capable of seeing all his past incarnations but because it is in semi wakeful state or Neem-Hosh sees only last two incarnations visual scenes one after another like a slide show.

Reference:- Sharuatna Char Divaso ane tyar Pachi karvama avti Kryao – By Ustad Saheb Behramshah Shroff and Dr saheb Faramroze Chiniwala Page No 6.

Note:- Whatever may be the time of death recorded for the Ruvan the Keherp of the ruvan destined to die on that day begins to ooze out from Thumb of his foot from Bamdad or Hoshbam at Sunrise time. If he is a male then Keherp begins to Ooze out of his right Toe thumb and if Female Keherp starts oozing out very slowly at Sunrise time from her left Toe thumb of the foot. So for all practical purpose the Rojgar day as in our example is sunrise of Behram Roj even though time of his death is at 0630 pm in the evening on Behram Roj. So full Behram Roj is counted as his first day, 2nd day is Ram Roj and 3rd Day is Govad Roj and his Ratnu Uthamnu is conducted on Govad Roj Ushehen Geh and Daham nu Afringan conducted on Daepdin Roj Havan Geh in Havan ni Hoshbam that is 36 minutes before Sunrise.

At that delicate time that is moment of actual death when he breathes his last till last 80 minutes of Ushen Geh on his third day after death is the critical time period when Ruvan is in confused state of “Neem- Hosh” or very much in drowsy state, and not in wakeful alert state. Thus Patet prayers should not be done at all during that period as it will be wasted and of no use to the Ruvan due to its semi-conscious state of Neem-Hosh. Today Patet has been mandatorily prayed during this stage even though technically speaking it should not be done at all in this time frame. However it does not make any difference whether you pray Patet or not at that above mentioned time frame, for the Ruvan is not benefitted nor affected if patet prayers at that time. Best is to avoid Patet prayers at that time.

3) But the moment Amal of Pad- Ruz has started that is period starting from Havan ni Meher on dawn of the Fourth day or Charum that is 36 minutes before Sun rises when daham Yazad nu Afringan is conducted the Ruvan has become very alert and in full Hosh. That is time of Hoshbam when Ruvan sees all his previous incarnations and those scenes revolve in circle around him. When Ruvan is in full Hosh also known as “Hoshedar”, it is from time onwards after Charum that Ruvan Ni Patet can be prayed as many years as is possible. Because the Mithra of Patet becomes very useful for the Ruvan in his onwards journey and performs penitence and Ruvan ni Patet helps him a lot.

4) Except every year during Bar- vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all. Because it is at that time of the year that Ruvan stops his own personal penitence only to help Mother Nature “Pro-Bono Publico” for the welfare of entire humanity and as a team aiding and in their work of dissolving “Kshafan” or dark elementals accumulated in the whole year and surrounding the earth. These Ruvan assist and help the selfless holy Fravashis known as “Ashaunam Fravashyo” and “Ashaunam Fravashyo ni Tufel ma” ( Tufel= under their guidance or in their “Panah-Poshi”) who are very hopeful for Kriyas from us and thus descend on this earth. But they descend not anywhere on this earth but in “Aivi-Thrishwa” which is encircled in holy Karsh away from the polluted world and mankind. These Ruvan themselves though may not have attained complete salvation and are destined for re birth but they help Ashaunam Fravashis during Bar Vakat Farvardegan 10 days= “Dus Pairi Khshafan” and by kriyas done by its relatives hope for their release from shackles of re births. But those Ruvan who with help of their own Tarikats performed during their earthly physical stay on this earth find it very easy to proceed towards “Dadare Gehan” in South Direction and get maximum benefit of performed Kriyas by their relatives. It is in those 10 days of Bar vakat na Fravardegan when the Ruvan themselves are busy in helping Ashaunam Fravashis in their work forget all about their own salvation is not in keeping with the Mithra of Patet for his own salvation. Hence during that time of Bar Vakat Farvardegan Ruvan Ni Patet should not be prayed.

Except for the above two instances namely 1) during first three days after physical expiry or last Breath and 2) During 10 days of Bar Vakat nu Farvardegan till last day of Fasli Vahishtoisht Gatha when Ruvan Ni Patet should not be prayed. Although It can be prayed daily and at all times especially in the end of Anusheh Ruvan nu Afringan when Ruvan ni Patet is done. This was done in old times by our ancestors but like many things forgotten this too is a forgotten practice. In such a case the relatives may themselves perform Ruvan Ni patet after Afringan Prayers are over. This Ruvan ni Patet can be done at all days especially in Aivisuthrem Geh after our farajat prayers like Atash Niyaesh followed by Sarosh Yasht Vadi of Ruvan followed by Ruvan Ni Patet in the end.

As explained in Satoom prayers above over here too in Patet Ruvan Ni - 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. The Ramno Khastrahe till spento Mainyoem line has to be omitted in Jasme Avengeh Mazda as shown above.

Patet Pashemani: PVTS Khordeh Avesta Page 604 to 605 and Pages 607 to 615

This Patet Pashemani prayers should be prayed in the end after all our Avesta Farajyat prayer as it is in Pazend. But if one wants to continue any other Avesta Prayers after Patet Pashemani prayers then Patet should be prayed in Baaj/ Bista or in hush tone. Except for one or two para which are in Avesta full Patet is in Pazend. In Olden times Patet was prayed along with Mithra so it is better for us to see translations from Cawasji Eduljee Kangaji’s Khordeh Avesta and try to pray with translation. For in Patet prayers itself in 5th Kardo it is a sin to pray prayers without its meaning – Avesta pach manashni na Goftan. Even a rough idea and meaning of important words suffice us whilst praying our Farajyat.

Dasturan Dastur Adarbad Marespand Saheb has tried to imbibe in his Pazend Patet prayers word that are in use in our Avesta prayers. For example Farestuye in Avsta its Pazend alternative owrd is Fraj Satayem
Avesta word Humatoibyashcha pazend word for it is Harvespa Humata and so on ………….

Pazend prayers is carbon copy derivative from Avesta, not Avesta by itself but very much connected with Avesta, also known as Farsi- Pehlvi. How dasturan Dastur Aderbad Marespand Saheb has compiled Pazend prayers from Avesta its glaring example is sited as below:-
Marespand Saheb has compiled 30 Roj ni Setayesh in Pazend. Not many of Yasht Niyaesh are with us in Avesta as they are lost but the original Mithra of all 30 Yazads and Ameshaspends can be found in these 30 Roj ni Setayesh in Pazend and is compiled by Aderbad Marespand Saheb. What is taught in Khshnoom is that in nature Stoat Yasna rules are ever present. We have Dadar Ahura Mazda, Ameshaspand, Yazats, and as per divine Ahunavar plan their “Thoughts, Words and Deeds” are classified as Humata- Hukhata- Havarashta in Nature which becomes very useful to run the machinery of nature and the Universe itself is directed towards one common goal of Farshogard which is its main objective. Our Paigambar saheb has compiled 21 Nasks in Avesta language which can be spoken by a Human being in form of Prayers out of nature’s thoughts words and deeds which are known as Humata- Hukhata- Havarashta. It can be further simplified that there are numerable Languages spoken in the world and if a song or spoken words of any language is recorded on record and if played back again it works on one universal language based on science of vibrations and known as Stoat Yasna which creates one type of feeling or inspiration no matter whatever language it is spoken of or sung. Stoat Yasna which can be called as Yazatic language which our Paigambar Saheb has through his divine eyes and Asneh Kherad recognized it as prevalent everywhere in nature. He with his divine eyes and ears compiled Avesta prayers and 21 Nasks from the Stoat Yasna in nature. Ahunavar can be called as Blue print plan of Cosmogenesis also known as divine Will of Dadar Ahura Mazda on which our Universe is made and is composed of 21 words of yatha Ahu vairyo. Each word can be allotted to one of the 21 Nasks and is as per Stoat Yasna.

After Paigambar saheb has accomplished his mission in the world he has organized and appointed Rainidars who will come in future and who will recompile the Prayers keeping in mind the Karmic nature of the human kind incarnating at that time. Rainidar meaning Soshyant e Zaman dar Zaman and Adarbaad Marespand Saheb was our last Soshyant so authorized by Paigamber Saheb who has through Stoat Yasna recompiled our present prayers of Zend Avesta and Pazend prayers. Thus Pazend is copy of our old Zend Avesta all based on Stoat Yasna existing in nature. Never mind if we do not have whole Avesta as we had in the past but Pazend prayers we have in form of 30 Roj ni Setayesh amply describes in a Nutshell the substance in lost orginal Yashts and the working of all Yazads, Ameshaspands and Dadar Ahura Mazda himself.

All original Mithra existing in Avesta was taken into consideration and thus in Pazend language Aderbaad Marespand saheb poetically composed Afrins and patet prayers. Due to which gist of all our kriyas are based in these Pazend prayers.
In Kadmi prayers books one can find more Pazend prayers than we can find in Shahenshahi prayer books. And whatever Pazend prayers Shahhenshahis make use of in their prayers are all authorized by our Paigambar saheb and handed over to us through Shosyant Aderbad Marespand saheb.

The patet prayers says it all in Kardo 12:- Pa aan deen dastur aesta hom, een Ahuramazda Zarthosta Chashta, zarthosta Oey Vistaspa. Pe Pevand Adarbad Marespandan mud …………
Translation:- The deen as shown by dadar Ahuramazda which Zarathustra has tasted and handed over to king Vistasp its Pevand or connection goes all the way to our last Rainidar Adarbaad Marespand who is authorized by Dadar Ahura Mazda himself through Paigambar Saheb.

Since Asho Paigambar saheb’s times the prayers which were mostly in Manthra Spenta Original Avesta prayers were accompanied with necessary Mithra in Avesta or Pehelvi language and now we have Pazend prayers in between our Avesta prayers. Hence Pazend prayers are to be said in Baaj. Applying Mithra whilst praying Avesta prayers is long forgotten by us and we just pray from beginning to end very rapidly. Today’s Scholars only consider Avesta prayers as valid and discard Pehelvi- Pazend prayers as added later. This is wrong approach adopted by scholars now and hence are un able to gain insight of mysticism and true spirit existing in our religion. In nature and in any language any word that is coined and used behind it motive and thought connotation always exists which todays scholars seems to overlook.

What is Behram Yasht

What is Behram Yasht?

Behram Yasht is the invocation of Behram Yazad and Ama Yazad. It has characteristics of a larger Yasht. It is popular among Zoroastrians. It has 22 kardas with common introductions and refrains. It starts with these words:

Verethraghnem ahura-dhaatem yazamaide. Peresat zarathushtro ahurem mazdam, ahura mazda mainyo spenishta daatare gaethanaam astvaitinām ashaa­­um, ko asti mainyavanaam yazatanaam zyotemo?Aat mraot ahuro mazdaao, verethraghno ahuradhaato, spitama Zarathushtra … vohu khvareno mazda-dhaatem, barat khareno mazdadhaatem baeshazem uta amemcha.

“We venerate Behram Yazad created by Ahura. Zarathushtra asked Ahura Mazda, “Oh Ahura Mazda spirit most beneficent, creator of the material world. O holy one! Who   is the best helper in times of trouble, among spiritual Yazatas? Then Ahura Mazda replied, Victorious Behram Yazad, created by me, Oh Spitama Zarathushtra, who gives higher energy, divine energy, health and courage to those who remember him.”



Behram Yazad comes along with Ama Yazad to help people who invoke him. He assumes either of the following 10 forms, mentioned in Kardas I to X of the Behram Yasht, while coming to their aid:

1)    Wind.
2)    A bull with golden horns (Ama Yazad sits on the horns).
3)    A white horse with a golden caparison (Ama Yazad sits on the forehead).
4)    Camel with a piercing eyesight.
5)    Aggressive sharp-toothed boar.
6)    Handsome youth of fifteen years.
7)    Swift, high flying and strong bird Varehgna, comes at the time of dawn.
8)    Wild ram with bent horns.
9)    A buck (male deer) with sharp horns.
10)     A heroic man carrying a sword.



Being a larger Yasht the Kardas are long and repetitive. Hence they have been paraphrased here. Here is a specimen of a complete translation of Kardeh 21st :

“We venerate Verethraghna created by Mazda, who breaks the flanks of the hostile army, who cuts the flanks, who drives away the flanks, who shakes the flanks, these flanks he breaks, these flanks he cuts, these flanks he drives away, these flanks he shakes, he Verethraghna created by Mazda, the flanks of the demons, of the wicked ones, of sorcerers and witches and of the oppressive Kavis and karapans.”

The rest of the Kardehs are paraphrased here:

11-13. Behram Yazad helped Zarathushtra. He was given a boon of strength, health, happiness and vision as sharp as that of the Kara fish which can see a hair in the deepest river, that of a horse which can see a hair in the darkest night (K.12) and that of a vulture which can see a small piece of flesh from greatest of heights (K.13).

14)    The feathers of the Peshoperena bird, very helpful against injury and evil, were desired by Kava Usa (Kae Kaus) and possessed by Thraetona (Faridun).
15)     Behram Yazad protects the devotees with his Energy (Khoreh) just like the Saena bird protects with its wings.
16)      Behram Yazad protects those who invoke him. Behram Yazad’s prayer is strong, powerful, victorious and healing. (The paragraph which comes in the short Nirang of Behram Yazad “dva pātār ni pātār…..dva framarezen” is a part of this Karda.)
17)      The countries which venerate Behram Yazad are protected against hostile forces. Behram Yazad works with Meher, Rashne and Hom Yazads. The followers of Behram Yazad’s opponent Vyambur, practice rituals involving blood sacrifices.
18)       Behram Yazad works with Hom Yazad to prevail over enemies.
19)       The devotee seeks protection and victory from Behram Yazad.
20)    Behram Yazad helps those who look after and protect good animals.
21)    Behram Yazad helps to break through the strategic formations of the enemy army, which are meant to mislead soldiers.
22)       Behram Yazad punishes traitors by blocking off their senses.



There is a tradition of praying Behram Yasht continually for 40 days to seek the help of Behram Yazad to overcome problems and difficulties, especially connected with health, money, job or relationships.

What is Damavand

What is Damāvand?

Damāvand (Phl.; lit. “covered with clouds): It is about 60 miles north-east of Tehran.  This conical mountain is the highest peak in Iran (5671 m., 19,000 ft.).

It is perennially covered with snow and continually spews out sulphuric fumes and hot air which are so strong that it kills stray sheep going higher. It was first scaled by W.T.Thomson in 1837. Though the mountain seems to be easy and accessible, it is a potentially dangerous climb. It can be seen on the 10,000 rial note. Today it is regarded as one of the national emblems. The mountain also adorned several of Shah Reza Pahlavi’s crests and medallions.

Mt. Demavand is shaped somewhat like Mt.Fuji in Japan. Though it is situated in the province of Mazandaran, it is more accessible from Tehran. The village of Damavand is to the south of the mountain.

According to Pazand prayer Afrin i Haft Ameshaspand and the Shahnameh, the evil Zohak was bound by Faridun in the Demavand. Tradition has it that the mystic teacher Behramshah Shroff was taken to the Demavand mountain by Abed Sahebs (highly evolved souls) and instructed in the mystical aspects of Zoroastrian religion.

Damavand belongs to the Alburz / Elborz mountain range. The word Alburz comes from Avesta Hara-berez. The mountain is referred to in cosmological as well as historical and mythological writings. It is mentioned in the Meher, Rashne and Zamyad Yashts. In the Shahnameh, Mount Alburz features in the episodes of Faranak & Faridun, Sam & Zal, Rustam & Kaikobād, and King Kaus.

What is Ardibahesht Yasht?

Ardibahesht Yasht is the shortest among the ‘shorter Yashts’. It is also one of the most favourite among Zoroastrians, perhaps because of its length and efficacy.

 Ardibahesht Ameshaspand: He is the divine being who presides over fire. In Zoroastrian understanding fire does not only mean physical fire but also all energies. So Ardibahesht Ameshaspand, on a physical plane presides also over different types of Energies – Physical, and spiritual (Khoreh). Ardibahesht Ameshaspand also presides over health, as the real source of health and healing is divine energy

The word Ardibahesht comes form the Pahlavi words Ard Vahisht (Av. Asha Vahishta “the Best Truth”). The word Asha is understood in several ways: divine law, order, beauty, truth, righteousness, holiness, piety, purity, etc. Each of these meanings are inter-connected.

The words Asha Vahishta also imply the “Divine Plan” of Ahura Mazda which all of us need to understand and follow. Ardibahesht is the 3rd roj of the month and the 2nd mah of the Zoroastrian calendar.

From an ethical viewpoint, Ardibahesht represents the truth and from a metaphysical viewpoint he represents The (Ultimate) Truth which is manifested when one can understand Asha, that is one’s “Life’s Purpose” and subsequently reach Asha Vahishta – the “Divine Plan” of Ahura Mazda. this is the only way to get Ushta “inner happines. This is also the message of the Ashem Vohu prayer.

Ardibahesht Ameshaspand on the Cosmic plane is the Cosmic Plan that God put into motion with all its attendant laws, especially the law of cause and effect.

Ardibahesht Ameshaspand is the chief divinity of the Rapithwin Gah. Winter is considered evil (druj-e-zimistan) in Zoroastrian tradition. Ardibahesht Ameshaspand fights winter. That is why in Iran during winter Rapithwin Gah was not recited as it was believed that Ardibahesht Ameshaspand had gone underground to give warmth to the earth. He would surface after winter, hence Rapithwan Geh could be recited once again from Farvardin mah.

Co-workers:

The Hamkars “co-workers” of Ardibahesht Ameshaspand are Adar Yazad who presides over fire and Khvarena “divine energy”, Sarosh Yazad who brings intuitions and divine guidance, and Behram Yazad who presides over victory and success. The two grades of fire – Atash Adaran and Atash Behram are associated with Ardibahesht who as an Ameshaspand looks after fire.

The Associates of Ardibahesht Ameshaspand are the Yazads Airyaman and Saoka. Airyaman is for harmony as also for repelling diseases, physical and mental illnesses, negativities and death. Through Saoka Yazad comes all happiness that is destined for the world. He keeps back the demons inflicting more than necessary punishment on the souls.

Druj

“lie, deceit” is the adversary of Ardibahesht. It is responsible for evils resulting from chaos, disharmony and lies. On a physical plane, it brings severe winters.

Asha Vahishta is one of the most basic concepts in Avesta. The three short Avestan chants– Ashem Vohu, Yatha Ahu Vairyo and Yenghe Hatam – revolve around Asha Vahishta. Ahura Mazda, Zarathushtra, Amesha Spentas and all other divine beings are referred to as ashavan, that is “in accord with Asha – The Truth.”

Ardibahesht Yasht:

In the beginning of the Yaht, Ahura Mazda tells Zarathushtra that among the Ameshaspands, Ardibahesht is the foremost for adoration and veneration. Zarathushtra agrees to venerate Ardibahesht as the foremost Ameshaspand (1-2). We are told that it is possible to reach Garothman “the Highest Heaven”, the abode of Ahura Mazda, through the help of Ardibahesht Ameshaspand (3-4).

Thereafter the prayer of Airyaman Yazad is mentioned as the most powerful against all evils including Angra Mainyu (5).

Five types of healing are mentioned: 1. Asho baeshazo“Healing with Asha/Truth” (this may also mean healing as per the divine Plan), 2. Dāto baeshazo “Healing with Law / justice”, 3. Kereto baeshazo “healing with surgery”, 4. Urvaro baeshazo “Healing with herbs”, 5.Mānthro baeshazo “Healing with prayers.” Among these, healing by prayers is considered best as it heals from within. (6)

Thereafter powerful autosuggestions are given against evils. A desire is expressed that may evils like sickness, demons, opponents, snakes, inimical persons, evil women and harmful north-winds perish (apa-dvarata) (7-9). The devotee then urges Ardibahesht Ameshaspand to smite (jainti) the above mentioned and similar other evils for him. The devotee has the confidence that Ardibahesht Ameshaspand will smite (janat) thousands of demons, the worst of the demons including the arch demon Angra Mainyu. and drive them away towards the north (10-16).

In the end a desire is expressed that may the evil perish and flee towards the North, so that the rest of the world may not be harmed (17). This thought is expressed even at the end of the Kem nā Mazdā prayer. The Yasht ends with Avesta and Pazand passages similar to other Yashts.

After the Yasht, the Nirang is recited, which is held to be very efficacious. It is recited even as a prayer by itself and is often prayed over people who are not well. In the Nirang, Ahura Mazda is extolled and Ahriman is referred as ignorant and wicked, who should be defeated and destroyed. Zoroastrian religion and Ahura Mazda are praised at the end.

It is advisable to recite the short Airyaman prayer immediately after reciting the Ardibahesht Yasht and its Nirang.

There are two traditions firmly associated with Ardibahesht Yasht in our Community. Both these traditions underlie two of Ardibahesht. Ameshaspand’s basic characteristics, the first is its association with health and the second is with truth.

The first tradition is Ardibahesht ni picchi, in which, a devotee prays for a dear one or for self in case of ill health. Whilst praying the Ardibahesht Yasht, passes are made either by hand or by a handkerchief over the person’s body from head to toe and then the negative energy is shaken off.

The other tradition is Ardibahesht ni chavi which means moving a key with the help of Ardibahesht ameshaspand. It has to be done by a pious, adept person to identify a culprit in case of loss or theft. For this purpose, an iron key is kept in a Khordeh Avesta over which a Kasti is tied. Then fire is lit in a small Afarganyu and a person prays the Farajyat prayers followed by the Ardibahesht Yasht. Then the key is supported on the fingertips and the list of suspects is read out. On the name of the culprit the key is supposed to turn round and the Khordeh Avesta falls down. If this happens on the same name for 4 to 5 times, it is believed that the particular suspect is the culprit. Performing the Ardibahesht ni chhavi presupposes a certain level of spiritual statue, regular practice of the religious tariqats and a certain level of abstinence in the person who performs it. Without these, one may not get the correct results. Hence in present times there is a risk in doing this practice or else an innocent person may be unnecessarily be blamed.

Who is Behram Yazad?

Behram Yazad presides over success, victory and triumph, over external enemies, as well as over internal vices. He bestows courage and confidence to people working for a righteous cause. He is also known by his epithets Fattehmand, Perojgar and dushman jadaar all of which mean “victorious/smiter of enemies.”  He is a Hamkar (co-worker) of Ardibahesht Ameshaspand.

The word Behram comes from the Avestan word verethraghna which means “success, victory.” The word is cognate with the Sanskrit word shatrughna and has the same meaning as the Gujarati word mushkel āsān (verethra = mushkel + ghna=asan) which means “reliever of troubles and difficulties.” He may be compared to Ganesha the ishta devta (chief God) of the Hindus, whose epithet Vighna-harta is very similar to Behram Yazad’s epithet dushman jadaar.

Behram Yazad’s co-workers are Ama and Vanainti. In Jasa Me Avanghe Mazda amahe hutashtahe prayer we remember Behram Yazad along with his two associate Yazads Ama and Vanaiti which literally mean “courage” and “ascendancy” respectively. In the khshnuman (invocation ) to Behram Yazad, all the three divine beings are remembered together. Behram Yazad’s chief opponent is Vyambur daeva.

Among Zoroastrians there is a belief that a savior (Saoshyant) would come to deliver people around the end of Time. One of the names by which the promised savior is referred to is Behram Varzavand. The words Behram and Varzavand are Pazand forms of the adjectives used for saoshyant, the avesta name of the savior amavantem (varzavnad) verethraghnem (Behram).

Behram Yazad is also associated with Travel. In that context, he is referred to as Rāgh-dast or Panth Yazad. He is invoked before departing on a voyage or a journey.

Behram Yazad was very popular in Iran during Sasanian and post Sasanian times:

* In the last paragraph of Doa Nam Setayashne, Behram Yazad is remembered immediately after Dadar Hormazd.

*   The practice of establishing a special fire dedicated to Behram Yazad – the Atash Behram –was popular during Sasanian times. As a mark of gratitude for a success or victory an Atash Behram, was established to honour Behram Yazad. Several Atash Behrams were built in Sasanian Iran to mark the victory of kings.

*   Five Emperors  in the Sasanian period were named after Behram Yazad. They are: Bahram I (272-275); Bahram II (275-292); Bahram III (292-293); Bahram IV also known as Kermanshah (388-399) and Bahram V also referred to as Bahramgur and equated to Rustam Pahelvan by Firdausi (420-440).

*   The General who rebelled against Khushru Purviz and his father Hormuz IV during the Sasanian period was named Behram Chobin.

*   Behram was also the name of the prince of last Sasanian emperor Yazdegard III, who after the death of his father went to Rome to seek help to re-conquer the empire from the Arabs, but did not succeed.

An important function of Behram Yazad is healing (baeshazem). He helps overcome Fever and Headache. Behram Yasht helps relieve chronic headaches. When the head ache is cured, a needy person should be helped.

Atash Behram: The first Atash Behram in India was built by our ancestors to thank Behram Yazad after they were miraculously saved from a sea-storm while traveling by sea from Diu to Sanjan. Behram Yazad is referred to as baro-khareno “carrier of divine energy” and the main function of an Atash Behram is to store and distribute the divine energy of Ahura Mazda.

In Iran there are several shrines dedicated to Behram Yazad, especially in Tehran and Yazd. In India we do not have a tradition of having shrines for divine beings.

What is Alburz /Alborz?

The Alburz mountain range is situated in the North-east of modern day Iran, stretching from the borders of Azerbaijan and Armenia in the west to the southern end of the Caspian Sea, and ending in the east at the borders of Turkmenistan and Afghanistan. It is the highest mountain in West Asia. It is 60–130 km wide and consists mainly of sedimentary rocks over a granite core. Its highest peak is Mount Demavand which is located in the city of Amol in the province of Mazandaran.

Alburz is known in the Avesta by the name Hara with the adjective berez. In  Pahlavi it is known as Harburz, a compound of Hara and Berez. The mountain is referred in cosmological, historical as well as mythological writings. In cosmology it is described as one of the ends of the world.

In the Avesta it is regarded as the first mountain to appear on the earth (Zamyad Yasht, 1). Ahura Mazda created it for Meher Yazad, so that the heavenly bodies could go around it. At its peak there is no darkness, no night, no cold or hot wind, no pestilence bringing disease, no diseases created by evil, and clouds cannot reach there. It also helps the Ameshaspands to oversee the entire material world (Meher Yasht, 50-51). The stars, moon and the sun moves around its peak (Rashne Yasht 25, Bnd. 9,6).

According to Pahlavi sources, Mount Alburz goes around the whole world. There is a lake on the top and thousands of rivulets flow into the lake from the South to get purified (Bundahishn Ch.5). Also rivers flow down from the Alburz to Khvaniras (Selections of Zadsparam, 20).

The Shahnameh too has several references to Mount Alburz and has been used as a simile to indicate something gargantuan.

Infant Faridun’s mother Faranak left him on Mt. Alburz in the care of a holy man. There he was trained and at the age of sixteen he came down along with Kaveh to defeat the evil Zohak.

Saam, the king of Zabulistan, cast away his albino son Zaal on the Elburz mountain, where Seemurgh the saintly man, who could metamorphose himself into a bird, looked after him and brought him up till he was found sixteen years later and brought back to the city. Much later, the same Zaal sends his own son Rustam to Alburz mountain to look for Kae Kobad and bring him to take over the reigns of Iran, thus starting the Kayanian dynasty. King Kae Kaus, the second king, the foot of Mt. Alburz to be excavated and two cellars dug under it to serve as stables for war steeds and sturdy mules.

It is also considered to be the dwelling place of Peshotan, brother or king Kae Vishtasp, who was given the blessing by prophet Zarathushtra to have an immortal body till the end of material world.

What is Asha?

Asha is the basic cardinal virtue in Zoroastrianism. There is no exact English translation of the word and hence it is translated variously as “righteousness, truth, morality, rectitude.” The Vedic concept of rita and the Oriental concept of Tao are similar to the concept of Asha. Druj (lie) is the opponent of Asha.

In the Avesta, Asha is spoken of often and very highly. Two of the best quotations about Asha are: (i) aevo pathāo yo ashahe vispe anyaeshām apantām. “There is only one path, which is of Asha. All the others are no (that is, wrong) paths.”

(ii) asha vahishta, asha sraeshta, daresāma thwā pairi thwā jamyāma, hame thwā hakhma. (Hoshbam) “Asha is best, Asha is excellent, through it, mai I see Thee (God), come near Thee and be one in Thy friendship.”



Cosmologically Asha is the primordial cause and the primary law on the basis of which the universe came into being. The innumerable, all pervasive laws in nature that maintain the cosmic order are all connected to Asha.

Ashem vohu: The Ashem vohu is the shortest prayer in the Avesta language. It has 12 words which are distributed over three lines. It is in praise of Asha the most fundamental teaching of Zoroastrian religion. The word Asha is used in the Avesta in a very broad sense, covering physical and mental, material and spiritual aspects. It carries with it the idea of law, order, harmony, truth, righteousness, purity and piety. It is the chant of Peace, Bliss, Calmness, Soothing and Relaxation.

The recitation of Ashem vohu purifies the mind and helps keep away negative thoughts.  Ahriman says that when Prophet Zarathushtra recited Ashem vohu, its heat melted him down. Yasna Ha 20  is a commentary on this prayer.

Text of the prayer:        Ashem vohu vahishtem asti,

Ushtā asti ushtaa ahmāi,

Hyat ashāi vahishtāi ashem.

Meaning: Righteousness is good, it is the best. It is bliss. Bliss unto him who practices righteousness for the sake of best righteousness.

Free translation: To do the right thing is good as it will give inner happiness. If one always does right things with sincerity, he will have real happiness.

Zoroastrians have a tradition of reciting Ashem vohu at the news of someone’s death, to curtail negative thoughts, while going to bed, while getting up from bed and while finishing a work.

Zoroastrians have a tradition of reciting different numbers of Ashen vohu as follows:

1 Ashem vohu– To seal every thought.

Also – On waking up in the morning, – On going to bed at night.- When lighting a Divo.- Before meals, interview, exam etc. (to calm the mind)- Anytime you start something (car) or come across a hurdle.

– When an evil thought tends to enter the mind. – As an act of virtue.- After coming in contact with unclean things. – While remembering Asho Farohars. – Continuously in the ear of a dying person till Sachkar.- When receiving news of a death.- When performing Sezdo (last respect to a departed). – At the time of one’s own death.- After completing any work.

3 Ashem vohu – To reinforce a belief

10 Ashem vohu – To attune with the Supreme divine being

12 Ashem vohu – To realise one’s life’s purpose

121 Ashem vohu – For a meditative mode of the mind.