The mighty power of Ashem Vohu at death: 🌹🔥🌙
It is declared that if a person himself or the specific relative appointed by him for this purpose, recites 1 Ashem at the moment of his “transition" from this world (miscalled “death”), the soul automatically advances in its spiritual progress, i.e. if it is fit for Doozakh" it reaches “Hamestagan”;, if it is fit for "Hamestagan” it enters Behesht”: if it is fit for "benesht!" It reaches the very House of Songs (Garothman); and if it is fit for Garothman, it swiftly reaches the highest pinnacle of spiritual progress.
Usually, the dying person loses physical consciousness some hours or even days before “death” though he is inwardly quite conscious. Therefore, as a precautionary measure it was customary in ancient times to appoint a close relative or a friend to recite 1 Ashem loudly in the ears of the dying person. This is considered so very important that while reciting Patet Pashemani we promise to make such an arrangement before death : Hamay farmaem Ashem, Vohu vegoodirashni : I order Ashem Vohu to be recited at the moment of my death (Karda 12).
The vital reason is that whilst on the threshold of the Heavenly World the soul should be reminded of Ahura Mazda. This helps it very much spiritually.
It is also made obligatory on us to recite 1 Ashem on hearing about the death of a relative or acquaintance. Such an Ashem recited with religious faith and devotion can certainly reach the soul of the person just dead in the form of uplifting vibrations. It is not difficult to believe this in this age of Radio and Television, not to speak of telepathic and other occult means.
The Spiritual potency of 1 Ashem Vohu: 🔥
Looking at it from the spiritual point of view, the potency of only 1 Ashem Vohu recited with devotion lasts for one full day of 24 hours according to Persian Rivayets. In this view of the matter, the soul will surely reach the next higher spiritual stage if a person dies within 24 hours of his having recited with devotion and zeal one Ashem Vohu on the day of his death.
In sum, the beneficial vibrations that are brought into being as a result of recitation of 1 Ashem Vohu remain embedded in the aura of the devotee for a full period of 24 hours.
Sound produces forms in the Etheric World and these sound waves can swiftly reach from one end of the world to the other. This fact of modern science was very well known to our revered Prophet Asho. Zarathushtra over 8,300 years ago :
(a) recitation of a Yatha produced a stone like weapon as big as a house
for the destruction of the Evil Spirit (Holy Vendidad, 19, 8-9), and (b) recitation of an Ashem Vohu produced enough heat to "melt"
Ghanamino (Ashishvangh Yasht).
We bow our head before the great Fravashi of Asho Zarathushtra with profound gratitude and thanks. 🌹🌹🔥🔥✨
From the book of “In search of divine light: the zarathushtrian way”, by Behram Pithavala ✨
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Let’s gain some basic information about holy Sudreh and Kusti(Zoroastrian clothes and cincture):
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What is Sudreh?
The word Sudreh means true or ‘advantageous path' and constantly it reminds every Zoroastrian to tread this path and not to abandon it even in the midst of the most adverse circumstances.
what is Sudreh made?
Sudreh is made of white cambric because white represents purity and it is also the symbol of Mazdayasni religion (Meher Yasht - 126).
What do the two parts of Sudreh signify?
The two parts of Sudreh signify the material and the spiritual world.
What is the most important part of Sudreh and what does it signify?
The most important part of Sudreh is “Kissēh ī Kerfeh” or bag of virtuous deeds and it signifies that man in the material world should fill this bag with virtuous deeds so that his future life would be secure.
Why should Sudreh be worn next to skin?
Sudreh should be worn next to skin because our body constantly gives off heat with other impurities from within and Sudreh absorbs them.
What is Kusti?
Kusti shows the direction where every Zoroastrian should aim at and that is the direction of Light and Truth.
what is Kusti made and why?
Kusti is made of lamb's wool because lamb typifies innocence and pure.
How is Kusti made?
Wool is first spun into 72 threads which are then woven into a Kusti on a handloom.
Why is Kusti tied in the middle of the body?
Tying Kusti in the middle of the body signifies that a Zoroastrian should always put into practice the principle of moderation or golden mean in all his activities.
What do the four knots of Kusti signify? The four knots of Kusti signify that Ahura Mazda is the only one unequalled the religion of Mazda worship is the word of Ahura Mazda. Zarathushira is the prophet sent by Ahura Mazda and he must always think good thoughts, speak good words and practise good deeds.
What does Kusti symbolize?
Kusti serves as a permanent symbol of service to God.
Why should we wear Sudreh and Kusti?
Sudreh and Kust play a vital part in the development of an overall personality When did the custom of putting on kust start? It started from the time of King Jamshed of the Peshdadian dynasty and Zarathashtra continued it (Pahlavi Dadastan i Denik XXXVIII).
Is it proper for a Zoroastrian to move about without Sudreh and Kusti?
It is a sin for a Zoroastrian to move about without Sudreh and Kusti
What should a Zoroastrian do before untying and tying kusti?
Before untying and tying Kusti a Zoroastrian should wash the external parts of the body; This is known as Paudyaab.
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Source: 200 short questions & answers about Zoroastrianism; by Ervad Ratanshah R. Motafram. (The whole book is uploaded in telegram channel).
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The religion of Zarathushtra recognises Ahura Mazda as “the Lord Omniscient” – as the sole creator and absolute ruler of the universe.
The Avestan Ahura means “Lord of life” and Mazda means “all knowing, omniscient”. According to the teachings of the Gathas, there is one Eternal Essence, One God, Divine Element, One who has no equal.
Ahura Mazda is the pivot round which the whole creation revolves. He is the author of all good and He alone is worthy of praise and admiration as the Highest. Nothing existed before him and everything exists through Him. He was, He is and He will remain forever. He is the Creator, Supporter, Preserver, Destroyer of evil and the Ruler of the Universe. He is Omnipotent, Omnipresent and Omniscient. He is Highest, Greatest and Best. He is the most Beneficent and Most Merciful.”
🙏🏼🔥✨
Written by Ervad Burjorji Antia.
From the telegram channel of Zoroastrian Wisdom
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Even travelling by traditional means, that is, on foot or donkey-back, the Sharifabadis could reach there in about three hours. The sacrificial animal (a sheep or goat) often rode most of the way, lying comfortably across a saddle.
The rites of pilgrimage remained unchanged, regardless of any embellishments of the holy place; and they appeared to be very ancient. An essential part of the hajj was the offering of blood sacrifice. The old orthodox Zoroastrian teaching in this respect is that in the present imperfect world, corrupted as it is by Ahriman, men must kill in order to live themselves; but they must limit the wrong which they thus do to animals by slaying them as mercifully as possible, and always consecrating them first--that is, offering them sacrificially to the divine beings—since by this means only the body is killed, and the creature's spirit is released to live on and nourish the species. To eat meat other than from a sacrifice-thereby destroying the creature's spirit—was held to be a grievous sin down to very recent times. In case this practice seems to set Zoroastrianism apart among the great living religions, one should perhaps remind oneself that Islam too practices blood sacrifice, and even in slaughterhouses Moslem butchers are required to dedicate the animals to Allah before they are slain. Blood sacrifice is by no means incompatible with a highly ethical faith, and by Zoroastrian doctrine represents indeed a respect for the animal kingdom."
The sheep and goats which the Sharifabadis brought to Pir-e Hrišt were in general used to living among people, and accepted all the ritual placidly. They were carefully fed and watered, and usually spent the night comfortably in the corner of a pavilion. Sacrifice was generally offered soon after sunrise and always before noon, since it had to be made during the first watch of the day, which was under the protection of Mihr. It was usual to adorn the sacrificial beast with coloured ribands or a kerchief (preferably green) tied round its horns or neck. A procession formed, led by musicians. Usually it was tambourines and drums which were played, but sometimes also the surna, with its wild stirring music, fit for a mountain setting. After the musicians came the sacrificial beast, either led or carried shoulder-high up the stairway, followed by a throng of worshippers, who shouted and clapped their hands. 12 The old custom was that the animal was led or carried several times withershins around the sacred rock itself, but with the extended buildings this was no longer possible, and instead it was taken round the pillaraltar in the outer room. Those who followed often scattered dried marjoram over both animal and sacrificer, so that man and beast emerged from the shrine sprinkled with little pale-green leaves. Then the animal was brought down the stairway again to a place apart, was consecrated with recital of Avestan, and swiftly slain.13 Formerly this was done by a priest, but by the 1960s the task was of necessity assigned to a respected layman. Hens also were often sacrificed at Pir-e Hrišt, and they likewise were carried round the pillar-altar in the outer shrine-room. T4 It was usual for an animal to be dedicated to the shrine long before it was brought there for sacrifice, 15 and this was sometimes done with hens also. Thus at the Panji gahambar in the house of Tahmina Khanom's parents there were three half-grown chicks running about, and one with curly feathers had already been dedicated to Pir-e Hrišt four or five years later. The flesh of the sacrificial animal could not be roasted at a mountain shrine, but was seethed (just as Herodotus described) in a cauldron. The custom of Hrist for the Sharifabadis was that only a quarter of the meat need be consumed convivially at the shrine.
Another quarter must be given to the poor, and to the servants of the community, but the remainder could be taken home for household use, though the devout sometimes gave it all away in an act of supererogation.”
🙏🏼✨🔥🤲🏼
From the book of “A Persian stronghold of Zoroastrianism” by Mary Boyce
From the telegram channel of Zoroastrian Wisdom
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On the miracle of vakhshur Fereydoun, son of Athavyan and the vanquisher of the accursed Zahhak:
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Fereydoun was the son of Abtin/Athawyan son of Bahram, son of Tahmures “the slaver of the demons”. When Fereydoun was but only 4, he emerged himself in utmost purity and prayers and restricted himself from 4 things; sleeping too much, eating too much, laying comfortably on his back, and committing any sins. His eating habit progressed to a stage that he could thrive on only a few grams of food for as long as 5 days, without the need of replenishment. Fereydoun was brought up by the saheb delans of Damavand kooh, after his mother was forced to entrust him to them for the fear of being killed by the vile king Zahhak.
Fereydoun then in his piety received his revelation from Soroush Izad and soon was appointed as the leader of the free army by Kaveh the blacksmith who led the rebellion against the tyranny of them. Fereydoun then vanquished Zahhak and ended his unjust reign and chained his vile powers in mount damavand so that it could be of no further threat to the world. He then became king and was given superiority over all wizards, Sorcerers and warlocks who plagued the world with their evil. He was also given the ability to change his form at will and at one time turned into a mighty dragon to test his sons for inheritance, and could turn into any being at will. He was also a healer king and healed thousands who were plagued by Zahhak with the Manthravani prayers and composed his own holy spells still available to us today and the most glorious Mehregan is his holiday!
Of prophet Hushang there is this miracle that at that time of yore, when mankind dwelled before the discovery of fire and consumed food raw and uncooked, king Hushang and his followers upon passing the mountain tops gazed upon a large serpent that was blocking the path, the king ordered his men to pick a stone and to throw it at this venomous snake so to kill it and free the narrow path. A stone was thrown at the snake, but was missed and instead hit the boulder nearby that was surrounded by dry thorn bushes. A spark was born out of the contact of these two stones and the bush caught on fire and all beheld in awe the great mountain of fire, as fire in the physical plain was not known to man at that time. The fire then consumed the snake and addressed Hushang the pious thus; “I am a ray of Ormazd’s infinite light and I have come down to earth in such a fashion so to be a guardian and protector of all the righteous creations now and always in our fight against the dark forces.”
Hushang having the ability to communicate with all elements approached the boulder upon which the rock was thrown at, and demanded to know if fire was telling the truth and got an affirmative answer from the spirit of the stone that; “Indeed this is a holy ray of Ormazd’s infinite light, so revere and behold the holy fire O’ Hushang so that you and all of mankind may live a better life in its protection and place it as a gheble (center of worship) for all. The fire then by the order of Ormazd beckoned Hushang to prove his prophethood to his men by resurrecting the dead and burnt serpent and Hushang with the divine power bestowed upon him made the snake come to life once more, the snake then faced the crowd and testified that Hushang is indeed the appointed one and fire should be venerated from now on. The great feast of Sadeh was established then, which resulted in much merry making, accompanied by the giving of offerings to the holy flame that was come down for the first time to the physical plain from the endless light of Ormazd to the horror and fear of Ahriman the accursed who found himself in a most disturbing state for such an occurrence.
🔥🤲🏼🙏🏼✨
Translated from the ancient book of Dabestan Mazdayasni by Mobed-e-mobedan Dadar-e-Dadokht.
From the telegram channel of Zoroastrian Wisdom
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The rites of pilgrimage remained unchanged, regardless of any embellishments of the holy place; and they appeared to be very ancient. An essential part of the hajj was the offering of blood sacrifice. The old orthodox Zoroastrian teaching in this respect is that in the present imperfect world, corrupted as it is by Ahriman, men must kill in order to live themselves; but they must limit the wrong which they thus do to animals by slaying them as mercifully as possible, and always consecrating them first--that is, offering them sacrificially to the divine beings—since by this means only the body is killed, and the creature's spirit is released to live on and nourish the species. To eat meat other than from a sacrifice-thereby destroying the creature's spirit—was held to be a grievous sin down to very recent times. In case this practice seems to set Zoroastrianism apart among the great living religions, one should perhaps remind oneself that Islam too practices blood sacrifice, and even in slaughterhouses Moslem butchers are required to dedicate the animals to Allah before they are slain. Blood sacrifice is by no means incompatible with a highly ethical faith, and by Zoroastrian doctrine represents indeed a respect for the animal kingdom."
The sheep and goats which the Sharifabadis brought to Pir-e Hrišt were in general used to living among people, and accepted all the ritual placidly. They were carefully fed and watered, and usually spent the night comfortably in the corner of a pavilion. Sacrifice was generally offered soon after sunrise
, and always before noon, since it had to be made during the first watch of the day, which was under the protection of Mihr. It was usual to adorn the sacrificial beast with coloured ribands or a kerchief (preferably green) tied round its horns or neck. A procession formed, led by musicians. Usually it was tambourines and drums which were played, but sometimes also the surna, with its wild stirring music, fit for a mountain setting. After the musicians came the sacrificial beast, either led or carried shoulder-high up the stairway, followed by a throng of worshippers, who shouted and clapped their hands. 12 The old custom was that the animal was led or carried several times withershins around the sacred rock itself, but with the extended buildings this was no longer possible, and instead it was taken round the pillaraltar in the outer room. Those who followed often scattered dried marjoram over both animal and sacrificer, so that man and beast emerged from the shrine sprinkled with little pale-green leaves. Then the animal was brought down the stairway again to a place apart, was consecrated with recital of Avestan, and swiftly slain.13 Formerly this was done by a priest, but by the 1960s the task was of necessity assigned to a respected layman. Hens also were often sacrificed at Pir-e Hrišt, and they likewise were carried round the pillar-altar in the outer shrine-room. T4 It was usual for an animal to be dedicated to the shrine long before it was brought there for sacrifice, 15 and this was sometimes done with hens also. Thus at the Panji gahambar in the house of Tahmina Khanom's parents there were three half-grown chicks running about, and one with curly feathers had already been dedicated to Pir-e Hrišt four or five years later.
The flesh of the sacrificial animal could not be roasted at a mountain shrine, but was seethed (just as Herodotus described) in a cauldron. The custom of Hrist for the Sharifabadis was that only a quarter of the meat need be consumed convivially at the shrine.
Another quarter must be given to the poor, and to the servants of the community, but the remainder could be taken home for household use, though the devout sometimes gave it all away in an act of supererogation.”
-From the book of “A Persian stronghold of Zoroastrianism” by Mary Boyce🔥☀️🌹
From the telegram channel of Zoroastrian Wisdom
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“In the Kem-Na-Mazda prayer, Prophet Asho Zarathushtra asks Ahura Mazda and Spenta Armaiti to protect him and his followers from the envious ones. If a righteous person is threatened or afraid of something evil s/he should pray the Kem-Na-Mazda prayer and s/he will get immediate spiritual help”
Kem-Na-Mazda is the 1st of the 3 main prayers comprising the Padyab Kusti ceremony. The first 2 paragraphs and the 4th part are from the Holy Gathas, while the 3rd paragraph is rom the Vendidad.
In the 1st paragraph, our Prophet Asho Zarathushtra Spitaman says that when he is threatened by evil people only Ahura Mazda through His fire and the good mind can protect him. The action of Ahura Mazda’s fire and the good mind increases righteousness. Asho Zarathushtra then asks Ahura Mazda to declare the knowledge of the religion to Him.
In the 2nd paragraph, Asho Zarathushtra says that to smite the foe in times of calamity one has to take the help of the Avesta Maanthra. He then asks Ahura Mazda to reveal a wise leader for both the worlds. He beckons Sarosh Yazad to help the devotee with the Good Mind.
In the 3rd paragraph, Asho Zarathushtra asks Ahura Mazda and Spenta Armaiti to protect him and his followers from the envious ones. He commands the devilish druj to perish; he commands the devil’s pawn to perish; he commands the evil sown by the demons to perish; he commands the follower of devils law to perish; he commands the druj to disappear utterly, to vanish and entirely perish in the North, so that corporeal settlements of righteousness may not be destroyed.
The last line says may homage be unto right thought and prosperity. This is followed by one Ashem Vohu prayer. Only after praying the Kem-Na-Mazda prayer fully, should we untie our Kusti. Many people untie it while chanting the prayer. This is not correct.
The Kem-Na-Mazda prayer is also prayed in our Sarosh Baaj prayer and Hoshbaam prayer and during some liturgical ceremonies.
When a dead body is carried on a bier to the Dokhmas, after the Geh Sarana ceremony, the first people in the procession to follow the pall bearers are two priests with a ‘Paywand’ and they pray continuously the Kem-Na-Mazda prayer to purify the druj on the path covered by the corpse.
If a righteous person is threatened or afraid of something evil she should pray the Kem-Na-Mazda prayer with faith and she will get immediate spiritual help.
🙏🏼🔥🤲🏼✨
Written by Rustom C. Chothia in Jam-e-Jamshed Magazine.
From the telegram channel of Zoroastrian Wisdom
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Song 3-Haat 30-vers 9
May we be among those who make this world new and fresh!
And You, O bringer of wisdom and justice, You, who give us the gift of happiness through Righteousness, come to us, that we may seek our convictions in the light of wisdom and knowledge.
Que nous soyons de ceux qui, à chaque instant, renouvellent et embellissent le monde Toi, ô créateur de la justice et de la Sagesse qui dans le rayonnement de la Justesse nous a offert le bonheur, fais que nous développions notre vision du monde et nos croyances dans la lumière de la Sagesse et de la juste connaissance.
from telegram channel of کانون جهان بینی زرتشت
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In the most profound Pahlawi book of Shayest-Na-Shayest, chapter 15, verse 12, it has most wonderfully been mentioned that:🔥🌹
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'Whoever wishes to propitiate Ardwahisht/Ardibehesht in the world is he who wishes to promote his things, acquire health and reach Asha; and it is necessary for him, so that Ardwahisht may be with him at every place and time, that he should propitiate the fire of Ohrmazd, in whatever has happened and whatever occurs (always pay reverence and keep fire burning in the household) and should act for its happiness; he should not put upon it wood, incense, and holy-water which are stolen and extorted, and he should not cook at it a ration (bahar) which is violently extorted from men. He should also check whatever food or fuel being fed to the holy fire 3 times under light so to make sure it contains no impurities, for if one feeds the fire moist or unclean offerings, a great sin is committed. 13. For it is a counterpart of him (Ardwahisht) himself in the world, the fire and son of Ohrmazd; and whoever propitiates those which are fires of Ohrmazd his fame subsists in the world, and the splendor of Ohrmazd becomes his own in heaven.” 🔥🔱✨
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It has also been mentioned in the most holy book of Vendidad that on the dawn of each day, Rooster which is a most righteous animal and aid to Soroush Izad, upon the request of the soul of the fire, forsees the coming of the dawn and so warns the world to get up and drive away the demon of laziness (Boshasp daeva), he who encourages mankind to sleep in, and to forget productivity, tending to the fire, and worshipping of Dadar Ormazd. For if this most righteous animal does not call upon the town and village, the sacred fire shall die out and the household shall be deprived of its many blessings. The bird of Soroush so selflessly calls upon to the world to wake up and worship Ahura Mazda and Izadan, wake up and tend to the holy fire that has been burning all night and is now low on fuel, wake up and be productive, produce grain and corn. Farm the lands, and be productive at your occupation and craft so to establish heaven on earth and also reach Garothman Behesht (the highest heaven) in the next realm. ⭐️🌏✨🐓
From the telegram channel of Zoroastrian Wisdom
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There are different kinds of the Baj, recited by the priest as a part of the liturgical service. The chapters of the Yasna recited are mostly the same, but the difference arises from the difference in the Beings in whose honor the ceremony is performed. The following is the list of the different Bajs as given in Parsi books of ritual:
1. Baj of pânch tâi or five wires of Barsom.
2. Baj of Srosh.
3. Baj of the Fireshti or Firashtâ.
4. Baj of Pantha Yazata.
5. Baj of Neryosang Yazata.
6. Baj of Haptoiringa.
7. Baj of Agrêras.
8. Baj of Vanant.
9. Baj of roz Aspandad and mah Frawardin.
10. Baj of roz Hordad and mah Frawardin, or Khordad Sal.
11. Baj of Jashan-i Tiragan. Roz Tir mah Tir.
12. Baj of Jashan-i Mihragan. Roz Mihr mah Mihr.
13. Baj of Jashan-i Abangan. Roz Aban mah Aban.
14. Baj of Jashan-i Adargan. Roz Adar mah Adar.
15. Baj of Frawardigan. Roz Frawardin mah Adar.
16. Baj of the Disa, (i.e., the anniversary of the death) of Zoroaster. Roz Khwarshed mah Deh.
17. Baj of Jashan-i Vohumanyan. Roz Vohuman mah Vohuman.
18. Baj of Avardad Sal-gah. Roz Hordad mah Aspandad.
19. Baj of Din Beh Mahraspand. Roz Mahraspand mah Aspandad.
20 Baj of Ardafrawash, i.e., of all the Fravashis or Farohars.
21. Baj for the performance of the Khub in the Gatha days.
22. Baj of Gatha, (or the intercalary) days.
23. Baj of Chehârum ni Bâmdâd, i.e., the Baj to be recited at dawn on the fourth day after death.
24. Baj of Mino Râm for the zindeh ravân of the survivor of a married couple to be recited on the dawn of the fourth day after the death of any one of the two.
25. Baj of the Gahambar.
26. Baj of the Haft Ameshaspand or the seven Archangels.
27 Baj of Siroza.
28. Baj of Nao Nawar, i.e., the Baj recited by the Nawar or the new initiate into priesthood.
29. Baj of Rapithwin.
30. Baj Shehan.
From the telegram channel of Zoroastrian Wisdom
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It has been said that after the passing of soul from the physical body, the spirit of the deceased remains in close proximity of the dead body for 3 days and nights. On the first day and night, the soul gazes upon one’s thoughts through out his/her earthly mission, on the second he gazes upon all of his words said and spoken, and on the third and final day and night one looks upon and beholds all actions, both good and bad as committed. ❄️🌙
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On the dawn of the fourth day the soul is ready to severe its final link with the physical body and so ascend to the bridge of separation that links the two worlds of Geti (physical) and Meyno ( spiritual ), where the person is judged and assigned a place according to one’s thoughts, words and deeds until the day of resurrection and Tan-pasin. 🌎🌒
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In these 3 days, the soul of the righteous sits in peace and joy for he is getting a warm welcome and so being comforted and received by Vayu the izad of wind and breath, Meher the izad of light and love, Rashn the izad of judgment and Ashtad the izad of truth. He is also welcomed and assured, by all the righteous Fravashis and souls of his ancestors and the domesticated dogs that one has fed and taken care of all their lives. For this reason they are calm and although the daevas of death try to cause them anxiety and distress they will not be overwhelmed for they are in the company of the righteous and the divine light of Ormazd. ☀️🌊✨
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In the case of the sinner, although on account of his sin he is to be punished, not by God, but by Ahriman who is vile and independent of the light of the creator, he will still be intervened on his behalf by the izadan against the daevas/demons for even in that case they do not abandon the love for that person. For although he is evil by his own thoughts, words and actions he once receiving the choice before birth in the spritual realm to either stay in that realm and fight evil in spirit or come down in the battleground of the physical world and fight evil here in flesh, suffer and die, on account of complete wisdom he chose the latter and so even though he is now a sinner, still he was good in originality and a creation of Ormazd the lord and so izadan intervene on his behalf in love, but due to his records of the earthly life that will be in vain, since now evil reigns more potent in his soul and the daevas succeed in taking him to hell, despite the cries and protests of the all good and pure izads.🌪🔥🌑
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It is also said that thereafter in hell that person who is assigned there and so is to be punished by Ahriman and his daevas. Ahriman then mocks the soul saying “ You fool, you came from Ormazd, and lived and breathed and dined in his creation and yet you turned your back on him and preferred me over him, so now in full mockery your punishment is mine to enjoy.”
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But even then God and Izadan do not abandon the sinners, for it is said that Meher/Mithra and Ardibehesht Ameshaspand watch over hell at different periods to make sure that no one is overly and unjustly punished and will so prevent the daevas from utterly destroying the soul of the sinner. It is due to them that the souls survive to see the future existence after the complete victory of Ormazd over Ahriman. Vanant izad, the izad presiding over the star Vega, casts a ray of light into that utter dark agony of hell as a sign of comfort and hope for future existance, for it is that at the end of time when all souls and bodies are resurrected and upon the final judgment and punishment of wicked, by the destruction of Ahriman, hell will no longer be for it was never the creation of God, and only so of the evil one and without the evil one, there is no hell so at that time of time, even the wicked is promised salvation having suffered to that point and now redeemed by the final trial of fire. Hell is never eternal for ahriman is not eternal, only Ormazd and heaven are.
Future existence and heaven on earth shall exist for all the Fravashis volunteered to come down to the physical world in originality, and both the spiritual and physical words shall co-exist as one and in harmony with eachother. May that day come soon!
From the telegram channel of Zoroastrian Wisdom
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An Ātaš Bahrām (a Zoroastrian sacred fire of the highest grade.) Burzēn-Mihr (“Exalted is Mihr”) is known as a personal name, and is presumed to be that of the unknown founder of the fire. “Burzēn” is a Parthian form, and the fire was established in Parthia (the northeast of Iran). It is said that its abode (mān) was on Mt. Rēvand; and in one passage in the Šāh-nāma Rostam is represented as forgathering with Parthian heroes “in a place called *Revand, where now flames the lofty fire Barzīn.” In the Ātaš nīāyeš 6 veneration is offered to Mt. Raēvant, whose most likely identification seems to be with a spur of the Nīšāpūr mountains in the district once known as Rēvand in Khorasan. A village nearby called Borzīnān may, it is suggested, preserve an element of the fire’s name. Another identification has, however, been made with Mt. Mehr, five miles from the village called Mehr on the highway between Šāhrūd and Sabzavār. Neither site has been excavated.
Many legends cluster round Ādur Burzēn-Mihr and the two other great fires of ancient Iran, Ādur Farnbāg (https://iranicaonline.org/articles/adur-farnbag-an-atas-bahram-see-atas-that-is-a-zoroastrian-sacred-fire-of-the-highest-grade-held-to-be-one-of-the) and Ādur Gušnasp (https://iranicaonline.org/articles/adur-gusnasp-an-atas-bahram-see-atas-that-is-a-zoroastrian-sacred-fire-of-the-highest-grade-held-to-be-one-of-). All three it is said, were brought into existence at creation by Ohrmazd himself “for the protection of the world”; and at first they moved about freely, giving help where it was needed. Thus in the reign of Tahmures, the legend goes, people were passing one stormy night from Xvaniras to another clime on the back of the bull Srisōk, and the brazier in which they were carrying fire was blown from the bull’s back into the sea. Thereupon these three fires, “like three Glories (Xvarrah)” took the place of the lost fire and burned brightly, “so that there was light” and the people could continue their crossing. The three fires also helped Jamšēd to achieve all that he did in his reign. ⚜️✨
As for the legends concerning Ādur Burzēn-Mihr alone, in the Dēnkard, in what is probably the oldest version (based directly on Avestan texts) of the prophet’s life, it is said (Dk. 7.4.75-78) that when Vištāsp asked to behold his future place in heaven, three divine beings came to take his spirit there, namely Vahman, Ashavahishta, and “the holy Fire of Ohrmazd” (Ādur Burzēn-Mihr). 🔥🌹
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This fire, it is there said, “revealed many things visibly, in order to propagate the faith and to establish certainty, and to bring Vištāsp and his descendants to the faith of God;” and it was after his conversion through its help, it is said, that Vištāsp made a permanent abode for the fire on Mt. Rēvand. This version of the ancient legend must, one would think, have taken shape during the Parthian period, when Ādur Burzēn-Mihr was probably the most venerated fire in all Iran; and it was presumably embodied in a Parthian zand or commentary on the Avestan texts. That it came to be widely accepted is shown by the fact that it was repeated by the Persian priest Zādspram in the 9th century A.D. It is likewise said in the Persian revāyat of Shapur Bharuchi that “the fire . . . which Zartošt Asfantaman brought from the court of Ohrmazd is called Ādor Borzīn Mehr. When Arǰāsp killed Lohrāsp and intended (to extinguish) the fire, that Ādor Borzīn Mehr disappeared suddenly by its own power and settled in a place called Dašt-e Veštāspān.” (The “Pušt ī Vištāspān” is associated with Mt. Rēvand). In the Šāh-nāma Daqīqī recorded yet another tradition, which was that the first fire-temple built by “Goštāsp” after his conversion was that of “Āḏar-e Mehr-Barzīn” and that Zoroaster himself planted the Cypress of Kešmar before its portal. A rival western Iranian tradition is recorded, however, in the 15th century Zarātošt-nāma, where it is the two other great fires, “Āḏar Ḵorād and Āḏar Gošasp” which are said to have come to Goštāsp with “Bahman and Ardebehešt”.
The promotion, under the Sasanians, of these two western Iranian fires over the Parthian one is even better demonstrated by the tradition (probably first shaped by Persian scholastics at that period) that the three great fires were linked with the three ancient estates of priest, warrior, and husbandman, and that Ādur Burzēn-Mihr was the fire of the last and lowliest estate.
Yet, although always placed third in the Pahlavi books, the Parthian fire essentially retained its fame and glory even under the Sasanians, forming with the other two a splendid triad. This triad undoubtedly represents the main threefold division (political and ecclesiastical) of Iran between the Parthians, Persians, and Medes. So when in the Kār-nāmag ī Ardašīr, Pāpak sees a vision of the three fires, Farnbāg, Gušnasp and Burzēn-Mihr, all burning at the house of Sāsān, this is interpreted as a sign that the “sovereignty of the world,” i.e., of Iran, will come to a member of his family. It is held that all three fires are invoked allusively, in Ātaš nīāyeš 4-5 and Sīrōza 9 and all three are called upon by name in the Sōgand-nāma or formula of oath-taking. It is said, moreover, that they will give their help to Pēšōtan when he comes to conquer evil With the passing of the centuries the real character of these ancient Ātaš Bahrāms was forgotten (even though Ādur Farnbāg is burning still today); and in one of the revāyats it is said that they “burn without fuel and they have no fear of water,” that is, they were held to be volcanic or naphtha fires. In this same passage Burzēn-Mihr is wrongly identified with the fire of Karkōy. The great Parthian fire is mentioned a number of times in the epic, appearing variously (according to the exigencies of meter) as Mehr-Barzīn, Mehr, or Barzīn, and it is used also to provide a simile for fiery fierceness.
As for the actual history of Ādur Burzēn-Mihr, Parthia’s remoteness from the western frontiers of Iran, whence most of our information comes for the pre-Islamic period, means that nothing precise is known of this. It may be safely assumed that the fire was a great center of pilgrimage, even after the fall of the Arsacids; but how long its priests were able to preserve it in the Islamic period is not recorded. 🔥🌹✨
May the eternal and ever burning fire of Azar Burzin Meher be with you all my friends ❤️✨
https://iranicaonline.org/articles/adur-burzen-mihr-an-atas-bahram-see-atas-i
From the telegram channel of Zoroastrian Wisdom
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Please listen to lovely Gian Dastoor, who is member of Rustom’s Rockstars. He explains the meaning of ASHISHVANG Roj, that is Blessings of adequate Wealth.
May Dadar Ormazd bless our new generation. 🙏🏼🌿
From the telegram channel of Zoroastrian Wisdom
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🔴The Gathas-The Sublime Book of Zarathustra ....
Song 3-Haat 30-vers 8
And when the wrong doers are punished by their deeds, then, O Mazda, Your light shall shine upon them through Good Thought. They shall learn how to flee from deceit and embrace Righteousness .
Et lorsque les mal-pensants seront punis par leurs actions, à ce moment, ô Mazda, Ta lumière les éclairera par la Pensée juste, elle leur apprendra à se libérer du mensonge et à se diriger vers la Justesse.
🔥_______________________________🏆
from telegram channel of کانون جهان بینی زرتشت
✨💍
From the telegram channel of Zoroastrian Wisdom
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FRAWARDĪGĀN (New Pers. farvardagān), name of the ten-day Zoroastrian festival (gāhānbār) at year’s end in honor of the spirits of the dead. The name itself is elliptic for (rōzān ī) frawardīgān (ten days dedicated to) the frawards. The festival is divided into two five-day halves. The first half is known as the lesser five (panj-e keh, ḵardag or kasōg), the second half, forming the five intercalary days, is known variously as the greater five (panj-e meh or vazrog) and Gathic (gāhānīg). Among Persian Zoroastrians the entire festival may be referred to as panjī, while among Parsis the term moktād is also used. Among the Parsis many observe an extended duration of eighteen days. Originally the festival fell on the last five days of the last month of the year, Esfand, and on the five intercalary days between Esfand and the first month, Farvardīn. Thus, it was an “all-souls” festival that immediately preceded the New Year’s festival (Nōg-rōz). However, owing to calendar problems occasioned by the Persian 365-day year, it appears that discrepancies arose already in Sassanian times between civil and religious calendars. This is witnessed, for example, in the contradictory testimony of the Dēnkard (Madan, 683.4 ff.), where the traditional placement at the end of the winter and of the year is mentioned and that of the Pahlavi Rivāyat (ed. Dhabhar, p. 1) where the ten rōz frawardīgān are placed in the month of Ādur. Even in modern times Farvardagān will fall at different times of the year depending on which of the Parsi calendars (Shenshai, Kadmi, or Fasli) is used.
There can be no doubt that an All-Souls festival at the end of the year immediately preceding the celebration of Nowrūz is extremely ancient. It is possible to speculate about the original duration of the festival (Boyce, 1970, pp. 513 ff.), yet our earliest source (Yt. 13.49), already recognizes it as lasting ten nights. There it is identified by its ancient name of uncertain meaning Hamaspaθmaēdaya.
The passage itself proclaims the worship of the fravašis of the righteous who come to the dwelling places of the living for the dual purpose of enjoying worship and receiving gifts of food and clothing. While the Pahlavi books and the Rivāyats give little information about specific practices they do not deviate appreciably from the description of Yašt. Modern studies (Boyce, 1977; Modi) show that Farvardagān is, and was, a festival rich in detail, in which local variations embellish the basic purpose of welcoming into the home and treating with rites of hospitality the souls of the departed ancestors.
🙏🏼✨🤲🏼🔥
From the telegram channel of Zoroastrian Wisdom
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The importance and significance of Patet Pashimani (The holy prayer of repentance) 🔥💫🔱
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For thousands of years the Zoroastrian community has upheld the profound concept of both repentance for sins and the rewards attained for doing Good Deeds. The community has maintained its moral and ethical standards at a high level mainly because of the lessons underlying the recitation of Patet (meaning repentance for one’s sins).
In Zoroastrianism, prayers are recited for the repentance and repudiation of sins and these prayers are collectively referred to as the Patet prayers.
The word Patet comes from the Pahlavi term Patit meaning confession and is, in turn, derived from Avestan ‘paitita’ meaning ‘that which has gone back’ — this is in reference to repenting for the sins committed or for the expiation of one’s sins. According to the Vendidad, 3.21: “If anyone commits a sin, Patet is required of him.” Even if one has not committed a sin, the requirement nevertheless is that one should recite the Patet prayer, as one may have inadvertently committed sins one is not aware of. Like prosperity-increasing holy spells (mantras) the Patet controls and subdues the effective power of evil deeds. A living servant of Ahura Mazda cannot claim to be infallible, therefore it is imperative to abjure a sin and do Patet in the presence of the merciful Creator Ohrmazd.
💫🌹🔥
By the most revered Vada-Dasturji Saheb Dr. Firoze M. Kotwal
From the telegram channel of Zoroastrian Wisdom
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Happy Sepandarmaz
Sepandārmazgān (Persian: سپندارمزگان) is a Zoroastrian festival. This day is dedicated to Spənta Ārmaiti (Avestan for "Holy Devotion" the Amesha Spenta who is given the domain of "earth". The date of the festival as observed in the Sassanid era was on the 5th day of the month Spandarmad. When the name of the day and the month of the day were the same, a "name-feast" celebration was always done. According to the testimony of al-Biruni, in the 11th century BC there was a festival when the names of the day and the month were the same. The deity Spandarmad protected the Earth and the "good, chaste and beneficent wife who loves her husband". According to him, the festival used to be dedicated to women, and men would make them "liberal presents", and the custom was still flourishing in some districts of Fahla.
According to Biruni, it was a day where women rested and men had to bring them gifts. The date of the modern festival is the 29th of Bahman (18 February), due to the reorganization of the Iranian calendar, once by Omar Khayyam in the 11th century, and once again in 1925.
by Persianzoroastrians Telegram Channel
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🔴The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 10
I, Mother Earth,
implore You,O Ahura, grant him,through Righteousness and Good Thought, the power and strength with which he may lead me towards Serenity and prosperity. Thus, I will recognize him, O Mazda, as Your foremost reflection.
Moi, la terre nourricière,
je Te prie, ô Ahura,
pour qu'avec la force de la Justesse et de la Pensée juste, Tu lui donnes le pouvoir afin qu'il puisse me mener vers la Sérénité et l'abondance. Et lui, ô Mazda, il sera Ta plus grande euvre. »
from telegram channel of کانون جهان بینی زرتشت
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🔴The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 9
The Soul of Mother Earth weeps again and laments: "Am I then to accept a powerless man with a weak voice as my protector? I need a truly powerful leader. When shall such a person arise, and when will he bestow on me his care and help"
L'âme de la terre rugit encore et dit : « Dois-je accepter l'aide d'un homme faible qui, avec ses paroles vides, veut être mon protecteur ?
En vérité, j'ai besoin d'un guide puissant :
quand apparaîtra-t-il et quand me tendra-t-il ses mains puissantes ?
from telegram channel of کانون جهان بینی زرتشت
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How to cover our heads as Zoroastrians ☀️🔱✨
Some people have asked why we cover our heads as Zoroastrians. I was perturbed to hear a Parsi grandmother telling her grandkids that it was a symbolic act of submission and humility, thus appropriating our religion to Jewish and Hindu ideas. Our religion professes active practice over passive symbolism. The main reason for head coverings is to avoid hair from falling in a ritually clean area, as it is dead matter or naso. There has been a recent trend of covering the head with rectangular dupattas, this is not permissible As it does not cover all hair with two layers. Furthermore, Zoroastrian women had the practice of typing a bun (amboro) to keep the hair tightly fastened. Having long, untied hair and simply wearing a topee is an irresponsible choice and counterproductive to the priests’ efforts of maintaining a high level of purity. Both ladies and gentlemen must see to it that their head covering covers, the majority, if not all their hair and that it be double-ply.
This is the first of a new series of articles by Zerkxis Bhandara, a young ordained moved from Southern California.
Dasturji Kotwal provided the following explanation to my query on the issue.:
Is there a proper fashion to cover the head in our religion? E.g. a certain number of layers or to cover the hair completely? Is there any textual/ scriptural backing for covering the head? I see many Humdins who barely cover the top of their head during prayers and chasni which does not seem correct to me. What are your learned thoughts on the matter?
According to our religious tradition, the prayer cap which is worn by a lay-person or the white-cap made of cotton cloth which is worn by a priest, prior to tying the turban, has a double lining to insulate the wearer from bodily pollution of any kind. Similarly when a yaozdathregar mobed has to perform high rituals, a fitted or tight shalwar [ijār] is worn over the pajama [legho] by the priest.
This double layering of the cloth is to protect the outer garments which may come in contact with ritual implements, from bodily pollution of any kind, as this layering allows the outer layer to remain clean and pure. Thus when a scarf or māthābānu (head protector) or even a padān is worn it is folded or made in such a way that it is double-layered or lined to make it religiously proper to use. The scarf should be worn in such a way that the head is fully covered and minimum hair is exposed. This is to ensure that no hair falls within the ritual precinct or in the agiary premises as hair which has fallen on the ground is viewed as hikhr (bodily refuse).
-Dasturji Dr. Firoze M. Kotwal
Q&A by Zerkxis:
What if I have a beard?
For this reason I grew a beard for some 6 months in 2016. If I were to pull my head hair right now I might end up with a few hairs on my hand, but that doesn’t happen with beard hair. It’s much thicker and doesn’t fall as easily. Yet it does shed periodically, and for this reason priests with long beards keep a comb and brush in the bathroom, prior to bathing the beard is combed through to ensure any stray hairs fall when brushing it over. Then the priest proceeds to bathe.
What if I’m bald?
This needs an esoteric explanation. Our religion implies that there are 16 energy centers on the human body. When we pray or attend prayers there is a divine energy flow through the crown energy center. At the same time unwanted energies can also flow in. For this reason the headcover acts as a filter because it will only allow divine energy through as that is what your khoreh is pulling. This is also why a divo is placed near the head of the corpse, because the ruvan is released upon death and the light of the divo gives it comfort while Sarosh Yazad protects it. During the geh sarnu or paidust the connection of the soul to the body is cut and moves into the receptacle of water close to the divo.
What about Asho Zarathushtra’s long and flowing hair?
The image of Zarathushtra is based on a Sassanian era relief at Taq e Bostan, it is an artistic rendition of an imagined portrait of the Prophet. Sadly, there are no truly historic images of Asho Zarathushtra. Sassanian era reliefs depict royalty and the prophet in the divine act, yet social setting, of receiving the ring of authority upon coronation. Not in a state of prayer. There is little to no evidence of what happened during the times of Zarathushtra, the expanse of time between his life and ours is simply too vast. Rules of practice are an integral part of any belief system, differentiating religion from philosophy.
What about young girls who wear a topee on their navjote with long untied hair?
From early nineteenth and twentieth-century photographs we see that many young girls used to wear a bun hairstyle which would be snuggly secured under a proper fitting topee, this is permissible. Furthermore, in regards to the navjote—the girl is seen as coming to the ritual area as a young and innocent child. After vestment of the sudreh and kusti she is understood to be a mindful and conscientious individual, responsible for her good and bad deeds. For this reason, as part of the vaagho, or new clothes there should be a square scarf which she wears folded in half along with her new clothes ✨
Written by our young mobed Saheb, Zerkxis Bhandara
From the telegram channel of Zoroastrian Wisdom
These Zoroastrian ladies Speak in language which is in danger of extinction!
Zoroastrian Dari, also known as Behdini or Gavruni, is an endangered Iranian language spoken by the Zoroastrian minority who mostly live in Yazd and the surrounding areas as well as in Kerman and Tehran. Zoroastrian Dari is a unique Iranian language on account of its historical background and large number of subdialects.
Unfortunately, this language(With Kermani accent ) has less than 10 speakers today.
From the telegram channel of Zoroastrian Wisdom
🔴The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 8
“Yes I do".
"There is only one person who has listened to our teachings.
And he is Zarathustra Spitama. Fortified by Righteousness, he is ready to take forth your sublime message through his songs.
So, O Mazda, grant him the sweetness of speech".
« Je connais seulement une personne qui ait écouté nos enseignements, et c'est Zarathoustra Spitama. Il est prêt à transmettre au peuple ton sublime message par ses chants, dans le rayonnement de la Justesse.
Donne-lui alors, ô Mazda, la grâce et le pouvoir de la parole ! »
from telegram channel of کانون جهان بینی زرتشت
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“We venerate Bahram Yazad of the mighty righteous power created by Ahura. Zarathushtra asked Ahura Mazda, “Oh Ahura Mazda spirit most beneficent, creator of both the meyno and the geti worlds. O holy one! Who is the best helper in times of trouble, among spiritual Yazatas? Then Ahura Mazda replied, Victorious Bahram Yazad, created by me, Oh Spitama Zarathushtra, who gives higher energy, divine energy, health and courage to those who remember him.” - Doa Nam Setayashne 🌹🌿✨
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Bahram 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.
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The most holy word of Bahram 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.”
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Bahram Yazad’s co-workers are Ama and Vanainti yazads. In Jasa Me Avanghe Mazda amahe hutashtahe prayer we remember Bahram 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.
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Bahram 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 for safekeeping.
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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.
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Although these mainly have spiritual and mystical meanings.
There is also a tradition that if you recited varahram yasht for 40 days , Bahram yazad will come to your dream in one of these forms so to help you with troubles.
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“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, of darkness, sorrow and wickedness.”
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The rest of the Kardehs are paraphrased here:
11-13. Bahram 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/simurgh 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 Bahram Yazad are protected against hostile forces.
Bahram Yazad works with Meher, Rashne and Hom Yazads. The followers of Bahram Yazad’s opponent Vyambur, practice rituals involving blood sacrifices.
18. Bahram Yazad works with Hom Yazad to prevail over enemies.
19. The devotee seeks protection and victory from Behram Yazad.
20. Bahram Yazad helps those who look after and protect good animals.
21. Bahram Yazad helps to break through the strategic formations of the enemy army, which are meant to mislead soldiers.
22. Bahram Yazad punishes traitors by blocking off their senses. ⚡️✨🌹
From the telegram channel of Zoroastrian Wisdom
For the promise of Zarathushtra refer to Gatha: Yasna 30-2; 45-3; 45-5 said:
🌿🌼
Religion by its very nature must have and has an occult side. It is not exaggeration to say that Religion means occultism. Let us examine this point a bit closely.
Man is sent on this earth with some Divine plan and purpose. He has, at-some point of time, a goal to achieve. Several names
are given to the goal - Frashogard, Nirvan, Sakshatkar, God realization, Mookti, Moksha. Common man walking on the earth is unable to see the goal and does not know how to go about it. But his Religion and his Prophet have prescribed a path for him to tread on. It is a way of life he has to adopt during his stay on earth. And the prophets have promised that by living that life, man will come nearer to his goal.
🙏🏼🔥🤲🏼✨
Written by Phirouz Nasarvanji tabaria
From the telegram channel of Zoroastrian Wisdom
🔴The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 6
Whereupon, Ahura Mazda, the Intelligent Existence, questions me "Are you aware of any leader or teacher whose actions are in harmony with Righteousness and Wisdom"?
"Is that not why the Creator fashioned you?
And is that not your mission to guide the living world towards happiness and well being"?
__________________
Et Ahura Mazda
répond à cette question par une autre question:
« Connais-tu un guide ou un enseignant dont la Sagesse est en harmonie avec la Justesse ?
N'est-ce pas le but du Créateur de te donner la vie afin que tu sois le protecteur et le gardien de ce monde ?
from telegram channel of کانون جهان بینی زرتشت
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🔴The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 5
Thus, we both, the Soul of the living Earth and I, pray Ahura Mazda with outstretched hands, and beseech Mazda :
"Will there be any future for the righteous one who lives among the deceitful?"
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Ainsi, l'âme de la terre et moi-même, les mains levées,
prions Ahura et interrogeons Mazda :
Y aura-t-il un avenir pour les justes qui vivent parmi les malfaisants ? »
from telegram channel of کانون جهان بینی زرتشت
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Zoroastrian Village in Iran - Magnificent and enlightenment video clip about Iranian Zarathusti's daily life for almost 40 years ago in HassanAbad , Yazd , Iran.
From the telegram channel of Zoroastrian Wisdom
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(KSHNOÀTHRĀO AHŪRA MAZDĀO) prayer is the strongest weapon against all difficulties; while faith is the only key to having what we believe:
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" Gorjē Khorēh awazāyād, Sarõash Ashõ tagī pīrozgar bād, dastagīrē ravān ... hamā tan pāsbān Ashõān Ashõ negēhdār ... rõj māh o shabān hame Iranian, o paoiryõ-dakēshān gēhān dāmān, Bēhedīnān, Tājīāne bastēkushtīān, Zarathushtiān nikān o pākāne haft-keshvar zamīn, Sarõash Yazad Panāh Bād ... Ashaonē ... Ashem Vohū (1)... (Recite three times). "
🌹
Meaning:
May the splendour and glory of the Holy Sarõash Yazad who is righteous, strong, powerful and victorious ... Sarõash Yazad is variously described as a helper of the Souls, protector of all men and a pious guardian of righteous men; is the only energy who may be invoked in two latria (Yashts) ... May there be protection of Sarõash Yazad during day and night, all through every month of the year, forever, (māh-o-shabān); unto all the Iranians, all first teachers/ancient sagas/early disciples of Zoroaster/pre-Zoroasterian teachers of religion (paoiryõ-dakēshān), all born on this earth, laymen who wear 'kushti' unto the Zoroastrian faith, and all noble (nikān) and unto good and holy men who have accepted the Zoroastrian religion, and of the seven regions of the earth ... May Sarõash Yazad preserve us !!!
🙏🏼✨🔥🤲🏼
From the Telegram Channel of Zoroastrian Wisdom
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Negative energy,sickness and other harm has to enter our astral body before entering our physical body; they it accesses our physical body and mind through our chakras,which are also nerve centers. Sudre-Kusti is Zoroastrian golden shield against all of the harm.
🌹
Ervad Zarrir Bhandara the high priest of California agiary.
From the Telegram Channel of Zoroastrian Wisdom
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Abangan celebration is held on the 10th of Aban month (Aban day of Aban month) according to the ancient Iranian calendar, and on the 4th of Aban according to the official calendar.
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The celebration is held in praise of the Waters and the Divinity Anahita (Aredvi Sura anahita) the Yazata & guardian angel of flowing waters; In the most Sacred Avesta, the hymns of “Ardvi sura Nyayesh” is devoted to Izad banu Anahita, and Aredvi Sura is mentioned as worthy of prayers as it is righteous, life increasing, strength giving, health giving, wealth increasing, purifying, and it promotes the countries and the world towards progress and righteousness, as is the main purpose of the good religion.
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To the Zoroastrians, Aban is not only necessary for nourishment but is considered the source of Life on earth; In Zoroastrian culture, “clean water” symbolizes strength, beauty, productivity, growth and Life; Flowing water on dry lands and constructing dams and promoting agriculture were given a high value by our ancestors and in our sacred book of Avesta, and in fact Iranians were the first people in history, who made water canals and aqueducts.
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Since the time of our ancestors, Water was considered sacred by the Iranians and it’s pollution was not allowed; Herodotus had also noted the respect for the “waters” among ancient Iranians and in his book has written:
” ….. There is another peculiarity about the Persians that they never defile and contaminate a river with the secretions of their bodies, nor do they ever wash their hands in a river; and nor will they allow others to do so, as they have a great reverence for water.” …
Traditionally celebration of Abangan includes gathering at fire temples and reading Avesta-ye Abzor for honoring waters, beside rivers or streams and praying to Ahura Mazda asking for a year full of rain; The celebration of Abangan is accompanied by a practice of offering little sweet milk to a river or the sea.
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“O Spitamān Zartosht! Mayest thou praise her who is my Ardvi Sura, the non-defiled, wide-flowing, health-giving River, opposed to the Demons; acting according to the Law of Ahura Mazda, worthy of worship, worthy of prayer, life increasing, righteous, herd-increasing, holy, wealth-increasing, and rendering the countries prosperous, the righteous Ardvi Sura.”
May the most holy Anahaita banu be with you always! 🙏🏼🔥🌊
From the Telegram Channel of Zoroastrian Wisdom
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Knowing Zoroastrians
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Humanity is beyond the religions. For my Muslim friends who have the idea that other religions than Islam are polytheism and apostasy and they do not welcome the other religions. It would be more shame that when they move to those countries and would be hospitalized and treated well with the same people.
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🔴The Gathas-The Sublime Book of Zarathustra .... Song 2-Haat 29-vers 1
The Soul of Mother Earth cries and complains to You:
"Why did You create me? Who fashioned me this way? Anger, cruelty, and aggression oppress me. And no one but You has the power to shield me. Lead me to real happiness".
L'âme de la terre pleure et se lamente auprès de Toi : « Pourquoi m'as-Tu créée ?
Qui m'a façonnée de cette manière ?
Je suis opprimée par la colère la cruauté et l’agression. Nul autre que Toi ne peut me protéger. Guide-moi vers le vrai bonheur ! »
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Attack to a lady in metro by a Muslim ...
Muslim people leave their countries for all difficulties and problems to Europe and US and ask for asylum and when everything is alright want to change those countries to what they come from.
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Introduction to Zoroastrianism
History
The origins of the Zarathushti faith (also known as Zoroastrianism or Zarathushtrianism) are lost in antiquity, but it has left a timeless legacy to world religious thought that is as relevant today as when it was revealed over 3 millennia ago.
Zarathushtra (Zoroaster to the Greeks), prophet of the world’s oldest revealed religion, lived in remote antiquity, some time around the dawn of the Iranian bronze age, circa 1,800 – 1,100 BCE. His place of birth was in the ancient land of Airyana Vaeja in Central Asia, possibly somewhere around the ARal Sea. In his thirtieth year, Zarathushtra received the revelation and started on his mission to bring His message to mankind.
One of Zarathushtra’s first disciples was King Vishtaspa, ruler of Bactria. Thereafter, the religion spread far and wide. For a thousand years (559 BCE to 651 CE) it was the dominant religion during three mighty Persian empires, that stretched west towards Rome and Greece, east into India, north into Russia and south into Egypt, with followers in the millions.
It was the State religion of the Persian Achaemenian Empire founded by Cyrus the Great in 559 BCE, but suffered a setback with the conquest of Persia in 334 BCE by Alexander of Macedonia, when the magnificent Persepolis, seat of the Persian empire, was destroyed, libraries and religious texts burned, and the treasury plundered.
The Persian Empire of the Parthians (250 BCE to 227 CE) witnessed the birth of Christ and the rise of Christianity. The Zarathushti religion was rejuvenated as the Imperial religion of the Sasanian Persian Empire (226 CE to 651 CE) but reeled once again with the advent of Islam. After a crucial battle in 641 CE with the Arabs, sovereignty passed into the hands of the Islamic caliphs.
Over the ensuing dispiriting years, a large number of Zarathushtis accepted Islam, some continued to practice their faith under oppressive conditions in Persia, while a few fled in sailing vessels, landing on the western shores of India in the 10th century, and given refuge by the native Hindu ruler. Their descendants, the Parsis, still keep their faith alive in India.
Zoroastrians In Iran
For centuries after the Arab invasion in 641 CE, Zoroastrians (or Zarathushtis) in Iran practiced their faith in quiet seclusion, in the face of extreme persecution. As opportunities presented them- selves in the 20th century, they moved from the rural areas towards business, the professions and industry. Zoroastrian entrepreneurs were the first to introduce English and sports in schools; modernize irrigation and agriculture; set up steel, aluminum and plastic factories; promote a small scale automobile industry; start large scale construction projects; and endow hospitals and schools. In less than a century, Zoroastrians excelled in all walks of life – government, business, industry, arts and sciences.
Zoroastrians In India – The Parsis
Despite having lived in India for over a thousand years, the Parsis have maintained their religious identity, primarily because they did not proselytize. Over the centuries they have assimilated three separate cultures – the ancient Persian, the Indian and the Western. A miniscule minority in India (less than .01% of the population), the Parsis have influenced the country well out of proportion to their numbers. Enterprising, highly literate and reputed for their honesty, they occupy a position of distinction in the business community. Under British rule in the 19th century, the Parsis became the earliest Indian industrialists and built the first great Indian industrial projects – ship building, aviation, steel, textiles, chemicals, nuclear energy, and have excelled in the arts and sciences. Noted for their integrity, philanthropy and pioneering spir- it, they have founded hospitals, schools and other institutions, liberally extending their philanthropy beyond their own community.
Present Day Zoroastrians
The number of Zoroastrians in the world today is about 200,000, with the highest concentrations in the ‘homelands’ of Iran (24,000 – 90,000) and India (70,000). In the past half century, Zarathushtis have emigrated around the world, seeking higher education and better opportunities. Wherever they have settled – in USA (11,000), Canada (6,000), Great Britain (5,000), Australia and New Zealand (3,500), Persian Gulf (2,200), Pakistan (2,200), Europe (1,000), the Far East (400) and elsewhere – Zoroastrians have prospered in business and the professions and served well the countries of their adoption. Possibly, the most notable Zarathushtis in the west today are Maestro Zubin Mehta and rock star Freddie Mercury. Enterprising immigrants continue to bring with them their skills and talents, their willingness to work and determination to succeed. They also bring their faith, culture, customs, language and arts – the legacy of a centuries-old tradition that fits surprisingly well into the modern-day world.
Looking To The Future
The survival of the Zoroastrian religion over 3,500 years, is remarkable when one considers the devastations it has suffered in conquests, destruction of scriptures, annihilation of priests, persecution of believers and forced conversions, and more recent doctrinal disputes, threat of declining numbers and cultural and religious assimilation. This is compounded by the fact that Zoroastrianism is traditionally a non-proselytizing faith.
But the religion is not ready to be relegated to the history books
just yet. It is perhaps its core beliefs that impel its followers to
excel in all arenas of human endeavor and contribute for the benefit of
humankind.
There has been a strong awakening in recent years. In North America,
there are now eight Zoroastrian temples, twenty-four associations and
one North America federation (FEZANA), providing a strong communal
infrastructure. Zoroastrian presence is increasingly evident in the
interfaith arena, helping to restore the religion to its rightful place
as a venerable and living member of the worlds religious family.
Despite the vicissitudes of time and history, the essence of Zarathushtra’s timeless and universal message has been preserved and perpetuated, as new generations recognize the remarkable relevance of this ancient faith in today’s world.
The Zoroastrian Ethic
Zarathushtra preached the monotheistic religion of the one supreme God, Ahura Mazda (Wise Lord). His message is a positive, life-affirming one, which demands not so much belief, as reason and action on the part of every individual. His was not a prescriptive ethic, based on obedience, fear or love, but rather, an ethic of personal responsibility. Zarathushtra asked his listeners to think with a clear mind, and choose a life of intelligent reflection and active benevolence.
A Zoroastrian is taught to lead an industrious, honest and charitable
life. There is no place for asceticism. The generation of wealth, is
part of the ethos, as long as it is achieved honestly, and used for good
and charitable purposes.
The quintessence of his teachings are embodied in the triad Humata
(Good Thoughts), Hukhta (Good Words) and Huvareshta (Good Deeds). The
loftiest ideal for man is to emulate the Amesha Spentas or attributes of
Ahura Mazda:
- Vohu Manah is the Good Mind. Man must think for himself before he can believe. He has the freedom to choose between good and evil, and the responsibility to reap the consequences.
- Asha Vahishta is the Divine Law – It embodies Righteousness, Truth, Wisdom, Justice and Progress. Every Zarathushti strives to follow the Path of Asha in its deepest spiritual sense.
- Kshathra Vairya is Divine Strength and Service, leading to the ideal society.
- Spenta Armaiti, the Benevolent Spirit, is Ahura Mazda’s Purity and Devotion.
- Haurvatat (Progression and Perfection) and Ameratat (Immortality and Everlasting Bliss) are the twin rewards of a righteous life.
Zoroastrian View Of The World
Zarathushtra presents a view of the world in which Ahura Mazda originally creates an ideal existence in accordance with the Law of Asha. As the world progresses there is conflict between the forces of Good (Spenta Mainyu) and Evil (Angra Mainyu). In this cosmic drama, man is not a bystander. but rather, the prime agent through whose actions the ultimate triumph of good over evil is assured. Ahura Mazda gives man not only the freedom to choose between good and evil, but also the responsibility to actively promote good and vanquish evil. Through the collective good acts of humanity, the world evolves towards the final resurrection (frashokeret), when all will be in a state of perfection (Haurvatat) and everlasting bliss (Ameratat).
Stewardship Of Nature
Harmony between man and nature, respect for all of Creation – Fire, Sun, Earth and Water, and promoting a mutually beneficial existence with these elements, is central to Zoroastrian thought, placing this ancient religion well ahead of its time.
Sacred Texts
The corpus of Zoroastrian sacred literature is known as the Avesta, written in the ancient Avestan language. It comprises of: the Yasna, the central ritual of worship, within which are preserved the Gathas – divinely inspired and revealed poetry composed by the prophet himself; the Visperad (minor liturgical works); the Vendidad (priestly code of protection); and the Khordeh Avesta (collection of prayers for the laity including the daily Kushti prayers, Niyayesh and Yasht devotional invocations and Nirand incantations).
The Role Of Fire
Zoroastrian rituals and prayers are solemnized in the presence of a Fire. which is scrupulously tended with sandalwood and frankincense and kept burning in a silver urn in the inner sanctum of every Zoroastrian ‘fire-temple’ also called a ‘Darbe Mehr’ (house of divine light). Fire is revered as a visible symbol of the Inner Light, the divine spark. that burns in each and every heart; a physical representation of the Illumined Mind, Enlightenment and Truth. It is important to note that Zoroastrians do not “worship fire,” as the religion denounces the worship of any idols or deities.
Navjote (Initiation) Ceremony
A child is officially initiated into the Zoroastrian faith with the Navjote ceremony, at which time he or she is invested with the sacred Sudreh and Kushti. The Sudreh is an undershirt of white muslin with a symbolic pocket in front reminding the wearer to fill it every day with Good Thoughts. Good Words and Good Deeds. The Kushti. a woolen cord, signifies that the wearer has girded him or herself to fight evil. The child henceforth pledges to steadfastly follow the teachings of Zarathushtra, and to reaffirm his/her faith with the Kushti ritual every day.
Marriage And The Wedding Ceremony
Marriage is a pious duty, a religious sacrament, a holy union of two souls, and not just a social or legal contract. The marriage pact. based on sharing, devotion, faithfulness and self-sacrifice, is considered irrevocable. A wedding is a time of great rejoicing, with feasting and dancing in the company of family and friends. At the ceremony, the priests recite passages from the Avesta, offering affirmations, admonitions and benedictions, while showering the couple with rice and rose petals.
Death And The Funeral Ceremony
Death is viewed as a transformation, a time of passing of the spiritual elements from the physical body. It is one’s soul that chooses between good and evil in this life; and it is the soul that is responsible for these actions and gets rewarded (in heaven) or retribution (in hell) after death. Ultimately, Evil shall be vanquished by Good, and all souls will be raised in a blissful state, (frashokeret). Upon death, extensive prayers and rituals are performed, to ensure a safe passage of the soul into the spiritual realm. In India, the ancient tradition of disposal of the dead in ‘Towers of Silence’ open to the elements and birds of prey, is still practiced. Elsewhere, cremation, and to a lesser extent burial, are practiced.
Zarathushtra And The Greeks
The Greeks, who studied the philosophy of the Persian prophet, dating him “5,000 years before the Siege of Troy” [Plutarch], mistranslated his name as ‘Zoroaster’. His doctrine is mentioned by Greek writers Plato. Socrates and Aristotle, who studied under the Magi (Zarathushti priests) of their times. During the Achaemenian Persian period, a number of books circulated through the Greek world in the name of Zoroaster to lend them authority. The long saga of the wars between the Greeks and the Persians is recorded in Herodotus’ History (5th century BCE).
Zarathushtra And The Romans
In Hellenistic and Roman times the image of Persia was a land of mystery, wisdom and learning. Its religious teachings appealed to the conquering Roman soldiers, who then transferred it across the empire in the form of Mithraism, an offshoot of Zoroastrianism. Mithraism flourished in the Parthian period, around the same time as Christianity. It rapidly spread as far west as England and as far east as India, until it succumbed to the rise of Christianity in the 4th century CE. Hundreds of Mithraic temples have been discovered across Europe, the latest one unearthed by construction workers in London in the 1970s.
Interactions With Judaism And Christianity
Zarathushti ideas have played a vital role in the development of western religious thought. Some theological concepts shared by Zoroastrianism with Judaism and Christianity are:
- Belief in one supreme and loving God.
- Heaven and Hell, and individual judgment.
- Ultimate triumph of Good over Evil.
- Strict moral and ethical code.
- The Messiah to come for the final restoration.
- The concepts of resurrection, final judgment and life everlasting.
- The words ‘satan’, ‘paradise’ and ‘amen’ are of Zoroastrian origin.
The interchange of Zoroastrian thought with Judeo-Christian ideology first took place when Cyrus the Great defeated the Assyrians and released the Jews from Babylonian captivity. They heralded Cyrus as their Messiah, as prophesied in the Bible, [Isaiah 44:28 and 45:1-31]. The Old Testament is replete with references to the Persian emperors Darius, Cyrus and Xerxes.
The commemoration of December 25th as the birthday of Christ has its origins in early Mithraic observances. This was the date of a Roman festial to celebrate natalis soils invicti, the “birthday of the unconquered Sun,” which, following the winter solstice, once again begins to show an increase in light. Around 336 CE, the church in Rome established the commemoration of the birthday of Christ on this same date.
Zoroastrians had a belief in the coming of a savior, born of a virgin mother, who would bring the revelation from God. It is of interest to note that the Three Wise Men (magi) who heralded the infant Christ. were Zoroastrian priests. To this day, frankincense and myrrh are offered at the altars of Zoroastrian fire temples.
Dr. Mary Boyce [Zoroastrians, 1979] writes: “So it was out of a Judaism enriched by five centuries of contact with Zoroastrianism, that Christianity arose in the Parthian period, a new religion with roots thus in two ancient faiths, one Semitic, the other Persian. Doctrines taught perhaps a millennium and a half earlier by Zoroaster began in this way to reach fresh hearers.”
– By Rohinton M. Rivetna (1st edition 1983). Edited by FEZANA Publication Committee (2nd edition 2005).
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🔴The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 2
Ahura asks Righteousness:
"Do you know a guide who can lead the sorrowful Earth towards happiness? And if there is one, find me that person. That we may support and offer him or her the power to undo deception in the deceitful and oppression in the oppressor".
Ahura
demande conseil à la Justesse :
« Connais-tu un sauveur capable de mener la terre opprimée vers le bonheur ?
Et si cette personne existe, qui est-elle ?
Pour que nous puissions la soutenir et lui donner la force de briser le mensonge chez le menteur et l'oppression chez l'oppresseur. »
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If you know you are going to a better place after death, why don't you go right away?!
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Zoroaster’s Message
Zoroaster’s message is preserved in the Gathas, a body of 225 verses dispersed over 17 Yasnas composed in an ancient Iranian language.
What made Zoroaster's ideas radical was firstly his revelation that there was one creator, Ahura Mazda, the Wise Lord, at a time when it was commonplace to worship the numerous natural elements as gods in their own right.
His understanding of life was based on his realisation that all the manifestations of creation had to come ultimately from one all-powerful energy - God or the Self-Creator.
His originality is further seen in his injunction found in the Gathas, that those who are listening should use their free will to choose their own path, that of good or that of evil.
In this injunction are two fundamental ideas: free will and individual responsibility for one's own actions; and the concepts of good and evil.
Good and evil are understood as realities encountered in the inner mind - the conscience - that appear to operate as twin energies, equally present and both exerting a pull over us.
Zoroaster's message is basically that we should be aware of the struggle which these two forces engage us in and know the consequences of following one rather than the other.
We are told that to follow the path of "Asha", (good order, harmony, truth, summarized by purity in thought, word and deed) will lead to happiness ("ushta") for both ourselves and others.
The alternative choice of deceit, lies and unkindness, namely, impurity of thought, word and deed, will lead to unhappiness, enmity and war.
Thus Zoroastrians are engaged in an internalized struggle of ethical dualism.
Prior to the philosophy of Zoroaster, entities such as Mehr, Hom, Verahram, parallels of which were found in Vedic texts were venerated.
Although there is no mention of these in the text attributed to Zoroaster, it is believed that this ancient tradition survived and merged with Zoroastrianism so that they re-acquire their earlier prominent positions in the religious recitations by priests and lay people.
A reflection of this is found in the name of Dar (b)e Mehr which in Farsi denotes the temple.
Zoroastrianism has had an impact that is rarely realised in the Judaeo-Christian world through its contribution to the concepts of heaven and hell deriving from its ethical dualism.
Associated with this was the concept of the Day of Judgement, at which point, on the third day/fourth night after death, the soul crossed a bridge, Pol e Chinvat, on which its good deeds were weighed against its bad deeds.
The outcome of this balance determined whether one would pass through to the abode of eternal light and happiness/the house of everlasting song or be plunged off the bridge into an eternal limbo.
These concepts developed gradually over one thousand years after the teachings of Zoroaster, and not surprisingly, they underwent interpretations and consequent distortions.
Ohrmazd (Ahura Mazda), God, was conflated with Good Thinking, Spenta Mainyo, and wrongly counterpoised with Bad Thinking, Ahriman (Angra Mainyo).
In other words, God was set erroneously in opposition to the Devil.
Nevertheless, under the Sassanians, who promoted the clergy’s power, this much more rigid dualism was what the orthodoxy propounded.
To understand the implications of this, we need only think that almost as much time separated the late Sassanians from the original message of Zoroaster, as today the Christian message is separated from its original proponent, Jesus.
In both traditions, the interpretation of the ideas and philosophy have undergone dramatic changes.
Thus just before the Arab conquest in the 7th century CE much knowledge had been distorted, reinvented or lost, so when the fugitives who became known as Parsees left Iran at a time of turmoil, the knowledge which they had at the time and which they sought to preserve was not necessarily "correct" or authentic.
Meanwhile, the Iranians who did not convert to Islam, mainly humble people and priests, struggled in the face of intense persecution to maintain their traditions and the spirit of their religious faith, which did not need texts but had permeated their lifestyles and outlook.
The World Zoroastrian Organisation
------------------------------------------------------------------------------------------------The Symbolism of Fire
Fire
The
energy of the creator is represented in Zoroastrianism by fire or the
sun, both of which embody many of the characteristics of the creative
force.
As the creative energy, they are enduring, radiant, pure and life-sustaining.
In Zoroastrian places of worship, therefore, an urn containing fire, which is
kept alive by donations of fragrant sandalwood or myrrh, is the most important feature.
This practice of respecting fire has given rise to disrespectful accusations of idolatry and fire worship, levelled at Zoroastrians by those whose interests were served in misrepresenting this approach to fire.
Zoroastrians, however, see this practice in the same category as the Christians' attitude towards the cross, which is worn around the neck and hangs or stands centre-stage in most churches.
In private Zoroastrians pray in front of some form of light, preferably fire or the sun (or, at night, the moon which reflects the sun), a candle or sometimes an electric light.
All symbolise the creator and focus attention totally, so that thanksgiving, praise and contemplation of the wonders of creation can take place in serenity.
Zoroastrians also have a festival, Jashne Sadeh, occurring in mid-winter, which celebrates the discovery of fire and there is also a prayer called Atash Niyaesh, in praise of fire.
The importance of fire in a pre-industrial era is not hard to understand when there were no matches or lighters, and keeping the fire going in private homes for cooking, heating and lighting was not a simple matter.
Some, therefore, suggest that the Fire Temples were in fact as much local repositories for access to fire as they were centres for spiritual upliftment.
In the language spoken among the Zoroastrians of Yazd (Gavri/Dari), the phrase to turn off (the light etc) is literally translated as putting the fire back home.
The sacred fires which burn in temples today are one of 3 grades of fire, the highest grade fire being collected from 7 natural sources of conflagration, such a haystack fire, a volcanic fire, fire caused by a lightning bolt etc.
Prayers
The corpus of Zoroastrian prayer texts,
known collectively as the Avesta, provides both the ideas resulting from
the divine revelation, which came to Zoroaster and also historical
background through which scholars try to contextualise his life and
teachings.
It contains layers of prayers in different languages, indicating additions at different times and suggesting a tradition which underwent linguistic and occasionally philosophical transformation.
The oldest of these languages is found in the Gathas, a text composed in an ancient Iranian language, containing 225 verses in 17 Yasnas.
This text lies at the heart of the prayers and is distinct because of the antiquity of the language.
It is thought to contain Zoroaster's own words.
It is, therefore, this particular text above all other Zoroastrian literature, which should be studied to appreciate the radical philosophy that Zoroaster propounded.
The prayers mainly take the form of praise and reverence (Yasna).
Quote from the Gathas
“Whoever, man or woman, O Mazda Ahura! will grant me those things best for existence – the truth for Truth,
governance through Good Mind, and those whom I have urged towards Your
praise of Your kind, then with all those shall I (Yasna 46.10)
It is significant that the above comes from the Ushtavaiti group which contains the first verse of the kushti prayers.
The verse from Ys.44.16 follows – it contains the all-important declaration that the knowledge of the Religion is for all who satisfy Mazda – in fact it is open for all mankind of Mazda’s choosing.
There is also a corpus of texts known as Yashts, which praise and celebrate entities such as Mehr, Hom, Verahram, many of which must have predated Zoroaster.
Though the grammar or language of the texts often appears to be of
later origin, sometimes there are features that appear to
be deliberately manipulated to maintain the impression of antiquity to
parallel the content which indicates
a very old tradition that had been maintained and passed down, undergoing a transformation in the process.
It is believed that this ancient tradition survived and merged with Zoroastrianism so that the Yashts also have a prominent position in the religious recitations by priests and lay people.
The initiation ceremony which formally introduces a person into the faith is known as Sedreh Pushi among Iranians and Navjote among Parsees.
This ceremony can be undertaken at any age, and theoretically, it should be done with the full understanding and cognisance of the person undergoing the ceremony as the credo known as Fravarane is a statement of accepting the faith.
However, it is often conducted on young children by the decision of their parents.
In India, few Parsees decide not to induct their children through this ceremony whereas, in Iran, it is not uncommon for parents not to organise such an initiation ceremony.
After the solemn process of donning the white muslin Sedreh and the sacred cord, the white Koshti while reciting the basic Avesta prayers learnt by heart in the presence of priests, the event is normally accompanied by present giving and a party.
When people pray or enter religiously sanctified areas, it is customary to remove shoes, and to cover the head with a white (or green) head cover, such as a white scarf for ladies and a white skull cap for men.
Black head covers are completely out of keeping with the colour symbolism of Zoroastrians though somehow black skull caps have entered the Parsee tradition.
Many will read from their prayer books, while others will simply recite the prayers they have learnt by heart.
Candles may be lit by individuals in memory of loved ones and contributions of sandalwood may be made to be put in a special metal dish set aside for this purpose.
Among Parsees, it is customary to place a dab of ash on the forehead, but this is not practised by Iranians.
It is also not unusual to see Parsees kissing the railings surrounding the sacred fire area, or genuflecting before the fire, but this is again not a custom among the Iranians unless they have lived in India for a while and brought this tradition home with them.
The best known of all Zoroastrian prayers is the Ashem Vohu prayer whose transliterated words are:
Ashem Vohu Vahishtam Asti; Oshta Asti;
Oshta Ahmai Heyat Ashai Vahishtai Ashem.
Its meaning is roughly:
The path of Asha (order, discipline, purity, truth) is the best virtue.
It is happiness.
Happiness is for the one who pursues Asha for the sake of best virtue.
The World Zoroastrian Organisation
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Parsees
Parsees are those Zoroastrians who left Iran in the face of fierce persecution in the 10th century CE to try and maintain their faith and practices in a foreign land and were given permission by a local ruler to settle around Sanjan in Gujerat, India, (The legend of their migration was later recorded in the Qissa Sanjan).
With Zoroastrians located in two centres (Iran & India) from the 10th century and with little contact between them until the last century, it is not surprising that certain beliefs and rituals evolved differently, with Parsees in India absorbing aspects of the caste practices with which they were surrounded, while cultural differences such as food, dress, and language became very pronounced.
Nevertheless, some Parsees realized that they had lost their way and between the 15th to 18th centuries envoys and emissaries regularly travelled from India to pose important questions about doctrine and ritual and to return with the responses from senior priests in Iran.
Now, with many Parsees and Iranian Zoroastrians in the diaspora, the Indian culture has once again encountered its Iranian counterpart outside the traditional homelands and attempts are being made to bring the differing interpretations into line with each other.
The Parsee community has achieved great distinction in public life, considering their small numbers and there are many Parsee names which have become bywords for philanthropy and distinction.
Bombay, where their numbers are most concentrated, has hospitals, schools,
orphanages, parks, streets and districts named after them.
The world famous industrial group Tata, as well as musicians such as Freddie Mercury, Zubin Mehta and Sorabjee are just a few of the world famous Parsees of more modern times.
Of particular note is the fact that the first 3 non-Anglo Saxons elected to sit in Parliament as British MPs in Westminster were Parsees representing the Liberal, the Conservative and the Labour party (the latter MP later became a Communist).
India has several times seen Parsees hold the highest legal positions such as Attorney General or Solicitor General, and also the highest position in the armed forces of India.
Currently, the estimated population figures show a large percentage of the approximately 65,000 Parsees in India as being over 60.
This raises the question of the future of the community which is a matter of ideological controversy.
Certain so-called “purists” appear to prefer to see the extinction of the community rather than adopt strategies which they see as a compromise.
Others who refer to the original texts for support advocate intermarriage, adoption, acceptance and are more tolerant, as are their Iranian counterparts.
Parsees are also found in Pakistan but the population figures there are estimated to be no more than 1660.
The language spoken by Parsees was until recently Gujerati and their prayer books are written in the script of this language.
However in recent years, English has replaced Gujerati as the chosen language of communication with the younger generation who are rarely able to read Gujerati.
The World Zoroastrian Organisation
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Gender Equality
Equality of gender remains a feature which has singled out Zoroastrians from their compatriots throughout history.
In the Gathas, Zoroaster specifically exhorts men and women to use their own unclouded judgement to decide if what he, Zoroaster, advocates has a relevant message for them.
It is particularly noteworthy that throughout the Gathas he addresses both men and women, indicating that they are partners in trying to increase the amount of goodness and trying to defeat the forces of darkness.
This equality of address implies respect towards both sexes and a belief in the competence of both.
Indeed, lack of gender prejudice is one of the fundamental tenets of Zoroastrianism and is seen in societal organisation, in later texts, in the priesthood and also in the wedding liturgy.
A woman's willingness to speak her views in the presence of her partner and for those views to be accepted as valid was characteristic and still is.
In every sense the Zoroastrian woman has maintained her equality of position in society and, where necessary, has been head of the household and this not necessarily in the absence of her husband.
Where a husband has been absent or, in the case of widowhood, women have made decisions affecting land sales inheritances, harvesting times, educational choices, marriage partners for offspring etc.
Zoroastrian women have also been queens as attested in the late Sassanian period.
Since the early 20th century when girls' schools were opened for Zoroastrians, women have shown their competence in every sphere by achieving high qualifications and careers in all domains where men have succeeded.
A particularly noteworthy feature in this sphere extends to the realm of the priesthood – texts exist from antiquity which indicates without any doubt that women were considered competent and worthy to attend priestly college and to officiate and administer to the religious needs of their communities.
In keeping with this long-standing custom which fell into disuse over the past centuries but which has been revived in Iran, recently 8 female priestesses have been ordained and now officiate at religious events.
It is therefore evident that with the degree of gender equality demonstrated in so many spheres, it can only follow that in inheritance issues or other rights, women and men stand shoulder to shoulder.
It is a matter of regret that some people fail to grasp this basic principle of equality and seek to differentiate between the rights of marrying out males and females, attributing all entitlements to men only.
The World Zoroastrian Organisation
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Nature & the Environment
Zoroastrianism is a very ecologically aware religion, which has led to some commentators calling it the first Green movement.
In the Gathas, there are several references to Mother Earth and the wonders of natural phenomena such as the moon, the stars, the wind and so on.
Nature, in fact, is central to the practice of Zoroastrianism and understanding the interdependence of human life, the seasons and the elements lie at its core.
Many important Zoroastrian annual festivals are in celebration of nature: New Year celebration of Nowruz on the first day of spring (March 21); the water festival in summer; the autumn harvest festival of Mehrgan at the end of the season; and the midwinter fire festival.
It should be said that there are many days for feasting and celebrations to break up an otherwise laborious lifestyle and Zoroastrians traditionally sing, dance, play music and drink wine together during the celebrations, in marked contrast to those around them.
All Zoroastrian religious ceremonies at which priests officiate require the preparation of sprouting green shoots, fresh seed-bearing fruits such as watermelon and pomegranates, a tray of 7 dried fruits and nuts (lork), the presence of water, some bread, fire urn and a vase of flowers and evergreen branches, all laid out on a white cloth.
The Nowruz spread is a little more elaborate representing the provision by nature of all the life-enhancing produce that gives us pleasure in life and sustains us.
Zoroastrian doctrine requires people to act, for ultimately it is deeds which speak louder than thoughts and words.
It is felt that in order to be able to make sound judgements leading to action, a healthy environment is needed, so good order or Asha is to be observed with reference to the earth, the water and the air.
The requirement of non-pollution of these elements explains how the misunderstood funeral rite of exposure on mountaintops developed – the earth being viewed as a progenitor of life-sustaining food and not a place for dead bodies.
The mountaintop disposal could even be seen as a precursor to recycling through organ donation.
It also explains why Zoroastrians chose not to wash in rivers or streams but to draw water off in vessels to be used elsewhere so that the flowing water, which could be used downstream, would not be sullied by personal washing.
Much importance is attached to the meritorious act of making infertile land abundant by bringing water to it and making swampy, waterlogged land fertile by draining it and planting crops.
This environmental consciousness, which pervades the religion, accounts for the reputation Zoroastrians built up as excellent gardeners who knew how to irrigate in difficult conditions and how to produce abundance where others failed.
Exhortations to a marrying couple include several about the desirability of cultivating land and at the birth of each child, it is normal to plant a tree as it is at death.
Within a healthy and well-nurtured society, deeds above all else have to reflect the choice made by individuals in following the path of Asha.
Bodily cleanliness is, therefore, one manifestation of this and the wearing of the white muslin undergarment, the "Sedreh", donned at the initiation ceremony of "Sedreh Pushi/Navjote", represents this, as it reflects purity and has to be worn spotless.
The World Zoroastrian Organisation
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Charity & Hard Work
Zoroastrians are told in the Gathas that laziness and sloth are frowned on.
It is our duty to toil, so that life may be enjoyed when relaxing after effort and when the bounty of our hard work produces results.
The work ethic is a strong hallmark of the community in which wealth in itself is not regarded as undesirable.
However, Zoroastrians are exhorted to do good deeds and among these is the promotion of a charitable disposition which inclines them to part with a little of what would otherwise be just for themselves.
In more industrial communities and among more affluent families, it is commonplace to find a person endowing a hospital, a home for the aged, an orphanage or a school, all institutions for which Parsees are particularly renowned.
Nowadays, endowments are also made for communities to meet at the local centre for a meal together after prayers of thanksgiving and remembrance.
However in communities where agriculture is the principal source of income, (the case for the majority of Zoroastrians in Iran until about 60 years ago), memorial feasts, "gahambar", in remembrance of the person who endowed the feast, are held annually (in one of the 6 designated 5 day periods) and bread and dried fruits are distributed to the whole community, who are all expected to participate.
Occasionally the feasts are bolstered by the distribution of a savoury snack incorporating chickpeas, onions and coriander.
These feasts are normally funded by an endowment of land, whereby its produce is sold to provide the income for the feast.
In the rural communities that characterised Zoroastrian society, it was also a very frequent event to find charity stews being cooked on the street corner or passers-by being handed fried bread, sweetened and spiced, by groups of people cooking over fires outside their homes or at the crossroads.
Candles would also sometimes appear in niches at street corners, all of these being acts of charity benefitting the community in differing measure according to the means of the person in question and offered as an act of thanksgiving for a piece of good fortune or an earlier imprecation being fulfilled.
It should also be mentioned that it was often menfolk in the community who were the chief cooks, firestokers and handlers of the vast cauldrons which had to be used to prepare community charity stews, while the women and children did the preparatory work.
Charitable endeavours help to ensure that the person in question will be able to leave this world with a clear conscience and pass “lightly, fulfilled and happy” (as per our Tandorosti prayers) over the Chinvat bridge and on to the Abode of Everlasting Song and Light.
In our Ashem Vohu prayer, we are told that purity (of thought word and deed) brings happiness, and this is a self-fulfilling dictat since service to others brings in its wake, great satisfaction and joy to the doer.
In our tradition, it is the ultimate goal to leave this world as a Niknam – someone whose name will live on because of his/her virtue.
WZO would not exist were it not for the initial charitable endowment of the now deceased Goli and Mehraban Farhangi.
Since then many generous people have remembered WZO in their wills, entrusting substantial sums as charitable contributions so that we can further the wellbeing of our global Zoroastrian community.
To be able to continue and expand our work to reach more people, we are constantly in need of more funding.
The World Zoroastrian Organisation
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Mystical Meaning of holy «Ashem Vohū» prayer:
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Avesta is not a language, it is only used in Manthravani. This Manthra is composed using laws of Stoat Yasna (science of vibrations) and not mere philology meanings. Each Avesta word can have different interpretations depending upon the context where it is used. Therefore it is impossible to translate prayers accurately without the help of Taavil (rules of mystical interpretations). Hence it is important to understand it’s esoteric meaning, message and thoughts (Mithra) to be passed while reciting the prayers.
Ashem Vohu and Ahunavar (Yatha Ahu Vairyo) are the 2 most sacred and potent manthra uttered by Ahura Mazda at the dawn of creation. Let us delve on the meaning of Ashem Vohu.
The word “Asha” is the foundation of this Manthra of 12 words. It occurs numerous times and in various connotations throughout the Avesta prayres. The word “Asha” has seven facets viz. Law, Order, Beauty, Truth, Righteousness, Purity and Freedom.
The whole creation of Ahura Mazda operates on the Divine Law and Order. All the Beauty of Nature moulded by Ahura Mazda expresses itself through Asha. The mountains, oceans, rivers, flowers, gardens, sky, trees and fruits are all the expressions of Asha. The divine Law, Order and Beauty constitutes Ahura’s TRUTH which is explained by the prophets of all religions in different words and languages. TRUTH means divine knowledge which comes to us in various levels according to our spiritual inclination.
The fifth facet of the word Asha is RIGHTEOUSNESS. The word conveys, what is right and what is evil, what are good deeds “Kerfeh” and what are sins “goonah”. All religions declare that Good and Bad are defined by the All Mighty and proclaimed by Prophets, Saints, Sages, It is not for us humans to define them or think them out. Our life should be a constant effort to discard goonah and adopt kerfeh. This is the duty assigned to humans. Choosing evil is a contradiction to Asha.
The sixth facet of the word Asha is PURITY, implies purity of body and mind both.
It is our duty to alchemize the impurity into purity through the observance and practice of our Din, every moment of our life. The Righteousness and Purity are thus our rules for life and day to day living. They are called “Tarikats”. Impure thoughts drive us away from God. We require spiritual energy to resist them. That energy is invoked within us by the Tarikats like Sudreh-Kushti, Manthras, Atash Parasti, Meher-Patet, cultivation of Armaiti and Hutoxi in our state of mind. Thereby we are taken nearer and nearer to Ahura and ultimately to FREEDOM, which is the seventh facet of Asha. The final goal to reach salvation.
We can see that the seven facets of Asha is the prescription of life to be led on earth.
After Asha, the next founding word in Ashem Vohu prayer is USHTAA. It is translated as happiness, but is not material happiness. Ushtaa is divine happiness, happiness of heart, love and devotion. When we will reach Ahura Mazda, we shall have the ultimate bliss and ecstasy, the real final Ushtaa. But till then Ahura has provided us the lamps of Ushtaa all the way. We feel Ushtaa, when we eat food, experience beauty of God, feeding a hungry human or animal, helping somebody in trouble or have a surge of love towards anyone, the feeling we experience is Ushtaa. When we recite Manthra or stand before Atash-Padshah, or sit at the ceremony of our dear dead, or hear sound of boi ceremony, our eyes moisten with tears of devotion. The tears pour out in pain, yet have the coolness of divine pleasure i.e. Ushtaa.
The word “Asti” means IS. “IS” conveys existence, truth, reality.
Vohu Vahishtem has word Vohu Mano, the divine consciousness of Ahura.
The twelfth word Asheym means Freedom.
From the above, the summarized meaning of Ashem Vohu* is as below:
“There are three existences in nature: Asha, Vohuman and Ushta. The path of Asha leads to Vohuman and Ushtaa. It is the bounden duty of the humans to follow that path of Asha Vahishta and attain FREEDOM”.
The summarized beautiful «mystical message of Ashem Vohu» is as below:
“He who follows Asha and Vohuman will attain Ushtaa. If you lead your life on the path of Asha, as ordained and prescribed by Asho Zarathushtra your present limited consciousness will expand and you will be in communion with the presently unobservable regions of Nature. Your Ako-man will become purer and purer and you will go near and nearer to the divine consciousness of Ahura Mazda. It is therefore the bounden duty of every Zarathushti to tread on the path of Asha, so that you will attain Freedom, Frashogard, Mukti”.
Thought to be passed while reciting Ashem Vohu:
Every Avesta prayer is our communication to Ahura Mazda and asks for a bounty from HIM. We may pass the below thought (Mithra), while reciting Ashem Vohu:
“Oh Ahura Mazda ! Asha, Vohuman and Ushtaa are Thy Divine Entities. Lead me onto the path of Asha. Let my heart ever me immersed in devotion and bliss. Give me strength to tread on the Thy divine path of Asha, so that I may attain Freedom”.
Reference: Parsi Pukar Vol, II Sep’2005.
As explained by Mrs. Pervin Mistry, the holy Avesta teaches that the universe was manifest according to His Primordial Thought, embodying His Divine Consciousness. It was the first and foremost utterance of Ahunavar that brought the universe into being. Together with the Ahunavar, the fundamental declaration of Ashem Vohu (Ashoi), under the directive of Vohu Mano, sustains and guides the Universe towards Spiritual Perfection. The manthric resonance of these two most powerful manthra, Yatha and Ashem are circulating throughout the Universe from its beginning to its end.
Needless to mention, Ashem Vohu teaches that the root of all actions as well as the measure of all moral discernment is perceived in the mind. If the mind is pure, thoughts, words and actions are also pure and subsequently angre-mainyu’s intrusion in the mind ceases. Verily, thought is the blue-print of all words and actions.
Friends, the Golden 12 words of this prayer, teaches us the “Way of Life”. May Ahura Mazda give everyone strength and wisdom to live a “Prayerful Life”.
🙏🏼✨🤲🏼🔥
Ustaa Te.
Written by Behdin Yashan Jokhi
Quoted from Zoroastrian wisdom Telegram Channel
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Dasturji M. Firouzgari performed holy Jashan ceremony with Iranian Method in Taft,Yazd.
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We are saddened to announce the passing away of our dear beloved Dr. Ali Jafarey. He passed away on Tuesday Oct 6th evening. He will be missed by the many lives that he touched in his 99 years on his journey.
Garothman Behesht to Dr. Jafarey and strength to the family and loved ones to bear this loss. His presence will forever be missed within our community.
Ravanash Shaad
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The most holy Nirang of Shah Fereydoun:
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This most holy Nirang/spell as created by the high and most pious soul of Shah Fereydoun is composed so to grant health, combat ill happenings, remove black magic and neutralize the negative energies surrounding the reciter and instead to give boon and bliss from the abode of all light (Anaghre Roshangah/Anaram)
Could be recited at anytime, but usually it is said right after tying the Kushti (sacred girdle) for optimal effect.
This most holy Nirang goes as follows: Khsnāothra Ahurahe Mazdā/ Yāng Vang-hudāo. Vang-huhim. Paārendim, yazamaide.
Quick note on translation:
Ā is A as in father or O as in mother.
In Persian it would be:
یانگ، ونگ-هوداو، ونگ-هوهیم، پآرندیم، یزمیده
May the holy fravashi of Shah Fereydoun son of Athavyān be with you always and may this holy Nirang be of aid to you in your most hour of need. Athā Jamyāt, Yathā Afrināmi.
From the Telegram Channel of Zoroastrian Wisdom
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Holy Meher Nyayesh with Behdin Parham Esmi’s voice
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What is the role of Ram Yazad?
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1. The name Rām is the Pazand form of the Avesta word rāman. As a common noun it means “joy” and as a proper noun, it is the name of the Yazad who presides over joy. The name of the Hindu god Rāma has no connection with this Yazad.
2. Rām Yazad is the Hamkār (co-worker) of Bahman Ameshāspand, who presides over the ‘good mind.’ Hence, if one wants to be joyful, one needs to have control over the mind and keep it good. Since Rām Yazad is the Hamkar of Bahman Ameshāspand, we observe Rām roj as an an-roja (no meat day).
3. Since Ram Yazad presides over joy, pleasure and domestic happiness he is invoked at the time of marriage by the performance of the Varadh-pattar bāj just before marriage ceremony. In fact the phrase shādi rāmashni means “happiness and joy.”
4. Since Rām Yazad presides over joy of life, and one of his functions is to unite, the mention of his name is omitted from the ‘Jasa me avanghe mazda, amahe hutāshtahe’ prayer, when recited in some after-death prayers and rituals, as death is the separation of the soul from the body and hence not a joyous happening.
5. Rām Yazad works along with Meher Yazad in looking after the space between the earth and the sky. That is the reason why a bāj is recited in honour of Rām Yazad just before the Chāhrom (dawn of the fourth day after death) to request him to give a safe passage to the soul of the deceased on its way to the spiritual world.
6. Vāyu Yazad is an associate of Rām Yazad. Whenever Ram Yazad is invoked, Vāyu Yazad is always invoked along with him. Vāyu Yazad is described as travelling by a golden chariot with golden wheels. Vāyu Yazad also presides over the space between the earth and the sky – the path which the souls of the departed ones have to travel on the dawn of the fourth day to reach the other world. Vāyu is an Indo-Iranian divine being and hence worshipped by both the Indians and the Iranians. In the Rig Veda too, the divine being Vāyu presides over the wind and is depicted as traveling swiftly in a chariot drawn by horses.
🤲🏼🔥✨🙏🏼
By Ervad Dr. Ramiyar Parvez Karanjia
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SHAH FARIDOON is the THE FIRST GREAT SPIRITUAL HEALER:
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The kings of ancient Iran especially during the Peshdadian and Kayanian dynasties were both spiritual and temporal leaders. In Zarathushtrian tradition many of them are regarded as prophets who laid the path for the advent of the prophet of prophets Asho Zarathushtra.
After a long golden period under Shah Jamsheed, Iran came under the rule of the evil Zohak. Zohak or Azhi dahaka was a tyrant who unleashed an era of terror and oppression. He murdered Shah Jamsheed and ordered human sacrifices. In the Avesta he is called "Baevare -aspa (possessing the strength of 10,000 horses). He was the living embodiment of evil and the ten vices that afflict humanity.
Faridoon ("one possesing the wisdom of the 8th sky") was born to Athwiyan and Franak during these troubled times. When evil Zohak murdered Athwiyan, Faridoon's mother Franak took the little boy to a secluded place in Alburz mountains and entrusted the child in the care of 'Purmayaah' the spiritual cow who nursed the child for three years. In the meantime, astrologers beqan to predict that the young lad named Faridoon would soon slay the evil Zohak.
The first to rise in rebellion against Zohak was a blacksmith named Kawa. He made a war standard out of his leather apron and collected an army under "Drafshi-i-Kawayani" (the flag of Kawa).
Kawa sought out Faridoon and encouraged him to liberate Iran from the yoke of Zohak's evil rule. Faridoon with the aid of Sarosh Yazata was successful in overthrow Zohak. Under the guidance of Sarosh Yazata, Faridoon did not kill Zohak (since the time had not come in Nature to do that), instead he tied the evil one on Mount Daemavand. The day this event took place was Roj Meher of Mah Meher. Thus was laid the foundation of the festival of "Meherangan" or the day when good triumphed over evil and the pious Faridoon liberated the land of Iran from oppression and tyranny.
According to legend, Zohak who was the living embodiment of evil is still chained to that great spiritual mountain, Daemavand. It is said every night when the forces of evil gain strength the chains weaken.
However at the crack of dawn when the cock crows and the sun comes out the chains are again secured and the evil one is rendered powerless. This is an important truth in nature wrapped in an easy-to understand legend. This is the reason why we pray in the "Afreen-i-haft Ameshaspandan": "Hamazor Daemavand koh ke dravand Bivarasp andar oye basta ested." (Be in accord/attuned with Daemavand Koh (mountain) (which has the power and) in which is enchained the demon - Bivarasp, the demon (with power) of ten thousand horses".
Shah Faridoon is also recognised in Zarathushtrian tradition as a Master Healer. He is said to have known all sorts of holy incantations (nirangs) with which he could change his form at will as also heal various afflictions. Even today many of the "nirangs" which we pray are ascribed to Faridoon Padshah. Faridoon was a saintly monarch who ruled with benevolence and re-established during his reign of 500 years an era of virtue, happiness and prosperity.
Shah Faridoon had been blessed by Sarosh Yazata with the power to neutralize all forms of evil whether in the form of disease, human vices or an evil energy at a metaphysical level. In the Fravardin Yasht we invoke his righteous fravashi in order to withstand various diseases: 'Thrnotnonahe Athuynnoish ashaono Iravashim yazamaide'. We also pray in the Vanant Yasht: 'Baeshaza goafringan bad. Name Ahura Mazda pa name niv khoreh Faridoon Faridoon Athavyan' "(May there be health and fame!) Through the name of Ahura Mazda and through the name and the power and glory of Faridoon the son of Athavyan".
It is considered very efficacious to remember the name of Shah Faridoon and invoke his pious fravashi for spiritual assistance during prolonged illness or whenever one feel afflicted by various forms of evil.
His fravashi may also be invoked for spiritual assistance in controlling personal weaknesses such as the demon of wrath, greed, envy, lust, etc.
🙏🏼✨🤲🏼🔥
Written by Noshir Dadrawala
From the Telegram Channel of Zoroastrian Wisdom
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Very beautiful video of Jashan ceremony in Zoroastrian Association of Houston, Texas with company of Vada-Dasturji Saheb Khorshid Dastur
From Telegram Channel of Zoroastrian Wisdom
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Is there an hierarchy of divine beings in the Avesta?
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The Avesta mentions divine beings of different types and status. The highest among them is Ahura Mazda who alone has the title dadar “creator” prefixed before his name.
After Him comes the Ameshaspands who individually look after each of the seven creations. Under the seven Ameshaspands work the Yazads.
There are innumerable Yazads working in the universe, but only a few from these are mentioned by name. The names of the Roj and Mah are dedicated to some of these Yazads mentioned by name.
Of the 30 days (roj) of the month, the first seven are named after the Ameshaspand and the rest 23 are dedicated mainly to the Yazads. Three to four Yazads are appropriated to one each of the seven Ameshaspands and work under them. These are called the Hamkars of the Ameshaspand.
Among these 23 Yazads there are a few who are called ‘Mino’ who work predominantly for spiritual qualities and purposes. The rest work predominantly at the material level and for worldly tasks and purposes.
Another type of Yazads are called Ratus. They predominantly work with nature and are connected with seasons.
Fravashis and Asho Ravans (realised souls who have already reached Garothman-the Highest Heaven) are also divine beings in their own right. They too work under and with the Ameshaspands and Yazads.
🙏🏼🔥🤲🏼✨
(Ervad Dr. Ramiyar Parvez Karanjia)
From Telegram Channel of Zoroastrian Wisdom
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What is the Nahan ritual in Zoroastrianism?
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1) The Nahan ritual is the second level of Zoroastrian purification. The term Nahan comes from the Sanskrit word Snān which means “bath.” It is given at particular times, like before Navjot, Wedding, to the widow of a deceased before the Uthamna and 40 days after child birth.
2) The Nahan is given by a priest, who in the past was expected to be the holder of the power (amal) of a Bareshnum.
3) The nahan starts with the performance of Kasti, after which the priest makes the person recite the Baj for food. After this a few pomegranate leaves are given for chewing and any residue if at all is to be spit out. Then a few drops of the Nirang are thrice sipped while mentally reciting the line In khurram in pāki-e-tan, yaozdathri-e-ravān rā which means “I drink this for cleansing my body and purifying my soul.”
3) Then the person is made to recite the Baj for bathing. A spoonful of taro is given which the person is asked to apply on the body and allowed to dry. After that a regular bath is taken, after which the person puts on clean clothes, places the Kasti over the shoulders and comes to the priest. The priest makes the person complete the Baj prayers. The ritual ends with the performance of Kasti and recitation of the Patet Pashemani prayer.
🙏🏼🔥🤲🏼✨
(Ervad Dr. Ramiyar Parvez Karanjia)
From Telegram Channel of Zoroastrian Wisdom
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🔥The Gathas-The Sublime Book of Zarathustra ....
Song 2-Haat 29-vers 3
Righteousness replied:
"I know no one in this world totally free from injustice. Truly, I know of no one who can support the just against the unjust.
Should I find such a person, I would hurry to his or her call".
La Justesse répond :
« Il n'y a aucune autorité dans le monde qui puisse supprimer l'injuste. Je ne connais, en vérité, personne qui protège le juste contre l'injuste. S'il existait une personne assez puissante, je me dépêcherais de lui venir en aide.
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To whom still fighting for the family conflict of 1400 years ago
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SUDREH-KUSTI IS OUR GOLDEN SHIELD AGAINST HARM:
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“In Khorshed and Meher Niyaish the phrase 'Zarenumantem Surem' is stated, which literally means 'golden weapons' and refers to the Sudreh and Kusti.
When we wear this 'golden armour' it acts as a shield to protect us from evil and helps us to follow the righteous path. When we tread the path of Asha - righteousness - we are automatically taken to Ushta - the supreme bliss happiness - as is said in Ashem Vohu.”
Ervad Bhandara adds: “Negative energy, sickness and other harm has to enter our astral body before entering our physical body; they it accesses our physical body and mind through our chakras, which are also nerve centers.
Performing the Kusti is a purification ritual, which can be done as many times as possible in a day to remove/prevent afflictions from entering into our astral body and, thereby, our physical body.”
Ervad Bhadara concludes: “Performing your Kusti sparks the flame of Ahura Mazda and makes the inner fire - Adar Yazad - more radiant. Thus, you can attain the qualities of Behram Yazad – namely victory and success.”
🙏🏼🔥🤲🏼✨
Written by Ervad Zarrir Bhandara the high priest of California agiary.
Jam-e-Jamshid Facebook.
From Telegram Channel of Zoroastrian Wisdom
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🔴The Gathas-The Sublime Book of Zarathustra .... Song 2-Haat 29-vers 4
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Mazda
Ahura, knows best what the disciples of the false gods have done in the
past and shall do in the future. As, Ahura Mazda alone is our judge,
may His wishes be ours.
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Mazda Ahura, Maître de la
connaissance, connaît bien ce que les disciples des faux dieux nous ont
fait dans le passé et feront dans 1'avenir. Seul Ahura Mazda décide. Que
Ses désirs soient les nôtres.
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