Translated from Gujarati by Meheryar N. Rivetna
A lecture was presented on this subject at the ‘Rahnumae Mazdayasnan Sabha’ on 17th September,1906.
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Translator’s Foreword
A large number of Zoroastrians have an imprecise understanding of the Zoroastrian faith, particularly the meaning behind the prayers they assiduously recite. Unquestionably, much of the religious literature was destroyed by unprovoked invasions on Iran, the birthplace of the Zoroastrian religion leading to a poor knowledge of this great faith.
However, the practitioners of the faith are blessed with eminent scholars, contemporary and from the not too distant past, who have painstakingly brought to light an understanding of the exegesis of the scriptural texts. They have given the faithful an appreciation of the true meaning and purpose behind the prayers, beliefs and practices. Some Zoroastrians cling to illogical beliefs that have no basis in the pristine teachings Zarathustra gave to humankind.
Behramgore Tehmuras Anklesaria brings to attention some of the deviations from the true meaning that have occurred. Anklesaria gave a lecture to the ‘Rahnumae Mazdayasnan Sabha’ in 1906 dispelling the myths surrounding the prayers in the Khordeh-Avesta in a talk titled: “Explanation of the Khordeh-Avesta” given in Gujarati.
Through fortuitous circumstances I came across this article and was enamored by it, not only because it explained the origins of the prayers, but also because it dismissed, with rational explanations, the superstitions and unfounded beliefs and practices that a vast number of Zoroastrians take as essence of the religion. I could not resist translating this work into English in an effort to reach as many Zoroastrians as possible and share with them this magnificent work.
Behramgore Anklesaria was the first student to obtain an M.A. degree in the newly established Avestan and Pahlavi courses at the University of Bombay. He was appointed as lecturer at the Sir J. J. Zarathoshti and Mulla Firoz Madressas, and later Principal at these institutions. He was a prolific writer and translator of Zoroastrian literature from Pahlavi texts. Notable among his works are: Zand-Akash, Iranian or Greater Bundahishn, and Dastur Hoshang Memorial Volume. In this translation,
I have attempted to give as precise as possible an English rendition of the Gujarati article. If I have erred, I am solely responsible for the error. It is my ardent hope that the reader who seeks a deeper understanding of Zarathustra’s principles will take to heart Behramgore Anklesaria’s scholarship and masterful explanations of our prayers. I trust the reader will enjoy reading this treatise as much as I enjoyed translating it.
Meheryar N. Rivetna
June 8, 2022.
Explanation of the Khordeh-Avesta
by Behramgore Tehmuras Anklesaria
(Translated from Gujarati by Meheryar N. Rivetna)
There must be very few people at the present time who are not knowledgeable about our Parsi prayer book the Khordeh-Avesta. Our daily obligatory prayers are preserved in this book. What does the Khordeh-Avesta mean? What prayers should be included in the book of Khordeh-Avesta? Currently, there exists the small and the large Khordeh-Avesta. The large Khordeh-Avesta comprises all the prayers; all prayers that are prayed at different times as occasioned by every ritual. Today I shall speak regarding the small Khordeh-Avesta meaning about all the daily obligatory prayers.
Regarding the small Khordeh-Avesta it is imperative to know from the start that currently, after fifty years of education in languages and expertise in linguistics, with one exception, all the Khordeh-Avesta books are incorrectly produced! With the exception of our community’s late Avesta scholar Ervad Kavasji Kanga who lucidly explained the Khordeh-Avesta with great effort, all other (Khordeh-Avesta) works produced by uninformed athornans or behdins, printers or shopkeepers are full of errors. In some places, one word is split into two, in some places two words are jumbled, and the letters re-arranged to create new words. Punctuation marks are not where they should be, they are incorrectly placed and words are improperly joined and written—such is our small Khordeh-Avesta. It is our wish that in the coming days those who read the Avesta prayers, without knowing the meaning, will have authentic books available and that all books containing errors will be discontinued.
RELIGIOUS EDUCATION OFFERED BY HINDU TEACHERS!
Now, uninformed athornans and Hindu gurus get the children of our religious community to memorize parts of our Khordeh-Avesta prayers! What is not understood is the questionable benefit of this method of teaching the obligatory prayers without knowing their meaning. It is important for a community that prays its religious prayers in a dead language, to study the alphabet of that language and then recite the prayers of the ancient religion.
Secondly, there is no advantage to the religious individual just to read and pray the prayers. Due to the ignorance of the language on the part of the one who prays, the meaning of the prayers preserved in the Khordeh-Avesta is poorly understood and lessens the ability to understand the translations and to ponder on matters related to the prayers.
WHAT DOES THE ‘KHORDEH-AVESTA’ MEAN?
Having presented this important matter to you, we shall examine the meaning of ‘Khordeh-Avesta.’ ‘Khordeh’ is a Farsi word; its original Pahlavi word is found to be ‘Khurtak.’ It means a “portion” or “one part of a whole.” From this it is understood the Khordeh-Avesta as ‘Avesta Sadeh’ means incomplete selected sections, selected paragraphs, selected gems from a collection of “the total ancient Avesta.” It appears that the selection is put together in a distant age at different times, for use on different occasions for the use of every behdin. In our ‘Patet Irani’1 it is said ‘Avesta-e chamesh va avesta-e khordeh va avesta-e darusht’; also in the same ‘Patet Irani’ the writing ‘khorshed niyaesh na kardam har roj se bar va meher niyaesh na kardam har roj se bar va mah niyaesh na kardam ba har nav mahi ba kamest se bar’ is found, and in ‘khud patet’2 there is a hint of ‘na yashtne khorshed va na yashtne mah va na yashtne atash.’ This means that if the one who prays the patet does not also pray the Khorshed Niyaesh and the Meher Niyaesh three times, daily, and in every new month the Mah Niyaesh, at the very least three times, will repent for that sin. From this it is determined that the selection of the sections of praise from the Avesta in the Khordeh-Avesta are very ancient. These selections are chosen from Asho Zarathusht’s Gathas, as well as the Yasna and the Vendidad; in addition, these prayer selections are also from the Pahlavi and Pazand languages, and some are even written in the prevailing Arabic vernacular mixed with Farsi language after the fall of the Sasanian empire. Moreover, the many Avesta sections used as prayer include the beginning and the ending in the Pazand language. From this it appears likely that the sections of the Khordeh-Avesta were not compiled in one era, at one time, by one Dastur, but rather that additions and subtractions and alterations were made by different Dasturs at different times.
1. Translator’s note: In Zoroastrian prayers, there are prayers for penitence of sins and they are called Patets meaning confession of wrongdoing. There are four Patet prayers: Patet Pashemani, Patet Rawani, Patet Irani and Khud Patet.
The Patet Irani is a prayer that originated in Iran and is not part of Indian Zoroastrians’ Patet prayers. It is an atonement prayer of the Iranian land.
2. Translator’s note: The Khud Patet is a Pazand repentance prayer for one’s own sins. The individual praying this ‘Patet’ with a contrite heart is believed to receive divine forgiveness.
Now we shall see from where in the Gathas and other Avesta writings the selections of these sections were made:
1. Ashem Vohu—This is a very ancient Gatha prayer. It is unknown from what Gatha chapter this verse is taken. From the summary of the Nasks in the Pahlavi Dinkard it appears from the given twenty-one Nasks that ‘Ashem Vohu’ is placed in three Nasks, ‘Sutkar’, ‘Varshtmansar’, and ‘Bag’. According to the third chapter in the 9th book of the Dinkard, the second chapter of the ‘Sutkar’ Nask is said to be Ashem Vohu; in the 26th chapter of the same book it states the third chapter of the ‘Varshtmansar’ Nask is the ‘Ashem Vohu’; and the 48th chapter in the same book states the second chapter of the ‘Bag’ Nask is ‘Ashem Vohu’!
Again, how ancient the three lines in the Gathas are can be known from the first section of the extant Avesta Hadokht Nask, in which the beauty of the Ashem Vohu is described as ‘Ash-Stuiti’ meaning “praise of Asha”. Also, in the Yasna Ha 20 the commentary on ‘Ashem Vohu’ is written in the Avestan language! Knowing that the small Gathic verse is written in Avesta, it becomes apparent that these three Gatha lines are indeed ancient!
2. Yatha Ahu Vairyo—This, too, like the ‘Ashem’ is made up of three ancient Gathic lines. It is possible that this could be an early writing of the extant Gatha chapters or it is likely that the ‘Ahunavar’ is the key to the origin of the Gathas. According to the Dinkard [Book 9, chapters 2, 25, 47], ‘Ahunavar’ is the first chapter in ‘Sutkar’, second in ‘Varshtmansar’, and first in the ‘Bag’ Nasks. The long commentary of the ‘Ahunavar’ written in the Avestan language is found in the Yasna Ha 19 where it is made known that Ahura Mazda announced to Asho Zarathusht His recitation of ‘Ahunavar’ before all of creation came into being.
3. Yenghe Hatam—Similar to the two Gatha prayers above these three lines are also an ancient prayer. According to the Dinkard [Book 9, chapters 4, 27, 49], the Yenghe Hatam is in the third chapter of the ‘Sutkar’ Nask, the fourth chapter of the ‘Varshtmansar’ Nask, and the third chapter of the ‘Bag’ Nask. The Avestan commentary on this prayer is in the Yasna Ha 21. It certainly appears that someone has introduced this prayer after making slight changes in the 22nd verse of the Vohukhshatra Gatha.
At this time we shall hint at a novel thought. The community now and then speaks of the twenty-one Nasks of the Avesta. But if we search for the three small Gathic writings as well as all the chapters of the Gathas in these twenty-one Nasks we see that in giving the summaries of the Nasks the summaries of the Gatha chapters occur three times, in three different Nasks. What does it mean? It is likely that in the Zoroastrian community three different schools of thought held three different views, and that the heads of these three schools of thought individually devised the Gatha commentaries and in later times gave each commentary importance and preserved them in the three Nasks. This logic is supported in the writings of the Pahlavi Rivayats where a lot is said about the diverse thoughts of the students of three Dasturs named Afarg, Maidhyoma, and Pishkasir.
4. Kem-na-Mazda—This profound prayer is put together by selecting sections from various places. The first section is from the 7th section of the Ushtavaiti Gatha [Yasna Ha 46] starting with ‘Kem-ne-moi Jam’: from ‘Kem-na’ up to ‘Fraocha.’ The second section ‘Tat thva peresa’ is from the same Gatha 16th section of [Yasna Ha 44]: from ‘Ke-vereghthrem’ up to ‘kamaichit.’ The third section from ‘Pat-no’ up to ‘Astvaitish-Asha’ is taken from Vendidad Fargard 8.21. It is likely that this portion may be taken from some other writing not currently part of the Vendidad. And the fourth section ‘Nemescha-ya-Armaitish-yajacha’ is from one line of the 10th verse of the Spentomard Gatha’s ‘At-ma-yava’ [Yasna Ha 49]. In its entirety, this prayer, for the most part, is taken from the profound verses of the Gathas.
5. Mazdayasno Ahmi—Long after the ancient Gathas were composed, the ‘Din-no-Kalmo’ was written in recent times. This prayer is from the end of the 12th Ha [Yasna Ha 12.8-9] when the 72 Has were constructed.
6. Baj before meals—In ancient times, the ‘Yasna Haptanghaiti’ (meaning Yasna containing seven Has) was composed in the Gathic style, comprising of Has 35-42 as part of the Yasna. According to the Dinkard, this Yasna is taken as part of chapter 11 of the ‘Sutkar’ Nask, 12th chapter of the ‘Varshtmansar’ Nask, and 11th chapter of the ‘Bag’ Nask. This means that the writers of the Dinkard assume that these compositions are Gathic writings. From this writing it appears that the short, but effective initial prayer is taken from Yasna Ha 37 to express gratitude to Ahura Mazda and is recited before meals, as a ‘Baj before meals’.
7. Baj after performing bodily functions—This prayer is adopted from the two sections [Yasna Ha 35.2, 5] of the above mentioned ‘Yasna Haptanghaiti’ and the latter part from the fifteenth section of Yasna Ha 27, which is also present in Yasna Ha 18. The relationship of this prayer with bodily functions is not apparent.
8. Sarosh Baj—The words in this prayer are from Yasna Ha 12.1 from ‘Fravarane’ up to ‘Ahura-takesho.’ Subsequent lines are taken from the first section of Sarosh Yasht and given as Sarosh’s ‘Khsnuman’3 In later times the summary of these words was added to the earlier portion, in the Pazand language, so that those who unfortunately lacked knowledge of the Avesta and whose language was Pazand would understand the meaning of the Avesta prayers.
9. Ahmai Rascha—Yasna Ha 68.11. This prayer is partially selected from its original place. No thought is given to use the relationship of the section with the upper line from where this prayer is taken. This prayer is taken from its original source without altering the original rendition. This prayer is not for the devotee’s own well-being, but a profound benediction for the well-being of another person.
10. Hazenghgaram-Besche Janam— Yasna Ha 68.15. This prayer is also a very short benediction.
3. Translator’s note: Khsnuman means joy, pleasure or satisfaction.
11. Hosh-bam—’Ushi-Bamya’ meaning prayer in praise of a “brilliant dawn” is taken from six different chapters of the Avesta. The part from ‘Ath-iman-vacho’ up to ‘tanum-paiti’ is taken from the Vendidad chapter 11.3. (The first word in ‘Nemase-te Hushbami’ is in accordance with the tradition of the Avestan grammar and the second word is in accordance with the Pazand grammar, making it clear that this was added in the Sasanian era or later). The section from ‘aetat-dim’ up to ‘damanan ashaonam’ is from Yasna 27.1-2. (From these two sections, the first section was added much later in our time in the Farsi language and noted to be prayed during the baj. This is evident from the word ‘leanat’ in this section). From ‘vanghucha vanghuyaoscha’ up to ‘vispayao dravato stoish’ is from Yasna Ha 52.1-4. The words, following this, ‘stavas asha ye hudao yoi henti’ are from the 6th verse of Ushtavaiti Gatha’s [Yasna Ha 45] known as ‘At fravakhsya’. This string is also found in Yasna Ha 52. From ‘Vasascha-tu Ahura Mazda’ up to ‘ahuirish Zarathushtrish’ is from Yasna 8.5-7, which is also found in sections of Yasna Ha 52, 60 and 71. From ‘Yatha no aongham’ up to ‘hamem thwa hakhma’ is from Yasna Ha 60.11-12 [=Ha 71.29-31].
13. Avan Niyaesh—The first sections of the Avan Yasht, sections 0-6, are up to the words ‘fradathai…dangheuscha’4; sections 1-5 of the Avan Yasht are from the Yasna Ha 65.1-5; in this Niyaesh the ‘A Hatamcha’ sometimes prayed is also from Yasna Ha 65.6-14; it certainly means a large portion of Yasna 65 is prayed in this Niyaesh. Moving forward in this Niyaesh, the words ‘hathra ana gathwwya…jasat paoiryo’ are from chapter 5, section 39 of the Vishtasp Yasht. The remaining portion is from the Avan Yasht section 19.
14. Khorshed Niyaesh—In the era after losing our sovereignty, in matters relating to the Avesta prayers an explanation of the meanings was given in the Farsi language in later times. In this prayer, the section from ‘ferastuye’ up to ‘khvakhyao ushtanem’ is from Yasna Ha 11.17-18, the portion we refer to as ‘Patet of the Avesta.’ From ‘nemo ahurai’ up to ‘bushyanithyaicha’ is from Yasna Ha 68.22. The line ‘vohu ukhshya’…’ushta tanum’ is from the third line of verse 10 of the Ahunavati Gatha’s ‘Yatha aish’ Gatha [Yasna Ha 33] which is prayed during the Havan Geh. ‘Ima…barezenam’ is from the sixth verse of the Yasna Haptanghaiti [Yasna 36] which is prayed during the Rapithwan Geh. The line ‘Yehmi spenta…jaso’ is the first line in verse six of the Ushtavad Gatha ‘ushta ahmai’ [Yasna Ha 43]. From ‘mithrem vouru-gaoyaotim’ up to ‘jaghaurvanghohem’ is from the Meher yasht section 7. From ‘mithrem vispanam’ up to ‘mainyavanam yazatnam’ is from the Zamyad Yasht section 35. All the remaining Avestan portion is from the Khorshed Yasht section 1-7 and the final section from ‘ahuranish ahurahe…dahmo-pairi-anharshtbyo zathrabyo’ and the following Ahmai-rascha stanza is from [Yasna Ha 68.10].
4. Translator’s note: The Avan Niyaesh contains the first six sections of the Avan Yasht up to ‘fradathai…dangheuscha
15. Mah-Bokhtar Niyaesh—(We mistakenly say ‘Bokhtar’ instead of ‘Bakhtar.’ The word ‘Bakhtar’ comes from the Pahlavi verb ‘Bakhtan’= “to divide,” “to establish fortune”. During the Pahlavi era the word moon was defined as ‘Bakhtar’ meaning ‘bakht’ or ‘giver or distributor of fortune.’) Much of the ‘Mah Yasht’ is included in the ‘Mah Niyaesh’ and in later times what remained was added in the second chapter of extant Vishtasp Yasht’s paragraphs 6-7.
16. Meher Niyaesh—For the most part it is from the Khorshed Niyaesh and additionally from sections 144-145 and 4-5 of the Meher Yasht.
17. Havan Geh—In this Geh, sections from Yasna Ha 1.23, Ha 1.3, Ha 71.2-3, Ha 71.12, Ha 71.23-24 [Visperad 7.5] are selected and put together.
18. Rapithwan Geh—In this Geh, sections are taken from Yasna Ha 1.4, Ha 71.2-3, Ha 71.23-24.
19. Uzirin Geh—In this Geh sections are taken from Yasna Ha 1.5, Ha 71.2-3, Ha 71.23-24.
20. Aiwisruthrem Geh—Sections from Yasna Ha 1.6, Ha 71.2-3, Ha 71.23-24 are taken in this Geh
21. Ushhain Geh—Sections from Yasna Ha 1.7, Ha 71.2-3, Ha 71.23-24 are taken.
22-28. Namaskars—The Avestan sentences in the Cherag-no-Namaskar5 are taken from the introduction to the Atash Niyaesh. The Avestan sentences in the Muktad Namaskar are from the Siroja section 2 ‘fravashinam’ Khsnuman. A prominent sentence from Yasna Ha 26.7 is taken for the Dokhma Namaskar; grammatical rules were transgressed by putting ‘nemse-te’ before this sentence which shows that in the age of ignorance someone devised a tradition regarding this homage and put together this prayer. Homage to the mountains is from Yasna Ha 6.13. Homage to water is praise of Avan6. Homage to plants is from Vendidad 19.18. Homage to the four directions is from Yasna Ha 1.16.
29. Din-no-Kalmo—The sentence in our Din-no-Kalmo is praise of Din Yazad. These words of later Farsi prayer were written after our sovereignty7.
30. Patet Pashemani—The entire Patet Pashemani is composed in the Pazand language; but towards the end starting from ‘ferastuye’ is from the Avestan Yasna Ha 11.17-18. In the commentary of the same Avestan sections the Pazand translations starting with ‘faraj shetayam’ up to ‘faraj pa aanichi khesh jan’ occur.
An examination of the approximately thirty Setayeshes and prayers in the Khordeh-Avesta reveals that for the most part they are taken from selective Gatha sections. In many places, in times not long after the Gathas, essential writings are taken from the ‘Yasna Haptanghaiti’, and similar to prayers regarding praise of nature, writings regarding remembrances of the Creator were included in later chapters.
WHO COMPILED THE PAZAND PRAYERS?
Now if we shift our focus on the Pazand prayers it becomes known that with the exception of ‘Nam Setayesh’, to date no other known [prayer] can be found in the Pahlavi Pazand literature. From this it can be seen that all prayers were compiled essentially as Setayeshes8 in the Sasanian era for the use of the behdins by learned priests. The prayer termed ‘Nam Setayesh’ is found in chapter 81 of the third book of our known Pahlavi Dinkard, nine books of which are published by the late Dastur Saheb Peshotanji.
5. Translator’s note: ‘Cherag –no-namaskar’ means Homage unto lamp.
6. Translator’s note: The reference is to Avan yazad.
7. Translator’s note: After our sovereignty implies after the Arab invasion of Iran.
8. Translator’s note: Setayesh means praise.
It becomes obvious that these later prayers and Nirangs being in the Farsi language were put together after the end of the Sasanian era. As an example, at the beginning of the Khorshed Niyaesh Dadar Ahura Mazda is addressed as ‘khaleke makhluk al-razzak ruzzi-dehandeh, kader o kavi o kadim’; all the words currently in the Farsi language are derived from the Arabic language. Similarly, in our excellent prayer ‘Doa Tandarosti’, in which the devotee wishes good health to his/her leaders, Anjuman and community is from a later period.
Many of the Pazand prayers in the Khordeh-Avesta were put together after the era of the Mobedan Mobed Adarbad Marespand who formalized these prayers nearly sixteen hundred years ago. One proof of this is our ‘Patet Irani’ in which it is written that ‘Ashi Arastar Adarbad Marespand came across the Zarathoshti religion through Shah Vishtaspa and Asfandiyar.’
THE MEANING OF ALL THE PRAYERS
Looking at the meaning of all the prayers together it becomes known that the Khordeh-Avesta book comprises of the following: The Setayeshes done at the time of day particularly the Setayeshes of the five Gehs; Atash, Ardavisur, Khorshed, Mah and Meher Niyaeshes; namaskars of the four directions, cherag, muktad, dokhma, mountain, water, plants; blessings; patets; similarly, the many prayers defined as manthras include off and on prayers such as ‘ashem’, ‘yatha’ ‘jas me’, ‘ahmai rascha’, ‘hazanghrem’, ‘kerfeh-mazda’ at the end.
The Setayeshes of theFive Gehs makes it clear that in ancient times when there were no timepieces, in an era when the hours of the day were not counted to be twenty-four, in which the period of the day was divided based on sunrise, overhead sun and sunset, in this era the early Zarathoshtis prayed at the five fixed divisions of the day and the Setayesh of that portion of the day was definitely recited.
The meanings behind the Five Niyaeshes come from an era when Zarathoshtis realized Ahura Mazda, sang praises of His great creations and recited the Setayeshes. In that era Niyaeshes were written and initiated as prayer. From this it is alleged that fire, water, sun, moon and stars were combined for worship by the Zarathoshtis. When in reality looking at the five Niyaeshes it becomes known that no prayers or devotion describing the blessings of the beauty of Ahura Mazda’s revered bounties such as fire, water, sun, moon and Meher can be found anywhere except in the Setayeshes.
A similar meaning can be drawn for the Namaskars found in the Khordeh-Avesta.
The Zoroastrians entered these Namaskars as a new tradition in the Khordeh-Avesta after arriving in India. In the earlier Kadimi Khordeh-Avesta only two Namaskars, of the muktad and dokhma, are found. The very word ‘namaskar’ is a Gujarati language word taken from Sanskrit. In these namaskars, the ‘muktad’ namaskar is to offer respect to the individual asho farohar and not, as according to current tradition, to flowers and leaves. Similarly, the dokhma namaskar is a ‘niyaesh’ for the asho farohar and not for the man-made worldly stone structures.
What is the meaning of Niyaesh and Namaskar? The word ‘niyaesh’, Avestan ‘Neme-he’, is the Sanskrit translation of ‘namas’ and from ‘Neme-he’ comes the Pahlavi word ‘Namaj’ which has a similar meaning to the ancient word ‘Niyaesh.’ The contemporary Zarathoshti ‘salam’ is the ancient Zarathoshti word ‘Neme-he’, ‘Namaj’ or ‘Namaskar.’ Having learnt the Arabic word ‘salam’ from Muslims, when one Zarathoshti meets another Zarathoshti and the word which was to be rightfully used, inherited for the greeting, is forgotten and the word ‘Namaj’ which the Muslims use, the contemporary Zarathushtis wrongfully mean it as ‘Niyaesh’, ‘Namaj’, and ‘Namaskar.’ As an example, when one Zarathoshti on meeting another greets him with ‘salam’ that is, one human being in nature’s creation inquires about the well-being of another, in the same way as the devotee who prays the niyaeshes and namaskars, in the Khordeh-Avesta, praises the mute creations of nature, apart from humans, delivers his ‘salam’ inquiring of their well-being9. The tradition of bowing while reciting the niyaesh, namaj or namaskar does not derive from these worships, but derives from ‘salam.’
9. Translator’s note: The well-being refers to the of the elements of nature, i.e., to keep nature’s elements in a ‘healthy’ (or undefiled) state.
The Khordeh-Avesta prayers are certainly praises in poetic form, and it seems that the Dasturs who compiled the Khordeh-Avesta for the devotee made it to praise nature’s creation; and it seems they made a religion to teach the devotee the greatness of Ahura Mazda the Creator of nature. It is because of this that we find namaskars to water, vegetation, mountains, directions, and burning fires in the Khordeh-Avesta. If, in later times, the Zarathoshtis themselves took the niyaeshes meaning namaj or namaskar to mean the actual worship of these elements then that belief is seen as an error, because the Zarathoshti religion does not teach worship of these creations.
Of all the prayers that acknowledge our religion, the Din-no-Kalmo is a short compilation in Avesta as well as Pazand.
The prayer named ‘Mazdayasno Ahmi’ as we know was written long after the Gathic period, and the optimal knowledge we possess as a Mazdayasni Zarathoshti is demonstrated in these very short effective words.
Now from the above described prayers remaining is one very excellent prayer known as ‘Kem-na-Mazda.’ This prayer is essentially the promises of Asho Zarathosht. This shloka is selected from the Gathic verse Asho Zarathosht composed when he was unsuccessful in his effort to spread his religion and is placed here, and the reciter of this shloka does not sing the praises of nature’s creations or the praises of nature’s creator, but with these words makes it known that Ahura Mazda is the only one to save humankind from evil by one’s own good deeds.
COMPOSITION OF THE PATET PASHEMANI PRAYERS
Our very short ‘Patet Pashemani’ prayer in the original Avestan language is found in Yasna Ha 11. Currently, the Patet Pashemani prayer we have in the Pazand form is in a corrupt state. It can be summarized by an examination of the composition of these prayers that in earlier times Zarathoshtis confessed their transgressions in the presence of the priest ‘Sroashavarez’10.
10. Translator’s note: Sroashavarez: From the Visperad we understand that at one point more than two priests were required for the Yasna ritual. The Visperad mentions seven priests. In addition to the chief priest, Zaotar, there is one priest called the Sraoshavarez. The Sroashavarez priest also had the role of confessor. As penance for a wrongdoer, the Sraoshavarez got the offender to perform (varez) acts of obedience (Sroasha).
These priests would make them11 repent for their offenses, and with remedial action free them of their transgressions, on condition that the penitent will not deliberately repeat the offense. The meaning of the very word ‘Patet’ teaches us that the penitent must act in such a way that any ill deed committed was not done, meaning that with a sincerity of thought, word and deed the offensive act must be atoned for and destroyed. There is certainly one absolute criticism in our ‘Patet Pashemani’ prayer in our Avesta religion regarding all the offense laden deeds. This criticism is that it is a mistake to have innocent children and young men say this prayer due to every known immorality and irregularity detailed by name in it. It appears that the different ‘Patets’ available to us were written in the later Sasanian era and particularly after end of the Sasanian era. There is no reason for any Zarathoshti, who conducts himself ethically and who knows that he has never committed any sinful acts, to say these prayers. These prayers are really a text of answers to questions regarding confessions made to priests.
11. Translator’s note: ‘them’ refers to the transgressors.
With this we see that if we examine the meaning of the Khordeh-Avesta prayers we come to know that what we call our daily worship is dressed as praise of nature’s creations. We sing their worship (Yasna), praise (Vahm), as well as of their propitiation (Kshnothra) and hymns of fame (Frasist), but in these prayers an element of worship is very rarely seen.
WHAT IS THE REASON TO PRAY CERTAIN PRAYERS IN CERTAIN GEHS?
When Zarathoshtis, aroused with understandable curiosity, started inquiring about their religion in the days of limited knowledge, the question arose why certain prayers are recited during certain gehs? What is the objection if the prayer is prayed in a different geh at a more convenient time? As an example, the Khorshed and Meher Niyaeshes are prayed only during the time of Havan, Rapithwan, and Uzairin geh; in the later Farsi Rivayats it is ordained that the Mah Niyaesh must be prayed on the day after the New Moon day, day of the full moon and the new moon day. It is urged that the Avan Yasht must be prayed on the following rojs (days): Aspandard, Avan, Din, Ashishvang and Marespand; it is thought that to pray these Niyaeshes after sunset is wrong.
It is ordained that the Atash Niyaesh should particularly be prayed on Hormazd, Ardibehest, Adar, Sarosh and Behram roj; besides, what is the reason that the short beneficial prayer ‘Vispa Humata’ is ordained to be prayed only in the Havan Geh?
We shall try to give a brief answer to this. In ancient times every Zarathoshti on awakening at dawn said a very effective prayer ‘Vispa Humata’ to start the day with a determination to agitate evil. This is indirectly understood from the Pahlavi book ‘Ganje Shayegan’ published by the late Dastur Saheb Peshotanji. By saying this prayer on awakening at dawn the devotee makes it known that all good thoughts, words and deeds lead to the best life, and from this he determines that through his own thoughts, words and deeds he will encounter the best in life and for that will distance himself from all bad thoughts, words and deeds.
The reason to pray the Khorshed and Meher Niyaesh only during Havan, Rapithwan and Uzairin gehs is also clear. It is reasoned that to sing the praises of Khorshed (sun) during its presence over earth is the right occasion, because ‘Mithra’ meaning the brightness that appears to the world at dawn, before the sun travels, stays until the light is invisible at sunset. Its praise is therefore rightfully observed from sunrise to sunset12.
12. Translator’s Note: The yazata Khorshed presides over the sun and the sun is up from dawn—the beginning of Havan geh—until sunset when the Uzairin geh ends. The yazata Meher (Mithra) presides over the light or brightness of the sun.
It is ordained that the Mah Niyaesh must be prayed on the day after the new moon, at full moon and on new moon day; the reason for that is it appears that in the Avestan era the divisions of the month were made which in the Pahlavi period was understood to mean that the month was divided into six parts. The first part is called ‘Andermah’, the second part is called ‘Patirak Andermah’, the third part as ‘Purmah’, the fourth ‘Patirak Purmah’, the fifth ‘Vishptas’ and the sixth ‘Patirak Vishptas’. Three of these parts, the first, third and fifth are called ‘Panje-i-Veh’ meaning “good parts”, and the other three, the second, fourth and sixth are considered neither bad days nor good days. Of the six parts it is likely that one is expected to pray the Mah Niyaesh on the days of first, third and last part. This is because on the last part the moon is barely visible and to show that the devotee eagerly awaits its return, on the first part to welcome the moon, and to show happiness on the fifteenth day when the full moon appears, it is ordained to recite the Mah Niyaesh these three times.
The reason behind the thinking that the Avan and Atash Niyaesh are ordained to be recited on five certain days is that there are other Yazads, ‘Hamkars’, associated with Avan Yazad and the Avan Niyaesh should be prayed on the days named after these Hamkars13, and Atash Niyaesh should be prayed on the days named after the Hamkars of Adar Yazad, so that it appears to be structured. It is ordained that the Avan Ardvisur Niyaesh should not be done after sunset can be understood according to the Vendidad. It is a sin to extract water from rivers, drains or wells after sunset for holy rituals and because of this it is considered wrongful to say the Avan Ardvisur Niyaesh in the Uzirin geh.
WHAT IS THE REASON TO PRAY THE KHORDEH-AVESTA PRAYERS?
We shall now address a very important question: What is the reason for the Khordeh-Avesta prayers? To date, amongst us Zarathoshtis numerous myths prevail. On the basis of these myths many of the Khordeh-Avesta prayers become meaningless. By adding these myths to other irrelevant matters in this book it confuses the superstitious devotee as the ordained number of times to pray ‘Yatha Ahu Vairya’, ‘Yenghe Hatam’, ‘Ashem’ varies from place to place. It appears on this subject that during the reign of the emperor Ardeshir Papagan in the Sasanian era certain rules for rituals were established. At this time the structure of the rituals was re-arranged and all the basic doctrines were abolished. Whatever view was agreed upon, according to that view the number of manthras to be prayed was fixed.
BAJ RECITATION
In the middle of the prayers a notification ‘Bajma Padhe’14 appears and it seems this was introduced in the Avesta prayers during the Pahlavi period. The reason behind it seems that the priests in later years added Pazand verses between Avestan prayers. In order not to break the continuity these notices were placed for mental recitations.
13. Translator’s note: Hamkars are associates or helpers of the yazads.
14. Translator’s note: ‘Bajma Padhe’ means ‘recite during the Baj’.
THE MISCONCEPTION OF WISHES FULFILLED BY PRAYING CERTAIN YASHTS AND NIYAESHES
Presently many zarathoshtis believe that if they pray the ‘Bahman Yasht’ then any desired wish is fulfilled. Presently, given the absence of the ‘Bahman Yasht’ from all the printed books, it can be surmised that in earlier times Zarathoshtis would pray the ‘Bahman Yasht’ expecting their ill wishes to be fulfilled. Because of that the pious priests deliberately abolished the ‘Bahman Yasht’!! In some books of the athornans the ‘Bahman Yasht’ was discovered written in Pazand and they assumed it was in ancient Avestan and started praying the Bahman Yasht even introducing it to some of their behdins. Another myth is that if an individual prays the ‘Haptan Yasht’ with piety then any dagger or weapon piercing the body of an enemy cannot be removed thereby making the mind of the enemy unstable!! If someone’s horoscope shows the course of the moon is weak they should pray the ‘Mah Yasht’ or ‘Mah Niyaesh’, if the house of the planet Mars is in a bad place they should pray the ‘Ardibehest’ or ‘Behram’ Yasht. If the course of Mercury is weak then ‘Khordad’ and ‘Tir’ Yasht must be prayed, if the course of Jupiter is weak (in the horoscope) then ‘Hormazd Yasht’ must be prayed. For weak Venus the ‘Avan Yasht’ and the ‘Haptan Yasht’ must be prayed. For the weak planets Rahu15 and Ketu16 the ‘Haptan Yasht’ must be prayed. To spread such a Zarathushti religion, applying such weak thoughts, ill-educated Hindu astrologers and their Parsi students were successful in returning matters related to the religion to the dark ages. It is assuredly necessary to destroy such beliefs. It is an absurd thought that any Zarathoshti would praise Ahura Mazda and His creation as a give and take rule with the intent to get some benefit. To think that the planets will forego their course and change their laws to strengthen the fate of a Zarathoshti whose fate is weak, to believe that a Zarathoshti can change, by selfish prayers, the rules of the fixed laws of creation are foolish thoughts.
15. Translator’s note: Rahu is a mythological monstrous planet (or considered to be the northern node of the moon) causing eclipses by swallowing the sun or the moon. Some Parsis have bought into these myths borrowed from other cultures.
16. Translator’s note: Ketu is the southern node of the moon and is considered to be responsible for the lunar eclipse in mythology and astrology.
It is wrong to believe that a religion that profoundly teaches everywhere that one receives according to one’s deeds would run to the aid of one seeking favors by prayer or that one who prays without seeking favors but improves his lot by being steadfast in his deeds, would remain unfortunate.
NIRANGS AND MAGIC
Again, a section of the Zarathoshti community believes that according to the Avesta religion it is ordained that by praying certain Nirangs any wish is granted and all desires are fulfilled!! To be rid of any serious illness the dron must regularly be prepared along with the Yasna!!! Certain Nirangs must be written on paper with ink made from saffron, that must then be made into an amulet and wrapped on the side or that the Nirang must be washed and that water drunk as a perfect cure for any kind of illness!!! If any Mazdayasni encounters any difficulty or trouble then all obstacles can be dispelled by having rituals performed of the Yasna, Baj, Afringan, etc.!!! To ease stomachache, a Nirang must be prayed or a magic charm written then washed and the water drunk!!! Nirangs and amulets must be done for fever, illnesses of the eye, headaches, nose, mouth, ears, neck, back, spleen, waist, nails!!! Anyone who is childless can get children by prayers, nirangs and amulets!!! Amulets to keep ghosts, evil spirits, magic(!) at a distance!!! This and all such weak thoughts full of baseless ideas were never included in our co-religionists’ holy book Khordeh-Avesta, and should not be done. Our Zarathoshti religion based on the rules of good deeds does not teach anywhere to have such inferior beliefs.
The aim of the Khordeh-Avesta prayers is not for the fulfillment of selfish desires; but as our forefathers of long ago have instructed us, in the dutiful compositions of their era, of one dutiful prayer that he who performs his duty and seeks from Ahura Mazda blessings for himself and not his neighbor is to ask for a shameful blessing; one profound example of this is completely given in the ‘Atash Niyaesh’. The ‘Atash Niyaesh’ in the Khordeh-Avesta is one solitary prayer in which one worshipping in prayer asks for something or requests something from the one revered. After wishing for many virtues the one praying asks for progeny who would increase the honor of his home, neighborhood, city and country. Such a request is so self-less! One who prays must wish for such a blessing that progeny be born in his home that brings prosperity to all the people of the country.
NEGLIGIBLE DIFFERENCES BETWEEN THE SHENSHAHI AND KADMI—A HINT AT UNITING THE TWO GROUPS
Now we shall tackle an important question: The difference between the Shenshahis and the Kadmis. Over the last 100 years, there have been two factions between the Parsis of India. Between the two factions there is discrepancy in rituals, some customs, and the relationship between days and months. Not only this, but for the Behdins of the two factions alterations are seen in the small Khordeh-Avesta prayers. From an overview of the prayers of these two factions it appears there is a difference in the pronunciations in certain places. While the Shenshahis pronounce ‘Yatha Ahu Vairyo’, ‘Ashem Vohu’, ‘Surao Spentao Fravashyo’, the Kadmis say ‘Yatha Ahi Vairyo’, ‘Ashem Vohi’, ‘Siraye Spentaye Fravashyo’. On this matter the justification offered by the Kadmis is that according to the teachings of a proficient Dastur Jamasp Hakim who came here from the shores of Iran as well as the late Mullan Kaoos and Mullan Firoze obtained knowledge of the Avesta from the shores of Iran; accordingly, what was done and said in the ancient homeland must be right. But it is a real challenge to prove if the pronunciations are right or wrong based on current philology, from which it is known that the Shenshahis have the right standing. From other sources, it appears by an examination of the Pazand prayers that the Kadmi Pazand prayers are more correct than the Shenshahi Pazand prayers, and that reasoning is clear. The mother tongue of the Irani Zarathoshtis being Farsi, they have preserved the Pazand prayers in a good state, while in the Pazand prayers of the Shenshahis the errors in the grammar and language are very clear to the learned, and it is the obligation of the learned Shenshahis to correct those mistakes. Similarly, it is the obligation of the Kadmi masters to correct the wrong pronunciations where they are clearly found. There is nothing to be achieved by the wrongful reading of ancient writings just out of pride.
But there is barely any discrepancy between the Kadmi and Shenshahi prayers. Another difference in the prayers is in the method of the Pazand introduction. It appears from a minute examination of these alterations that before the end of the Shenshah Yazdegard’s reign there must have been varying views in the matter of prayers. One group holding a firm view came to India while another group holding a different view stayed in Iran; and that difference continues to this day. Nevertheless, it is likely that different opinions were added to the ancient views. For example, in the prayer of the ‘Baj for meals’, while the Shenshahis pray the Avesta words ‘Itha At Yazmaide’, the Kadmis have a very efficacious paragraph after the Avestan words written in the new Farsi. The Irani devotee who understands the Farsi language is considered very knowledgeable.
THE ALLEGATION FOR THE AVESTA EDUCATED YOUTH TO BECOME ATHEIST
Thus, from this very short analysis of our Zoroastrian ‘Khordeh-Avesta’ we come to know there are profound gems in the collection of prayers in the Avesta literature. In this collection many verses include dedications to the praise of nature’s creations. Also, many important changes in the later Pazand prayers need to be made at the present time. It is inconceivable that the Avesta educated youth become godless and forego the prayers in the Khordeh-Avesta because of this. The reason for this must be sought elsewhere. It is appropriate to believe that as more and more of the incomprehensible meanings are uncovered then today’s educated youth will have a greater faith in the religion.
Behramgore Tehmuras Anklesaria
THE SUBSTANCE AND SIGNIFICANCE OF BEHRAMGORE TEHMURAS ANKLESARIA’S THOUGHT PROVOKING MESSAGE
Behramgore Tehmuras Anklesaria recognizes that the Khordeh-Avesta is the quintessential Zoroastrian prayer book. However, he wants the Zoroastrian, devoted to the religion, to understand the origins of the prayers and, more than that, the significance of the prayers recited.
Anklesaria’s intellectual learning of the Avesta and Zarathustra’s teachings compel him to enlighten the Zoroastrian community of the facts. He aims to dispel the many misconceptions prevalent among contemporary Zoroastrians regarding the prayers in the Khordeh-Avesta.
With scholarly evidence, Behramgore Anklesaria points out that the compilation of the prayer book is disjointed with numerous grammatical and linguistic errors. He wants the reader to know that many of the extant Zoroastrians beliefs in the efficacy of these prayers are rife with myths which do not form any part of the prayers. These prayers were assembled during the Sasanian era, at the whims of the clergy, with a disregard for the basic doctrines.
The Khordeh-Avesta prayers, Anklesaria states, are not meant to seek boons for the one praying. Praying certain Yashts and Niyaeshes are not meant to seek fulfillment of any wishes the devotee desires, but rather they bring solace to the faithful worshipper. Similarly, the prayers in the Khordeh-Avesta are not meant to alleviate ailments with which the devotee is afflicted. Behramgore Anklesaria is categorical that such beliefs have no basis in the religion and contravene Zarathustra’s teachings.
The premise of the Zoroastrian religion, Anklesaria rightly says, is that one receives according to one’s deeds. Nature or Ahura Mazda is not whimsical, willy-nilly changing established fixed laws, because one seeks, through prayer, advantages from a higher power.
The Khordeh-Avesta prayers, gathered from a variety of sources, are meant to inculcate in the devotee the greatness of Ahura Mazda, the Creator of nature. The Zoroastrian does not worship the created elements, but appreciates creation and promises to nurture it for a healthy, productive life.
Behramgore Tehmuras Anklesaria provides a rational, intelligent, wisdom-laden understanding of the Khordeh-Avesta.
Meheryar N. Rivetna
