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February-March 2004: Mah Spendarmad, Fasal Sal 1372

Gathas March 15 to 19, 2004 : Avardad Sal Gah March 20, 2004 

Reverence for Fravašis 

      Vispanāmcha aeshānm Zarathushtrem paoirim vahistem āhuirim susruma takeshem. 

      [Frarvardin Yasht: Karda XXXI (148): Translation by T.R. Sethna] 


   2  FRAVAŠIS & FRAVERDĒGĀN: Dastur Framroze A. Bode

   4  SATOOM KARDEH: Kayomarsh P. Mehta


      11  THE VISION OF AHURA MAZDA: Cyrus P. Mehta

      13 INITIATION [Navjote Ceremony]: Meher Jamshed Patel


        Dr. Maneck B. Pithawalla 


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RAVARDIN Yasht, which up to today is recited by the Zoroastrians, for the invocation of the Fravašis during the ten Fravardēgān days (Yt.13.49-52) 1 gives us the idea of the Fravašis as being active cosmic forces in Nature. They desire to be recognized and remembered, so that they can pour forth their power of benediction upon the earth. 

      The Fravašis, then, are ever-present spiritual essences, which work in the whole universe and within men.  When men invoke them, the Fravašis within and without them are ready to guide and inspire them.  They come down from heavenly regions from this ethereal space, like winged birds, and give victory, strength and blessings to the good, virtuous and holy.  In poetic language we are told that the Fravašis come and move about on the earth.  In actuality the Fravašis always are, they neither come nor go.  What it means to convey is that these cosmic forces become active in Nature ten days before the vernal equinox, when the Universal Divine Impulses become strong for the reparation, purification and equilibrium of created things.  In Nature, seasons are important for the distribution of forces and cosmic currents.  Spring is the time of birth, rejuvenation and spiritual awareness.  So man must spiritually prepare himself and invoke his own Fravaši, becoming conscious of the Divine Presence within himself and ready to receive blessings of these cosmic forces working in the universe.  It is clear that the only medium of contacting the Fravašis of the dead is through the Fravaši within the living man himself  

      According to Zoroastrianism when a man contacts his own Fravaši, he shares in the universal divine consciousness and thus comes into contact with all the divine essences.  It is a spiritual process in which the subliminal consciousness in the Fravaši imparts to the dormant consciousness of man, powers independent of the limitations of bodily conditions, time and space; and hence that underlying consciousness operates in the spiritual spheres and mingles with those Fravašis with which it has specially been associated.  Thus, the pious remembrance of the Fravašis is of benefit to the living and secures efficient help in times of troubles, inner conflict and warfare, but only in a good and holy cause 

      The ancient Iranians thus recognized the importance of a correct calendar and observed their New Year according to the Solar Tropical Year, so as to be in tune with Nature and derive benefits from the cosmic processes through seasonal religious festivals, which are known as the Gāhāmbārs. 

      The Fravardin Yasht then tells us something about how the cosmic forces and heavenly bodies began to move by the impact of the Fravašis and how they began to march on towards their evolutionary goal.  Here (Yt.14.53-58) 2 we are taken to a point in Time and Space, when and where there was no motion.  Through the impact of the Fravašis, the motion in the cosmic waves and forces, and in the stars, moon, sun and the celestial region beyond, originated.  No sooner had the motion generated by the Fravašis entered than these forces began to move perpetually.  These Celestial Waters move toward the appointed Watery Way (āfentām), the Zraya Vouru-kaša mentioned in the Vendidad (21.4) 3 This Vouru-kaša is the ocean or the Field of Magnetism in the ethereal space which draws together all the cosmic forces into a reservoir, as it were, and again distributes them in the universe.  The Tree or Plant mentioned symbolically represents life, growth, evolution and immortality and is called in the Avesta Gaokerena or Hom-i-spet, “the Tree of Life” which promotes the ever freshening condition of the Life of the Spirit (Frašogard) and which possesses the elixir of immortality through which the living becomes ever-living.  The gist of these statements is that there was inertia, dormancy, immobility, but when, according to the Immutable Divine Law of Ahura Mazda, the creative spiritual impulse of the Fravšis began flowing, Motion set in to continue in Eternal Motion. 

      The author of the Yasht says that 99,999 Fravašis are girding around and watching the luminous ocean Vouru-kaša, the constellation Haptōiringa (Saptarašyah), the ethereal or astral body of Keresāspa and the seed (Xšudra) of Zarathushta (Yt.15.59-62) 4. The gist of this statement is that a calculable number of Fravašis are encircling round that vast ocean of Divine Magnetism in the Ethereal Space, which is drawing together all cosmic forces as into a reservoir, and again scattering them in space.  Keresāspa here is an embodiment of Goodness.  The Fravašis always guide and protect man and do not allow the evil ever to succeed, because since the beginning they are engaged in the task of regenerating the life of the spirit. ■  

Notes: [These are translation of relevant passages from Frarvardin Yasht and Vendidad by T.R. Sethna] 

  1. Yt 13 [53]. We revere the righteous, good, powerful, beneficent Fravašis.  Those beautiful paths of waters created by Mazda come in vision, which before this stood fixed, not flowing from the stream at the same place for a long time.  [54] Then you now make (waters) flow towards the path created by Mazda, towards the abode bestowed by God, fixed towards the watery way, at the wish of Ahura Mazda at the desire of the eternal holy (laws). Yt 13. [55] We revere the righteous good, powerful, beneficent Fravašis.  These trees with self-bearing (fruits) beautiful growing come in vision, which before this stood fixed without growing at the same place for a long time.  [56] Then you now (help them) growing, towards the path created by Mazda, towards the abode bestowed by God, towards the appointed time at the wish of Ahura Mazda at the desire of the eternal holy (laws). Yt. 13 [57]. We revere the righteous, good, powerful, beneficent Fravašis.  The paths of these stars, moon, sun, the boundless light come to righteous vision, which before this stood at one place for a long time not progressing owing to hatred of the evil doers, owing to the assault of the evil doers.  [58] Then they now take their course in infinite space having the desire to reach the final change, which is the good renovation.
  1. Vd. 21 [4] As the earth, surrounding ocean is the gathering place for water, to raise (water) wholly towards this aerial space (from) land, (from) land towards the aerial space, to raise and to flow round about and to fight for the birth and growth of that which Ahura Mazda created.
  1. Yt. 13 [59]. We revere the righteous, good, powerful, beneficent Fravašis. They as many as 99,999 watch over namely the shining ocean surrounding earth (i.e. sky).  [60] We revere the righteous, good powerful, beneficent Fravašis, those, which are 99,999 (plenty) that watch over the light spreader Hapto-iring (rising 7 times in a week).  [61] We revere the righteous, good, powerful, beneficent Fravašis those 99,999 (plenty) that watch over the astral body of him, who was Kersasp s/o Sam with plaited hair --a club bearer.  [62] We revere the righteous, good, powerful, beneficent Fravašis, those 99,999 (plenty) that watch over the seed of his, the righteous Spitaman Zarathushtra’s (religion).

SATOOM KARDEH by Kayomarsh P. Mehta [Chair Religion Education FEZANA] 

Satoom Kardeh prayer has a universal application in one’s life.  It is a prayer of introspection to lookwithin for guidance and assistance from one’s own Fravaši as well as from the Fravašis of all departed souls. The prayer gives excellence to one’s life, because thereby we enumerate the powers and function of the Fravaši. 


ATOOM is coined from the Avestan Staomi meaning I evaluate, I esteem and I praise.  The word for Satoom is in Yasna 33.8, Staomiya Vachao --- Words of Appraisal.  The prayer is a hymn of praise of all the Fravašis, the guiding spirits.  It consists of Yasna Ha 26 followed by the Pazend Dibache, which is recited in the Afringaan ceremony in undertone. It is a laid down practice that when Pazend portion occurs in between the Avesta prayers, it should be recited in undertone, whereas, if it occurs in the beginning or the end of Avesta payer, it should be recited aloud    

      We start the prayer by invoking the Fravašis of Ahura Mazda, His Amesha Spentas, Asho Zarathushtra and his immediate followers. Then we recite the names of our dear departed ones. The appraisal consists in remembering the departed souls, in remembering their good deeds and actions. But the most praise-worthy evaluation consists in our acting up to the high standard of the person or persons, whom we are remembering in this prayer. By reciting Satoom, we get solace for the loss of the departed and an invisible guidance and blessings from the departed Fravašis for living our daily life. 

      The Satoom prayer can be recited by anyone and anywhere on a daily basis.  It is generally recited over a tray of carefully prepared meals, a glass of water, limejuice, milk and wine. This offering is symbolic, showing existence of mental and spiritual communion between the living and the departed The meals offered in memory of the departed is an expression of our will to offer our Humataa – good thoughts, Hukhtaa – good words and Huvarashtaa – good deeds and there by obtain in return blessings and guidance from the departed Fravašis    

      As we recite this prayer of introspection, we begin to question. What is our soul – Urvan? Where is our Guiding Spirit – Fravaši?  Where is our consciousness – Baodhangha? 

      Urvan is our soul.  Its Pahlavi equivalent is Ruwan and in modern Persian Ravan. We do not HAVE a soul.  We ARE the soul.  In Avesta, the root Var means to choose.  This Urvan is the chooser.  So, Urvan discriminates and chooses between good and evil.  It is held responsible for its choices between good and evil.  It is held responsible for its choices and actions committed during this life.  We (our souls) will experience the consequences of how we lived our earthly life in the Future life. 

      Fravaši is the divine spark of God within us.  In simple words, we have a part of God within us that guides our soul –Urvan, to make a right choice in every single thought, word and action that we initiate.  The function of the Fravaši is to guide our Urvan to choose the right path and assure our progress towards Perfection --Khordaad and Immortality –Amardaad. The Fravaši does not and cannot interfere with the free will of our Urvan.  It is the duty of our Urvan to ask Fravaši to help and then to follow its advice. To progress and succeed, we need to develop the habit of invoking the aid of our Fravašis in every single thing that we do.  If we constantly ask our Fravašis for their guidance and then form a habit to put that advice into practice, our lives will see a positive change.    

      Baodhangha is one’s consciousness. The Fravaši projects the Light –Ushtaa onto Urvan through the agency of BaodhangahBaodhangha acts as a step up transformer and amplifies the projection of Light onto the Urvan 



(During the five Gatha days, special Gatha Kshunaman words are prayed at specified places in this prayer to revere the Gathas. These are not included in this interpretation) 

      I start this prayer in the name of Ahura Nazda.  May His Radiance increase! May this prayer reach the holy Fravašis! For every bad thought, which I may have had, for every bad word that I may have spoken and for every bad action that I may be guilty of, I do repent sincerely and make a triple pledge of not making the same mistakes again in thoughts –manashni, in words –gavashni, and in actions –kunashni.  May Ahura Mazda be pleased with my goodness!  I renounce and reject my crooked thoughts –Angra Mainyu.  May I help in bringing about the Renovation of the world, as is the will of the God!  I esteem, I pay my respect to the Righteous Divine Law –Asha. Ashem Vohoo (3)  

      I declare that I am a worshipper of Mazda –Mazdayasno, a follower of Asho ZarathushtraZarathushtrish, a fighter against evil –vidaevo and a follower of the teachings of Ahura –ahura-takaaesho. Recite appropriate Geh  

      Glorification be unto Ahura Mazda, radiant and glorious, unto the Amesha Spentas, the victorious and strong Farohars –Fravašis of the Holy, the Farohars of the followers of ancient faith—paoiryo-naam take-sha-naam and those closely associated with Asho Zarathushtra -nabaa-nazdishtam; and for such reverence, adoration, glorification and dedication, may the Presiding Mobed –Zaota make known –marutey to me the spiritual teachings of Ahunavar, so that I, the spiritual teacher –ratush, similarly following the Divine Law –ashaat in turn may make it known to the holy and the wise –vidhvaao. We worship the radiant –rae-van-taam and glorious –khare-naangh-auhan-tem Ahura Mazda, the Amesha Spentas, holding excellent sway over seasons, possessing full enlightenment –hudhaaonghoha.     

Yasna Ha 26: 

      1: I appraise, extol and esteem –Staomi, I invoke –zba-yey-mi and inhere, and I weave –ufyey-mi my hymns of appraisal, in respect of all the Fravašis of the saintly –ashaonaam, that are the Divine repositories of Goodness, Light and Truth, heroic –sooraao in their moral struggle against material limitations and defects, and of essence –pure by nature –spentaao!  We revere and esteem –yaza-maidey the souls in the ascending five stages –Gehs of gradual Self-realization: [1] The Steady-no progress –nmaana-yaao, Ushahina. [2] The Advancing on the Path, --vees-yaao, Haavani. [3] The Enlightened –zantu-maao, Rapithwin. [4] Blissful or the Beatified with purity and wisdom –dakhyu-maao, Uzirina. And [5] The Self-realized and very much like Zarathushtra  –Zarath-ushtro-temaao, Aiwisruthrem! 

      2: And of all these Fravašis –Divinity in Humanity, that have no Beginning nor End, we do revere the one of prime importance –paoirya-naam, that of Ahura Mazda – the Greatest –maz-ishtaam, the Best, the Finest –vah-ishtaam, the most beautiful –sraeishtaam, the most resolute –khraozhd-ishtaam, the wisest –khrath-wish-taam, and the fairest of form imaginable –hu-kerep-taam, and the One who has reached the zenith of Perfection, Righteousness-Light and Truth –ashaat apano-temaam!  

      3: We revere the saintly, excellent, heroic and holy Fravašis.  We revere likewise the holy and glorious –kshaeta-naam Fravašis of the Amesha Spentas  (Supreme Attributes of Almighty God), that reveal His powers and the dynamic vision –verezidoithra-naam, the sublimity –berezya-taam and helpfulness –aiwyama-naam, the might –takhma-naam, and the immortal nature –ameysha-naam of Ahura Mazda –ahooriya-namm!  

      4. Here do we esteem [a] the vital Life principle –Ahoo. [b] the conscience and the indwelling God –da-e-naa. [c] the Consciousness –baodhas. [d] the Soul –urvan that is the Spirit in the process of redemption, and [e] the Fravaši itself, as well, of the truthful men –ashaonaam and truthful women –ashaoninaam of the excellent ancient faith –paoiryo-naam take-sha-naam, and those closely associated with Asho Zarathushtranabaa-nazdish-taanaan, who struggled during the physical life that truth –asha might triumph! And we revere the beneficent and well providing World Soul—geush urvan, a universal animating principle analogous to the soul of the individual!       

      5: The following persons struggled and succeeded –vaonarey during life that Truth might triumph.  We revere the Fravašis of: [a] the first mortal man –Gaye Marethno, [b] Asho Zarathushtra Spitama, [c] the Patron –kavoish righteous and wise Vishtaaspa, [d] Righteous Isat-Vaastra, the Divine Emanation and Spiritual Manifestation of power of Asho Zarathushtra! 

      6: Here –idha we do revere: [a] the vital Life-Principle –Ahoo. [b] the Conscience –da-e-naa. [c] the consciousness –baodhas. [d] the Soul –urvan, and [e] the Fravašis of righteous men and righteous women, those closely associated with Asho Zarathushtranabaa-nazdish-taanaan and who triumphed over the forces of darkness –vaonarey, together with all the Holy Fravašis,  namely, [a] those of the righteous –ashao-naam who have departed --iriri-thushaam, [b] of those now living –jvan-taam, [c] of those super souls, not born yet –a-zaata-naam, the renovators –frasho-charethraam, the torch bearers of Law, Light and Love –sao-shyant-aam  

      7:Here we revere –yazamaidey again, the Perfecting Souls of the Departed –irista-naam, who are in the process of perfection and who shall become the perfect Fravašis – the Realized Souls, the Fravašis of the saintly!  Also, we do remember all the members who were closely associated with Asho Zarathushtra, those who have departed from this family –nmaaney!  We revere the Fravašis of the saintly “Masters of Education” –aethra-paiti, and their virtuous pupils –aethrya-naam, be they men –nar or women –naari, worthy of adoration!  

      8: We revere again, the Fravašis of all –veespa-naam the saintly gurus!  We revere the Fravašis of all the saintly disciples!  We revere the Fravašis of all saintly men and saintly women! 

      9: We revere the Fravašis of all the saintly minors –a-perenaayuk-naam of innocent and guileless nature –dahmo-kereta-naam!  We revere the Fravašis of the saintly men and women of our country –aa-dakhu-naam and of all those across the borders of our country –uz-dakhyu-namm! 

      10: Just as we revere the Fravašis of saintly men –naraam, in like manner, do we revere those of the saintly women –naairi-naam! We revere all the Fravašis of the saintly, having excellence in virtue, heroic in their moral struggle for Asha, whose essence is Right, Light and Truth!  We revere one and all, in a comprehensive range, right from the first mortal man –Gaye Marethnat, to the triumphant –verethrghnaata Saoshyant, the grand finale of human life.!     

      11. And finally, we revere, once again, all the Fravašis of the saintly men and women! We likewise revere the Perfecting Souls of the Departed, who shall become the perfected realized souls of the righteous! 

Recite in undertone 

      Through the absolute purity of mind –humata, the absolute purity of our expressions –hukhta, the absolute purity of our deeds –huvarashta, and the righteousness of thoughts, words and actions of my life, and through this Kshnumanm (invocation) may the Farohars –Fravašishs of the holy and the righteous come to our aid, through this ceremonial prayer offering –nirang!  May the ceremonial prayer offering prove successful! May the glory of the good Mazdayasni Religion –Din be established in the seven regions of the earth among all, name by name ---naam chishti, and may our desire and hope be accomplished, specially amongst all the living inhabitants in – here mention the name of the town in which you are praying. And among all inhabitants thereof, so that the glory of their souls may be abundantly replete with joy –shaadi, victory –firozi and blessings –ramashni, and may their glory –khoreh and happiness –khojasteh increase abundantly!  In order that the Farohars of the holy and righteous may come to my aid, through this prayer offering, in each Geh, on each day, in each year, as I myself may solemnize and conclude my hymns of praise; and may I offer Darun1 and Myazad2 to the depository –ganghey of the Creator Ahura Mazda, Radiant and Glorious Holy Amesha Spentas may come to my aid, with strength –aoj, vigor – zor, power –niru and vitality (strength) for my courage –amavandi and victory –pirojgari!  May the Holy Farohars –Arda Fravash come to my aid –beresad!  

      May I be blessed with happiness and peace of mind! May this prayer of mine be as effective as if it had been the prayer of one thousand men and may it be acceptable a thousand fold! 

      Name by name –naam cheshti, the departed –anosheh soul –ravaan amongst all souls –ravaani: here name the person in whose memory the prayer is recited (Example: Behdin Freny Behdin Pervez or Osti Tehmi Osta Rusi).  May be –baad remembered –yaad here –aedar 

      The departed soul amongst all souls the Asho Farohar of Zarathushtra Spitama may be remembered here.  The departed soul amongst all souls Shah Gushtasp and Shah Lohrasp be remembered here.  The departed soul amongst all souls Jamasp Habub may be remembered here.  The departed soul amongst all souls the Asho Farohar of Arda-e-Viraf may be remembered here.  The departed soul amongst all souls Adarbad Marespand may be remembered here.  The departed soul amongst all souls Mobed Shapur Mobed Sheheriar may be remembered here.  The departed soul amongst all souls Mobed Hormazdiar Ervad Ramyar may be remembered here.  The departed soul amongst all souls Mobed Nairyosang Ervad Dhaval may be remembered here.  All –hama the Farohars –Fravash of the Holy –ashoan may be remembered here.  Name by name –naam cheshti, the departed –anosheh soul –ravaan amongst all souls --ravaani –:here name the person in whose memory the prayer is recited may be ---baad remembered –yaad here—aedar 

      All –hama the Farohars –fravash of the Holy –ashoan may be remembered here.   At the special request of –here recite the name of the person requesting the prayer.  

      May all the Holy Farohars of the Mazdayasni religion come to my aid!  May all the Holy Farohars whose ceremonies were performed on the 4th day ---chehaarum, the 10th day ---dahum, the 30th day –si-roj, the yearly anniversary of the death of all souls from the time of the first mortal man –Gaya Marethna until the coming of the Saoshayant ---soshyos may be remembered here. 

      And also of those now living –hastaan, of those who have lived before –budaan, those to be born hereafter –bedaan, of those that are born –zaadaan, and those that are still unborn ---azaadaan, in this plane of existence –adehi, or in the other planes of existence –uzdehi, of all religious –dahme, men—nar, women –narik, children—avarnaae, growing children –purnaae, and of all –har who  -ke are in high state on this earth –zamin, in Iran, and of those who all work together –kerdehaa, from the time of Gayomard until the advent of Soshyos may be remembered here. 

      And also of those who –ke have departed –gujasteh from this house –maan, village –vis, province –zandaa, country –deh and region –rustaa and all the Farohars of the Holy, who are together, from the time of Gaya Marethna until the advent of Soshyos may be remembered here. 

      And the Farohars that are and all the Farohars highly exalted and successful as well as the Holy Farohars of the righteous, as well as the Farohars of the ancient faith and the Farohars of the close-knit followers succeeding Zarathushtra and the Farohars of the souls all together, from Gaya Marethna until Soshyos may be remembered here. 

      And of all the souls of fathers –pedaaraan, mothers –maadaaraan, elders –zandegaan, forefathers – nyaagaan, children – farzandaan, of their relatives –paevadaan, and all those who were devoted to the faith –parastaaraan, and of the Farohars of those closely associated with Asho Zarathushtra and the Farohars of the souls all together, from Gaya Marethna until Soshyos, may be remembered here. 

      And all the Farohars of the Mobeds –aathravaans, of all warrior classes –ratheshtaaraan, of all tillers of the land –vaastrayoshaan, of all laboring classes –hutokshaan and the Farohars of the souls all together, from Gaya Marethna until Soshyos may be remembered here; as well as all Farohars of the seven regions –haftekeshvar of this earth, of Arzah and of Savah (the abodes of Sarosh and the Farohars), of those who have overcome animal instincts –fradat-fshu, of those who have made progress over evil –vidadakush, of those who have purified themselves –vouru-bareshta, as well as those who have cleansed themselves –vouru-zareshta in the Zaryo Vourukesh –the Sea of the Divine Magnetism, and those who have overcome the desire of the flesh, the material world of wealth and possession –khaniratathbammi, and of the Holy souls of Kangdaz and of the protected area –varzam constructed by Jamshed, of the treasury of Master-Thoughts –gangeh maanthraa, and the Farohars of the souls all together, from Gaya Marethna until Soshyos, may be remembered here. 

      May the power –gorzeh and radiance –khoreh of these Farohars multiply –avaazaayaad through this prayer offering and may the Farohars of the Holy come to my aid.   

      Name by name –naam cheshti, the departed ---anosheh soul –ravaan amongst all souls –ravaani ---here recite the person’s name in whose memory the prayer is recited may be –baad remembered –yaad here –aedar   

      All --hama the Farohars –fravash of the Holy –ashoan may be remembered here, at the special request of –here recite the name of the person requesting the prayer. 

      May all the Holy Farohars of the Mazdayasni religion come to my aid! May all the good deeds –hamkerfeh of all blessed people –vehaane in the seven regions of this earth may come to my aid!  From all my mistakes –gunaah, I retreat –patet and I repent –pashemaanuum with –pa a penitent heart. 

      Recite aloud: We revere all the Farohars of the HolyWe revere the excellent –vanghauhish, strong –suraao, beneficient –spentaao Farohars of the Holy.  We revere all the Holy Yazatas (Adorable aspects of Ahura Mazda). 

      If in Havan Geh, pray: I offer my prayer to the Lords Havani and Savangaha and unto the Lord Visya.

      If in Rapithvin Geh, pray: I offer my prayer to the Lords Rapithvin and unto Lords Fradat Fashve and Zantuma.

      If in Uzairin Geh, pray: I offer my prayer to the Lords Uzairin Fradat Vir and unto the Lord Dakhyumaa.

      If in Aiwisruthrem Geh, pray: I offer my prayer to the Lords Aiwisruthrem and Aibigam and unto the Lords Fradat Vispam hujiyaiti and Zarathushtrotemaa.

      If in Ushahina Geh, pray: I offer my prayer to the Lords Ushahina and unto the Lords Berezya and Nmaanyaa. 

      Yenghe Haataam: We revere –yazamaidey all such men –tas and women –taos from among –yenghe the living human beings –haataam whom All-wise Creator knows or recognizes –vaethaa as being more excellent –vangho, by reason of –hachaa their knowledge of the Divine Law of Righteousness and practice of virtues –ashat, in every –paiti act of devotion or sacrifice –yasna 

      Recite in undertone. O God –Khodaae Ahura Mazda, generous –avazunie to man –mardum, to all races –sardegan of mankind and to every type of creation –sardegaan, beneficent to all the true followers –vehaan of the religion.  Grant –rasaanad to me, a follower of the good religion --behedin and a Mazadaysnaan, keenness of perception –aagahi, gift to be steadfast –aastavani, and power over virtues –neki.  May it be so as I wish! 

      Recite aloud: Yathaa Ahoo vairyo (2)  

      With reverence –yasnem, adoration –vahmem, strength –aojas and power –zavare. I bless –aafrinaami the Radiant and Glorious Ahura Mazda, the Amesha Spentas, strong –aivithuranaam and victorious –ughranaam Farohars of the Holy among the followers of the ancient faith and Farohars of close-knit followers succeeding Zarathushtra. Ashem Vohu (1)

Recite: Ahmaai Raeshcha, Hazamgarem, Jasa Mey Avanghey Mazda, Kerfeh Mozd ◘ 

Notes: 1. Darun is the sacred bread in the offerings. 2. Myazad is derived from the Avestan root mid, meaning things offered in a religious ceremony, viz. Darun, fruit, flowers, wine, milk etc. which are offered and over which prayers are recited is jointly known as Mayzad  


RELIGIOUS ceremonies performed on the occasion of the Fravardēgān days, are most essential, but they should be performed for a period of ten days towards the end of the year during the Hamaspathmāedem.   

      These ceremonies should be necessarily performed in one central spot in each city, where all Zoroastrian brethren can assemble, at a given time, for their conjoint reverence and adoration of the Farohars that “come”. The duty devolves on each Zoroastrian to make his genuine offerings of a Behroo (a gift in money, service or kind) at these ceremonies.  During these days, in particular, Zoroastrians are required to make their genuine sacrifices, for spreading the Spirit of Righteousness among the living. 

      Zoroastrians are always welcome to perform ceremonies in the name of their departed relatives on the days of the Fravardēgān, but in doing so they do not need to be carried away by the thought waves that in the absence of such ceremonies on their part the departed souls would be starved of spiritual comforts in their new vehicles.  In passing it may be observed in our Stāom prayer the Urvans (Souls) are remembered along with their Farohars that worked with those Ravans.  Even in the Fravardin Yasht names of persons are mentioned along with the Farohars.  It is only through our most valuable prayers and ceremonies and a sincere understanding of them, that each of us can force our worldly Urvans to seek the aid of the indwelling Farohar.  These prayers and ceremonies are not to be lightly brushed away, for by contemplation on the sublime nature of these most correctly composed prayers and ceremonies, and by going through them in a spirit to understand them, we are always able to see through the darkened veil of many a false belief. □  [Source: “FAROHARS” by the author] 

“Within the husk of modern Mazdaism there glows the shining soul of the old message that came to Zardusht in his Persian mountain-home, and illumined the whole Trans-Himalayan world”

(H. S. Olcott)



            Asha vahista, asha sraėshta  Through the Best Righteousness, through the

                 darėsāma thwā,  Highest Righteousness, may we perceive Thee,

            pairi thwā jamyāma hamėm  may we come near Thee, may we be in

                thwā hakhma.   Perfect harmony with Thee 

[Yasna 60.12] 


AJORITY of people including the followers of various religions do not give sufficient thought to the existence of God.  They may have a vague belief about His existence but have hardly any real desire to experience God in their personal lives.   

      However, a genuine aspirant is not content with spiritual information based on heresy.  A Prince who was such an aspirant was discussing spiritual matters with a friend of his.  A funeral happened to pass by them.  The friend remarked, “This is the end of the body but not the soul.”  The Prince promptly asked, “Have you seen the soul?” “No” replied the friend. So the Prince remained skeptical about the soul because he had no personal knowledge. 

      One day whilst riding a horse, he came upon a pedestrian in a narrow lane.  Being the Prince, he ordered the man out of his way, but the man did not.  So the Prince dismounted and thereafter the following conversation took place between them. 

      “Who are you?” asked the pedestrian.  “I am the Prince”, the rider replied.  “But I do not know that you are the Prince.  Only when I know that you are truly the Prince I shall accept you as the Prince and not otherwise. 

      It was this incident that woke up the Prince to admit to himself, that God may exist even though he had no direct experience of God. The lessons we can learn from this story are that: 


      For those who are interested in knowing how Zarathushtra came to have the vision of Ahura Mazda and what was the nature of this vision and other related matters, could well profit by reading the book  -- Zarathushtra—The Transcendental Vision by Phiroz D. Mehta 

      Noel Q. King, Professor of History and Comparative Religion, University of California wrote the book’s foreword, and his concluding remarks are worth noting. 

Note: Zarathushtra – The Transcendental Vision was published by Element Books Ltd. Longmead Shaftesbury, Dorset, England.  1985. IBSN No. 906540 68.2 


[Born 1,10.1902 – Died 2.5.1994] 

      Phiroz Mehta was born of Parsi parents in Cambay, India, and brought up in the Zoroastrian religion.  

      After his schooling in Colombo, he won a scholarship to Cambridge to study Natural Science.   He then studied the piano for eight years with the world-renowned pianist Solomon.  Illness prevented him from following a career as a concert pianist.  He devised his own system of physical education to promote health and self-expression through rhythmic movement and breathing and taught this method for fifteen years. He also studied astrology and nutrition in depth. 

      From early childhood Phiroz Mehta had a burning interest in religion and philosophy and was closely involved with the Theosophical Society for many years.  During and after the war years he lectured extensively throughout Britain, on India and in particular on its religions.  For the last decade of his working life, he taught chemistry with considerable success in S.E. London comprehensive schools. 

      In 1956 his first major book “Early Indian Religious Thought” was published and after extensive study, research and travel, including three days audience with His Holiness the Dalai Lama when they discussed Mahyana Buddhisim, he wrote “The Heart of Religion” (published in 1976), a profound study of the essence common to all religious experience. 

      He has subsequently published three more books, “Zarathushtra – The Transcendental Vision” (1985), “Buddhahood” (1988) and “Holistic Consciousness” (1989). 

      Since retiring from chemistry teaching, Phiroz Mehta continued to give talks and lectures and carried on Study Groups in his London home until 1990.  He is especially well remembered for the talks he gave at his own Summer Schools and at those of the Buddhist Society. 

      Through his knowledge of current scientific thinking, and his lifelong study of all the major religions (notably Christianity, Buddhisim, Zoroastrianism and Hinduism) together with life experience in both India and Great Britain, Phiroz Mehta not only bridged the fields of science and religion but also linked the cultural heritage of East and West. 

      The Phiroz Mehta Trust was formed in 1988 to continue the teaching work and promote Phiroz Mehta’s ideas and deep understanding of the art of “Religious Living”.  Further information on the activities of the Trust, the books and the permission to copy the booklet can be obtained from: The Phoroz Mehta Trust, 47 Lillian Road, London SW13 9JF, England. ٱ  

INITIATION [Navjote Ceremony]: by Meher Jamshed Patel 


NITIATION is not just celebration.  It is a very important ceremony wherein a person takes a vow that he will adhere to his religion. He accepts the doctrine and philosophy and firmly and faithfully makes a pledge to be a true and ardent follower of the faith of Spitaman Zarathushtra.  This pledge is to be taken in all seriousness, in all earnestness, and understanding the fullest responsibilities involved. It is not fun, pleasure and enjoyment. It is a very serious step in life. 

      Of course there is great rejoicing in the spiritual world when a child of his own choice, desires to follow righteousness. It is a great decision.  It is the right decision.  It is a matter of great rejoicing, but a different type of rejoicing.  When the assembly of August Beings kneel, and offer an extra prayer with happy heart, with grateful heart and with deep devotion offer their gratefulness to Ahura Mazda, then rejoicing also has sanctity behind it. So on this happy and great day make a pledge with full understanding, with absolute devotion and adhere to it steadfastly if you wish to seek happiness and be happy. 

      Ever venture to know Ahura Mazda in His fullest splendor.  You will know and recognize Him through righteousness and following the middle path.  Let your life be simple, harmless and useful and you will know Him and His profound love for you.  This is the inner significance of great Initiation…the first step, in your effort and pursuit to know and recognize Ahura Mazda in His fullest splendor and have His bountiful love and blessings. 

      May His blessings enrich your life! May you be worthy! May you take the vow with full knowledge, understanding the sanctity and realizing the seriousness behind the pledge!  May it be taken ardently and with full passion, fervor and zeal! May you honor the pledge throughout your lifetime and may you be worthy to receive the blessings from Ahura Mazda and from the August Assembly.  Praise -be to Ahura Mazda. ◘  [Source: “Reveal Thy Grace” by the author]



Poem by Dr. Maneck B. Pithawalla 

      Washed by the waves of Persian Gulf  From out the vales red roses throw

      Rich rice-fields hoist their flags of corn,  Sweet-scented whiffs thro’ miles of air,

      While gushing down the Zargos range  Around, above, the bulbuls wing  

      With measured pace, by eve and morn,  With dulcet tunes to woo them there.

      The Karun Rud her tribute pours   From ruined hearths and halls bestirred

      Into the main—a feudal course---   Deep groans are heard of parted souls,  As doth a satrap for his lord    And through the Arch of Ctesiphon

      His yearly homage him afford.   They echo and re-echo on. 

      The barley ears behind them bask,   O land of Cyrus and Chosroe,

      As beauteous billows in sunbeams;   And home of Aryan arts and crafts,

      Ripe walnuts, peaches grapes and plums  O shore of Ormuzd’s loyal hosts,

      Rock to and fro in cool air streams;   And shrine of Light and holy draughts,

      And truthful tillers of the soil,    Wake up, thy deep long slumber shake,

      At dusk relieved from daily toil,   Stir up thy soul, thy re-birth take;

      Retire to rest in homes of peace   Beyond the Arab waves we wait,

      Like birds amidst their nestling trees.   For such are fricks of Persia’s fate. 

      Beside these stand as sentinels   O great kings of bygone days

      Old oaks entwined with youthful vine;  O scions of the warrior race.

      In bold relief like blood-red stars   Revive the land of Achaemenian fame,.

 Pomegranates in blossoms shine;   Transform again sweet Iran’s face.   Still further lies the table-land    O soul supreme of Aryan earth,

      Strewn o’er with rings of cities grand,  Come once again for all our worth!

      Beyond them wait the giant mounts   O splendor great of Kyanian days,

      With snow-white crowns and foaming founts. Come, now we’ve lost the good old ways! 

[Source: “RĀHNUMĀ”] 

“Give a lot to your community and it will give you a lot back.” 

Published for Informal Religious Meetings Trust Fund, Karachi


Virasp Mehta

4235 Saint James Place, Wichita KS 67226