Author Archives: Support


by Pervin J. Mistry


The worship of Meher Yazad is pre-Zarathushtrian. During the glorious Peshdad dynasty, Faredoon Padshah, a ‘peshrav’, i.e. a forerunner of Asho Zarathushtra, performed a Yasna dedicated to Meher Yazad to get divine help in defeating the evil ‘Azidehak’ (Zohak). The day on which Faredoon Padshah performed this Divine Yasna was Meher mah, Meher roj and this celebrated day when Zohak or ‘Azi’ (snake/venomous) ‘dehak’ (epitome of 10 evils) was defeated and chained on Mount Damavand is commemorated as Mehergan.

On this day, the Parsis, wherever they live, perform the Mehergan Jashan and pray for Meher Yazad’s help to eradicate evil or ‘druj’ (Zohak), in all its manifold forms, physical as well as spiritual, and to bring the Divine Light of Meher Yazad into their home, heart and in all creations so that the army of Angre-mainyu in all its varied characteristics is destroyed and Frashogard is attained as ordained!


Click here to read the interesting article. : MEHREGĀN Feast




Courtesy : Percy Hansotia




There may be other versions of this story but this is written as per the story told by Minocher Saheb.

Ancient IRAN was ruled over by Five dynasties.





and the last being SASANIAN.

The last Shahenshah YAZDEGARD of the SASANIAN Dynasty got defeated at the hands of Arabs in the battle of ” NEHAVAND”.


Click her to read the entire article… The story of GULSHIRINA BANU


Persiart7 is an initiative undertaken to create awareness amongst community members about various important and interesting aspects of our history and religion.

Persiart7 latest project highlights the key miracles and legends of Zoroastrianism; brought to life in the form of a desk calendar containing short illustrated stories. With the miracles and legends right from the prehistoric times to the present day Zoroastrian rituals; these scenarios have been depicted as paintings for the first time by our very own talented digital artist Yohan Mody.

This was possible with the valuable insights and guidance provided to us by eminent scholars like Er. Dr. Rooyintan Peer, Er. Dr. Ramiyar Karanjia and Er. Dr. Parvez Bajan.

A few of the well known stories covered are, Zarathustra explaining the religion to King Vistasp, Dastur Meherji Rana in the court of King Akbar, saintly Homaji the emblem of truth and innocence, Dastur Kukadaru’s life and parsi taro thabario.

The other lesser known but interesting stories covered are Kae Khusraw and the divine Adar Gushnasp fire, the ordeal of Sasanian High Priest Adarbad Mahrespand, the journey of High Priest Ardaviraf’s soul to heaven and hell, divine help to princess Nikbanu from the pursuing Arab attackers.

These stories have been narrated in simple language, to ensure understanding across age groups. Additionally, the calendar contains a monthly planner where the user can maintain brief notes.

We are attaching a few images of the paintings as well for circulation.

The cost of the calendar in India is Rs. 350

We can arrange for domestic and International couriers at an additional cost.

Contact us to book the calendars –

Email –

Mobile – +91 9819392939

Whats App – +91 9819001422

Please feel free to circulate this amongst your friends.

Thanks and kind regards,

Porusp Faramroze Tarapore

WZCC-WE Event on Sat.18-03-2017

WZCC-WE Event on Sat.18-03-2017 –

Build, Grow & Scale your Business with Digital Media

WE – Women Entrepreneurs’ Wing of WZCC Build, Grow & Scale your Business with Digital Media An Interactive Workshop for Women Organized by ‘WE’ – Women Entrepreneurs’ Wing of WZCC

This year to celebrate International Women’s Day‘WE’ is organizing a workshop on: “Build, Grow & Scale your Business with Digital Media” On Saturday, 18 March, 2017 from 10 a.m. to 5 p.m. at YWCA, 18, Madame Cama Road, Fort, Mumbai – 400001.

Click below for details

170318_WZCC-WE_Mailer – Digital Marketing_FINAL


Portraits, Dreams And Quirks Of Nine Young Parsis In Mumbai

There’s nothing quite like observing a creature in its natural habitat. Fortunately for us, India is one of the few places a particularly rare specimen are still fairly common. So, for the avid naturalist, here are a few tips for spotting and luring in that ever so endangered species–the Parsi.

They are most active around dusk when the remains of their dhansak lunch has finally been digested. Leaving their siestas behind needs just the right amount of coaxing so you should have plenty of chai and batasas ready to soothe them. Be warned that even this offering may not stem the flow of grumbling, but don’t be alarmed for a Parsi that is truly bemoaning the state of the world is asleep, ill or eating. As the sun sinks below the horizon, you’d do well to have a bottle of whisky on hand though the sanctity of this ritual may vary drastically depending on which type of Parsi you’ve lured into your midst. Still, even if you scare your Parsi away, a simple call might help you find them. Clear your throat and cry as loud as you can  ‘Jamvo Chalo Ji!’ This could, however, cause a stampede as every Parsi in the vicinity may descend upon you expecting to be fed so only use it in the most dire circumstances. Of course, you could skip all the effort, plant yourself in a place that serves good food and better booze and just wait for them to come to you. They are an overwhelmingly friendly and fun-loving bunch so approach at will, though there’s one trigger you’re better off knowing if you want to stay unharmed–don’t insult the Queen.

It’s easy to poke fun at a minority community that’s most lovable for their ability to laugh at themselves. While the rest of the world is busy getting offended, Parsis have always been ready with a creative quip at hand, ready to move on to the bigger and better laugh. It’s perhaps this light-hearted, yet straightforward spirit that’s led them to have such a big impact on our country, despite their dwindling numbers. Although their population currently stands at 69,000, which is a mere 0.006 per cent of the country’s total population, their legacy speaks volumes. From industry to the arts and philanthropy to economics, the legacy of the Parsis may very well outlive the community at this rate but there’s no denying that the community is facing what seems to be an unstoppable decline.

There are many reasons behind the dropping numbers. Parsis, unlike other communities, don’t put such a great emphasis on marriage. Many Parsis remain bachelors and spinsters till they die. If they do marry, a lot of them decide to marry late—in their 30s and even 40s, when conceiving children becomes difficult. Additionally, their duality is well known. Outwardly, they are incredibly westernised and modern. Internally, they wrestle with many demons, the most vicious of which is a mania for blood purity—inter-caste marriages are heavily frowned upon. Moreover, it lays bare the community’s skewed gender rules, as a woman who marries outside is no longer considered a Parsi, and neither are her children. The same does not apply if the man is Parsi—his kids may still be initiated into the Zoroastrian faith.

Through agencies such as Jiyo Parsi, which is a government run scheme to promote the community, people are being made aware that without some help this eccentric race may be facing extinction. If that does come to pass it would be a sad day for India, not merely because of their contributions to the economy, but because their crazy ways and delicious food have become so ingrained in the country’s identity. Hopefully the future will see growth in the Parsi community because we aren’t ready to say goodbye to their big laughs, their big bellies and their even bigger hearts.

For those of you not lucky to have a Parsi in your life we volunteer 9 of our own on the celebratory occasion of Parsi New Year today so you can learn a bit more about this elusive community. We also assure you that this is not an attempt to cement stereotypes but a shout out to all the dikris and dikras who are carrying on living their lives, carrying the legacy of their community forward by doing what they do, the very best that they can. And they’re doing it with a sense of humour.  

Click here to read on…


Kasti Ritual

Kasti Ritual

Ervad Dr. Ramiyar Parvez Karanjia with Parsi Religion.

July 19, 2016 at 11:59pm ·


Kasti Ritual (Ervad Dr. Ramiyar Parvez Karanjia)


(Handout for M. J. Wadia Agyari, Lalbaug Structured Course V, 06-05-12, Er. Dr. Ramiyar P. Karanjia)


The Kasti ritual is the shortest of the three purificatory rituals. It is also the basic Zoroastrian ritual for protecting and cleansing negativities and enhancing goodness.


Kasti is considered a ritual because, it involves

1) A human being – A living battery. Nothing can replace a human in a ritual.

2) Manthravani (Prayers) uttered by a human being.

3) Performed for a particular purpose.

4) Requires Ritual implements (Ālāt) – Sadra & Kasti.

5) Rituals gestures.


  1. History of the ritual:


The usage of Sadra Kasti is millennia old and predates prophet Zarathushtra. References to it occur in the Avesta scriptures as well as Pahlavi, Pazand, Persian and Sanskrit literature.


It was first conceived and worn by King Jamshed around 8,000 B.C.E. He was inspired by Sarosh Yazad to tie the Kasti so that he could be protected from evils and motivated to do good works. Later to his fall, the tying of Kasti assumed another meaning of constantly reminding oneself of moderation.


King Minocheher (c. 7,000 B.C.E) also wore the Sadra Kasti. Prophet Zarathushtra (c. 6,500 B.C.E.) asked his father for his Kasti as the heirloom of Mazdayasni belief system.

Hom, Chisti, Ashi and Ardvi Yazads wear the sky and stars as their spiritual garment. Ahura Mazda adorned Hom Yazad with the “star-studded (garment) and Kasti.” Not wearing the Sadra Kasti after a certain age is considered a sin.


The tying and untying of the Kasti is mentioned also in the Hormazd Yasht. Performing and renewing Kasti in every Gah reminds us of our duties and obligations (Ys. 44.5).


In the 3rd of the 16 Sanskrit Shlokas it is stated that “we are wearers of armour called Sadra and tie the Kasti over it. We always keep our head and feet covered.”


  1. Implements used in the ritual:


The Sadra-Kasti are implements necessary to perform the kasti ritual. A Sadra and Kasti is worn after the Navjote by Zarthoshtis all through life and even after death. It is a reminder to follow the right path and be moderate.




Derived from the Avesta word vastra;


Pers. Sud rāh “beneficial path.” It is made of a single piece of white muslin cloth. It has 9 parts, each giving and ethical or philosophical message:

  • Gireban – Pocket of good deeds,
  • Girdo – Responsibility, T
  • Two sides – Material and Spiritual worlds,
  • 2 sleeves – Labour and industry,
  • 3 Tiris – Caring for the mineral, vegetable and animal kingdoms. The 3 tiris are on the either side of the Sadra – for the Sadra of a male there are two slanting tiris joining at the head on the right and one parallel tiri on the left. For the Sadra of a female, the tiris are vice -versa. This is to show that men and women are not same, and they have to complement each other to make each other complete.




It is derived from the Avestan word karsha which means spiritual boundary /fortification. and Phl. kosht “limit, boundary.” The Avestan word aiwyāonghana “that which is tied around” is also used for the Kasti.


The Kasti is worn on the middle of the body to signify moderation. It is made of sheep’s wool with intricate ritual observances. A lamb symbolizes innocence. Wool is known to have the inherent property of absorbing and retaining vibrations. It can absorb negativities and thus act as a protective shield. Formerly the Kasti was made only by ladies from priestly families.


Generally the Kasti ritual is performed mechanically, which benefits us very little. There is not much joy, motivation and enthusiasm while performing it. The Kasti prayers and ritual needs to be done in such a way that one can derive optimum and maximum mental, emotional spiritual and physical benefits while performing it.


The Kasti is a ritual to generate power of Khvarena “divine energy.” It is for tapping into the Universal source of Energy. The following practices substantiate this:

  1. Kasti has an ‘amal’, that is, ritual power.
  2. This ritual power which can be vitiated, which is referred to as “Kasti tuti jaai”
  3. Periodically doing Kasti, and doing it after toilet, coming from out etc.
  4. Facing the sun, fire or natural light while doing the Kasti – Sun is a natural source of divine energy and also natural lights and fires.
  5. Two Yatha and one Ashem in Kasti is the formula to draw spiritual blessings and power.


KASTI prayers:

There are three different types of Kasti prayers – Shahenshahi, Kadimi and Sarosh ni Kasti.


The Kadimi Kasti is a bit longer incorporating the Sarosh Baj. In it there is no Ahura Mazda Khodae, but a similar Pazand prayer, and a Pazand paragraph of hamazor bim at the end, followed by Ahmai raeshcha, Hazangharem and Jasa me avanghe mazda.


Some people following the Ilm i Khshnum tradition do the Sarosh ni Kasti which encapsulates the Kasti prayer within the Sarosh Baj.


  1. Prayers in the ritual:

I Ashem Vohu :

“The Universal Purpose (Asha Vahishta) is (realised) through Higher Consciousness (Vohu). It give Bliss (Inner Peace). Bliss to him who (follows) Life’s purpose (Asha) for the sake of Universal Purpose (Asha Vahishta).”


II Ahunavar:

“Just as Ahu works at Will, so can the Ratu, on account of Asha and related laws. The gift of Vohu Manah (comes to him), whose life’s actions are dedicated to Mazda. Power comes to Ahura and to him, who gives help to the deserving needy.”


III Kem na mazda:

“When evils look at me with the intention to hurt, who will give me and my followers protection, except Thy Fire (divine Energy) and Mind (Consciousness), by whose actions Asha (progress of the world) gets nourished. Do you reveal to me that religious knowledge.

Which are Thy words for protection which smites the enemy. Thy words of prayer are for victory and protection. Do you reveal to me a spiritual teacher who can lead me to (knowledge of) both the worlds, so that Sraosha can come through Vohu Manah (Higher Consciousness) to him, whom Ahura Mazda wishes considers deserving.

“Oh Mazda and Spenta Armaiti protect us from pain/injury. Flee Oh! Evil Druj; Flee Oh! Origin of evil; Flee Oh! (Acts) sown by evil; Flee Oh! (Acts) increased by evil; Flee away Oh Druj, Run away Oh Druj, Flee far away Oh Druj, flee away towards the North. Do not destroy the corporeal worlds of Asha. Homage unto Armaiti, the giver of prosperity.


IV Ahura Mazda Khodāi (Also known as Nirang ī kasti bastan): “Ahura Mazda is my God, Ahreman is evil and should be rendered powerless. I will keep Ahreman away, and defeat him. May Ahreman, demons, liars, sorcerors, wicked ones, evil priests, evil rulers, sinners, wicked ones and enemies be defeated and be powerless.

“Ahura Mazda is my God. I am sorry for all sins, for all bad thoughts, bad words and bad deeds which, in the world, I may have spoken, done or started, which may be related to the body, soul, material world, spiritual world. I pray for the happiness of Ahura Mazda and defeat of Ahriman. The wishes of truthful people are always fulfilled.


V Jasa me Avanghe Mazda:

“Come to my help O Mazda! I am a Mazdayasni, a Mazdayasni Zarthoshti. I believe, praise and have faith (in it). I praise the well-thought thought, I praise the well-spoken word, I praise the well-done deed.

I praise the Good Mazdayasni religion which teaches Unity leading to progress, Non-violence against good creations, Self-dedication towards good causes, and Asha. Which among the existing and future religions is the greatest, best and most excellent for me. It belongs to Ahura and Zarathushtra. I attribute all goodness to Ahura Mazda. Such is the Mazdayasni religion, worthy of praise.”


Ritual gestures in the Kasti ritual, and what it indicates:

  1. Say Khshnaothra ahurahe mazdao and 1 ashem vohu, then wash the face, hands and feet (if open) and wipe them. This is known as Padyab.
  2. Stand at one place, recite the Kem na Mazda and untie the Kasti.
  3. Ahura Mazda khudai: Hold the Kasti in hand (Middle path, moderation).

Care has to be taken that the loose ends of the kasti do not touch the ground.

Bow down (Acknowledgement and Gratitude)

Strike the Kasti (Cleansing the negativities)

Bow down (Acknowledgement and Gratitude)

Strike the Kasti (Cleansing the mental negativities)

Click thrice (striking out evil)

Form two loops (Balance in thoughts and words)

Bow down(Actions to be done in the name of God)

Bow down (Dedicate oneself to Ahura Mazda)

Release the Kasti away from the body (keep away the negativities)

Tie on the waist (Gird up to be a Haithyavarshtam “truth worker”)

Two knots in front after second round (Commitment to Ahura Mazda & Zarathushtra).

Two knots at the back after the third round (Commitment to Religion & Duty)

  1. Jasa Me Avanghe Mazda: Hold the Kasti at the front reef knot with the thumb (Empowerment).

Bending down (page parvu) at the end. (Submission to God)



  1. Meaning of the gestures:

In the Kasti, the first ritual gesture is to wash the face, hands and feet which symbolize the need of physical purity.

Untying the kasti and striking it cleanses it of any negative influences and reminds us to periodically cleanse ourselves from negativities. It has to be be done gently towards the north. Making loops while saying manashni, gavashni and kunashni reminds us to balance our thoughts and words and perform actions avvordingly.

Bowing at khshnaothra ahurahe mazdao symbolises allegiance to Ahura Mazda and pushing the kasti away at taroidite angrahe maiyesh symbolizes our dislike for anything negative. The four knots reminds us of the four basic promises of the religion to be given at the time of navjote

  • Ahura Mazda is my supreme God
  • Zarathushtra is the chosen prophet sent by Ahura Mazda.
  • The front two knots are tied on the word shyaothananam which signifies “action”.
  • The rear two knots are tied on the words Ushta asti ushta ahmai “happiness to him who gives happiness to others.”


WHEN to do the Kasti:

On Waking up;

Before going to bed;

Before meals;

After change of every gah;

After toilet;

After bath;

Before prayers;

On going to the fire temple;

Before and after attending a funeral;

After coming home from outside.




Always perform the Pādyāb before doing the Kasti.


While performing the Kasti do not let the Kasti touch the floor. It makes the Kasti less effective.


Pray facing East in Havan, South/West in Rapithwan and West in Uziran Gah.

In Aiwisruthrem and Ushahin Gahs one must pray facing any source of natural light like the moon, stars, fire, divo or an electric light. Do not face the North in any Gah.


  1. Message of the Kasti ritual:


The Kasti ritual gives the important message that in this imperfect world there is negativity and evil all around us. We need to protect ourselves for it, cleanse ourselves from time to time and keep on drawing on spiritual strength and power through the prayers.



Kasti is the basis of the devotional life of a Zarthoshti. Apart from the times specified above when it is specifically to be done. Kasti is the beginning of one’s daily prayers, it has to be performed before entering a fire temple, before participating in any ritual. Any other ritual, big or small, has to commence with the kasti ritual.

Zoroastrian Earth Day

Zoroastrian Earth Day


Roj Spendarmad Mah Spendarmad, 1380 Yz. (17-July-2016)


Today is Roj Spendarmad, Mah Spendarmad, a spiritually vital and important day of the Zoroastrian calendar. Long before the shrill cries of the eco-brigade began to be heard, the practices and precepts of our ancient faith were already attuned to green living, carbonless footprint and eco-sensitiveness.


Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Through her associates and co-workers, Geush Urva and Geush Tashan, Spenta Armaiti patiently bears the weight of the immeasurable levels of spiritual and physical pollution which is generated by man over the ages.


Spenta Armaiti is also responsible for the fertility of the earth, working along with Khordad, who looks after the waters, and Amardad, who looks after vegetation and crops. These great forces of Ahura Mazda’s Divine Cabinet work silently in the background, to provide for those things which we take for granted today.


Roj Spendarmad, Mah Spendarmad is also the Day of the Farmer. A few decades ago, when many Parsis were engaged in agriculture, this day was celebrated with great solemnity and reverence. The Parsi farmers would call their family priests to their wadis to consecrate a special Baj, in honour of Spenta Armaiti, or perform a thanksgiving Jashan.


A more important spiritual practice followd by our ancestors was the writing of the special Nirang, or potent spiritual formula, called ‘Nirang-i-Khrafastar Zadan’. Spiritually evolved priests would collect some yellow paper, make special red ink using saffron and well water, take a nib pen and then sit down with all these implements in the Urvis Gah (the sacred place in the Fire Temple where the Pav Mahel ceremonies are performed). They would then take four Daran and consecrate the Baj of Teshtar Tir Yazata. After finishing the Baj, they would partake the Chasni, breaking off small bits from each Darun in a specific manner and eating them in a pure way. Then they would take the pen, dip it in the saffron ink and start writing the special Nirang in the Pazend script. Having finished the Nirang, they would hold it over the fire and fumigate the paper. These Nirangs were then given to the devotees who would affix the Nirang on top of the door of their houses.


This Nirang has great potency to stop the entry of any kind of noxious or evil influence into the house (which is why it was affixed outside the door and not inside). The words used in the Nirang describe how its sacred formula binds the mouths (that is, renders powerless) all kinds of wicked sorcerers, evil magicians, liars, cheats, evil-doers, serpent-like persons and any other evil influences. In doing so the Nirang takes the help of Shah Faridun Athavyan, the great Peshdadian monarch, Greatest Healer and Saheb of all Nirangs. Many of the Nirangs we use even today are ascribed to this very highly evolved spiritual monarch.


In addition to Shah Faridun, the Nirang calls for the help of four specific entities, which are translated by normal scholars as stars: Tir, Vanant, Satavas and Haptoiring. Ustad Saheb explained that these names may point to the physical stars of the almanac but they actually refer to the great spiritual and divine forces which are behind the working of the stars and planets. Thus, Teshtar Tir Yazata performs a vital function in the cosmos, a physical replica of which is found in the star Sirius in the East of the heavens. Similarly, Satavas works in the west, Haptoiring in the north and Vanant in the south. They are like four sentries at the four corners of the cosmos, keeping a watch on any evil activity and stepping in to ensure that things do not go out of hand.


Thus the Nirang affixed on the doors of Parsi houses invoked the help not only of Shah Faridun, but also these four great sentinels and provided the family with protection from any evil and untoward incident throughout the year. Every Roj Spendarmad, Mah Spendarmad, the old Nirang would be taken down and burnt in the house fire, or given to the priest and replaced with the new one.


Unfortunately today, this tradition has almost disappeared from our community. How many priests today can read or write in the Pazend script? How many are even aware of the significance of this day and the procedure to be followed? How many Panthakys offer this service to their Behdins?


At the Ustad Saheb Behramshah Nowroji Shroff Daremeher, we have continued this important tradition and even today, nearly a hundred Parsis, from Behram Baug and even outside Mumbai came to the Daremeher and collected their Nirangs. This shows that there is a great demand within our community for spiritual guidance and help, which is not being met properly by our priesthood and leaders. This is also one reason why Parsis flock to other religions and their practices.


There exists a vast treasure of Nirangs and ceremonies which can help a Parsi in any kind of difficulty. But what is lacking today is two things: the spiritual calibre of our priests; and the totally un-Zoroastrian way of living of our entire community. Our greatest spiritual gifts of the Sudreh and Kusti and mangled into fashion statements. We take them off at the slightest excuse. We do not follow simple practices which nobody can stop us from following in the comfort of our homes. How can our Nirangs and ceremonies help, when the basic infrastructure needed for their success is absent?


Take a Divo, light it and it will radiate spiritual warmth and brilliance. Place it in a jar and cover it. What happens? As the oxygen is used up, the Divo starts spluttering and will ultimately go off. Is it the fault of the Divo, or is it the oxygen-less surrounding it was placed in which caused it to extinguish? We blame our prayers and our ceremonies for having no effect, but how can they be effective when we have sucked out the Zoroastrian oxygen from our lives?


Fellow Zoroastrians! Unless we inculcate a Zoroastrian way of life in our homes, there can be no spiritual progress. On this spiritually important day, let us resolve to inculcate more and more Zoroastrian values in our lives – truth, fair dealing, compassion, ethics and great love and devotion towards Ahura Mazda and His Prophet Zarathushtra. This is the only way towards salvation.

As the Avesta says:

Aevo pantao yo ashahe, vispe anyaesham apantam

There is only one path – the path of Truth and righteousness; all others are non-paths.


Ervad Marzban J. Hathiram.

Zoroastrian Earth Day


The Parsi Voice


Dear Readers,


The Parsee Voice edited by Adi Doctor, held sway over the community for well over a decade, holding true to its principles of Truth, Justice and Right! After dear Adi passed away in September 2014, we stopped printing the newsletter, preferring instead to air our views and report on facts using the electronic media, which helped to disseminate information faster and had a wider reach. However, with unfailing regularity, we were barraged with one request: To restart The Parsee Voice to counter the increasingly virulent misinformation campaigns and attacks unleashed by certain heterodox elements within the community on our religious tenets, practices and institutions.


Hence, on this auspicious occasion of the Baj of our revered master, Ustadsaheb Behramshah Navroji Shroff, we release the first issue of The Parsee Voice in its current avatar, in electronic form.

Click here to read the Publication :  The Parsee Voice – Vol.I-1 – July 2016



H. M. Mistry

« Older Entries Recent Entries »