Category: Prayers

What is Ardibahesht Yasht? (Ervad Dr. Ramiyar Parvez Karanjia)

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

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

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

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

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

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

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

Co-workers:

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

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

Druj

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

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

Ardibahesht Yasht:

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

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

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

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

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

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

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

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

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

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

Why we should celebrate Muktad?
The world comprises of seen and unseen elements. There are several unseen aspects of life, which only religion can explain, and which we need to know through the religion.One such important aspect of Zoroastrian religion is the immortality of the soul in the spiritual world after death and the existence of Fravashis “guardian spirits” to help the souls in this world and the next.Muktad is the special time to celebrate the contribution of the souls and Fravashis of the previous generations and fondly remember them by offering prayers along with special gifts of fragrant flowers and prayers.The souls look forward to being remembered in a loving manner, especially during the Muktad. If happy with our love and remembrance, they bless us with health, wealth and happiness.The number of days of celebrating the Muktad may be ten or eighteen depending on what tradition one follows. However, this is not as important as the fact that we remember and celebrate the memory of the dear departed ones.
For how many years should Muktad and/or the Annual Baj prayers be done for the dear ones?There is no specific injunction in our religious texts as to the number of years the Muktad or Annual Baj prayers should be done.Certain texts mention it as the duty of every Zoroastrian to remember the Fravashis, especially the Fravashis of their own dear departed parents and near ones during the Farvardegan (Muktad) days. Taking this injunction along with the injunction of the desire of the souls and the Fravashis to be remembered, it was the religious tradition in the past that the Muktad and Annual Baj should performed for one generation. Thus, over a period of time depending on several factors people were advised to have the Muktad performed for about 20 years in the past.As of now, depending on one’s financial condition and other circumstances and factors one has to decide for oneself how long one wants to have the Muktad or annual Baj prayers be done. By and large, in the present times and circumstances prayers may ideally be done for around five years.It is necessary that we remember the dear departed ones at home by doing a divo, and if possible praying the Satum no Kardo on their Baj day and during the Muktad, irrespective of whether the prayers are done at the agyari, and more so if they are not done.

Can one have Muktad performed at two different locations?Muktad are days to collectively remember all Asho Farohars. This includes Asho Farohars of our dear departed ones along with the souls.The soul of a dear departed one can be remembered in as many places as possible. All the priests remember holy souls of people like Dasturji Kukadaru and Homaji all over the world. Hence simultaneous prayers and remembrance of dear departed ones can be held at multiple locations.More than one behra can be consecrated for a departed person. However, it must be stated that individual and separate behras are not essential to pray for a dear departed one during Muktad.
Why are flowers connected with the Muktad? Why are they kept in the Behra and used to remember the dear departed ones?Muktad are the days when the Fravashis of all creations, Asho Farohars of humans and all souls descend on earth.At this time they are to be made to feel welcome amongst us and offered what they like the most – prayers, light and natural fragrance.The best creations with natural fragrance are fresh flowers and hence they are kept in vases at the place where Asho Farohars are remembered.Flowers belong to the plant kingdom and hence are representatives of Amardad ameshaspand, who also looks after immortality of the soul and its just rewards. Flowers in a way remind the living and the departed souls of their immortality and of the rewards of their life’s actions.A few simple fragrant flowers like rose and lily are all that is required for this purpose. We need not go overboard and offer too many exotic and expensive flowers.

Why are there 3 Muktads, 3 Navroz, 3 Khordad Sals etc, as per the 3 Zoroastrian calendars, which are the real day?Presently in the Zoroastrian tradition there are 3 sects-– the Shahenshahi, Kadimi and Fasali. People following these sects observe the religious festivals on the basis of their own calendars. Hence each festival is celebrated thrice.Festivals are days of coming together, enjoyment and thanksgiving. The purpose for which they are celebrated may vary, seasons may differ – but the end result of festivals is bringing about unity, harmony, hope and joy and that should remain intact.In the early Christian era, Christmas was celebrated on different days, as people were not sure about the exact day of birth of their prophet. Still for the sake of unity all days were brought together and the birth of Christ is today celebrated on 25th of December.Thus, all three Zoroastrian celebrations are valid. Nature absorbs the prayer and utilizes it at due time. As for the Muktad, the Fravshis and souls come to this world whenever they are remembered. Today we remember them on a few days in the year. In the past they were remembered through rituals either daily and especially on all festivals. If they are remembered any time during the year, even without a particular purpose, they come. There may be hundreds of Fravashis and souls for whom rituals may not be performed even during the Muktad. That does not mean they never come to the earth. There is total understanding and magnanimity in the divine world and they should not be compared to us humans.

What prayers can the laymen (Behdin) recite during Muktad days? (JJ 2-8-2015)Muktad are the days when we have to remember, thank and make happy the Asho Farohars and Ravans (souls) of our near and dear ones in particular and the whole universe in general. One of the best ways to do these is by prayers and rituals. Most rituals are generally the domain of prests. However laymen also can perform a few rituals and offer prayers to Asho farohars and Ravans. Below are a few such prayer:The Satum no kardo is the best prayer to be recited during the days of the Muktad. During the 5 Gatha days, this prayer is recited with some modification. If it is recited with the offering of some food cooked by a Zarthoshti, it becomes the Satum ritual. It should be recited after the Kasti and daily Farazyat prayers.Muktad no namaskar is a very short prayer that can be recited anytime during the days of the Muktad. The prayer is as follows: Az hamā gunāh patet pashemānom. ashaunām vanghuhish surāo spentāo fravashayo yazamaide. (thrice) Ahmai raeshcha – Hazanghrem-Jasa me avanghe Mazda-Kerfeh Mozd.Over and above the prayers mentioned, one can recite the Framraot Hā (Yasna Hā 20) or 1200 Ashem Vohu with the khshnuman of Ardafravash, for the first five days.For the five days of Gathas, each collection of Gathas can be recited on the respective day or 1200 Yatha on each day, with the khshnuman of Gatha.There is another prayer called Lākhi nu bhantar, in which a combination of 570 Yatha ahu vairyo, 210 Ashem vohu and 120 Yenghe hātām (total 900) are recited with the khshnuman of Sarosh Yazad daily for all the days of the Muktad.

YENGHE   HĀTĀM

The Yenghe hātām is the prayer of Divine Love, Unity and Harmony. Though it can be recited independently, generally it is not found separately in prayer books. However, it is part of most larger prayers. In Yasna Ha 61 it is said that this prayer takes one’s veneration forward in a better way. Yasna Ha 21 is a commentary on this prayer.

Text of the prayer:    Yenghe hātām āat yesne paiti vangho

Mazdāo ahuro vaethā ashāt hachā yāonghāmchā

Tāschā tāoschā yazamaide.

Meaning: Among the living ones, we venerate those men and women whom Ahura Mazda has known to be better in their worship on account of their Righteousness.

Free translation: Practice of righteousness makes humans better. Such men and women who have reached a higher state of awareness of life through their righteous conduct spread peace and harmony in the world. They are beloved of God.