1. In Zoroastrian religious tradition, the term hamkaar refers to divine beings (Ameshaspands and Yazads) who have similar or common functions and hence work with each other. The word hamkaar literally means “co-workers.”
2. In the schema of the 30 roj of the month, the first seven roj are the Ameshaspands who are the chief of the other 23 roj. Each of the seven Ameshaspand has 3 to 4 Yazads as their hamkaars, who are similar to the Ameshaspands in the work they handle. The list of the hamkaars of the 7 Ameshaspands is given in all Khordeh Avestas.
3. The hamkaars assist the Ameshaspands in looking after the seven creations. For instance Adar, Sarosh and Behram Yazads are the three hamkaars of Ardibahesht Ameshaspand. All the hamkaars, like their chief Ameshaspand, are connected to fire and divine energy.
4. Some of our religious traditions are also connected to the concept of hamkaars. For instance, on Ardibahesht roj and his hamkaars, Zoroastrians are expected to go to the fire temple. That is why these days are marked in red in the Parsi calendar.
5. Another example is of Bahman Ameshaspand who looks after cattle. His hamkaars are Mohor, Gosh and Ram Yazads. On all these days we abstain from eating meat and observe them as an-rojaa as a mark of respect to Bahman Ameshaspand.

1. Ahura Mazda, our God, is described in our texts as shapeless, formless and infinite. He is referred to as Minoaan mino, that is, spirit among the spirits.
2. In order to visualize Ahura Mazda we have to look for words which are most frequently used to describe him. These words are raevant/rayomand and khvarenanghant/khorehmand which mean “full of light” and “full of energy.” Thus we have to visualize Ahura Mazda as radiant, energetic, being who is present everywhere.
3. In other words if we want to visualize Ahura Mazda, we have to visualise him as light and energy. The best embodiments of light and energy on the earth are the sun and the fire. All other radiant bodies like the moon are also in a smaller way embodiments of these two things.

1. A Mazdayasni is a person who believes in Mazda as the God and practices the teachings of the Mazdayasni belief system.
2. In earliest times, even before prophet Zarathushtra, the Peshdadian king Gayomard was the first to receive communication from Mazda and thus was the first Mazda-yasni that is “worshipper of Mazda.” He then led other people to understand, follow and practice this good path of life.
3. Thereafter all kings of Peshdadain and Kayanian dynasty followed the Mazdayasni belief system. Some of them also added new beneficial practices. Such kings are known as Saoshyants.
4. Prophet Zarathushtra was born a Mazdayasni. He later consolidated the Mazdayasni belief system into the Mazdayasni Zarthoshti religion.
5. In the beginning of the Jasa me Avanghe Mazda prayer at the end of our Kasti, we say the words “Mazdayasno ahmi, Mazdayasno Zarathushtrish” which mean “I am a Mazdayasni, a Mazdayasni Zarthosti.” In this sentence we profess ourselves to be first Mazdayasnis and then Mazdayasni Zarthoshtis.

6. In the Fravarane prayer, we introduce ourselves as Mazdayasno Zarathushtrish “a Mazdayasni Zarthoshti” who is vidaevo and ahura-tkaesho, that is, who works against the daevas (negativities) and follows the good teachings of Ahura.

1. Aspe-siha was the name of the favourite horse of King Vishtaspa, the patron king of prophet Zarathushtra. Literally the word aspe-siha means “a black horse”. The horse has become famous in Zoroastrian religious lore, since events in the life of prophet Zarathushtra are closely connected to this horse.
2. It is stated that the four legs of this horse got embedded in its stomach and none in the kingdom was able to heal the horse from this condition. Finally prophet Zarathushtra, who was wrongly imprisoned by the king at that time, offered to heal the horse with the power of the prayers of Mazdayasni religion, thus proving his credential as a true prophet of Ahura Mazda. This incidence not only proved his innocence but also sealed his place as the true prophet of Ahura Mazda.
3. This story is also allegorically explained in another way. Aspe-siha or black horse is considered symbolic of darkening of the mind of the king against the prophet and his religion by his detractors. The healing of the horse by the power of prayers is symbolic of clearing of the mind of the king from negative thoughts by the power of the Mazdayasni religion.