1. In Zoroastrian religion, sacred fires are either divinely manifested or specially consecrated. Such fires are given the title and position of a Padshah, that is, a king. This is not just figurative as will be seen from the following description of the exalted status of fire.
2. The similarities start after the consecration of the sacred fire. First, it is taken in a procession for the enthronement, just like a king who would be taken in a procession for his enthronement. Priests in their full priestly regalia follow the sacred fire with swords, gurz (mace) and spears in hand, much as soldiers would follow their king.
3. The process of establishment of a fire is referred to as takhtanashin which literally means “sitting on the throne.” The ‘hindhorā’ which is the stone pedestal of the fire, is the sacred fire’s throne. The dome (Gumbaj) of the sanctum sanctorum (Keblā) signifies the sky, which is the jurisdiction of the sacred fire. The metallic canopy hanging above the fire is its crown.
4. Much like a king, the sacred consecrated fire has a body and consciousness. It has its own eyes and ears. It is capable of bestowing gifts and rewards and giving retributions to the guilty.
5. One of the first tasks performed by the displaced Zoroastrians after coming from Iran to India and settling in Sanjan was to consecrate an Atash Behram, which was later referred to as Iranshah “the king of Iran.” This name Iranshah was given so that the Parsis can feel that though they are staying away from their original motherland Iran, they are looked after by a spiritual king from Iran.
6. Whenever a few Parsi families used to settle at any place, they would first establish an Atash Behram or Atash adaran, so that they have a ‘sacred king’ to look after them.

1. People who don’t pray generally fall under 3 categories: a. Those who don’t pray because of lack of time, b. Those who don’t pray because they don’t know how to pray, and c. Those who don’t pray because they don’t believe in the effectiveness and powers of prayers.

2. Among the above three categories,  most people fall in category (a), that is, they don’t pray because of lack of time. For those who don’t believe in prayers (category c), they will not mind experimenting or trying out if it does not require much time and effort. For those who don’t know how to pray (category b), a simple prayer is the best solution.

3. For all the above three types of people, the best solution is the shortest and simplest of Zoroastrian prayers of Yatha ahu vairyo and Ashem Vohu, which can be prayed whenever and wherever possible.

4. These are not just prayers, they are very powerful Mantras or chants. The power inherent in these prayers is sure to transform the life of any person who chants them. The more frequency of the chanting, the greater the benefit.

5. The best thing about these short prayers is that they can be chanted anytime, anywhere and under any circumstances.

6. Ashem vohu being a calming and soothing prayer is best prayed at home and when restless, agitated or angry. Yatha ahu vairyo being pro-active, is a prayer for protection. It is best prayed when going outside, starting a new work, when feeling insecure and when meeting challenges.

7. These two short prayers can be prayed in different combinations. The most basic combination of  2 Yatha ahu vairyo and 1 Ashem vohu can be prayed when seeking God’s help and blessings while initiating any work.

8. These two prayers can be prayed in different numbers, different purposes and in different combinations, but then that would complicate things and would be defeating the very purpose for which we started off.

1. Zarathushtra, the prophet of the Parsi Zoroastrians, was the first prophet in the world to reveal religion. Although he was born as a mortal to human parents, his status in the religion is that of a Yazad, that is a divine being.
2. This can be corroborated from the several instances in his life, before, at the time of and after his birth as well as throughout his life.
3. He was divinely selected and appointed as a prophet by Ahura Mazda and the Ameshaspands, much before his birth. The procedure to send the special physical and spiritual constituents of infant Zarathushtra to this world had started even before the birth of his parents.
4. There were several other indications of his divine status and divine mission even when he was in the womb of his mother. Even at the time of his birth, he smiled, which is a unique occurrence in the history of the world. This was a sure indication of the child’s divine destiny and future greatness.
5. After birth, whenever the evil Angra Mainyu tried to get him killed through the wicked Dorasrun, he came out unscathed. Throughout his childhood he was divinely protected and his great destiny once again emerged in his intense urge to know the answers to several of life’s existential questions.
6. His going on the mountains to find the answers to his questions, his conferences with Ahura Mazda and the Ameshaspands, the divine revelation, the miracles in the court of king Vishtaspa and finally his acceptance as a prophet all point out to his divine status.
7. Even his passing away was special, unique and fitting to his divine stature. The elements of his body immediately got merged into the elements of nature while performing the act of destroying the evil collected through centuries.
8. Though Zarathushtra was born a mortal and showed some human frailties, the Iranian texts clearly refer to him as a Yazata, a divine being. Moreover, in many Avestan texts, he is remembered immediately after Ahura Mazda, even before the Ameshaspands and other Yazads. Hence he was no ordinary mortal. His exalted divine status is established without any doubt.

1. Every religion believes in a Supreme creative power, an Uncreated Universal Force or a Primal Energy as the original source of everything. Though each religion gives it a different name, the power behind all these names is the same. Hindus call Him Ishwar (Lord of Will) or Bhagwan (Fortune/prosperity giver), Muslims call Him Allah (the sole God), Jews call Him Jehovah (Lord), Sikhs call Him Wāhe Guru (Wonderful teacher), and Christians call Him God (fit to be invoked). However, it needs to be mentioned that the understanding of this power differs from religion to religion.
2. Zoroastrians refer to this Supreme power as Ahura Mazda, Hormazd or Ohrmazd which means “the Wise Lord.” They also use other names like Dādār/Dādārji (creator), Yazad (worthy of veneration), Yazdān (foremost in veneration), Khudā/ Khudāiji (self-created), and Parvardegār (nourisher).
3. Over and above the main name of God, there are several other secondary names of God too. The main names of God in different religions are based on the perception of God in their religion. Some religions consider God as all good, some consider destruction also as a power of God. Some consider God to be strict, chastising and punishing, and some consider him kind and merciful. Some consider him as forgiver of mistakes and some consider him as a deliverer of justice, giving proper rewards and retributions for actions. Moreover some religions perceive God as personal or impersonal, anthropomorphic or non-anthropomorphic, immanent or transcendent.
4. All religions consider it essential to know God. This is very difficult, as He cannot be seen, since He has no form, shape or colour. One can only know Him through His creations and His work, and hence the best way to know God is to understand His names, as God’s names are based on His attributes, qualities and powers.
5. Zoroastrians can understand Ahura Mazda through His names which occur in the prayers 101 names of God, Hormazd Yasht and Doa Nām Setāyashne. Some of the names of Ahura Mazda in the 101 names, describe God as: Worthy of veneration, All Powerful, All-knowing, Without a beginning, Without an end, The cause of all causes, Judge, Creator and Redeemer.
6. Each of the 101 names of Ahura Mazda is very potent, powerful and have an effect of its own. That is why there is a tradition of chanting individual names from this 101 names, in a specific way, for particular problems or difficulties.
7. The Hormazd Yasht contains almost 70 names of Ahura Mazda. Among them the first 20 are mentioned numerically and are supposed to be most effective for protection and defense. Some of these names describe God as: Self-existent, The Protector, Omnipresent, Omniscient, Prudent, Wise, Prosperity-giver, Benevolent, Reckoner and Health-giver.
8. It is a Zoroastrian tradition to begin prayers or personal work by remembering Ahura Mazda and taking His name. That is why our prayers begin with the words Khshnaothra ahurahe mazdāo “for the happiness of Ahura Mazda” Ba nāme yazad “in the name of Yazad (a name of God).”
9. Zoroastrians have the tradition of “nām azbāitish” and Hindus of “nām smaran.” Both these words mean invoking or remembering the divine by name. In Hormazd Yasht itself it is mentioned that “If you wish to destroy the malicious acts of the demons and of wicked men….then you should recite reciting these names all days and nights.”
10. It is well known that Mahatma Gandhi continuously used to chant the name of ‘Rām’, and that is why this name was on his lips when he breathed his last. In Islam, the repeated reciting of one or more names of Allah is referred to as Zikar.
11. Repeated chanting of one or multiple names of God neutralizes negative emotions by diverting the mind from negative thoughts. It can also be considered a form of meditation.

1. The word for Time in the Avesta language is Zarvan. Zarvan is also the name of the divine being who presides over time and who was originally instrumental in the formation of creations.

2. The word for “time” in Pahlavi and Pazand language is Gah / Geh, which is also used for the 5 divisions of the day.
3. The period of time of about two hours just around sunrise is called Hoshbam. It is not a separate geh, and it occupies about an hour each of the Havan and Ushahin geh. It s regarded as the best time to offer prayers.
4. The concept of time is one of the most basic and important Zoroastrian teaching. The world was created as a fixed period of time (zravānahe daregho khadhāt) from Endless Time (zravānahe akaranahe).
5. During prayers, in order to be connected to Ahura Mazda, it is necessary to connect through ‘time’. Hence Zoroastrian religion divides time as follows: Endless Time, Created (specific) Time, year (ayara), month (māh), gahambars (seasons), days (asnya/roj) and periods of day (Geh).
6. The idea of dividing the day into parts is a very ancient one. Originally, in Zoroastrian religion, the day was divided into just three parts– Morning (Usha), mid-day (Arem-pithwa) and night (Khshapa). The five-fold divisions were done later keeping in mind fixed points in the 24 hours day: sunrise, mid-day, sunset and mid-night.
7. Each geh has an average time span of 4 to 5 hours. The first (Havan) and last (Ushahin) gehs are longer to facilitate performance of higher rituals – Yasna and Vendidad respectively. Havan geh is the best time to perform most rituals.
8. The beginning of each geh is marked by the performance of Boi ritual in the fire temple. This is done to periodically strengthen the sacred fire and the good forces in their on-gong battle against evil.

1. The words Padshah-Pahelvans are often collectively used in Parsi Gujarati language, particularly in connection with Iranian history of the Peshdadian and Kayanian dynasty.
2. The word Padshah means Emperor. In ancient Iran the Emperor was referred to as Padshah, for instance jamshed Padshah or Kae-khushru Padshah.
3. The word Pahelvan means kings or knights, who worked under the Padshah, were rulers of smaller principalities, and who were assigned kingship by the Emperor. They often advised, counseled and assisted the king and formed a part of his cabinet. They were confidantes of the king.
4. There were two main families of Pahelwans, one descending from Kersasp and the other descending from Kaveh. The main descendants of Kersasp’s family were Zal, Sam, Rustom and Sohrab Pahelvans, and the main descendants of Kaveh’s family were Gudarz, Giv, Gurgin and Bizan.
5. Kersasp’s family and descendants were rulers of Zabulistan (Eastern Iran). Kaveh and his descendants were rulers of Khavar (Western Iran).
6. The names of Padshah-Pahelvans are often remembered by priests in Nam-gharan whenever they perform rituals like Afringan, Farokshsi and Jashan.

1. The Avesta mentions divine beings of different types and status. The highest among them is Ahura Mazda who alone has the title dadar “creator” prefixed before his name.
2. After Him comes the Ameshaspands who individually look after each of the seven creations. Under the seven Ameshaspands work the Yazads.
3. There are innumerable Yazads working in the universe, but only a few from these are mentioned by name. The names of the Roj and Mah are dedicated to some of these Yazads mentioned by name.
4. Of the 30 days (roj) of the month, the first seven are named after the Ameshaspand and the rest 23 are dedicated mainly to the Yazads. Three to four Yazads are appropriated to one each of the seven Ameshaspands and work under them. These are called the Hamkars of the Ameshaspand.
5. Among these 23 Yazads there are a few who are called ‘Mino’ who work predominantly for spiritual qualities and purposes. The rest work predominantly at the material level and for worldly tasks and purposes.
6. Another type of Yazads are called Ratus. They predominantly work with nature and are connected with seasons.
7.  Fravashis and Asho Ravans (realised souls who have already reached Garothman-the Highest Heaven) are also divine beings in their own right. They too work under and with the Ameshaspands and Yazads.

1. During the first seven months of the Zoroastrian calendar year, that is from mah Farvardin to mah Meher, all the five Gehs are recited according to their appropriate timings. However, during the last five months of the year, that is from mah Avan to mah Asfandad and the five Gatha days, Rapithwin geh is not recited and instead of that Hāvan Geh is recited again. This Hāvan geh, recited instead of Rapithwin geh is called the ‘Biji Havan’ or “the second Havan” geh.
2. This practice had commenced in Iran thousands of years ago when a religious calendar, which started around March, was followed along with the state calendar. In this religious calendar, the last five months of the year were winter months when the days were too short.
3. On account of short days and late sunrise, it was difficult to perform rituals like the Ijashni, which are specific to Havan geh. Hence the Rapithwin geh was added on to the Havan geh to facilitate the performance of rituals.
4. There was another reason too for not praying Rapithwin geh during this period. It was believed that Rapithwin Yazad, who is the Yazad of mid-day and hence also of warmth, had to go into the core of the earth to give her warmth during the winter months and hence should not be regularly invoked during these months.

1. According to Zoroastrian tradition naso should not to be created in the absence of the sun, as at that time the force of evil is very strong, and the light of the sun is not present to disinfect the physical ill effects of the naso.
2. Cutting of hair and nail creates fresh naso and hence this should be done in the presence of the sun during daylight hours. Hence Zoroastrian tradition prohibits cutting of hair and nail after sunset.
3. Even a dead body is consigned in the Dakhma only during the day, on account of the necessity of the presence of the sun since the dead body is a naso.

1. Is there an hierarchy of divine beings in the Avesta? (TMY – JJ of 22-10-17)
2. The Avesta mentions divine beings of different types and status. The highest among them is Ahura Mazda who alone has the title dadar “creator” prefixed before his name.
3. After Him comes the Ameshaspands who individually look after each of the seven creations. Under the seven Ameshaspands work the Yazads.
4. There are innumerable Yazads working in the universe, but only a few from these are mentioned by name. The names of the Roj and Mah are dedicated to some of these Yazads mentioned by name.
5. Of the 30 days (roj) of the month, the first seven are named after the Ameshaspand and the rest 23 are dedicated mainly to the Yazads. Three to four Yazads are appropriated to one each of the seven Ameshaspands and work under them. These are called the Hamkars of the Ameshaspand.
6. Among these 23 Yazads there are a few who are called ‘Mino’ who work predominantly for spiritual qualities and purposes. The rest work predominantly at the material level and for worldly tasks and purposes.
7. Another type of Yazads are called Ratus. They predominantly work with nature and are connected with seasons.
8. Fravashis and Asho Ravans (realised souls who have already reached Garothman-the Highest Heaven) are also divine beings in their own right. They too work under and with the Ameshaspands and Yazads.

1. A certain particular order is very necessary while reciting daily Zoroastrian prayers. The selection of prayers differs according to the different gehs.
2. Prayers always start with the Kasti ritual followed by the Saorsh Baj. Thereafter any of the five larger gehs are prayed according to the time of prayer.
3. The prayers that follow the larger gehs are different in the different gehs:
4. In the first three gehs it is mandatory to recite Khorshed Nyash, Meher Nyash, Doa Vispa Humata, Doa Nam Setayashne and Char dishno namaskar (homage to the 4 directions) in this particular order.
5. In the fourth geh (Aiwisruthrem) the Sarosh Yasht Vadi and its Nirang is to be recited followed by the Doa Nam Setayashne.
6. In the fifth geh (Ushahin) the Sarosh Yasht Hadokht and its Nirang is to be recited followed by the Doa Nam Setayashne.
7. The above prayers are considered the Farajyat (obligatory prayers) for that particular Geh. After that any Naysh or Yasht can be recited in any order, after the end of which a Doa Nam Setayashne needs to be recited.
8. If Patet Pashemani, Patet Ravan-ni or Satum no kardo has to be recited, it has to be done here. If one is doing ‘Sarosh Patet” for a deceased in the Aiwisruthrem geh, Patet Ravan-ni is to be prayed immediately after Sarosh Yasht Vadi, its Nirang and Doa Nam Setayashne.
9. If one recites Patet Pashemani or Satum no Kardo, as the penultimate prayer, the Doa Nam Setayasne should be recited before that and not after that.
10. The daily prayers end with the recitation of Tandarosti. Certain short prayer like the Din no Kalmo, 101 names and Cherag no namaskar (in Aiwisruthrem geh only) can be recited immediately after the Kasti or in end just before the Tandarosti.
11. In case one wants to recite the Hoshbam prayer at dawn, one has to do the Kasti, Sarosh Baj and Ushahin geh if it is to be recited about an hour prior to sunrise. Kasti, Sarosh Baj and Havan geh has to be recited if the Hoshbam prayer has to be done within about an hour after sunrise.
12. The time of dawn (Bāmdād/ Hoshbam ) is regarded as the best time for prayer as it is conducive to a meditative, contemplative and reflective state of mind. It the calmest part of the day, when there is very little external disturbance and the benevolent, positive forces of nature are strongest and the currents of spiritual energy are undisturbed.