A source of solace

Prayers, like meditation, clear the mind, sharpen the senses and make us stoical to bear the sufferings and give strength to resist evil and resolve hardships. They are a source of great solace, which virtually dry many a tear, enlighten many a heart and warm many a life with joy and ecstasy.

Avesta prayers are so composed as to create beneficent vibrations. Avesta is a scriptural language, not a language of ordinary communication. Thus the reciting of Avesta prayers has the efficacy to create positive forces that do good at the spiritual level and destroy the forces of evil. That gives Avesta prayers the power of efficacy and it is thus a joy to recite our daily prayers.

Some Parsis urge that since Avesta is a dead language they do not really understand the prayer recited by them in that language. In the case of other faiths too, their holy books are not in the languages commonly spoken by the people concerned. Gita for Hindus is in Sanskrit, Koran for Muslims in Arabic, Torah for Jews in Hebrew. Where required, English translations of our prayers are easily available.

While undertaking any new work or facing any difficulty or participating in any auspicious or sad occasion many Parsis recite the brief but very efficacious prayer of Ashem Vohu and derive great benefit from it. Similarly the brief Yatha Ahu Vairyo prayer is also very effective in resolving difficulties. The miraculous help received by reciting this prayer is well known. Just like 101 names of Dadar Ahura Mazda, Vanant Yasht and its Nirang are recited to overcome evil spells, black magic and physical and mental ailments. All this shows that our prayers are omnipotent.

It is believed that spiritual and divine powers have resulted in the natural formation bearing a close resemblance to the first Dastur Meherji Rana in the marble slab on the wall facing the sanctum sanctorum of the Anjuman Atash Behram in Navsari. A high priest reputed for his deep knowledge and spiritual powers, a special invitee in the Darbar of Akbar in the 16th century, the visage shows his turban, long beard, lifted hands, etc.

Mother Teresa has summed up the importance of prayer: "The fruit of silence is prayer, the fruit of prayer is faith, the fruit of faith is love, the fruit of love is service, and the fruit of service is peace.”

When prayers are well recited by a mobed or a dastur in a loud baritone voice that gives rise to a sense of tranquility and peace of mind, and thereby creates vibrations like soothing music. Prayers recited in unison as done at the dome of service in Christian churches are known to create soothing vibrations to the ear and to vigorate the mind. At times humbandagi is offered at the end of ceremonial prayers. But that is merely the recital of a couple of Ashem Vohus and Yatha Ahu Vairyos and is not sufficient to create soothing vibrations. Unfortunately very few mobeds or dasturs have the gift of creating vibrations by reciting Avesta prayers.

Our important prayers, Ashem Vohu, Yatha Ahu Vairyo, Atash Niyaesh, Doa Namsetayashne, Doa Tandarosti, etc may be set to music, followed by their meaning and commentary in brief by learned high priests or religious scholars. A cassette containing prayers set to soulful music would be welcomed in every Parsi home in India as well as abroad. So well sung and soothing will be the effect of the cassette that one will feel inspired by hearing such prayers.

During muktad days when ceremonial prayers for the deceased are offered in agiaries or atash behrams, half a dozen or more mobeds recite prayers at the same time for different deceased members. This lack of unison results in discord on a solemn occasion.

The system of allotting turns adopted in some agiaries and atash behrams should be encouraged. Under this system names of certain deceased are recited by the officiating priest while offering ceremonial prayers in allotted turns (first, second, third, etc). In the first turn the mobed recites prayers for eight or 10 deceased, creating thereby soothing vibrations in the minds of those attending the ceremony. This is repeated for the second and subsequent turns depending on the number of the deceased for whom the ceremonial prayers are to be offered. This works to the satisfaction of the relatives and friends of the deceased. Those attending the ceremonial prayers feel pleased that they are participating in the prayers recited for the deceased. High priests and religious scholars should give a lead in the matter to practicing mobeds, para­mobeds, etc for the benefit of the laity and thereby remove confusion and disharmony prevailing at present on muktad and other ceremonial occasions.

Several times relatives and friends of the deceased inquire from mobeds about the gist and effect of these prayers. Most of them know nothing about these matters with the result that the laity remains ignorant about the rationale behind various prayers, their traditions, customs and tarikats (spiritual disciplines). The Dadar Athornan Boarding Madressa and M. F. Cama Athornan Institute at Andheri must instruct its young students undergoing training as mobeds by explaining the inner meaning of various prayers. It would be useful if the Institute also gives some guidance to practicing mobeds at the refresher courses for them.

Rustom S. Gae, former law secretary to the Government of India, is presently a senior advocate practising in the Supreme Court of India. He is known for his expertise on subjects relating to fiscal laws (including the income-tax law), company law and constitutional law. He writes frequently on legal and other issues pertaining to the community.