“Errors in prayer books”

How much independent research, as a Parsi individual, one is required to do to delve into even the rudiments of our faith and history is amply reflected in what started as an innocuous letter ("Errors in Prayer Books,” Readers’ Forum, Parsiana, June 21, 2015).
We are now informed by Ervad (Dr) Ramiyar Karanjia that indeed the one composite Kem na Mazda is admittedly "collated from four different sources” (Readers’ Forum, Parsiana, September 21, 2015). We must thank him for his clarity.
However, stating "all these are in the Avestan language” requires clarification. My understanding has been that the Gathic dialect has very little similarity to the Pahlavi — I refer merely to the language (not as transcribed after the 5th century, but as a language in itself). Popularly nowadays, the diverse dialects, paraphrases, prose explanations, etc, are all covered under the banner "Avestan,” which includes the Yasna, Visperad, Vidaevo datum (Vandidad), Yashts and the Khordeh Avesta.
To my mind this is not a completely accurate description: The extant Avesta scripture consists of the Gathas (metrical compositions by Zarathushtra himself), and all the other varied compositions from his immediate and following disciples. That the Vandidad itself was finalized around the 6th or 7th century CE itself shows that it is at least 1,000 years distanced from the Gathas. And viewing in it elements which appear equally distant, I am sure many more readers would appreciate further clarity on this. Any casual investigation of the literature will show that the elevated concepts and philosophies of the Gathas are diluted — and in some cases, derailed — in the centuries, commentaries and additions that followed.
This debate has raged over centuries. But since the Gathas are our very oldest extant scripture, it should logically be reasonable to accept them as being the closest to the Prophet’s own thoughts and teachings.
I wholeheartedly agree with Karanjia that a "child may not be able to comprehend their (prayers’) deep, intricate, metaphysical message.” But at the same time could we not be closer to the truth and explain that since this is a hoary language, its very recitation in the present times brings it under the realm of uniqueness? Prayer, to my lay understanding, would be satisfying, uplifting and fulfilling in any language, whether Tocharian, Tamil or Greek.
I wish to clarify one point. The "hotch potch” mentioned in my letter pertains to the hotch potch of languages juxtaposed together in one single prayer. And the query was the necessity for doing so. The edifying effect of prayers of the millions of laypersons was never in question.
SHEEROY SUNAWALA
Bangalore
sunawalas@gmail.com

I have just seen Sheeroy Sunawala’s letter ("Errors in prayer books,” Readers’ Forum, Parsiana, September 21, 2015). It appears that I have expressed myself poorly in response to his initial query, sent to me by Parsiana.
Let me try again: Ushtavaiti Gatha Ys.46.7: Kamna Mazda — five lines only followed by the widely separated Ushtavaiti Gatha Ys.44.16 : Ka varathram.ja — last four lines. These two Gathic verses are the only introductory stanzas. Then follows the prose Avestic passage — the Pata.no from the Vandidad (VIII.19-21; 72). This section gives the entire kusti prayers as were compiled in the 6th century by Weh-Shahpuhr (Khosro I’s high priest). It is here that stray Avestic lines are inserted: one is even from the Ardibehesht Yasht! The concluding prayer is from the end of Ys.12 and is popularly recognized as the Fravarane. It contains the all-important Mazdayasno ahmi; mazdayasno zarathushtrish: "I/We am/are Mazda worshipper/s; Mazda worshipper/s of Zarathushtra’s persuasion.”
Please note that the Pazand is a very late addition (15th century). Our kusti prayers remain a hotch potch, like it or not. FARROKH VAJIFDAR
London
f.vajifdar@btinternet.com

In his letter "Errors in prayer books” (Readers’ Forum, Parsiana, August 7, 2015) Sheeroy Sunawala has described our kusti prayers as a "hotch potch of mixed versions.” Ervad (Dr) Ramiyar Karanjia has answered him appropriately. He has pointed out the present Shahenshahi prayers (Kadmi prayers are different) were composed by Dastur Adarbad Marespand during the reign of Ardeshir Babakan with a view to revive faith in the Iranians who were being drawn to other religions. The main reason for this was that our prayers were in Avestan, a language which the laity no longer understood.
Dastur Adarbad used Stoat Yasna, the science of sound in compiling our prayers. Every sound released form, color and vibration which affected the human aura, Ushta Tanu, which is an invisible electromagnetic body that exists about 18 inches around our physical body, Tanu. Not only were the words to be spiritually uplifting, they were to have a positive impression on our aura.
All four kusti prayers are to be recited for the prayer to be fully valid and potent! They are Kem na Mazda, wholly Avestan, taken from Yasna 44,46, Vandidad 8,Yasna 49 in the four paras. Next is the Ahura Mazda Khodae, also called Nirang-e-Kushti Bastaan, the formula of tying the kusti which is almost wholly in Pazend (written form of Pahlavi) except Khshnaothra Ahurahe Mazdao...stoami ashem (which is Avestan). This nirang is a gist of the Kem na Mazda, not an exact translation, since Stoat Yasna had to be applied to explain Kem na Mazda.
Jasame Avangahe Mazda is again a confession of faith, whereby one declares that one is Mazdayasni Zarathustri who follows a faith which is "fraspayokhedram, nidhashnaisthishem, khaetwadatam, ashaonem,” a religion which causes one to put away weapons, put an end to quarrels, promote self-sacrifice and advance virtues. The Banam-e-Khuda also known as Deen no Kalmo and in Pahlavi Astvani o Deen is the confession of faith in Pahlavi except the paragraph "Razishtiyao...astuitish,” which is Avestan. This Banam-e-Khuda is a gist of Jasame Avangahe Mazda — not an exact translation!
There are certain passages in Yashts and Nyaishes, where we read "To be prayed in silence.” This is because the portion to be prayed in baj, not exactly silence, is likely to interfere with the vibratory effects of the portion prayed before. I had mentioned all this when addressing a gathering of All India Parsi Youth Festival on November 7, 1988 when Karanjia was in the audience.
CYRUS S. MEHERJI
cymeher@gmail.com