Afringan, Baaj, Farokhshi and Satoom prayers

A man however sinful will attract his elements towards him after death which is nourishment of Noor for his soul, and he will get anushehi Ruvan ni in however small doses it may be. That is the real nourishment. Thus by each birth he increases his Rai. ……….. Ref:- Ardaviraf-namah Page 209.

The prayer of Afringan has its purpose. The Murad of Afringan:- Afringan prayers helps the Ruvan in such a manner that Ruvan with its gathered Rai through several births cycles is capable of understanding nature as much as his Rai is developed. Afringan prayers aides and helps the ruvan in that direction and sharpens his Kherad. Thus by conducting Afringan prayers Dadar Ahura Mazda and yazats showers upon us the much needed blessings so very essential to understand our role to be played in nature and our march to Frashokereti as a step in direction to perfection……….. Ref:- Parsee Avaz dated 26.12.1971 Page 4

Ref:- Parsee Avaz 11.04.1971 Page 4:-

Murad of Baaj and its purpose:-

Baaj, Ejashney, Vendidad are Pavmahal Kriya. But Baaj is Hushmordi and Paavmahal Kriya as well or it is the in-between link that joins both. By Baaj prayers the Vasna or undesired negative attraction the Ruvan has developed towards this Earthly attraction is broken or dissolved.

Farokhshi Kriya its purpose and Murad:-

When the Ruvan seperates from his Physical body at the time of death manifests itself slowly on upper part of “Kangdez” near Chinvat and resurrects itself forming similar Physical form as he had during his life time on earth but his form is of very subtle nature having divine wisdom and being enlightened true to nature and his own self. This resurrection of soul at Kangdez is known as “Vizvao Tanu” in Avesta, and in Pazend it is known as “Iristekhiz” or “Ristakhiz”stage of the Ruvan. It is due to this stage of Iristikhiz that Ruvan arrives at Chinvat and meets it Kerdar which elemental form erected out of his deeds on Earth, and by seeing his Kerdar he now realizes his past mistakes and thus develops “Kherad”. Hushmordi prayers of Farokhsi aids in building of Kherad at the time of Ristakhiz.

The Murad of Satoom Kriya and its purpose:-

The “Ajab” or the burden the Ruvan has to bear after his corporal death has to be lifted. Satoom Kriya helps him in relieving Ajab on soul.

Satoom No Kardo: Pages 725 to 727 Parsee Vegetarian and Temperance Society - PVTS Khordeh Avesta

This satoom prayers is taken from Yajashne Ha 26 and certain part taken from Fravardin yasht itself and is from ancient times this prayers of Sattom is a kriya by itself known as Gujrela Ruvan matey Satoom or Astam.
It is not to be prayed like Ruvan ni patet from start to finish. But like Afringan, Baaj and farokhshi Kriyas, Satoom too is an Aipi ni Kriya meaning it is better if you perform at home( satoom) where the deceased resided or in surrounding of his/her Aipi at home. In past when everybody were having faith on important Tarikat of segregation during menses their homes were pinnacle castles of Ashoi and hence such Aipi Kriyas were done in home only but now in absence of observation of such important tarikat such Aipi Kriyas are done in Agiary. With every Kriya performed its Keherp and its Farsehta is manifested if done properly soul is benefitted and its beneficial effects befalls on the Kerdar or elemental formed by deeds of soul when he was alive on earth.
The items necessary for conducting this Kriya is as follow:-Satoom prayers to be done away from Juddins sight and earshot in a pure place selected at home by spreading Setranji and placing Atash Afarganyu over it and side by it a metal elevated tripod stand known as “Anni” and a Khumcha over Anni is placed where home cooked food like Rotli Milk and water kalasyo and simple food and a bit of Fruit Mava is put in a clean washed Khumcha. Caution:- No Non – Veg food should be put in the Khumcha. In olden days at the foot of “Anni” a plate with a small morsel of food is kept reserved for the house pet or the dog known as Kutra no Buk. Wear padan. After satoom kriya is over do Loban and then give morsel from plate to the dog for eating it. The cooked food in satoom should be consumed by family members and holy water in kalasyo poured in plants . If no plants then that holy water can be spilled in Umbar of house. This satoom kriya can be prayed in any Geh and on Rojgar of the deceased at home or on Fravardin Roj. Because it is Kriya for dead. Note:- 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. Jasme Avengeh Mazda can be prayed from start Jamse avengeh Mozda, Jasme avengeh Mozda, Jasme avengeh Mozda, ameh utashtey Hurodeh……till ………vanantyaoscha Upartato. (The inbetween line of Ramno Khastraeh…………….till……… yat te asti spento-Maenyoem should not be prayed and omitted.) The last line ……..Thvashe Khadatey, Jarvaney akarney, Zarvaney Darego Khadateh Ashem Vohu 1 has to be prayed in the end.

Patet Ravan Ni: Pages 632 to 642 PVTS Khordeh Avesta

What is necessary for us to know is when a Ruvan ni Patet can be done and when it should be avoided, and the benefits of such prayers.

1) Before last moment of a person dying the Mithra of Patet has to be recited and continuos Ashem Vohu has to be recited in ears of the person.
2) From the moment the person expires till Charam Bamdad when the Ruvan reaches Aval- Manzal in those 3 days one should never do Patet for the Ruvan
3) After Charum on daily basis every day the Farman dictates that Ruvan Ni Patet has to be done for as many years as you can.
4) Every year during Bar vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all.

Now we go further in details of Ruvan Ni patet:-
1) As per our Mazdayasni Zarathosti Deen just before a Ruvan is about to die during his last breaths are in progress known as “Dam- hafa”, then a Divo batti of Ghee Koprel has to be done immediately and Atash in a small receptacle afarganyu has to be done, and family Panthaki has to be immediately notified for the services of a Mobed known to the family does a sarosh ni kusti, or normal Kusti followed by sarosh Baaj the powerful prayers of Ashem Vohu has to be recited continuously in ears of the person about to die during process of his breathing till the last moment. This can be done immediately by family members themselves before the Mobed arrives. This is very essential as the dying person gets much needed relief and is comforted. At that time the dying person sees before him the cinematographic visuals of his immediate present incarnation and one previous past life incarnation that is last two life incarnations where he has committed all sins of Commission or Omission. This praying of Ashem Vohus till his last breath is purpose or Murad achieved by this process, which should be the solemn duty of every bastekustian towards the ruvan. That this Ruvan receives salvation and release from his past sins is the Mithra to be done by reciting Ashem Vohu’s till the last breath of the Ruvan.

In olden times the Mithra that were done during the process of dying person that Mithra is conspicuous by its absence presently. Knowing well that the present days Generation will be unable to do the required
Mithra at the time of last breadth of a dying person, our Last rainidar Adarbad Marespand complied the present day Ruvan ni Patet with the original Mithras entwined in present Patet prayers we have with us which
is in Pazend Prayers. Hence the extensive list of sins present in Patet prayers that the Ruvan may have done in all of his past reincarnations and the dua for his release in patet prayers. This tradition of doing
Mithra at the time of death which is followed now by reciting Patet is now what we know as tradition of “Akhyanu Bharvu”. In this custom before any sad incident of a family member passing away when his/her
end is near then a family Mobed is intimated before hand and whole wheat is paced and Patet is recited by the mobed in the house. Even this Custom of “Akhyanu Bharvu” with Ashem Vohu prayers is long
forgotten.

2) But the moment a person dies, the ruvan goes through visuals of only his present immediate life that he has passed from it all at once. This visuals of his deeds in his immediate last life incarnation he keeps on seeing it again and again till third day Ushehen Geh. That is from the moment a person dies till last 80 minutes left of Ushehen Geh on the third day or Roj the Ruvan is in Neem-Hosh or semi-conscious state. ( For example Ruvan expires on Behram Roj at 0630 pm in evening so his third day will be 1)Behram Roj, 2)Ram Roj and finally 3) Govad Roj Ushehen Geh). That is the time period when (last 80 minutes of Ushen Geh) his Patli Ratnu Uthamnu is conducted on the 3rd Day Ushehen Geh( on Govad Roj as per example). On “Charum ni Hoshbam” which is the dawn of the fourth day or “Havan ni Hoshbam” that is 36 minutes before Sunrise of Daepdin Roj the ruvan will set on his journey to thresholds of Chinvat Pool and it is at the time that is 36 minutes before sunrise on Daepdin Roj (as per the example), Daham Yazad nu Afargan is conducted. The Ruvan which has been all throughout his physical world existence has been in deep slumber known as “Bund Darosh” or shackles of imprisonment in physical body is now slightly awake but in very drowsy state, in semi wakeful state and is known as “Neem- Hosh”. In this Neem-Hosh state Ruvan through Blue coloured subtle thread like connection gets attracted towards his past deeds circling round his dead physical body. One should note that the Ruvan in its fully alert and wakeful state is capable of seeing all his past incarnations but because it is in semi wakeful state or Neem-Hosh sees only last two incarnations visual scenes one after another like a slide show.

Reference:- Sharuatna Char Divaso ane tyar Pachi karvama avti Kryao – By Ustad Saheb Behramshah Shroff and Dr saheb Faramroze Chiniwala Page No 6.

Note:- Whatever may be the time of death recorded for the Ruvan the Keherp of the ruvan destined to die on that day begins to ooze out from Thumb of his foot from Bamdad or Hoshbam at Sunrise time. If he is a male then Keherp begins to Ooze out of his right Toe thumb and if Female Keherp starts oozing out very slowly at Sunrise time from her left Toe thumb of the foot. So for all practical purpose the Rojgar day as in our example is sunrise of Behram Roj even though time of his death is at 0630 pm in the evening on Behram Roj. So full Behram Roj is counted as his first day, 2nd day is Ram Roj and 3rd Day is Govad Roj and his Ratnu Uthamnu is conducted on Govad Roj Ushehen Geh and Daham nu Afringan conducted on Daepdin Roj Havan Geh in Havan ni Hoshbam that is 36 minutes before Sunrise.

At that delicate time that is moment of actual death when he breathes his last till last 80 minutes of Ushen Geh on his third day after death is the critical time period when Ruvan is in confused state of “Neem- Hosh” or very much in drowsy state, and not in wakeful alert state. Thus Patet prayers should not be done at all during that period as it will be wasted and of no use to the Ruvan due to its semi-conscious state of Neem-Hosh. Today Patet has been mandatorily prayed during this stage even though technically speaking it should not be done at all in this time frame. However it does not make any difference whether you pray Patet or not at that above mentioned time frame, for the Ruvan is not benefitted nor affected if patet prayers at that time. Best is to avoid Patet prayers at that time.

3) But the moment Amal of Pad- Ruz has started that is period starting from Havan ni Meher on dawn of the Fourth day or Charum that is 36 minutes before Sun rises when daham Yazad nu Afringan is conducted the Ruvan has become very alert and in full Hosh. That is time of Hoshbam when Ruvan sees all his previous incarnations and those scenes revolve in circle around him. When Ruvan is in full Hosh also known as “Hoshedar”, it is from time onwards after Charum that Ruvan Ni Patet can be prayed as many years as is possible. Because the Mithra of Patet becomes very useful for the Ruvan in his onwards journey and performs penitence and Ruvan ni Patet helps him a lot.

4) Except every year during Bar- vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all. Because it is at that time of the year that Ruvan stops his own personal penitence only to help Mother Nature “Pro-Bono Publico” for the welfare of entire humanity and as a team aiding and in their work of dissolving “Kshafan” or dark elementals accumulated in the whole year and surrounding the earth. These Ruvan assist and help the selfless holy Fravashis known as “Ashaunam Fravashyo” and “Ashaunam Fravashyo ni Tufel ma” ( Tufel= under their guidance or in their “Panah-Poshi”) who are very hopeful for Kriyas from us and thus descend on this earth. But they descend not anywhere on this earth but in “Aivi-Thrishwa” which is encircled in holy Karsh away from the polluted world and mankind. These Ruvan themselves though may not have attained complete salvation and are destined for re birth but they help Ashaunam Fravashis during Bar Vakat Farvardegan 10 days= “Dus Pairi Khshafan” and by kriyas done by its relatives hope for their release from shackles of re births. But those Ruvan who with help of their own Tarikats performed during their earthly physical stay on this earth find it very easy to proceed towards “Dadare Gehan” in South Direction and get maximum benefit of performed Kriyas by their relatives. It is in those 10 days of Bar vakat na Fravardegan when the Ruvan themselves are busy in helping Ashaunam Fravashis in their work forget all about their own salvation is not in keeping with the Mithra of Patet for his own salvation. Hence during that time of Bar Vakat Farvardegan Ruvan Ni Patet should not be prayed.

Except for the above two instances namely 1) during first three days after physical expiry or last Breath and 2) During 10 days of Bar Vakat nu Farvardegan till last day of Fasli Vahishtoisht Gatha when Ruvan Ni Patet should not be prayed. Although It can be prayed daily and at all times especially in the end of Anusheh Ruvan nu Afringan when Ruvan ni Patet is done. This was done in old times by our ancestors but like many things forgotten this too is a forgotten practice. In such a case the relatives may themselves perform Ruvan Ni patet after Afringan Prayers are over. This Ruvan ni Patet can be done at all days especially in Aivisuthrem Geh after our farajat prayers like Atash Niyaesh followed by Sarosh Yasht Vadi of Ruvan followed by Ruvan Ni Patet in the end.

As explained in Satoom prayers above over here too in Patet Ruvan Ni - 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. The Ramno Khastrahe till spento Mainyoem line has to be omitted in Jasme Avengeh Mazda as shown above.

Patet Pashemani: PVTS Khordeh Avesta Page 604 to 605 and Pages 607 to 615

This Patet Pashemani prayers should be prayed in the end after all our Avesta Farajyat prayer as it is in Pazend. But if one wants to continue any other Avesta Prayers after Patet Pashemani prayers then Patet should be prayed in Baaj/ Bista or in hush tone. Except for one or two para which are in Avesta full Patet is in Pazend. In Olden times Patet was prayed along with Mithra so it is better for us to see translations from Cawasji Eduljee Kangaji’s Khordeh Avesta and try to pray with translation. For in Patet prayers itself in 5th Kardo it is a sin to pray prayers without its meaning – Avesta pach manashni na Goftan. Even a rough idea and meaning of important words suffice us whilst praying our Farajyat.

Dasturan Dastur Adarbad Marespand Saheb has tried to imbibe in his Pazend Patet prayers word that are in use in our Avesta prayers. For example Farestuye in Avsta its Pazend alternative owrd is Fraj Satayem
Avesta word Humatoibyashcha pazend word for it is Harvespa Humata and so on ………….

Pazend prayers is carbon copy derivative from Avesta, not Avesta by itself but very much connected with Avesta, also known as Farsi- Pehlvi. How dasturan Dastur Aderbad Marespand Saheb has compiled Pazend prayers from Avesta its glaring example is sited as below:-
Marespand Saheb has compiled 30 Roj ni Setayesh in Pazend. Not many of Yasht Niyaesh are with us in Avesta as they are lost but the original Mithra of all 30 Yazads and Ameshaspends can be found in these 30 Roj ni Setayesh in Pazend and is compiled by Aderbad Marespand Saheb. What is taught in Khshnoom is that in nature Stoat Yasna rules are ever present. We have Dadar Ahura Mazda, Ameshaspand, Yazats, and as per divine Ahunavar plan their “Thoughts, Words and Deeds” are classified as Humata- Hukhata- Havarashta in Nature which becomes very useful to run the machinery of nature and the Universe itself is directed towards one common goal of Farshogard which is its main objective. Our Paigambar saheb has compiled 21 Nasks in Avesta language which can be spoken by a Human being in form of Prayers out of nature’s thoughts words and deeds which are known as Humata- Hukhata- Havarashta. It can be further simplified that there are numerable Languages spoken in the world and if a song or spoken words of any language is recorded on record and if played back again it works on one universal language based on science of vibrations and known as Stoat Yasna which creates one type of feeling or inspiration no matter whatever language it is spoken of or sung. Stoat Yasna which can be called as Yazatic language which our Paigambar Saheb has through his divine eyes and Asneh Kherad recognized it as prevalent everywhere in nature. He with his divine eyes and ears compiled Avesta prayers and 21 Nasks from the Stoat Yasna in nature. Ahunavar can be called as Blue print plan of Cosmogenesis also known as divine Will of Dadar Ahura Mazda on which our Universe is made and is composed of 21 words of yatha Ahu vairyo. Each word can be allotted to one of the 21 Nasks and is as per Stoat Yasna.

After Paigambar saheb has accomplished his mission in the world he has organized and appointed Rainidars who will come in future and who will recompile the Prayers keeping in mind the Karmic nature of the human kind incarnating at that time. Rainidar meaning Soshyant e Zaman dar Zaman and Adarbaad Marespand Saheb was our last Soshyant so authorized by Paigamber Saheb who has through Stoat Yasna recompiled our present prayers of Zend Avesta and Pazend prayers. Thus Pazend is copy of our old Zend Avesta all based on Stoat Yasna existing in nature. Never mind if we do not have whole Avesta as we had in the past but Pazend prayers we have in form of 30 Roj ni Setayesh amply describes in a Nutshell the substance in lost orginal Yashts and the working of all Yazads, Ameshaspands and Dadar Ahura Mazda himself.

All original Mithra existing in Avesta was taken into consideration and thus in Pazend language Aderbaad Marespand saheb poetically composed Afrins and patet prayers. Due to which gist of all our kriyas are based in these Pazend prayers.
In Kadmi prayers books one can find more Pazend prayers than we can find in Shahenshahi prayer books. And whatever Pazend prayers Shahhenshahis make use of in their prayers are all authorized by our Paigambar saheb and handed over to us through Shosyant Aderbad Marespand saheb.

The patet prayers says it all in Kardo 12:- Pa aan deen dastur aesta hom, een Ahuramazda Zarthosta Chashta, zarthosta Oey Vistaspa. Pe Pevand Adarbad Marespandan mud …………
Translation:- The deen as shown by dadar Ahuramazda which Zarathustra has tasted and handed over to king Vistasp its Pevand or connection goes all the way to our last Rainidar Adarbaad Marespand who is authorized by Dadar Ahura Mazda himself through Paigambar Saheb.

Since Asho Paigambar saheb’s times the prayers which were mostly in Manthra Spenta Original Avesta prayers were accompanied with necessary Mithra in Avesta or Pehelvi language and now we have Pazend prayers in between our Avesta prayers. Hence Pazend prayers are to be said in Baaj. Applying Mithra whilst praying Avesta prayers is long forgotten by us and we just pray from beginning to end very rapidly. Today’s Scholars only consider Avesta prayers as valid and discard Pehelvi- Pazend prayers as added later. This is wrong approach adopted by scholars now and hence are un able to gain insight of mysticism and true spirit existing in our religion. In nature and in any language any word that is coined and used behind it motive and thought connotation always exists which todays scholars seems to overlook.