The prayers / manthras for healing are as follows :
Yatha Ahu Variyo - Yasna 27.13
Yatha ahu vairyo
Atha ratush ashat chit hacha
Vangheush dazda manangho
Shyaothananam angheush Mazdai
Khshathremcha Ahurai a
Yim drigubyo dadat vastarem.
Ashem Vohu - Yasna 27.14 (It is common practice to insert one or more Ashem Vohus after each prayer)
Ashem vohu
Vahishtem asti
Ushta asti
Ushta ahmai
Hyat ashai
Vahishtai ashem
Ahmai Raeshca - Yasna 68.11 (the principal healing prayer. Note reference to 'ahmai tanvo' meaning 'to her/his body' and 'drvatatem' means soundness and health.)
Ahmai raeshca kharenasca
Ahmai tanvo drvatatem
Ahmai tanvo vazdvare
Ahmai tanvo verethrem
Ahmai ishtim pourush-khathram
Ahmai asnamcit frazantim
Ahmai darekham darekho-jitim
Ahmai vahishtem ahum ashaonam
Raocanghem vispo-khathrem.
Ashem Vohu (see above x 1)
Gatha Ahunavaiti - Yasna 31.21
Mazda dadat ahuro
Haurvato ameretatascha
Boroish a ashah'yacha
Khapaithyat khshathrahya saro
Vangheush vazdvare manangho
Ye hoi mainyo shyaothanaishcha urvatho.
Ashem Vohu (see above x 1)
Airyaman Ishyo - Yasna 54.1
A airyema ishyo rafedhrai janto
Nerebyascha nairibyascha zarathushtrahe Vangheush rafedhrai manangho
Ya daena vairim hanat mizhdem
Ashahya yasa ashim
Yam ishyam ahuro masata mazda.
Ashem Vohu (see above x 1)
[Note: The Yasna verse devoted to Airyaman, health and healing, immediately follows the last Gatha verse (the Gathas were composed by Zarathushtra himself). The concept behind Airyaman later became a yazata - an angel with guardianship of the qualities and principles behind the concept. The Airyaman Ishyo is often recited with the Doa Tandorosti, a prayer for good health and a sound body. In the Middle Persian text, the Dinkard 8.37.13 the amesha spenta Asha is paired with Airyaman, Asha being associated with spiritual health while Airyaman is associated with corporeal health and haoma. In Dinkard (3.157), it is under the guardianship of Airyaman that a physician can provide healing using the medicinal plants that are part of the haoma family. Airyaman and its Vedic equivalent are translated as 'brotherhood' - a gender-biased western term. The word 'airya', which may or may not have been used as a common noun in the yasna, is the word from which the proper noun 'Aryan' is derived.
Doa Tandorosti (Pazand preface)
Ba nam-e Yazad-e bakhshayandeh bakhshayashgar meherban.
Yatha Ahu Variyo (see above) x 2
Tan-darosti der-zivashni awayad khoreh anghad ashahidar
Yazdan-e minoyan Yazdan-e gethyan haft amshaspandan myazd roshan hame be-rasad.
In doayan bad, in khoahayan bad, hame andar kasan ra Zartoshti din shad bad, aidun bad.
Yabari Khoda! Khodavand-e alam ra, hama anjaman ra
(If the prayer is being said for someone else, insert name of person(s) for whom the prayer is being said each with the title behdin) ra
Ba farzandan hazar sal der bedar u* shad be-dar u tan-darost be-dar u aidun be-dar
Bar sar-e arzanyan salha-ye bisyar u karanha-ye bishumar baki u payande dar sad hazaran hazar afrin bad sal khojasta bad.
Roz farrokh bad, mah mubarak bad.
Chandin sal, chandin roz, chandin mah
Besyar sal arzanidar yazashne u nyaishne u radi u zor barashne ashahidar
Aware hama kar u kerfeha tan-darosti bad neki bad khub bad.
Aidun bad.
Aidun-taraz bad.
Pa yazdan u ameshaspandan kame bad.
*u=o=va meaning 'and'
Ashem Vohu (see above x 2)
Doa Tandorosti - Yasna 60.1-7
1. At kho vangheush vahyo na aibi-jamyat ye na erezosh savangho patho sishoit ahya angheush astvato mananghascha haithyeng astish yeng a-shaeti ahuro aredro thwavas huzentushe spento mazda.
2. Ta ahmi namane jamyaresh ya ashaonam khshnotascha ashayascha vyadaibishcha paiti-zantayascha, us-no ainghai vise jamyat ashemcha khshathremcha savascha kharenascha khathremcha darekho-fratemathwemcha aingha daenaya yat ahuroish zarathushtroish.
3. Asista-no ainghat hacha visat gaush buyat asistem ashem asistem narsh ashaono aojo asisto ahoirish tkaesho.
4. Jamyan ithra ashaunam vanguhish sora spenta fravashayo ashoish baeshaza hacimna zem-frathangha danu-drajangha khare-barezangha ishtee vanghangham paitishtatee ataranam frasha-vakhshyai rayamcha kharenanghamcha.
5. Vainit ahmi namane sraosho asrushtim akhshtish anakhshtim raitish araitim armaitish taromaitim arshukhdho vakhsh mithaokhtem vacim asha-drujem.
6. Yatha ahmya amesha spenta sraoshadha ashyadha paitishan vanghosh yasnascha vahmascha voho yasnemcha vahmemcha huberetimcha ushtaberetimcha vantaberetimcha a-darekhat kha-bairyat.
7. Ma yave imat namanem khathravat khareno frazahit ma khathravaiti ishtish ma khathravaiti asna frazaintish khathro-disyehe paiti ashoishcha vanghuya darekhem hakhma.
Hazangrem - Yasna 68.15 (last line repeated thrice)
hazangrem baeshazanam baevare baeshazanam!
hazangrem baeshazanam baevare baeshazanam!
hazangrem baeshazanam baevare baeshazanam!
Always being aware -
There is an aspect to a person's quest for wellness and healing that bears mention here and which stem from Gatha Yasna 43.1:
Ushta ahmai yahmai ushta kahmaichit.
Free rendering: Happiness comes to them who bring happiness to others.
The concept can be extended to say:
Wellness and health comes to then who bring wellness and health to others.
A morning prayer adapted from a free rendering of Yasna 52:
I pray for the entire creation,
And for the generation which is now alive
And for that which is just coming into life
And for that which shall come thereafter.
I pray for that sanctity which leads to well-being
Which has long afforded shelter
Which goes on hand in hand with it
Which joins it in its walk
And of itself becoming its close companion as it delivers forth its bidding,
Bearing every form of healing virtue which comes to us.
And so may we be blessed with the greatest, and the best, and most beautiful benefits of sanctity;
Aidun bad - so may it be.
Yatha Ahu Variyo - Yasna 27.13
Yatha ahu vairyo
Atha ratush ashat chit hacha
Vangheush dazda manangho
Shyaothananam angheush Mazdai
Khshathremcha Ahurai a
Yim drigubyo dadat vastarem.
Ashem Vohu - Yasna 27.14 (It is common practice to insert one or more Ashem Vohus after each prayer)
Ashem vohu
Vahishtem asti
Ushta asti
Ushta ahmai
Hyat ashai
Vahishtai ashem
Ahmai Raeshca - Yasna 68.11 (the principal healing prayer. Note reference to 'ahmai tanvo' meaning 'to her/his body' and 'drvatatem' means soundness and health.)
Ahmai raeshca kharenasca
Ahmai tanvo drvatatem
Ahmai tanvo vazdvare
Ahmai tanvo verethrem
Ahmai ishtim pourush-khathram
Ahmai asnamcit frazantim
Ahmai darekham darekho-jitim
Ahmai vahishtem ahum ashaonam
Raocanghem vispo-khathrem.
Ashem Vohu (see above x 1)
Gatha Ahunavaiti - Yasna 31.21
Mazda dadat ahuro
Haurvato ameretatascha
Boroish a ashah'yacha
Khapaithyat khshathrahya saro
Vangheush vazdvare manangho
Ye hoi mainyo shyaothanaishcha urvatho.
Ashem Vohu (see above x 1)
Airyaman Ishyo - Yasna 54.1
A airyema ishyo rafedhrai janto
Nerebyascha nairibyascha zarathushtrahe Vangheush rafedhrai manangho
Ya daena vairim hanat mizhdem
Ashahya yasa ashim
Yam ishyam ahuro masata mazda.
Ashem Vohu (see above x 1)
[Note: The Yasna verse devoted to Airyaman, health and healing, immediately follows the last Gatha verse (the Gathas were composed by Zarathushtra himself). The concept behind Airyaman later became a yazata - an angel with guardianship of the qualities and principles behind the concept. The Airyaman Ishyo is often recited with the Doa Tandorosti, a prayer for good health and a sound body. In the Middle Persian text, the Dinkard 8.37.13 the amesha spenta Asha is paired with Airyaman, Asha being associated with spiritual health while Airyaman is associated with corporeal health and haoma. In Dinkard (3.157), it is under the guardianship of Airyaman that a physician can provide healing using the medicinal plants that are part of the haoma family. Airyaman and its Vedic equivalent are translated as 'brotherhood' - a gender-biased western term. The word 'airya', which may or may not have been used as a common noun in the yasna, is the word from which the proper noun 'Aryan' is derived.
Doa Tandorosti (Pazand preface)
Ba nam-e Yazad-e bakhshayandeh bakhshayashgar meherban.
Yatha Ahu Variyo (see above) x 2
Tan-darosti der-zivashni awayad khoreh anghad ashahidar
Yazdan-e minoyan Yazdan-e gethyan haft amshaspandan myazd roshan hame be-rasad.
In doayan bad, in khoahayan bad, hame andar kasan ra Zartoshti din shad bad, aidun bad.
Yabari Khoda! Khodavand-e alam ra, hama anjaman ra
(If the prayer is being said for someone else, insert name of person(s) for whom the prayer is being said each with the title behdin) ra
Ba farzandan hazar sal der bedar u* shad be-dar u tan-darost be-dar u aidun be-dar
Bar sar-e arzanyan salha-ye bisyar u karanha-ye bishumar baki u payande dar sad hazaran hazar afrin bad sal khojasta bad.
Roz farrokh bad, mah mubarak bad.
Chandin sal, chandin roz, chandin mah
Besyar sal arzanidar yazashne u nyaishne u radi u zor barashne ashahidar
Aware hama kar u kerfeha tan-darosti bad neki bad khub bad.
Aidun bad.
Aidun-taraz bad.
Pa yazdan u ameshaspandan kame bad.
*u=o=va meaning 'and'
Ashem Vohu (see above x 2)
Doa Tandorosti - Yasna 60.1-7
1. At kho vangheush vahyo na aibi-jamyat ye na erezosh savangho patho sishoit ahya angheush astvato mananghascha haithyeng astish yeng a-shaeti ahuro aredro thwavas huzentushe spento mazda.
2. Ta ahmi namane jamyaresh ya ashaonam khshnotascha ashayascha vyadaibishcha paiti-zantayascha, us-no ainghai vise jamyat ashemcha khshathremcha savascha kharenascha khathremcha darekho-fratemathwemcha aingha daenaya yat ahuroish zarathushtroish.
3. Asista-no ainghat hacha visat gaush buyat asistem ashem asistem narsh ashaono aojo asisto ahoirish tkaesho.
4. Jamyan ithra ashaunam vanguhish sora spenta fravashayo ashoish baeshaza hacimna zem-frathangha danu-drajangha khare-barezangha ishtee vanghangham paitishtatee ataranam frasha-vakhshyai rayamcha kharenanghamcha.
5. Vainit ahmi namane sraosho asrushtim akhshtish anakhshtim raitish araitim armaitish taromaitim arshukhdho vakhsh mithaokhtem vacim asha-drujem.
6. Yatha ahmya amesha spenta sraoshadha ashyadha paitishan vanghosh yasnascha vahmascha voho yasnemcha vahmemcha huberetimcha ushtaberetimcha vantaberetimcha a-darekhat kha-bairyat.
7. Ma yave imat namanem khathravat khareno frazahit ma khathravaiti ishtish ma khathravaiti asna frazaintish khathro-disyehe paiti ashoishcha vanghuya darekhem hakhma.
Hazangrem - Yasna 68.15 (last line repeated thrice)
hazangrem baeshazanam baevare baeshazanam!
hazangrem baeshazanam baevare baeshazanam!
hazangrem baeshazanam baevare baeshazanam!
Always being aware -
There is an aspect to a person's quest for wellness and healing that bears mention here and which stem from Gatha Yasna 43.1:
Ushta ahmai yahmai ushta kahmaichit.
Free rendering: Happiness comes to them who bring happiness to others.
The concept can be extended to say:
Wellness and health comes to then who bring wellness and health to others.
A morning prayer adapted from a free rendering of Yasna 52:
I pray for the entire creation,
And for the generation which is now alive
And for that which is just coming into life
And for that which shall come thereafter.
I pray for that sanctity which leads to well-being
Which has long afforded shelter
Which goes on hand in hand with it
Which joins it in its walk
And of itself becoming its close companion as it delivers forth its bidding,
Bearing every form of healing virtue which comes to us.
And so may we be blessed with the greatest, and the best, and most beautiful benefits of sanctity;
Aidun bad - so may it be.
