Zoroastrian Funeral Prayers: Ashem Vohu, Yatha Ahu Vairyo, and the Geh Sarna

Prayers Are the Backbone of the Zoroastrian Funeral

In Zoroastrian theology, prayers are not symbolic expressions of grief — they are functional spiritual instruments. Each prayer generates staota (vibrational energy) in the Avestan language that is believed to physically sever the soul's attachment to the decaying body, repel the demon of putrefaction (Druj-e-Nasu), and guide the ruvan (soul) toward the Chinvad Bridge where it will be judged.

The tradition emphasizes the timing, sequence, and phonetic accuracy of each prayer. Families should follow the guidance of their local mobed for the service being observed.

The Core Prayers and When They're Recited

Ashem Vohu

The Ashem Vohu is the most frequently recited prayer throughout the funeral process. It is short — a single verse — and serves as both a spiritual affirmation and a protective invocation. Its core meaning affirms the triumph of asha (truth/righteousness) over druj (the Lie).

When it's recited:

• By the dying person (or whispered into their ears by a relative) as death approaches — as many repetitions as possible
• One recitation whispered into each ear of the deceased immediately after the final breath
• Throughout the Sachkar (body consecration)
• At transitions between liturgical watches (gahs) while the body remains in the bungli
• During the Geh Sarna and subsequent memorial ceremonies

For family members who are less observant or were raised outside the tradition, the Ashem Vohu is the single most important prayer to learn. It is short enough to memorize and appropriate at nearly every stage of the funeral process.

Yatha Ahu Vairyo (Ahunavar)

The Yatha Ahu Vairyo — often called the Ahunavar — is considered the most powerful prayer in Zoroastrianism. Tradition holds that Ahura Mazda first recited it to subdue the forces of evil at the moment of creation. In the funeral context, it provides broad spiritual protection.

When it's recited:

• During deathbed preparations, often alternating with Ashem Vohu
• As part of the opening of the Geh Sarna liturgy
• During the padyab-kusti (purification ritual) performed by family members before approaching the body
• Throughout the memorial ceremonies (Uthamna, Chaharum, Dasma)

Sarosh Baj

The Sarosh Baj is a longer, more complex prayer dedicated to the Yazata (divine being) Sarosh, who serves as the soul's guardian during the critical three-day transition period after death. Sarosh keeps watch over the soul each night, protecting it from demonic forces until it crosses the Chinvad Bridge at dawn on the fourth day.

When it's recited:

• By the nasesalars (corpse-bearers) before they begin the Sachkar
• During each gah transition in the three days after death
• As part of the continuous prayers maintained in the home during the vigil period

The Sarosh Baj is typically recited by priests or ritually trained family members, as it is significantly longer and phonetically more demanding than the Ashem Vohu or Yatha Ahu Vairyo.

Kem Na Mazda

A shorter protective prayer recited before performing the padyab-kusti. It invokes Ahura Mazda's protection against spiritual contamination and is the first prayer a family member recites before approaching the dying or deceased person.

Patet Pashemani (Repentance Prayer)

This is the dying person's own prayer — a confession and repentance of sins committed in thought, word, and deed. Ideally recited by the person themselves while still conscious. If they cannot speak, a relative recites it into their ears. The purpose is to cleanse the soul of its burdens before the transition.

The Geh Sarna: The Central Liturgy

The Geh Sarna ("singing the Gathas") is the main funeral ceremony. It is not a prayer in the usual sense but a full liturgical performance, always conducted by two mobeds (priests) during daylight hours.

The priests chant the Ahunavaiti Gatha — Yasna chapters 28 through 34, the oldest and most sacred section of the Avesta, attributed directly to the prophet Zarathushtra. Each four-line stanza is recited in a single, unbroken breath. If a priest falters, the spiritual efficacy of that passage is considered compromised.

The two priests stand at least three paces from the body, connected by a paiwand (white cloth link). At a specific moment — the recitation of yehya vereda vanaema drujim ("through whose strength we might conquer the Lie") — they pause and turn completely away from the body. During this pause, the corpse-bearers transfer the body from the marble slabs to the iron bier. They signal completion with a cough or handclap, and the priests resume.

The Geh Sarna is performed by two ordained priests during daylight hours. Any necessary adaptation should be settled with the local clergy.

When No Priest Is Available

One of the most stressful realities for diaspora families is the scarcity of ordained mobeds. In many Western cities, a single priest may serve an area spanning hundreds of miles. Coordinating their availability with the theological requirement to perform the Geh Sarna during daylight, together with the traditional preference for prompt disposition, can be extremely difficult.

When a priest cannot arrive in time for the deathbed rituals, family members can still perform the essential protective functions: the padyab-kusti, the recitation of Ashem Vohu and Yatha Ahu Vairyo, the lighting of the divo, and the administration of hom water. These do not require ordination.

The Geh Sarna itself does require ordained priests. If no priest is available locally, contact the local association or a Zoroastrian priest for guidance on what can be arranged; practices vary by community, and a remote recitation should not be assumed to substitute for the local liturgy.

A Note on Transliteration and Pronunciation

The Avestan language is no longer spoken conversationally, and its phonetic system includes sounds that don't map neatly to English. Many families, particularly in the diaspora, rely on transliterations in Roman script to recite prayers. The accuracy of these transliterations varies widely between sources.

The Zoroastrian (Parsi) Funeral Guide includes standardized transliterations of the essential funeral prayers, along with guidance on which prayers family members can perform themselves and which require ordained clergy.