Ameshā Spentā, yasnemchā vahmemchā, ferā mananghā, ferā vachanghā, ferā shyaothnā, ferā anghuyā, ferā tanvaschīt, khvakhyāo iuushtanem. Staomi Ashem. Ashem Vohū 1.

Yathā Ahu Vairyō 21, Ashem Vohū 12, Yathā Ahu Vairyō 2.

Yasnemcha vahmemcha aojascha zavarecha āfrināmi, sraoshahe ashyehe, takhmahe, tanu-mānthrahe, darshi-draosh, āhuiryehe. Ashem Vohū 1.

Ahmāi raēshcha: Hazanghrem; Jasa me avanghe Mazda; Kerfeh Mozd.

PATET PASHEMANI

ivYathā Ahu Vairyō 1. Yathā Ahu Vairyō1 panj2 az hamā gunāh3 patet pashemānum4, az5 harvastīn6 dushmata7 duzhukhta8 duzhvarshta9, mem10 pa getī11 manīd12, pishe13 shumā14 vehān15, manashnī16 gavashnī17 kunashnī18 tanī19 ravānī20 getī21 minōānī22, okhe23 awākhsh pashemān24 pa se gavashnī25 pa patet hom26. Yathā Ahu Vairyō 5, Ashem Vohū 3.

Fravaranē mazdayasnō Zarathushtrish, vīdaēvō Ahura-tkaesho (Gāh according to the period of the day) frasastayaēcha. Sraoshahe ashyehe, takhmahe tanu-mānthrahe, darshi-draosh, āhūiryehe, khshnaothra yasnāicha vahmāicha khshnaothrāicha frasastayaēcha. Yathā Ahū Vairyō zaotā frā me mrūte, athā ratush ashātchit hacha frā ashava vīdhvao mraotu. Yathā Ahū Vairyō 1.

(The person who atones for his sins speaks):-

O good15 (religious high-priests!) I, in your14 iwpresence13 (having recited) five2 Yathā Ahū Vairyō1 repent4 (of all sins) by means of Patet4. From5 all6

wicked thoughts7, words8 (and) deeds9 which I10 have thought in my mind12

in this world11 (and) from all kinds of sins3, pertaining to thought16, word17, and deed18, pertaining to (my own) body19, and soul20, pertaining to this world21, and the world beyond22, O Hormazd23! I abstain from them with repentance24 (and) with the three words25 (i.e. with thought, word, and deed) I repent26.

(Kardāh 1) Farāz setāem1 harvespa2 humata3 hukhta4 hvarshta5, pa6 manashne7 gavashne8, kunashne9. Awāz setāem10 harvespa11 dushmata12

iu For the translation of Ferastuye, see Khorshed Nyāyesh, pages above.

iv This whole Patet is in Pazend language. Of these some subject matters are taken from Avesta and some from Pahlavi Books.

iw From this it appears that the sinner confesses his own sins and makes suitable atonement in the presence of the High-priests fully-versed in the Zoroastrian Religion. After the composition of this Patet even from the Persian Rivayets written in later times similar writing is found, that a sinful person should confess his sins and atone in presence of the just, learned, well-versed person in Religion, in Dastur, of that period.

PATET PASHEMANI

duzhukhta13 duzhvarshta14, az15 manashne16 gavashne17 kunashne18. Avargīrashnī dehom19 harvespa20 humata21 hukhta22 hvarshta23, pa24 manashne25 gavashne26 kunashne27 ku28 kerfeh29 kunam30, Behelashnī dehom31 harvespa32 dushmata33 duzhukhta34 duzhvarshta35 az36 manashne37 gavashne38 kunashne39, ku40 gunah41 nakunam42.

I praise1 all2 good thoughts3, good words4 (and) good deeds5 through (my) meditation7, speech8 and action9. I abhor10 all11 evil thoughts12, evil words13

and evil deeds14 by15 (my) thoughts16, words17, and deeds18. I hold fast19 (i.e. I acquire) all20 good thoughts21, words22 and deeds23 through24 (my) thoughts25, words26, and deeds27, so that28 (I) may perform30 meritorious deeds29. I relinquish31 all32 evil thoughts33 evil words34 and evil deeds35 through36 (my) thoughts37, words38 and deeds39 so that40 (I) may not commit42 sin41.

Farāz43 oy shumā44 rād hom45, ke46 amshāspand47 hed48, yazashne49 o50 nyāeshne51; farāz43 pa52 manashne53 farāz43 pa54 gavashne55, farāz43 pa56 kunashne57, farāz43 pa58 ōh59, farāz43 pa60 tan61, farāz43 pa62 ānech63 in64 khesh65 jān66, tan67 o68 jān69 nām70 ravān71. Būn72 bar73 khāsta74 im hast75, pa76 kheshīye77 yazdān78 dār hom.79 Pa80 kheshīye81 yazdān82 dāshtan ae bahod84 ku85 agar86 tash87 azān rasad88, ke in tan89 ravānrā90 be-āwāyad dādan91 be-deham92.

I dedicate45 unto you44 (who46 are48) the Ameshāspand47 the Yasna49 and50

Nyāyesh51 with52(my) thought53, word55, and deed57, with58 (my own) conscience59, body61, (and) through62 (this64 which63 is) my own65, life66 and through62 the body67 and life69 i.e. soul71. I keep79 the internal72 (and) the external73 treasure74 which I have75, owing to76 (due to my) kinship77 with God78. Keeping83 with80 the kinship81 of God82 (is this84 that85,) i.e.85 if86 any thing87 happens88, I shall give92, dedicate91, if necessary, this (my) body89 for the sake of (my) soul90.

Explanation:- (Its significance is, if it is necessary to dedicate my body for the benefits of my soul, I do so.)

Setāyem93 ashahī94 pāhlom95, nagunam96 devān97. Pa nīkīye dādār Hormazd98 sepāsdār hom99. Pa petyār100 anāi1 az2 ghanāminō3 awar mad4, umede rastākhizrā5 padash6 khorsand7 hamdāstān8 hom9. Dīne Hormazd10 dāde Zartosht11, rastae farārun12, kard poryōdakeshān13 pa dastūr14 dār hom15. Ān jādehrā16 az gunāh17 pa patet hom18 pa patet hom19 az gunāh20.

I praise93 the best95 righteousness94 (and) I smite96 the demons97 for the sake of or in the hope of the ixResurrection5, I am iygrateful99 and contented

ix For full explanation on “Ristākhez”, see “Zarthoshti Abhyas” written by Sheth K.R. Cama, pages 288-302.

iy i.e. I am most grateful to the Creator for whatever excellences reach me every time from Him (Hormazd).

with the goodness of the creator Hormazd98, and harm (and unanimous of) the antagonism100 and harm1 which have come4 (upon me) from2 Ahriman.3

Explanation:- (As regards the last sentence mentioned above in the Pahlavi commentary it is stated that on the day of Resurrection the power of the Ahriman, and his associates the devs and drujas, will be annihilated and they cannot bring any kind of harm.)

I keep15 (I observe) the Religion of Hormazd10, the Law of Zartosht11, (good) truthfulness12 (and the excellent) deeds of the izPoryotkaeshas13 in accordance with the commandments of the Religion14.

Explanation:- (I will live my life according to the Religion of Hormazd, all the commandments of the Holy Zartosht and the virtuous acts of the Poryotkaeshas, i.e. the believers in one God, prior to the time of that Prophet.)

For that way16 (i.e. if I have deviated from the above mentioned commandments) I repent (those) sins17 and I am penitent19 of (these) sins.ja

(Kardāh 2) Ku1 mardumān2 o būn3 shāyad būdan4 yāo man5 o būn6 būd ested7, pesh8 oy cheher andā, pas10 oy cheher pesh11, yadshān andar12 jast ested13, az sē sraoshō-charanām gunāh14, az ān nītūm gunāh15, andā hazārān hazār margarzān16 and chand geosh17 hast shāyad būdan18, pa nāme chesht19, harvespa20 dushmata21 duzhūkhta22 duzhvarshta23, mem24 parāe kasānrā25, yāv26 kasān27 parāe manra28, yāv29 gunāhkārī30 pa manrā31 kasō gunāh32, o būn būd ested33, az34 ān gunāh35 manashnī36 gavashnī37 kunashnī38 tanī39 ravanī40 getī41 mīnoānī42, okhe43 awākhsh pashemān44 pa sē gavashnī45 pa patet hom46; pa patet hom47 az gunāh48.

(From all sins) which1 might originate34 (by) from men2 (from the very birth), (if) such (sins) from the beginning6 have been committed7 by me5 like others, and of these (sins) if there are (in the early life) few9 in the beginning8

(and) had more11 in the end10 (in their life), from the sin14 worthy of punishment with strokes14, (rather) from the sin (even) less than that15 up to one thousand times one thousand of the “margarzān” (sins)16 (and the sin) even more than so much measure17 (if) perchance has been committed (by me)18 - specially,19 all20 evil thoughts21, evil words22 (and) evil deeds23 which I24 (may have committed) for the sake of others25, or26 (may have been committed) by others27 for my sake28, or29 by any sinful person30 for my sake31 some minor sin32 even, may have originated33 - from (all above mentioned) sins35 pertaining to thought36, word37, deed38, (my own) body39, (my own) soul40, – pertaining to this world41, or the yonder world42, - from34

iz i.e. the believers in one Good, prior to the time of the Prophet.

ja The significance of this entire first Kardāh - chapter, rather some portion, word by word, agrees with in “Ferastuye” prayer which is known by “Avestan Patet”. For the text of Ferastuye and for its translation, see pages 27-28.

PATET PASHEMANI

these sins (of all kinds)35, O Hormazd! I abstain from them with renunciation44 with three words (i.e. thought, word and deed) and repent46 and become penitent47 for them.

(Kardāh 3) In1 and2 ākho3 pāye4 gunāh5 nām6; chun7 handarakht8, mediosāst9, andarazfarmān10, boedīozad11, kāedīozad12, āgerept gunāh13, avāvaresht gunāh14 aredush gunāh15, khorahe gunāh16, bāzāe gunāh17, yātu gunāh18, tanvalgān gunāh19, margarzān gunāh20, avasosh gerān gunāh21, jehmarz gunāh22, dashtānmarz gunāh23, kunmarz gunāh24, awārun marzashnī25, shoethra gunāh26 seshnī26, gunāhe ravānī27, gunāh hamīmālān28, gunāhīo pulshahod29, vakhshe vakhshān vakhshe gunāh30, gunāh az gunāh31 avareākho gunāh32, ku mardum33 o būn shāyad būdan34 gajasteh35 ghanāmīnō36 darvand37 pa petyare dāmān-e38 Hormazd farāz karnīd39.

The sins of worse3 degrees (or origin)4 are:-

Namely7, to harm someone by (doing) injustice and to interfere in his good work8, to admonish some one falsely, to tell utter lies and to point out a wrong path9; - not to act or to act contrary to the will made by any person at the time of his death or while going on a journey to a foreign country, in favour of his children or some other persons,10 - to steal human beings or cattle and to sell them, to spoil a set of good clothes and to spoil purposely pure and tasty edibles11, not to nourish the poor and the needy in spite of being rich and prosperous, instead cause affliction and harm them and to keep the beneficent animals under his control hungry and to strike them,12 – to hold a weapon in hands in order to smite or wound someone13 – or to brandish it on the head of a person opposite him14, the sin of inflicting a wound on a person which heals after three15 to four days,16 the sin of inflicting a wound on hand17, – or foot18, – the sin of inflicting a wound in such a way as to render the foot lame and to prevent it from doing work19 – the sin deserving the punishment of jbdeath20 - the sin of practising derision or mockery of anyone beyond limit21 - the sin of having physical relations with a prostitute22 or with a woman in menses23, the sin of committing unnatural intercourse with a man, or woman24 - the sin of formation with a

jb A long commentary in Pahlavi is given about the sins. A list of various types of sins which come within the purview of this greatest punishment, is given as follows:- Not to regard the Creator Hormazd as peerless: Not to recognise Zartosht as a genuine prophet and the good Mazdaworshipping Religion as true: Not to obey the commands of father, mother and teacher, but on the contrary, to inflict pain on them: To learn witchcraft: to practise heresy: to throw nasa (dead matter) in water and fire and to bury nasa under the earth: to extinguish the Fire Varharan: to deprive possessions and property of any person, deposited for safety with a lawyer and to consume them after the death of the person, instead of giving to his progeny and descendants: to behave immorally with a strange woman: to accept the religion of the wicked (or wicked person); for inflicting false accusation on a holy and pious man or a Dastur, or a chief to give false evidence against them; to procure abortion; to eat dead matter with drugs and medicine or to cause them to be consumed by others: to practise heretical deeds being a dastur or a mobed.

woman unlawfully25 - the sin of destroying sperm by one’s own hands26 - the sin of sexual intercourse with a woman of another faith,27 the sin of criminal intimacy with another person’s wife and of stealing property of another person28 - and such other sins as not performing the compulsory meritorious deeds enjoined in the Zoroastrian Religion, which cause difficulty in crossing the Chinvat Bridge after death29.jc

jdsin growing and growing more3 – from one sin to another brought into existence31 – (and) other worse sins32 which can originate34 with men33 (i.e. from the birth) (and the sins) promised34 or originated by the accursed35, wicked37 Ahreman (evil spirit)36 for39 (the jeantagonising38) the creatures of the Creator Hormazd (i.e. for harming them).

Hormazd Khodāe40 gunāh andar dīn42 pedā bekard43, gohāne poryōtkeshān44 gunāh dāshteh ested45. Manashnī46 peshe47 dādār Hormazd48 mīnōyān49 getīyān50 mahest51 peshe52 Amshāspandān53, peshe54 Meher55 Sarosh56 Rashna57, peshe58 ātash59 barsam60 hom61, peshe62 dīn63 ravāne khesh64, peshe65 rad66 dastūre67 dīnī68, peshe69 oy gaveh70 mad ested71, az an gunāh manashnī gavashnī kunashnī, tanī ravānī getī mīnōānī, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.

The Lord Hormazd40 (of the entire world) has manifested43 (all the above mentioned) sins41 in the Religion42, and the faithful of the Poryotkaeshas44

(i.e. the good Poryotkeshas) (too) have acknowledged45 (them) as sins. (I repent with atonement all those above mentioned sins)41 with (my good) thought46 before47, (in the presence) of the Creator Hormazd48, (who is) the greatest51 of the spiritual world49 (and) of this world50, before52 the Ameshāspand53, (the Yazatas) Meher55, Srosh56 (and) Rashna57, before58 the Fire59, Baresman60 (and) Hom61, before62 the Religion63 and my (own) soul64, before65 the leader66 (and) the Dastur67 of the Religion68, (and) before69 any good (i.e. pious) jfperson70 (who) (has come)71 is present. (I repent, atone all the above mentioned sins and recite patet in humiliation).jg

(Kardāh 4) Andar1 ped2 mād3 khoh4 berād5, zan6 farzand7, shōy8

jc In the Pahlavi Commentary, five principal duties are mentioned regarding this they are (1) the consecration of Six Gahāmbārs of the year, or the participation in them according to one’s own means; (2) celebration of the Fravartikan; (3) participation in the celebration of Rapithwan; (4) Observance of the Rozgār” of one’s dead parents and relatives, i.e. to consecrate yazishna, bāz, dron, and Afrinagan in their honour on the day and the month on which they departed; and (5) to perform daily prayers.

jd i.e. not to atone for the sins after having committed once, rather to commit sins continually.

je For its explanation, see note given on Hormuzd Khoday prayer above.

jf i.e. in the absence of the Religious Leader or Dastur, the confession of sins can be made also in the presence of any person righteous and well-versed in the Zoroastrian Religion.

jg See translation at the end of the second Kardāh above.

PATET PASHEMANI

sālār9, khesh10 nazdīk11, hamgehāniyān12, hamkhvāstagān13, hamsāyegān14, hamshahrīyān15, pa irmānīān16 jast pa har adādīa17, chun18 man19 andar gunehgār būd ested hom20, az ān gunāh manashnī gavashnī kunashnī, tanī ravāni getī minōānī, okhe awākhsh pashemān pa sē gavashnī pa patet hōm; pa patet hom az gunāh.

If18 I19 have been a sinner20 against (or with1) (my) father2, mother3, sister4, brother5, with1 (my) jhwife6(or) husband8, with1 (my) children7 (and) leader9 (i.e. leader of the Religion), with the relatives10 and near ones11, or with1 those living in one and the same place12, with1 the partners13, neighbours14, inhabitants of the same city15, use (my) servitors16 - through deviation (negligence) of jijustice17, (I repent for the sins mentioned above with renunciation).

(Kardāh 5) Heher1 nasā2 khoreshnī3, heher4 nasā5 joeshnī6 heher7 nasā8 oy9 āv10 o11 ātash12 bordan13, yā14 āv15 o16 ātash17 heher18 nasā19 bordan20, avestā21 pa chamishn22 nagoftan23, mōy24 nākhun25 dandān faresh26, daste shavīn27, o28 avare29 harche30padar heher nasā31. chun32 man33 andar34 gunehgār bud ested hom36, az ān gunāh manashnī gavashnī kunashnī, tanī ravāni getī minōāni, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.jj

If31 I33 have become36 a sinner35 of eating (or the act of eating) dry or used2 jkdead matter, to defiling6 the dry or wet4 dead matters5 carrying13 it to water10 and11 fire12 or14 of carrying the water and fire (near) the dry dead matter18. Not reciting23 (the Holy) Avesta21 not jlabstaining from the hair,24

nails25 and toothpick26, jmusing the dirt soiled hands27 (or anything without being cleansed with nirang or with water)27 and28 (by being defiled) by34

other29 (things regarded) as dry dead matter or wet dead matter, jnI repent

jh It is understood that the reciter of the Patet may be a man or a woman.

ji i.e. by treating unlawfully in any way with the above mentioned persons or by exercising oppression on them.

jj See the translation at the end of the second Kardāh above.

jk Hair and nails removed from the body of a living person are called “heher” or dry dead matter. In Avesta it is called “hikhra”. The entire body of the dead or any part of it is called “dead matter” or “wet dead matter”. The original meaning of “Nasā” is “corpse”, “carrion”, “contaminated thing.” The word is derived from root nas (Sanskrit nash - to destroy).

jl In the Pahlavi commentary.

jm In the Pahlavi commentary: i.e. not to bury lawfully in the earth.

jn The matter contained in this fifth kardāh is also found in Avesta itself. In Vendidad, to eat dead matter or to throw it in water or in fire is strictly forbidden. The person performing such an act is regarded as impure till the end of his life. Never throw dry dead matter (nasā) in water or in fire: not only that but if we notice it fallen in water or in fire, it should betaken out immediately, (see Vendidad fargard VI, paras 26-29; frakart VII, paras 23-27; frakart VIII, paras 73-82). After removing hair or nail from the body, they are not to be scattered but they are to be buried in a separate place after digging a pit. (For further details, see Vendidad fargard XVII).

with contrition.

(Kardāh 6) Ku kāme Dādār Hormazd būd1, oyem āwāyast manīdan2, oyem namanīd3; oyem āwāyast goftan4 oyem nagoft5: oyem āwāyast kardan6, oyem na kard7; az ān gunāh manashnī gavashnī kunashnī, tanī ravānī getī minōāni, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.jo

I repent and renounce for not thinking about the wish of the Creator Ahura Mazda1, as I ought to have thought2, for not speaking about4 as I ought to have spoken5 and for not doing6 as I ought to have done7.

(Kardāh 7) Ku kāme ahreman bud1, oyem na-āvayast manīdan2, oyem manīd3; oyem na-āwāyast goftan4, oyem goft5; oyem na-āwāyast kardan6, oyem kard7: az ān gunāh manashnī gavashnī kunashnī, tanī ravānī getī mīnōāni, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.

I ought not to have thought according to2 the wish of Ahriman and yet I have thought of3: I ought not to have spoken4 and yet I have spoken5 and I ought not to have done6 and yet I have done71 repent for all these sins with penitence.

(Kardāh 8) Az1 hamoyin2 har āyin3 gunāh4, har āyin5 margarzān6, har āyin7 farod mānd8, har āyin9 mānid10, har āyin gunāh az gunāh11, oyem12 andar13, Hormazd14 mardum15, mardum sardagān16 jast17 pa patet hom18.

I repent for18 all types of (and) every kind3 of sins4, every kind5 of Margarzān6 (i.e. sins worthy of the punishment of death), every kind7 (of sin) confirmed8, every kind9 of sin left unatoned for10 (i.e. unexpiated) (and) every kind (of sin arising) out of (another) sin11 which may have been committed17 by me12 against13 (the Creator) Hormazd14 (and against) men15

(and various) kinds of men16.

(ii) Az19 hamoyin20 har āyin21 gunāh22, har āyin23 margarzān24, har āyin25 farod mānd26, har āyin27 mānīd28, har āyin gunāh az gunah29, oyem30 andar Bahman32 gāo gospand33, gospand sardagān34 jast35 pa patet hom36.

I repent for26 all types20 of (and) every kind21 of sins22, every kind23 of Margarzan24 (sin), every kind25 of sin confirmed26, every kind of sin27 left28

unatoned for (i.e. unexpiated), (and) every kind (of sin arising) out of (another) sin29 which may have been committed35 by me30 against31 Behman32

(Amshāspand)32, the jpcattle33 and (various) kinds of cattle34.

jo See the translation at the end of the second kardāh.

jp The significance of the sins committed against cattle is that they have been treated with cruelty. And when they were under our control, they were not treated properly with nourishment

PATET PASHEMANI

(iii) Az37 hamoyin38 har āyin39 gunāh40 har āyin41 margarzān42, har ayin43 farod mānd44, har āyin45 mānīd46, har āyin gunāh az gunah47, oyem48 andar49 Ardibehesht50, ātash51, ātash sardagān52 jast53, pa patet hom54.

I repent for all types38 of, (and) every kind39 of sins40, every kind41 of Margarzan (sin)42, every kind43 (of sin) confirmed44, (and) every kind45 (of sin arising) out of (another) sin47 left unatoned46 (i.e. unexpiated), which may have been committed53 by me48 against49 Ardibehesht50 (Ameshaspand), jqfire51 and (various) kinds of fire52.

Az55 hamoyin56 har āyin57 gunāh58, har āyin59 margarzān60 har āyin61 farod mānd62 har āyin mānīd64, har āyin gunāh az gunah65, oyem66 andar67 Shehrevar68, ayokhshast69, ayokhshast sardagān70 jast71, pa patet hom72.

I repent72 for all types56 of (and), every kind57 of sins58, every kind59 of Margarzān (sin)60, every kind61 (of sin) confirmed62, every kind63 (of sin) left unatoned for, (i.e. unexpiated)64, (and) every kind (of sin arising) out of (another) sin65 which may have been committed71 by me66 against67

Sheherevar (Amshāspand)68, jrmetal69, (and) various kinds of metals70.

(iv) Az73 hamoyin74 har āyin75 gunāh76, har āyin77 margarzān78, har āyin79 farod mānd80, har āyin81 mānīd82, har āyin gunāh az gunah83, oyem84 andar85 Spandārmad86 zamīn87 zamīn sardagān88 jast89 pa patet hom90.

I repent90 for all types74 of78 (and)79 every kind75 of sins76, every kind of Margarzan78 (sin), every kind (of sin) confirmed80, every kind (of sin) left una toned for82 (i.e. unexpiated). (and) every kind (of sin arising) out of (another) sin83 which may have been committed89 by me84 against35

Spandarmad (Amshaspand)86, the jsearth87 (and various) kinds of earth8

– fodder and required care.

jq The significance of sins committed against Fire is that it was not kept burning by feeding fuel, sandalwood, incense from time to time, with care and precaution, but was allowed to extinguish or was placed on a dirty and defiled place, or some dry dead matter (nasa) was thrown on it. A strict prohibitive order as regards this is enjoined in our holy Avesta. Various kinds of Fires are referred to here, and its significance seems to be an indication about various professional fires, e.g., fire of the blacksmith, fire of the potter, fire of the factory, fire of the bakers, etc. The writing about this is given in Vendidad, Fargard VIII, see paragraphs 81-96.

jr The import of the sins committed against metals is this: metallic utensils have to be kept clean, and not allowed to remain dirty or rusty. Health is spoiled by eating the food kept in dirty and rusty utensils. If we examine minutely the commandments of the Zoroastrian Religion, its original aim is to make the world prosperous, by means producing diseases and plagues and taking care of the health. It is enjoined to keep the health free from unhealthy and to apply suitable remedies before and after the deterioration takes place. This is ordained to be the most important duty amongst other duties. By not fulfilling this we stand as sinners in the eyes of the Creator, Hormazd.

(vi) Az91 hamoyin92 har āyin93 gunāh94, har āyin95 margarzān96 har āyin97 farod mānd98, har āyin99 mānīd100, har āyin gunāh az gunah1 oyem2 andar3 khordād4, āv5, āv tokhmagān6, jast7, pa patet hom8.

I repent for all types92 of, (and) every kind93 of sins94, every kind95 of Margarzan (sin)96, every kind97 (of sin) confirmed98, every kind99 (of sin) left100 unatoned for (i.e. unexpiated), (and) every kind (of sin) arising out of (another) sin1 which may have been committed7 by me2 against3 Khordad (Amshaspand)4 the jtwater5 (and various) kinds of waters6.

(vii) Az9 hamoyin10 har āyin11 gunāh12, har āyin13 margarzān14, har āyin15 farod mānd16, har āyin17 mānīd18 har āyin gunāh az gunah19 oyem20 andar21 Amardād22 orvar23 orvar sardagān24 jast25, pa patet hom26.

I repent26 for all types of10 (and) every kind11 of sins12, every kind13 of Margarzan (sin)14, every kind15 (of sin) confirmed16, every kind17 (of sin) left18 unatoned for (i.e. unexpiated), (and) every kind (of sin arising) out of (another) sin19, which may have been committed25 by me20 against21

Amardad23 (Amshaspand), jutrees23 (and various) kinds of trees24.

(viii) Az27 hamoyin28 har āyin29 gunah30, har āyin31 margarzān32, har āyin33 farod mānd34, har āyin35 mānīd36, har āyin gunāh az gunāh37, oyem38 andar39 dāme Hormazd40 jast41 chun42 satar43, māh44 o45 khorshed46, ātash47 sohar48 sozā49, sag50, vay51, gospand52 panj āyin53, o54 avare55 gavahe56 deheshnān57 in58 Hormazd kheshs9, chun60 andarg61 zamīn62 o63 āsmān64 chun65 man66 andar67 gunehgār būd ested hom68, az ān gunāh manashnī gavashnī kunashnī, tanī ravānī getī mīnōānī, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.

I repent for all types of28, (and) every kind29 of sins30, every kind31 of Margarzan (sin)32, every kind33 (of sin) confirmed34, every kind35 (of sin) left unatoned for36 (i.e. unexpiated), (and) against39 the creatures of Ahura Mazda40, such as42 stars43, the Moon44 and the Sun45 (and) against39 the red48

js The significance of sins committed against the earth is that it is not tilled after developing it and kept uncultivated and desolate. By keeping residential place wet and dirty instead of maintaining it dry and clean as it would lead to deterioration of health. Holes of harmful animals and noxious creatures should be closed - Because, by keeping the earth within ten single, carelessly, it (metaphorically) gets annoyed and curses the owner.

jt The significance of the sins committed against water is the water is not to be spoiled by throwing into it nasa - dry dead matter or any other polluted thing, or to remove the nasa - dry dead matter if fallen in it, or in any way, the water is not to be kept unclean so that by drinking it health is spoiled. Various kinds of waters are referred to here and its meaning should be understood as the waters of the spring, waters of the rivers, waters of the well, etc.

ju The significance of the sins committed against trees is: that the trees should not be destroyed carelessly, they should be allowed to grow with care and labour. So that they produce fruits and flowers.

PATET PASHEMANI

(and) burning49 fire47, against39 the dogs50, birds51 and animals52 of five kinds53 and54 against39 other55 good56 creatures57 between61 the earth62 and63

the sky64, which58 (are) Hormazd’s own59.

(Kardāh 9) Satarshekasnī1, khaetodath vasovashnī2, dūdae vehān vasovashnī3, gāhāmbār4, Farvardiyān5, Hom Darun6, hosh farīd7 yazdān8 nehād9 o10 padīraft11, rapithwen fardum12, roze vadardegān13, chun14 man āwāyast yashtan15 oyem na yasht16, az ān gunāh manashnī gavashnī kunashnī, tanī ravānī getī mīnōānī, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.

I repent for destroying adopted sonship (of anyone)1, disturbing internal relations2, destructing a family of the good3 and not consecrating16

Gāhāmbār4, (on) Fravardegān days5, (not offering) Dron (in honour) of Hom yazat6, (or other) consecrated (or dedicated) things7 fixed9 for the Yazat accepted by me11 not consecrating the first jvRapithwan12, the Rozgar (anniversary) of the departed ones (of the near relatives)13 as14 I ought to have consecrated15.

(Kardāh 10) Avar-manashnī1, tar-manashnī2, āzurī3, pandī4, khshmaghanī5, arshghanī6, vad-chashmī7, sūr-chashmī8 vadnagirashnī9, khordaknagirashnī10, nagīrāi11, pandī12, khud-shahī13, asgehanī14, sapozgarī15, varunī16, gomānī17 āshmoi18, zorgavāhī19, darogdāvarī20, ozdīst parastī21, koshād davārashnī22, barhen davārashnī23, aymuk dvārashnī24, drāyān-joyishnī25, drāyān-khorishnī26, duzdī27, gadahī28, jahī29, jādui30, jāduparastī31, rospī32, rospī bāragī33, gavahe paetī34, gavahe vanīdī35 shīnmoi36, o37 avare38 har āyin39 gunāh40, o pa in patetī41 hoshmord42, ān nahoshmord43, ān dānest44, ān nadānest45, ān angard46, ān na-angard47, sraoshādā verezyā48 peshe rad dasture dīnī49 āwāyast garzīdan50, oem na-garzīd51 az ān gunāh manashnī gavashnī kunashnī, tanī ravānī getī mīnōānī okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.

I repent for the pride1, haughtiness2 speaking ill of the dead,3 avarice,4

getting angry beyond limits,5 practising jealousy,6 casting an evil eye on anyone,7 casting a glance shamelessly,8 with jwevil intention9, casting a glance with contempt10, self-willedness11, being discontented of my own

jv i.e. the first day of Rapithwan, which falls in the month Farvardin and roz Hormazd. But our people have kept the day of consecrating Rapithwan in the month Farvardin, roz Ardibehesht, because its propitiatory formula – khshnuman - is similar to that of Ardibehesht Roz. The meaning of “Rapithwan” is heat, summer season, middle of the day, noon. The significance of the Rapithwan Jashan is that the Jashan is performed in honour of the commencement of the Summer season.

jw Casting an evil eye on a woman or wealth, property of another person (in the Pahlavi commentary).

jxcondition12, acting according to my own will jyonly13, slothfulness14, scandalousness15, revenge16, jzdistrust—doubt17, kaheresy18, giving false evidence19, delivering false judgement20, idol-worship21, running to and fro without tying kusti - (the sacred girdle on the sacred shirt22,) running about naked23, moving with a shoe in one foot and with another foot bare24, saying grace (big) at the time of meals and thereafter vitiating it by speaking audibly25, partaking of the meal without saying grace26, theft27, kbrobbery28, whoredom29, magic or uttering spells of the demons30, worship of witchcraft31, prostitution32, whorishness33, permitting unnatural intercourse with oneself34, performing unnatural intercourse with others35, weeping loudly after the departed ones and lamenting beyond limit36, and37 (besides these) other38 sins40 of every kind39, which have been remembered42 in this Patet41, the sins which are not enumerated43, the sins which have been known44 (by me) (and) the sins which are not known (by me)45, the sins about which I have thought46 and the sins about which I have not thought47, and have not been atoned (expiated)51 by me (with regret) as they ought to have been (atoned) with submission and regret (i.e. with confession)50 before the leader of the religion (and) the Dastur49.

(Kardāh 11) Ku agar1 kasān2 patetī3 padīrafteh hom4, oyem nakardeh hom5, ishān ravānrā dushkhārīh7 mad. Yadshan8 zādehrā9, har yak10 jud judrā11, manashnī gavashnī kunashnī, tanī ravānī geti minoanī, okhe awākhsh pashemān pa sē gavashnī pa patet hom; pa patet hom az gunāh.

If1 I have accepted4 (to perform) the Patet3 for others2, (and if) I do not perform it5 whereby distress7 (or difficulty7) come upon8 their souls6 (and) their children9, (then) for (the distress or difficulty (caused to) each person10, individually11, (I repent).

(Kardāh 12) Pa1 ān2 dīn3 dastūr4 est hom5, īn6 Hormazd7 Zartosht8 chāsht9, Zartosht10 oy Goshtāsp11. Pa payvand12 Ādarbād Mārāspandān13 mad14. Padash15 pasākht16 kard bokht17. Ashahī18 veh19 ravāne20 dushāramrā21 āwāyeshnītar22 veheshnī hom23.

(I) remain steadfast5 on1 the commandments4 of that2 Religion3, which6

(the Creator) Hormazd7 tasted9 (i.e. taught) to (Holy) Zartosht8 (and the Holy) Zartosht10 in turn (taught) (it to King) Gushtasp11. From the families12

jx Not obeying the commands of the teacher, Dastur and parents (in the Pahlavi commentary).

jy Causing heart-burning, i.e. to bewail in mind on seeing the good condition of others (in the Pahlavi commentary).

jz to cast a doubt on what one says and does himself (in the Pahlavi commentary).

ka To blaspheme the Creator Hormazd, the Prophet Holy Zartosht and the good Mazda-worshipping Zoroastrian Religion and to wish ill of them, to cause discord amongst men and to interpret falsely the meaning of Avesta intentionally (in the Pahlavi commentary).

kb Of the women who procure abortion (in the Pahlavi commentary).

PATET PASHEMANI

(of the Prophet Zartosht and King Gushtasp), Adarbad Maraspand13

descended14. He15 embellished16 and purified17 (the Religion of Zartosht) (i.e. brought it into original present form.

Explanation: (A learned and erudite Dastur, Adarbad Maraspand flourished during the reign of king Shapur, son of Hormazd. It is so stated about him in the Pahlavi commentary that his father had descended from the family of the Holy Prophet Zartosht and his mother from the family of King Gushtasp. In order to show the excellence of the good Mazda-worshipping Religion this Dastur poured on his chest nine maunds of molten brass and removed doubts and suspicion from the minds of the people about this true religion.

For the delight21 of (my own) soul20 I approve23 (or I desire) good19

Righteousness18 more seemly22.

Explanation: (I aspire to acquire righteousness and truthfulness more than other things as an excellent thing with the purpose that my soul may achieve salvation after my death, and attain to its delight.)

Pa zīvandie jān24 āstuān hom25 humata26 pa manashne27, āstuān hom28 hukhta29 pa gavashne30, āstuān hom31 hvarshta32 pakunashne33, āstuān hom34 pa35 gavahe36 dīne māzdayasnān37, hamā38 kerfehā39 hamdāstān hom40 az41 hamā42 gunāhīā43 jud-dāstān hom44. Pa nekī45 sepāsdār hom46; az anāi47 khorsand hom48. Pul pādfarāh49 band e darosh50, tojashne51 tāvān52 dīn53, padfarāhe54 sē shab55 panjāh haft sāl56, padash57 khorsand58 hamdāstān hom60.

I remain steadfast25 on good thoughts26 through (my) thinking good (thought)27 till the existence of (my) kclife24, I remain steadfast28 on good words29, through (ray) utterance. I remain steadfast31 on good deeds32 through (ray) action33, (and) I remain steadfast34 on35 good36 Religion37 of Mazdaworship37. I am in agreement40 with all38 meritorious deeds (or virtuous deeds)39; (and) I do not agree44 with41 all42 sins43.

Explanation: (I agree with and accept all meritorious deeds, truthfulness, morality, etc.; and I do not agree with, but hate all wicked deeds, falsehood, immorality, etc.)

I am thankful46 for the goodness45 (conferred upon me by the Creator Hormazd) (and) I am contented48 with distress47.

Explanation: (I am extremely grateful to the Creator Hormazd, for whatever happiness and good things have reached me through Him and I am not displeased or grumble for any calamity or distress that may befall me, but I keep my mind at ease and contented).

(I) am60 contented58 and in agreement59 with (all) these57 - retribution at

kc i.e. as long as my life is extant in my body.

the (Chinvat) kdBridge49, severe fetters50, atonement51 (and) fine for the kesins52(prescribed by) the religion53, punishment54 of the three nights55 (first after death) (of which every night will be kfas long as) fifty-seven years57.

Oem kardeh hom61 in62 patetī63, guzarg umede kerfehrā64, gerān bīme duzakhrā65. Ashahī veh66 ravān dushāramrā67: pa īn manashne68 kardeh hom69. Ku kār kerfeh70 man71 andā nū72 kard73, ānche74 nū75 kunam76, hamā77 estashne kerfehrā78, guzārashne gunāhrā79, bokhta ravānrā80. Agar81 māndeh bahod82, ku gunāhe man83 tokht nabahod84, pādfarāh85 e sē shab86 ānahīa87 padash88 khorsand89 hamdāstān hom90.

I say61 this62 Patet63 repent with the hope of gaining Heaven for ray meritorious deeds64, (and) am shaken for the sake of the immense dread of hell65, (and) for the kgsake of righteousness66 (which is) the delight of (my) soul67. With this intent681 have made69 (this Patet). Whatever meritorious deeds701 have hitherto72 done73 (and)74 do76 at present75 (are) for maintaining them permanently and for wiping off of the sins79 for the salvation of my soul80. If81 any of my sins (remain unatoned)82, (and) if I83 am not yet absolved from them84, (then) I am contented89 and in agreement90 with the punishment85 of (the first) three nights (after my death)86 for committing them87.

Hame farmāem91 Ashem Vohū92 vegudīrashnī93, patetī94 pesh az begudirashnī95: pas gudardeh man96, man zādehrā97 az gunāh98 pa patet bahod99. Sedosh100 getofrīd1 farmāyad2 farmudār3 khāheshnī4 hamdāstān hom5; Hormazd khesh6 hom7, Hormazd dahmānī kunam8, ashahī9 satāem10.

I order91 (to recite) Ashem Vohū (for me) at the time of (my) passing away93 (and to recite) the Patet94 prior to death95, (and) after my demise96; my children97 should perform Patet99 (repentance) for (my) sins98, and should order2 (to perform khSrosh100 (and) Getikharid1 (in my name).

kd For its explanation see below, note on Sedosh.

ke i.e. whatever atonement and punishment is to be borne for not acting according to the orders of the Religion.

kf In the Pahlavi commentary, for the explanation about this, see my Yasht Bā Māeni, Hādokht Nask, Fargard III.

kg i.e. whereby my life be pleased by doing truthful and virtuous deeds.

kh i.e. the yazishn in honour of Srosh for three days. According to the Religion of Zarathushtra, for three days after the death of a person, the soul hovers about the same place where the body was laid after necessary ceremonies and on the dawn of the fourth day after death, it goes towards the Chinvat Bridge. For these three days the soul remains under the protection of Holy Srosh yazata it is enjoyed: therefore, to consecrate the yasna with the Khshnuinan of Srosh for the dead person. For these three days the soul remembers all good or wicked deeds performed during his lifetime, and thinks of the place he will get in the next world. To the soul of the righteous man immense joy arises in the hope of gaining the reward of his goodness during that period and the soul of the wicked gets frightened with fear of being punished for his wicked actions.

PATET PASHEMANI

kiI am5 the director3, the desirer4 (of it) (and its) approver5 (for performing that Patet and Srosh kjGetikharid). I am7 the relative of Hormazd6 (i.e. through the Creator Hormazd), (and) I regard Hormazd as the Most Pious8: I praise10 righteousness9.

Oem gerafteh hom11 harvespa12 humata13 hūkhta14 hvarshta15, pa manashnī16 gavashnī17 kunashnī18. Be-helashnī dehom19 harvespa20 dushmata21 duzhūkhta22 duzhvarshta23, az manashnī24 gavashnī25 kunashnī26. Oem gerafteh hom harvespa humata hūkhta hvarshta, pa manashnī gavashnī kunashnī. Behelashnī dehom harvespa dushmata dūzhukhta duzhvarshta, az manashnī gavashnī kunashnī. Oem gerafteh hom harvespa humata hūkhta hvarshta, pa manashnī gavashnī kunashnī. Behelashni dehom harvespa dushmata duzhūkhta duzhvarshta, az manashnī gavashnī kunashnī.kk

I have taken hold” of all12 good thoughts13, good words14 (and) good deeds15 with (my) thought16, word17 and action18. I renounce19 all evil thoughts21, evil words22 and evil deeds23 with (my) thought24, speech25 and action26.

Oem gerafteh hom1 harvespa2 rāhe3 rāstī4 farārun5; behelashni dehom6 harvespa7 rāhe8 arāstī9 awārun10: ghanā11 shekast12, Hormazd behawzūn14; staomi15 Ashem16. Ashem Vohū 1.

I have taken hold1 (followed) of all2 just4 and virtuous5 paths3: I renounce6

all7 false9 and wicked10 paths8. (May) Ghanamino11 (i.e. Ahreman) (be) annihilated12; (the Creator) Hormazd13 (is) the increaser of goodness14; I praise15 Righteousness16.

Ferastuye humatōibyascha hūkhtōibyaschā hvarshtōibyaschā, mānthwōibyaschā vakhedwōibyaschā varshtvōibyaschā. Aibigairyā

On the dawn of the fourth day the soul goes towards the Chinvat Bridge, where Meher yazata, Srosh yazata and Rashna yazata, the most just, assign to him the proper place (Heaven, Purgatory or Hell) after weighing all the deeds done in this world. For further details about this, see my translation of Vendidad 19 fargard, paras 27-32 and its explanation; and my Yasht Bā Māeni, Yasht 22.

ki i.e. on these three ceremonies I have my full faith, and I order to perform them in my name after my death.

kj Getikharid. The original meaning of the word getikharid is “to purchase this world”, i.e. to acquire meritorious deeds from this world, so that after death the soul may get happiness and comfort. But generally to have performed this act of getikharid, means to consecrate the yasna in honour of the soul of the dead for nine days. Like the Zindeh-ravān ceremony this ceremony can also be performed for living persons. We find such a writing in the later books on the Zoroastrian Religion.

kk If anyone recites the Patet for the dead person, the words falān “jādehrā” may be added after each “hvarsht” and “duzhvarsht” words: i.e. the name of the person in whose honour the Patet is performed should be uttered with “jādehrā”. The original meaning of the word “jādeh” is “open road” and from that it means “salvation, release”.