ARDVI SURA NYĀYESH

(Recite facing the south) Dādāre gehān dīne Māzdayasnī dāde Zarthushtī. Nemasete ashāum sēvishte Aredvi Sūra Anāhite Ashaone Ashem Vohū 1.

Nemo urvaire vanguhi mazdadhāte ashaone Ashem Vohū 1.

Aredvīm Sūrām Anāhitām, ashaonīm ashahe ratūm yazamaide. Ashem Vohū h

Āvān Ardvī Sur Bānu be-rasād Ashem Vohū 1.

ĀTASH NYĀYESH

(This Nyāyesh should be recited every day, if possible; it is enjoined otherwise in the Persian Rivāyets to recite it specially on five days every month – Hormazd, Ardibehesht, Ādar, Srosh and Beherām).

Khshnaothra1 Ahurahe Mazdāo.2

(To recite bowing the head): Nemase3-te,4 Ātarsh5 Mazdāo Ahurahe6

hudhāo7 mazishta8 yazata9. Ashem Vohū 1.

(May there be) the propitiation or pleasure of Ahura Mazdā!

Homage (be) unto thee, O Fire5 of Hormazd,6 bestowing good7 (or beneficent),7 the Greatest Yazata!

Pa nāme1 yazdān2 Ahura Mazda3 Khodāe4 awazūnī5 gorje6 khoreh7 awazāyād.8

(To recite as follows before Ātash Behrām)

Ātash 9 Beherām 10 Ādar11 farā.12

(I begin to recite this) in the name1 of God,2 Creator Hormazd3 (and) the Lord4 (of the entire world) (and ) beneficent. May the lustre6 and glory7 of Ātash9 (angel of Fire)9 Behram,10 the exalted12 Fire9 increase!8

(To recite as under before Ātash Ādarān)

Ātash13 Ādarān14 Ādar15 farā.16

May the lustre6 and glory7 of Ātash13 Ādarān,14 the great16 Fire,13 increase!

8

(To recite as under before the fire in the house)

Ātash 17 dādgāh18 Ādar19 farā.20

May the lustre6 and glory7 of ātash17 Dādgāh,18 the great20 Fire17 increase!8

Az hamā gunāh patet pashemānum; az harvastīn dushmata duzhukhta duzhvarshta, mem pa getī manīd, oem goft, oem kard, oem jast, oem būn būd ested. Az ān gunāh manashnī gavashnī kunashnī, tanī ravāni getī mīnōānī, okhe awākhsh pashemān pa se gavashnī pa patet

hom.

fuUs-mōi18 uzāreshvā19 Ahurā20 Ārmaiti21 tevishīm22 dasvā23 Spenishtā24 Mainyū25 Mazdā,26

Vanghuyā27 zavō28 ādā,29

Ashā30 hazō31 ēmavat32 Vohū33 Mananghā34 feseratūm.35

O Ahura Mazda, the most beneficent spirit and the fvbestower of good things27 in return29 for prayers!28 Do Thou fwpurify19 me17 (i.e keep me away from wicked deeds), owing to (my) gentleness (or humility)21 do Thou grant23 me18 strength,22on account of righteousness30 bestow upon23 (me) mighty32 power31 (and) on account of (my) good thoughts grant23 me18

fxsupremacy.35

Rafedhrāi36 vouruchashāne,37 dōishī38-mōi39 yā40 ve41 abifrā,42

tā 43 khshathrahyā44 Ahurā45 yā46 vanghēush47 ashish48 mananghō;49

frō Spentā50 Ārmaite51 Ashā52 daēnāo53 fradakhshayā.54

O Hormazd!45 for (my) delight36 (and) for sufficiently fyacquiring religious lore,37 do Thou fzgrant me assuredly those43 gifts48 which46 (are) blessed by Shehrevar44 and Vohuman.47-49 O Spenta Armaiti!50-51 instruct54

(me) the Commandments of the Religion53 through Asha.52

At rātām55 Zarathushtrō56 tanvaschīt57 khvakhyāo58 ushtanem59

dadāiti,60 paurvatātem61 mananghaschā62 vanghēush63 Mazdāi,64

shyaothanahyā65 ashāi66 yāchā67 ukhdhakhyāchā68 seroshem69 khshathremchā.70

fu The portion from “Us-mōi uzareshvā” to “Seraoshem Khshathremchā” is taken from Yasna Hā 33 called “Yathā āish”, stanzas 12-14. For the explanation of the words contained in the stanza, see my Gatha Ba Māeni.

fv Originally bestower of reward of prayers in good things: Zava=Sanskrit hava= prayer, invocation, supplication”.

fw “Uzāreshvā” imperative second person singular Atmanepada: root uz-arez = Sanskrit Arz = to purify, to render white; Arise for me” i.e. “help me” (Spiegel, Harlez and Mills): “deliver me from” (Darmesteter) based on Pahlavi version.

fx Original meaning “chieftainship over cattle”, see Yasna 51,4.

fy Original meaning for “tasting widely”, dative singular of vouru-chashān; root chash = Persian chashidan = to taste or Sanskrit chakhsh = to see, to examine.

fz Reverend Mills; blessing (see Yasna IX 3, 6, 9, 12); ashish (in the sense of ashish) noun, feminine gender, accusative plural. Sanskrit āshis.

ĀTASH NYĀYESH

(Holy) Zarathushtra56 dedicates as an offering55-60 even the life59 of his own58 body57 and the excellence61 (or pre-eminence61) of good mind unto Ahura Mazda.64 The prophet dedicates as an offering55-60 the power70 of (his own) deed65 and obedience69 of word68 unto Asha.66

Khshnaothra Ahurahe Mazdāo. (To recite bowing the head) Nemasete Ātarsh Mazdāo Ahurahe hudhāo mazishta yazata. Ashem Vohū 3. Fravaranē mazdayasnō Zarathushtrish vīdaēvō Ahura-tkaeshō (Gāh according to the period of the day) frasastayaēcha.

Āthro1 Ahurahe Mazdāo2 puthra,3 tava4 ātarsh5 puthra6 Ahurahe Mazdāo.7 Āthro8 Ahurahe Mazdāo9 puthra,10 khvarenanghō11 savanghō12 mazdadhātahe13 airyanām14 khvarenō15 mazdadhātanām,16 kavayehecha17 khvarenanghō18 mazdadhātahe,19 āthrō20 Ahurahe Mazdāo21 puthra.22 Kavōish23 haosravanghahe,24 varōish25 haosravanghe26 asnavantahe27 garōish28 mazdadhātahe29 chaēchishtahe30 varōish31 mazdadhātahe,32 kāvayehecha33 khvarenanghō34 mazdadhātahe,35 āthrō36 Ahurahe Mazdāo37 puthra.38 Raēvantahe39 garōish40 mazdadhātahe,41 kāvayehecha42 khvarenanghō43 mazdadhātahe,44 āthrō45 Ahurahe Mazdāo46 puthra.47 Ātarsh48 spenta49 rathaēshtāra,50 yazata51 pourukhvarenangha,52 yazata53 pouru-baēshaza.54 Āthrō55 Ahurahe Mazdāo56 puthra,57 mat58 vīspaeibyo59 āterebyō,60 khshathrō-nafedhrō61 nairyōsanghahe62 yazatahe63 khshnaothra64 yasnāicha65 vahmāicha66 khshnaothrāicha67 frasastayaēcha,68 yathā Ahu vairyō69 zaotā70 frā-me71 mrūte72 atha ratush ashāt-chit hacha73 frā ashava vidhvāo75 mraotu.76

For the propitiation (of the Creator, Ahura Mazda) in the Gāh so and so) of the Fire1, the purifier3 (of all things) pertaining to Ahura Mazda,2 O Fire5

gathe purifier6 (of all things) pertaining to Ahura Mazda;7 of the Fire8 (Ādar gbFarohabā), the purifier10 (of all things) of gcThine4 pertaining to Ahura Mazda;9 of the glory11 (and) lustre12 created by Ahura Mazda;13 of the Iranian14 and Kayanian17 Glory18 created by Ahura Mazda;19 of the Fire20

ga “Puthra” (Sanskrit “putra”) - the ordinary meaning of the word is “son” but the meaning of this word in this Nyāyesh everywhere derived from the Sanskrit root pu- (= to purify, to render pure) is “source of purifying, cleaning” and I have thought it proper to translate “purifier” deriving from it.

gb About this Fire it is stated in the commentary of the Pahlavi version that it presides over the Mobeds, Dastoors and saintly persons. It is also called “Adar Farāh”. In the Pahlavi Book Bundahishn it is stated that this Fire was first enthroned on the Mount, “Gadman-Homand” situated in the province of “Khvārzam” on the shores of the River Oxus. After the death of king Jamshid, it was saved from the clutches of Zohāk. During the time of king Gushtāsp it was removed from the Khvārzam, and brought to the Mount, “Roshan” situated in Kabulastan, where this very Fire was existing up to the period of Bundahishn.

gc The connection of the words of genitive singular in this paragraph should be taken with the words “Yasnaicha vahmāicha, khshnaothrāicha frasastayaēcha yathā Ahu Vairyo zaotā frā-me mrūte” occuring at the end of the same paragraph.

(Ādar gdGoshasp), the purifier (of all things) pertaining of Ahura Mazda;21 of (the King) Kaikhasrou24 of the Kayanian (descent)23 and of the geLake of (the king) Kaikhasrou (situated in the city of gfAtaropātākan); of the ggMount28

Asnavant27 created by Ahura Mazda29 of the ghLake31 Chaechasta30 created by Ahura Mazda;32 the Fire36 (called giĀdar Burzin) the purifier38 (of all things) pertaining to Ahura Mazda;37 the Mount40 gjRaevant39 created by Ahura Mazda;41 the Kayanian42 Glory43 created by Ahura Mazda; of the Fire,45 the purifier47 (of all things) pertaining to Ahura Mazda;46 O Adar48 Yazata,51 the beneficent,49 gkwarrior50 (against the demons), full of glory,52 healing virtues! 54 of the Fire,55 the purifier (of all things) pertaining to Ahura Mazda56 – together with58 of all59 the Fires;60 of the yazata63 glNairyosang,62 residing in the navel (or source) of kings61 – for the gmworship65 (of all these) for (their) praise,66 propitiation67 and glorification, let the officiating priest70 (zaotar) proclaim72 to me71 (the excellences of sacred verses of) Yathā Ahū Vairyō. Let (the Raspi) (who) (is) righteous74 and learned75 pronounce76 (the excellences of these verses) athā ratush ashāt-chit hacha.73

gd In the Pahlavi Commentary the King Kaikhusrou, after conquering “Beheman Diz” enthroned this Fire. It presides over the heroes and soldiers. It is also known as the Fire of Lightning.

ge In the Pahlavi Commentary.

gf i.e., of that lake where king Kaikhusrou prayed standing.

gg It was the abode of the Fire, Ādar Gushasp enthroned by king Kaikhusrou on the Mount situated near the Lake Chaechast.

gh Some of our Dasturs have understood the “Chaechasta” as the name of the Cave, but it is the name of a lake, and not a cave. This fact is clearly seen from the Āvan Yasht, para 49; Gosh Yasht, para 18, and Ashishvangh Yasht para 38. For both these Avesta words, “Vairi” (i.e. lake) and “vara” (i.e. enclousure, cave) there is only one and the same equivalent “var” in Pahlavi; hence this seems to have been mistaken. According to the statement in Napekh-ut-tawārikh, King Kaikhushrou, till the time he passed away from this material world, was fully engrossed in the prayers of God on the Mount Nihāvand. The Lake Chaechasta is situated in Azarbaizān and at present it is compared with the Lake Urumiyah.

gi In the Pahlavi Commentary this Fire presides over Vāstryosh, i.e. agriculturists, and “Adar Burzin Meher” is also known as “Adar Meher Burzin”. About this Fire it is stated in the Pahlavi Bundahishn and Persian Rivayets that Holy Zarathushtra brought this Fire in the court of King Gushtasp, and its excellence was that the Fire was always kept buring bright without fuel, sandalwood and frankincense, incense, and was not extinguished by anything.

gj There was the place for the Fire “Ādar Burzin” on this Mount.

gk Fire is powerful weapon against the demons, impurity, uncleanness, etc. Besides, the persian Rivayets we get such writing in the Avesta itself; see Vendidad, Fargard VIII. para 80.

gl Neryosang is the name of the Fire as well as an Angel. As Fire, it resides in the heart of kings and assists them in the management of their state. As an Angel, he is the Messenger of the Creator, Ahura Mazda.

gm From the beginning of this paragraph up to this place the connection of all the words that occur in genitive singular ends here.

ĀTASH NYĀYESH

(1) gnYasnemcha1 vahmemcha2 huberetīmcha3 ushta-beretīmcha,4 vanta-beretīmcha,5 afrīnāmi,6 tava7 Ātarsh8 puthra9 Ahurahe Mazdāo,10 yesnyō11 ahi12 vahmyō,13 yesnyō14 buyāo15 vahmyō16 nmānāhu17 mashyākanām18 Ushta19 buyāt20 ahmāi21 naire,22 yase23-thwā24 bādha25 frāyazāite,26 aesmō-zastō,27 baresmō-zastō,28 gao-zastō,29 hāvanō-zastō.30

(1) O Fire,8 the purifier9 (of all things) pertaining to Ahura Mazda!10 I praise6 Thy worship,1 invocation,2 good3 health-giving and friendly gift.5 (O Fire), thou art12 worthy of worship11 and invocation;13 mayest thou be15

worthy of worship14 and invocation16 in the abodes17 of men!18 May there be20

greatness19 (or happiness19) unto that21 man22 who23 shall always25 worship26

thee24 with fuel Baresman,28 milk, and mortar in hand.30

(1) Dāityō1 aēsme2 buyāo,3 dāityō4 baoidhi5 buyāo,6 dāityō7 pithwi8 buyāo,9 dāityō10 upasayene11 buyāo.12 Perenāyush13 harethre14 buyāo,15 dahmāyush16 harethre17 buyāo,18 ātarsh19 puthra20 Ahurahe Mazdāo.21

(2) (O Fire, the purifier of all things pertaining to Ahura Mazda), mayest thou be3 proper1 in fuel2! incense5! nourishment8! (and) mayest thou be12

proper12 in logs of wood11! O Fire,19 the purifier20 (of all things) pertaining to Ahura Mazda! mayest thou be15 provided with food14 for a long time13!

(3) Saoche1 buye2 ahmya3 nmāne,4 mat-saoche5 buye6 ahmya7 nmāne,8 raochahi9 buye10 ahmya11 nmāne,12 vakhshathe13 buye14 ahmya15 nmāne,16 dareghemchit17 aipi18 zrvānem,19 upa20 sūram21 frashō-keretīm,22 hadha23 sūrayāo24 vanghuyāo25 frashō-keretōit.26

(3) (O Fire!) (until18) for a long17 time,19 up to20 (the time of) the mighty21

goRenovation,22 mayest thou be2 burning1 in this3 house4 (i.e. be ever burning)! in brilliance9 (and) mayest thou be14 in increase13 in this15 house!16

(1) Dāyāo1 me2 Ātarsh3 puthra4 Ahurahe Mazdāo,5 āsu6 khvāthrem,7 āsu thrāitim,9 āsu10 jītīm,11 pouru12 khvāthrem,13 pouru14 thrāitīm,15 pouru16 jītīm;17 mastīm,18 spānō,19 khshviwrem20 hizvām21 urune22 ushi,23 khratūm24 paschaēta25 masita26 mazāontem,27 apairi-āthrem,28 nairyām29 paschaēta30 hām-varetīm.31

(4) (The person who recites; O Fire, the purifier4 (of all things) pertaining to Ahura Mazda!5 grant (thou1 unto) me (the things mentioned below):

Explanation:- (As to what things the reciter of this Nyāyesh asks through the Fire or as to what wishes he desires to get fulfilled are stated in

gn The portion from here up to the words, “Ashahe bereja yaozdātān” at the end of this Nyāyesh is taken from Yasna Hā 62.

go The original meaning of “hadha” (comparing to Sanskrit saha) is, “together with, accompanied by”:- e.g. “hadha-aesma”, i.e. together with esam – fuel.” # These words, “hadha sūrayāo vanghuyāo frasho keretōit” according to my opinion are the commentary of, “upa sūrām frashōkeretim”, although there is a difference in cases of both. Pahlavi translator has also regarded this similarly. Harlez, Mills and Darmesteter have also translated in the same way.

the following lines and in paras 5 and 6):

Immediate6 (or without delay) comfort,7 sustenance,9 (long) life11, happiness,13 greatness,18 wisdom,19 fluent20 tongue21 (and) intelligence23 for (my) soul22 and intellect24 (which may) increase27 in proportion26 after25

(having received it) and (may) not diminish,28 and (afterwards)30 strength31 of manliness29 (all these, O Fire, do thou grant me).

(5) Eredhvō-zangām,1 akhvafnyām2 thrishūm3 asnāmcha4 khshafnāmcha5 āsitō-gātūm,6 jaghāurum,7 tuthrushām,8 āsnām9 frazaintīm,10 karshō-rāzām,11 vyākhanām,12 hām-raodhām,13 hvāpām,14 ānzō-būzīm15 hvīram, yā17 me frādhayāt19 nmānemcha20 vīsemcha21 zantūmcha, dakhyūmcha23 danghu-sastīmcha.24

(5) Strength for standing firm-footed,1 gpwakefulness2 (during the remaining period) (except) one-third3 of the days4 and nights,5 gqsteadiness in one’s own duty,6 watchfulness7 (and) an offspring10 (that is ) nourishing,8 of innate wisdom,9 ruling over the region,11 sitting in the assembly,12 thoroughly developed,13 possessed of good respect,14 delivering from distress,15 as powerful as a hero,16 (such an offspring, O Fire of Ahura Mazda! do thou grant me): Who i.e. (the offspring) may render my18 house20, (my) clan,21

(my) town,22 (my) country23 and the the grreligion of (my) country24

prosperous19.

(6) Dāyāo1 me2 Ātarsh3 puthra4 Ahurahe Mazdāo,5 yā6 me7 anghat8 afrasāonghāo,9 nūremcha10 yavaēchātaite,11 vahishtem Ahūm12 ashaonām13 raochanghem14 vīspō-khvāthrem15 zaze-buye16 vanghāucha17 mīzde,18 vanghāucha19 sravahi,20 urunaēcha21 dareghe22 havanghe.23

(6) O Fire, the purifier (of all things) pertaining to Ahura Mazda! Do thou grant1 me2 (that thing) which6 may be8 the instructor9 for me,7 may guide me now10 and for ever11 (i.e up to the end of my life), about the best world (i.e. Paradise)12 of the righteous (people),13 bright14 (and) all-comfortable.15 (And) may I obtain16 that paradise in good17 rewards,18 in (return for the good19

homage20 and in (exchange of) holiness23 of (my) soul21 for a long duration.22

Explanation:- (O Fire of Ahura Mazda! Do thou grant me such knowledge and point out such a course so that I may perform virtuous deeds, I may pay homage to Ahura Mazda and lead my soul to goodness, so that after my passing away I may obtain for my good deeds the exalted place of Heaven in return).

gp It is noticed from this that except in the case of sickness or uneasiness more than eight hours should not be employed in sleep. The words “thrishum asnāmcha khshafnāmcha” seems to be a commentary of “akhvafnyām”. Watergaard has inserted these words in ( ) and Geldner has taken them in footnotes.

gq “Quick to rise up from bed” (Darmesteter): “ Speed in walking “ (Harlez).

gr Sovereignty, Empire (Prof. Darmesteter); one’s own country (Dr. Harlez)

ĀTASH NYĀYESH

(6) Vīspaēibyō1 sastīm2 baraiti3 Ātarsh4 Mazdāo Ahurahe5 yaēibyō6 aēm7 hām-pachāite8 khshāfnīmcha9 sūirīmcha10 vīspaēibyō hacha11 izyeite12 huberetīmcha13 ushta-beretimcha14 vanta-beretīmcha,15 Spitama.16

(7) O Spitaman16 (Zarathushtra)! That Fire4 of Ahura Mazda5 carries3

admonition2 unto all1 for whom6 that7 (fire) cooks8 the gsevening and gtnoon meals9-10 (i.e. gives them good understanding) (and) from all11 he solicits12 a good, healthful and friendly offering.15

(8) Vīspanām1 para-charentām2 Ātarsh3 zasta4 ādidhaya.5 Chim6 hakha7 hashe8 baraiti9 fraeharethvāo10 armaēshāidhe.11 Ātarem12 Spentem13 yazamaide,14 takhmem15 hantem16 rathaēshtārem.17

(8) The Fire3 looks at5 the hands4 of all1 comers2 (and says:) What6 does the walking10 friend7 bring9 to the sitting11 gufriend? gvWe praise14 the Fire,12

the beneficent,13 powerful,15 shining16 (or existing16) (and ) the warrior17

(against the demons).

(9) Āat1 yezi2-she3 aēm4 baraiti5 aēsmem6 vā7 ashaya8 beretem,9 baresma10 vā11 ashaya12 frastaretem,13 urvarām14 vā15 hadhānaepatām16 ā-he17 paschaēta18 frīnaiti19 Ātarsh20 Mazdāo Ahurahe,21 khshnūto22 atbishtō23 haghdhanghūm.24

(9) But1 if2 any person4 brings5 unto that (fire)3 either fuel6 religiously8, (with sincere heart) or7 Baresman10 spread,13 or15 the (fragrant) plant14

(called) Hadhanaepata,16 unto that (offerer)17 sanctimoniously, then the Fire20

of Ahura Mazda21 being pleased,22 gwrevered23 (and) satisfied24 gives a blessing19 (as follows).

Upa-thwā1 hakhshōit2 gēush3 vānthwa,4 upa vīranām5 pourutās.6 Upa-thwā7 verezvatcha8 manō,9 verezvaticha10 hakhshōit11 anguha.12 Urvākhsh13-anguha14 gaya15 jighaēsha,16 tāo17 khshapanō18 yāo19 jvāhī,20 Imat21 āthrō22 āfrīvanem,23 yō24 ahmāi25 aēsmem26 baraiti27 hikush,28 raochas-pairishtān29 ashahe30 bereja31 yaozdātān.32

(10) Unto thee1 (i.e. in thy family) may the flock4 of cattle3 increase!2

gs In Persian the meaning of “Shām” is both (night and night meal).

gt Like Sanskrit Shura = Sun, Persian Shām (night and night meal) or, alternatively, dinner (Persian Sura); Darmesteter gives the meaning of Khshāfnīmcha sūirīmcha” as, “lunch and dinner”.

gu Walking friend means the person going near the Fire, and the sitting friend should be understood as Fire, which itself cannot walk.

gv This last sentence (ātarem ….... rathaēshtārem) is left out by Geldner.

gw “a-tbishtō” also means “unoffended”, “not disrespected, not disliked by, not becoming revengeful”.

(Unto thee) may there be2 an increase6 of heroic gxmen5! May thou7 gyhave11 an active8 mind!9 May (thy) gzlife12 be11 active!10 Mayest thou live (thy) a joyous14 life,15 those17 nights18 that19 thou livest!20 This21 (i.e. mentioned above) (is) the blessing23 of the Fire22 (for him) who24 brings27 to that (fire)25 dry hafuel,26 examined in the light29 (and) purified with the blessings31 of righteousness.30

(To recite in bāz) Ahura Mazda Khodāe, awazūnī mardum, mardum sardagān hamā sardagān, hambāyaste vehān, oem behedīn māzdayasnān āgāhī āstavānī nekī rasānad; aedūn bād. (To recite aloud) Yathā Ahū Vairyō 2.

Yasnemcha vahmemcha aojascha zavarecha āfrīnāmi āthrō Ahurahe Mazdāo puthra, tava ātarsh puthra Ahurahe Mazdāo, āthrō Ahurahe Mazdāo puthra. Khvarenanghō savanghō mazdadhātahe, airyanām khvarenō

mazdadhātanām,

kāvayehecha

khavarenanghō mazdadhātahe, āthrō Ahurahe Mazdāo puthra. Kavōish Haosravanghahe, varōish Haosravanghahe, Asnavantahe garōish mazdadhātahe, Chaēchistahe varōish mazdadhātahe, kāvayehecha khvarenanghō mazdadhātahe, āthrō Ahurahe Mazdāo puthra. Raēvantahe garōish mazdadhātahe, kāvayehecha khvarenanghō mazdadhātahe, āthrō Ahurahe Mazdāo puthra.

Ātarsh Spenta rathaēshtāra, yazata pouru-khvarenangha, yazata pouru-baēshaza, āthrō Ahurahe Mazdāo puthra, mat vīspaēibyō āterebyō khshathrō-nafedhrō nairyō-sanghahe yazatahe. Ashem Vohū 3.

I praise, hbworship with veneration, vivacity and strength of the Fire, etc., the purifier (of all things ) pertaining to Ahura Mazda.

At1 tōi2 ātarem3 Ahurā4 aojonghvantem5 Ashā6 usemahi7 asishtem,8 ēmavantem,9stōirapentem,10 chithrā-avanghem;11 At12 mazdā13 daibishyante14 zastāishtāish 15 dereshtā16 hcaēnanghem.17

gx i.e. sons having heroic strength, mighty progeny; see the passage “dasta amem” at the end of Māh Bokhtār Nyāyesh.

gy i.e. may your mind be thoughtful; mayest thou be clever and intellectual!

gz i.e. mayest thou perform benevolent and virtuous deeds!

ha The significance of the sentence “fuel examined in the light and purified” is that the fuel is selected after examining in the light and after removing the bark wherein small insects and polluted things may not be covered. The fuel, sandalwood and any other incense which may be put on fire should be absolutely dry and cleansed. Any kind of wet and dirty fuel should never be put on the fire. A strict order about this is enjoined in our religious books and Persian Rivayets.

hb For its translation and full explanation, see introductory verses above.

ĀTASH NYĀYESH

Ashem Vohū 1. Ahmāi raēshacha: Hazanghrem; Jasa me Avanghe Mazda; Kerfeh Mozd.

O Ahura Mazda4! through Asha (i.e. Holy immortal Ardibehesht),6 we wish7 (or approve) thy2 mighty,5 swiftest,8 powerful,9 ever bestowing delight,10 help the Fire3 in various (hdwonderful) ways.11 O Ahura Mazdā!13

(the fire) with (its) sufficient hevigour15 (is) holding fast16 (or chastising) the tormentor14 or the revengeful person.17

hfRoz nek nām, roz pāk nām, roz mubārak (falān), māhe mubārak (falān), gāhe (falān), namāz dādāre gehān dāmān. Khashnaothra Ahurahe Mazdāo, nemase-te ātarsh Mazdāo Ahurahe hudhāo mazishta yazata. Ashem Vohū 1.

Gorje Khoreh awazāyād3

(If one recites Ātash Nyāyesh in the Ātash Ādaran, one should recite as below):

Ātash4 Beherām5 Ādar6 farā.7

May the lustre1 (and) glory2 of the fire3 of the exalted7 Atash4 Behram5

increase!3

(If one recites Ātash Nyāyesh in the Ātash Ādaran, one should recite as below):

Ātash4 Ādarān5 Ādar6 farā7

May the lustre1 (and) glory2 of the fire6 of the exalted7 Atash4 Adaran5

increase!3

(If one recites Ātash Nyāyesh before the fire in the house, one should recite as below):

Ātash4 Dādgah5 Ādar6 farā7

May the lustre1 (and) glory2 of the fire6 of the exalted7 Atash4 Dadgah5

increase!3

Ādarān8 Shāh9 pirozgar,10 Ādar Gushasp11 Ādar Khordād,12 Ādar Burzīn Meher13 avare14 ādarān15 o ātashān,16 ke pa dādgāh17 neshāst ested;18 gorje19 khoreh20 awazāyād21 mīnōkarko22 amāvand23 pirozgar24 amāvandīh25 pirozgarīh.26 Dād Dīn beh Māzdayasnān, āgāhī ravāi goāfarangānī bād hafte keshvar zamīn; aedūn bād, man āno āwāyad shudan, man āno āwāyad shudan, man āno āwāyad shudan. Ashaone Ashem Vohū 1.

hc This whole stanza is taken from Yasna Hā 34, stanza 4.

hd Sanskrit Chitra = various, different, of various kinds; wonderful.

he Original meaning “wished for strength”.

hf For translation, see above.