NIRANG OF ARDIBEHESHT YASHT

Zarathushtī35 pāk36; Ahura Mazda37 buland38 kavī39, beh40, awazūnī41. Ashaone Ashem Vohū 1. (To recite three times).

The Creator1, the keeper of the world2, (is) omnipotent3 and omniscient4, and the Nourisher of all, and the producer6, and the Doer of meritorious deeds and overseer3. Ahriman9 is nothing whatsoever10 (and is) ignorant11, and cannot do12-14 anything13. Hormazd14 (is) the Creator16 (and) rbAhriman17

the destroyer18. The Creator19 (is) Holy20 and Ahriman21 (is) wicked22. May Ahriman23 be perished24, may Ahriman25 be far away26, may Ahriman27 be vanished28, may Ahriman29 be defeated30, may Ahriman31 be overcome32. The foremost33 Religion34 (is the) pure36 Zoroastrian35 (Religion); Hormazd37 (is) Exalted38, Powerful39, Good40 (and) the Increaser41.

KHORDĀD YASHT

rcKhshnaothra Ahurahe Mazdāo. Ashem Vohū 1.

Pa nāme yazdān Ahura Mazda Khodāe awazūnī, gorje khoreh awazāyād. Khordād Ameshāspand berasād.rd

Az hamā gunāh patet pashemānum; az harvastīn dushmata duzhukhta duzhvarsta, mem pa getī manīd, oem goft, oem kard, oem jast, oem būn būd ested, az ān gunāh manashnī gavashnī kunashnī, tani ravānī getī mīnōānī, okhe avākhsh pashemān pa sē gavashnī pa patet hom.

Khshnaothra Ahurahe Mazdāo, tarōidīte angrahe mainyēush; haithyāvarshtām hyat vasnā ferashōtemem. Staomi ashem; Ashem Vohū 3. Fravarāne Mazdayasnō Zarathushtrish vīdaēvō Ahura-tkaēshō (Gāh according to the period of the day) frasastayaēcha. Haurvatātō7 rathvō8 yāiryayāo9 hushitōish10, saredhaēibyō11 ashahe12 ratubyō13, khshnaothra14 yasnāicha15 vahmāicha16 khshnaothrāicha17 frasastayaēcha18, Yathā Ahū Vairyō19 zaotā20 frā me21 mrūte22. Athā ratush ashātchit hacha23 frā ashava24 vidhvāo25 mraotū26. Haurvatātem27 Ameshem Spentem28 yazamaide29; yāiryām30 hushitīm31 yazamaide,32 saredha33 ashavana34 ashahe35 ratavō36 yazamaide37.

For the propitiation14 (of the Creator Ahura Mazda) (during Gāh so and so), for the worship15 of Khordād7 the Lord8 of the coming of the season9 at its proper time10 from the Saredha11 (i.e. years), the periods13 of holiness12,

rb For the explanation of Hormazd and Ahriman, see note to Jasa me avanghe Mazda.

rc Dr. Geldner has given the name of this yasht as “Avardad Yasht”, and in the introductory Pazend portion has taken “Avardād Ameshāspand berasād”, although in the passages of “fravarāne” and “yasnemcha” he taking thus “Haurvatāto rathvō yāiryayāo hushitōish saredhaeibyo ashahe ratubyō” has accepted the “khshnuman” of Khordad Ameshāspand. Avesta text of this yasht is in an ambiguous state.

rd i.e. may Khordād Ameshāspand come (unto my help)!

for (his) invocation16, pleasure17 (and) glorification18, the Zaotar20 (i.e. the Officiating priest)20 may proclaim22 before me21 (the excellences of the sacred verses of) Yathā Ahū Vairyo,19 and (the Rāspi (i.e. tthe assistant priest) (who is) pious24 (and) learned25 may proclaim26 (the excellences of these verses) athā ratush ashāt-chit hacha23. We praise29 Khordād27 Ameshāspand;28

we praise32 the coming of the season30 at its proper time;31 we praise the holy34 Saredha33 (the years) which are the periods36 of holiness35.

(1) Mraot1 Ahurō Mazdāo2 Spitamāi3 Zarathushtrāi4 azem5 dadhām6 Haurvatātō7 narām8 ashaonām9 avāoscha10,

rafnāoscha11 baoshanāoscha12, khvītāoscha13; avōi14 fracha15 yaokhmaide16, yō17 te18 jasāiti19 ameshanām spentanām20, yatha21 jasāiti22 ameshanām spentanām23 vohū manō24, ashem vahishtem25, khshathrem vairīm26, spentām ārmaitīm27, haurvatāoscha28 ameretatāoscha29.

(2) Yō30 aēshām31 daēvanām32 hazanghrāi33 hazanghrō34 paitish35, baēvarāi36 baēvanō37; ahānkhshtāi38 ahānkhshtayō39 paitish40, nāmeni41 ameshanām spentanām42 Haurvatātō zbayōit44, nasūm45 janat46, hashi47 janat48, ghashi49 janat50, saēne51 janat52 būzi53 janat54.

(1) (The Creator) Ahura Mazdā2 spoke1 unto Spitamān3 Zarathushtra4: I5

created6 (the Holy-Immortal) Khordād7 for9 happiness12 and pleasure13 to help righteous men8. Just as21 (any one through the yasna) would come up22

(for help) to Bahman24, Ardibehesht25, Sheherevar26, Spandārmad27, Khordād28 and Amardād from amongst the Ameshā Spentas23, (in the same way) we are repleased15-16 upon14 a person17 who may come up19 to thee18.

(2) He who30 would invoke44 the name41 of Khordād43 from amongst the Ameshāspands42 (in order to withstand the attacks) of (the)31 demons32, thousand33, ten thousand36 or innumerable38 times40, would smite46 the (daeva) nasush hashi47 ghasi rfsaeni and buzi53.

(3) Āat55 paoirīm56 framraomi57 narem58 ashavanem59; yezi60 paoirīm61 framraomi62 narem63 ashavanem64 imat65 Rashnavō66 razishta67; imat68 ameshaēibyō spentaebyō69, yō70 asti71 mainyavanām72 yazatanām73, nairyō-nāmanāo74 tāo75 būjat76 narem77 ashavanem78. Hacha79 nasūm80, hacha81 hashi82, hacha83 ghashi84, hacha85 saēne86, hacha87 būzi88, hacha89 haēnayāo perethu-ainikayāo91, hacha92 drafshayāo93 perethuuzgerptayāo94, hacha95 mashyāi96, dravaityāi97 sāstayāi98, hacha99 starāi100 vairyāi1, hacha2 narō3 sāstayāi4, hacha5 yātāi6, hacha7 pairikāi8, hacha9 urvista10.

(3) First of all56 I choose57 the righteous59 man58; (because) for this

re Or we keep friendship with him. Original meaning “we unite”. Sanskrit root pra-yuj = to unite; to keep friendship.

rf Satisfactory explanation of this word is not known; these must be the names of certain types of demons producing evil.

KHORDĀD YASHT

reason60 that65 the (most) just67 Rashna yazata66 and (those)75 Ameshāspands69

who70 are71 amongst the heavenly72 yazatas73 of the male species74, rgprotect76

that righteous78 man77. (Explanation: The matter as to how they protect that righteous man is stated below):

From79 nasush (daeva)80, hashi82 ghashi84, saeni buzi (and) from the army89-90 with the wide battle array91, the banner93 (or rhspear)93 broad94 and uplifted94, the wicked97 (and) tyrannical98 person96, the ridagger100 made of metal1, oppressive4 men3, the wizard6, the witch8 (and) from9 the rjstraying way10.

(3) Kutha11 para12 ashaonām13 patha14 urvaēsaiti15, kutha16 dravatām17. Āat18 mraot19 Ahurō Mazdāo20, yezi21 me22 mānthrem23 framrava24, marāo 25 vā26, drepjayāo27 vā28, frā vā29 mrava30 karshāim31 kārayeiti32, haom33 tanūm34 gaozaiti35.

(4) Kāmchit36 thwāmcha37 drujemcha38 haithyō-ayanām39 hentūm40

rkkāmchit41 vā42 aipyaēnām43 hentūm44, kāmchit45 vā46 raēthwanām47. Kāmchit48 thwāmcha49 drujemcha50 airyābyō51 pādhaēibyō52 janāni53, thwāmcha54 drujemcha55 bandāmi56, thwāmcha57 drujemcha58 nighne59, thwāmcha60 drujemcha61 nizbarem62 drujemcha63.

(1) In what way11 do the paths14 of the righteous and wicked (people)17

part as under12-15(differ) (from each other)?

Explanation:- (Its significance is, what is the difference between the paths of the virtuous, religious people and the sinful people?)

Then18 (the Creator) Ahura Mazda20 spoke19: If21 (any person) recites aloud24 My23 holy spell23 (and becomes) the memorizer25 or26 the reciter27 (of that Holy Spell), or28 whilst reciting30 draws32 “Kash”31 (or furrows)31, (that person) protects35 his own33 body34 (from the attacks of the demons and drujas and from the path of wickedness).

(5) (For inducing men to deceit) I will smite53 (thee)37 away from the locations52 of the Aryan (people)51 any druj38 whatsoever36 or (the drujas)

rg As some words cannot be translated grammatically, the translation of this paragraph word by word could not be done. Better translation than this should be done.

rh For the meaning of the word perethu-drafshayāo,see Hormazd Yasht, para 10.

ri Professor Justi; from the sword (Prof. Harlez); from the naked dagger (Dr. Spiegel); from the wilful sinner (Professor Darmesteter).

rj Darmesteter’s English translation; distress, calamity (Darmesteter’s French translation); from the demon called urvista (Justi); from every attack (Harlez).

rk Instead of the words from “Kāmchit” up to “airyābyō pādhaēibyō” in some former prayer books the text runs as under:- “hatarem haenem kāmchit thwāmcha drujemcha nōit vaināne humatem kāmchit thwamcha drujemcha arethaēibyō perethaēibyō”. This text Professor Westergaard and Dr. Geldner have given in the footnotes. The text which I have given above comes out quite similar in the modern prayer books.

coming openly39, secretly43, and causing pollution47; I will bind56 thee57, (the druj58) with fetters56, I will smite59 thee60, and (I) rlwill drive62 (thee) out.

(6) Thri-karshem64 frakārayeiti65 frā-mraomi66 narem67 ashavanem68; khshvash69-karshem70 frakārayeiti71 khshvash72 frāmraomi73 narem74 ashavanem75; nava-karshem76 frakārayeiti77, nava78 frāmraomi79 narem80 ashavanem81.

(6) (The Creator Ahura Mazda speaks): I accept66 (the man who) draws65

three “Kash” (or furrows)64 as the righteous68 man67; I accept73 (the man who) draws71 six69 furrows70 as the righteous75 man74; I accept79 (the man who) draws77 nine furrows76 as rmthe perfectly78 righteous81 man80.

Explanation:- In this paragraph there occurs a subject regarding the drawing of “Kash” (the furrows). One should understand that he should not remain at ease after drawing the furrows only, but after this, certain ceremonies are enjoined to be performed, the details of which are not given here i.e. the act of operating the ceremony by drawing these furrows. Prior to performing the “Pav Mehel” ceremonies of the Zoroastrian Religion, a “Kash” or a circle is drawn round the place where that ceremony is performed; its significance is that during the performance of the ceremony no pollution, impurity or filth can exercise its evil influence over the place.

(7) Nāmeni82 aēshām83 drujinām84 nasūm85 kereta86 paiti87 janaiti88 jata89 karapanō90 chithrīm91, jāmācha92 meretō93 saocha94; yē95 zaota96 Zarathushtrō97, ereghatat98 hacha daozavat99 havām100 anu ushtīm1 zaoshemcha2, yatha3 kathacha4 he5 zaoshō6. (8) Pascha7 hu-frāshmōdāitīm8, apākhedhra-naēmem9 janaiti10 pascha11 hvō12 nōit13 uzukhshyamnō14 nasūm15 sterethwata16 snaithisha17 vikhrūmantem18 marem nāshaiti19, mainyavanām20 yazatanām21 khshnaothrāicha22 frasastayaēcha23.

(7) Whilst uttering the names82 of the83 drujas84 the (righteous) smite87-88

the nasush85 with the sword;86 the rnkarapans90 are (rooted out) and, their origin92 is destroyed.89 That Zaotar96 (i.e. the officiating priest) who is (the representative) of Zarathushtra,97 acting according to3 his own will1 and wish2 becomes pure98 from every evil and from every type of romisdoing”.

(8) For the propitiation22 of the Spiritual20 yazatas21 and for (their) glorification24 from7 the (time of the shining) dawn7 (i.e. before the sun) has arisen14, (that righteous man) drives the nasu15 away by means of the broad16

rl For escaping from the attacks of the druj, the Holy Spell which is enjoined to be recited in the preceding paragraph should be understood as the Avesta of this paragraph.

rm The original meaning of nava (= Sanskrit nava) is “fresh, new”.

rn i.e. those who do not accept the commandments of the Zoroastrian Religion.

ro Professor Harlez.

KHORDĀD YASHT

weapon17 towards4 the avākhtar (i.e. north)9 (and) rpdestroys the plague strongly18.

(9) Zarathushtra24 aētem25 mānthrem26 mā27 fradakhshayō28, anyāt29 pithre30 vā31 puthrāi32, brāthre33 vā34 hadhō-zātāi35, āthravanāi36 vā37 thrāyaone38 haosrō-gaonō39, hudaēnō40; yō41 hudaēnō42, ashava43 aurvō44 vīspō45-drujem46 rāmayehe47.rq

(9) (The Creator Ahura Mazda says):- O Zarathushtra24! Thou shouldst not27 teach28 Holy Spell26 other than29 the father10 having sons32, or31 a brother13 born from the same womb35,rr or37 the athravan36 of three religious orders38 possessing qualities adopted for gaining renown39.rs

Explanation:- (The other characteristics of what an Athravan should be are stated below).

The athravan who is of good religion40, (being) of good religion42, righteous43 (and) renowned44 (becomes) the rtvanquisher47 of all45 drujas46; (i.e. destroys every kind of falsehood).

Ahe48 raya49 khvarenanghacha50, tem51 yazāi52 surunvata53 yasna54 Haurvatātem55 Ameshem Spentem56; zaothrābyō57 Haurvatātem58 Ameshem Spentem59 yazamaide60.

On account of his48 splendour49 and glory50 I worship52 that51 Khordad55

Ameshaspand56 with (or famous) yasna54, and worship60 him with libations57.

Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahuro vaethā ashāt hachā, yāonghāmchā tānschā tāoschā yazamaide.

(To recite in bāz) Ahura Mazda Khodāe, awazūnie mardum, mardum sardagān hamā sardagān, hambāyaste vehān, oem behedin māzdayasnān āgāhi āstavāni neki rasānad aedūn bād. (To recite aloud) Yathā Ahū Vairyō 2.

Yasnemcha vahmemcha aojascha zavarecha āfrināmi, haurvatātō

rp Instead of “Maremnāshaiti” I have kept the reading “marem nāshaiti” taking two words separately like Professor Justi. Mara + Sanskrit maraka - plague; Sanskrit nash = to perish.

rq For further explanation see Beherām yasht, para 46 and its footnote. The sentence from “Zarathushtra” up to “thrāyaona” also occurs in Beherām Yasht, Kardāh XVI.

rr i.e. a boy having a brother or sister.

rs Perhaps “haosra” may be an abbreviation of “haosravangha” (= good renown). Possessing suitable qualities” (Professor Harlez); Professor Justi has not translated the word haosrō-gaonō”.

rt Persian word similar to “rāmaya” is “ram kardan” (i.e. to subdue). Taking “vīspa kareshō rādhayeiti” according to Dr. Geldner’s text, Professor Darmesteter translates “they spread peace and happiness in all the councils or assemblies”.