HOSHBĀM

beI36 who38 am Zarathushtra39 will guide39 the leaders40 of the house,41 of the clans,42 towns43 and lands,44 to think,47 to speak48 and to act in conformity with49 this45 Religion46 which50 is of Ahura,51 revealed-by-Zartosht,52 so that53

our54 minds57 (be) full of joy56 (and) (our) souls59 (attain) the best,58 (our) bodies61 be62 full of heavenly glory60 (may be fit) for the best63 world64 (i.e. Heaven) O Ahura Mazda66 may (all these good wishes) reach67 (us) bfopenly65

Through the best69 righteousness,69 excellent71 righteousness,70 (O Ahura Mazda) may we catch sight of72 Thee73 and may we come76 near74 Thee75

(and) attain to76 Thy78 eternal77 friendship!79 (i.e. may we become worthy of Thy friendship!)

KHORSHED NYĀYESH

Note: This Nyāyesh is enjoined in the Persian Rivāyet to be recited during three Gāhs daily during the day, i.e. Hāvan, Rapithwan, and Uzirin.

Khshnaothra1 Ahurahe Mazdāo.2 Ashem Vohū 1; Pa nāme3 yazdān,4

bgsatāyem5 zabāem6 dādār Ahura Mazda7 rayōmand,8 khorehmand9 harvesp-āgah,10 kerdegār11 khodāvandān khodāvand12 pādashāh13 bar14 hame15 pādashāhān,16 negehdār,17 khāleke18 makhluk,19 ar-razzāk ruzidehandeh,20 kāder21 o kavī22 o kadīm;23 bakhshāyandeh24 bakhshāyeshgar,25 meherbān,26 tavānā27 o dānā28 o dādār29 o pāk parvardegār.30 Ādel pādashāhī31 bīzavāl32 bāshad.33 Hormazd34 Khodāe35 awazūni36 gorje37 khoreh38 awazāyād.39 Khorshed40 amarg41 rayōmand42 aurvad-asp43 be-rasād.44

(May there be) the rejoicing,1 of Ahura Mazda.2 (I commence this recital) in the name3 of the Creator.4 I praise5 and invoke6 Hormazd7 (who) is the Keeper of treasures,8 Glorious,10 Omniscient,9 the Perfector of all deeds,11 the Lord of Lords,12 King over14 all15 Kings,16 the Protector,17 the Creator18 of (all), things created,19 the Giver of the daily bread,20 the Natural21 and the Powerful,22 without beginning or end,23 the Bestower of good things,24 the Forgiver of sins,25 the Loving,26 Omnipotent,27 Wise28 and the Nourisher (of all creations).30 May the Majesty37 (and) Glory38 of Hormazd34 (who is) the

be In Azemchit (i.e. I and others etc.) it appears that the Holy Prophet Zarathushtra intends to even consider highly with himself his learned and well-versed disciples.

bf The entire translation from “ākāoschōit” up to “Jasentām” does not seem to be satisfactory, although every word is easy. With delightful mind and happiness of the Soul. O! Ahura Mazda, we ourselves having come nearer to Thee, shall attain the happiness of Heaven”. (Darmesteter).

bg The portion beginning from “satāyem zbāyem” up to “Ādel pādashāhi bizavāl bāshad” appears to be a later addition because in the beginning of every Nyāyesh and Yasht there occurs in this way “Pa nāme yazdān Hormazd Khodāe awzuni gorje khoreh awazāyād”, but in this place after adding some epithets of the Creator Hormazd there occurs “Hormazd Khodāe Awazūni”, etc. Another reason is that in the portion beginning with “Satāyem zbāyem” up to “Ādel pādashāhi bīzavāl bāshad” some Arabic words occur, such as, khāleke makhluk, ar-razzāk kāder, etc., which do not occur in the Pazend introduction of other Avestan texts.

Lord35 and the Producer36 (Creator of the whole world) be on the increase!39

May the immortal,41 brilliant42 and the swift footed horse Sun40 (i.e. Khorshed yazata) come (to my help)!

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 ravānī getī mīnoānī, okhe awākhsh pashemān, pa sē gavashnī pa patet hom.bh

(1) (To recite with a bow) Nemase-te1 Ahura Mazda2, nemase-te Ahura Mazda, nemase-te Ahura Mazda, thrish-chit3 parō4 anyāish5 dāmān6. Nemō7 vē8 Ameshā Spentā9 vīspe10 hvare-hazaoshāon. Aētat12 jahāt13 Ahurem Mazdām14 aētat15 Ameshe Spente16, aētat17 ashaonām18 Fravashīsh19, aētat20 vayām21 dareghō-khadhātem.22 (2) Khshnaothra Ahurahe Mazdāo, tarōidīte anghrahe mainyēush. Haithyāvarshtām hyat vasnā ferashōtemem staomi Ashem bi Ashem Vohū 1.

bj(May there be) homage unto Thee!1 Thrice3, O Ahura Mazda,2 prior to4

(Thy) other5 creatures!6 (May there be) homage7 unto you,8 O Holy Immortals!9 (You who are) all10 of one accord11 with Khorshed yazata11 (i.e. coworkers with one will and one accord). May this12 (homage of mine) reach13

(the Creator) Hormazd!14 The Holy Immortals!16 The Fravashis19 (the Guardian Spirits) of the righteous! and bk may this20 (homage) reach13 Vayu yazata21

created of the long period!22

(3) blFerastuye1 humatōibyaschā2 hukhtōibyaschā3 hvarshtōibyaschā,4 mānthwōibyaschā5 vakhedhwōibyaschā6 varshtvōibyaschā.7 Aibi-gairyā daithe8 vīspā9 humatāchā10 hūkhtāchā11 hvarshtāchā.12 Paitirichyā daithe13 vīspā14 dushmatāchā15 duzhūkhtāchā16 duzhvarshtāchā.17 (4) Ferā ve18 rāhī19 Ameshā Spentā20 yasnemchā21 vahmemchā22 ferā mananghā23 ferā vachanghā24 ferā shyaothanā25, ferā anghuyā26, ferā tanvaschīt27 khvakhyāo28 ushtanem.29 Staomi30 Ashem;31 Ashem Vohū 1.

(3) I praise1 (all) good thoughts,2 good words3 and good deeds4 through (my) thoughts,5 words6 and deeds.7 I uphold8 all9 good thoughts,10 good words11 and good deeds.12 I renounce13 all14 evil thoughts,15 evil words16 and evil deeds.17 (4) I dedicate18 unto you,18 ye Holy Immortals,20 worship21 and praise22 (and) with the very life29 of my own28 body27 through thoughts,23

bh For the translation of this paragraph, see Srosh Bāz above.

bi For the translation and explanation of this, see Hormazd Khoday above.

bj i.e. O Creator Hormazd I pay homage unto Thy best-created things, (but) prior to that I pay homage unto Thee thrice.

bk Lord of long duration or period (Darmesteter).

bl The entire kardāh-section of “Ferastuye” is called, “Avestan Patet”. This section is taken from Yasna Hā 11.

KHORSHED NYĀYESH

words24 and deeds25 (and) with (my) conscience.26 I praise30 righteousness.31

(5) (To recite bowing the head) Nemō1 Ahurāi Mazdāi,2 nemō1 Ahurāi Mazdāi,2 nemō1 Ahurāi Mazdāi;2 nemō3 Ameshaēibyō Spentaēibyō,4 nemō5 Mithrāi6 vourugaoyaoitēe,7 nemō8 Hvare-khshaētāi9 aurvataspāi,10 nemō11 ābyō12 dōithrābyō,13 yāo14 Ahurahe Mazdāo;15 nemō16 gēush,17 nemō18 gayehe,19 nemō20 Zarathushtrahe21 Spitāmahe22 ashaonō23 fravashēe,24 Nemem25 vīspayāo26 ashaonō27 stōish28 haithyāicha29 bavānithyāicha30 bm būshyānithyāicha.31

(5) (May there be) homage1 unto (the Creator) Ahura Mazda!2 unto the Holy Immortals!4 unto Meher yazata,6 the lord of wide pastures!7 and unto bn

the swift-footed horse10 Khorshed yazata!9 (May there be) homage11 unto these12 two eyes13 that18 (are) of bo Ahura Mazda!15 Unto the Fravashi24 of the first-created Bull17 (i.e. of Gāvyodād)! Unto the Fravashi24 of Gayomard19! (And) may there be homage20 unto the Fravashi24 of Zarathushtra,21 the Spitamān!22 (May there be) homage25 unto the entire26 creation28 of the righteous27 (Ahura Mazda)27 that is,29 coming into being30 and bp that will be!31

(If the Gāh is Havan, recite as under):

Vohū32 ukhshyā33 mananghā34 khshathrā35 ashāchā36 ushtā37 bqtanūm38 (to be recited three times) Ashem Vohū 3.

Do Thou strengthen33 (my) body38 (O! Hormazd) through good32

thoughts,34 righteousness,36 strength35 (or power35) and prosperity.37

(During the Gāh Rapithwan or Second Hāvan, recite as under):

Imā37 raochāo39 barezishtem38 brbarezemanām40 (to be recited three times). Ashem Vohū 3.

This37 highest39 light38 amongst the high (lights)40 (which is called the Sun; we regard it as Thy most beautiful body, O Hormazd.

(If the Gāh is Uzirin, recite as under):

Yahmī41 Spentā42 thwā43 mainyū44 urvaēse45 bsjasō46 (to be recited three times). Ashem Vohū 3.

bm The portion beginning with “Nemo Ahurāi Mazdāi” up to “bushyānithyāicha” is taken from the Yasna Hā 68, para 22.

bn This is described figuratively. In reality there are no horses harnessed, but we notice that the movement of the Sun is faster than the Moon.

bo Sun is considered the eyes of Ahura Mazda, also the moon.

bp The creation which is present, which was beforehand and which will be hereafter (Darmesteter).

bq This sentence to be recited during the Havan Gāh is taken from Yasna Hā 33, Stanza 10 known as “Yathā āish”.

br These words to be recited during Rapithwan Gāh are taken from Yasna Hā 36, para 6, known as “ahyā thwā āthro”.

At which41 end45 (O! Hormazd Thou art coming) with Thy43 bountiful42

Spirit44 (i.e. Spena Mino).

(6) Hvare-khshaētem1 ameshem2 raēm3 aurvat-aspem4 yazamaide.5 Mithrem6 Vouru-gaoyaoitīm7 yazamaide,8 arsh-vachanghem,9 vyākhanem,10 hazanghra-gaoshem,11 hutāshtem,12 baēvarechashmanem,13 berezantem,14 perethu-vaēdhayanem15 sūrem16 akhvafnem17 jaghāur-vāonghem.18 (7) Mithrem19 vīspanām20 dakhyunām21 danghu-paitīm22 yazamaide,23 yim24 fradathat25 Ahurō Mazdāo,26 khvarenanguhastemem27 mainyavanām28 yazatanām,29 Tat30 nō31 jamyāt32 avanghe33 Mithra34 Ahura35 berezanta.36 Hvarekhshaētem37 ameshem38 raēm39 aurvat-aspem40 yazamaide.41

(6) We praise5 the immortal,2 radiant3 and the swift-footed horse,4 the Sun.1 We praise8 Meher yazata6 of wide pastures7 (who is) the speaker of true word,9 the sitter in the assembly,10 btof thousand ears,11 well-shaped,12 ten thousand eyes,13 the exalted,14 surveying from a watch-tower or large fortress,15 brave,16 sleepless17 (and) ever-wakeful.18 (7) We praise23 (him) the lord22 of all20 countries21 (who is) Meher Yazata,19 whom24 Ahura Mazda26

created25 the most glorious27 of the spiritual28 yazatas.29 May the exalted36

Meher Yazata34 and Ahura Mazda35 come32 buhere30 for our31 help!33 We praise41 the immortal,38 radiant39 and the swift-footed horse,40 the Sun.37

(8) Tishtrīm42 drvō-chashmanem43 yazamaide,44 Tishtrīm drvōchashmanem yazamaide, Tishtrīm drvō-chashmanem yazamaide. Tistrīm45 yazamaide,46 Tistryenyō47 yazamaide,48 Tishtryō49 raēvāo50 khvarenanguhāo51 yazamaide,52 vanantem53 stārem54 mazdadhātem55 yazamaide,56 Tishtrīm57 stārem58 raēvantem.59 khvarenanguhantem60 yazamaide,61 thwāshem62 khvadhātem63 yazamaide,64 zrvānem65 akaranem66 yazamaide,67 zrvānem68 dareghō-khvadhātem69 yazamaide.70 Vātem71 spentem72 hudhāonghem73 yazamaide,74 razishtām75 chishtām76 Mazdadhātām77 ashaonīm78 yazamaide.79 Daēnām80 vanguhīm81 māzdayasnīm82 yazamaide.83 Pathām84 khvāstāitīm85 yazamaide,86 zarenumantem87 sūrem88 yazamaide,89 saokantem90 gairīm91 mazdadhātem92 yazamaide93

(9) Vīspemcha94 ashavanem95 mainyaom96 yazatem97 yazamaide,98 vīspemcha99 ashavanem100 gaēthīm1 yazatem2 yazamaide,3 haom4 urvānem5 yazamaide,6 havām7 fravashīm8 yazamaide.9 Jasa10 me11 avanghe12 Mazda.13 Ashāunām14 vanguhīsh15 sūrāo16 spentāo17 fravashayō18 yazamaide.19 Hvare-khshaētem20 ameshem21 raēm22 aurvat-

bs These words to be recited during Uzirin Gāh are taken from Yasna Hā 43, Stanza 6.

bt Among the epithets of Meher yazata there occurs “of a thousand ears and ten thousand eyes”; its significance is that his power of hearing is as sharp as or is equal to a thousand ears and his power of vision is as powerful as of ten thousand eyes.

bu tat = Sanskrit tad, meaning “here, so, in this way”.

KHORSHED NYĀYESH

aspem23 yazamaide.24 Ashem Vohū 3.

(8) We praise44 Tishtrya42 (yazata) bvof sound eyes.43 We praise46 (the star) we praise48 bwTishtrya,45 bx those-belonging-to-Tishtrya.49 We praise Tishtrya,50 the radiant (and) glorious.51 We praise61 the star58 byVanant,53 created by Mazda.55 We praise61 the star58 Tishtrya,57 the radiant59 (and) glorious.60 We praise64 the Sky62 that follows its own law.63

We praise67 the Boundless66 (eternal) Time,65 the Time68 appointed-forthe-long-period,69 the Wind71 (or Govād yazata),71 bountiful72 (and) of good creation.73 We praise79 Wisdom,76 the most upright,75 righteous,78 created by Mazda77 (i.e. Religious education), the good81 Mazdayasnian82 Religion,80

bzthe chosen85 (path) amongst other paths,84 the terrible87 caweapon,88 and the Mount91 Saokant,90 created by Mazda.92

(9) We praise98 every94 righteous95 spiritual96 yazata;97 (and) every99 righteous100 yazata2 pertaining to this world.1 We praise6 our own4 cbFravashi5. Come10 to my11 help,12 O (Creator) Hormazd!3 We praise19 the good,15

strong,16 (and) beneficent17 Fravashis18 of the righteous (people).24 We praise the immortal,21 radiant22 (and) swift-footed horse,23 the Sun.20

bv Its meaning can also be “giver of sound eyes”.

bw Tishtar is the name of the most brilliant star in the constellation Canis Major in the East. This star is compared to Sirius or Dog Star in English.

bx The meaning of “those related to star Tishtar” is, other stars associated with Tishtar, i.e. all other stars of the same constellation in which Tishtar (Sirius) comes. This constellation is called Canis Major. “Rains produced by Tishtrya” (Darmesteter).

by Vanant is, the central star in the West and the most brilliant. This star Fomalhaut are generally regarded as the same. It is called the opponent of the planet Jupiter.

bz or steadfast, of straight forward morals (khvā+ stāiti).

ca Avesta word Sura as compared with Sanskrit shula is translated by me as “weapon”. According to my view, a reference here is made about the weapon of Meher yazad or Srosh yazad. In its corroboration we get actual Avestan writing from other places. In para 96 of the Meher yasht it is stated that, in order to smite the wicked and the sinful persons, Meher yazata keeps a heavy mace in his hand. Moreover, it is stated in karda 12 of Srosh yasht large and in para 15 of Vendidad 8 fargard 19, that Srosh yazata keeps a powerful weapon in his hands for smiting the skulls of demons. The original meaning of Zarenumantem is “wrathful” and I have derived the meaning “terrible, horrible” from it. Avesta word Zarenu = (German) Zorn = wrath, anger.

cb Fravashi and soul are two quite different things, they are not one and the same as most of our Zoroastrians think. This will be clearly seen from this paragraph as well as from para 149 of Fravartin yasht and from yasna Hās 26 and 55 respectively. Fravashi, i.e. a spiritual element showing the path of goodness and heaven to the soul about Fravashi in the Avesta it is mentioned that the Fravashis of all living beings, of those dead and those that shall be born hereafter, are different and varied. In support thereof see yasna Hā 24, para 5. Moreover, another meaning of “Fravashi”, (similar to English Prototype), is also “Original specimen, original form, original root” of anything, e.g. the Fravashi of trees and plants is its root, seed. There is a spiritual element in the body of man which is responsible in the world beyond, for good or bad deeds done by him in this world; its name is “soul”. The soul attains heaven or hell in accordance with the deeds done by it in the world, see my translation of Vendidad, fargard 19, paras 27-32.

(10) Fravarane mazdayasnō zarathushtrish vīdaēvō Ahura-tkaēshō (Gāh according to the period of the day) frasastayaēcha. Hvarekhshaētahe7 ameshahe8 raēvahe9 aurvat-aspahe,10 khshnaothra11 yasnāicha12 vahmāicha13 khshnaothrāicha14 frasastayaēcha,15 yathā ahū vairyō16 zaotā17 frā me18 mrūte,19 athā ratush ashāt-chit hacha,20 frā ashava21 vīdhvāo22 mraotū.23

(10) For the propitiation11 (of the Creator Ahura Mazda) (during such and such Gāh), for the worship12 of the immortal,8 radiant9 (and) swift-footed horse,10 the Sun, for (its) veneration,13 propitiation14 and glorification,15 the officiating-priest17 (Zaotar)17 may proclaim19 unto me18 excellences of the verse “Yathā Ahū Vairyō”16 let (the Raspi who is) righteous21 (and) learned2

ccpronounce23 (the excellences of the verse) “Athā ratush ashāt-chit hacha”.20

(11) cdHvare-khshaētem1 ameshem2 raēm3 aurvat-aspem4 yazamaide.5 Āat yat6 hvare7-raokhshni8 tāpayeiti,9 āat yat10 hvare-raocho11 tāpyeiti,12 hishtenti13 mainyavāonghō14 yazataonghō,15 satemcha16 hazangremcha;17 tat18 khvarenō19 hām-bārayeinti,20 tat21 khvarenō22 nipārayeinti,23 tat24 khvarenō25 bakhshenti,26 zām27 paiti28 ahuradhātām,29 frādhaticha30 ashahe31 gaēthāo,32 frādhaticha33 ashahe34 tanuye,35 frādhaticha36 hvare37 yat38 ameshem39 raēm40 aurvat-aspem.41

(11) We praise5 the immortal,2 radiant3 (and) swift-footed horse,4 the Sun.1 When6 the celight8 of the Sun7 is warmer,9 when10 it11 shines,12 there stand13 hundreds16 and thousands17 spiritual14 yazatas.15 (These yazats) gather together20 that18 glory,19 (and) send it down.23 (And) distribute26 (or spread)26

that24 glory25 upon28 the earth27 created by Mazda.29 The immortal39 radiant40

(and) swift-footed horse, (Sun) increases.30

(What does it increase or make prosperous ?) It increases33 the world32 of righteousness,31 the cfcreation35 of righteousness.34

Explanation: In order to reach the earth the light of the Sun and the Moon it is necessary to have air and “ether”. Without air and ether the light of the Sun and Moon cannot fall on this earth. Mithra, i.e. Meher, means the light; “Ram Khvāstar” is equivalent to “ether” and “Vayu uparō-kairyō” is the wind, air between the sky and the earth. Like the close relationship of light, air and ether, we find in the Avesta, allegorically, yazatas; it is the Khshnuman or propitiatory formula of Mithra, i.e. Meher yazad. “Rām Khvāstar” is associated with Meher

cc For its explanation, see Srosh Bāz, page 16.

cd The portion from here up to the word, “Yasnemcha” is taken from the Khorshed Yasht. It is noticed that this entire Yasht and various paragraphs of Yasna, as mentioned above, are incorporated in the Khorshed Nyāyesh.

ce Taking hvare-raokhshni as a compound, if the reading according to Geldner, “hvare raokhshne” is taken, it means, “When the Sun warms with its light”.

cf In the original Avesta this word is found as dative singular (tongue), its original meaning is the body. Darmesteter translates, “germs”.

KHORSHED NYĀYESH

yazad. Moreover, there occurs, “Rām Khvāstar” in the “Khshnuman” of Mino Rām. Besides, in the Khshnuman of Mino Rām there occurs “Vayu uparokairya” along with “Rām Khvāstar”. As per this allegory “Rām Khvāstar” and “Vayu uparō-kairya” and other yazatas stand to help the light of the Sun and the Moon to reach the earth. Without the help of these angels, natural light cannot fall upon the earth.

(12) Āat yat1 hvare2 uzukhshyeiti,3 bvat4 zām5 Ahuradhātām6 yaozdāthrem,7 āpem8 tachintām9 yaodāthrem,10 āpem11 khānyām12 yaozdāthrem,13 āpem14 zrayanām15 yaozdāthrem,16 āpem17 armaēshtām18 yaozdāthrem,19 bvat20 dāma ashava22 yaozdāthrem,23 yāo14 henti25 spentahe mainyēush.26

When1 the Sun2 rises3 it becomes4 the means of purifying7 the earth5 created by Ahura-Mazda,6 (it becomes) the means of purifying10 flowing9 waters,8 spring12-waters,11 waters14 of the seas,15 stagnant18 waters17 (and), it becomes20 the means of purifying23 the righteous22 creation,21 which24 is25 of the Holy Spirit.26

(13) Yedhi1 zī2 hvare3 nōit4 uz-ukhshyeiti,5 adha6 daēva7 vīspāo8 merenchinti9 yāo10 henti,11 haptō-karshvōhva12 nava13 chish14 mainyava15 yazata16 anghava17 astvaiti18 paiti-drām19 nōit20 paitishtām21 vidhenti.22

For1 if2 the Sun3 were not4 to rise5 the demons7 here6 would kill9 (or cgdestroy9) all8 (things and lives) that10 are11 in the seven chregions.12 Then any14

spiritual15 yazatas16 even would not find cisupport in this material world.

(14) Yō1 yazaite2 hvare3 yat4 ameshem5 raēm6 aurvat-aspem,7 paitishtātēe8 temanghām,9 paitishtātēe10 temaschithranām11 daēvanām,12 paitishtātēe13 tāyunāmcha14 hazasnāmcha,15 paitishtātēe16 yātunamcha17 pairikanāmcha,18 paitishtātēe19 ithyejanghō20 marshaonahe,21 yazaite.22 Ahurem Mazdām,23 yazaite24 Ameshe Spente,25 yazaite28 haom27

cjurvānem,28 khshnāvayeiti29 vīspe30 mainyavacha31 yazata32 gaēthyācha,33

cg All living things of this world enjoy their existence from the light of the Sun. Without it man, animal, bird, tree, etc., cannot subsist. Here the meaning of the word, “daevas”, as mentioned in the notes is “Srosh Bāz”, pp. 15-16, should be understood as “foul air, miasma, producing plague, means of disturbing prosperity”.

ch According to Avestan writing, the entire Universe is divided into seven regions which are called “Keshvar”. Their names are:-(l) Arezahi (to the West), (2) Savahi (to the East), (3) fradadafshu (to the South-West), (4) vidadafshu, (to the south-east), (5) Vouru-bareshti (to the North-West), (6) Vouru-Jareshti (to the North-East), (7) Khvaniratha (in the centre of the abovementioned six regions). Moreover, this last region called “Khvaniratha”, is stated to be the largest and most splendid of all other regions. Even at present we call the entire universe as, “Hafte Keshvar Zamin”.

ci or the power of repelling (the daevas) (Sanskrit pratishthā). Darmesteter translates the word by, “cannot withstand the daevas and oppose them.”

cj Dr. Geldner from here up to “urvānem” takes as a poem of three lines, each line begins with “yazaite”.

yō34 yazaite35 hvare36 yat37 ameshem38 raēm39 aurvat-aspem.40

Whosoever1 worships2 (or praises2) the Sun3 that4 is immortal,5 radiant,6

swift-footed horse,7 in order to withstand8 darkness,9 the demons,12 the brood of darkness,11 the thieves14 and robbers,15 the wizards17 and witches18 (and) the deadly21 destruction,20 he (as it were) worships22 Ahura Mazda,23 he worships24 the Holy Immortals,25 he worships26 his own27 soul.28 He who34 worships35 the Sun,36 propitiates29 all30 heavenly31 and earthly33 yazatas.32

(15) Yazāi1 mithrem2 vouru-gaoyaoitīm3 hazanghra-gaoshem,4 baēvare-chashmanem,5 yazāi6 vazrem7 hunivikhtem,8 kameredhe9 paiti10 daēvanām,11 mithrahe12 vouru-gaoyaoitōish,13 yazāi14 hakhedhremcha,15 yat16 asti17 hakhedhranām18 vahishtem,19 antare20 māonghemcha21 hvarecha.23

I praise1 Meher yazata,2 the lord of wide pastures,3 of a thousand ears4

(and) of ten thousand eyes,5 I praise6 the ckmace7 of Mithra,12 the lord of wide pastures, 13 clsufficiently made ponderous8, weighty (for smiting) against10 the skull9 of the Demons.11

I praise14 the best19 friendship15 of friendships18 which16 is17 between18 the Moon21 and the Sun.22

(16) Ahe1 raya2 khvarenanghacha,3 tem4 yazāi5 surunvata6 yasna,7 hvare-khshaētem8 ameshem9 raēm10 aurvat-aspem.11 zaothrābyō12 hvarekhshaētem13 ameshem14 raēm15 aurvat-aspem16 yazamaide.17

On account of his1 radiance2 and glory3 I worship5 that4 immortal,9 radiant10 (and) swift-footed horse11 Sun8 with the cmaudible6 (or famous6) yasna.7

We worship17 the immortal,14 radiant15 (and) swift-footed horse,16 Sun,13 with cnlibations.12

Haomayō18 gava19 baresmana,20 hizvō-danghangha,12 mānthracha,22 vachacha23 shyaothnacha24 zaothrābyascha25 arshukhdhaēibyascha26 vāghzibyō.27

(We who are) the performers of Haoma-ceremony1 (or the acknowledgers

ck If the meaning of Meher is taken as light, origin of light, body of light, as stated previously the significance of “the ponderous mace of Meher yazata for smiting the skulls of Demons” is to be understood figuratively as sharp rays of the Sun for destroying disease and plague-producing foul air. The meaning of Daeva in this place, as explained in the notes on pages 15-16 can be taken as “foul air”. Whatever foul air is accumulated owing to the absence of the Sun during the whole night, is destroyed by its brilliant light after the sunrise.

cl root vij = to weigh. “Well-struck down” (Prof. Darmesteter), well-aimed (Prof. Harlez), wellutilized (Dr. Spiegel).

cm “Traditional” (Prof. Darmesteter)

cn Dr. Geldner takes the word “Zaothrābyō (with libations) occurring in the para of “Ahe raya khvarenanghacha” of every Nyāyesh and every yasht with the preceding word “Yazāi” (I worship).

KHORSHED NYĀYESH

of the Haoma-ceremony1), (coworship the Sun) with milk,2 Baresman,3 skill of tongue,4 with the Holy Spell,5 and with (good) word,6 (good) deed,7 oblations8 (offerings) and rightly spoken9 words.10

Explanation: (From the writings of the Avesta we have seen that the ceremonies of Haoma and Baresman, which are current at present in our holy Religion, were from the very ancient times, even prior to the advent of Zarathushtra. In the yasna Hā 9 (Havanim) it is stated that Vivanghāne, the father of King Jamshid; Āthawyan, the father of Faredoon; Asrat, the father of Keresasp, and Pourushaspa, the father of the Prophet Zarathushtra, performed the Haoma ceremony. Haoma twigs (Sanskrit Soma) are the twigs of a plant. These twigs are brought from Iran where they grow in large quantities. As a rule, fresh and green Haoma twigs should be used in the ceremonial act so that while pounding in the mortar (Hāvanim) juice will come out. These Haoma twigs should be regarded as strength giving and healthy medicine like several tonics used at present. We get the description of its excellence from Yasna Hā 9 and 10. In ancient times, prior to the advent of Zarathushtra, there existed a prophet by name Haoma, the discoverer of the method of extracting the Haoma-juice by pounding the Haoma twigs and of the introduction of the Haoma cult.

Like Haoma, the baresman, too, are the twigs of a certain kind of tree. This tree grows in Iran. Each twig is known as “Tāy”. Nowadays, brass or silver wires are used in place of the original baresman twigs in our ceremonies. The number of these wires is not always used uniformly, but it varies according to the ceremony to be performed. It is not positively known who founded the baresman ceremony, but its ceremony, too, like the cult of Haoma is most ancient and this is ascertained from the Rām Yasht. In the second “kardāh” of this yasht it is stated that King Hoshang of the Pishdadian Dynasty worshipped Mino Rām yazata by means of Baresman on the Mount Alborz. In the first “kardāh” of Srosh Yasht Vadi (Large) it is stated that Srosh yazata was the first to worship the Creator, Ahura Mazda, by means of Baresman.

With some special process and by reciting certain sacred verses of the Avesta, in the yazishn Gāh (Gāh = place), the priest (yaozdāthregar) draws milk from the she-goat in the purified goblet which is called “Jivām”.

cpYenghe12 hātām13 āat14 yesne15 paiti16 vanghō17 Mazdāo Ahurō18 vaēthā 19ashāt20 hachā,21 Yāonghāmchā tānschā tāoschā24 yazamaide.25

co The above verb, “yazamaide” should be taken here again. “Haomayō” is first person plural of the word “haomi” (the performer of Haoma Ceremony). If the words “haoma yo” are taken separately they can be translated as: (We worship the Sun) with Haoma which is with milk (and) barsam (and that Haoma) which is with the thought, word and deed, with the skill of the tongue, and (with that Haoma which is prepared) with rightly spoken words9 for the ceremonial oblation.8

cp For the explanation of Yenghe Hātām, see note p. 1.

Among the living beings13 whoever12 (is) better17 in acts of worship,15-16 of which12 Ahura Mazda18 (Himself) is aware,19 on account21 of His holiness20, all such22 men23 and women24 we revere.25

(To pray in bāz, i.e. murmur) cqHormazd1 Khodāe,2 awazūnie3 mardum4 mardum5 sardagān,6 hamā7 sardagān,8 hambāyaste9 vehān,9 oem10 behedīn11 māzdayasnān12 āgāhī13 āstavānī14 nekī15 rasānad16 aedūn17 bād18 (To recite aloud:) Yathā Ahū Vairyō 2.

O Lord2 (of the entire world) Hormazd1 (the Creator)! and the Increaser3

of man4 and mankind5-6 (and of the creation) of all7 (other) species8! O! Bountiful (Lord) of all the faithful of the good Religion!9 May I10 the faithful11 amongst the Mazda-worshippers12 (gain) the knowledge13 (of the Religion) and may I become steadfast on the Religion14 and may goodness15

reach16 (me)! May it be so! (i.e. may the blessings which I ask be fulfilled!)

(17) Yasnemcha1 vahmemcha2 aojascha3 zavarecha4 āfrīnami,5 hvarekhshaētahe6 ameshahe7 raēvahe8 aurvat-aspahe.9 Ashem Vohū 3.

crI praise5 the worship,1 glorification,2 skill3 (or efficaciousness)3 and strength4 of the immortal,7 radiant8 and swift-footed horse,9 Sun.6

(17) Ahurānīsh1 ahurahe2 vahishtābyō3 zaothrābyō sraēshtābyō5 zaothrābyō,6 dahmō-pairi-angharshtābyō7 zaothrābyō.8 Ashem Vohū 1. Ahmāi9 raēshcha10 khvarenascha,11 ahmāi12 tanvō13 dravatātem,14 ahmāi15 tanvō16 vazdvare,17 ahmāi18 tanvō19 verethrem,20 ahmāi21 ishtīm22 pourushkhvāthrām,23 ahmāi24 āsnāmchit25 frazantīm,26 ahmāi27 dareghām28 dareghō-jītīm,29 ahmāi30 vahishtem ahūm31 ashaonām,32 raochanghem33 vīspō-khvāthrem.34 Atha35 jamyāt36 yatha37 āfrīnāmi,38 Ashem Vohū 1.

csHazanghrem; Jasa me avanghe Mazda; Kerfeh Mozd.

(18) (Whoever worships thee, the immortal, radiant and swift-footed horse, the Sun) of Ahura Mazda and pertaining to Ahura1 Mazda with best3

ctoblations,4 with excellent5 oblations,6 (and) with oblations8 filtered by the pious people,7 (do, thou, O! Khorshed yazata! grant) radiance10 and glory11

cq This entire portion to be murmured is in Pazend. The reason being it is the Pazend language, which is different from that of the Avesta. Therefore it cannot be prayed aloud. This is so done as, recitation of a certain portion of the Avesta is left out after reciting the Pazend portion. Whatever Pazend passages that occur before the Avestan text or at its end are not to be recited in murmur but are recited aloud.

cr The same, “Khshnuman” (or propitatory formula) which occurs in the Khshnuman “Fravarāne Mazadayasno” in every Nyāyesh and every yasht also occurs in the Khshnuman “Yasnemcha”. After giving the translation of “Yasnemcha” here I have not thought it essential to translate it again anywhere.

cs As regards Avestan text and translation of this para, see above.

ct “Zor” - libation, i.e. a thing that is offered in sacred religious ceremony; milk, water, food, dry fruits, etc., consecrated ceremonially.

KHORSHED NYĀYESH

unto that man9; do thou grant him12 soundness14 of the body13 (i.e. health), happiness,17 victory20 of the body,19 wealth20, full of happiness,23 progeny,26

naturally intelligent,25 do thou grant him,27 long life;29 (and do thou grant) him30 the bright33 (and) happy heaven31 of the righteous.32 May it be36 so35 as37

I pray38 (i.e. may all the blessings be fulfilled).

Explanation: Both these passages “Ahurānish” and “Ahmāi Raēshcha”, are quoted here from yasna Hā 68, sections 10-11. In the same Hā or chapter some description about water is given, in which prior to “Ahurānish” the following appropriate words have come; “Yō vō āpō vanguhīsh yazāite ahurānish ahurahe” etc. … “ahmāi raeshcha khvarenascha ... dāyata” i.e. (the consecrator speaks of water.)! “Whosoever worships water, O! Ahura Mazda, and those pertaining to Ahura Mazda, with the most excellent oblations (do grant radiance and glory) to him (O! Holy Waters of Ahura Mazda!), etc.

cuRoz nek nām, roz pāk nām, roz mubārak (falān)1 māhe mubārak (falān),2 gāhe (falān),3 namāz4 dādāre5 gehān6 cvdāmān.7 Kshnaothra Ahurahe Mazdāo, tarōidite anghrahe mainyēush. Haithyāvarshtām hyat vasnā ferashōtemem. Staomi Ashem ; Ashem Vohū 1.

Homage be unto the Creator of (the entire) universe on the day (N or M) of good and holy auspicious name, in the month (N or M) of the auspicious name, of the period (N or M) of the day!

Gorje1 khoreh2 awazāyād3 khorshed4 amarg5 rayōmand6 aurvadasp,7 be-rasād8 amāvand9 pirozgar10 amāvandīh11 pirozgarī.12 Dād13 dīn14 beh15 Māzdayasnān16 āgāhī17 ravāi18 goāfrangānī19 bād20 hafte keshvar zamīn21 aedūn22 bād.23 Man24 āno25 āwāyad26 shudan, man āno āwāyad shudan, man āno āwāyad Shudan. Ashaone Ashem Vohū 1.

May3 the lustre1 and glory2 of the immortal,5 radiant,6 swift-footed horse7sun4-increase!3 May (that) courageous6 (and) victorious10 cw(Khorshed yazata) come8 (to my help) for courage11 and victory12! May there be20

justice13 of the good15 Mazda-worshipping16 Religion,14 (its) knowledge,17

promulgation18 and fame19 (or glory19) in the seven regions of the earth!21

May it be23 so!22 I24 ought to go26 there.25 (To be recited facing the South)

Dādāre1 gehān2 dīne Māzdayasnī dāde Zarthushtī Nemase-te ashāum sēvishte Aredvi Sūra Anāhite Ashaone Ashem Vohū 1. Nemō urvaire vanguhi mazdadhāte ashaone Ashem Vohū 1.

cu In every Nyāyesh and yasht, the portion from “Roz Nek Nām” up to “gehan dāmān” and the entire para of “Gorge khoreh awazāyād” and “Dādāre gehān dine Māzdayasni dāde Zarthusti” and the final sentence at the end are in Pazend.

cv As regards its translation and explanation, see pp. 7-9.

cw Whatever “Khshnuman” that occurs in the introduction of each Nyāyesh and yasht also occurs in the portion of “Gorje Khoreh” with the same khshnuman. After giving the translation of the portion, there is no need of giving again in every Nyāyesh and yasht.