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Behram Yasht Kardo 2


Behram Yasht Kardo 2




6) Paragraph 1 of Kardo 1 repeated: See

7) For him, a second time, Behram giver of wisdom, speeds into the body of a bull; pleasant, pleasing yellow ears and golden horns*. On these horns, sits the beautifully/diligently shaped, beautiful Rose, Um (energy of courage).

Thus Behram, giver of wisdom reaches good vibrations/enlightenment (khorehno), containing the brilliance of saints, the aura, cures /remedies for the body, and courage.


Thus Behram, giver of wisdom reaches good vibrations/enlightenment (khorehno), containing the brilliance of saints, the aura, cures /remedies for the body, and courage.

BEHRAM YASHT8) Then, therein is the greatest might/power of triumphant aggression amongst strengths/powers of triumphant aggression (irresistible aggressive force);

Amongst those who smite resistance (**Verethre), the most successful/ victorious to smite resistance;

Amongst those having khoreh, the holder of the strongest khoreh;

Amongst the donors/dispensers of gifts, I am the greatest donor/dispenser/receptacle of gifts;

Amongst benefits/profits/welfare/advantage, I am the most beneficial/advantageous;

Amongst the remedies /cures I am the most efficacious remedy/ cure;

9) Thus, all ills will be vanquished; all that causes pain/harm, of the demigods/demons (div), of mortals (mashyanamcha), of wizards (yaathvaam), of fairies, of despots/ tyrant (saathraam), of those who refuse to see the truth despite having good eyes (kaoyam), those who refuse to hear the truth despite having good ears ((karafanamcha).


10) For his brilliant light and majesty, thus I worship him with praise/reverence which brings him eminence. With

the ritual Baresman***, Behram, emanated from Hormazd, we venerate/propitiate/worship in accordance with the first Laws of Ahura Mazda.

(Pray ‘Yange Hatem’)

* Yellow Ears and Golden Horns: the description of the various animals in this Yasht has intrigued me. The colours of yellow and gold are often repeated (a white, beautiful horse, with yellow ears and a golden caparison).

These descriptions are to my mind idioms/lexes and not mere physical imageries. The words must connote more than the surface that we skim, what we can understand today. Idioms are society specific and what precisely the colours yellow and gold indicated in the days the Yasht was written, is perhaps lost in time and it would be quite unfair to arrogate a translation in terms of what these words mean to us in the present day understanding of the words.

Despite hours of meticulous research, I am unable to find the exact meaning of these ‘golden’ idioms. It seems to me that these golden idioms obviously indicate some acuity beyond the spectrum discernible by the human senses; some extrasensory perception; some ‘spiritual’ ability, some evolved ability to sense vibrations beyond the physical.

I became more convinced of this my view, when in the ‘Sagdid’ (rites by which the druj is expelled), ‘… a white one (dog) with yellow ears’ is brought to the corpse ‘to expel the fiend of death’. Darmesteter explains the reason for the ‘Sagdid’ as “the Parsi tradition that the yellow-eared dog watches at the head of the Khinvat**, which leads from this to the next world, and with his barking drives away the fiend from the souls of the holy ones, lest it should drag them to hell …” ‘Yellow Ears’, does he hear the vibrations of the druj or its approach?

**KHINVAT: I deliberately do not add the word ‘Bridge’ after the word ‘Khinvat’ as, to me, the word itself spells ‘the road over the chasm’. Khin= chasm; Vat=road both words existing and commonly used in many of the Indo-Germanic Languages.

***Barsam: The Baresman or Barsam, is the sacred bundle of twigs we see in frescoes and pictures of religious worship. The barsam is considered “a conduit for the archetypal principles and powers to manifest their presence and receive the offerings.” it is a ritual necessity to solemnize religious ceremonies.

pomegranate leaves
myrtle leaves








The bundle of Myrtle or Pomegranate twigs symbolizes all flora. The twigs are ritualistically cut by a Barsachim (special knife) to the recitation of prayers; then cut, washed and bundled together by a strand from a palm leaf.

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