Behram Yasht Kardo 2

6) Paragraph 1 of Kardo 1 repeated: See http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/behram-yasht-translation/

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.

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

8) 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.

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.

A TRANSLITERATION OF HOSHBAAM, THE PRAYER  AT DAWN AS YOU BEGIN YOUR DAY.

To be recited at dawn only.

“From Atha iman vacho drenjayoish….Spentahe Mainyeush damanam ashaonam.”

Thus, must you pray these words written underneath, which are very beneficial, giver of good health (tandarosti) you must try these; you must sing 5 Ahunavars out aloud. (Pray 5 Yatha Ahu Vairyos).

*Ahuna Vairyo (Yatha Ahu Vairyo) is the Lord of the body.

Ahuna Vairyo (Yatha Ahu Vairyo) is the Lord of the body.

Ahuna Vairyo (Yatha Ahu Vairyo) is the Lord of the body.

(Pray one Yatha Ahu Vairyo).

*Ahunem Vairim tanum paiti. Since I am transliterating the prayer and since the word  ‘paiti’ actually means a ‘lord’, I preferred to do it this way.

The phrase is normally translated to say, ‘Ahunavar protects the body’. ‘Ahunavar is the lord of the body’, holds on to the essence of the word and the spirit without loss or change of meaning from the usual translations.

Pray Kemna Mazda.  (Transliteration available on this blog at:

http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/kemna-mazda-translation/

Pray 21 Yatha Ahu Vairyo.

Pray 12 Ashem Vohu.

Homage to you, O Dawn!

Homage to you, O Dawn!

Homage to you, O Dawn!

For these are, in the entire world, the highest latria

To the one/only authority over life/spirit/world, i.e. Ahura Mazda;

To wield weapons against  Angre Mainyu’s Evil;

To  wield weapons against cruel/furious/ wrathful demon (aeshem div), who brandishes deadly/fierce weapons;

To wield weapons against the divs of the **Mazandaran province;

To wield weapons against the entire world of the divs, the irreligious of ***Gilan province.

(Pray in silence, Baaj)

Vanquish the mal-wisdom that breaks the Law (****ghanamino);                                 Oh Ahriman a thousand, ten thousand times cursed/condemned be.

(Pray aloud again)

Flourish O Hormazd! Custodian of  splendour/wealth, glorious; flourish! The pure Ameshaspends; flourish! The brilliant Sirius star (Tishtryehe) glorious, splendorous; flourish! O pure men; flourish! O Beneficent Spirit of creation pure.

(Pray 2 Yatha Vairyo).

** Mazandaran : A province in the north of Iran adjoining Gilan is not the same Mazandaran which Rustom campaigned against and fought and killed Sohrab. Seven roads and railways were built in the beginning of last century, under the Reza Shah, to connect the northern Elbruz to the southern slopes; thereafter, Gilan and Mazandaran were together termed as ‘Shomal’ (North Iran). Mazandaran is the  capital of North Iran.   he name of the province literally means “the gate or valley of giants” (Avesta ‘Mazainya’ = ‘giant’).                          The province is variously called Tabarestan, Tabaria, Tapurestan, and Tapuria. In Armenia, the Caspian Sea is still known as Mazandaran Sea.

*** GILAN is one of the provinces situated  in Region 3 of Iran. Iran has thirty-one provinces.  In Latin the place is spelt ‘Guilan’.

On the southern shores of the Caspian Sea, Mazandaran lies to its west, Ardabil (another Iranian province) lies to its east, with Zanjan and Quazvin and to its south. It touches the Republicof Azerbaijan in the north. Russia lies across the Caspian Sea.

The northern part of Gilan includes the Iranian Talish (an ethnic group of people living in the region which is shared between Iran and Azerbaijan).

Its main city of Rasht, lies in the center of Gilan. Masouleh is a well known tourist destination. Bandar-e-Anzali serves as its commercial Port.(pic).

****Ghanamino means a person who has the warped wisdom to break the Law (Raasti, Tao) and also includes the temporal enacted law. Ghanamino also means  an evil minded person who temporarily desists from relentless destruction of the good.

Baaj Jamvani is to be Prayed before starting your meal whether small or big.  The Baaj Jamvani may be likened  to the Grace the Christians say before their meal as a thanksgiving to God for providing one with His Grace and Bounty, but it is a lot more. The act of eating itself is in praise of the Ultimate and his manifestations that make this world in keeping with the Eternal Laws, the Law of Nature.

Jamvani in Gujarati means ‘of eating’.

TRANSLITERATION:

In the name of the venerated/revered one, bestower of boons/gifts, the absolver, grant me your grace O Hormazd, the self-manifested/one created of his own accord

So, then, we celebrate Hormazd who wrought life in keeping with the Eternal Laws; and also the waters , the  vegetation, the luminous daylight and all that is good (created in keeping with Asha).

(Pray after the meal).

4 Ashem Vohu

2 Yatha Ahu Vairyo

Ahmai Rasche (transliteration at http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/)

Hazam Garem (transliteration athttp://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/)

Jashme Avange Mazda (transliteration at http://www.mumbaiblogg.com/zoroastrian-zen/avesta-translations/avesta-sarosh-baaj-part-iv-translation/)

PRAY THE LAST LINE OF BAAJ jAMVANI:

As it happens, so it is for the best. (Atha Jamyat, atha Afrinami).

1 Ashem Vohu.

TEXT OF BAAJ JAMVANI:

Ba nam e yazd e bakhshayande e bakhshayazgar e meherbaan, Hormazd e hvadae.

Itha at yazamaide ahurem mazdam ye gamcha ashemcha daat aapascha , data urvascha, vanguhish raocascha, daatbumimcha vohu.

Pray 4 Ashem Vohu.

Pray 2 Yatha Ahu Vairyo

Pray Ahmai Rasche, Hazam Garem, Jashme Avange Mazda

Atha Jamyat Yatha Afrinami.

Pray 1 Ashem Vohu.

TRANLITERATION OF THE TEXT OF THE NIRANG OF HOM YASHT:

I cause to shun, trounce and make ineffective/immobilize the alien/bizarre tenor of your character, the very mould of you demigods , falsehoods/germs, magicians and fairies by the use of the Ephideris Vulgaris (Haoma plant) and the great fire/the youngest branch of the tree in heaven (barsam) and the religion of the true faith (raast) and correct/apt(daroost) and good which Dadar Hormazd to my mind has taught/revealed (chashid).

Pray  one Ashem Vohu. (Recite the Nirang thrice).

TEXT OF THE HOM YASHT NIRANG:

“Ku shekanam, O vāenum, O nezār kunam kālbude shumā dīvān, O darujān O jāduān O parīān 15, pa Hom va barsam, va dīne rāst va dorost veh, ke Dādār Ahura Mazda oe man chāshīd ashaone”. (Pray one  Ashem Vohū). (Recite the Nirang thrice).

USES:

To prevent diseases.

To have good health and keep away death.

Helps begat good progeny

To vanquish lies or enemies or any hostility

To obtain true knowledge/strength/prosperity/progress/ victory/ health and longevity

To be able to recognize and become aware of evil

Ability to battle evil or enemies

To gain spiritual knowledge

(Women) To get good husbands;

To make powerless a tyrant or powerful persecutor or one who is depriving you of your lawful rights or possessions e.g. robber

Destroy the power of magic or other invisible onslaughts

Increase your level of spirituality

Gain many material blessings such as strength

See your children advance to exalted positions in life

Protect your home each and every night

Protection from people of a more unsociable disposition

Protection from harm.                                                              

Protection from vendetta.

Protection from crimes and criminals

To be able to live in Rectitude and piety.

For a long life and strengthening of one’s life-force

For strength to protect one’s self and reputation against calumny.

Protection in war and against one’s critics and detractors.

Protection against hostility

To be able to recognize and destroy evil

NOTE:

Haoma or Hom is the healing energy (Yazad attributed the power of healing) and also the name given to the healing herb, Ephideris Vulgaris. In the reign of Kai Khushro lived the ninth Shoshyant also named, Hom.

It is said that at least four Persian heroes who had reputable sons had invoked Hom to begat progeny —- Vivanghat had Jamshid; Athwya had Faridun; Thrita had two, Urvakhsh and Kersasp; and Pourushasp had Zoroaster.

It is believed that centuries before the birth of Zoroaster, the Hom Yasht was recited and the Ephidera Vulgaris (Hom plant) was used for healing and was said to produce no adverse side-effects*. The plant juice was collected by mashing it while reciting the Hom Yasht. The extract was then prayed upon to infuse it with healing and health-giving powers. The juice of the plant is a very gentle intoxicant. The plant extracts were considered efficacious in furthering spiritual progress of a soul.

In those ancient times, the plant was used for healing, as an aphrodisiac and to stimulate alertness and awareness. It grows in most terrains and spreads rapidly The Hom of the Avesta and the Som in Indian mythology are the same plant.

* This is no longer true. Today we find that there are side-effects though not of a serious nature. The patient may experience dizziness, restlessness, anxiety, irritability, heart pounding, headache, loss of appetite, nausea, vomiting. It is also advised that Ephidera should not be used with other stimulants including coffee. Modern medicine uses Ephidera to treat bronchospasm, asthma, and bronchitis.

1. O the Ameshaspends! We bring you to mind through the prayer of praise of the Seven (Haptangini).

We praise the reflections in the water;  we praise the bridges over the waters;

We praise the various roads that travel in different directions,

and we praise the meeting of the roads.

2. We praise the mountain that is the friend of the waters; we praise the lakes abundantly filled with water; we praise the sheaves of grain; we praise the domesticator of animals. We remember Hormazd and Zoroaster.

3. We praise the Earth and the Sky; we praise the strong winds created by Hormazd; we praise mount Albruz; we Praise the world and all its natural phenomena.

4. We remember the good mind and the souls of the Pious. We praise the site of the 5 doors (Avesta: Vasim cha Yaam Panchasdvaram); we Praise the holy salt (khar) that stands in the middle of the waters of the *Vouru-kash sea; we Praise the sea of Vouru-kash (name of sea).

5. We praise the green and strong Ephideris Vulgaris (Haoma plant); we praise Ephidera Vulgaris L. which brings progress and furthers this world: we praise Ephidera Vulgaris L which troubles over pains (cures our ills by troubling our pain away).

6. We praise the flow of the waters; we praise the flight of the birds; we praise the return of the Aathornan who travel far, to preserve the holiness of the nation. We remember all the Ameshaspends.

(The rest of the prayer, Haptan Yasht is same as the beginning of the Yasht)

* VOURU-KASH: Dictionary meaning:

‘Vouru’ means ‘full of’ or ‘many’. Kash is a ‘border ‘or ‘shore’ or ‘enclosing line’.

Avesta also uses another word for the word ‘Kash’, the other word is ‘Karsh’ for which the Persian synonym is ‘Keshvar’ meaning ‘country’. In Persian and in Pehelvi, like in Avesta, the word means a place with a vast border or a sea with many shores; The Persian word being ‘Farakh-kard’ and the Pehelvi word being, ‘Farakh-o-kart’.

The word Keshvar stems from the Persian word for a ‘line made on a field by a plough’ not a mere furrow but a line defining the extent of ownership of land. If Kash also means ‘land’ then, Vouru-kash could well mean a vast land or a land with many borders.

In the Avesta:

Vouru-kash is the name given to the (mythical?) place from which the river Ardvisur flows, the sea into which it flows and the river itself—all three go by the same name amongst other aliases.

In Zoroastrian Myth there is the two original trees, the first trees created by Ahura Mazda— 1) the Tree of Immortality also known as the Tree of Life and             2) the Tree of all Seeds. Both grew together in the first waters created by Ahura Mazda, in the deepest part of that ocean called therein, the Sea of Vouru-kash.

Tir Yasht, Kardo 5: places the Vouru-kash (Farah Kart Sea) somewhere in the space between the sky and the earth. If something is thrown ‘like a comet’ it will arrive at the Farah Kart Sea.

Avan Yasht verse 4: describes it has having ‘a thousand lakes and thousand rivers’ each body of water is spoken of as huge (a swift rider would take forty days to go down its length).
Avan Yasht verse 5: speaks of the waters of the Vouru-kash inundating the entire known world, in all seasons, at all times.

According to the Boon-Da-Ishn, the Farah Kart Sea covers one-third of the earth’s surface and is the size of a thousand seas.

Physical location: If one believed that Vouru-kash was a physical body of water on Earth, scholars are of the opinion that there is no place in Iran which

has a name even remotely close to the name, ‘Vouru-kash’. However, there is a theory among scholars that the Sanskrit word ‘Varukaksha’, the old name for the town of Bharuch in Gujarat, India and the river Narmada which flows through this town are perhaps, Vourukaksha.

Theories also claim Vouru-kash to be the Caspian Sea (Mazandaran Sea), Sea of China, Gulf of Persia, the Indian Ocean, the Puyitic Sea, the Marangan Sea (Korea), and many others sea.

Scholars are still in the process of examining this claim.

The Shahnama places the Vouru-kash as the Sea of China.

The Shahnama also places: the Vouru-kash as an Indian Sea whence rose the Satvis (Pehelvi for the Indian Ocean as it was then known) of the ‘one hundred quarters and one hundred abodes (Sata-Vaesa, of the Avesta named after the star recognized today as Canopus). In pre-Islamic tradition, the rain and the irrigation of all lands on the face of the Earth, as well as the cleansing of water of dirt and filth, was one of the functions of the Satvis Sea and the cleansed water flowed into Farah Kart Zereh.

TRANSLITERATION

Daadar Hormazd is the ruler of all creation who causes the evil and the nefarious Ahriman to retreat and run far away. May this Ahriman die completely vanquished! So also, may die, completely vanquished, Ahriman, Demons (div), falsehood (Druj), magicians (jaadugaran),  destroyers (darvandaan) , those who refuse to see the truth despite having good eyes(keekaan) , those who refuse to hear the truth despite having good ears (karafaan), tyrants (sastaaraan), sinners (gunegaaraan), the destroyers of the Law (aashmogaan darvandaan), enemies(dushmana) fairies(freeaan). May the Evil Padsha weaken and stay away from us. May our enemies disappear, may our Enemies weaken and stay away from us. O Hormazd! I repent (*patet) all my sins and abjure them and abstain from them (* pashemaan) O Hormazd! I abjure in this world, all bad thoughts that I have brought to my mind, all bad words that I have spoken, all bad deeds that I have done, have arisen at my behest, have been started because of me, and, all things connected with such my thoughts , words, deeds, body , soul , this world and the next world.  O Hormazd! I abjure all such sins and abstain from these and repent/repair these by the three intrinsic virtues (good thoughts, good words and good deeds) and become abstemious (pashemaan).

May Daadar Hormazd prosper! (khushnoodi)

May Ahriman be disgraced!

May the wishes of the followers of the Path (Raasti) rise above all other wishes!

I Praise The Path (Raasti)!

*PATET = does not mean forgiveness or even a probate grant as is commonly believed. The word is derived from Avestic ‘Paitiyogat’ meaning act of opposing evil /deterring evil/ accepting the reward for one’s deeds/to be ready to receive one’s just deserts. Patet also means to return good for evil and to forbear from retaliation.  Therefore, perhaps, the word is translated and often taken to mean forgiveness. Patet is the attitude of positive acquiescence to the natural consequence of doing evil or of a mistake and consciously reject temptation and thus attain salvation.

1. We offer worship filled with/full of praise and reverence to Hormazd and Ardibesht; we admit to and publicly acknowledge this worship of Them.

2. O Hormazd! May we eternally remain under your reign! You, who straddle both worlds, are the most wise ruler for us all; of both men and women.

3. We surrender ourselves entirely to You — all wise,*worthy of worship, who walks only on the Path (Raasti) and no place else — whereby, You who spends all eternity in both the worlds and Who are all wise become our very lives and each and every part of our body.

4. O Hormazd! May we by attaining happiness in abiding within you, become worthy of a long life and success. May we always love you and have faith in you. Amongst all who live in this world (Hayati), You, O all wise one, who has have the power, make us happy through prosperity for a very long time.

5 & 6. Oh Hormazd! We call ourselves people who pray to You, we are happy to be people who pray to you and we acknowledge that we pray to you. O Hormazd! The rewards you have awarded to us in this and in the unmanifest world, give us these rewards to us Yourself (bestow these rewards on us by Your own hand and through no other) so that we reach forever the realms belonging to You and to Ashoi.

*the word used here is Khodavand, one of the hundred and one names given to God in Zoroastrianism. Khoda, the word we commonly understand and use to denote the Almighty Creator is not one of those hundred and one names; the suffix ‘vand’ is added to turn the noun to an adjective. Thus, perhaps, having or possessing the qualities of Khoda.

1. O Hormazd! Imbue great wisdom and prosperity in these Creations. O Hormazd! Your Reward to a religious person like me is the only reward O ruler of wisdom!

2. In this world and the world of the unmanifest (*minoi) be our sole Bestower; so that, we forever attain your friendship and that of holiness (Ashoi)

3. So that we may gain long and lasting prosperity, strong bonds of friendship, O Hormazd, who desires purity/holiness give us intelligent and diligent people who walk on the Path (live by Raasti) and people who will keep us happy.

4. May You similarly treat our welfare and also our livelihood and our friends, O Hormazd! We ask all the above from you. Also, that we follow the Path and be happy/prosperous and be liked for our friendliness.

NOTE: Back to God seems to be the theme of this Karda. The desire for and the kind of relationship that the believer seeks to develop with the Ultimate, is so beautiful; a singular, eternal, permanent and extraordinary relation where the worshiper is content to leave to God’s wisdom his place and position in life and in his turn, the worshiper is satisfied with that which he receives only so that he may return to the realms of the Ultimate.

*Minoi : is simply a condition of nature, nominated by the occultist as “the plane”. The stage where the formation of the manifested originates, often described as the elemental, fundamental state of things, the very beginning of the form finally manifested; occurring somewhere in the realms of ether defying instrumental examination. According to the Kshnoom and Mazdayasni Daena, both these state that, the immortal world (Minoi Alam) is held in the Ninth and the Eighth heavens /planes.

The Kshnoom explains further that it is  the energy within the Minoi Alam, that makes it possible to create and sustain both the manifest and unmanifest Universes through timelessness–the hoary past to the invisible future. Minoi is also understood to be the Tenth plane , the primordial Source, the original creative Vibrations, the primordial Light—the Place where the Creator resides.

Thus, here, we bring to mind the poison of this world and its maker/producer; our souls as well as those of the animals; those animals which desire to keep us alive (i.e. animals that feed us) and (those animals) because of whom we exist and which exist because of us.

(The prayer here, refers to the ‘The interdependence of man and his environment’ and injuncts one to honour this dependence on each other, to take care of and heed his need of these environs).

We bring to mind the soul of the traveler and the soldier (the rider of animals); we bring to mind the soul of pious men and women when ever born, and who honour the Law or will honour or have, already, honoured the Law.

Thus, here, we praise the honorable men and women, the immortal, the Ameshaspends who perpetually/unceasingly make to our lives, a difference for the better. Those Ameshaspends, both, male and female, that resides in the honorable minds.O Hormazd! We regard you, similarly we comprehend your greatness and similarly are constantly reminded of you, by all the good you have thought, spoken, created and done. O Hormazd! Hence, we bow to you and thus are we beholden /indebted to you.

O Hormazd! We grow ever nearer to you through proper welfare, proper holiness/purity (Ashoi), praiseworthy behaviour like the female angels and the bliss induced in us by the good *Aspendamard.

*NOTE: Aspendamard also called Armaiti, and often shortened to Spendamard

is the attribute of the Perfect Mind in human beings. A perfect mind being a

balanced one having piety, faith, devotion, dedication, loyalty, kindness,

munificence, humility, modesty, generosity of spirit, an unassuming nature, educated mind, trustworthy.

This Ameshaspand is assisted by Avan (water), a Yazad of the physical world, DaepDin (giver of religion), Ashishvang (blessings) and Marespand (holy words), Yazads of the spiritual world.

1. O Hormazd, here, we remember you who created animals and crops; also water and all existence; as also, the light, Earth and all divine blessings (natural phenomena), as such creator.

2. We offer you the highest praise (ijashne) and latria (the highest worship offered to God) for your greatness, magnificence and your marvelous persona.

3. Hormazd, beloved of Mazda, a name promoting great progress, we offer you latria. We offer latria with our entire being (body and spirit). We offer this latria with all the souls (farohar) of all pious/good men and women.

4. We praise /laud Ardibesht, the most beautiful and most glorious Ameshaspend and all phenomena of creation.

5. We praise/laud good thoughts, all over which God rules (all creation), the good religion, good harvest (both of animal husbandry and agriculture) (i.e. Khordad & Amardad), and noble cultures (Armaiti).

MOTTI HAPTAN YASHT KARDO 4–Transliteration

1. O Earth that nourishes/feeds us and with that all the female angels (farishtas), also the excellence of the Law, we praise you. O Hormazd! Your female angels and the excellence of the Law which are acceptable/likeable because of their Ashoi (purity/holiness) we laud them.

2. We praise/laud the happiness, purity, progress, all good thoughts and with these, nobility (good society), good wishes, good progress, good advice, and good wisdom (Avesta: ‘Parendim’ an angel, with Ashishangh, who rules over wealth).

3. We praise/ laud precipitation (rain), collected and flowing waters of Hormazd, we believe you are filled with goodness, vast, moving towards greatness and make both Worlds pure/pious. (These waters include the moisture found in leaves plants tree-sap, water falling from the mountain, water under the soil, and moisture in the earth and where else found).

4. O Waters! Thus are the good names that Hormazd has bestowed on you. The creator of all phenomena Hormazd has fixed these names for you. We praise you through these names, we bow to you respect you through these and through these we show our gratitude to you.