I announce and I (will) complete (my Yasna) to Ahura Mazda, the Creator, the radiant and glorious, the greatest and the best, the most beautiful (?) (to our conceptions), the most firm, the wisest, and the one of all whose body is the most perfect, who 196 attains His ends the most infallibly, because of His Righteous Order, to Him who disposes our minds aright, who sends His joy-creating grace afar; who made us, and has fashioned us, and who has nourished and protected us, who is the most bounteous Spirit!
I announce and I (will) complete (my Yasna) to the Good Mind, and to Righteousness the Best, and to the Sovereignty which is to be desired, and to Piety the Bountiful, and to the two, the Universal Weal and Immortality, to the body of the Kine, and to the Kine’s Soul, and to the Fire of Ahura Mazda, that one who more than (all) the Bountiful Immortals has made most effort (for our succour)!
And I announce and I (will) complete (my Yasna) to the Asnya, the day-lords of the ritual order, to Hāvani the holy, the lord of the ritual order; and I celebrate, and I (will) complete (my Yasna) to Sāvanghi and to Vīsya, the holy lord(s) of the ritual order. And I announce and (will) complete (my Yasna) to Mithra of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken name, and to Rāman Hvāstra. 197
I announce and (will) complete (my Yasna) to Rapithwina, the holy lord of the ritual order, and to Frādaṭfshu, and to Zaṇtuma, the holy lord(s) of the ritual order; and I celebrate and complete (my Yasna) to Righteousness the Best, and to Ahura Mazda’s Fire.
I announce and complete (my Yasna) to Uzayēirina the holy lord of the ritual order, and to Frādaṭ-vīra and to Dahvyuma, the holy lord(s) of the ritual order, and to that lofty Ahura Napāṭapãm (the son of waters), and to the waters which Ahura Mazda made.
I announce and complete (my Yasna) to Aiwisrūthrima (and) Aibigaya, the holy lord(s) of the ritual order, and to Zarathuśtrōtema, and to him who possesses and who gives that prosperity in life which furthers all. And I celebrate and complete (my Yasna) to the Fravashis of the saints, and to those of the women who have many sons, and to a prosperous home-life which continues without reverse throughout the year, and to that Might which is well-shaped and stately, which strikes victoriously, Ahura-made, and to that Victorious Ascendency (which it secures).
I announce and I complete (my Yasna) to Ushahina, the holy lord of the ritual order, and to Berejya (and) Nmānya, the holy lord(s) of the ritual order, and to Sraosha (who is Obedience) the blessed, endowed with blessed recompense (as a thing 198 completed), who smites with victory, and furthers the settlements, and to Rashnu, the most just, and to Arśtāṭ, who advances the settlements, and causes them to increase.
And I announce and I complete (my Yasna) to the Māhya, the monthly festivals, lords of the ritual order, to the new and the later moon, the holy lord of the ritual order, and to the full moon which scatters night.
And I announce and complete (my Yasna) to the Yāirya, yearly feasts, the holy lords of the ritual order. I celebrate and complete (my Yasna) to Maidyō-zaremya, the holy lord of the ritual order, and to Maidyō-shema, the holy lord of the ritual order, and to Paitiśhahya, and to Ayāthrima the advancer, and the spender of the strength of males, the holy lord of the ritual order, and to Maidhyāirya, the holy lord of the ritual order, and to Hamaspathmaēdhaya, the holy lord of the ritual order; yea, I celebrate and complete my Yasna to the seasons, lords of the ritual order.
And I announce and complete (my Yasna) to all those who are the thirty and three lords of the ritual order, which, coming the nearest, are around about Hāvani, and which (as in their festivals) were 199 inculcated by Ahura Mazda, and were promulgated by Zarathuśtra, as the lords of Asha Vahiśta, who is Righteousness the Best.
And I announce and complete (my Yasna) to the two, to Ahura and to Mithra, the lofty, and the everlasting, and the holy, and to all the stars which are Speṇta Mainyu’s creatures, and to the star Tiśtrya, the resplendent and glorious, and to the Moon which contains the seed of the Kine, and to the resplendent Sun, him of the rapid steeds, the eye of Ahura Mazda, and to Mithra the province-ruler. And I celebrate and complete my Yasna to Ahura Mazda (once again, and as to him who rules the month), the radiant, the glorious, and to the Fravashis of the saints.
And I announce and complete my Yasna to thee, the Fire, O Ahura Mazda’s son! together with all the fires, and to the good waters, even to all the waters made by Mazda, and to all the plants which Mazda made.
And I announce and complete (my Yasna) to the Bounteous Mãthra, the holy and effective, the revelation given against the Daēvas; the Zarathuśtrian 200 revelation, and to the long descent of the good Mazdayasnian Faith.
And I announce and complete (my Yasna) to the mountain Ushi-darena, the Mazda-made, with its sacred brilliance, and to all the mountains glorious with sanctity, with their abundant Glory Mazda-made, and to that majestic Glory Mazda-made, the unconsumed Glory which Mazda made. And I announce and complete (my Yasna) to Ashi the good, the blessedness (of the reward), and to Cisti, the good religious Knowledge, to the good Erethe (Rectitude?), and to the good Rasãstāṭ (persisting zeal?), and to the Glory and the Benefit which are Mazda-made.
And I announce and complete (my Yasna) to the pious and good Blessing of the religious man, the holy, and to the curse of wisdom, the swift and redoubted Yazad of potency (to blight).
And I announce and complete (my Yasna) to these places and these lands, and to these pastures, and these abodes with their springs of water(?), and 201 to the waters, land, and plants, and to this earth and to yon heaven, and to the holy wind, and to the stars, moon, and sun, and to the eternal stars without beginning, and self-disposing, and to all the holy creatures of Speṇta-Mainyu, male and female, the regulators of the ritual order.
And I announce and complete (my Yasna) to that lofty lord who is the ritual Righteousness (itself), and to the lords of the days in their duration, and of the days during daylight, to the moons, the years, and the seasons which are lords of the ritual order at the time of Hāvani.
And I announce and complete (my Yasna) to the Fravashis of the saints, the redoubted, which overwhelm (the evil), to those of the saints of the ancient lore, to those of the next of kin, and to the Fravashi of (mine) own soul!
And I announce and complete (my Yasna) to all the lords of the ritual order, and to all the Yazads, the beneficent, who dispose (of all) aright, to those both heavenly and earthly, who are (meet) for our sacrifice and homage because of Asha Vahiśta, (of the ritual Order which is ‘the best’).
O (thou) Hāvani, holy lord of the ritual order, and Sāvanghi, Rapithwina, and Uzayēirina, and Aiwisrūthrima, (and) Aibigaya, (thou that aidest 202 life!) if I have offended you, and thou, O Ushahina, holy lord of the ritual order!
If I have offended thee, whether by thought, or word, or deed, whether by act of will, or without intent or wish, I earnestly make up the deficiency of this in praise to thee. If I have caused decrease in that which is Thy Yasna, and Thy homage, I announce (and celebrate) to thee (the more for this)!
Yea, all ye lords, the greatest ones, holy lords of the ritual order, if I have offended you by thought, or word, or deed, whether with my will, or without intending error, I praise you (now the more) for this. I announce to you (the more) if I have caused decrease in this which is your Yasna, and your praise.
I would confess myself a Mazda-worshipper, of Zarathuśtra’s order, a foe to the Daēvas, devoted to the lore of the Lord, for Hāvani, the holy lord of the ritual order, for (his) sacrifice, homage, propitiation, and praise, for Sāvanghi, and for Vīsya, the holy lord of the ritual order, for (his) sacrifice, homage, propitiation and praise, and for the sacrifice, homage, propitiation and praise of the lords of the days in, their duration, and of the days during daylight for 203 those of the monthly festivals, and for those of the yearly ones, and for those of the seasons!
I desire to approach the Zaothras with my worship. I desire to approach the Baresman with my worship. I desire to approach the Zaothra conjointly with the Baresman in my worship, and the Baresman conjointly with the Zaothra. Yea, I desire to approach this Zaothra (here),and with this (present) Baresman, and I desire to approach this Baresman conjoined with this Zaothra with my praise; and I desire to approach this Baresman with praise provided with its Zaothra with its girdle, and spread with sanctity.
And in this Zaothra and the Baresman I desire to approach Ahura Mazda with my praise, the holy 204 lord of the ritual order, and the Bountiful Immortals, (all) those who rule aright, and who dispose of all aright, these also I desire to approach and with my praise.
And in this Zaothra. with this Baresman I desire to approach the Asnya with my praise. I desire to approach the Hāvani with my praise, the holy lord of the ritual order, and Sāvanghi and Vīsya, the holy lords of the ritual order. And in this Zaothra with this Baresman I desire to approach Mithra with my praise, of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken name, and Rāman Hvāstra with him, the holy lord of the ritual order.
And in this Zaothra and with the Baresman I desire to approach Rapithwina with my praise, the holy lord of the ritual order; and Frādaṭfshu and Zaṇtuma, the holy lords of the ritual order; and in this Zaothra with this Baresman I desire to approach toward Righteousness the Best with my praise, and with him the Fire, Ahura Mazda’s son.
And in this Zaothra with this Baresman I desire to approach Uzayēirina with my praise, and Frādaṭ-vīra and Dahvyuma, the holy lords of the ritual order; and with them that lofty lord, the kingly and brilliant Apãm-napāṭ, of the fleet horses, and likewise the water Mazda-made and holy,
And Aiwisrūthrima, (and) Aibigaya, the holy lord(s) of the ritual order, and Frādaṭ-vīspãm-hujāiti, and Zarathuśtrōtema, the holy lord, and the good, heroic, and bountiful Fravashis of the saints, and the women who have many sons, and a peaceful and prosperous home-life that continues without reverse throughout the year, and Force well-shaped and 205 stately, and the Victorious-blow Ahura-given, and the Victorious Ascendency (which it secures), and (7) Ushahina, the holy lord of the ritual order, Berejya and Nmānya, the holy lords of the ritual order, and Sraosha, Obedience, the blessed and the stately, who smites with the blow of victory, furthering the settlements, the holy lord of the ritual order, and Rashnu, the most just, and Arśtāṭ, who furthers the settlements, and causes them to increase.
And in this Zaothra with this Baresman I desire to approach the Māhya, the monthly festivals with my praise, the new moon and the waning moon (the moon within), the holy lords of the ritual order, and the full moon which scatters night, (9) and the Yearly festivals, Maidhyō-zaremaya, the holy lord of the ritual order, and Maidhyō-shema, and Paitiśhahya, and Ayāthrima, the promoter, who spends the strength of males, and Maidhyāirya and Hamaspathmaēdhaya, and the seasons, the holy lords of the ritual order.
And in this Zaothra with this Baresman I desire to approach all the lords of the ritual order with my praise, the three and thirty who come the nearest round about our Hāvanis, who are those lords (and seasons) of Righteousness the Best, which were inculcated by Mazda, and spoken forth by Zarathuśtra.
And in this Zaothra with this Baresman I desire to approach Ahura and Mithra with my praise, the lofty, eternal, and the holy two; and I desire to approach the stars, moon, and sun with the Baresman plants, and with my praise, and with them Mithra the governor of all the provinces, and Ahura Mazda the radiant and glorious, and the good, heroic, bountiful Fravashis of the saints, (12) and thee, the Fire, 206 Ahura Mazda’s son, the holy lord of the ritual order, with all the fires! And I desire to approach the good waters in this Zaothra with this Baresman with my praise, all best waters, Mazda-made and holy, and all the plants which are Mazda-made and holy.
And I desire to approach the bounteous Mãthra in this Zaothra with this Baresman, and with my praise, the most glorious as it is, and with it the law instituted against the Daēvas; yea, I desire to approach the Zarathuśtrian law with my praise, and (with it) its long descent, and the good Mazdayasnian Religion (as complete).
And I desire to approach Mount Ushi-darena in this Zaothra, with this Baresman with my praise, Mazda-made, and glorious with sanctity, the Yazad-(mount). And I desire to approach all the mountains with my praise, glorious with sanctity as they are, and with abundant glory, Mazda-made, and holy lords of the ritual order; and I desire to approach the mighty kingly Glory Mazda-made and unconsumed; yea, (even) the mighty unconsumed Glory Mazda-made. And I desire to approach Ashi Vanguhi (the good blessedness) in my praise, the brilliant, lofty, powerful, and stately, saving by inherent power. Yea, I desire to approach the Glory Mazda-made with my praise; and I desire to approach the Benefit conferred by Mazda.
And in this Zaothra with this Baresman I desire to approach the Blessing, pious and good, and the pious and holy man who utters it, and the mighty and redoubted Curse of the wise, the Yazad.
And in this Zaothra with this Baresman I desire to approach these waters with my praise, and these lands and plants, and these places, districts, 207 and pastures, and these dwellings with their springs of water, and this land-ruler, who is Ahura Mazda.
And in this Zaothra with this Baresman I desire to approach all the greatest lords with my praise, the day-lords, and the month-lords, those of the years, and of the seasons, and the good, heroic, bountiful Fravashis of the saints.
And in this Zaothra with this Baresman I desire to approach all the holy Yazads with my praise; yea, even all the lords of the ritual order, Hāvani at his time, and Sāvanghi at his time, and all the greatest lords of the ritual at their proper times.
With a Baresman brought to its appointed place accompanied with the Zaothra at the time of Hāvani, I desire to approach the Myazda-offering with my praise, as it is consumed, and likewise Ameretatāṭ (as the guardian of plants and wood) and Haurvatāṭ (who guards the water), with the (fresh) meat, for the propitiation of Ahura Mazda, and of the Bountiful 208 Immortals, and for the propitiation of Sraosha (who is Obedience) the blessed, who is endowed with sanctity, and who smites with the blow of victory, and causes the settlements to advance.
And I desire to approach Haoma and Parahaoma with my praise for the propitiation of the Fravashi of Spitāma Zarathuśtra, the saint. And I desire to approach the (sacred) wood with my praise, with the perfume, for the propitiation of thee, the Fire, O Ahura Mazda’s son!
And I desire to approach the Haomas with my praise for the propitiation of the good waters which Mazda created; and I desire to approach the Haoma-water, and the fresh milk with my praise, and the plant Hadhānaēpata, offered with sanctity for the propitiation of the waters which are Mazda-made.
And I desire to approach this Baresman with the Zaothra with my praise, with its binding and spread with sanctity for the propitiation of the Bountiful Immortals. And I desire with (?) my voice the thoughts well thought, and the words well spoken, and the deeds well done, and the recital of the Gāthas as they are heard. And I desire to approach the well-said Mãthras with my praise, and this (higher) lordship with this sanctity, and this exact regulation (of the Ratu), and the reverential prayer for blessings (spoken at the fitting hour); and I desire to approach them for the contentment and propitiation 209 or the holy Yazads, heavenly and earthly, and for the contentment of each man’s soul.
And I desire to approach the Asnya with my praise, the lords of the ritual order, and the Hāvani and Sāvanghi and Vīsya, the holy lords of the ritual order. And I desire to approach with the Yaśt of Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name, and with him Raman Hvāstra.
And I desire to approach Rapithwina with my praise, the holy lord of the ritual order, and Frādaṭ-fshu and Zaṇtuma, and Righteousness the Best, and Ahura Mazda’s Fire.
And I desire to approach Uzayēirina, and Frādaṭ-vīra and Dahvyuma* with my praise, with that lofty Ahura Napāṭ-apãm, and the waters Mazda-made,
And Aiwisrūthrima, and Aibigaya, and Frādaṭ-vīspãm-hujaiti, and Zarathuśtrōtema with the Yaśt of the Fravashis of the saints, and of the women who have many sons, and the year long unchanged prosperity, and of Might, the well-shaped and stately, smiting victoriously, Ahura-made and of the Victorious Ascendency (which it secures).
And I desire to approach Ushahina, Berejya, and Nmānya with the Yaśt of Sraosha (Obedience) the sacred, the holy, who smites with the blow of victory, and makes the settlements advance, and with that of Rashnu, the most just, and Arśtāṭ 210 who furthers the settlements, and causes them to increase.
And I desire to approach the monthly festivals, the lords of the ritual order, and the new moon and the waning moon, and the full moon which scatters night,
And the yearly festivals, Maidhyō-zaremaya, Maidhyō-shema, Paitiśhahya, and Ayāthrima the breeder who spends the strength of males, and Maidhyāirya, and Hamaspathmaēdhaya, and the seasons, lords of the ritual order, (12) and all those lords who are the three and thirty, who approach the nearest at the time of Hāvani, who are the Lords of Asha called Vahishta (and whose services were) inculcated by Mazda, and pronounced by Zarathuśtra, as the feasts of Righteousness, the Best.
And I desire to approach Ahura and Mithra, the lofty and imperishable two, the holy, and with the Yaśt of those stars which are the creatures of Speṇta Mainyu, and with the Yaśt of the star Tiśtrya, the radiant, the glorious, and with that of the moon which contains the seed of cattle, and with that of the resplendent sun, the eye of Ahura Mazda, and of Mithra, province-lord of the provinces, and with that of Ahura Mazda (as He rules this day) the radiant, the glorious, and with that of the Fravashis of the saints, (who rule this month),
And with thy Yaśt, the Fire’s, O Ahura Mazda’s son! with all the fires, and to the good waters with the Yaśt of all the waters which are Mazda-made, and with that of all the plants which Mazda made.
And I desire to approach with the Yaśt of the 211 Mãthra Speṇta, the holy, the effective, the law composed against the Daēvas, the Zarathuśtrian, and with that of the long descent of the Religion which Mazda gave.
And I desire to approach with the Yaśt of Mount Ushi-darena, Mazda-made, and of all, glorious with sanctity, and abundant in brilliance, and with that of the Kingly Glory, Mazda-made; yea, with that of the unconsumed glory which Mazda made, and with that of Ashi Vanguhi, and Ciśti Vanguhi, and with that of the good Erethe, and the good Rasãstāṭ, and the good Glory, and of the Benefit which Mazda gave.
And I desire to approach with the Yaśt of the good and pious Blessing of the pious man and of the saint, and with that of the awful and swift Curse of the wise, the Yazad-curse, (18) and to these places, regions, pastures, and abodes, with their water-springs, and with that of the waters, and the lands, and the plants, and with that of this earth and yon heaven, and with that of the holy wind and of the stars, moon, and sun, and with that of the stars without beginning, self-determined and self-moved, and with that of all the holy creatures which are those of Speṇta Mainyu, male and female, regulators of the ritual order, (19) and with that of the lofty lord who is Righteousness (himself, the essence of the ritual), and with that of the days in their duration, and of the days during daylight, and with that of the monthly festivals, and the yearly festivals, and with those of the several seasons which are lords of the ritual at the time of Hāvani.
And I desire to approach the meat-offering with a Yaśt, and Haurvatāṭ (who guards the water), and Ameretatāṭ (who guards the plants and wood), with 212 the Yaśt of the sacred flesh for the propitiation of Sraosha (Obedience) the blessed and the mighty, whose body is the Mãthra, of him of the daring spear, the lordly, the Yazad of the spoken name.
And I desire to approach both Haoma and the Haoma-juice with a Yaśt for the propitiation of the Fravashi of Zarathuśtra Spitāma, the saint, the Yazad of the spoken name. And I desire to approach the wood-billets with a Yaśt, with the perfume for the propitiation of thee, the Fire, O Ahura Mazda’s son! the Yazad of the spoken name.
And I desire to approach with a Yaśt for the mighty Fravashis of the saints, the overwhelming, the Fravashis of those who held to the ancient lore, and of those of the next of kin.
And I desire to approach toward all the lords of the ritual order with a Yaśt, toward all the good Yazads, heavenly and earthly, who are (set) for worship and for praise because of Asha Vahiśta (of Righteousness the Best).
I will confess myself a Mazdayasnian, of Zarathuśtra’s order, a foe to the Daēvas, devoted to the lore of the Lord for Hāvani, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Sāvanghi and Vīsya, the holy lord(s) of the ritual order, and for the sacrifice, homage, propitiation, and praise of the day-lords of the days in their duration, and of the days during daylight, and for the month-regulators, and the year-regulators, and for those of the (several) seasons, for their sacrifice, and homage, their propitiation, and their praise.
(The Zaotar speaks): As the Ahū to be 213 (revered and) chosen, let the priest speak forth to me.
(The Ratu responds): As the Ahū to be (revered and) chosen, let him who is the Zaotar speak forth to me.
These good thoughts, good words, and good deeds, these Haomas, meat-offerings, and Zaothras, this Baresman spread with sanctity, this flesh, and the two, Haurvatāṭ (who guards the water) and Ameretatāṭ (who guards the plants and wood), even the flesh, the Haoma and Haoma-juice, the wood-billets, and their perfume, this sacred lordship and chieftainship, and the timely prayer with blessing, and the heard recital of the Gāthas, and the well-said Mãthras, these all we offer, and make known with celebrations (here).
Yea, these do we announce with celebrations, and we present them to Ahura Mazda, and to Sraosha 214 (Obedience) the blessed, and to the Bountiful Immortals, and to the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lofty lord of the entire creation of the holy, for sacrifice, homage, propitiation, and praise.
Yea, further, we present (them to the Bountiful Immortals with an especial gift) these thoughts well thought, these words well spoken, these deeds well done, these Haomas, Myazdas, Zaothras, and this Baresman spread with sanctity, the flesh, and Haurvatāṭ (who guards the water), and Ameretatāṭ (who guards the plants and wood), even the flesh, Haoma and Parahaoma, the wood-billets, the perfume, and this their lordship and their sanctity, and this chieftainship, this prayer for blessing, the heard recital of the Gāthas, and the well-said Mãthras.
We offer with our celebrations, and we announce them (of a verity) to the Bountiful Immortals, those who exercise their rule aright, and who dispose (of all) aright, the ever-living, ever-helpful, the male divinities among their number who dwell with the Good Mind, [and the female ones as well].
And we announce them in our celebrations as more propitious for this house, and for the furtherance of this house, of its herds, and of its men, of those now born, and of those yet to be born, the holy, yea, for the furtherance of that house of which these (men) are thus.
And we present these offerings to the good 215 Fravashis of the saints who are mighty and overwhelming for the succour of the saints.
Yea, we present these hereby to the Creator Ahura Mazda, the radiant, the glorious, and the heavenly spirit, for the sacrifice, homage, propitiation, and praise of the Bountiful Immortals (all).
And we present these hereby to the Day-lords of the ritual order, to Hāvani, to Sāvanghi, and to Vīsya, the holy lords of the ritual order, for sacrifice, homage, propitiation, and for praise, and to Mithra of the wide pastures, and the thousand ears, and the myriad eyes, the Yazad of the spoken name,
And to Rapithwina, Frādaṭ-fshu, and Zaṇtuma, the holy lords of the ritual order, and to Righteousness the Best, and to Ahura Mazda’s Fire,
And to Uzayēirina, Frādaṭ-vīra, and Dahvyuma, the holy lords of the ritual order, and to that lofty lord Napāṭ-apãm, and to the water Mazda-made,
And to Aiwisrūthrima, the life-furtherer, and to Frādaṭ-vīspãm-hujyāiti and Zarathuśtrōtema, the holy lords of the ritual order, and to the Fravashis of the saints, and to the women who bring forth many sons, and to the Prosperous home-life which endures without reverse throughout the year, and to Force, well-shaped and stately, and to the Blow of victory which Mazda gives, and to the Victorious Ascendency which it secures, for their sacrifice, homage, their propitiation, and their praise,
And to Ushahina, with Berejya and Nmānya, and Sraosha (Obedience) the blessed, smiting with the blow of victory and furthering the settlements, and to Rashnu, the most just, and to Arśtāṭ, furthering the settlements, and causing them to increase. 216
And these we announce and we present hereby to the Month-lords of the ritual order, to the new moon and the waning moon (the moon within), and to the full moon which scatters night, the holy lord of the ritual order, for (their) sacrifice, homage, their propitiation, and their praise.
And these we announce hereby and we present to the Yearly festivals, to Maidhyō-zaremaya, Maidhyō-shema, Patiśhahya, and to Ayāthrima, to Maidhyāirya, Hamaspathmaēdhaya, and to the Seasons as holy lords of the ritual order, for sacrifice, homage, propitiation, and for praise.
And these we announce and we present hereby to all those lords who are the three and thirty lords of the ritual order, who approach the nearest around about our Hāvani, and which are the festivals of Righteousness the Best, inculcated by Mazda, and uttered forth by Zarathuśtra for their sacrifice, homage, propitiation, and praise.
And these we announce and we present to Ahura and to Mithra, the lofty, and imperishable, and holy two, to the stars, the creatures of Speṇta Mainyu, and to the star Tiśtrya, the radiant, the glorious, and to the Moon which contains the seed of cattle, and to the resplendent Sun, of the swift horses, Ahura Mazda’s eye, and to Mithra, the lord of provinces, for their sacrifice, homage, their propitiation and their praise; yea, these we present hereby to Ahura Mazda (as he rules this day) and to the Fravashis of the saints (as they rule this month), for their sacrifice, homage, their propitiation and their praise.
And these we announce hereby to thee, the Fire, O Ahura Mazda’s son! with all the fires for 217 thy sacrifice, homage, propitiation, and praise, and to the good waters for the sacrifice, homage, propitiation, and praise of all the waters Mazda-made, and to all the plants which Mazda made,
And to the Mãthra Speṇta, the holy, the effective, the law against the Daēvas, the Zarathuśtrian statute, and to the long descent of the good Mazdayasnian religion.
And these we announce and we present hereby to Mount Ushi-darena, Mazda-made, brilliant with sanctity, and to all the mountains shining with their holiness, abundantly luminous, and Mazda-made, and to the Kingly glory, the unconsumed glory Mazda-made, and to the good Blessedness, and the good Religious-knowledge, and the good Rectitude, and to the good Rasãstāṭ, and to the Glory and the Benefit which Mazda created.
And these we offer and present to the pious and good Blessing of the pious, and to the swift and dreadful Yazad, the Curse of wisdom.
And to these places, pastures, and dwellings with their springs of water, their rivers, to the lands and to the plants, to this earth and yon heaven, to the holy wind, to the stars, moon, and sun, to the stars without beginning, self-disposed, and to all the holy creatures of the Speṇta Mainyu, male and female (the rulers as they are of the ritual order).
And these we announce and we present hereby to that lofty lord who is Asha, the ritual righteousness itself, to the Day-lords, and the Month-lords, the Year-lords, and the Seasons who are the lords of the ritual at the time of Hāvani, and for 218 their sacrifice, homage, their propitiation and their praise.
Yea, these we announce and we present to Sraosha, the blessed and mighty, whose body is the Mãthra, him of the daring spear, the lordly one, and to the holy Fravashi of Zarathuśtra Spitāma, the saint.
And these we announce and we present to thee, the Fire, O Ahura Mazda’s son! for thy sacrifice, homage, thy propitiation, and thy praise.
And these we announce and we present to the Fravashis of the saints, the mighty and overwhelming, of the saints of the ancient lore, and of the next of kin.
And these we announce and we present hereby to all the good Yazads, earthly and heavenly, who are (meet) for sacrifice, homage, propitiation, and for praise, because of Asha Vahiśta (who is Righteousness the Best).
And that one of beings (do we worship) whose superior (service) in the sacrifice Ahura Mazda knows, and from his righteousness (which he maintains, and those of all female beings do we worship) whose (higher service is thus likewise known; yea all) male and female beings do we worship (who are such)!
This chapter is identical with Yasna XXXVII. 219
We worship the Creator Ahura Mazda with our sacrifice, and the Bountiful Immortals who rule aright, and who dispose of all aright.
And we worship the Asnya with our sacrifice, and Hāvani, Sāvanghi and Vīsya, the holy lords of the ritual order, and Mithra of the wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and we worship Rāman Hvāstra.
And we worship Rapithwina with our sacrifice, and Frādaṭ-fshu, and the Zaṇtuma, and Righteousness the Best, and the Fire, Ahura Mazda’s son, holy lords of the ritual order.
And we worship Uzayēirina, and Frādaṭ-vīra, and Dahvyuma*, the holy lord of the ritual order, and that kingly Ahura, the radiant Napāṭ-apãm, of the fleet horses, and the water holy, and Mazda-made.
And we worship Aiwisrūthrima and Aibigaya in our sacrifice, the holy lord of the ritual order, and Frādaṭ-vīspãm-hujyāiti and the Zarathuśtrōtema, the holy lord of the ritual order, and the good, heroic, bountiful Fravashis of the saints, and the women who bring forth many sons, and the Prosperous home-life which endures without reverse throughout the year, and Force which is well-shaped and stately, and the Blow which brings the victory, which is Ahura-given, and the Victorious Ascendency (which it secures).
And we worship Ushahina with our sacrifice, and 220 Berejya, and Nmānya, and Sraosha (Obedience) the blessed and the stately who smites with victory, and makes the settlements advance, and Rashnu, the most just, and Arśtāṭ who makes the settlements advance and causes them to increase, the holy lords of the ritual order.
And we worship the Māhya in our sacrifice, the new moon and the waning moon (the moon within) and the full moon which scatters night, the holy lord of the ritual order.
And we worship the Yearly festivals in our sacrifice, Maidhyō-zaremaya, Maidhyō-shema, Paitiśhahya, and Ayāthrima, the furtherer (or breeder), the spender of virile strength, and Maidhyāirya, the holy lord of the ritual order, and Hamaspathmaēdhaya, and the Seasons (in which they are).
And we worship with our sacrifice all the lords of the ritual order, who are the thirty and three who approach the nearest around about us at Hāvani, who are the lords of Righteousness the Best, and whose observances were inculcated by Ahura Mazda, and uttered forth by Zarathuśtra.
And we worship Ahura and Mithra with our sacrifice, the lofty, and imperishable, and holy two, and the stars, moon, and sun, among the plants of the Baresman, and Mithra, the province-lord of all the provinces, even Ahura Mazda, the radiant, the glorious, and the good, valiant, and bountiful Fravashis of the saints.
And we worship thee, the Fire, Ahura Mazda’s son, together with all the fires, and the good waters, the best and Mazda-made, and holy, even all the waters which are Mazda-made and holy, and all the plants which Mazda made. 221
And we worship the Mãthra Speṇta with our sacrifice, the glorious and of a truth, the law revealed against the Daēvas, the Zarathuśtrian law, and we worship with our sacrifice its long descent, and the good Mazdayasnian Religion.
And we worship Mount Ushi-darena, the Mazda-made, the glorious Yazad, shining with holiness, and all the mountains that shine with holiness, with abundant brilliance, Mazda-made, the holy lords of the ritual order. And we worship the mighty Kingly glory Mazda-made, the mighty glory, unconsumed and Mazda-made, and the good Sanctity, the brilliant, the lofty, the powerful and the stately, delivering (men) with its inherent power. Yea, we worship the Glory, and the Benefit which are Mazda-made.
And we worship the pious and good Blessing with our sacrifice, and the pious man, the saint, and that Yazad, the mighty Curse of wisdom.
And we worship these waters, lands, and plants, these places, districts, pastures, and abodes with their springs of water, and we worship this lord of the district with our sacrifice, who is Ahura Mazda (Himself).
And we worship all the greatest lords, the Day-lords in the day’s duration, and the Day-lords during daylight, and the Month-lords, and the Year-lords.
And we worship Haurvatāṭ (who guards the water) and Ameretatāṭ (who guards the plants and the wood), and Sraosha (Obedience) the blessed and the stately, who smites with the blow of victory, and makes the settlements advance, the holy lord of the ritual order.
And we worship Haoma with our sacrifice 222 and the Haoma-juice. And we worship the sacred Fravashi of Zarathuśtra Spitāma the saint.
And we worship the wood-billets, and the perfume and thee, the Fire, Ahura Mazda’s son, the holy lord of the ritual order.
And we worship all the holy Yazads, and all the lords of the ritual order at the time of Hāvani, and Sāvanghi, and all the greatest lords at their (proper) time. (The Yēhē hātãm follows.)
With a complete and sacred offering I offer and I give this meat-offering, and (with it) Haurvatāṭ (who guards the water), and Ameretatāṭ (who guards the plants and the wood), and the flesh of the Kine of blessed gift, for the propitiation of Ahura Mazda, and of the Bountiful Immortals (all, and) for the propitiation of Sraosha (Obedience) the blessed, endowed with sanctity, who smites with the blow of victory, and who causes the settlements to advance. 223
And I offer the Haoma and Haoma-juice with a complete and sacred offering for the propitiation of the Fravashi of Zarathuśtra Spitāma the saint, and I offer the wood-billets with the perfume for Thy propitiation, the Fire’s, O Ahura Mazda’s son!
And I offer the Haomas with a complete and sacred offering for propitiation [to the good waters] for the good waters Mazda-made. And I offer this Haoma-water with scrupulous exactness and with sanctity, and this fresh milk, and the plant Hadhānaēpata uplifted with a complete and sacred offering for the propitiation of the waters which are Mazda-made.
And I offer this Baresman with its Zaothra (and with its binding) for a girdle spread with complete sanctity and order for the propitiation of the Bountiful Immortals, and I offer with my voice the thoughts well-thought, the words well-spoken, and the deeds well-done, and the heard recital of the Gāthas, the Mãthras well-composed and well-delivered, and this Lordship, and this Sanctity, and this ritual mastership, and the timely Prayer for blessings, with a complete and sacred offering for the propitiation of the holy Yazads, heavenly and earthly, and for the contentment of the individual soul!
And I offer to the Asnya with a complete and sacred offering, as lords of the ritual order, and to Hāvani, and to Sāvanghi and Vīsya, holy lords of the ritual order, and to Mithra of the wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and to Raman Hvāstra.
And I offer with a complete and sacred offering to Rapithwina, the holy lord of the ritual order; and I offer to Frādaṭ-fshu and to the Zaṇtuma, and to 224 Asha Vahiśta (who is Righteousness the Best) and to Ahura Mazda’s Fire.
And I offer with a complete and sacred offering to Uzayēirina, Frādaṭ-vīra, and to the Dahvyuma*, the holy lord of the ritual order, and to that lofty Ahura Napāṭ-apãm, and to the waters which Mazda created.
And I offer with a complete and sacred offering to Aiwisrūthrima, the life-furtherer, and to Frādaṭ-vīspām-hujyāiti, and to the Zarathuśtrōtema, and to the Fravashis of the saints, and to the women who have many sons, and to the Prosperous home-life which endures (without reverse) throughout the year, and to Force, the well-shaped and stately, and to the Blow which smites with victory Ahura-given, and to the Victorious Ascendency (which it secures).
And I offer with a complete and sacred offering to Ushahina, the holy lord of the ritual order, and to Berejya, and Nmānya, and to Sraosha (Obedience) the blessed, endowed with sanctity, who smites with the blow of victory, and makes the settlements advance, and to Rashnu the most just, and to Arśtāṭ who furthers the settlements and causes them to increase.
And I offer with a complete and sacred offering to the Māhya, lords of the ritual order, to the new and the waning moon (the moon within), and to the full moon which scatters night, holy lords of the ritual order.
And I offer with a complete and sacred offering to the Yearly festivals, the lords of the ritual order, to Maidhyō-zaremaya, and Maidhyō-shema, to Paitiśhahya, and to Ayāthrima the furtherer (the breeder), the spender of the strength of males, and 225 to Maidhyāirya and Hamaspathmaēdhaya, holy lords of the ritual order, and I offer with sanctity to the several seasons, the lords of the ritual order.
And I offer with a complete and sacred offering to all those lords who are the thirty and three, who approach the nearest round about our Hāvani, and who are the lords of Asha (the ritual by-eminence), of Righteousness who is (the Best), whose observances are inculcated as precepts by Mazda, and uttered forth by Zarathuśtra.
And I offer with a complete and sacred offering to Ahura and Mithra, the lofty and imperishable, and holy two, and to the stars which are the creatures of Speṇta Mainyu, and to the star Tiśtrya, the radiant, the glorious, and to the Moon which contains the seed of cattle in its beams, and to the resplendent Sun of the fleet horses, the eye of Ahura Mazda, and to Mithra, the lord of the provinces. And I offer with a complete and sacred offering to Ahura Mazda, the resplendent, the glorious, (who rules this day), and to the Fravashis of the saints (who name the month).
And I offer with a complete and sacred offering to thee, the Fire, O Ahura Mazda’s son! together with all the fires, and to the good waters, even to the waters which are Mazda-made, and to all the plants which Mazda made.
And I offer with a complete and sacred offering to the Mãthra Speṇta, the holy, the effective, revealed against the Daēvas, the Zarathuśtrian law, and to the long descent of the good Religion, of the Mazdayasnian faith.
And I offer with a complete and sacred offering to Mount Ushi-darena, the Mazda-made, brilliant 226 with holiness, and to all the mountains shining with holiness, of abundant brightness, and which Mazda made, and to the Royal glory unconsumed and Mazda-made. And I offer with a complete and sacred offering to Ashi Vanguhi, and to Cisti Vanguhi, and to Erethe, and to Rasãstāṭ, and to the Glory (and the) Benefit which Mazda made.
And I offer with a complete and sacred offering to the good and pious Prayer for blessings of the pious man, and to that Yazad, the swift and dreadful Curse of the wise.
And I offer with a complete and sacred blessing to these places, districts, pastures, and abodes with their springs of water, and to the waters and the lands, and the plants, and to this earth and yon heaven, and to the holy wind, and to the stars, and the moon, even to the stars without beginning (to their course), the self-appointed, and to all the holy creatures of Speṇta Mainyu, be they male or female, regulators (as they are) of the ritual order.
And I offer with a complete and sacred blessing to that lofty lord who is Righteousness (the Best), and the Day-lords, the lords of the days during their duration, and to those of the days during daylight, and to the Month-lords, and the Year-lords, and to those of the seasons, the lords who are lords of the ritual, and at the time of Hāvani.
And I offer the Myazda meat-offering with a complete and sacred offering, and Haurvatāṭ (who guards the water), and Ameretatāṭ (who guards the wood), and the flesh of the Kine of blessed gift, for the propitiation of Sraosha (Obedience) the blessed, whose body is the Mãthra, him of the 227 daring spear, the lordly, the Yazad of the spoken name.
And I offer the Haoma and the Haoma juice for the propitiation of the Fravashi of Zarathuśtra Spitāma the saint, the Yazad of the spoken name.
And I offer the wood-billets with the perfume for Thy propitiation, the Fire’s, Ahura Mazda’s son, the Yazad of the spoken name.
And I offer with a complete and sacred offering to the Fravashis of the saints, the mighty and overwhelming, to those of the saints of the ancient lore, and to those of the next of kin.
And I offer with a complete and sacred offering to all the lords of the ritual order, and to all the good Yazads heavenly and earthly who are (meet) for sacrifice and homage because of Asha who is Vahiśta (of Righteousness who is the Best).
May that approach to us, and with a sacred blessing (O Lord!) whose benefits the offerers are seeking for. Thy praisers and Mãthra-speakers, O Ahura Mazda! may we be named; we desire it, and such may we be. What reward, O Ahura Mazda! adapted to myself Thou hast appointed unto souls,
Of this do Thou Thyself bestow upon us for this world and for that of mind; (yea, do Thou bestow) so much of this as that we may attain to Thy ruling protection and to that of Righteousness for ever.
We sacrifice to the Ahuna-vairya, and to the veracious word correctly uttered, and to the good and pious prayer for blessings, and to the dreadful curse of the wise, the Yazad, and to Haurvatāṭ and Ameretatāṭ, and to the flesh of the Kine of blessed gift, and to the Haoma and Haoma-juice, and to the wood-billets, and the perfume, for the praise of the pious and good prayer for blessings. 228
(To that one) of beings do we sacrifice whose superior (fidelity) in the sacrifice Ahura Mazda knows through his Righteousness (within him, yea, even to those female saints do we sacrifice) whose (superior sanctity is thus known. We sacrifice to all) both males and females whose (superiority is such). (The Ratu speaks.) As an Ahū (revered and) to be chosen, he who is the Zaotar speaks forth to me.
I offer the Myazda (of the) meat-offering with a complete and sacred offering; and I offer Haurvatatāṭ (who guards the water), and Ameretatāṭ (who guards the plants and the wood), and the flesh of the blessed Kine; and I offer the Haoma and the Haoma juice, the wood-billets and the perfume for the praise of Ahura Mazda, and of the Ahuna-vairya, the veracious word, and for that of the pious and beneficent Prayer for blessings, and for the redoubted Curse of the wise, and for the praise of the Haoma, and of the Mãthra of the holy Zarathuśtra; and may it come to us with sacred fulness (to accept and to recompense our gift). 229
(The Ratu speaks.) Eat, O ye men, of this Myazda, the meat-offering, ye who have deserved it by your righteousness and correctness!
O ye Bountiful Immortals, and thou, the Mazdayasnian law, ye just men and just women, and ye Zaothras, whoever among these Mazdayasnians would call himself a Mazdayasnian desiring to live in the practice of the liberality of Righteousness [for by sorcery the settlements of Righteousness are ruined], do ye cause (such an one) to be (still further) taught, (ye), who are the waters, the plants, and the Zaothras!
And whoever of these Mazdayasnians, adults, when he invokes with earnestness, does not adhere to these words, and (so) speaks, he approaches to that (word) of the magician; (but, as against that magician’s word) ‘a blessing is Righteousness (called) the Best.’
May’st Thou, O Ahura Mazda! reign at Thy will, and with a saving rule over Thine own creatures, and render Ye the holy (man) also a sovereign at his will over waters, and over plants, and over all the clean and sacred (creatures) which contain the seed of Righteousness. Strip ye the wicked of all power!
Absolute in power may the holy be, bereft of all free choice the wicked! Gone (may he be), met as foe, carried out from the creatures of Speṇta Mainyu, hemmed in without power over any wish!
I will incite, even I who am Zarathuśtra, the 230 heads of the houses, villages, Zaṇtus, and provinces, to the careful following of this Religion which is that of Ahura, and according to Zarathuśtra, in their thoughts, their words, and their deeds.
I pray for the freedom and glory of the entire existence of the holy (man) while I bless it, and I pray for the repression and shame of the entire existence of the wicked.
Propitiation to Haoma who brings righteousness (to us) for sacrifice, homage, propitiation, and for praise. (The Zaotar?) As the Ahū to be (revered and) chosen, the Zaotar speaks forth to me. (The Ratu.) As an Ahū to be (revered and) chosen, the Zaotar speaks forth to me. (The Zaotar.) So let the Ratu from his Righteousness, holy and learned, speak forth!
THE HŌM YAŚT. 231
At the hour of Hāvani. H(a)oma came to Zarathuśtra, as he served the (sacred) Fire, and sanctified (its flame), while he sang aloud the Gāthas.
And Zarathuśtra asked him: Who art thou, O man! who art of all the incarnate world the most beautiful in Thine own body of those whom I have seen, (thou) glorious [immortal]?
Thereupon gave H(a)oma answer, the holy one who driveth death afar: I am, O Zarathuśtra 232 H(a)oma, the holy and driving death afar; pray to me, O Spitāma, prepare me for the taste. Praise toward me in (Thy) praises as the other [Saoshyaṇts] praise.
Thereupon spake Zarathuśtra: Unto H(a)oma be the praise. What man, O H(a)oma! first prepared thee for the corporeal world? What blessedness was offered him? what gain did he acquire?
Thereupon did H(a)oma answer me, he the holy one, and driving death afar: Vīvanghvaṇt was the first of men who prepared me for the incarnate world. This blessedness was offered him; this gain did he acquire, that to him was born a son who was Yima, called the brilliant, (he of the many flocks, the most glorious of those yet born, the sunlike-one of men), that he made from his authority both herds and people free from dying, both plants and waters free from drought, and men could eat imperishable food.
In the reign of Yima swift of motion was there neither cold nor heat, there was neither age nor death, nor envy demon-made. Like fifteen-yearlings walked the two forth, son and father, in their stature and their form, so long as Yima, son of Vīvanghvaṇt ruled, he of the many herds!
Who was the second man, O H(a)oma! who 233 prepared thee for the corporeal world? What sanctity was offered him? what gain did he acquire?
Thereupon gave H(a)oma answer, he the holy one, and driving death afar: Āthwya was the second who prepared me for the corporeal world. This blessedness was given him, this gain did he acquire, that to him a son was born, Thraētaona of the heroic tribe,
Who smote the dragon Dahāka, three jawed and triple-headed, six-eyed, with thousand powers, and of mighty strength, a lie-demon of the Daēvas, evil for our settlements, and wicked, whom the evil spirit Angra Mainyu made as the most mighty Druj(k) [against the corporeal world], and for the murder of (our) settlements, and to slay the (homes) of Asha!
Who was the third man, O H(a)oma! who prepared thee for the corporeal world? What blessedness was given him? what gain did he acquire?
Thereupon gave H(a)oma answer, the holy one, and driving death afar: Thrita, [the most helpful of the Sāmas], was the third man who prepared me for the corporeal world. This blessedness was given 234 him, this gain did he acquire, that to him two sons were born, Urvākhshaya and Keresāspa, the one a judge confirming order, the other a youth of great ascendant, ringlet-headed, bludgeon-bearing.
He who smote the horny dragon swallowing men, and swallowing horses, poisonous, and green of colour, over which, as thick as thumbs are, greenish poison flowed aside, on whose back once Keresāspa cooked his meat in iron caldron at the noonday meal; and the deadly, scorched, upstarted, and springing off, dashed out the water as it boiled. Headlong fled affrighted manly-minded Keresāspa.
Who was the fourth man who prepared thee, 235 O H(a)oma! for the corporeal world? What blessedness was given him? what gain did he acquire?
Thereupon gave H(a)oma answer, he the holy, and driving death afar: Pourushaspa was the fourth man who prepared me for the corporeal world. This blessedness was given him, this gain did he acquire, that thou, O Zarathuśtra! wast born to him, the just, in Pourushaspa’s house, the D(a)ēva’s foe, the friend of Mazda’s lore, (14) famed in Airyēna Vaējah; and thou, O Zarathuśtra I didst recite the first the Ahuna-vairya, four times intoning it, and with verses kept apart [(Pāzand) each time with louder and still louder voice].
And thou didst cause, O Zarathuśtra! all the demon-gods to vanish in the ground who aforetime flew about this earth in human shape (and power. This hast thou done), thou who hast been the strongest, and the staunchest, the most active, and the swiftest, and (in every deed) the most victorious in the two spirits’ world.
Thereupon spake Zarathuśtra: Praise to H(a)oma. Good is H(a)oma, and the well-endowed, exact and righteous in its nature, and good inherently, and healing, beautiful of form, and good in deed, and most successful in its working, golden-hued, with bending sprouts. As it is the best for drinking, so (through its sacred stimulus) is it the most nutritious for the soul.
I make my claim on thee, O yellow one! for 236 inspiration. I make my claim on thee for strength; I make my claim on thee for victory; I make my claim on thee for health and healing (when healing is my need); I make my claim on thee for progress and increased prosperity, and vigour of the entire frame, and for understanding, of each adorning kind, and for this, that I may have free course among our settlements, having power where I will, overwhelming angry malice, and a conqueror of lies.
Yea, I make my claim on thee that I may overwhelm the angry hate of haters, of the D(a)ēvas and of mortals, of the sorcerers and sirens, of the tyrants, and the Kavis, of the Karpans, murderous bipeds, of the sanctity-destroyers, the profane apostate bipeds, of the wolves four-footed monsters, of the invading host, wide-fronted, which with stratagems advance.
This first blessing I beseech of thee, O H(a)oma, thou that drivest death afar! I beseech of thee for (heaven), the best life of the saints, the radiant, all-glorious.
This second blessing I beseech of thee, O H(a)oma, thou that drivest death afar! this body’s health (before that blest life is attained).
This third blessing I beseech of thee, O H(a)oma, thou that drivest death afar! the long vitality of life. 237
This fourth blessing I beseech of thee, O H(a)oma, thou that drivest death afar! that I may stand forth on this earth with desires gained, and powerful, receiving satisfaction, overwhelming the assaults of hate, and conquering the lie.
This fifth blessing, O H(a)oma, I beseech of thee, thou that drivest death afar! that I may stand victorious on earth, conquering in battles, overwhelming the assaults of hate, and conquering the lie.
This sixth blessing I ask of thee, O H(a)oma, thou that drivest death afar! that we may get good warning of the thief, good warning of the murderer, see first the bludgeon-bearer, get first sight of the wolf. May no one whichsoever get first the sight of us. In the strife with each may we be they who get the first alarm!
H(a)oma grants to racers who would run a course with span both speed and bottom (in their horses). H(a)oma grants to women come to bed with child a brilliant offspring and a righteous line.
H(a)oma grants to those (how many!) who have long sat searching books, more knowledge and more wisdom.
H(a)oma grants to those long maidens, who sit at home unwed, good husbands, and that as soon as asked, he H(a)oma, the well-minded.
H(a)oma lowered Keresāni, dethroned him from his throne, for he grew so fond of power, that 238 he treacherously said: No priest behind (and watching) shall walk the lands for me, as a counsellor to prosper them, he would rob everything of progress, he would crush the growth of all!
Hail to thee, O H(a)oma, who hast power as thou wilt, and by thine inborn strength! Hail to thee, thou art well-versed in many sayings, and true and holy words. Hail to thee for thou dost ask no wily questions, but questionest direct.
Forth hath Mazda borne to thee, the star-bespangled girdle, the spirit-made, the ancient one, the Mazdayasnian Faith.
So with this thou art begirt on the summits of the mountains, for the spreading of the precepts, and the headings of the Mãthra, (and to help the Mãthra’s teacher),
O H(a)oma, thou house-lord, and thou clan-lord, thou tribe-lord, and chieftain of the land, and thou successful learned teacher, for aggressive strength I speak to thee, for that which smites with victory, and for my body’s saving, and for manifold delight!
What man soever in this house is violent and wicked, what man soever in this village, or this tribe, or province, seize thou away the fleetness from 239 his feet; throw thou a veil of darkness o’er his mind; make thou his intellect (at once) a wreck!
Let not the man who harms us, mind or body, have power to go forth on both his legs, or hold with both his hands, or see with both his eyes, not the land (beneath his feet), or the herd before his face.
At the aroused and fearful Dragon, green, and belching forth his poison, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace!
At the (murderous) bludgeon-bearer, committing deeds unheard of, blood-thirsty, (drunk) with fury, yellow H(a)oma, hurl thy mace!
Against the wicked human tyrant, hurling weapons at the head, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace!
Against the righteousness-disturber, the unholy life-destroyer, thoughts and words of our religion well-delivering, yet in actions never reaching, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace!
Against the body of the harlot, with her magic minds o’erthrowing with (intoxicating) pleasures, to the lusts her person offering, whose mind as vapour wavers as it flies before the wind, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace! 240
Let the Demon-gods and Goddesses fly far away from hence, and let the good Sraosha make here his home! [And may the good Blessedness here likewise dwell], and may she here spread delight and peace within this house, Ahura’s, which is sanctified by H(a)oma, bringing righteousness (to all).
I praise thee with my voice, while I grasp at first thy shoots. At thy next pressure, O intelligent! I praise thee with my voice, when as with full force of a man I crush thee down.
I praise the cloud that waters thee, and the rains which make thee grow on the summits of the mountains; and I praise thy lofty mountains where the H(a)oma branches spread.
This wide earth do I praise, expanded far (with paths), the productive, the full bearing, thy mother, holy plant! Yea, I praise the lands where thou dost grow, sweet-scented, swiftly spreading, the good growth of the Lord. O H(a)oma, thou growest on the mountains, apart on many paths, and there still may’st thou flourish. The springs of Righteousness most verily thou art, (and the fountains of the ritual find their source in thee)! 241
Grow (then) because I pray to thee on all thy stems and branches, in all thy shoots (and tendrils) increase thou through my word!
H(a)oma grows while he is praised, and the man who praises him is therewith more victorious. The lightest pressure of thee, H(a)oma, thy feeblest praise, the slightest tasting of thy juice, avails to the thousand-smiting of the D(a)ēvas.
Wasting doth vanish from that house, and with it foulness, whither in verity they bear thee, and where thy praise in truth is sung, the drink of H(a)oma, famed, health-bringing (as thou art). [(Pāzand) to his village and abode they bear him.]
All other toxicants go hand in hand with Rapine of the bloody spear, but H(a)oma’s stirring power goes hand in hand with friendship. [Light is the drunkenness of H(a)oma (Pāzand).]
Of all the healing virtues, H(a)oma, whereby thou art a healer, grant me some. Of all the victorious powers, whereby thou art a victor, grant me some. A faithful praiser will I be to thee, O H(a)oma, and a faithful praiser (is) a better (thing) than Righteousness the Best; so hath the Lord, declaring (it), decreed.
Swift and wise hath the well-skilled Deity created thee; swift and wise on high Haraiti did He, the well-skilled, plant thee.
And taught (by implanted instinct) on every 242 side, the bounteous birds have carried thee to the Peaks-above-the-eagles, to the mount’s extremest summit, to the gorges and abysses, to the heights of many pathways, to the snow-peaks ever whitened.
There, H(a)oma, on the ranges dost thou grow of many kinds. Now thou growest of milky whiteness, and now thou growest golden; and forth thine healing liquors flow for the inspiring of the pious. So terrify away from me the (death’s) aim of the curser. So terrify and crush his thought who stands as my maligner.
Praise be to thee, O H(a)oma, (for he makes the poor man’s thoughts as great as any of the richest whomsoever.) Praise be to H(a)oma, (for he makes the poor man’s thoughts as great as when mind reacheth culmination.) With manifold retainers dost thou, O H(a)oma, endow the man who drinks thee mixed with milk; yea, more prosperous thou makest him, and more endowed with mind.
Do not vanish from me suddenly like milk-drops in the rain; let thine exhilarations go forth ever vigorous and fresh; and let them come to me with strong effect. Before thee, holy H(a)oma, thou bearer of the ritual truth, and around thee would I cast this body, a body which (as all) may see (is fit for gift and) grown.
I renounce with vehemence the murderous woman’s emptiness, the Jaini’s, hers, with intellect 243 dethroned. She vainly thinks to foil us, and would beguile both Fire-priest and H(a)oma; but she herself, deceived therein, shall perish. And when she sits at home, and wrongly eats of H(a)oma’s offering, priest’s mother will that never make her, nor give her holy sons!
To five do I belong, to five others do I not; of the good thought am I, of the evil am I not; of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not.
To Obedience am I given, and to deaf disobedience, not; to the saint do I belong, and to the wicked, not; and so from this on till the ending shall be the spirits’ parting. (The two shall here divide.)
Thereupon spake Zarathuśtra: Praise to H(a)oma, Mazda-made. Good is H(a)oma, Mazda-made. All the plants of H(a)oma praise I, on the heights of lofty mountains, in the gorges of the valleys, in the clefts (of sundered hill-sides) cut for the bundles bound by women. From the silver cup I pour Thee to the golden chalice over. Let me not thy (sacred) liquor spill to earth, of precious cost.
These are thy Gāthas, holy H(a)oma, these 244 thy songs, and these thy teachings, and these thy truthful ritual words, health-imparting, victory-giving, from harmful hatred healing giving.
These and thou art mine, and forth let thine exhilarations flow; bright and sparkling let them hold on their (steadfast) way; for light are thine exhilaration(s), and flying lightly come they here. Victory-giving smiteth H(a)oma, victory-giving is it worshipped; with this Gāthic word we praise it.
Praise to the Kine; praise and victory (be) spoken to her! Food for the Kine, and pasture! ‘For the Kine let thrift use toil; yield thou us food.’
We worship the yellow lofty one; we worship H(a)oma who causes progress, who makes the settlements advance; we worship H(a)oma who drives death afar; yea, we worship all the H(a)oma plants. And we worship (their) blessedness, and the Fravashi of Zarathuśtra Spitāma, the saint.
Three clean creatures (full of blessings) curse betimes while yet invoking, the cow, the horse, and then H(a)oma. The cow cries to her driver thus: 245 Childless be thou, shorn of offspring, evil-famed, and slander-followed, who foddered fairly dost not use me, but fattenest me for wife or children, and for thy niggard selfish meal.
The horse cries to his rider thus: Be not spanner of the racers; stretch no coursers to full-speed; do not stride across the fleetest, thou, who dost not pray me swiftness in the meeting thick with numbers, in the circuit thronged with men.
H(a)oma speaks his drinker thus: Childless be thou, shorn of offspring, evil-famed, and slander-followed, who holdest me from full outpouring, as a robber, skulls in-crushing. No head-smiter am I ever, holy H(a)oma, far from death.
Who this offering would deny me, eats himself, or prays it from me, this which Mazda gave to bless me, tongue with left eye (as my portion).
In his house is born no fire-priest, warrior ne’er in chariot standing, never more the thrifty tiller. In his home be born Dahākas, Mūrakas of evil practice, doing deeds of double nature.
Quick, cut off then H(a)oma’s portion, gift of flesh for doughty H(a)oma! Heed lest H(a)oma 246 bind thee fettered, as he bound the fell Turanian Frangrasyan (the murderous robber) fast in iron close-surrounded in the mid-third of this earth! 8. Thereupon spake Zarathuśtra; Praise to H(a)oma made by Mazda, good is H(a)oma Mazda-made.
Who to us is one hereupon to thee (becomes) two, to be made to three, for the five-making of the four, for the seven-making of the sixth, who are your nine in the decade (?), who serve you and with zeal.
To thee, O holy H(a)oma! bearer of the ritual sanctity, I offer this my person which is seen (by all to be) mature, (and fit for gift); to H(a)oma the effective do I offer it, and to the sacred exhilaration which he bestows; and do thou grant to me (for this), O holy H(a)oma! thou that drivest death afar, (Heaven) the best world of the saints, shining, all brilliant. 247
I celebrate my praises for good thoughts, good words, and good deeds for my thoughts, my speeches, and (my) actions. With chanting praises I present all good thoughts, good words, and good deeds, and with rejection I repudiate all evil thoughts, and words, and deeds. 18. Here I give to you, O ye Bountiful Immortals! sacrifice and homage with the mind, with words, deeds, and my entire person; yea, (I offer) to you the flesh of my very body (as your own). And I praise Righteousness. A blessing is Righteousness (called) the Best, &c.
I drive the Daēvas hence; I confess as a Mazda-worshipper of the order of Zarathuśtra, estranged from the Daēvas, devoted to the lore of 248 the Lord, a praiser of the Bountiful Immortals; and to Ahura Mazda, the good and endowed with good possessions, I attribute all things good, to the holy One, the resplendent, to the glorious, whose are all things whatsoever which are good; whose is the Kine, whose is Asha (the righteous order pervading all things pure), whose are the stars, in whose lights the glorious beings and objects are clothed.
And I choose Piety, the bounteous and the good, mine may she be. And therefore I loudly (deprecate all robbery and violence against the sacred) Kine, and all drought to the wasting of the Mazdayasnian villages.
Away from (?) their thoughts do I wish to lead (the thought of) wandering at will, (away the thought of) free nomadic pitching of the tent, for I wish to remove (?) all wandering from (their) Kine which abide in steadfastness upon this land; and bowing down in worship to Righteousness I dedicate my offerings with praise so far as that. Never may I stand as a source of wasting, never as a source of withering to the Mazdayasnian villages, not for the love of body or of life.
Away do I abjure the shelter and headship of the 249 Daēvas, evil as they are; aye, utterly bereft of good, and void of virtue, deceitful in their wickedness, of (all) beings those most like the Demon-of-the-Lie, the most loathsome of existing things, and the ones the most of all bereft of good.
Off, off, do I abjure the Daēvas and all possessed by them, the sorcerers and all that hold to their devices, and every existing being of the sort; their thoughts do I abjure, their words and actions, and their seed (that propagate their sin); away do I abjure their shelter and their headship, and the iniquitous of every kind who act as Rakhshas act!
Thus and so in very deed might Ahura Mazda have indicated to Zarathuśtra in every question which Zarathuśtra asked, and in all the consultations in the which they two conversed together. 6. Thus and so might Zarathuśtra have abjured the shelter and the headship of the Daēvas in all the questions, and in all the consultations with which they two conversed together, Zarathuśtra and the Lord.
And so I myself, in whatsoever circumstances I may be placed, as a worshipper of Mazda, and of Zarathuśtra’s order, would so abjure the Daēvas and their shelter, as he who was the holy Zarathuśtra abjured them (once of old).
To that religious sanctity to which the waters appertain, do I belong, to that sanctity to which the plants, to that sanctity to which the Kine of blessed gift, to that religious sanctity to which Ahura Mazda, who made both Kine and holy men, belongs, 250 to that sanctity do I. Of that creed which Zarathuśtra held, which Kavi Vīśtāspa, and those two, Frashaośtra and Jāmāspa; yea, of that religious faith which every Saoshyaṇt who shall (yet come to) save (us), the holy ones who do the deeds of real significance, of that creed, and of that lore, am I.
A Mazda-worshipper I am, of Zarathuśtra’s order; (so) do I confess, as a praiser and confessor, and I therefore praise aloud the well-thought thought, the word well spoken, and the deed well done;
Yea, I praise at once the Faith of Mazda, the Faith which has no faltering utterance, the Faith that wields the felling halbert, the Faith of kindred marriage, the holy (Creed), which is the most imposing, best, and most beautiful of all religions which exist, and of all that shall in future come to knowledge, Ahura’s Faith, the Zarathuśtrian creed. Yea, to Ahura Mazda do I ascribe all good, and such shall be the worship of the Mazdayasnian belief!
I address (my invocation to) Ahura Mazda. And I invoke (among guardian beings) the chief of 251 the house-lord, and the chief of the Vīs-lord, and the chief of the Zaṇtu-lord. And I invoke the chief of the province-lord. And the chief of women I invoke, the Mazdayasnian Faith, the blessed and good Pareṇdi, her who is the holy one of human-kind. And I invoke this (holy) earth which bears us.
And I invoke the friendly and most helpful person’s lord, the Fire of Ahura Mazda, and also the most energetic lords of holy men, those who are most strenuous in their care of cattle and the fields, and the chief of the thrifty tiller of the earth. And I invoke the steady settler of sanctity, (and) the chief of the charioteer.
And I invoke the chief of the fire-priest by means of the most imposing sciences of the Mazdayasnian Faith. And I invoke the chief of the Ātharvan, and his pupils I invoke; yea, the lords of each of them. I invoke these lords, and I summon the Bountiful Immortals here, and the Prophets who shall serve us, the wisest as they are, the most scrupulous 252 in their exactness (as) they utter words (of doctrine and of service), the most devoted (to their duties likewise), and the most glorious in their thoughts (?). And I invoke the most imposing forces of the Mazdayasnian Faith, and the fire-priests I invoke, and the charioteers, the warriors, and the thrifty tillers of the soil.
And to You, O Ye Bountiful Immortals! Ye who rule aright, and dispose (of all) aright, I offer the flesh of my very frame, and all the blessings of my life.
And therefore as Thou, O Ahura Mazda! didst think, speak, dispose, and do all things good (for us), so to Thee would we give, so would we assign to Thee our homage; so would we worship Thee with our sacrifices. So would we bow before Thee with these gifts, and so direct our prayers to Thee with confessions of our debt.
By the kinship of the good kindred, by that of Righteousness the good (Thy righteous servant’s nature) would we approach Thee, and by that of the good thrift-law, and of Piety the good.
And we would worship the Fravashi of the Kine of blessed gift, and that of the holy Gaya Maretan, and we would worship the holy Fravashi 253 of Zarathuśtra Spitāma, the saint. Yea, that one of beings do we worship whose better (service) in the sacrifice Ahura Mazda knows; (even those women do we worship) whose (better service thus is known). Yea, both (holy) men and women (do we worship whom Ahura Mazda knows). As the Ahū is excelling, so is our Ratu, one who rules from the Righteous Order, a creator of mental goodness, and of life’s actions done for Mazda; and the Kingdom is to Ahura which to the poor (may offer) nurture.
A blessing is the Right called the best, there is weal, there is weal to this (man), when toward Righteousness Best (he does) right.
We worship the Ahuna-vairya; and we worship Asha Vahiśta the best(?), the bountiful Immortal. And we sacrifice to the Hā fraoreti, even to the confession and laudation of the Mazdayasnian Faith!
I will come to You, O Ye Bountiful Immortals! as a praiser and a priest, and an invoker and sacrificer, as a memorising reciter and a chanter, for Your sacrifice and homage, which are to be offered to You, the Bountiful Immortals, and for our dedication and sanctification; (yea, for ours) who are the holy prophets (destined to benefit the saints).
And to You, O Ye Bountiful Immortals ! would I dedicate the flesh of my very body, and all the blessings of a prospered life.
In this Zaothra with this Baresman, I desire to 254 approach the holy Yazads with my praise, and all the holy lords of the ritual order at their times, Hāvani at his time, and Sāvanghi and Vīsya at their times. 4. I confess myself a Mazdayasnian, and of Zarathuśtra’s order.
With precept, praise, and with delight produced by grace, I call upon the Bountiful Immortals the good, and also therewith the beautiful by name; and I sacrifice to them with the blessing of the good ritual, with the earnest blessings of the good Mazdayasnian Faith.
Whose best gift from his Righteousness is mine in the offering Ahura this knoweth; who have lived, and live ever, by their names these I worship, while I draw near with praises. The Good Kingdom is to be chosen, that lot which most of all bears on (our blessings).
Let Sraosha (Obedience) be here present for 255 the sacrifice of Ahura Mazda, the most beneficent, the holy, who is so dear to us as at the first, so at the last; yea, let him be present here.
We worship Ahura Mazda, the holy lord of the ritual order, who disposes (all) aright, the greatest Yazad, who is also the most beneficent, and the one who causes the settlements to advance, the creator of good creatures; yea, we worship Him with these offered Zaothras, and with truthfully and scrupulously delivered words; and we worship every holy Yazad of the heaven (as well)!
And we worship Zarathuśtra Spitāma in our sacrifice, the holy lord of the ritual order with these Zaothras, and with faithfully delivered words; and we worship every holy earthly Yazad as we worship him; and we worship also the Fravashi of Zarathuśtra Spitāma, the saint. And we worship the utterances of Zarathuśtra and his religion, his faith and his lore.
And we worship the former religions of the world devoted to Righteousness which were instituted 256 at the creation, the holy religions of the Creator Ahura Mazda, the resplendent and glorious. And we worship Vohu Manah (the Good Mind), and Asha Vahiśta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Āramaiti (true piety in the believers), and Haurvatāṭ and Ameretatāṭ (our Weal and Immortality).
Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda’s son, and the good waters which are Mazda-made and holy, and the resplendent sun of the swift horses, and the moon with the seed of cattle (in his beams); and we worship the star Tiśtrya, the lustrous and glorious; and we worship the soul of the Kine of blessed endowment, (5) and its Creator Ahura Mazda; and we worship Mithra of the wide pastures, and Sraosha (Obedience) the blessed, and Rashnu the most just, and the good, heroic, bountiful Fravashis of the saints, and the Blow-of-victory Ahura-given (as it is). And we worship Rāman Hvāstra, and the bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good Mazdayasnian Religion, and the good Blessedness and Arśtāṭ.
And we worship the heaven and the earth of blessed gift, and the bounteous Mãthra, and the stars without beginning (to their course), self-disposing as they are.
And we worship the glorious works of Righteousness in which the souls of the dead find satisfaction and delight [(Pāzand) which are the Fravashis 257 of the saints], and we worship (Heaven) the best world of the saints, shining, all glorious.
And we worship the two, the milk-offering and the libation, the two which cause the waters to flow forth, and the plants to flourish, the two foes who meet the Dragon demon-made; and who are set to meet, to defeat, and to put to flight, that cheat, the Pairika, and to contradict the insulting malice of the Ashemaogha (the persecuting heretic) and that of the unholy tyrant full of death.
And we worship all waters and all plants, and all good men and all good women. And we worship all these Yazads, heavenly and earthly, who are beneficent and holy.
And we worship thee (our) dwelling-place who art the (earth, our) bounteous Āramaiti, and Thee, O Ahura Mazda, O holy Lord of this abode! which is the home of healthy herds and healthy men, and of those who are both endowed with health and lover(s) of the ritual right.
(Response of the individual worshipper (?).) Wherefore whichever of persons, or whatever of bodily influences, is most helpful and preserving in that abode (thus owned by Mazda) let this meet me in mine abode, and there may it abide for summer and for winter. (Or let that one meet me in all my house, 258 in whom are what of influences are the most mighty power for the body and the person’s life; yea, let that one meet me there, and there abide for summer and for winter (for my help)!)
-10, 11. We worship thee, the Fire, O Ahura Mazda’s son! We worship the fire Berezi-savangha (of the lofty use), and the fire Vohu-fryāna (the good and friendly), and the fire Urvāziśta (the most beneficial and most helpful), and the fire Vāziśta (the most supporting), and the fire Speṇista (the most bountiful), and Nairya-sangha the Yazad of the royal lineage, and that fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the holy lord of the ritual order, with all the fires.
And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and which are holy. 259
And we worship the Mãthra-speṇta (the bounteous word-of-reason), the Zarathuśtrian law against the Daēvas, and its long descent.
And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all the mountains shining with holiness, and of abundant glory, and which Mazda made—.
And we worship the good and pious prayer for blessings, (16) and these waters and (these lands), (17) and all the greatest chieftains, lords of the ritual order;
And I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those of the house, the Vīs, the Zantuma, the Dahvyuma, and the Zarathuśtrōtema, and all the holy Yazads!
Grant me, Thou who art maker of the Kine, plants and waters, Immortality, Mazda! Grant, too, Weal, Spirit bounteous—.
(As the Ahū is excellent, so (is) the Ratu (one who rules) from the righteous Order, a creator of mental goodness and of life’s actions done for Mazda; and 260 the Kingdom (is) for Ahura which to the poor shall offer a nurturer.)
Zarathuśtra asked of Ahura Mazda: O Ahura Mazda, Thou most bounteous Spirit! maker of the corporeal worlds, the holy One! which was that word which Thou did’st declare to me, (2) which was before the sky, and before the water, before the earth, and before the cattle, before the plants, and before the fire, and before the holy man, and the Demon-gods (the Daēvas), before the Khrafstra-men, and before all the incarnate world; even before all the good creatures made by Mazda, and which contain (and are) the seed of righteousness?
Thereupon Ahura Mazda said: It was this piece, the Ahuna-vairya, O Spitama Zarathuśtra! which I pronounced as thine (4) before the sky, and before the waters, before the land, and before the cattle and the plants, and before the fire, Ahura Mazda’s son, before the holy man, and before the Daēvas, and Khrafstra-men, and before the entire corporeal world, even before the good creatures made by Mazda, which contain (and are) the seed of righteousness.
It was these part(s) of the Ahuna-vairya, O Spitama 261 Zarathuśtra! which especially belongs to me, and when each is intoned aloud without the (needless) repetition of verses and of words, and without their omission, it is worth a hundred of their other stanzas, even although they are prominent in the ritual, and likewise equally as well recited without additions or omissions; nay, further, when it is intoned imperfectly but added to, and with omissions, it is even then in effect equivalent (not to a hundred indeed, but) to ten other (stanzas) that are prominent.
And whoever in this world of mine which is corporeal shall mentally recall, O Spitāma* Zarathuśtra! a portion of the Ahuna-vairya, and having thus recalled it, shall undertone it, or beginning to recite it with the undertone, shall then utter it aloud, or chanting it with intoning voice, shall worship thus, then with even threefold (safety and with speed) I will bring his soul over the Bridge of Cinvaṭ, I who am Ahura Mazda (I will help him to pass over it) to Heaven (the best life), and to Righteousness the Best, and to the lights of heaven.
And whoever, O Spitama Zarathuśtra! while undertoning the part(s) of the Ahuna-vairya (or this piece the Ahuna-vairya), takes ought therefrom, whether the half, or the third, or the fourth, or the fifth, I who am Ahura Mazda will draw his soul off 262 from the better world; yea, so far off will I withdraw it as the earth is large and wide; [and this earth is as long as it is broad].
And I pronounced this saying which contains its Ahū and its Ratu before the creation of this heaven, before the making of the waters, and the plants, and the four-footed kine, before the birth of the holy biped man, before this sun with its body made for the acquisition of the creation of the Bountiful Immortals.
And the more bountiful of the two Spirits (Ahura) declared to me (Zarathuśtra) the entire creation of the pure, that which exists at present, that which is in the course of emerging into existence, and that which shall be, with reference to the performance and realisation ‘of the actions of a life devoted to Mazda.’
And this word is the most emphatic of the words which have ever been pronounced, or which are now spoken, or which shall be spoken in future; for (the eminence of) this utterance is a thing of such a nature, that if all the corporeal and living world 263 should learn it, and learning should hold fast by it, they would be redeemed from their mortality!
And this our word I have proclaimed as a symbol to be learned, and to be recited, as it were, to every one of the beings under the influence of and for the sake of Righteousness the Best.
And ‘as’ (the worshipper has) here spoken it forth, when he has thus ‘appointed’ the ‘Lord and regulator,’ so (by thus reciting these authoritative words), he acknowledges Ahura Mazda (as prior to, and supreme) over, those creatures who have ‘the mind’ as their first. ‘As’ he acknowledges Him as the greatest of them all, ‘so’ he assigns the creatures to Him (as to their originator).
As he undertones the third sentence, he thereby announces that ‘all the amenities of life appertain to the ‘good’ Mazda, (and come) from Him. As he recites ‘dazda mananghō,’ ‘the creator of mind,’ he acknowledges Him as superior and prior to mind; and as he makes Him the one who indicates (the truth) to mind, (saying) ‘mananghō of mind,’ which means that by this much he makes Him (its director), and then he makes Him ‘the lord of actions.’
And when he acknowledges Him for the creatures thus, ‘O Mazda!’ he acknowledges Him (as 264 their ruler) when he assigns the creatures to Him thus. He then assigns the Kingdom to Ahura, saying: ‘Thine, O Mazda! is the Kingdom.’ And he assigns a nourisher and protector to the poor, saying: Yim drigubyō dadaṭ vāstārem; that is, as a friend to Spitama. This is the fifth sentence, (and it concludes) the entire recital and word, (even) the whole of this word of Ahura Mazda.
He who is the best (of all) Ahura Mazda, pronounced the Ahuna-vairya, and as He pronounced it as the best, so He caused it to have its effect, (He, ever) the same, (as He is).
The evil one at once arose (to oppose Him), but He (Ahura) repelled that wicked one with His interdict, and with this repelling renunciation: Neither our minds are in harmony, nor our precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our consciences, nor our souls!
And this saying, uttered by Mazda, has three stages, or measures, and belongs to four classes (of men as its supporters), and to five chiefs (in the political world, without whom its efficiency is 265 marred), and it has a conclusion ending with a gift. (Question.) How are its measures (constituted)? (Answer.) The good thought, the good word, and the good deed. 17. (Question.) With what classes of men? (Answer.) The priest, the charioteer (as the chief of warriors), the systematic tiller of the ground, and the artisan. These classes therefore accompany the religious man throughout his entire duty with the correct thought, the truthful word, and the righteous action. These are the classes and states in life which give attention to the rulers, and fulfil the (laws) of religion; (yea, they are the guides and companions of that religious man) through whose actions the settlements are furthered in righteousness.
(Question.) How are the chiefs (constituted)? (Answer.) They are the house-chief, the village-chief, and the tribe-chief, the chief of the province, and the Zarathuśtra as the fifth. That is, so far as those provinces are concerned which are different from, and outside of the Zarathuśtrian regency, or domain. [Ragha which has four chiefs (only) is the Zarathuśtrian (district)]. (Question.) How are the chiefs of this one constituted? (Answer.) They (are) the house-chief, the village-chief, the tribe-chief, and the Zarathuśtra as the fourth. 19. (Question.) What is the thought well thought? (Answer.) (It is that which the holy man thinks), the one who holds the holy thought to be before all other things. (Question.) 266 What is the word well spoken? (Answer.) It is the Mãthra Speṇta, the bounteous word of reason. (Question.) What is the deed well done? (Answer.) It is that done with praises, and by the creatures who regard Righteousness as before all other things. 20. (Question.) Mazda made a proclamation, whom did He announce? (Answer.) Some one who was holy, and yet both heavenly and mundane. (Question.) What was His character, He who made this sacred enunciation? (Answer.) He who is the best (of all), the ruling one. (Question.) Of what character (did He proclaim him the coming one)? (Answer.) As holy and the best, a ruler who exercises no wanton or despotic power.
We sacrifice to the (several) part(s) of the Ahuna-vairya. We sacrifice to the memorised recital of the Ahuna-vairya, and its regular chanting and its use in the full Yasna.
A blessing is Righteousness (called) the best; there is weal, there is weal to this man when the Right (helps) the Righteousness best, (when the pious man serves it in truth). Ahura Mazda spake forth: Ashem vohū vahiśtem asti. To this Asha, the holy ritual sanctity, one attributes the 267 qualities of ‘good’ and ‘best,’ as one attributes property to an owner; thus this sentence vohū vahiśtem asti is substantiated (at once).
Uśtā asti uśtā ahmāi; by this attribution of blessedness (the praiser) assigns every person (or thing) of a sacred nature to every holy person, and as one usually (?) and regularly (?) assigns every person or thing (?) that is holy to every holy man.
Yyaṭ ashāi vahiśtai; by these words the worshipper ascribes the entire Mãthra (to Asha Vahiśta), and ascribes all to the Mãthra, as one ascribes the kingdom to Righteousness, and as one ascribes righteousness to the invoking saint; yea, as one ascribes righteousness to us who are the prophets (who shall help and bless the people). The three maxims of the sentences (are thus fulfilled). And every word (in its detail), and the entire utterance in its proclamation, is the word of Ahura Mazda.
Mazda has made a proclamation. (Question.) Whom did He announce? (Answer.) That holy one who is both heavenly and earthly. (Question.) Of what character is He who has thus announced Him? (Answer.) He is the best, and the one who is exercising sovereign power. (Question.) Of what character is the man whom He announced? (Answer.) 268 The holy and the best, the one who rules with no capricious tyranny.
We sacrifice to the (several) part(s) of the Asha Vahiśta (prayer). We sacrifice to the heard-recital of the Asha Vahiśta, to its memorising, its chanting, and its sacrificial use!
(The Yēhē. (To that one) of beings do we offer, whose superior (fidelity) in the sacrifice Ahura Mazda recognises by reason of the sanctity (within him; yea, even to those female saints also do we sacrifice) whose (superior fidelity is thus likewise known; thus) we sacrifice to (all, to both) the males and females (of the saints)!) 269
A word for the Yasna by Zarathuśtra, the saint. Yēhē, &c. Here the worshipper indicates and offers the Yasna (which is the sacrificial worship) of Mazda as by the command (or as the institution) of Ahura. Hātãm. Here the worshipper offers the sacrificial worship as if with the beings who are among those who are destined to live. 2. Yāunghãm. Here he indicates and offers the sacrificial worship of those holy females who have Āramaiti at their head, as homage to the Immortals. These are the three sentences which comprehend all the Yasnian speech. (Question.) To whom is this Yasna addressed? (Answer.) To the Bountiful Immortals (in the course of the Yasna). 3. Thereupon spake Mazda: Salvation to this one, whosoever he may be! May the absolute ruler Ahura grant it. (Question.) 4. Whom did He answer with this answer? (Answer.) He answered: The state of salvation; and with this answer, ‘the state of salvation,’ he answered every saint who exists, every one who is coming into existence, and every one who shall exist in the future. (Question. Who answered thus? Answer.) The best One. (Question. What did He answer?) (Answer.) The best thing. (That is,) the best One, Mazda, answered the best and the holy (answer) for the better and the holy man. 5. We sacrifice to this piece, the Yēhē hātãm, the prominent and holy Yaśt. 270
With the Baresman brought hither together with the Zaothra, for the worship of the Creator Ahura Mazda, the resplendent, the glorious, and for that of the Bountiful Immortals, I desire to approach this Haoma with my praise, offered (as it is) with punctilious sanctity (or, for a blessing), and this fresh milk, and this plant Hadhānaēpata. 2. And, as an act of worship to the beneficent waters, I desire to approach these Zaothras with (my) praise offered (as they are) with punctilious sanctity, having the Haoma with them, and the flesh, with the Hadhānaēpata. And I desire to approach the Haoma-water with my praise for the beneficent waters; and I desire to approach the stone mortar and the iron mortar with my praise. 3. And I desire to approach this plant for the Baresman with my praise, and the well-timed prayer for blessings, that which has approached (to accept our homage), and the memorised recital and the fulfilment of the good Mazdayasnian Faith, and the heard recital of the Gāthas, and the well-timed and successful prayer for blessings, that of the holy lord of the ritual order. And I desire to approach these wood-billets and their perfume with my praise,—thine, the Fire’s, O Ahura Mazda’s son! Yea, I desire to approach all good things with my praise, those which Mazda made, and which have the seed of sanctity (within them), (4) for the propitiation of Ahura Mazda and of the Bountiful 271 Immortals, and of Sraosha the blessed, and of Ahura Mazda’s Fire, the lofty ritual lord!
And I desire to approach this Haoma with (my) praise, that which is thus lifted up with sanctity, and this milk (fresh as it is, and as if) living and lifted up with sanctity, and this plant the Hadhānaēpata lifted up with sanctity. 21. And I desire to approach these Zaothras with (my) praise for the beneficial waters, these Zaothras which have the H(a)oma with them and the milk with them, and the Hadhānaēpata, and which are lifted up with sanctity. And I desire to approach the Haoma-water with (my) praise for the beneficial waters, and the two mortars, the stone one and the iron one, (22) and I desire to approach this branch for the Baresman with my praise, and the memorised recital and fulfilment of the Mazdayasnian law, and the heard recital of the Gāthas, and the well-timed and persistent prayer for blessings (uttered) by the holy lord of the ritual order, and this wood and perfume, even thine, O Fire, Ahura Mazda’s son, and all good objects Mazda-made (23) for the propitiation of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, and of Mithra of the wide pastures, and of Rāman Hvāstra, (24) and of the resplendent sun, immortal, radiant, of the fleet horses, and of Vayu, (of predominant influence and) working on high, set over the other beings in the creation [(Pāzand); that is for thee thus (O Vayu) when thine influence is that which appertains 272 to Speṇta Mainyu], and for the propitiation of the most just knowledge Mazda-given, and of the holy and good Religion, the Mazdayasnian Faith; (25) for the propitiation of the Mãthra Speṇta, (the bounteous) and holy, and the effective, instituted against the Daēvas, the Zarathuśtrian law, and of the long descent of the good Mazdayasnian Faith [the holding in mind and devotion to the Mãthra Speṇta, and knowledge of the Mazdayasnian Religion] for the propitiation of the understanding which is innate and Mazda-made, and of that which is heard by the ear; (26) and for thy propitiation, the Fire’s, O Ahura Mazda’s son! [(Pāzand); (yea) thine, the Fire’s, O Ahura Mazda’s son] with all the fires, and for the propitiation of Mount Ushi-darena, the Mazda-made, radiant with sanctity; (27) and of all the holy Yazads, spiritual and earthly, and of the holy Fravashis, the redoubted and overwhelming, those of the ancient lore, and those of the next of kin and of the Yazad of the spoken name!
I desire to approach with my praise those Fravashis which have existed from of old, the Fravashis of the houses, and of the villages, of the communities, and of the provinces, which hold the 273 heaven in its place apart, and the water, land, and cattle, which hold the children in the wombs safely enclosed apart so that they do not miscarry. 2. And I desire to approach toward the Fravashi of Ahura Mazda, and with my praise, and for those of the Bountiful Immortals, with all the holy Fravashis which are those of the heavenly Yazads. And I desire to approach the Fravashi of Gaya Maretan (the life-man) in my worship with my praise, and for that of Zarathuśtra Spitāma, and for those of Kavi Vīśtāspa, and of Isaṭ-vāstra, the Zarathuśtrian, with all the holy Fravashis of the other ancient counsellors as well. 3. And I desire in my worship to approach toward every holy Fravashi whosesoever it may be, and wheresoever dead upon this earth (its possessor may have lain), the pious woman, or the girl of tender years, the maiden diligent (among the cattle) in the field (who) may have dwelt (here; yea, all) which are now worshipped from this house, which are attentive to, and which attain to (our) good Yasnas and (our) homage. 4. Yea, I desire to approach the Fravashis of the saints with my praise, redoubted (as they are) and overwhelming, the Fravashis of those who held to the ancient lore, and the Fravashis of the next-of-kin; and I desire to approach toward the Fravashi of mine own soul in my worship with my praise; and I desire therewith to approach toward all the lords of the ritual, and with 274 praise; and I desire to approach all the good Yazads with my praise, the heavenly and the earthly, who are meet for sacrifice and homage, because of Righteousness the Best!
(And having approached these Haomas with our worship), we present them to Ahura Mazda; (yea, we present) these Haomas, Myazdas, Zaothras, and the Baresman spread with punctilious sanctity, and the flesh, and the milk, fresh as if living, and lifted up with punctilious sanctity, and this branch the Hadhānaēpata likewise lifted up with sanctity.
(And having approached these Zaothras in our worship), we present them to the good waters having the Haoma with them, and the milk, and the Hadhānaēpata, and lifted up with scrupulous sanctity; and (with them) we present the Haoma-water to the good waters, and both the stone and the iron mortar.
And we present this plant of the Baresman, and the timely prayer for blessings, which has approached in the due course of the ritual, and the recollection and practice of the good Mazdayasnian Religion, and the heard recital of the Gāthas, and the timely prayer for blessings which has approached as the prayer of the holy lord of the ritual order; and these wood-billets, and the perfume, (even) thine, the Fire’s, O Ahura Mazda’s son! and all good objects Mazda-made, which have the seed of righteousness, we offer and present. 4. And these we present hereby to Ahura Mazda, and to Sraosha (Obedience) the 275 blessed (and Righteous), and to the Bountiful Immortals; and to the Fravashis of the saints, even to the souls of the saints, and to the Fire of Ahura Mazda, the lofty lord of entire holy creation, for sacrifice, homage, propitiation, and for praise.
And these we present hereby to the Fravashi of Zarathuśtra Spitāma, the saint, for sacrifice, propitiation, and for praise, and to that of the people who love Righteousness, with all the holy Fravashis of the saints who are dead and who are living, and to those of men who are as yet unborn, and to those of the prophets who will serve us, and will labour to complete the progress and renovation of the world.
And we present these Haomas, Myazdas, Zaothras, and the Baresman spread with sanctity, and the flesh, and the milk (fresh as if) living, and lifted up with sanctity, and the Hadhānaēpata branch.
And we present these Zaothras to the beneficial waters having the Haoma with them, and the flesh, and the Hadhānaēpata lifted up with sanctity, and the Haoma-water, to the good waters, with the stone and iron mortars, (8) and this plant of the Baresman, (and) the timely Prayer and the recollection and practice of the good Mazdayasnian Faith, and these wood-billets, and the perfume, thine, the Fire’s, O Ahura Mazda’s son! and all objects which are Mazda-made, and which have, and are, the seed of Righteousness, these we offer and present.
(Yea,) we present these hereby to the Bountiful Immortals who rule aright, and who dispose of all 276 aright, the ever-living, ever-helpful, who abide with the Good Mind (of the Lord and of His folk)!
And we worship the Bountiful Immortals with our sacrifice, who rule aright, and who dispose of all aright; and we worship this Haoma, this flesh and branch, (2) and these Zaothras for the good waters, having the Haoma with them, and the flesh with them, and Hadhānaēpata, and lifted up with sanctity, and we worship the Haoma-water for the beneficial waters; and we worship the two, the stone mortar and the iron mortar; (3) and we worship this plant for the Baresman and the well-timed prayer for blessings which has approached (in its proper place within the ritual course), and also both the remembrance and the practice of the good Mazdayasnian Religion, and the heard recital of the Gāthas, and the well-timed prayer for blessings of the holy lord of the ritual order which has approached, and these wood-billets with the perfume, (even) thine, the Fire’s, O Ahura Mazda’s son! and we worship all good objects which are Mazda-made, and which contain (and are) the seed of Righteousness.
And we worship Ahura Mazda with our sacrifice, the resplendent, the glorious, and the Bountiful Immortals who rule aright, and who dispose (of all) aright, and Mithra of the wide pastures and Rāman Hvāstra; and we worship the shining sun, the resplendent, the immortal, of the fleet horses. 277
And we worship the holy wind which works on high, placed higher than the other creatures in the creation; and we worship this which is thine, O Vayu! and which appertains to the Speṇta Mainyu within thee; and we worship the most true religious Knowledge, Mazda-made and holy, and the good Mazdayasnian law.
And we worship the Mãthra Speṇta verily glorious (as it is), even the law pronounced against the Daēvas, the Zarathuśtrian law, and its long descent; yea, we worship the good Mazdayasnian Religion, and the Mãthra which is heart-devoted and bounteous (imparting heart’s devotion to the saint); yea, we worship the Mazdayasnian Religion maintained in the understanding of the saint; and we honour that science which is the Mãthra Speṇta, and the innate understanding Mazda-made, and the derived understanding, heard with ear, and Mazda-made.
Yea, we worship thee, the Fire, Ahura Mazda’s son! the holy lord of the ritual order; and we worship all the Fires, and Mount Ushi-darena (which holds the light) Mazda-made and holy, the Yazad mount, brilliant with sanctity. 8. And we worship every holy spiritual Yazad; and every holy earthly Yazad (who exists)! 278
I praise, invoke, and weave my hymn to the good, heroic, and bountiful Fravashis of the saints; (and having invoked these, then) we worship the Nmānyas, and the Vīsyas, and the Zaṇtumas, and the Dahvyumas, and the Zarathuśtrōtemas.
And of all these prior Fravashis, we worship here the Fravashi of Ahura Mazda, which is the greatest and the best, the most beautiful and the firmest, the most wise and the best in form, and the one that attains the most its ends because of Righteousness. 3. And (having invoked them) hither, we worship the good, heroic, bountiful Fravashis of the holy ones, those of the Bountiful Immortals, the brilliant, of effective glance, the lofty, the devoted, the swift ones of the creatures of Ahura who are imperishable and holy.
And (having invoked them) hither, we worship the spirit and conscience, the intelligence and soul and Fravashi of those holy men and women who early heard the lore and commands (of God), and loved and strove after Righteousness, the ritual truth; and we worship the soul of the Kine of blessed gift. 5. And (having invoked it) hither, we worship the Fravashi of Gaya Maretan the holy, and the sanctity and Fravashi of Zarathuśtra Spitāma the saint; and we worship the Fravashi of Kavi Vīśtāspa the holy, and that of Isaṭ-vāstra the Zarathuśtrian, the saint. 279
And (having invoked them) hither; we worship the life, conscience, intelligence, soul and Fravashi of the next of kin, of the saints male and female who have striven after the ritual truth, which are those of the dead and living saints, and which are those also of men as yet unborn, of the future prophets who will help on the renovation, and complete the human progress, with them all.
And (having invoked them) hither, we worship the souls of the dead [(Pāzand) which are the Fravashis of the saints]; and of all the next of kin who have passed away in this house, of the Aēthrapaitis (the teachers) and of the disciples; yea, of all holy men and women; (8) and we worship the Fravashis of all the holy teachers and disciples; and of all the saints both male and female.
(And having invoked them) hither we worship the Fravashis of all the holy children who fulfil the deeds of piety; and we worship the Fravashis of the saints within the province; and those of the saints without the province. 10. We worship the Fravashis of (those) holy men and holy women; we worship all the good, heroic, bountiful Fravashis of the saints from Gaya Maretan (the first created) to the Saoshyaṇt, the victorious.
Yea, we worship all the Fravashis of the saints, and we worship the souls of the dead [(Pāzand) which are the Fravashis of the saints]! 280
This is to render Him who is of all the greatest, our lord and master (even) Ahura Mazda. And this to smite the wicked Angra Mainyu, and to smite Aēshma of the bloody spear, and the Mazainya Daēvas, and to smite all the wicked Varenya Daēvas.
And this is to further Ahura Mazda, the resplendent, the glorious, to further the Bountiful Immortals, and the influences of the star Tiśtrya, the resplendent, the glorious, (and) to the furtherance of the holy man, and of all the (bountiful and) holy creatures of the Bounteous Spirit.
-5. 6. The Haomas are crushed, O Mazda, Khshathra, and Asha, O ye Lords! Good is Sraosha who accompanies the sacrifice with the great glory, and may he be present affording strenuous help.
We are offering saving acts of wisdom and of worship with the sacred gift of the Ahuna-vairya intoned with sanctity, and of the two mortars here 281 brought forward with holy act, and with that of the correctly uttered words likewise; and therefore may they be to us the more saving in their wise significance
-12. 13. As the Ahū is excellent, so is the Ratu (one who rules) from (his) sanctity, a creator of mental goodness, and of life’s actions done for Mazda; and the Kingdom (is) for Ahura, which to the poor may offer a nurturer. 14. (What is Your Kingdom, Your riches; how may I be Your own in my actions, to nourish Your poor, O Mazda? Beyond; yea, beyond all we declare You, far from Daēvas and Khrafstra-accursed mortals!)
YASNA HAPTANGHĀITI. {.center} 282 PRAISE TO AHURA AND THE IMMORTALS; PRAYER FOR THE PRACTICE AND DIFFUSION OF THE FAITH.
We sacrifice to Ahura Mazda, the holy Lord of the ritual order, and to the Bountiful Immortals, who rule aright, who dispose of all aright; and we sacrifice to the entire creation of the clean, the spiritual and the mundane, with the longing blessing of the beneficent ritual, with the longing blessing of the benignant Religion, the Mazdayasnian Faith.
We are praisers of good thoughts, of good words, and of good actions, of those now and those hereafter [(Pāzand) of those being done, and of those 283 completed]. We implant (?) them (with our homage, and we do this) the more, and yet the more since we are (praisers) of the good (from whom they spring).
That, therefore, would we choose, O Ahura Mazda! and thou, O Righteousness the beauteous! that we should think, and speak, and do those thoughts, and words, and deeds, among actual good thoughts, and words, and actions, which are the best for both the worlds; (4) and together with these gifts (?) and actions which are thus the best, we would pray for the Kine (which represents the pure creation), that she may have comfort and have fodder from the famed, and from the humble, from the potent and the weak.
To the best of good rulers (is) verily the Kingdom, because we render and ascribe it to Him, and make it thoroughly His own (?), to Mazda Ahura do we ascribe it, and to Righteousness the Best. 6. As thus both man or woman knows (the duty), both thoroughly and truly, so let him, or her, declare it and fulfil it, and inculcate it upon those who may perform it as it is. 7. We would be deeply mindful of Your sacrifice and homage, Yours, O Ahura Mazda! and the best, (and we would be mindful) of the nurture of the Kine. And that let us inculcate and perform for You according as we may, and (for) such (praisers as we are).
Under the shelter of the ritual Order let us do so in the active fulfilment of its (precepts) toward every one of the (clean) and better creatures which 284 are fit to live, with a gift for both the worlds. 9. Yea, those words and sayings, O Ahura Mazda! we would proclaim as Righteousness, and as of the better mind (?); and we would make Thee the one who both supports (us in our proclamation) of them, and who throws still further light upon them (as they are),
And by reason of Thy Righteous Order, Thy Good Mind, and Thy Sovereign Power, and through the instrumentality of our praises of Thee, O Ahura Mazda! and for the purpose of (still further) praises, by Thy spoken words, and for (still further) spoken words, through Thy Yasna, and for (still further) Yasnas (would we thus proclaim them, and make Thee the bestower of our light).
We would approach You two, O (Ye) primeval ones in the house of this Thy holy Fire, O Ahura Mazda, Thou most bounteous Spirit! Who brings pollutions to this (Thy flame) him wilt Thou cover with pollutions (in his turn). 2. But as the most friendly do Thou give us zeal, O Fire of the Lord! and approach us, and with the loving blessing of the most friendly, with the praise of the 285 most adored. Yea, may’st thou approach to aid us in this our greatest (undertaking) among the efforts of our zeal.
The Fire of Ahura Mazda art thou verily; yea, the most bounteous one of His Spirit, wherefore Thine is the most potent of all names (for grace), O Fire of the Lord! 4. And therefore we would approach Thee, (O Ahura!) with the help of Thy Good Mind (which Thou dost implant within us), with Thy (good) Righteousness, and with the actions and the words inculcated by Thy good wisdom!
We therefore bow before Thee, and we direct our prayers to Thee with confessions of our guilt, O Ahura Mazda! with all the good thoughts (which Thou dost inspire), with all the words well said, and the deeds well done, with these would we approach Thee. 6. And to Thy most beauteous body do we make our deep acknowledgments, O Ahura Mazda! to those stars (which are Thy body); and to that one, the highest of the high, [such as the sun was called]!
Thus therefore do we worship Ahura Mazda, who made the Kine (the living creation), and the (embodied) Righteousness (which is incarnate in the clean), and the waters, and the wholesome plants, the stars, and the earth, and all (existing) objects 286 that are good. 2. Yea, we worship Him for His Sovereign Power and His greatness, beneficent (as they are), and with priority among the Yazads who abide beside the Kine (and care for her protection and support).
And we worship Him under His name as Lord, to Mazda dear, the most beneficent (of names). We worship him with our bones, and with our flesh, (with our bodies and our life). And we worship the Fravashis of the saints, of holy men, and holy women; (4.) and Righteousness the Best do we worship, the most beauteous, the Bountiful Immortal and that which is endowed with light in all things good.
And we worship the Good Mind (of the Lord), and His Sovereign Power, and the Good Faith, the good law of our thrift, and Piety the ready mind (within Thy folk)!
And now we worship this earth which bears us, together with Thy wives, O Ahura Mazda! yea, those Thy wives do we worship which are so desired from their sanctity. 2. We sacrifice to their zealous wishes, and their capabilities, their inquiries (as to duty), and their wise acts of pious reverence, 287 and with these their blessedness, their full vigour and good portions, their good fame and ample wealth. 3. O ye waters! now we worship you, you that are showered down, and you that stand in pools and vats, and you that bear forth (our loaded vessels?) ye female Ahuras of Ahura, you that serve us (all) in helpful ways, well forded and full-flowing, and effective for the bathings, we will seek you and for both the worlds! 4. Therefore did Ahura Mazda give you names, O ye beneficent ones! when He who made the good bestowed you. And by these names we worship you, and by them we would ingratiate ourselves with you, and with them would we bow before you, and direct our prayers to you with free confessions of our debt. O waters, ye who are productive, and ye maternal ones, ye with heat that suckles the (frail and) needy (before birth), ye waters (that have once been) rulers of (us) all, we will now address you as the best, and the most beautiful; those (are) yours, those good (objects). of our offerings, ye long of arm to reach our sickness, or misfortune, ye mothers of our life!
And now we sacrifice to the Kine’s soul, and to her created body, and we sacrifice to the souls 288 of cattle who are fit to live (for us), and whose (we?) are, such as are the same to them.
And we worship the souls of those beasts which are tame and broken in, and of wild herds, and the souls of the saints wherever they were born, both of men and of women, whose good consciences are conquering in the strife against the Daēvas, or will conquer, or have conquered.
And now we worship the Bountiful Immortals (all) the good, and both those male, and those female (by their names). The males among them do we worship, ever living, and ever helpful, who dwell beside the pious, and the females thus the same. 4. As Thou, O Ahura Mazda! hast thought and spoken, as thou hast determined, and hast done these things (effecting) what is good, therefore do we offer to Thee, therefore do we ascribe to Thee our praises, and worship Thee, and bow ourselves before Thee; and therefore would we direct our prayers to Thee, Ahura! with confessions of our sin.
And we thus draw near to Thee together with the good kinship of our kindred, with that of Righteousness the blessed, and the good law of thrift and energy and the good Piety, the ready mind (within Thy folk)!
And now in these Thy dispensations, O Ahura Mazda! do Thou wisely act for us, and with abundance 289 with Thy bounty and Thy tenderness as touching us; and grant that reward which Thou hast appointed to our souls, O Ahura Mazda! 2. Of this do Thou Thyself bestow upon us for this world and the spiritual; and now as part thereof (do Thou grant) that we may attain to fellowship with Thee, and Thy Righteousness for all duration.
And do Thou grant us, O Ahura! men who are righteous, and both lovers and producers of the Right as well. And give us trained beasts for the pastures, broken in for riding, and for bearing, (that they may be) in helpful companionship with us, and as a source of long enduring vigour, and a means of rejoicing grace to us for this.
So let there be a kinsman lord for us, with the labourers of the village, and so likewise let there be the clients (or the peers). And by the help of those may we arise.
Praises, and songs, and adorations do we offer to Ahura Mazda, and to Righteousness the Best; yea, we offer and we ascribe them, and proclaim them. 2. And to Thy good Kingdom, O Ahura Mazda! 290
may we attain for ever, and a good King be Thou over us; and let each man of us, and so each woman, thus abide, O Thou most beneficent of beings, and for both the worlds! 3. Thus do we render Thee, the helpful Yazad, endowed with good devices, the friend of them (who worship Thee) with (well-adjusted) ritual; so may’st Thou be to us our life, and our body’s vigour, O Thou most beneficent of beings, and that for both the worlds!
Aye, let us win and conquer (?) long life, O Ahura Mazda! in Thy grace, and through Thy will may we be powerful. May’st Thou lay hold on us to help, and long, and with salvation, O Thou most beneficent of beings!
Thy praisers and Mãthra-speakers may we be called, O Ahura Mazda! so do we wish, and to this may we attain. What reward most meet for our deserving Thou hast appointed for the souls, O Ahura Mazda! (6) of that do Thou bestow on us for this life, and for that of mind. Of that reward (do Thou Thyself grant this advantage), that we may come under Thy protecting guardianship, and that of Righteousness for ever. We sacrifice to that brave Yasna, the Yasna Haptanghāiti, the holy, the ritual chief!
We worship You, O Ye Bountiful Immortals! with the entire collection of this Yasna, Haptanghāiti 291 (as we sum up all). And we sacrifice to the fountains of the waters, and to the fordings of the rivers, to the forkings of the highways, and to the meetings of the roads.
And we sacrifice to the hills that run with torrents, and the lakes that brim with waters, and to the corn that fills the corn-fields; and we sacrifice to both the protector and the Creator, to both Zarathuśtra and the Lord.
And we sacrifice to both earth and heaven, and to the stormy wind that Mazda made, and to the peak of high Haraiti, and to the land, and all things good.
And we worship the Good Mind (in the living) and the spirits of the saints. And we sacrifice to the fish of fifty-fins, and to that sacred beast the Unicorn (?) which stands in Vouru-kasha, and we sacrifice to that sea of Vouru-kasha where he stands, (5) and to the Haoma, golden-flowered, growing on the heights; yea, to the Haoma that restores us, and aids this world’s advance. We sacrifice to Haoma that driveth death afar, (6) and to the flood-streams of the waters, and to the great flights of the birds, and to the approaches of the Fire-priests, as they approach us from afar, and seek to gain the provinces, and spread the ritual lore. And we sacrifice to the Bountiful Immortals all! 292
I pray with benedictions for a benefit, and for the good, even for the entire creation of the holy (and the clean); I beseech for them for the (generation which is) now alive, for that which is just coming into life, and for that which shall be hereafter. And (I pray for that) sanctity which leads to prosperity, and which has long afforded shelter, which goes on hand in hand with it, which joins it in its walk, and of itself becoming its close companion as it delivers forth its precepts, (2) bearing every form of healing virtue which comes to us in waters, appertains to cattle, or is found in plants, and overwhelming all the harmful malice of the Daēvas, (and their servants) who might harm this dwelling and its lord, (3) bringing good gifts, and better blessings, given very early, and later (gifts), leading to successes, and for a long time giving shelter. And so the greatest, and the best, and most beautiful benefits of sanctity fall likewise to our lot (4) for the sacrifice, homage, propitiation, and the praise of the Bountiful Immortals, for the bringing prosperity to this abode, and for the prosperity of the entire creation of the holy, 293 and the clean, (and as for this, so) for the opposition of the entire evil creation. (And I pray for this) as I praise through Righteousness, I who am beneficent, chose who are (likewise of a better mind). 5-8. (See Y. VIII, 5-8.) (For Y. LIII, see Gāthas, pp. 190-194.)
Let the Airyaman, the desired friend and peers-man, draw near for grace to the men and to the women who are taught of Zarathustra, for the joyful grace of the Good Mind, whereby the conscience may attain its wished-for recompense. I pray for the sacred reward of the ritual order which is (likewise so much) to be desired; and may Ahura Mazda grant it, (or cause it to increase).
We sacrifice to the Airyemā-ishyō, the powerful; the victoriously smiting, the opponent of assaulting malice, the greatest of the sentences of the holy ritual order. And we sacrifice to the bounteous Gāthas that rule supreme in the ritual, the holy (and august). And we sacrifice to the Praises of the Yasna which were the productions of the world of old. 294
We present hereby and we make known, as our offering to the bountiful Gāthas which rule (as the leading chants) within (the appointed times and seasons of) the Ritual, all our landed riches, and our persons, together with our very bones and tissues, our forms and forces, our consciousness, our soul, and Fravashi.
That which Gāthas (may) be to us, which are our guardians and defenders, and our spiritual food, yea, which (may) be to our souls both food and clothing, such are these Gāthas to us, guardians, and defenders, and (spiritual) food, even such they are, both food and clothing to the soul.
And (may) they be to us (for this our offering) abundant givers of rewards, and just and righteous ones, for the world beyond the present, after the parting of our consciousness and body. 3. And may these (Praises of the Offering) come forth, and appear for us with power and victorious assault, with health and healing, with progress, and with growth, with preparation and protection, with beneficence and sanctity, and abounding with gifts toward him who can understand; yea, let them appear (with free liberality to the enlightened), let them appear as 295 Mazda, the most beneficent, has produced them, He the one who is victorious when He smites, and who helps the settlements advance, for the protection, and the guarding of the religious order of the settlements which are now being furthered, and of those which shall bring salvation to us, and for the protection of the entire creation of the holy (and the clean).
And may’st thou, (O Asha! who abidest within the Gāthas), give to every holy man who comes with this prayer for a blessing, and endeavouring to help himself, according to his good thoughts, and words, and deeds.
We are therefore worshipping both the (divine) Righteousness and the Good Mind, and the bountiful Gāthas, that rule as the leading chants within (the times and the seasons of) the holy ritual order.
And we worship the Praises of the Yasna which were the production of the ancient world, those which are (now) recollected and put in use, those which are now learned and taught, those which are being held (in mind, and so) repeated, those remembered and recited, and those worshipped, and thus the ones which further the world through grace in its advance.
And we worship the part(s) of the Praises of the Yasna, and their recitation as it is heard, even their memorised recital, and their chanting, and their offering (as complete). 296
Let Sraosha (the listening Obedience) be present here for the worship of Ahura Mazda, the most beneficent, and holy, of him) who is desired by us as at the first, so at the last; and so again may attentive Obedience be present here for the worship of Ahura Mazda, the most beneficent and the holy who (is so) desired by us.
(Yea), let Sraosha (the attentive Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints which are so desired by us, [and for (their) souls], as at the first, so at the last.
And thus again may Sraosha (the listening Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints, which are so desired by us, [(and) for (their) souls].
Let Sraosha (the listening Obedience) be present here for the worship of the good waters; yea, let the good Obedience be here for the worship of the good and bountiful Immortals who rule aright, and dispose (of all) aright, the good, and for the worship of the good Sanctity, or Blessedness, who is closely knit with the Righteous Order, to perfect us, and to incite us. May Sraosha (Obedience) be here present for the worship of the good waters, he the good and the holy, as at the first, so at the last. 297
And so again may Sraosha, (Obedience) the good, be present here for the worship of the good waters, and of the good and bountiful Immortals, and of Blessedness the good who is closely knit with the Righteous Order to perfect and to incite us. Yea, we worship Sraosha the blessed and the stately, who smites with victory, and who furthers the settlements in their advance, the holy lord of the ritual order.
Propitiation be to Sraosha, Obedience the blessed, the mighty, the incarnate word of reason, whose body is the Mãthra, him of the daring spear, devoted to the Lord, for (his) sacrificial worship, homage, propitiation, and praise. 298
We worship Sraosha, (Obedience) the blessed, the stately, him who smites with the blow of victory, and who furthers the settlements, the holy, (ruling) as the ritual lord. Him do we worship, who in the creation of Mazda the first adored Ahura, with the Baresman spread, who worshipped the Bountiful Immortals (first), who worshipped both the protector and the Creator, who are (both) creating all things in the creation.
For his splendour and his glory, for his might, and the blow which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairya-sangha, the stately; and may he draw near to us to aid us, he who smites with victory, Obedience the blessed!
We worship Sraosha, Obedience the blessed, and that lofty Lord who is Ahura Mazda Himself, Him who has attained the most to this our ritual, Him who has approached the nearest to us in our celebrations. And we worship all the words of Zarathuśtra, and all the deeds well done (for him), both those that have been done (in times gone by), 299 and those which are yet to be done (for him in times to come).
We worship Sraosha (Obedience) the blessed and the stately, him who smites with the blow of victory, who prospers the settlements, the holy ritual lord, (6) who first spread forth the Baresman, and the three bundles, and the five bundles, and the seven bundles, and the nine, till it was heaped for us knee-high, and to the middle of the thighs, for the Bountiful Immortals, for their worship, and their homage, and their propitiation, and their praise.
We worship Sraosha (Obedience) the blessed, the stately, who smites with the blow of victory, who furthers the settlements, the holy ritual chief.
Who first chanted the Gāthas, the five Gāthas of Zarathuśtra, the Spitāma, the holy (with the fashion) of their metres, and after the well-constructed order of their words, together with the Zand which they contain, and the questions which they 300 utter, and the answers which they give, for the Bountiful Immortals, for their sacrifice and homage, their propitiation, and their praise.
We worship Sraosha (Obedience) the blessed and the stately, who smites with the blow of victory, and who furthers the settlements, the holy ritual chief, (10) who for the poor among (our) men and women built a mighty house, who after sunset, and with his levelled battle-axe, smites Aēshema bloody wounds, and having struck the head, casts him lightly (?) (to the earth), as the stronger (smites) the weaker.
We worship Sraosha, Obedience the blessed and the stately, him who smites with the blow of victory, who furthers the settlements, the holy ritual chief, as the energetic, and the swift, the strong, the daring (and redoubted) hero, (12) who comes back from all his battles (and comes from them) a conqueror, who amid the Bountiful Immortals sits as companion at their meeting. 301
We worship Sraosha (Obedience) the blessed, who is the strongest and most persistent of the youths, the most energetic, and the swiftest, who of all the youths strikes most with terror from afar (?). [Be ye desirous, O ye Mazdayasnians! of the Yasna of Obedience the blessed.]
Far from this house, this village, and this tribe, and from this country, the evil and destructive terrors (shall) depart. In the dwelling of that man in whose abode Obedience the blessed, who smites victoriously, is satisfied and welcomed, there is that holy man who thus contents him (most) forward in the thinking better thoughts, in the speaking truthful (ritual) words, and in the doing holy deeds.
We worship Sraosha (Obedience) the blessed and the stately, who is the conqueror of the Kayadha, and the Kāidhya, who was the smiter of the Lie-demon of the Daēvas, the one veritably powerful, the destroyer of the world, who is the guardian and watchman over all the migrations (?) of the tribes.
Who sleeplessly and vigilant guards the creatures of Ahura, who sleeplessly and with vigilance 302 saves them, who with halberd raised on high guards all the corporeal world after setting of the sun, (17) who has never slept in quiet since the two Spirits made the worlds, [the bounteous and the evil one], who guards the homes of Asha, who battles all (?) the days long and the nights with all the Daēvas [(Pāzand) the Māzanian], (18) nor terror-stricken does he turn in affright before (their power); but before him all the Daēvas turn in affright against their will, and rush to darkness is their fear.
We worship Sraosha (Obedience) the blessed, whom Haoma worshipped on the highest height of high Haraiti, he Haoma, the reviver, and the healer, the beautiful, the kingly, of the golden eye, (20) of the gracious words, of the warning and the guarding words, who intones our hymns on every side, who possesses understanding and of every brilliant form, which abounds in many an explanation and revelation of the word, who has the first place in the Mãthra.
We worship Sraosha (Obedience) the blessed, 303 whose house stands with its thousand pillars, as victorious, on the highest height of high Haraiti, self-lighted from within, star-studded from without, (22) to whom the Ahuna-vairya has come, the axe of victory, and the Haptanghāiti, and the Fshūshōmãthra which smites with victory, and all the Yasna sections.
We worship Sraosha (Obedience) the blessed, by whose might and victorious power, and wise conduct, and (full) knowledge, the Bountiful Immortals descend upon this earth of seven quarters.
Who as teacher of the law will stride forth upon this earth with its dwellers in the body, and ruling as he will.
And in this Religion, Ahura Mazda has been confessed with faith, and the Good Mind likewise with Him, and Righteousness the Best, and Khshathra-vairya, and Piety the Bounteous, and the Universal Weal and Immortality; and the question to the Lord is asked, and Mazda’s lore (is written).
O Sraosha (Obedience), thou blessed one, and stately! protect us for the lives; yea, for both, (for that) of this world which is corporeal, and for the world of mind, against unhappy death, and the remorseless Wrath of rapine, against the hosts with ill-intent, who lift their bloody spears against us; 304 yea, against their assaults whom the Wrath-demon will set on, and Vīdhātu, demon-made. 26. Therefore may’st thou, O Sraosha, the blessed and the stately! grant swiftness to our teams, soundness to our bodies, and abundant observation of our foes, and their smiting (as we mark them), and their sudden death.
We worship Sraosha (Obedience) the blessed, whom four racers draw in harness, white and shining, beautiful, and powerful, quick to learn, and fleet, obeying before speech, heeding orders from the mind, with their hoofs of horn gold-covered, (28) fleeter than (our) horses, swifter than the winds, more rapid than the rain(-drops as they fall); yea, fleeter than the clouds, or well-winged birds, or the well-shot arrow as it flies, (29) which overtake these swift ones all, as they fly after them pursuing, but which are never overtaken when they flee, which plunge away from both the weapons (hurled on this side and on that) and draw Sraosha with them, the good Sraosha and the blessed; which from both the weapons (those on this side and on that) bear the good Obedience the blessed, plunging forward in their zeal, when he takes his course from India on the East, and when he lights down in the West.
For his splendour and his glory, for his might . . . . 305
We worship Obedience the blessed and the stately, who though lofty and so high, yea, even to the girdle, yet stoops to Mazda’s creatures, (31) who thrice within the day, and three times of a night, will drive on to that Karshvar Hvaniratha, called the luminous, as he holds in both the hands and poizes his knife-like battle-axe, which flies as of itself, and to cleave the Daēvas’ skulls, (32) to hew down Angra Mainyu, the wicked, and to hew down Rapine of the bloody spear, to hew down the Daēvas of Mazendran, and every Demon-god.
We worship Sraosha (Obedience) the blessed and the stately, him who smites with victory, both here and not here, and on this entire earth. And we worship all the (gifts) of Sraosha (Obedience) the blessed, the mighty, and the strong, whose body is the Mãthra.
Yea, we worship (all the martial gifts) of Sraosha (Obedience) the mighty, both armed with shielding armour, and a warrior strong of hand, skull-cleaver of the Daēvas, conquering the endowments of the conqueror, the holy conqueror of the conqueror, and (his) victorious powers, and the Ascendency which it bestows, and we worship 306 this Ascendency of Sraosha’s (the same which conquers theirs); and that of Arśti do we praise as well. 34. And every house by Sraosha guarded do we worship, wherein the blessed friendly Sraosha is befriended and made welcome, where, the holy man is far advanced (?) in holy thoughts, and righteous words and deeds.
For his splendour and his glory, for his might, which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud-intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairya-sangha, the stately, and may he come to us to aid us, he who smites with victory, Obedience the blessed!
(Introduction.) (To the increase of our homage and praise of God) we offer this service which, as our defence, may shield us, which is worship with its beneficent results; and Blessedness is with it of a verity, and Piety as well. [(Pāzand) and of this worship the results here mentioned are the well-thought thought, the word well spoken, and the deed well done]; and let this our worship shelter us from the Daēva and from the evil-minded man. 2. And to this worship do we confide our settlements 307 and persons for protection and care, for guarding, and for oversight; (3) and in this worship will we abide, O Ahura Mazda! and with joy.
In this worship do we exercise our choices; and to it will we approach, and to it will we belong; yea, to revering worship will we confide our settlements and persons for protection, and for care, for guarding, and for oversight, to such worship as is the praise of such as You.
The owner of herds is the righteous (one), and he is victorious when he strikes, and thus he is the best; [(Pāzand) we therefore offer (this) service (for herd-owners)] for the herd-owner is the father of the Kine by the help of him who follows the ritual order; and he is the father of the holy man as well, and of the sanctified creation. He is in verity the bestower of blessings, and to him, O Ye Bountiful Immortals! we render, (and his do we make) Your greatness, Your goodness, and Your (spiritual) beauty, and let this man, the cattle-owner, approach to guard over us; and may he be our watchman together with the Righteous Order, and with store for our nourishment and full generous liberality, together with sharing of the goods, with gentleness, and with Ahura Mazda’s sacred Fire! 308
O Ye Bountiful Immortals! as Ye have made us, so do Ye save us, holy men, and saintly women (as we are, and steadfast in the faith). Save us, O Ye Bountiful Immortals! Ye who rule aright and who dispose (of all) aright, for none other do I know, save You; then with Your Righteousness do Ye save us.
And we offer hereby our thoughts, and words, and actions, our herds, and men, to the Bountiful Spirit. And may the creative stars of Ahura Mazda, the Creator, shine down on us, and round about us with full herds and healthy settlements, with healthy herds and healthy men, and with all in vigour, and endowed with the blessing of the Lord. 7. Praise to Thee, O Fire of Ahura Mazda! may’st thou come to (us in) the greatest one of the engrossing interests for the help of the great (effort), for the joy-producing grace of the great (interest of our cause); grant us both Weal and Deathlessness!
We sacrifice to the entire collection of the Praises of the Yasna, with the careful structure of their language which has reached the most its object. And we offer (our homage) in our celebrations to Thy body, O Ahura Mazda! the most beautiful of forms, these stars, and to that one, the highest of the high [(Pāzand) such as the sun was called]. Yea, we worship the Praises of the Yasna which were the production of the world of old. 309
-17. (See Y. XVII, 1-17.) 18-27. (See Y. XXVI, 1-10.) 28. We worship Verethraghna, the Ahura-made, the victorious blow; and we worship the Saoshyaṇt, who smites with victory; and we sacrifice to this Baresman with its Zaothra and its girdle (which is its band) and which is spread with sanctity. And we sacrifice to (our) own soul(s), and to (our) own Fravashi(s). 29. (See Y. XVII, 19.) 30. (The Ratu speaks): O thou good (servant of the Lord)! may that be thine which is better than the good; may’st thou acquire that which is (thine) own in the Zaothra; may’st thou attain to that reward which the Zaotar has been obtaining, who is far advanced in his good thoughts, and words, and deeds.
(The Zaotar speaks): May that happen to you (likewise) which is better than the good, and may that not happen which is worse than the evil, and may that likewise not be my lot. 32. As (our) Ahū (is) excellent, so (is our) Ratu (one who rules) from his Righteousness, a creator of mental goodness, and of life’s actions done for Mazda, and the Kingdom (is) to Ahura which to the poor will offer a nurturer. A blessing is Asha called the Best, &c. We sacrifice to the Ahuna-vairya; we sacrifice to Asha Vahiśta the most beautiful, the Bountiful 310 Immortal. And we sacrifice to the Fshūshō-mãthra, the by-spoken. And we sacrifice to the entire collection of the Praises of the Yasna; (yea), to the Yasna Praises which were instituted in the world of yore.
Thus that better than the good may he approach, who shows to us straight paths of profit appertaining to this bodily life and to the mental likewise, in the eternal (?) realms where dwells Ahura; yea, may he approach it, who is Thy worthy servant, and good citizen, O Great giver Lord!
May these blessings approach this house, which are the wise perceptions of the saints, the sacred blessings bestowed through the ritual, their guileless characteristics, together with their recognition of what is due; and may the Righteous Order appear for this village, and the Divine Sovereign Power, together with the benefit and glorious welfare (which ensues),
And with these the long enduring prominence of this Religion of Ahura’s, the Zarathuśtrian Faith. And may the Kine be now with greatest speed within (the farm-yard of) this house, most speedily 311 may the rewarded sanctity and the strength of the holy man be here, most speedily as well Ahura’s lore. 4. And may the good and heroic and bountiful Fravashis of the saints come here, and may they go hand in hand with us with the healing virtues of (their) blessed gifts as wide-spread as the earth, as far-spread as the rivers, as high-reaching as the sun, for the furtherance of the better men, for the hindrance of the hostile, and for the abundant growth of riches and of glory.
May Sraosha (Obedience) conquer disobedience within this house, and may peace triumph over discord here, and generous giving over avarice, reverence over contempt, speech with truthful words over lying utterance. May the Righteous Order gain the victory over the Demon of the Lie.
As in this (house) the Bountiful Immortals seek for good Yasnas and good praises from the blessed Sraosha (who governs here), and as they seek for (one) good sacrifice and act of homage (more especially their own) which is a good offering (to them) for (our) salvation, and a good offering in praise, together with a long continued offering of the entire self, (7) let not then (their) brilliant glory ever desert this house, nor the bright abundance, nor an illustrious offspring legitimately born, nor that long continued companionship which is the 312 furtherance of that good blessedness which teaches concerning glory. 8-10 (= Y. VIII, 5-7).
In order that our minds may be delighted, and our souls the best, let our bodies be glorified as well, and let them, O Mazda! go likewise openly (unto Heaven) as the best world of the saints as devoted to Ahura, (12) and accompanied by Asha Vahiśta (who is Righteousness the Best), and the most beautiful! And may we see Thee, and may we, approaching, come around about Thee, and attain to entire companionship with Thee! And we sacrifice to the Righteous Order, the best, the most beautiful, the bounteous Immortal!
Let us peal forth the Ahuna-vairya in our liturgy between the heaven and earth, and let us send forth the Asha Vahiśta in our prayer the same, and the Yēhē hātãm. And let us send forth in our liturgies between the heaven and earth the pious and good prayer of the pious man for blessings, (2) for the encounter with, and for the displacement of Angra Mainyu with his creatures which are likewise evil as he is, for he is filled with death (for those whom he has made). Aye, let us send that petition forth for the encounter with, and for the dislodgment of the Kahvaredha and of the individual Kahvaredhas the male, and the female 313 (to the last individual of each), (3) and for the encounter with, and the dislodgment of the Kayadhas, and of the individual Kayadhians, male and female, and of the thieves and robbers, of the Zandas, and the sorcerers, of the covenant breakers, and of those who tamper with the covenants. 4. Yea, we send it forth for the encounter with, and for the overthrow of the murderers of the saints, and of those who hate and torment us for our Faith, and of those who persecute the ritual, and the tyrant full of death. Yea, let us peal them forth for the encounter with, and the overthrow of the wicked, O Zarathuśtra Spitama! whoever they may be, whose thoughts, and words, and works are not congenial to the holy ritual laws.
And how shall we drive the Demon of the Lie from hence from us? Aye, how shall we, the prophets who are yet to serve and save (thy people), drive the Druj from hence, so that we, having power over her as being utterly without power, may drive her hence with blow from the seven Karshvars, for the encounter with, and for the dislodgment of the entire evil world?
I offer my sacrifice and homage to thee, the Fire, as a good offering, and an offering with our hail 314 of salvation, even as an offering of praise with benedictions, to thee, the Fire, O Ahura Mazda’s son! Meet for sacrifice art thou, and worthy of (our) homage. And as meet for sacrifice, and thus worthy of our homage, may’st thou be in the houses of men (who worship Mazda). Salvation be to this man who worships thee in verity and truth, with wood in hand, and Baresman ready, with flesh in hand, and holding too the mortar. 2. And may’st thou be (ever) fed with wood as the prescription orders. Yea, may’st thou have thy perfume justly, and thy sacred butter without fail, and thine andirons regularly placed. Be of full-age as to thy nourishment, of the canon’s age as to the measure of thy food, O Fire, Ahura Mazda’s son! 3. Be now aflame within this house; be ever without fail in flame; be all ashine within this house; be on thy growth within this house; for long time be thou thus to the furtherance of the heroic (renovation), to the completion of (all) progress, yea, even till the good heroic (millennial) time when that renovation shall have become complete. 4. Give me, O Fire, Ahura Mazda’s son! a speedy glory, speedy nourishment, and speedy booty, and abundant glory, abundant nourishment, abundant booty, an expanded mind, and nimbleness of tongue for soul and understanding, even an understanding continually growing in its largeness, and that never wanders, and long enduring virile power, (5) an offspring sure of foot, that never sleeps on watch [not for a third part of the day, or night], and that rises quick from bed, and 315 likewise a wakeful offspring, helpful to nurture, or reclaim, legitimate, keeping order in men’s meetings, (yea,) drawing men to assemblies through their influence and word, grown to power, skilful, redeeming others from oppression, served by many followers, which may advance my line (in prosperity and fame), and (my) Vīs, and my Zaṇtu, and (my) province, (yea, an offspring) which may deliver orders to the Province as (firm and righteous rulers). 6. And may’st thou grant me, O Fire, Ahura Mazda’s Son! that whereby instructors may be (given) me, now and for evermore, (giving light to me of Heaven) the best life of the saints, brilliant, all glorious. And may I have experience of the good reward, and the good renown, and of the long forecasting preparation of the soul. 7. The Fire of Ahura Mazda addresses this admonition to all for whom he cooks the night and morning (meal). From all these, O Spitama! he wishes to secure good care, and healthful care (as guarding for salvation), the care of a true praiser. 8. At both the hands of all who come by me, I, the Fire, keenly look: What brings the mate to his mate (thus I say to him), the one who walks at large, to him who sits at home? [We worship the bounteous Fire, the swift-driving charioteer.]
And if this man who passes brings him wood brought (with good measure that is) with sacred care, or if he brings the Baresman spread with sanctity, or 316 the Hadhānaēpata plant, then afterwards Ahura Mazda’s Fire will bless him, contented, not offended, and in (its) satisfaction (saying thus). 10. May a herd of kine be with thee, and a multitude of men, may an active mind go with thee, and an active soul as well. As a blest soul may’st thou live through thy life, the nights which thou shall live. This is the blessing of the Fire for him who brings it wood (well) dried, sought out for flaming, purified with the earnest blessing of the sacred ritual truth. 11. We strive after the flowing on of the good waters, and their ebb as well, and the sounding of their waves, desiring their propitiation; I desire to approach them with my praise. 12 = Y. III, 24, 25.
I will praise the water Ardvi Sūra Anāhita, the wide-flowing (as it is) and healing in its influence, 317 efficacious against the Daēvas, devoted to Ahura’s lore, and to be worshipped with sacrifice within the corporeal world, furthering all living things (?) and holy, helping on the increase and improvement of our herds and settlements, holy, and increasing our wealth, holy, and helping on the progress of the Province, holy (as she is)? 2. (Ardvi Sūra Anāhita) who purifies the seed of all male beings, who sanctifies the wombs of all women to the birth, who makes all women fortunate in labour, who brings all women a regular and timely flow of milk, (3) (Ardvi Sūra Anāhita) with a volume sounding from afar, which is alone equal in its bulk to all the waters which flow forth upon earth, which flows down with mighty volume from high Hukairya to the sea Vouru-kasha. 4. And all the gulfs in Vouru-kasha are stirred (when it falls down), all the middle doth well up when Ardvi Sūra Anāhita rushes in, when she plunges foaming into them, she, whose are a thousand tributaries, and a thousand outlets, and each as it flows in, or rushes out, is a forty days’ ride in length to a rider mounted well.
And the (chief) outlet to this one water (Ardvi Sūra Anāhita) goes apart, dividing to all the seven Karshvars. And this outlet to my river, Ardvi Sūra Anāhita, bears off its waters always in summer and in winter. This my river purifies the seed of men, and wombs of women, and women’s milk.
Let the saints’ Fravashis now draw near, those of the saints who live, or have lived, of those born, or yet to be born; yea, let them come near which 318 have borne these waters up stream from the nearest ones (that lie below as the outlet pours away).
Let not our waters be for the man of ill intent, of evil speech, or deeds, or conscience; let them not be for the offender of a friend, not for an insulter of a Magian, nor for one who harms the workmen, nor for one who hates his kindred. And let not our good waters (which are not only good, but) best, and Mazda-made, help on the man who strives to mar our settlements which are not to be corrupted, nor him who would mar our bodies, (our) uncorrupted (selves), (8) nor the thief, or bludgeon-bearing ruffian who would slaughter the disciples, nor a sorcerer, nor a burier of dead bodies, nor the jealous, nor the niggard, nor the godless heretic who slays disciples, nor the evil tyrant among men. Against these may our waters come as torments. As destructive may these come (?), may they come to him who has done those first (foul evils), as to him who does the last.
Shall not the invoker make offering to these good waters, and with the inculcated words? (And how shall this be done?) Shall he not be tongue-fettered, if he offers else than with the ritual? Shall (not) the words be so delivered as the Aēthrapaiti teaches? Where shall the blessings be (inserted)? Where the supplications with confessions? Where the gifts of those that offer? 10. (It shall be only thus) as Ahura Mazda showed before to Zarathuśtra, and as Zarathuśtra 319 taught the corporeal worlds (the men on earth)! Thou shalt pray the first petition to the waters, O Zarathuśtra, and after that thou shalt offer the Zaothras to the waters, sanctified, and sought out with pious care; and thou shalt pronounce these words (as follows, thus): (11) O ye waters, I beseech of you this favour; and grant ye me this great one in whose bestowal ye flow down to me for the bettering (of my state), with a never-failing truth. O ye waters, I beseech of you for wealth of many kinds (which gives) power (to its holder), and for an offspring self-dependent whom multitudes will bless, and for whose wasting, or defeat, or death, or vengeful punishment, or overtaking, no one prays. 12. And this do I beseech of you, O waters, this, O ye lands, and this, ye plants! This wealth and offspring I beseech of You, O Ye Bountiful Immortals, who rule aright, who dispose (of all) aright, O Ye good beings, male and female, givers of good things; and this I beseech of you, O ye beneficent, mighty, and overwhelming Fravashis of the saints, and this (of thee), O Mithra of the wide pastures, and this of thee, O blest and stately Sraosha; and of thee, O Rashnu the most just, and of thee, O Fire, Ahura Mazda’s son; and of thee, O lofty lord, the royal Apãm-napāṭ, of the fleet horses; aye, of You all, ye Yazads, bestowers of the better gifts and holy. 13. And this do ye therefore grant me, O ye holy waters, and ye lands!
And grant me likewise what is still greater than this all, and still better than this all, and more 320 beautiful, and more exceeding precious (and that is, Immortality and Welfare), O Ye Yazads, holy and ruling mightily, and powerful at once, and grant it speedily according to this Gāthic (?) word: (Yea), by veritable grace let that be done (?) for us which is most promotive of our weal. 15. And according to this further word again: Grant me, Thou who art maker of the Kine, the plants, and the waters, Immortality and likewise Weal, O Ahura Mazda, Thou most bounteous Spirit. And grant me these two eternal gifts through Thy Good Mind in the doctrine.
I am now offering this Zaothra here with sanctity, together with the Haoma and the flesh, and the Hadhānaēpata lifted up with sacred regularity as to thee, O Ahurian One, for the propitiation of Ahura Mazda, of the Bountiful Immortals, of Sraosha (Obedience) the blessed, and of the Fire of Ahura Mazda, the ritual’s lofty lord. 2. Y. VII, 5-19. 3. Y. XXII, XXVIII, 24-27.
-4. (See Y. XXIII, 1-4, replacing ‘I desire to approach with sanctity’ by ‘I offer with sanctity;’ see also Y. VII, 24.) 5-7. (See Y. XXXVIII, 3-5.) 321
We offer this to thee, O Ahurian (daughter) of Ahura! as a help (?) for life. If we have offended thee, let this Zaothra then attain to thee (for satisfaction), for it is thine with its Haoma, and its milk, and its Hadhānaēpata. 2. And may’st thou approach to me for milk and for libation, O Zaothra! as health, for healing, and for progress, for growth and in preparation for ceremonial merit, for good renown, for equanimity, and for that victory which makes the settlements advance.
Yea, we worship thee with sacrifice, O thou Ahurian (daughter) of Ahura with the Zaothras of the good thought; and we worship, O Ahura, one with the Zaothras of the good word and deed (4) for the enlightenment of the thoughts, and words, and actions, for preparation for the soul, for the settlement’s advance, and to prepare the saints endowed with ritual merit.
And grant me, O thou Ahurian One! Heaven, and to have an offspring manly and legitimate, who may promote my house, my village, my tribe and province, and the authority thereof.
We sacrifice to thee, O thou Ahurian one! And we sacrifice to the sea Vouru-kasha, and to all waters upon earth, whether standing, or running, or waters of the well, or spring-waters which perennially 322 flow, or the drippings of the rains, or the irrigations of canals. 7. With this hymn from the (spirit of) the Yasna do we worship thee, and with the homage which it offers, as it is the most legitimate Yasna, and homage of them (all) because of Righteousness the Best. We sacrifice to the good waters, and to the best, which Mazda created. 8. And we sacrifice to the two, to the milk and to the libation, which make the waters flow, and the plants sprout forth, opposing therein the Dragon Daēva-made, for the arrest of that cheat the Pairika, and to contradict the insulting malice of the Ashemaogha (the disturber and destroyer of our Faith), and of the unholy tyrant full of death, and of the human Daēva (worshipper) of hateful malice (and intent).
And may’st thou hear our sacrificial chants, O thou Ahurian (daughter) of Ahura! Yea, be propitiated by our Yasna, O Ahurian one! and so may’st thou be present at our Yasna; may’st thou come to us to help, as we chant our full-offered Yaśt, with the full offering of Zaothras.
If any man shall sacrifice to you, O ye good waters, the Ahurian ones of Ahura! with the best and most fitting Zaothras offered piously, (11) to that man ye give both splendour and glory, with health and vigour of the body and prominence of form; yea, to him ye give possessions which entail abundant glory, and a legitimate scion, and a long enduring life, and (Heaven at the last), the best life of the saints, shining, all glorious. 12. And to me also do ye now give it, to ṃe who am offering this Yasna as a priest. 323
(Response.) And to us Mazdayasnians who are likewise offering sacrifice, do ye grant (both the desire and knowledge of the path that is correct), to us colleagues, and disciples, Aēthrapaitis and Aēthryas, men and women as well as children, and maidens of the field, (13) who think good only, for the overwhelming of oppression and of malice in the raids of the invader, and in face of foes who hate. Grant to us both the desire of, and the knowledge of that straightest path, the straightest because of Righteousness, and of (Heaven) the best life of the Saints, shining, all glorious. As the Ahū is excellent, so is the Ratu (one who rules) from the Righteous Order, a creator of mental goodness and of life’s actions done for Mazda. And the kingdom (is) for Ahura, which to the poor may offer nurture. 14. (The Zaotar speaks): I beseech with my benediction for a safe abode, for a joyful and a long abode for the dwellers in this village from whence these Zaothras (which I offer come). And I pray in my benediction for a safe abode, and a quiet and a joyful one, and a long abiding to every Mazdayasnian village, and for a succour even with my wants, for a succour with salutations of salvation, and for one with praises, O Fire! and for thee, O Ahurian one of Ahura! do I ask the fullest Yaśt.
And I pray for (?) Rāman Hvāstra for this Province, and for healthfulness and healing. And I pray for it with my blessing for you pious men, for all. And I pray for him who is saintly with (true) goodness, whosoever he may be, between heaven 324 and the earth, for a thousand healing remedies, and for ten thousand of the same.
-19. (See Y. VIII, 5-8.) 20. Thus may it happen as I pray. 21. And by this may I gain (that) blessing, the good Blessedness (our sanctity rewarded). And we address, and we invoke religious zeal and capability, and the waters with our Yasna thus: O ye good waters! since (they are) yours, do ye, as you are asked, grant splendour and grant glory, ye who are well able so to give; and do ye, O ye waters! grant (once more) that helpful blessing which was gained from you of old!
Praise (be) to Ahura Mazda, and to the Bountiful Immortals. Praise (be) to Mithra of the wide pastures. Praise to the fleet-horsed sun. Praise to (the star which so we name, and with this sun) Ahura Mazda’s eyes. Praise to the Kine (the herds of blessed gift). Praise to Gaya (Maretan) and to the Fravashi of Zarathuśtra (first of) saints; yea, praise to the entire creation of the holy (and the clean), to those now living, and to those just passing into life, and to those of days to come. 23. And do Thou then Ahura, as in answer to these our prayers and songs of praise, cause us to prosper to salvation through Thy Good Mind, the Sovereign Power, and Thy Righteous Order (in Thy ritual and law)! 325
I would worship these (the Bountiful Immortals) with my sacrifice, those who rule aright, and who dispose (of all) aright, and this one (especially) I would approach with my praise, (Ahura Mazda). He is thus hymned (in our praise-songs). Yea, we worship in our sacrifice that deity and lord, who is Ahura Mazda, the Creator, the gracious helper, the maker of all good things; and we worship in our sacrifice Zarathuśtra Spitāma, that chieftain (of the rite).
And we would declare those institutions established for us, exact (and undeviating as they are). And I would declare forth those of Ahura Mazda, those of the Good Mind, and of Asha Vahiśta (who is Righteousness the Best), and those of Khshatra-vairya (the Realm to be desired), and those of the Bountiful Āramaiti (the Piety within us), and those of Weal and Immortality, and those which appertain to the body of the Kine, and to the Kine’s soul, and those which appertain to Ahura Mazda’s Fire, (3) and those of Sraosha (Obedience) 326 the blessed, and of Rashnu the most just, and those of Mithra of the wide pastures, and of (the good and) holy Wind, and of the good Mazdayasnian Religion, and of the good and pious Prayer for blessings, and those of the good and pious Prayer which frees one from belying, and the good and pious Prayer for blessing against unbelieving words. 4. (And these we would declare) in order that we may attain unto that speech which is uttered with (true) religious zeal, or that we may be as prophets of the provinces, that we may succour him who lifts his voice (for Mazda), that we may be as prophets who smite with victory, the befriended of Ahura Mazda, and persons the most useful to Him, holy men (indeed) who think good thoughts, and speak good words, and do good deeds. 5. That he may approach us with the Good Mind, and that (our souls) may advance in good, let it thus come; yea, ‘how may my soul advance in good? let it thus advance.’
We praise the flood and ebb of the good waters, and their roar, and that high Ahura, the royal Apãm-napāṭ, the glittering one, of the fleet horses; and this for the sacrifice, and homage, and propitiation, and praise of the entire holy creation; and may Sraosha (Obedience) be here (to aid us). 7. (Yea), we sacrifice to Sraosha, Obedience the blessed. 327
Frashaośtra, the holy, asked the saintly Zarathuśtra: Answer me, O thou most eminent Zarathuśtra, what is (in very truth) the memorised recital of the rites?
What is the completed delivery of the Gāthas? 2. Upon this Zarathuśtra said: (It is as follows.) We worship Ahura Mazda with our sacrifice (as) the holy lord of the ritual order; and we sacrifice to Zarathustra likewise as to a holy lord of the ritual order; and we sacrifice also to the Fravashi of Zarathuśtra, the saint. And we sacrifice to the Bountiful Immortals, (the guardians) of the saints. 3. And we sacrifice to (all) the good heroic and bounteous Fravashis of the saints, of the bodily (world on earth), and of the mental (those in Heaven). And we worship that one of ritual lords who attains the most his ends; and we sacrifice to that one of the Yazads, lords of the ritual order, who is the most strenuous, who gains the most, who reaches most to what he seeks, even that well-timed Prayer which is the prayer of that holy ritual lord, and which has approached the nearest (to us for our help).
We sacrifice to Ahura Mazda, the holy lord of 328 the ritual order, and we worship His entire body, and we worship the Bountiful Immortals all; and we worship all the ritual lords. And we sacrifice to the entire Mazdayasnian Faith. And we worship all the sacred metres.
And we worship the entire bounteous Mãthra, even the entire system of the Faith set up against the Daēvas; and we worship its complete and long descent. And we sacrifice to all the holy Yazads, heavenly and earthly; and we worship all the good, heroic, and bountiful Fravashis of the saints. 6. And we worship all the holy creatures which Mazda created, and which possess the holy institutions, which were established holy in their nature, which possess the holy lore, and the holy sacrifice, which are holy, and for the holy, and to be worshipped by the holy. And we worship all the five Gāthas, the holy ones, and the entire Yasna [its flow and its ebb, and the sounding (of its chants)]. 7. And we sacrifice to all the Praises of the Yasna, and to all the words which Mazda spake, which are the most fatal to evil thoughts, and words, and deeds; (8) and which designate the evil thought, and word, and deed, and which then cut down and fell every evil thought, and word, and deed. [(Pāzand.) One would think of it as 329 when the fire cuts, sucks out, and consumes the dry wood which has been sanctified and carefully selected (for its flame).] And we sacrifice to the strength, the victory, the glory, and the speed of all these words (as they go forth for their work). 9. And we sacrifice to all the springs of water, and to the water-streams as well, and to growing plants, and forest-trees, and to the entire land and heaven, and to all the stars, and to the moon and sun, even to all the lights without beginning (to their course). And we sacrifice to all cattle, and to the aquatic beasts, and to the beasts that live on land, and to all that strike the wing, and to the beasts that roam the plains, and to those of cloven hoof. 10. And to all Thy good and holy female (creatures) in the creation do we sacrifice, (O Thou who art) Ahura Mazda the skilful maker! on account of which Thou hast made many things and good things (in Thy world). And we sacrifice to those male creatures in the creation which are Thine and which are meet for sacrifice because of Asha Vahiśta (of Righteousness the Best). And we sacrifice to all the mountains brilliant with holiness, and to all the lakes which Mazda created, and to all fires. And we sacrifice to all the truthful and correctly spoken words, (11) even those which have both rewards and Piety within them. Yea, we worship (you) for protection and shielding, for guarding and watching; and may ye be to me for preparation.
I call upon the Gāthas here, the bountiful holy ones, 330 ruling in the ritual order; yea, we sacrifice to you, (O ye Gāthas!) for protection and shielding, for guarding and watching. Mine may ye be as a preparation. For me, for (mine) own soul I call on (you), and we would worship (you) for protection and for shielding, for guarding and for watching. 12. And we sacrifice to Weal, the complete welfare, holy and ruling in its course in the ritual order; and we sacrifice to Deathlessness (the immortal being of the good), holy, and ruling in the ritual order. And we sacrifice to the question of the Lord, and to His lore, the holy chiefs, and to the heroic Haptanghāiti, the holy lord of the ritual order. 13. (Frasha.) Let the holy Zarathuśtra himself seek out a friend and a protector. And I say to thee (O Zarathuśtra!) to make to thee a friend holy beyond the holy, and truer than the true, for that is the better thing; for he is evil who is the best to the evil, and he is holy to whom the holy is a friend, (14) for these are the best of words, those which Ahura Mazda spoke to Zarathuśtra.
And do thou, O Zarathuśtra! pronounce these words at the last ending of (thy) life. 15. For if, O Zarathuśtra! thou shalt pronounce these words at the last ending of (thy) life I, Ahura Mazda, will keep your soul away from Hell. Yea, so far away shall I hold it as is the breadth and extension of the earth [(Pāzand) and the earth is as wide as it is long].
As thou dost desire, O holy (one)! so shalt thou be, holy shalt thou cause (thy) soul to pass over 331 the Cinvaṭ Bridge; holy shalt thou come into Heaven. Thou shalt intone the Gātha Uśtavaiti, reciting the salvation hail.
We sacrifice to the active man, and to the man of good intent, for the hindrance of darkness, of wasting of the strength and life, and of distraction. And we sacrifice to health and healing, to progress and to growth, for the hindrance of impurity, and of the diseases of the skin.
And we sacrifice to the (Yasna’s) ending words, to those which end the Gāthas. And we sacrifice to the bounteous Hymns themselves which rule in the ritual course, the holy ones.
And we sacrifice to the Praise-songs of the Yasna which were the products of the world of yore; yea, we sacrifice to all the Staota-Yēsnya hymns. And we sacrifice to (our) own soul and to (our) Fravashi. 19-21. (See Y. VI, 14-16.) 22. I praise, invoke, and I weave my song to the good, heroic, bountiful Fravashis of the saints, to those of the house, and of the village, the district and the province, and to those of the Zarathuśtrōtemas. 23. And we sacrifice to the Fire, Ahura Mazda’s son, the holy ritual chief.
And we sacrifice to this Baresman having the Zaothra with it, and its girdle with it, and spread with sanctity, the holy ritual chief. And we sacrifice to Apãm-napāṭ, and to Nairya-sangha, and to that Yazad, the wise man’s swift Curse.
And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. 24. And we sacrifice to that lofty Lord who is Ahura Mazda Himself. 332
And we pray (again) for the Kine (once more) with these gifts and (ceremonial) actions which are the best. 26-28. (See Y. VIII, 5-7.) 29-31. (See Y. LX, II-13.)