Farvardin Yasht – 8

Gatha Ahunavad – Yasna 31.8

8. At thwā menghī paourvīm, mazdā yazūm stōi mananghā;

vangheush patarem mananghō, hyat thwā hem chashmaini hengrabem;

haithīm ashahyā dāmīm, angheush ahurem shyaothanaēshū.

“Then did I recognize Thee in my mind, O Mazda that Thou art the First and the Last (yazum) and the Father (patarem) of Vohu Manah, when I apprehended (hengrabem Thee with my (inner) eye as the true creator of Asha, and the Lord in (i.e. of) the actions of Life.”

Note: 1. This stanza, when taken in continuity with the previous stanza, shows Ahura Mazda once again to be the first one, and one who is closely connected with Vohu Manah and Asha. He is also recognised as the dynamic lord (who likes action).

2. When Ahura Mazda is described as the First and the Last, it is similar to the 5th and 6th of the 101 names of God – abadah “without a beginning” and abi-anjām “without an end.”

Farvardin Yasht – Karda XXII  (para 64 to 74)

XXII. 64. We venerate the… Fravashis…righteous, who are greater, stronger, firmer, more courageous, more victorious, more healing and more effective than what can be spoken about, and who attend in thousands in midst of offerings.

65. O Spitama Zarathushtra! When (the deserving person) brings out the Khoreh from Sea Vourukasha, then the vigorous Fravashis of the righteous proceed in full abundance in hundreds, proceed in full abundance in thousands, proceed in full abundance in ten thousands.

66. Every (kāchit) (Farohar), desiring (aeshemnāo) water for their own (havāi) family, own village, own town and own country, says as follows: “Our own country is in difficulty and drought.”

67. Just as a strong warrior fights for his well-collected (hushhamberetat) belongings, so they (the Fravashis) fight in wars for their place and their cities, at the place and house which is ascertained (dadhār) for their residence (aiwishitee).

68. Then those among them who are successful (nivānenete) to get the water, while taking (parāzenti) that water for their own (havāi) family, own village, own town and own country, says as follows: “Our own country is in prosperity and increase.”

69. When a sovereign (hamokhshathro) king becomes suddenly surrounded (avispashto) by malicious enemies, he calls for (upa-zbayeite) the powerful Fravashis of the righteous ones.

70. If the powerful Fravashis of the righteous ones are unoffended, pleased, happy, and unharmed, they go for his help. They go flying (nifrāvayante) to him in the form of a man who is a well-winged (hupereno) bird (meregho).

Note: 1. The first part of this para has a phrase from paras 34 and 51.

2. The classic depiction of a Fravashi with wings and a human face has its roots in this paragraph. This is the biggest evidence that the Fravashi is ancient Iranian and had not originated in Assyria, Egyptian or Roman civilisations.

71. They (the Fravashis) protect them (i.e. kings who need help) as a weapon, shield, support and defense, just as one man is protected (nizathem) by hundred, thousand or ten thousand men.

Note: The words from parshtascha to ahe yatha are same as in Hormazd Yasht para 19.

72. So that neither a well-swayed sword, nor a well-swung mace, nor a well-aimed arrow, nor a well thrown spear, nor a well-shot stone may hurt (avasyāt) him.

73. The good, brave and beneficent Fravashis of the righteous ones, not being still, go from one place to another further one (mazdayaschit), yearning for help, thus: Who shall praise, who shall venerate, who shall sing (prayers), who shall love, who shall welcome us, with milk-preparations, clothes in hand and righteously led prayers. Who amongst us will be remembered here by name? Which of your souls will venerate? Who among us will receive gifts (dāthrem), which shall be for us food for immortality, for ever and ever eternity.

74. We venerate innate intelligence, the mind (and) the conscience, of the Saoshyants and their souls. We venerate the Fravashis of domestic animals (pasu), wild animals, aquatic animals, animals living above the ground, winged ones (fraptarezātãm), leaping animals and hooved animals.

Note: 1. Saoshyants: Saoshyants are people who benefit mankind. They are men who have attained spiritual heights and have established contact with the divine world and contributed to the betterment of mankind which is incorporated in civilization and the Mazdayasni belief systems. Mazdayasni Zoroastrian religion enumerates 8 Saoshyants, all predecessors of prophet Zarathushtra: Gayomard, Hoshang, Tehmuras, Jamshed, Faridun, Minocheher, Kae Kaus, Kae Khushru and Hom. Practices initiated by them are still part of the Mazdayasni Zarthoshti religion.

2.  The verb venerate comes several times in this paragraph, with every object of veneration. In this translation we have not repeated the verb.

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