at thwā menghī paourvīm, mazdā yazūm stōi mananghā; vangheush patarem mananghō, hyat thwā hem chashmaini hengrabem;haithīm ashahyā dāmīm, angheush ahurem shyaothanaēshū. (Yasna XXXI.8)

O Ahura Mazda! Ever since I first conceived Thee in my mind, I have taken Thee as worthy of worship with good mind, as the Father of good mind, as the rightful Creator of Righteousness, as the Lord (ruling) over all the deeds of this world.

ba nāme yazad bakhshāyendehe bakhshāyeshgar meherbān. nām setayashne ahurmazd, hamābud ō hamāhast ō hamābed, nāme yazad spenāminō, andarach minoān minō, azash khudash yak nām ahuramazdach. khodāe mehest, ō tavānā ō dānā ō dādār, ō parvartār ō pānā ō khāvar, ō kerfehgar ō avakhshidar, avizeh veh dādastāni hamāzor. (Doā Nām-Setāyashneh, 1)

May Ahura Mazda be pleased. In the name of God, the Beneficent, the Forgiver, the Kind. May there be praise for the name of Ahura Mazda, who has always existed, exists, and will always exist. One of his names is God, the Beneficent Spirit, the most Spiritual among the spiritual ones. One of His names is Ahura Mazda (the Omniscient Lord). He is the Lord, great, mighty, wise, creator, nourisher, protector, supporter, righteous, forgiver, holy dispenser of good justice, all powerful.

ahyā thwā āthro verezenā, paouruye pairi jasāmaide mazdā ahurā, thwā thwā mainyū spenishtā. (Yasna XXXVI.1~)

O Most Beneficent Ahura Mazda! We approach Thee and Thee alone through Thy fire.

paiti mām erezvō peresanguha, yim dadhwāonghem spenishtemcha vaēdhishtemcha, paiti-vachishtemcha, parshtem avatha te anghat, vanghō avatha anghāo spanyāo yezi mām paiti peresāonghe. (Vendidād XVIII.7)

(Says Ahura Mazda to Zoroaster) O Righteous (Zarathushtra)! Ask from me who am the Creator, the Increaser, the Most Knowing, the Most pleased to reply. Ask (for your desires) from me and you will be better and wiser.

vohū thwā mananghā, vohū thwā ashā, vanghuyā thwā chistōish, shyaothnāishchā vachebīshchā pairi-jasāmaide. nemakhyāmahi ishūidyāmahī thwā mazdā ahurā, vīspāish thwā humatāish, vīspāish hukhtāish, vīspāish hvarshtāish pairi-jasāmaide. (Yasna XXXVI.4-5)

O Ahura Mazda! We come to Thee through our good mind, through our best Righteousness, through our wise actions and words. We pay our homage to Thee, we express our indebtedness to Thee, We come to Thee through all good thoughts, all good words, all good deeds.

vangheush khvaēteush khvaētāchā vangheush, ashahyā thwā pairi-jasāmaide, vanghuyāo fsheratvō vanghuyāo ārmatōish. (Yasna XIII.6)

We approach Thee through the relationship of our good kinship with Thee, through good Righteousness, through good control (of mind), through good Piety.

tem ne yasnāish ārmatōish mimaghzhō, ye ānmenī mazdāo srāvī ahurō, yat mōi ashā vohuchā chōisht mananghā, khshathrōi hōi haurvātā ameretātā, ahmāi stōi dām tevīshī utayūitī. (Yasna XLV.10)

We desire to worship through piety, Him, who is known by the name of Ahura Mazda, who has, by righteous order and good mind, spread health and immortality in His kingdom and who always grants power and strength.

ahyā khshathrāchā mazenāchā hvapanghāishchā tem at yasnanām paurvatātā yazamaide, yōi geush hachā shyentī. tem at āhūiryā nāmenī, mazdā varā spentōtemā yazamaide, tem ahmākāish azdibīshchā ushtānāishchā yazamaide. (Haptan Yasht, Yasna XXXVII.2,3~)

We worship Him, who lives in the midst of His nature, with the best of our homage, for His kingly Power, Greatness and Virtue. We worship Him under His name of Ahura, the beloved Mazda, the Beneficent. We worship Him with our body and life.

hukhshathrōtemāi bāt khshathrem ahmat, hyat aibī-dademahīchā chīshmahīchā hvānmahīchā, hyat mazdāi ahurāi ashāichā vahishtāi. (Haptan Yasht, Yasna XXXV.5)

May Sovereignty abide in (Ahura Mazda) that Best of Sovereigns. We offer ourselves to Ahura Mazda who is the best in righteousness. We acknowledge Him, we take Him as our own.

sepās oe buzorg hastiān, kē āfrid avanid, ō pa khesh angāmbati zor dānāi, avartar shash ameshāspandān, avad vas yazdān, roshan behesht garothmān, ō gerde āsmān, ō khure tāvā ō māhe bāmi, ō stare vas-tokhme, bād andarvāe, ō āv, ō ātash, ō zamin, ō orvar, ō gospand, ō ayokhshast, ō mardum.

yazashne va niyāyashne, az oe khodāe kerfehgar, kē meh kard az har getihā dehashnān, mardum pa gavāesh, mādān dād ō sheheriāreshe angām rāenidāresh dāmān, pa rakhma angejashne parhej devān. (Doā Nām-Setāyashneh, 2,3)

(My) gratitude to the Highest among the existent, who creates (things) and brings (them) to an end. He has, by His existence at all times, and by His strength and wisdom, created the six superior Ameshaspands, several great Yazatas, the brilliant paradise Garothman, the revolving sky, the brilliant sun, the splendid moon, the stars of various kinds, the wind, the air, the water, the fire, the land, the trees, the cattle, the metal and mankind.

Praise and homage to the righteous God, who, by (the gift of) speech, elevated man over all creatures of the world, and who gave him the power of reasoning, the power of rising superior to time, and the gift of ruling over the creations for the purpose of fighting, warring against, and shunning Daevas (evil influences).

namāz oe vispa-āgāh ash khāvar, kesh farestid pa zartosht spitamān asho farohar, ashtash oe dāmān din-dāneshne varoyashne, āsne-kheradi goshosrute kheradi, dānāesh ō rāenidāresh, vispa hastān ō budān ō bedān, frahangān frahanga māthra spenta, kū bed ravān hu pul bokhtāresh, az dozakh vadārdār, oe āne pehlum akhān ashoān, roshan hend hu-boe hamā nikash. (Doā Nām-Setāyashneh, 4)

I bow before the Omniscient Lord who sent peace, the understanding of religion, faith in religion, innate wisdom, acquired wisdom, knowledge and guidance to the creatures (of the world), through Spitama Zarathushtra of holy spirit, and (who sent) for those who now live, who once lived and will live in future, the Māthra Spenta (i.e., the Beneficent Divine word) – the knowledge of knowledge – which brings salvation from an evil state for the soul at the Chinvat Bridge (This allegorical bridge is supposed to be between this and the next world) and (ensure) a safe passage to the best mansion of the righteous, which is brilliant, all-fragrant and all good.

kem nā mazdā mavaite pāyūm dadāt,hyat mā dregvāo didareshtā aēnanghē,anyem thwahmāt āthraschā mananghaschā (Kem na Mazda 1 = Yasna XLVI.7~)

O Mazda! When an evil-minded person will look at me with an eye to do harm, who else but Thee, will protect me and mine, for the safety of Thy fire (energy) and mind (consciousness)?

ye vāo mazdāo ahurā, pairi-jasāi vohū mananghā; maibyō dāvōi ahvāo, astvataschā hyatchā mananghā; āyaptā ashāt hachā, yāish rapentō daidīt khvāthre. (Yasna XXXVIII.2)

O Ahura Mazda ! May I approach Thee through my good mind. Grant me, through righteousness, the gifts of both the worlds – the corporeal world and the spiritual world – gifts, by which can be obtained the joy-giving happiness.

thwōi staotaraschā māthranaschā ahura mazdā, aogemadaēchā usmahichā vīsāmadaēchā, yat mizdem mavaēthem fradadāthā daēnābyō mazdā ahurā. ahyā hvō ne dāidī, ahmāichā ahuye manakhyāchā, tat ahyā yā tat upajamyāma, tavachā sarem ashakhyāchā vispāi yave. (Haptan Yasht, Yasna XLI.5,6)

O Ahura Mazda! We declare ourselves as the reciters of Thy praise and Thy sacred Word. We wish to be so. We announce ourselves to be so. O Ahura Mazda! Grant us that reward in this (material world) and the spiritual (world), which Thou hast granted (ere this) to the religious-minded like myself, so that, we may, for ever, approach Thee, for seeking Thee and Thy Righteous guidance.

tem baghem tem ratūm yazamaide, yim ahurem mazdām, dadhwāonghem rapentem tarshvāonghem vīspā vohū. (Yasna LXX.1~)

We worship with devotion, that Divine Power, that Lord, who is Ahura Mazda, the Creator, the Giver of all joy, the Architect of all good things.

ithā āat yazamaide, ahurem mazdām ye gāmchā ashemchā dāt, apaschā dāt urvarāoschā vanghuhīsh, raochāoschā dāt būmīmchā vīspāchā vohū. (Bāj for meals= Yasna V.1= Yasna XXXVII.1)

We worship here, Ahura Mazda, who has created the cattle, grain, water, the beneficent vegetation, light, the earth and all good things.

nivaēdhayemi hankārayemi dathushō ahurahe mazdāo raēvatō khvarenanghatō, mazishtahecha vahishtahecha sraēshtahecha, khraozdishtahecha khrathwishtahecha hukereptemahecha, ashāt apanōtemahecha, hudhāomanō vouru-rafnanghō, yō nō dadha, yō tatasha, yō tuthruye, yō mainyush spentōtemō. (Yasna I.1)

I invite and invoke Ahura Mazda, who is the most Brilliant, Glorious, Great, Best, Excellent, Strong, Wise, Beautiful, Holy, who knows the best, who rejoices (for all that is good), who created us, who shaped us and who is the most munificent among the invisible.

vaethācha tatcha kathacha āi ashāum zarathushtra, mana khrathwācha chisticha, yāish ā anghush paouruyō bavāt, yathācha anghat apemem anghush. (Hormazd Yasht, 26)

O holy Zarathushtra! You should know how the creation exists. The world came into existence at the beginning through My wisdom. In the same way, the world will continue upto the end.

pa chish ī yazdān u amahrspandān, tukhshāg u jān apaspār baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 11)

Work hard and sacrifice yourself for what is liked by God and His Ameshaspands.

yazdān āfrīn kun, u dēl pa rāmishn dār, kū-t az yazdān abzāyishn u pa nekīh windeh. (Pand Nāmeh-ī-Ādarbād Mārespand, 102)

Pray to God and fill your heart with His pleasure so that you may be sure to be filled with goodness by Him.

bāstān u harw gāh umēd ī yazdān dār, u dōst ān kuneh pa tō shudōmandtar hāt. (Pand Nāmeh-ī-Ādarbād Mārespand, 10)

Always and at all times lay your hope in God and endear that which is good for you.

Attitude to life

… ān nē mad estēd rāy tīmār bīsh ma bareh. (Pand Nāmeh-ī-Ādarbād Mārespand, 4~)

Do not be sorry and dejected or have fear and anxiety for that which has not come to you (i.e., do not have stress and tension for events which have not yet happened).

dādār ohrmazd abāz dāshtan ī ān hand druj ayyārīh ī mardomān rāy chand chish ī nigāhtar ī mēnōg dād āsn-khrad, u gosho-srud khrad u khēm u ōmēd u hunsandīh …. khwēshkārīh ī hunsandīh: tan az frehānbūd anāyashnīh pādan u ranj az ahunsandīh u bēm az frehānbūdīh pa dāshag dāsht u ān chish ī rāy awdōm apastān u-bish bawēd pa cish-ch chish rāy nē dādan chish ī ozēd estēd rāy vāg ī ān ī judtar kardan nē shāyad rāy ranj u bish nē bord. (Pand Nāmeh-ī- Buzorgcheh Meher, 13, 18)

Ahura Mazda has created for the benefit of mankind several virtues such as innate wisdom, acquired wisdom, good discipline, hope, contentedness …… The nature of contentedness is this: to keep one’s body free from improper desires; to keep him disgusted with discontentment; to make him afraid of dishonesty; not to let him do that which is to cause him sorrow at the end; to make him attain things worthy of acquirement; and not to trouble and injure himself for things that cannot be avoided.

hanaēmāchā zaēmāchā mazdā ahurā thwahmī rafnahī daregāyū aēshāchā thwā emavantaschā būyamā, rapōishchā tū ne dareghemchā ushtāchā hātām hudāstemā. (Haptan Yasht VII.4)

O Ahura Mazda! May we become worthy of long life for gaining joy in Thy (remembrance) and may we succeed (in doing so). May we be endearing to Thee, who are Mighty and Wisest among the existing ones. May Thou rejoice us with prosperity for a long time.

Blessings

tāo ahmi nmāne jamyāresh, yāo ashaonām khshnūtascha, ashayascha vyādaibīshcha paiti-zantayascha, us nū anghāī vīse jamyāt, ashemcha khshathremcha savascha kharenascha khāthremcha.

dareghō-fratemathwemcha anghāo daenayāo, yat āhūirish zarathushtrish, asishta nū anghat hacha vīsat gāush buyāt, asishtem ashem, asishtem narsh ashaonō aojō, asishtō āhūrōish tkaēshō.

jamyān ithra ashaonām vanghuhīsh surāo spentāo fravashayō, ashōie baēshaza hachimnāo, zem-frathangha, dānu-drājangha, hvare-berezangha, ishte-e vanghanghām paitishtāte-e ātaranām, frasha-vakhshyāi rayāmcha khvarenanghāmcha.

vainīt ahmi nmāne, sraoshō asrushtīm, ākhshtīsh anākhshtīm, rāitīsh arāitīm, ārmaitīsh tarō-maitīm, arshukhdhō vākhsh mithaokhtem vāchim, asha drujem. (Yasna LX.2-5)

May there come to this house pleasure, blessings, innocence and gratitude for the righteous. May there arise now, in this family righteousness, sovereignty, prosperity, glory and happiness.

May there now come in this family, truthfulness, power, prosperity, glory, happiness and the continued stay of the religion of Ahura Mazda as taught by Zarathushtra.

May there be for ever, for this family, (abundance of) cattle, righteousness, influence of righteous persons and the righteous Order of Ahura.

May there come hither, the good, powerful, beneficent holy spirits of the righteous, carrying with them the healing virtues of righteousness, as extensive in width as the earth, in length as the river, in height as the sun, to help the virtuous to withstand the vicious and add to the Honour and Glory (of God).

May obedience prevail over disobedience in this house, peace over discord, charity over stinginess, humility over arrogance, truth over falsehood, righteousness over wickedness.

…hu-dehahshnamand bed! vakhshashnamand bed! firozīmand bed! ashahī āmujashnadār bed! beh varjashna sajāvar bed. manashnī humatamanād ! gavashnī hūkhtaguyād ! kunashnī hvarshta kunād ! harvespa dushmata dvārād ! harvespa duzhūkhta ba-kāhād ! harvespa duzhvarshta ba-sujād ! ashahī setāyād ! (Āshirwād or Paiwand Nāmeh 5-6~)

Try to do good deeds! Be prosperous! Be victorious! Learn to do deeds of piety! Be worthy to do good deeds! Think good thoughts! Speak good words! Do good deeds! Shun all bad thoughts! Shun all bad words! Shun all bad deeds! Praise righteousness!

dāyāo me …. āsnām frazaintim, karshō-rāzām vyākhanām, hām-raodhām hvāpām, āzo-būjim hvīrām, yā me frādhayāt, nmānemcha vīsīmcha zantūmcha dakhyūmcha dainghu-sastīmcha. (Ātash Nyāsh, 5~ = Yasna LXII.5~)

Grant me ….. a child, that would support (me and those dependent upon him), has innate wisdom, would rule well and participate in the deliberations of the Anjuman (public assembly), who is well-grown and respectable, who relieves the distress of others, who is strong and advances the good of his house, his family, his town, his country and that of the government of the country.

jaidhyāmi …. frazantīmcha khvāparām, yenghāo paourūshcha berezyān, naēchishcha anghāo yāsāiti zyānāi, nōit snathāi, nōit mahrkāi, nōit aēnanghe, nōit apayate-e. (Āvān Ardvisura Nyāsh, 11~ = Yasna LXV.11~)

I pray for a progeny which would support (those that are dependent upon them), and may they spread blessings (among those around them). May none of them desire to harm, lift arms against, injure, be revengeful to or ruin others.

Charity

vainīt ahmi nmānē rāitīsh arāitīm (Yasna LX.5~)

May generosity prevail over stinginess in this house.

….kerdār bed chūn ahura mazda khodāy pa dāmāne khīsh. (Āfrin-ī-Buzorgān 3~)

May you act as beneficent amongst those around you, as Ahura Mazda is in His creation.

Mardōmān pa chand rāh u bēgān ī kirbag ō wahisht was rasēnd. fratōm kirbag rādīh, u ditigar rāstīh, u sitigar spāsdārāh, u chāhrōm hunsandīh, u panjōm newagīh kard āwāyastan pa wehān u dōst budan harw kas. (Mino-ī-Kherad, XXXVII.1-8 )

Through how many ways and means of righteousness can man reach Heaven? The Spirit of Wisdom replied: (Through various ways, like) The first is Charity, second Truth, third Gratitude or gratefulness, fourth Contentment; fifth Goodness towards the victorious and Friendliness towards all.

ohrmazd bē ō zartusht guft kū, kē rādīh shnāsagīhā u wizidārīhā kunēd man hāwand, kē ohrmazd hōm. u kē a-dānīhā u a-shnāsagīhā u awizidārīhā kunēd hāwand ī ahreman. (Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg 10c1)

Ahura Mazda said to Zarathushtra : He who performs charity knowingly and discerningly (is) like me, I who am Ahura Mazda. And he who performs charity ignorantly and without understanding and without discerning (is like) Ahriman.

ēn-iz paydāg kū ohrmazd bē ō zartusht guft kū harw chē rādān bē dahēnd a-sh man ēk dō abāz dahēm u hambārēm. (Pahlavi Rivāyat Accompanying the Dādistān ī Dēnig 10n1)

This also (is) revealed, that Ahura Mazda said to Zarathushtra : Whatever charitable men give, I give them twofold in return, and I store it up.

ēn-iz paydāg kū ohrmazd bē ō zartusht guft kū hamāg mardōm rāy bē ō tō gōwēm kē zartusht heh kū-shān garōdmān wahisht ī ohrmazd khwēsh kē ō ahlawān rādīh kunēd. (Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg 10q1)

This also (is) revealed, that Ahura Mazda said to Zarathushtra : For the sake of all men I say to you, Zarathushtra, that Garothmān, the Paradise of Ahura Mazda, belongs to those who give charity to righteous men.

u rādān ī abārōn rādān kē wadtar u a-khwēshkārīg (dahēnd) gēg u rāhdār ō khānag rasēnd awēshān drawandān andar ān khānag wināh ī menēnd u gōwēnd u kunēnd, rād ī abārōn rād ēdōn bawēd chiyōn ka-sh pa dast ī khwēsh kard heh. (Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg 10b3)

As regards the charitable who (are) sinful in their charity, who (give to) very bad and undutiful men, thieves and robbers come to their houses. ….the evil which those wicked ones think and speak and do in that house will be just as though the charitable man who is sinful shall have performed it with his own hands.

Cheerfulness

hakhshaya azemchit yō zarathushtrō, fratemā nmānanāmcha visāmcha zantunāmcha dakhyunāmcha, anghāo daēnayāo anumatayaēcha anukhtayaēcha anvarshtayaēcha yā āhuirish zarathushtrish. yatha nō āonghām shātō manāo vahishtō urvānō…(Yasna LX.10, 11~)

I, Zarathushtra, will guide the heads of families, villages, towns and provinces to act in thoughts, words and deeds according to the dictates of religion of Ahura Mazda and Zarathushtra, so that our mins may be cheerful and our souls righteous.

hyat nā fryāi vaēdemnō isvā daidīt, maibyō mazdā tavā rafenō frākhshnenem.(Yasna XLIII.14~)

As a rich man gives (material cheerfulness) to his friend, so, O Mazda! You (give) me (mental) cheerfulness.

ācha nō jamyāt avanghe, ācha nō jamyāt ravanghe, ācha nō jamyāt rafnangahe… (Meher Yasht 5~ = Meher Nyāsh 14~)

May Mithra, come for our help, prosperity (and) cheerfulness.

…mazdā, zarathushtrāi aojonghvat rafenō ahmaibyāchā. (Yasna XXVIII.6~).

O Ahura Mazda! Grant unto Zarathushtra and unto us great cheerfulness.

yazdān āfrīn kun u dēl pa rāmishn dār, kū-t az yazdān afzāyishn ī pa nēkīh windeh. (Pand Nāmeh-ī-Ādarbād Mārespand, 102)

Praise God and keep your heart cheerful, so that you will attain advancement from God through your goodness.

bīsh ma bar, che ōy ī bīsh bōrdār rāmishn ī getīg u mēnōg avān bawēd. (Mino-ī-Khrad, II.20, 21)

Do not bear anxiety, because he who carries much anxiety, is devoid of cheerfulness, both physical and mental.

Cleanliness

yaozhdāo mashyāi aipī zāthem vahishtā. (Yasna XLVIII.5~ = Vendidād V.21~)

Purity (of body and mind) is best for man from his very birth.

imem thwām bitīm yānem haoma jaidhyemi duraoshō drvatātem anghāose tanvō…. (Hom Yasht, I.19 = Yasna IX.19~)

O Haoma who keeps off death! The second gift, which I ask of Thee, is the health of body.

ahurānīsh ahurahe ….. ahmāi raēshcha khvarenascha ahmāi tanvō drvatātem ahmāi tanvō vazdvare ahmāi tanvō verethem. (Ahmāi raēshcha ~ = Yasna LXVIII.11~)

O you Ahurāni of Ahura! Grant to him, splendour and glory, strength of body, victory (over weakness) through body.

hazangrem baēshazanām baēvare baēshazanām. (Hazangrem = Yasna LXVIII.15~)

May there be a thousand-fold of health. May there be a ten thousand-fold of health.

tan bajagīhā u arz andājag az rawān pa awzārīh kārīkīh az tan. (Dinkard, Vol.IV, p.228.)

The removal of the sin pertaining to the soul and rendering it precious depends upon the strength of the body; (for) it is owing to the existence of the body that there is cleansing of the sin of the soul.

Conduct towards others

U andar abedāmishn charbīh u khirtanīh weh. (Mino-ī-Kherad, II.78)

Sweetness and submissiveness towards superiors is good.

ān ī az tā keh pa hamtāg, u hamtāg pa meh, u-sh meh pa sardār, u sardār pa khwadāy dār. u andar khwadāyān ewagānag, u framān bōrdār, u rāst gōwishn bawishn. (Mino-ī-Kherad, II.3-6)

Consider one who is inferior to you as (your) equal, and an equal as one far superior, and one who is far superior as a chief, and consider a chief as a ruler. And to your ruler be submissive, obedient and truthful.

u andar hamēmālān khērtan u charb u huchashm baweh. (Mino-ī-Kherad, II.7)

Be genial, sweet and kind towards your companions.

u pa ī khwēsh kardārīh sēg dādārīh weh. (Mino-ī-Kherad, II.77)

It is better to give advantage to one who is a companion in our work.

Conscience

hyat ne mazdā paourvīm, gaēthāoschā tashō daēnāoschā; thwā mananghā khratūshchā, hyat astvantem dadāo ushtanem; yat shyaothanāchā senghāchā, yathrā vareneng vasāo dāite.

athrā vāchem baraiti, mithahvachāo vā ereshvachāo vā; vīdvāo vā evīdvāo vā, ahyā zarezdāchā mananghāchā …. (Yasna XXXI.11,12~)

O Mazda! Ever since you first created for us the corporeal world and its laws, and bestowed upon us, through your fore-thought, wisdom, mortal life, (power of) actions and words, whereby our beliefs and wishes may be fixed, the liar or the truthful man, the learned or the ignorant, give expression to their conscience and to their thoughts.

…. ashaonām āat urunō yazamaide, kudō-zātanāmchīt narāmchā nāirināmchā, yaēshām vahehīsh daēnāo, vanaintī vā, venghen vā, vaonare vā. (Haptan Yasht 4.2 = Yasna XXXIX.2~)

We praise with adoration the souls, wherever they were born, of the righteous men and women, whose good conscience have smitten, smite, and will (the evil influences) smite in the future.

yaozhdāo mashyāi aipī zāthem vahishtā. hō yaozhdāo zarathushtra yō daēna mazdayasnish. yō hvām anghvām yaozhdāiti, humatāishcha hūkhtāishcha hvarshtāishcha. (Vendidād V.21~)

O Zarathushtra! Purity (righteousness) is the best thing for a man from his very birth. That kind of purity is itself the Mazdayasni religion. Any person can clear his conscience by good thoughts, good words and good deeds.

daēnām erezvō yaozhdaithisha spitama zarathushtra! atha zī anghāo asti yaozhdāitish, kahamāichit angheush astvatō, havayāo erezvō daēnayāo. yō hvām daēnām yaozhdāiti, humatāishcha hūkhtāishcha hvarshtāishcha. (Vendidād X.19)

O holy Zarathushtra! You must clear your conscience. He, who purifies his conscience through good thoughts, good words and good deeds, has the clearness of conscience.

ye āyat ashavanem, divamnem hōi aparem khshayō;

dareghem āyū temanghō, dushkhvarethem avaētās vachō;

tem vāo ahūm dregvantō, shyaothanāish khāish daēnā naēshat. (Yasna XXXI.20)

He, who deceives the righteous, shall have, for a long time, his abode in darkness. His food shall be bad, his speech vile. Ye, who lead a bad life! Your (evil) conscience will lead you, through your (evil) actions, to the (dark) world.

az-sh andar ān ī wād dīd ān ī khwēsh dēn u kunishn zan ī jah rōdīg ī pūdag ī pasādag ī frāz zānūg abāz kun ī akanārag garīm kūgarīm ō garīm paywast estād chiyōn ān ī bazagāēntōm khrafstar ī rēmantōm u gandagtōm ….. ō ōy gōwēd kū man hōm ān ī tō kunishn ī wad ī tō dushān dushmēnishn ī dushgōwishn ī dushkunishn ī dushdēn. kāmag ī kunishn tō rāy ka man zisht u wadag … sahast (Virāf Nāmeh XVII, 12,14,15)

He saw in that wind, his own Daenā (conscience) and deeds (in the form of) woman, loose, dirty, polluted, furious with bent knees, back-hipped, so endlessly spotted that one spot over-reached another spot, as if, she were a polluted, dirty, stinking, noxious animal ……

She says: “O man of evil thoughts, evil words and evil deeds! I am thy bad deeds. It is on account of thy desire and deeds that I am ugly and hideous.

dazdi ahmākem tat āyaptem, yase thwā yāsāmahi, sūra urvaiti dātanām sravanghām ishtīm amem verethraghnemcha, havanghum ashavastemcha…… (Meher Yasht, 33~)

O Ye Courageous (Mithra)! Grant to us these desires, which we ask of thee: wealth, courage, power of smiting the enemy, good conscience, righteousness.

Contentment

imem thwām tūirīm yānem, haoma jaidhyemi dūraosha, yatha aēshō amavāo thrāfdhō, frakhshtāne zemā paiti, tbaēshō-taurvāo drujem-vanō. (Hom Yasht, I.20 = Yasna IX.20)

O Haoma, who keeps off death! I ask of Thee, this fourth gift. May I move about on this earth with my desires fulfilled, with courage (and) contentment, just like a person breaking the power of evil and smiting falsehood.

nemō haomāi yat kerenaoiti, drighaosh hvat masō manō, yatha raēvastemahechit, nemō haomāi yat kerenaoiti, drighaosh hvat masō manō, yat usnām aēiti-vaēdhya, pōuru-narem tūm kerenūishi, spanyanghem chistivastarem. (Hom Yasht Yasna X.13~)

Homage to Haoma, who (through contentedness) makes the mind of a poor man as great as that of a rich man. Homage to Haoma, who (through contentedness) so elevates the mind of a poor man, that he gets enlightened through knowledge.

kū ohrmazd u amshāspandān u wahisht ī hubōe ī huram pa chē abērtar ō khwēsh shāyad kardan? hunsandīh…rāstīh…spāsdārīh…bawandag mēnishnīh…rādīh …padmān…tūkhshīh awist u mēnōg…pa ān evenag u wahisht u wēnishn ī yazdān mad. (Mino-ī-Kherad, XLIII. 1-14~)

By what means can one make Ahura Mazda, His Ameshaspands and the fragrant and pleasant Heaven his own? By Wisdom, Contentment, Truthfulness, Gratefulness, Devotedness, Generosity, Moderation, Endeavour and Trust (in God). By these means, one reaches Heaven and is in sight of God.

u andar khwēsh tan kamranj dāshtārīh hunsandīh weh. (Mino-ī-Kherad, II.86)

Contentment is good for keeping oneself in less trouble.

u pa hamāg kār bawandag mēnishnīh, u pa āsānīh ī tan u zanishn ī ahrman u dēwān hunsandīh weh. (Mino-ī-Kherad, III.8)

For all works devotedness is good; and for the comfort of the body,and for the control of the (vices of) Ahirman and his demons, contentment is good.

az tawāngarān ōy dryoshtar, kē pa ān ī-sh ast nē hunsand, u wis budan ī chish rāy tīmār barēd. az dryoshēn ōī tawāngartar kē pa ān ī mad estēd, hunsand u wis budan ī chish rāy nē andishēd. (Mino-ī-Kherad, XXV.4-7)

Of rich persons, that (rich man) is poor, who is not contented with what he has, and is always anxious to have an increase of everything. Of poor persons, that (poor man) is rich who is contented with what has fallen to his lot and does not think of having an increase in everything.

dādār ohrmazd ō getīg chish-ch dahishn dād kē ahrman patiyārag a-bish bordan nē tawān?

ōy ī khrad hēnd u hunsand mardōm patiyārag bordan kam dāsht. (Mino-ī-Kherad, XXXIV .2,4)

Has Ahura Mazda, the Creator, created anything in the world, to which Ahriman is unable to do any harm? Yes. It is less possible to do any harm to a person who is wise and contented.

chand ān mardōm ī pa tawāngar …. āwāyad dāshtan? ān hend mardōm pa tawāngar āwāyad dāshtan. ēwag ōy kē pa khrad bawandag. ditigar kē-sh tan drūst u apebēmīhā zivēd. sitigar kē pa ān ī mad estēd hunsand. chāhrōm ōy kē-sh breh pa frārōnīh aiyār. panjōm kē pa wēn ī yazdān u huzivān ī wehān husraw. shashōm kē-sh warroyishn abar ān ēwag awizag wehdēn ī mazdayasnān. haftōm kē-sh tawāngarīh az frārōnīh. (Mino-ī-Kherad, XXXV.2-11)

What kind of persons must be considered rich? The following must be considered rich: One is he, who is perfect in wisdom. Second is he, who has a healthy body and who lives fearlessly. The third is he, who is contented with what he has. The fourth is he, whose lot is associated with honesty. The fifth is he, who is glorious before the eye of God and who is spoken well by the virtuous. The sixth is he, who believes this pure good faith of the Mazda worshippers. The seventh is he, whose wealth is acquired through honesty.

mardōmān pa chand rāh u bēgān ī kirbag ō wahisht wis rasēnd? fratōm kirbag rātīh, u ditigar rāstīh, u sitigar spāsdārīh, u chāhrōm hunsandīh. (Mino-ī-Kherad, XXXVII.2-7 )

By how many meritorious ways and means do men reach Heaven? The first meritorious work (by which men go to Heaven) is Liberality, the second is truth, the third is gratitude and the fourth is Contentment.

mēnōg ī hunsandīh zēn u zareh u yortīh omānag pa tan patmojēnd. (Mino-ī-Kherad, XLIII.7)

The spirit of contentment is like a coat of mail and the courage of a hero.

Courage

nī te zāire madhem mruye, nī amem, nī verethraghnem, nī dasvare, nī baēshazem, nī fradathem, nī varedathem, nī aojō vispō-tanūm, nī mastīm vīspō-paēsanghem, nī tat yatha gaēthāhva vasō-khshathrō fracharāne, tbaēshō-taurvāo deujem vanō. (Yasna IX.17)

O golden Haoma! I desire from thee, first, wisdom, courage, victory, health, power to heal, prosperity, progress, strength of the whole body, all-splendid greatness, so that by all these means, I may move about in this world, as an independent ruler, as an opponent of evil, as a smiter of evil.

tā nō ama, tā verethraghna, tā dasvara, tā baēshaza, tā fradatha, tā varedatha, tā havangha, tā aiwyāvangha, tā hudhāongha, tā ashavasta, tā frārāite, tā vidushe. (Yasna LV.3)

May the recital of the Hymns bring us courage, victory, happiness, health, advancement, prosperity and protection.

3. imem thwām tūirīm yānem, haoma jaidhyemi dūraosha, yatha aēshō amavāo thrāfdhō, frakhshtāne zemā paiti, tbaēshō-taurvāo drujem-vanō. (Yasna IX.20)

O Haoma, who keeps off death! I ask of thee, this fourth gift. May I move about on this earth, with my desires fulfilled, with courage, with contentment, as one breaking the power of evil, as one smiting falsehood.

… amava yatha jāmāspō … (Āfrin-ī-Spitamān Zartosht, 2~)

Be courageous like Jamasp.

dāyāo me ātarsh …. nairyām hām-veretīm. (Ātash Nyāsh, 4~ = Yasna LXII.4~)

Grant me O Fire! Manly courage.

Debt

nē awām; chē awām pa ān duz bawēd. (Pahlavi Vendidād, IV, 1)

Nobody should incur debt. By incurring debt we become like a thief.

hach vad gohar mard u vad tokham mard awām ma staneh u ma dāh, che vakhsh gerān abāyed dādan u har gāh pa dar to estet u hameshag paygāmbar pa dar i to dāret u zyān i gerān zi-ash bawed.

Do not take a loan from an ill-natured and low-born man and dost thou not give (also a loan) because thou will have to give heavy interest; and every time he will stand at thy door and always send a messenger at thy door, and thereby there will be much harm unto thee. . (Pand Nāmeh-ī-Ādarbād Mārespand, 22)

Discretion

nihād-snehīh ān bawēd kē abāg hamāg dām ī ohrmazd sneh bē nihād u hēnīh abāg kas-ch nē kunēd, u pa harw chish ī abārōn ī ahreman u dēwān wattarīh jud bawēd, chē wizīdār menishnīh u wizīdār kunishnīh andar nihād snehīh bawēd. (Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg 62.17)

‘Laying down of weapons’ is that, he who lays down (his) weapon with all creatures of Ahura Mazda and does not make an attack on any person at all; in all the unlawful things of the evil of Ahriman and the demons it is different, for discriminating thought and discriminating action are (necessary) with regard to laying down of weapons. (Note: This is in reference to the word nidhāsnaithishem which means “laying down of weapons” occurring in the Jasa me avanghe Mazda prayers. It is one of the words defining the Zoroastrian religion.)

nihānīh ān bawēd, kē hunar u dānishn abzīr ī-sh nēst dānēd. (Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg 62.21)

‘Discretion’ is that, when the person knows the powers of virtue and knowledge which he does not possess (that is, he knows his limitations).

Duty

yō naire nemanghente nōit nemō paiti-baraiti, tāyush nemanghō bavaiti, hazangha nemō barahe. yat vā kasvikāmchina, aēshāmchit ithra vā asni, ithra vā khshafne maēthemnahe hāish pairi geurvayeite. (Vendidād IV. 1)

He who does not do his duty towards those to whom duty is due, becomes a thief of duty, for having robbed them of what is due to them. He must stick, during the night, or during the day, to his duty towards those, to whom duty is due, irrespective of their (high or low) position.

harw az kār ī mas kunēd adak-sh kas-ch weh. (Bundahesh XXIV, 30)

He, who performs his great duty, adds to the value of his personality.

u harw kas ō rawān rāy ranj abar barishn. u az kār u kirbag āgāh bawishn chē ān kirbag mard āgāhīhā kunēd kirbag kam. (Mino-ī-Kherad, I.23-25)

Everybody has to undergo some trouble for (the sake of his) soul. He must know about duty and meritorious acts. The meritorious act, which a man unknowingly does, is less of a meritorious work.

bushyāsp ma warz, kū-t kār u kirbag ī āwāyad kardan, akard nē mānēd. (Mino-ī-Kherad, II.29, 30)

Avoid idleness, so that, duty and meritorious acts, which you ought to do, may not remain undone.

Education

yaecha idha narō hāmō-daēna jasān, brāthra vā, hakhaya vā … khratu-chinanghō……. upa vā māthrem spentem maraēta. (Vendidād IV.44~)

If men come here, as co-religionists, brethren or friends …. to seek knowledge …. let them be given that knowledge with holy words.

khvarenō akhvaretem ishaēta, athaurunō hō rātanām, raokhshnī-khshnūtem ishāonghaēta, athaurūnō hē rātanām, pourū-khshnūtem ishāonghaēta, athaurūnō hē rātanām. (Zamyād Yasht 53~)

He, who desires the light of knowledge, desires the gift of a priest. He, who desires fullness of knowledge, desires the gift of a priest.

zan u frazand ī khwēsh tan jud az frahang bā ma hil, kū-t tīmār u bīsh ī gerān abar nē rasēd, tā nē baweh pashemān. (Pand Nāmeh-ī-Ādarbād Mārespand, 14)

Do not keep your wife, children, co-citizens and your own self without education, so that grief and misery may not befall you and that you may not have cause to repent.

chē agar pus ē hāt pa aburnāyīh ō dabirestān dāh, chē chashm roshan dabirīh hast. (Pand Nāmeh-ī-Ādarbād Mārespand, 57)

If you have a son, send him to school from his childhood, because a brilliant eye (i.e., brilliant mind) is (the result of) knowledge.

dūkht ī khwad ī zirag u dānāg mard dāh, chē zirag u dānāg mard ogōn omānag chiyōn zamīg ī nechag, kē tokhm padash afganēnd u-sh was jōrdāg andar āyēd. (Pand Nāmeh-ī-Ādarbād Mārespand, 91)

Marry your daughter to an intelligent and educated man because an intelligent and educated man is like good soil, in which if seeds are sown, it gives plenty of corn.

pēd u mād frazand ī khwēsh rāy ān hand kār u kirbag pesh az deh-panj sālag bē āmukht āwāyad. ka-sh ān hand bē āmukht harw kār u kirbag frazand kunēd, pēd u mād ghan bawēd. ka-sh nē āmujed u frazand pa mastwarīh wināh kunēd, pēd u mād ghan bawēd. (Ganj-ī-Shāygān, 143)

Parents must teach their children (to do) some of these deeds of righteousness before they are of the age of fifteen. When they are thus taught, the parents participate in whatever deeds of righteousness the children may do. When they are not taught, if in consequence of not being taught, the children commit sins, the parents participate in those (sins).

pēd u mād, frazand ī khwēsh rāy dādistān hand kār u kirbag pish az panj-dahōm sāl ba rāy āmukhtan āwāyad, va ka-sh dādistān hand ba rāy āmukht harw kār u kirbag ī frazand kunēd, pēd u mād ghal bawēd, va ka-sh nē amōzēd frazand pa masdātwarīh wināh kunēd, pēd u mād ōy bun bawēd. (Chitak Handarz-ī-Paoiryotakeshān, 34)

Father and mother should teach these several duties and good deeds to children before their attaining the age of fifteen years, and after these several things are taught, when a child performs a duty or good deed, it becomes that of the father and mother, and if it is not so taught, when the child commits sin through vice, the father and mother become the origin thereof.

pa mardōmān ….. abzāyishn ī tan. (Ganj-ī-Shāygān, 93)

Education elevates …. and enlightens a person.

Faith

yaēchā khshnaoshen ahurem haithyāish shyaothnāish fraoret mazdām (Yasna XXX.5~)

They always choose righteousness who put faith in the religion and perform right actions which please Ahura Mazda.

oem behdin māzdayasnān āgāhi, āstvāni neki rasānad, aedun bād. (Khorshed Nyāsh and other Nyāsh and Yashts)

May I, belonging to the good Mazdayasni religion, have (religious) knowledge, faith (in the religion) and goodness.

fraoretīmcha āstaothwānemchā daēnayāo māzdayasnōish yazamaide. (Yasna XIII.5)

We admire (a man’s) faith and steadfastness of the Mazdayasni Religion.

frā te varene ahe daēnaya ashāum ahura mazda. (Visparad V.3)

O Holy Ahura Mazda! (On the basis) of the teachings of those teachings (revealed by prophet Zarathushtra), I have faith in Thee alone.

anā māthrā mazishtem vāurōimaidi khrafastrā hizvā. (Yasna XXVIII.5~)

Through thy Māthra (holy words of prayers) (uttered through) our tongues, may we turn the biggest of the evil ones into faithful ones.

mazdayasnān …. ī-sh abē-gumān hōm, jud kēshān nē setāyam u nē burzam, u-shān padash nē āstawānam. (Chitak Handarz-ī-Paoiryotakeshān, 23)

I have faith in Mazdayasni religion, I shall not praise other religions, and shall not exalt them, nor shall I believe in them.

Friends

yastā daeveng aparō mashyãschā…urvathō brātā patā vā mazdā ahurā. (Yasna XLV.11)

Ahura Mazda is the friend, brother and father of the person who opposes evil beings and evil men.

mazdāo dadāt ahurō, haurvatō ameretātaschā…. vangheush vazdvare mananghō, ye hōi māinyū shyaothanāishchā urvathō.(Yasna XXXI.21)

Ahura Mazda shall grant perfection and immortality (to the man)… who through his thoughts and actions becomes his friend.

ye mãthrā vāchem mazdā baraitī, urvathō ashā nemanghā zarathushtrō. (Yasna L.6~)

O Mazda! Zarathushtra is the friend of that man, who pronounces the Mãthra (holy words of prayer) with sincerity and homage.

dush chashm mard pa ayyārih ma grift. (Pand Nāmeh-ī-Ādarbād Mārespand, 23)

Dost thou not take (an) envious man in friendship.

abāg āzād chiharag kār āgāh u zirag hukhem mard ham pursagih kuneh u dost baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 31)

Dost thou make consultation with a noble natured, skilled, intelligent and good-natured man and dost thou be (his) friend.

zan i frazānag u sharmaken dost baweh hach-ash pa zanih khwāh. (Pand Nāmeh-ī-Ādarbād Mārespand, 54)

Befriend (an) educated and modest woman and desire (her) in marriage.

ertan baweh ku was dost baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 76)

Dost thou be noble so that thou may be of many friends.

dushman ī kahwan dōst ī nōg ma kuneh, chē dushman i kahwan ogōn omānāg chiyōn mār sihā ke sad sālag ken ne framushed. (Pand Nāmeh-ī-Ādarbād Mārespand, 100)
Dost thou not make (a) new friend of (an) old enemy, because (an) old enemy (is) just like (a) black snake who does not forget revenge for (a) hundred years.

dōst ī kahwan dōst ī nōg kuneh, chē dost kahwan ogōn omānāg chiyōn may kahwan, ka harw chand kahwantar pa khwarishn ī shahryārān vīs weh u sazāgtar shāyed. (Pand Nāmeh-ī-Ādarbād Mārespand, 101)

Be a new friend to an old friend, because an old friend is like old wine, which, the older it becomes, improves in quality and becomes fit for kings.

Good Behaviour

ye ashāune vahishtō, khaētū vā at vā verezenyō;airyamnā vā ahurā, vīdãs vā thwakhshanghā gavōi; at hvō ashahyā anghat, vangheushchā vāstre mananghō. (Yasna XXXIII.3)

He, who behaves well with a righteous person, whether that person be his relation, his fellow-worker, his subordinate, or one who looks after his cattle, is one who is engaged in works of truth and good thoughts.

andar ped, mād, khoh, berād, zan, farzand, shoe sālār, khesh, nazdīg, ham-gehānigān, hamkhāstagān, hamsāegān, hamsheheriān, pa irmāniā, jast pa har adādia, chun man … patet hōm. ( Patet-ī-Ādarbād, IV.)

I am repentant if I have committed wrongs, through unrighteousness towards my father, mother, sister, brother, wife, lord or husband, children, relatives, near and dear ones, companions, partners, neighbours, co-citizens and subordinates.

Good Maxims

akem akāi vanguhīm ashīm vanghave …. (Gāthā Ushtavad, Yasna XLIII.5)

Evil (results) to the evil-minded and good recompense to the good-minded.

har chē pa tō nē nēwag tō-ch pa āne kas ma kuneh.(5), wistākh ma baweh. (6~), abegāh ma khand. (14), pa hēch kas afsōs ma gireh. (16), gāh rāy ma kōkhsh. (31), pa meh dādwar mard afsōs ma kuneh, chē tō-ch abēr mehdādwar baweh. (56), sakhwan tez pa nigerishn gōw, chē sakhwan hast guftan weh u hast pādan u ān pādan weh az ān ī guftan. (59), pa pādfrāh ī mardōmān kardan warūnīg ma baweh. (27), mardōm ma zan. (29), chand tawān hāt mardōm pa sakhwan ma āzar. (44), sakhwan charb gōw. (62), gōwishn charb dār. (63)khwēsh tan ma stāy. (65~), spāsdār baweh kū pa nekīh arzānīg baweh. (73), was dōst baweh kū husraw baweh. (77), ka-t pa kardan u guftan vāz charbīhā namāz bareh chē az namāz bōrdan pusht bē nē shkanēd u az charb pursīdan dahān gandag nē shawēd. (85), sakhwan dō ēwēnag ma gōw. (96), pa hanjaman sūr har az ān gyāg nē āhanjēnd u gyāg ī frōdtar nishinēnd. (88), agar khwāheh kū az kas dushnām nē āshnaweh ō kas dushnām ma dāh. (92). (Pand Nāmeh-ī-Ādarbād Mārespand, selected from 5 to 92)

Do not do unto others, what (you think) is not good for you. Do not be discourteous. Do not laugh on improper occasions. Do not mock at others. Do not quarrel with others to have a higher seat in the assemblies. Do not look with disrespect to the poor. Beware that perhaps one day you may be poor. Do not use harsh words indiscriminately. At times, it is good to use harsh words, and at times it is bad to use harsh words. It is better not to use them than to use them. Do not be vindictive with a view to punish. Do not injure others. Do not offend others with harsh words. Speak politely. Be sweet in your speech. Do not praise yourself. Be grateful, and you will be held in esteem for your goodness. Live in harmony with others, and you will be spoken of well. Bow when you speak and when you do a thing. Bowing will not break your neck; sweet words will not foul the breath of your mouth. Do not open conversation with an unseemly face. When you take your seat in a public assembly, do not take a seat higher than you deserve, so that one may be compelled to ask you to leave the seat and have a lower one. If you do not wish to be abused by others, do not abuse others.

avā āz-var ham-bāz ma-bāsh, avā spazg ham-rāh ma-bāsh.avā dush-srub paēvand ma-kun.avā dush-āgāh ham-kār ma-bāsh.avā dushmanān ba-dādastān kush. (Āshirwād or Paiwand Nāmeh, 10)

Never be a partner with a jealous man. Do not be a companion of a back-biter. Do not join the company of persons of ill fame. Do not co-operate with the ill-informed. Do not enter into discussion with persons of ill-fame.

abāg khēshmēn mard ham-rāh ma baweh.abāg halāg-ch mard ham-ushkārishn ma baweh. abāg mastūg mard ham-khwarishn ma baweh.az sizd u drōz mard sakhwan ma āshnaw.abāg āzād-chiharag kār-āgāh u zirag hukhēm mard ham-pursagīh kuneh u dōst baweh.az kēnwar mard ī pādikhshāy dūr baweh.abāg mard halāg-gōwishn rāz ī khwad ma gīr.pish-gāh mard dānāg gerāmīg dār, az-sh sakhwan purs, az-sh āshnaw.pa hanjaman gyāg kū nishīneh, nazdīg ī drōz ma nishīn, chē tō-ch abēr dardōmand nē baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 19, 20, 22, 27, 32, 34, 36, 37, 97)

Do not be the companion of a man, who is easily susceptible to anger. Do not enter into any discussion with a senseless person. Do not take meals with a drunkard. Do not hear the words of a scandal-monger and a liar. Consult a man, who is well-behaved, well-informed, intelligent and good natured, and be his companion. Avoid the company of a man in power who is revengeful. Do not tell your secrets to a follish man. Hold in respect one, who is a man of position and wise; ask his advice and listen to him. In an assembly, wherever you sit, do not sit before an untruthful man, so that you may not have cause to regret for that.

Good thoughts, Good words and Good deeds

mazdayasnō ahmi mazdayasnō zarathushtrish ….. āstuye humatem manō, āstuye hūkhtem vachō, āstuye hvarshtem shyaothnem, āstuye daēnām vanghuhīm māzdayasnīm fraspāyaokhedhrām, nidhāsnaithishem. (Mazdayasnō Ahmi – The Zoroastrian Confession of Faith= Yasna XII. 8,9~)

I am a worshipper of God (Mazda), I am a Zoroastrian worshipper of God … I praise good thoughts (humata), I praise good words (hūkhta), I praise good deeds (hvarshta). I praise the good Mazdayasni religion which allays dissensions and quarrels, and which brings about kinship or brotherhood.

frastuye humatōibyaschā hūkhtōibyaschā hvarshtōibyaschā, māthwōibyaschā vakhedhwōibyaschā varshtvōibyaschā, aibigairyā daithe vispā humatāchā hūkhtāchā hvarshtāchā, paiti-richyā daithe vispā dushmatāchā duzhūkhtāchā duzhvarshtāchā. frā ve rāhī ameshā spentā, yasnemchā vahmemchā, frā mananghā, frā vachanghā, frā shyaothnā, frā anghuyā, frā tanvaschit khakhyāo ushtanem. (Khurshed & Meher Nyāsh 3,4 = Yasna XI. 17,18)

I praise with my thought, word and action, good thoughts, good words and good deeds. I entertain all good thoughts, good words and good deeds. I shun all evil thoughts, evil words and evil deeds. Ye Ameshaspands! I offer you praise and homage with my thoughts, words and actions, with my conscience, with my very body and soul.

vīspa humata, vīspa hūkhta, vīspa hvarshta, baodhō havarshta; vīspa dushmata, vīspa duzhūkhta, vīspa duzhvarshta, nōit baodhō havarshta;vīspa humata, vīspa hūkhta, vīspa hvarshta, vahishtem anghhuhīm ashaēta;vīspa dushmata, vīspa duzhūkhta, vīspa duzhvarshta, achishtem anghhuhīm ashaēta;vīspanāmcha humatanām hūkhtatanām hvarshtanām, vahishta anghuhī āat hacha chithrem. (Vispa Humata)

All good thoughts, all good words, all good actions are the result of knowledge. All bad thoughts, all bad words, all bad actions are not the result of knowledge. All good thoughts, all good words, and all good actions lead to the best state of existence (i.e., Heaven).All bad thoughts, all bad words, and all bad actions lead to the worst state of existence (i.e., Hell). The result of all good thoughts, good words, and good actions is the best state of existence (i.e., Heaven). This is evident to the righteous.

frāz satāyam harvespa humatahūkhtahvarshta, pa manashne gavashne kunashne. avāz satāyam harvespa dushmata duzhūkhta duzhvarshta, az manashne gavashne kunashne. avargirashni dehōm harvespa humata hūkhta hvarshta, pa manashne gavashne kunashne, kū kerfeh kunam. behelashni dehōm harvespa dushmata duzhūkhta duzhvarshta, az manashne gavashne, kū gunah nakunam.

frāz oe shumā rād hōm, kē ameshāspand hed, yazashne ō niyāyashne, frāz pa manashne, frāz pa gavashne, frāz pa kunashne, frāz pa oh, frāz pa tan, frāz pa ānech, in khesh jān, tan ō jān nām ravān. bun bar khāst im hast, pa kheshie yazdān dār hōm, pa kheshie yazdān dāshtan ae bahod, kū agar tash azā rasad, kē in tan ravānrā bē-āvāyad dādan bedeham.

satāem ashahī pehelum nagunam dewān. pa nikie dādār ahuramazd sepāsdār hōm. (Patet Pashemāni, I~)

I will praise with my thoughts, words and actions, all good thoughts, good words, and good actions. I will forsake with my thoughts, words, and actions all evil thoughts, evil words, and evil actions. With my thoughts, words, and actions I will catch hold of all good thoughts, good words, and good actions. Thereby I will perform acts of righteousness. With my thoughts, words, and actions, I will leave off the hold of evil thoughts, evil words, and evil actions. Thereby I will commit no sins.

Ye, who are Ameshaspands! I invoke and praise you. I do so with my thoughts, with my words, with my actions, with my heart, with my very life, with my body and life (which together make up what is) called soul. Whatever things I possess, I possess through the relationship or love of God. (By the words) “I possess them through the love of God,” I mean that if an occasion would arise, when I should sacrifice my body for the sake of my soul, I would do so.

I praise righteousness, which is the best of all (virtues). I forsake the Daēvas (the evil-deeds). I am thankful to God for His goodness.

pa zīvandie jān āstuān hōm, humatapa manashne, āstuān hōm hūkhtapa gavashne, āstuān hōm hvarshta pa kunashne, āstuān hōm pa gavahe dīne māzdayasnān, hamā kerfehā hamdāstān hōm, az hamā gunāhīhā juddāstān hōm, pa neki sepāsdār hōm, az anāi khorsand hōm. (Patet Pashemāni, XII~)

Upto the end of my life, I will adhere in my mind to good thoughts, I will adhere in my speech to good words, I will adhere in my actions to good deeds; I will adhere to the good Mazda-worshipping religion. I agree to be one with all righteous deeds. I agree to be opposed to all sinful deeds. I will be grateful for all the good (that comes to me from God). I will remain contented in the midst of all trouble (that may come to me).

ōem gerefteh hōm harvespa humatahūkhtahvarshta, pa manashnē gavashnē kunashnē. behlashnī dehōm harvespa dushmata duzhūkhta duzhvarshta, az manashnē gavashnē kunashnē. ōem gerefteh hōm harvespa rāhe rāstī frārōn, behlashnī dehōm harvespa rāhe arāstī avārōn, ghanā shekast, ahuramazd beh avazōn. staomī ashem. (Patet Pashemāni, XII~)

I have, with my thought, word and deed, entertained all good thoughts, good words, and good deeds. I have with my thought, word and deed, shunned all evil thoughts, evil words, and evil deeds. I have adopted the entire path of truthfulness and virtue. I shun the entire path of untruthfulness and vice. May the evil spirit be crushed. May the goodness of the good spirit increase. I praise righteousness.

kē wehīh u kē wadtarīh? wehīh humat, va hūkht, va huwarsht; va wadtarīh dushmat, va duzhukht, va duzwarsht.

ka humat, va hūkht, va huwarsht, va ka dushmat, va duzhukht va duzwarsht? humat, padmān mēnishnīh, va hūkht rādīh, va huwarsht rāstīh. dushmat freh-būd mēnishnīh, va duzhūkht panāh va duzwarsht drujīh. (Ganj-ī-Shāygān, 5-22.)

What constitutes virtue and what vice? Good thoughts, good words and good deeds constitute virtue; and evil thoughts, evil words and evil deeds constitute vice.

What constitutes good thoughts, good words and good deeds and what constitutes evil thoughts, evil words and evil deeds? Honesty, charity and truthfulness constitute the former; and dishonesty, want of charity and falsehood constitute the latter.

mā thrayām vahishtanām aiwithyō buyata, humatahecha mananghō, hukhtahecha vachanghō, hvarshtahecha shyaothnahe. thryām achishtanām aiwithyō buyata, dushmatahecha mananghō, duzhūkhtahecha vachanghō, duzhvarshtahecha shyaothnahe. (Vendidād XVIII.17 and 25).

Do not recede from three most excellent (things), viz., well-thought (i.e., good) thoughts, well-spoken words, and well-done actions. Recede from three worst (things), viz., ill-thought (i.e., bad) thoughts, ill-spoken words, and ill-done actions.

u guftan ī ohrmazd kū ān ī weh menishn man ast …. u ān ī weh gowishn u ān ī weh kunishn …. humat va hukht va huwarsht, man ast khwarishna, u ān ī awēshān zushān kē andar ān ast pa humat va hukht va huwarsht. (Dinkard, Book IX, Ch.30.7)

Ahura Mazda says: “I am he, whose thoughts are good, He, whose words are good, He, whose deeds are good …. Good thoughts, good words and good deeds are my food; and I love those of them who are in that place through good thoughts, good words and good deeds.”

humatahūkhtahvarshta…īn khshnūmaine ardāfravash beresād. (Dibācheh Āfringān,1)

May good thoughts, good words and good deeds reach the departed ones for their pleasure.

humatanām hūkhtanām hvarshtanām, yadachā anyadachā, verezyamnanāmchā vāverezananāmchā, mahī aibī-jaretārō naēnaēstārō, yathanā vohunām mahī.

tat at vairīmaide ahura mazda ashā srīrā, hyat ī mainimadichā vaochōimāchā varezemāchā, yā hātām shyaothananām, vahishtā khyāt ubōibyā ahubyā. (Haptan Yasht, Yasna XXXV.2,3)

As we are the praisers of the virtuous, we praise, and we think highly of those who have practised and who will practise good thoughts, good words and good deeds, here or elsewhere.

O, Holy, Beautious Ahura Mazda! We choose to think, speak and do that which is the best among that practised by any living man for the good of both the worlds.

ima humatācha hūkhtācha hvarshtācha …. pairicha dademahi ācha vaēdhayamahi …. ahurāicha mazdāi…… ima humatācha hūkhtācha hvarshtācha …….. pairicha dademahi ācha vaēdhayamahi …… ameshaēibyō spentaēibyō. (Yasna IV.1-4~)

We offer and we announce these good thoughts, good words and good deeds …. to Ahura Mazda …. We announce these good thoughts, good words and good deeds … to the beneficient Ameshaspands.

… buyama ahurahe mazdāo, frya vāzishta astayō, yōi narō ashavanō humatāish mainimna, hūkhtāish mrvatō, hvarshtāish verezyantō. (Yasna LXX.4~)

May we, who think good thoughts, speak good words and do good deeds, be like the righteous men who are befriended by God.

humatahe ahmi dushmatahe nōit ahmi, hūkhtahe ahmi duzhūkhtahe nōit ahmi, hvarshtahe ahmi duzhvarshtahe nōit ahmi …. (Hom Yasht, II.16 = Yasna X.16)

I acknowledge good thoughts, and discard evil thoughts.

I acknowledge good words, and discard evil words.

I acknowledge good actions, and discard evil actions.

Honour and Self-Respect

pa hich ewenag mihr drujīh ma kuneh, kū-t dast-passōkh a-bish nē rasēd. (Pand Nāmeh-ī-Ādarbād Mārespand, 114)

Do not break your promise so that you may not be dishonoured.

spazgīh ma kun, kū-t dush-srawīh …. a-bish nē rasēd. (Mino-ī-Kherad, II.8,9)

Do not make fun of others, so that dishonour may not come to you.

Happiness

ushtā astī ushtā ahmāi, hyat ashāi vahishtāi ashem. (Ashem Vohu= Yasna XX, 1-3~)

Happiness to him who is righteous for the best righteousness.

ushtā ahmāi yahmāi ushtā kahmāichit…… (Yasna 43.1~)

Happiness (comes) to him who seeks happiness for others.

dāyāo me …. āsnām frazantīm ….. āzō-būjem. (Ātash Nyāsh, 5~ = Yasna LXII.5~)

Grant me … a child … who relieves distress.

ahmāi vahishtem ahūm ashaonām raochanghem vispō-khāthrem. (Ahmāi raeshcha ~)

I pray for him for the Heaven of the righteous which is resplendant and full of happiness.

Honesty

nōit erezizyōi frajyāitīsh…… (Yasna XXIX.5~)

Never does any harm result from an honest life.

yaēchā khshnaoshen ahurem, haithyāish shyaothnāish fraoret mazdām. (Yasna XXX.5~)

It is by honest work that Ahura Mazda is pleased.

… erezūsh pathō … ahurō … dadāt. (Yasna LIII.2~)

Ahura Mazda recommends path of honesty.

Justice

… rashnūm razishtem yazamaide…. (Yasna XVI.5~)

We invoke with reverence, Rashna, the most just.

…ratush shyaothanā razishtā, dregvataēchā yatchā ashaone … ( Yasna XXXIII.1~)

Act justly towards the wicked and the righteous.

u rōz chāhrōm andar ōshbām…. tā chinwad-puhl ī bulandī jāmkēn shawēd kē harw ahlaw u drawand u-bish u miyānachīkīh ī mihr u srōsh u rashn u trōjānitārīh, ī rashn ī rāst pa trōjuk ī mānishn kē hēch kustag angarāe nē kuned, nē ahlawān rāy u nē-ch drawandān, nē khwadāyān rāy nē-ch dahyupadān. chand mui-e tāg bē nē vardēd u abaram nē dārēd. u ān ī khwadāy u dahyupad abāg ān ī khwadāgtōm mard pa dādistān rāst dārēd. (Mino-ī-Kherad II.111,115~,118-122.)

On the dawn of the fourth day, with the help of Sraosh (who presides over Obedience or all lawful order), of Vae the Good (which presides over contentment), and of Behrām the courageous (who presides over moral courage and victory) … the soul goes before the lofty Chinvad Bridge, over which pass all – the righteous and the unrighteous – to be judged by Meher and Sraosh and Rashna. It passes through the weighing of Rashna, the Just, who holds a spiritual balance, which is never unjust towards any one, neither towards the righteous nor towards the unrighteous, neither towards a ruler nor towards a chief. (His balance of Justice) does not turn (one way or another). He judges impartially, whether one be a ruler and a chief or the humblest person.

avā dushmanān ba-dādastān kush. (Āshirwād or Paiwand Nāmeh, 10~)

Even if it your enemy, fight with fair means.

ahuramazda …. avizeh veh dādastāni. (Doā-Nām-Setāyashneh, 1~)

Ahura Mazda ….. is the distributor of Justice.

hupādagshāhīh ān bawēd kē shahr ābādān, u dryōshishn abemust, u dād u ewenag rāst dārēd u farmāyast, u dād u evēn ī awārōn spōzēd. (Mino-ī-Kherad XV. 16-17)

A good Government is that, which directs that the city may be prosperous, keeps its poor without troubles, and its laws and rules just, and which removes unjust laws and rules.

abāg dushmanān pa dādastān kush. abāg dōstān pa pasand ī dōstān raw. (Mino-ī-Kherad, II.52,53)

Fight with your enemies in a just way. Behave with your friends in a way which friends would like.

pa pādfrāh ī mardōmān kardan warānīg ma baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 28)

Do not be revengeful in punishing others.

Kindness

andar yārān air-tan charv hu-chashm bāsh. (Āshirwād or Paiwand Nāmeh, 7~)

Be courteous, sweet-tongued and kind towards your friends.

avā dostān pa pasand-ī dostān rav. (Āshirwād or Paiwand Nāmeh, 10~)

Treat your friends in a way agreeable to them.

khshathremchā ahurāi ā, yīm dregubyō dadat vāstārem. (Ahunavar~).

He who gives succour to the helpless poor, acknowledges the Kingdom of God.

ava padhō ava zaste ….. dārayadhwem, mazdayasna zarathushtryō …… uyamna anuyamnāish daste. (Visparad XV.1 ~)

O Zoroastrian Mazdayasnans! Hold your hands and feet steady … Relieve those who have fallen in distress.

zartosht guft (ohrmazd) kū : kē-sh yazēm az-sh chish ham tō u ān amahraspandān. ohrmazd guft kū: kē andar gāhān ohrmazd kāmēd shnāyēnīdan u chish ohrmazd kāmēd abzūdan kē ān abāyēd kē-sh ohrmazd hame pa harw gāh abāg bawēd mard ī ahlaw pa harw chē-sh mad ēstēd u harw chē hast ī shnāyēnēd u-sh az wattarān pānagīh kunēd. (The Pahlavi Revāyet attached to the Shāyast lā Shāyast, Ch.XV, 3 and 7)

Zoroaster asked Ahura Mazda: “How are we to worship Thee and Thy Ameshaspands”?

Ahura Mazda replied: “He who desires to please Ahura Mazda in this world, must desire to prosper the creations of Ahura Mazda. It is necessary that the person, who is attached to Ahura Mazda, should please the righteous by relieving suffering and by protecting them from the evil-minded.

Leaders / Rulers

hukhshathrā khshentām … vanghuyāo chishtōish shyaothnāish ārmaite. (Yasna XLVIII.5~)

O Ārmaiti! May good rulers rule over us with wisdom.

atchā tōi vaēm khyāmā, yōi īm frashem kerenaon ahūm, mazdāoschā ahurāonghō, āmoyastrā baranā ashāchā. (Yasna XXX.9~)

May we be surely like those, (our predecessors), who made this world prosperous. May the chosen leaders of Mazda be helpers and supporters (of the world).

… dangheush danghu-paitīm ashavanem ashahe ratūm yazamaide…. (Aiwisruthrem Gāh 7~)

We remember here with homage, the King of the country who is the leader of Righteousness.

hukhshathrā khshentām mā ne dush-khshathrā khshentā…. (Yasna XLVIII.5~)

O Ārmaiti! May good kings rule over us with wisdom. May bad kings never rule over us.

… vehān pādshāh bed, vattarān apādshāh bed …… dānā pādshāh bād, dushdānā apādshāh bād…. (Āfrin-ī-Haft Ameshāspandān, 15~, 17~)

May good kings rule over us. May bad kings not rule over us. …. May wise kings rule over us. May unwise kings not rule over us.

andar khwadāyān u pādikhshāyān anāmorzīd nē baweh.dehpad mard rāy nifrān ma kun chē pa shahr pāsbān hend u nekīh ī gehānīgān handāzēnd. (Pand Nāmeh-ī-Ādarbād Mārespand, 66, 103)

Commit no faults in the presence of your rulers or superiors. Never speak evil of your rulers, because they protect the country and do good to the people of the world.

…andar khudāyān yegān rāst-sakhun farmān kār bāsh…. (Āshirwād or Paiwand Nāmeh, 7~)

Be always truthful and obedient to your superiors.

pīsh-ī pādshāhān paēmān sakhun bāsh. (Āshirwād or Paiwand Nāmeh, 11~)

Speak with moderation before kings.

khodāvande ālamrā … hazār sāl der bedār shād bedār tan-dorost bedār. (Tan-darusti ~)

O Almighty God! Give a long life, a happy life and a healthy life to the ruler of our lands.

hupādakshāhīh ān bawēd kē shahr ābādān u dryōshishn abemust, u dād u ēvēnag rāst dāred, u framāyast u dād u ēvēn ī awārōn spāzēd … u yazishn ī yazdān kār, u kirbag pa rawāg dārēd, u dryōshishn ayārōmandīh u jādangōwīh kunēd …. u agar hast kas kē az rāh ī yazdān bē estēd, adak-sh warrōyishn padash kardan farmāyast. az-sh griftār kunēd, u abāz ō rāh ī yazdān āwārēd, u az khwāstag ī-sh hast bahr ī yazdān u arzānīgān kirbag dryōshishn bē bazēd… hupādakhshāhīh ī pa ān ēvēnag hamtāg, ī yazdān u amahrspandān guft estēd. (Mino-ī-Kherad, XV.16-26~)

A good leadership is that which keeps and directs the country to be prosperous, its poor to be without distress, its laws and customs to be just, which cancels unjust laws and customs …. which keeps going as usual the worship of God and the performance of good and meritorious works, (which) keeps and assists the poor …. If there is anybody who is away from the path of God, it directs that he may be reclaimed. It takes hold of him and brings him back upon the path of God and out of its wealth (i.e., its income) gives a share for (the worship of) God and for the worthy, for good and meritorious works, and for the poor. A good king of that kind is spoken of as one like God and the Ameshaspands.

kū kē pa deh-ē hupādagshāhīh weh, kū kē pa kishwar ī dushpādagshāhīh. (Mino-ī-Kherad, XV.13)

Good leadership over a village is better than bad lwadership over a whole continent.

Moderation

u mēnōg ī padmān nēzag ī mēnōg kunēnd. (Mino-ī-Kherad, XLIII. 12)

The spirit of moderation is useful like a javelin.

u andar tan drustīh padmānīg khwarishnīh u tan pa kār dāshtan weh. (Mino-ī-Kherad, II.82)

For (the preservation of) health, moderation in eating and keeping body active, are good.

Order

vainīt ahmi nmāne ……… rāitish arāitīm (Āfringān, Yasna LX.5)

May order prevail over disorder in this house.

…. ashaonō ahmi, dravatō nōit ahmi …. (Hom Yasht, Yasna X.16~)

I am on the side of those who preserve order, not on that of those who create disorder.

u andar kē farmānbōrdār āwāyad budan? u frazand andar pīd u mād u sardār u dastōbar u ōstād. (Mino-ī-Kherad, XXXIX.16, 40~)

To whom must one be obedient? A child must be (obedient) to his father and mother, to the ruler, to the chief, to the priest, (and) to its teacher.

Parents

mā āzārayōish zarathushtra, mā pourushaspem, mā dughdhem, mā aēthrapaitish. (Hādokht Nusk, Quoted in Saddar, Ch.40)

O Zarathushtra! Do not offend thy father Pourushaspa, thy mother Dogdho and thy teacher.

bande va tarsāgāh rāmēnitārīh ī pīd …. aburnāyagīh būd. (Dinkard by Dastur Dr.Peshotan B.Sanjana, Vol.IV, p.233.)

It is the duty of the child to be obedient and respectful to its father and to secure his love and keep him pleased.

andar pīd u mād khwēsh tarsāgāh u niyōkhshidār u aframānbordār baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 90~)

Be obedient to your father and mother, hear their words and obey them.

abāg ān mard saxwan pīd u mād u-sh āzard u nē khushnūd hamkār ma baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 94)

Never associate yourself with those, with whom their parents are annoyed or displeased.

pus e kē az mādar u pīdar widarg kunēd, frā widarg ī rāh girāyēnēnd chinwad puhl buland warrōyishn harw chē tan varzēd estēd rawān gehan āwurēd. (Pand Nāmeh-ī-Ādarbād Mārespand, 148 )

When a son, who disobeys his parents passes away via the Dāiti peak through the Chinvat bridge (to the other world), his spirit see through the consequence of what he had done during his material state.

huframān baweh kū hubahr baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 71)

Be obedient in a fitting way, so that you may reap advantages in life.

Peace and Harmony

hamā-zor bād vehāne haft-keshvar zamīn … emān avā eshān, eshān avā emān, hamā-zor ham-baher, ham-yāred ….. pa ganje dādār ahuramazd rayomand khorehmand ameshāspandān bē-rasād … (Āfrin-ī-Gāhambār 3,4)

May we all be in co-operation with the righteous men of all the seven regions…. May we be one with them and may they be one with us. May we all benefit one another, and help one another …. May all our good deeds be for the treasury of Ahura Mazda, the brilliant, the resplendent, and of his Ameshaspands.

āstuye daēnām vanghuhīm māzdayasnīm fraspāyaokhedhrām, nidhāsnaithishem. (Yasna XII. 9~)

I praise the good Mazdayasni religion which ends quarrels and disarms weapons.

vainīt ahmi nmāne …. ākhshtīsh anākhshtīm …… (Yasna LX.5~)

May peace prevail over discord in this house.

Prayers

nemō vohu nemō vahishtem zarathushtra gaēthābyō. tat dravatō dravatām urvatō paiti-dāreshta, tat dravatō dravaityāoscha ashi ushi karena gava dvarethra zafare derezvān pairi-urvaēshtem, yat nemō vohū adahvīm atbaēshem naire hām-varetish, drujō vārethma dāreshta. (Sarosh Yasht Hādokht, 1,2)

O Zarathushtra! Prayer is a good thing, prayer is an excellent thing, for the people of this world. It is a protection against the most wicked of the wicked. It is a protection and check against the evil action of the eyes, minds, ears, hands, feet, mouths, tongues of the wicked, whether male or female. A good, pure-hearted, well-intended prayer is (i.e., serves as) a protection for a man. (It is like) a protective shield against Druj (an evil-minded person.)

kē verethrem jā thwā pōi senghā yōi henti. (Kem nā mazdā = Yasna XXXXIV.16~)

Which enemy can harm me, when Thy words of prayers protect me!

tat nō dāyata yuzem, yazata ashavanō, khshayamna isāna, moshucha āsuyācha, hathra ana gāthwya vacha. (Āvan Nyāsh, 14~)

O righteous Yazatas, who wield authority, and whose desires are fulfilled! Do you grant us (wishes) quickly and swiftly, by means of these words of prayers from Gathas.

yenghe ahunō vairyō snaithish vīsat verhtrajāo, yasnascha haptanghāitish, fshushascha māthrō yō verethraghnish, vīspāoscha yasnō-keretayō. (Sarosh Yasht Vadi, IX. 22)

For (Sarosh Yazad) Ahunavar is a ready and victorious weapon, and so is Yasna Haptanghaiti, Fshusha Mathra (Names of ancient collections of prayers) which is victorious, and all performances of the Yasna ritual.

aēshō zī vākhsh zarathushtrō erezukhdhō framravānō vachō ahunō vairyō fraokhtō amahecha verethraghnahecha urunacha daēnacha spanvantō. erezaiti zī spitama zarathushtra aēva ashō-stūitish, oyum vā ashaonō khshnaothrem satem khafnanām hazanghrem geush khareitinām, baēvare anumayanām, kanghāoschit tanunām parō-asti jasōithyāo. (Hādokht Nusk 4,5)

O Zarathushtra ! A righteously spoken and distinctly pronounced chant of Ahunavar, indeed increases the courage and conviction in the soul of the reciter and his faith in the religion. Reciting an Ashem Vohu is like pleasing a righteous man. It is as valuable as hundred chants when recited at bed-time, a thousand chants when recited at meal times, and is more precious than any other prayer when recited during the last moments of life.

hāu bā …. yīm bā nā usteme urvaēse gayehe ashem staoiti, frastavani humatacha hūkhtacha hvarshtacha, nizbaremna dushmatacha duzhūkhtacha duzhvarshtacha. (Hādokht Nusk 15)

If a man in the last moments of his life recites an Ashem Vohu with good thoughts, good words and good deeds, and forsaking all evil thoughts, evil words and evil actions, it is of the value of the entire region of Khvanirath.

māthrem spentem ash-kharenanghem yazamaide. (Yasna XXV.6)

We revere Māthra Spenta – the holy words of prayer (which bestows) abundant Glory.

yāo nō henti gāthāo harethravaitīshcha pāthravaitīshcha mainyush-kharethāoscha, tāo no henti urune vaēm kharethemcha vastremcha. tāo nō henti gāthāo harethravaitīshcha pāthravaitīshcha mainyush-kharethāoscha. tāo nō buyāt humizhdāo ash-mizhdāo asho-mizhdāo, parō asnāi anguhe pascha astascha baodhanghascha vī-urvishtīm. tā nō ama, tā verethraghna, tā dasvara, tā baēshaza, tā fradatha, tā varedatha, tā avangha, tā aiwyāvangha, tā hudhāongha, tā ashavasta, tā frārāite, tā vīdushe. (Yasna LV.2)

The Gathas are our protectors, defenders and our spiritual food. These Gathas which are our protectors, defenders and our spiritual food are also the food and clothing for our soul. They give us good rewards, abundant rewards and righteous rewards in the other world after the separation of our body from our consciousness (i.e., after death). May they (the Gathas, which are) having good wisdom, righteousness, generosity and knowledge, bring for us – courage, victory, happiness, health, prosperity, growth, help and protection.

dāyāo me ātarsh puthra ahurahe mazdāo ……… frazaintīm ……. yā me frādhayat, nmānemcha, vīsemcha, zantūmcha dakhyūmcha dainghu-sastīmcha. (Ātash Nyāsh 4,5~)

O Fire ! Son of Ahura Mazda, dost thou grant me .. a progeny … who may render the house, village, town, country and the authority of the country prosperous.

vispāo stōi hujitayō, yāo zī āongharē yāoschā hentī,yāoschā mazdā bavaintī, thwahmī hish zaoshe ābakhshohvā, vohū ukhshyā mananghā, khshathrā ashāchā ushtā tanūm. (Yasna XXXIII.10)

O Ahura Mazda! Do You grant me, verily in Thy love for me, all the happy states of life, which were enjoyed in the past (by men), which are enjoyed at present, and which will be enjoyed hereafter. Also, do You strengthen my body, through good thought, truth, power and prosperity.

rāmashnīh va shādīh va padgānīh va nekīh, az sue nīm-roz andar āyād. dard, va vīmārīh, va dushkhārīh, va anākīh vastākīh, harwesp patyāre ez sūe avākhtar bē-dvārād. wehān pādshāh bend, vatarān apādshāh bend. ez kard va kunashne khīsh avākhsh pashemān bed, mā emā-ch-rā manashne gavashne kunashne andar frārōnīh bād.

hech kas ez myān pa dīvyāz kardan kē pa tan ayōp pa khāste, ayōp pa ravān zyān bād. kē rā vīsh āvāyad vīsh bād, kē rā weh āvāyad weh bād, kē rā zan āvāyad zan bād, kē rā farzand āvāyad farzand bād, getīhā aēdūn bād, chūn tan kām andar frārōnī, mīnōihā aēdūn bād, chūn ravān-kām andar ashahī.

bē-rasād īn āfrīn ōy tane shōmā wehān hanjamanān weh-dīnān, avazūnihātar pa-kām bād, ayāft-khāstār-hōm bahere zindagānī kē orā dādār ahuramazd barhenīd estād. ehreman dravand ez ayove varzīd, nabānazdishtān yak yak-sad pa avazūn bād. ayāft-khāstār-hōm kē rād āvād bād, rāst goāfringān bād, dānā pādshāh bād, dush-dānā apādshāh bād. dīne weh māzdayasnān pa haft-keshvar-zamīn ravā zīān bād. āv tajashne, urvarān vakhshashne, zōrdāyān pa chamashne, mā emā-ach rā manashne gavashne kunashne rāst frārōn bād. kē ān baher andā-sar pa mardān rā, pād-daheshne daheshtār, tā emā pād-daheshnīhātar būndīhātar yād bād ayōp pa getī ayōp pa mīno.…. (Āfrin-ī-Haft Ameshāspandān 15~, 16, 17~)

May cheerfulness, joy, good fortune and goodness arrive from the South. May disease, sickness, misery, harm, selfishness and all such evils fly to the North. May the good be powerful. May the evil-mind be powerless and may they repent for their evil deeds. May our thoughts, words and actions be on the line of righteousness.

If any one of us have these (i.e., our thoughts, words and actions) in the line of the Daēvas (i.e., of unrighteousness), let that result in harm to our body, to our soul, to our property. He who is in need of more, may he have more. He who is in need of more goodness, may he have (more) goodness. He who is in need of a wife, may he have a wife. He who is in need of children, may he have children. May it be so in the physical world, as they bodily desire them through righteousness. May it be so in the spiritual world, as they spiritually desire through righteousness.

Ye, good men of the community! Ye, good men of the religion! May my prayers be efficacious for you. May it be more and more so, according to your desires. I pray for the good of the life of all living creatures, which Ahura Mazda, the creator, has created. May the evil spirit be far from doing them any harm. May your near and dear ones increase from one to one hundred fold. I pray that the generous may be prosperous, the truthful may be blessed, the wise may be powerful, the unwise powerless. May the faith, which worships one omniscient God, spread and continue in the wide world. May the waters be ever and ever flowing, the trees be ever and ever growing, the corn be ever and ever ripening. May the thoughts, words and actions of us all be truthful and righteous, so that, in the end, the whole mankind may be benefited in this world and in the other world.

ahyā yāsā nemanghā, ushtānazastō rafedhrahyā,

mainyeush mazdāo paourvīm, spentahyā ashā vīspeng shyaothnā,

vangheush khratūm mananghā, yā khshnevishā geushchā urvānem. (Yasna XXVIII.1)

O Omniscient Lord ! Lifting up my hands in all humility to Thee, who art Invisible and Munificent, I pray with joy for righteous actions, for benevolent thoughts, so that, I may thereby, let the Soul of the Universe rejoice.

āfrināmi khshathrayān dainghupaiti, uparāi ahmāi uparāi verethrāi, uparāi khshathrāi khshathremcha paiti-astimcha, dareghō khshathrem khshathrahe, dareghō jitīm ushtānahe drvatātem tanubyō.amem hutāshtem huraodhem, verethraghnemcha ahuradhātem, vanaintīmcha uparatātem pouru-spakhshtīm tbishyantām, paiti-jaitīm dushmainyavanām, hathrā-nivāitīm hamerethanām aurvathanām tbishyantām.

āfrināmi vavanvāo vanat-peshane buye, vispem aurvathem tbishyantem, vispem aghem tbishyantem, arathwyō-mananghem, arathwyō-vachanghem, arathwyō-shyaothnem.vavane buye rathwya manangha, rathwya vachangha, rathwya shyaothna. nizane buye vispe dushmainyava vispe daevayasna, zaze buye vanghāucha mizde, vanghāhucha sravahi, urunaecha dareghe havanghe.

āfrināmi dareghem jva, ushta jva, avanghe narām ashaonām, āzanghe duzhvarshtā varezām, vahishtem ahūm ashaonām raochanghem vispō-khāthrem. (All Āfringāns and Jashans)

O Ahura Mazda! I pray for great courage, grand victory and superb majestic sovereignty for my leader. I pray for his rule, for allegiance to his throne, for a long period of his reign, for his long life, and for strength to his body. I pray that he may have powerful beautiful courage, God-granted victory, and victorious superiority, that he may suppress those who are evil-minded, overpower the hostile, and quell the evil-disposed and quarrelsome.

I pray that our leader may be victorious over all those who are revengeful enemies and malicious persons and who entertain evil thoughts, utter evil words and do evil actions.I pray that our leader may be victorious, through his good thoughts, good words and good actions. May he smite all the enemies, all the evil-doers. May he be gifted with all these boons in return for his good life. May that bring all glory to him and may all that enhance the piety of his soul.

O Leader! May you live long. May you live happily to help the righteous and to punish the unrighteous. May the best brilliant life of the righteous and pious be your lot.

az āsmān nek wārēd, az zamīn nek rōyēd, mardōme weh rād ezash bahr bād. (Āfrin-ī-Rapithwin, 28)

May good rain from the heavens; may good grow from the earth; may good charitable persons derive benefit from these.

Promise

mithrem mā janyāo spitama mā yim dravatat peresāonghahe, mā yim khvādaēnāt ashaonat. vayāo zi asti mithrō dravataēcha ashaonaēcha. (Meher Yasht, 2~)

O Spitama (Zarathushtra)! Never break your promise, whether it is given to an evil person or a righteous co-religionist, because a promise is the same for both (whether given to) an evil or a righteous person.

apa nō hacha āzanghat, apa hacha āzanghibyō, mithra barōish anādrukhtō tām ana mithrō-drujīm mashyānām, avi khaēpaithyāose tanvō thwyām ava-barahi. tām grantō khshayamnā barahi, apa pādhayāo zāvare, apa chashmanāo sūkem, apa gaoshayāo sraoma. (Meher Yasht, 23)

O Mithra (the Yazata presiding over promise), whom we have not deceived (i.e., whose promise we have not broken)! Relieve us from distress. Thou bringest terror upon the bodies of those persons who break their promises. Thou who art angry (with those who break their promises) and who art powerful (to punish them), takest away from them, the strength of their two feet, the strength of their two hands, the power of sight of their two eyes, the power of hearing of their two ears.

merenchaite vispām danghaom mairyō mithrō-drukhsh, spitama ! yatha satem kayadhanām avavat ashava-jachit. (Meher Yasht, 2~)

O Spitāma (Zarathushtra)! The sinful person who breaks his promise, does harm to the whole country. (He does) as much harm to the righteous, as one hundred evil-minded persons can do.

āsu-aspīm dadhāiti, mithrō yō vourū-gaoyaoitoish, yōi mithrem nōit aiwi-druzinti. razishtem pantām dadhāitī ātarsh mazdāo ahurahe, yōi mithrem nōit aiwi-druzinti. ashaonām vanghuhīsh surāo spentāo fravashayō dadhāiti, āsnām frazaintīm, yōi mithrem nōit aiwi-druzinti. (Meher Yasht, 3)

Mithra, the master of wide fields, grants swift horses to those who do not break their promises. The Fire of Ahura Mazda grants (shows) a truthful path to those, who do not break their promises. The good, brave beneficent Fravashis of the righteous grant children of innate wisdom to those who do not break their promises.

yezi vā dim aiwi-druzaiti nmānahe vā nmānō-paitish, visō vā vīs-paitish, zanteush vā zantu-paitish, dangheush vā danghu-paitish, frasha upa-schindayaēiti, mithrō grantō upa-tbishtō, uta nmānem, uta vīsem, uta zantūm, uta dakhyūm, uta nmānem nmānō-paitish, uta vīsīm vīs-paitish, uta zantunām zantu-paitish, uta dakhyunām danghu-paitish, uta dakhyunām fratemadhātō. (Meher Yasht, 18)

If the master of a house (or family), the headman of a village, the chief of a town, or the head (i.e., ruler) of a country, deceives Mithra (i.e., breaks his promise), offended and displeased (at the breach of promise), he brings about the ruin of the house, of the village, of the town, of the country, of the master of the house, of the headman of the village, of the chief of the town and of the ruler of the country.

pa hēch ewenag mihr drūjīh ma kuneh, kū-t dast passokh abish nē rasēd. (Pand Nāmeh-ī-Ādarbād Mārespand, 114)

On any account, do not break your promise, so that retribution may not reach thee.

Protection

yascha me aētahmi anghvō, yat astvainti spitama zarathushtra! imāo nāmenīsh drenjyō framrava, paiti vā asni paiti vā khshafne ….. nōit vīsenti asānō avasyāt…. imāo nāmenīsh parshtascha pairi-vārascha vīsente …. mānayen ahe yatha hazanghrem narām ōyūm narem aiwyākhshayōit. (Hormazd Yasht, 16-19~)

(Ahura Mazda says to Zoroaster:) O Spitama Zarathushtra! He, who in this material world, would recite my names aloud, day and night….shall not be harmed by evil influences … Those names shall advise, support and protect him in the same way as one thousand persons would protect one single person.

nīpāyōish mashīm urvathem yavaētāite zarathushtra aurvathāt parō dushmainyaot. mā tem urvathem frāyavayōish snathāi mā duzberete zyānāi apayatee. (Hormazd Yasht 24)

(Ahura Mazda says:) O Zarathushtra ! Thou shouldst always protect the friendly man from evil-minded enemy. Do not let that friend suffer any longer from the strokes (of the enemy) nor let him suffer pain from injury.

ahunem vairīm tanūm pāiti. (Sarosh Bāj)

(The prayer of) Ahunavar protects the body.

Repentance

yezi thwā didvaēsha, yezi manangha yezi vachangha yezi shyaothna, yezi zaosha yezi azaosha, ā te anghe fracha stuye nī te vaēdhayemi yezi te anghe avā-ururaodha yat yasnahecha vahmahecha. (Yasna I.21)

O Ahura Mazda! If I have offended Thee, deliberately or unknowingly, with my thoughts, words or actions, (or) if I have been neglectful in my praises and prayers, I bow to Thee in repentance, I invoke Thee in prayers.

ye sevishtō ahurō, mazdāoschā ārmaitishchā;ashemchā frādat-gaēthem, manaschā vohū khshathremchā; sraotā mōī marezdātā mōī, ādāī kahyāichīt paitī. (Yasna XXXIII.11)

O most Beneficent Ahura Mazda! O Ārmaiti! O Asha) which leads to the prosperity of the world ! O Vohumana! O Khshathra! You all listen to me and pardon me for my erring deeds, if any.

kū kāme dādār ahuramazd bud, ōem āvāyast manīdan ōem namanīd; ōem āvāyast goftan ōem nagoft; ōem āvāyast kardan ōem nakard; az ān gunāh manashnī gavashnī kunahnī …. pa patet hōm.

kū kāme ahereman bud, ōem na āvāyast manīdan ōem manīd; ōem na āvāyast goftan ōem goft; ōem na āvāyast kardan ōem kard; az ān gunāh manashnī gavashnī kunashnī …. pa patet hōm. (Patet Pashemāni VI, VII)

I repent for that sin with thought, word and deed, (which emanated because), as per the will of Creator Ahura Mazda I ought to have thought but I have not thought, I ought to have spoken but I have not spoken, I ought to have acted but I have not acted.

I repent for that sin with thought, word and deed, (which emanated because), as it was the will of the Evil Spirit, I ought not to have thought but I have thought, I ought not to have spoken but I have spoken, I ought not to have acted but I have acted.

Respect to Elders

pa khwadāy u sardār mard vastār u wistākh ma baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 5)

Be friendly towards your elders and leaders.

andar khwadāyān u dōstān ewagānag baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 8)

Act in consultation with elders and friends.

pish-gāh mard dānāg gerāmīg dār az-sh sakhwan āshnud. (Pand Nāmeh-ī-Ādarbād Mārespand, 37)

Respect the elders and the wise, consult and obey them.

pesho-pāy mard gerāmīg az-sh meh dār u sakhwan az-sh padiraft. (Pand Nāmeh-ī-Ādarbād Mārespand, 48)

Honour and respect the elders of society and act according to their advice.

az dād ī meh u weh mard sakhwan purs. (Pand Nāmeh-ī-Ādarbād Mārespand, 67)

Consult those good people who are (your) seniors in age.

Righteousness

ashem vohū vahishtem astī, ushtā astī ushtā ahmāi, hyat ashāi vahishtāi ashem. (Ashem Vohu= Yasna XX, 1-3~)

Righteousness is the best good and happiness. Happiness to him who is righteous for the best righteousness.

achishtō dregvatām, at ashaone vahishtem manō. (Gāthā Ahunavad, Yasna XXX.4~)

The worst mental state (i.e., Hell) is (destined) for the wicked and the best mental state (i.e., Heaven) for the righteous.

az-sh (wahman) pursēd az zartusht : kū kē heh, u az kē-īn heh. u-t chē kāmagtōm. u-t pa …. hast thwakhshishna. az-sh passokhēnēd : kū zartusht hōm ī spitamān. andar ahwān ahlāyīh kāmagtar. u-m kāmag kū āgāh dānam ān ī yazdān kāmag, u ān hend ahlāyīh warzam chand-m namāyēd pa ahwa ī awizag. (Pahlavi Zādsparam, Ch.XXI. 9,10)

Bahman Ameshaspand once asked Zarathushtra: “Which of the desires is the most lofty? What is thy endeavour in life?” Zarathushtra replied: Righteousness is the loftiest of my desires in life. I desire that I may know the will of the divine beings, and that I may practise that righteousness which they may point out to me in my daily life.

gōw tō ardāy wirāz, ō māzdayasnān getīg, kū ewag hast rāh ī ahlāyīh, rāh ī pōryōtkēshīh, u ān ī abārīg rāh hamāg nē rāh. ān ewag rāh girēd ī ahlāyīh u ō pa frākhwīh u ō pa tangīh u ō pa hīch rāh az-sh vartēd. bē varzēd humat u hūkht u huwarsht … dārēd dād frārōn az awārōn bē pāhrizēd. en-ch abar āgāh bawēd kū : u awrā bawēd asp, u awrā bawēd zar ēsm, u awrā bawēd ān ī ardāmān tan. ān ewag ō awrāīh nē gomizēd kē andar getīg ahlāyīh stāyēd u kār u kirbag kunēd. (Virāf Nāmeh, Ch. CI, 7- 12)

O Ardāi Virāf ! Tell the Mazdayasnans of the world, that there is only one path (to Heaven), and that is the path of Righteousness. It was the path of the Paoiryotkaēshas ( the ancient Mazdayasnans). All other paths are not (ggod) paths. You follow only that path which is the path of Righteousness. Do not turn away from that path, either in prosperity, or in adversity, or for any reason whatever. Entertain good thoughts, good words, good deeds….. Follow the principles of virtue and shun vice. Be informed of this: Your cattle will be reduced to dust, horses will be reduced to dust, gold and silver will be reduced to dust, the bodies of men will be reduced to dust. He alone will not be reduced to dust, (i.e., will remain immortal in glory), who will praise piety and do the deeds of righteousness.

sakhwan ī wahman zartusht ī spitamān: pa chē tō frāz ranjagīh [kū-t pa chē āwāyad ka ranjag bē baweh] ? pa chē tō frāz tokhshagīh u ō chē tō kāmag dahishnīh? passokh ī zartusht kū pa ahlāyīh frāz ranjagīh u pa ahlāyīh frāz tokhshagīh u ō ahlāyīh man kāmag dahishnīh. (Dinkard Book VII, Ch.3. 56,57.)

Bahman Ameshaspand said: O Zarathushtra Spitama! What do you strive most after (i.e., what do you want when you are in difficulty)? What do you most strive after? Which is thy desire of which thou wish fulfillment? Zarathushtra replied: “I strive most after Righteousness. I make most efforts for Righteousness. I wish the fulfillment of my desire for Righteousness.”

nizbayemi vahishtem ahūm raochanghem vīspō-khāthrem…. (Vendidād XIX.36~)

I praise the brilliant, all-happy, best life of the righteous.

bē-rasād īn āfrīn ōy tane shōmā vehān hanjamanān veh-dīnān ! …..dahmān kē pa īn myazd frāz-rasīd hend ! ez īn myazd baher āmadan baher geraftan, har gāmī rā hazār va dwīsad gām wahisht roshan garosmāni bē-padirād ! pa frāz-āmadan kerfe bē-avazāyād ! pa avāz shūdan gūnāh ōy būn beshvād ! va getī nek bād ! va mīnō veh bād ! sar-frazām ashahī bē-avazāyād ! ravān garosmānī bād! ashō bed der-zī. atha jamyāt yatha āfrīnāmī ! (Āfrin-ī-Haft Ameshāspandān 17,18)

May the righteous, who have met in this assembly to be benefited by the celebration of the sacred offerings, be rewarded with goodness. May the Heavenly life be within their easy reach, every step of theirs towards righteousness amounting, as it were, to 1,200 steps. May their righteousness increase by steps. May their sins decrease by steps. May this world be happy for them. May the next world be good for them. May their righteousness increase immensely. May their souls see the bliss of Heaven. May God grant further righteousness and long life to them. May it be so as I pray.

fshumāo astī ashavā verethrajāo vahishtō fshushe charekeremahī. he ptā geushchā ashanghāchā ashaonaschā ashā vairyāoschā stōish. (Yasna LVIII.4)

The man who tends cattle is righteous and victorious. We strive to be like such benefactors. He is the nourisher not only of cattle, but also of righteousness and all righteous creations.

yō ashem staoiti, fraoret-frakhshni avi manō zarzdātōit anghuyat hacha, ho mām staoiti yim ahurem mazdām. (Hādokht Nusk I.3)

The man practicing Righteousness with a loving heart full of dedication, is like praising me, who am Ahura Mazda.

Submission to Ahura Mazda

yathā tū ī ahura mazdā, menghācha vaochaschā dāoschā vareshchā yā vohū, athā tōi dademahī, athā chishmahī, athā thwā āish yazamaide. athā nemakhyāmahī, athā ishuidyāmahī, thwā mazdā ahurā. (Yasna XIII.5~)

O Ahura Mazda! Whatever Thou hast thought, whatever Thou hast uttered, whatever Thou hast created, whatever Thou hast done, has all been good. So, O Ahura Mazda! We offer and dedicate ourselves to Thee, worship Thee, offer our homage to Thee and express our indebtedness to Thee.

vasascha tū ahura mazda ushtācha khshaēsha havanām dāmanām, vasō āpō vasō urvarāo vasō vispa vohū asha chithra, khshayamnem ashavanem dāyata akhshayamnem dravantem. vasō khshathrō khyāt ashava, avasō khshathrō khyāt drvāo, gatō hamistō nizberetō, hacha spentahe mainyeush dāmabyō varatō avasō-khshathrō. (Yasna VIII.5,6)

O Ahura Mazda ! May Thou rule in all Glory, as Thou likest, over Thy creation – over water, over cattle, over all good things, which bear the seed of Righteousness. Let the Righteous be powerful. Let the unrighteous be powerless. May the Righteous rule as they like. May the unrighteous be without the rule of their choice.

asha vahishta, asha sraēshta, daresāma thwā, pairi thwā jamyāma, hamem thwā hakhma. (Hoshbām = Yasna LX.12)

O Ahura Mazda! May we see Thee, may we approach Thee, and may we come into Thy perpetual friendship through best and excellent righteousness.

ahurāi mazdāi vanghave vohū maide, vispā vohū chinahmī, ashāune raēvaite khvarenanghaite, yā zī chī chā vahishtā, yenghe gāush, yenghe ashem, yenghe raochāo, yenghe raochebīsh rōithwen khāthrā. (Yasna XII.1~)

I attribute (the creation of) all things to Ahura Mazda, the Good, the Righteous, the Holy, the Resplendent, the Glorious, to whom belong all good things– the World, Order or Righteousness (prevailing in the world), and the luminous, with whose light all brilliant objects shine.

stūtō garō vahmeng ahurāi mazdāi ashāichā vahishtāi, dademahichā chīshmahichā ācha āvaēdayamahī. vohū khshathrem tōi mazdā ahurā apaēmā vīspāi yave, hukhshathrashtū ne nā vā nāirī vā, khshaētā ubōyā anghvō hātām hudāstemā. (Yasna XLI.1,2)

Praise, Prayer and Homage to Ahura Mazda and Asha Vahishta (the Best Righteousness). We acknowledge them and announce our allegiance to them. O Ahura Mazda! May we approach ever and ever to Thy good Kingdom. O the wisest Ruler among all the beings of both the worlds ! You are a good Ruler for us – men and women.

pa farmāne tō khāvar, pa farmāne tō khāvar, pa farmāne tō khāvar, padīram ō mīnam ō goyam ō varzam dīn awizeh, āstuān hōm pa har kerfeh, avākhsh ez vīspa bazeh. avizeh dār hōm khudash āsnīdeh-kunashne parhezashne, ō pāk shesh zorāne jān, manashne, gavashne, kunashne, ō vīr, ō hosh, ō kherad.

pa kāme tō kerfehgar tavānam kard āne tō parastashne, pa beh manashne, beh-gavashne, beh varjashne, vashāem rāhe roshan; kē ōm narasād gerān, pazd dozakh vadiram pa chesandarg, rasam āne behesht pur-boe, harvesp-pesideh hamā khāresh.

setāeshne ōe avakhshshidār khodāe, kū kāmeh kerfeh, pādāeshne kunand farmān-rāenidārān, avadum buzed darvandāncha, ez dozakh ō avīzehā vīnāred vispa. (Doā-Nām-Setāyashneh, 5-7)

O Lord! In response to Thy command, I accept the pure Faith. O Lord! In response to Thy command, I think of that pure Faith. O Lord! In response to Thy command, I act according to that pure Faith. I remain steady to do deeds of righteousness. I recede with repentance from all acts of sin. I keep pure the six powers of my life – my thought, word, deed, will power, intellect and wisdom.

O Lord of Righteousness! May I be able to worship Thee, according to Thy will, by my good thoughts, good words and good deeds. May I open for myself the brilliant path (of Heaven) so that the heavy grief of hell may not reach me. May I pass across the bridge and reach that paradise, the all-fragrant, the all-adorned, the all-happy.

All praise to the Lord, the Benevolent, who rewards those who, wishing to act righteously, act according to His commands.

Soul

peresat zarathushtrō ahurem mazdām, ahura mazda mainyū spenishta ! dātare gaēthanām astvaitinām ashāum ! yat ashava para-irithyeiti, kva aetām kshapanem havō urva vanghaiti.

āat mraot ahurō mazdāo, asne vaghdhanāt nishhidhaiti, ushtavaitīm gāthām srāvayō, ushtatātem nimraomnō. ushtā ahmāi yahmāi ushtā kahmāichīt, vase-kshayās mazdāo dāyāt ahurō. upa aētām khshapanem avavat shātōish urvaēshaiti, yatha vīspem imat yat juyō anghush. thrityāo khshapō throashta, vyusā sadhayeiti, yo narsh ashaonō urva urvarāhucha paiti baoidhishcha vīdidhāremnō sadhayeitī rapithwintarat hacha naēmāt, rapithwintaraēibyō naēmaēibyō, hubaoidhish hubaoidhitarō anyaēibyō vātaēibyō.

āat tem vātem nāonghaya uzgerembyō sadayetī, yō narsh ashaonō urva kuda-dhaēm. vātō vāiti, yim yava vātem nāonghhābya hubaoidhitemem jigaurvaya.anghhāo dim zatayāo frerenta sadhayeiti yā hava daēna, kainīnō kehrpa srīrayāo, khshōithnyāo, aurusha-bāzvō, amayāo, huraodhayāo huzarshtayāo, eredvafshnyāo, sraotanvō, āzātayāo, raēvaschithrayāo pancha-dasayāo raodhaēshva kehrpa avavatō srayāo, yatha dāmān sraēshtāish.

āat hīm aokhta peresō yō narsh ashaonō urva, chishcha charāitish ahi, yām it yava charāitinām kehrpa sraēshtām dādaresa.āat he paiti-aokhta yā hava daēna, azem bā te ahmi yim humanō, huvachō, hushyaothna, hudaēna, yō hava daēna khaēpaithe tanvō, chishcha thwām chakana ava masanacha vanghanacha srayanacha ……. (Hādokht Nask, Yt. 22, Ch.II.1,2,7-10,11~)

Zarathushtra asked Ahura Mazda: O Ahura Mazda, the Beneficent Spirit, the holy Creator of the corporeal world! When a righteous person dies, where does his soul dwell during that night?” Then, Ahura Mazda replied: “The soul sits near the head (of the corpse), singing the Ushtavad Gāthā, asking for happiness for itself (thus): Happiness (comes) to him who seeks happiness for others.” May Ahura Mazda who rules according to His will, grant that desire. On that night, the soul desires as much joy as that which the whole living world can see…

At the end of the third night, at dawn, the soul of the righteous person goes forward, being carried among trees and perfumes. A wind blows towards him from the direction of the south. A sweet-scented (wind), more sweet-scented than any other wind, (blows) from southern direction.

Then, the soul of the righteous person goes forward receiving the (sweet-scented) wind in his nose. (It asks:) “Whence blows this wind which is the most sweet-scented I have ever inhaled in my nose?” It appears to him, as if in that (wind) comes his own Daenā (conscience) in the form of a maiden, handsome, beautiful, white armed, brave, well-formed, tall with large well-formed breasts, well-born, of noble-descent, of fifteen years of age, as beautiful in the growth of her body as the most beautiful object in creation.

Then the soul of the righteous person speaks and asks her (the maiden): “What maiden art thou, who art the fairest of the maidens I have ever seen?”

Then his own Daenā replies to the soul: “O young man! I am (the picture of) thy good thoughts, good words, good deeds, thy good Daenā, the Daenā of thy own body. Thou hast made me lovelier, more beautiful, and more desirable.

ashahī veh ravāne dushāramrā, āvāeshnītar vehashnī hōm. (Patet Pashemāni, XII ~)

I very much prefer righteousness, in order to please my soul.

ashaya dadhāmi vācha humatahūkhtahvarshta …… khshnumaine havahecha urunō. (Yasna VII.4~)

I offer with righteousness, words that are well-thought, well-spoken and well-acted upon …. for the satisfaction of my soul.

kū pa dārishn ī tan u bujishn ī rawān, chish chē weh u pahrōmtar? pa newagīh ī-sh ō mardōmān rasēd khrad weh. chē getīg pa nērōg ī khrad shāyēd rāyenidan, u mēnōg-ch pa nērōg ī khrad ī khwēsh shāyēd kardan. (Mino-ī-Kherad, I.44-48)

What is the best and most excellent thing for the preservation (of the health) of the body and for the salvation of the soul? From what is known in the religion (it appears) that from the point of view of the the good of mankind, wisdom is the best, because this world can be managed by wisdom, and the next world can also be managed by wisdom.

nē-sh chish grift kē-sh nē rawān grift. (Avesta Fragment in Mino-ī-Kherad I.28, 29)

He who will not win his own soul, will not win anything.

Teachers

at hvō vangheush vahyō nā aibī jamyāt, ye nāo erezūsh savanghō pathō sīshōit, ahyā angheush astvatō mananghaschā, haithyeng ā stīsh yeng ā shaēti ahurō… (Yasna XLIII.3~)

May the good man, who shows us the righteous paths which brings profit, whether in this world or in the next, enjoy the greatest of good.

… mithrō …. haptaithivāo antare aēthrya aēthra-paiti…(Meher Yasht, Yasht X, 116~)

Mithra (i.e., loving friendship) is seventy-fold between a pupil and his teacher.

saēnahe ahūm-stūtō ashaonō fravashīm yazamaide, yō paoiryō satō-aēthryō frakhshtat paiti āya zemā….(Fravardin Yasht, Yasht XIII, 97~)

We invoke with respect, the holy spirit of Saēna, the son of Ahūm Stūta, who was the first person known on this earth, to have one hundred pupils.

māthravākahe sāimuzōish aēthrapatōish hamidhapatōish ashaonō fravashīm yazamaide, yō fraēshtem usaghanām gāthrō-rayantām, ashemaoghanām anashaonām, anahunām aratunām, simanām avaschatō-fravashinām ava-jaghnat, paitishtāte-e ashava-karshtahe tbaēshanghō. (Fravardin Yasht, Yasht XIII, 105.)

We invoke with respect, the holy spirit of the teacher Māthra-vāka, the son of Sāimuzi, who punished the evil-minded unrighteous Āshmoghs who misused sacred hymns and acknowledged neither temporal nor spiritual leaders.

ustādān … az hame guneh vanāhi avākhsh va pashemān pa patet hōm. (Patet Irāni, 13)

I repent for any kind of fault which I may have committed against my teacher.

Truth and Falsehood

at hvō vangheush vahyō nā aibī jamyāt, ye nāo erezūsh savanghō pathō sīshōit,ahyā angheush astvatō mananghaschā,haithyeng ā stīsh yeng ā shaētī ahurō…..(Yasna XLIII.3~)

He attains supreme good fortune, who shows the advantageous paths of truthfulness in this corporeal world and in the spiritual world, wherein dwells Ahura Mazda Himself.

apānō …. ashāt ā erezūsh pathō, yaēshū mazdāo ahurō shaētī. (Yasna XXXIII.5~)

Let us reach the paths of truthfulness, wherein lives Ahura Mazda.

ye zaotā ashā erezush, hvō manyeush ā vahishtāt kayā. (Yasna XXXIII.6~)

I, a worshipper, prefer truth through righteousness and good mind.

erezūsh pathō …. ahurō …. dadāt. (Yasna LIII.2~)

The path of truth is made by Ahura Mazda.

nōit erezizyōi frajyāitīsh….. (Yasna XXIX.5~)

There is never any harm to a truthful person.

yaēchā khshnaoshen ahurem, haithyāish shyaothnāish fraoret mazdām. (Yasna XXX.5~)

Men please Ahura Mazda by (practicing) truth.

aēvō pathāo yō ashahe, vispahe anyaēshām apantām. (Mino-ī-Kherad)

There is only one path and that is (the path) of Truth. All other paths are not proper.

vainīt ahmi nmāne …… arshukhdhō vākhsh mithaokhtem vāchim. (Yasna LX.5~)

May truth prevail over falsehood in this house.

zātō….zarathushtrō……draoghō mithaokhtō. (Vendidād XIX. 46)

Zarathushtra….. smites down the false-speaking lie.

vacha arshukhdha vārethraghnīsh daēvō-ghnita yazamaide ……. yat asti …. framereti humatanāmcha hūkhtanāmcha hvarshtanāmcha, paitishtāte-e dushmatanāmcha duzhūkhtanāmcha duzhvarshtanāmcha, uzvarezāi māvōya mithō-matanāmcha mithōkhtanāmcha mithōvarshtanāmcha. (Visparad XX.1-2~)

We praise the truthful word, which is (always) victorious and which smites the evil …. so that, by the practice of good thoughts, good words and good deeds, and by opposing evil thoughts, evil words and evil deeds, we may give up false thoughts, false words and false deeds.

yō ashem staoiti, fraoret-frakhshni avi manō zarzdātōit anghuyat hacha, ho mām staoiti yim ahurem mazdām. (Hādokht Nusk I.3)

The man praising Truth with a loving heart full of dedication, is like praising me, who am Ahura Mazda.

ashichā ārmaiti, vahishtā ishasā mananghā, maibyō khshathrem aojonghvat, yehyā varedā vanaemā drujem. (Yasna XXXI.4~)

I desire for myself mighty power through truth, humility and best mind, through which power we may overcome evil.

vīspaya arena hachimna naire ashaone arshmanangha arshvachangha arshshyaothna…. (Yasna XIX.17~)

Nobility always follows a righteous man, through (his) truthful thoughts, truthful words (and) truthful deeds.

draoghō-vākhsh draojishta apa-dvarata! (Ardibehesht Yasht 9~)

May the most untruthful ones who speak lies, be driven out.

āvoya me bagha asha vahishta …. draoghō-vākhsh draojishta janāt… (Ardibehesht Yasht 14-16~)

The best righteousness will strike the most untruthful, who speak untruth.

āat yat hām aēma draoghem vāchim anghaithīm, chinmāne paiti barata, vaēnemnem ahmat hacha khvarenō mereghahe kehrpa frashusat. avaēnō khvarenō fraēshtō, yō yimō khshaētō hvāthwō brāsat yimō ashātō deush-manahyāicha yō staretō nidārat upairi zām. (Zamyād Yasht, 34)

When (King Jamshed) showed a liking for lying words, for untruthfulness, then his visible Glory left him, (as it were) in the form of a bird. When Jamshed, the great, the protector of the subjects, saw his Glory disappear, he trembled with sorrow, and being afraid of his enemy fell down upon the ground.

arsh-tkaēshem bavāhi yatha rashnūsh. (Āfrin-ī-Spitamān Zarthosht, 7.)

May you follow the path of Truthfulness like Rashnu (the Yazata presiding over justice).

āoschā hudhāonghō, eresh vishyātā nōit duzhdāonghō. (Yasna XXX.3~)

Truth is the characteristic of the Good Spirit, Falsehood, that of the Evil Spirit.

apa nō hacha āzanghat, apa hacha āzanghibyō, mithra barōish anādrukhtō. (Meher Yasht, 23~)

O Mithra! Free us from distress, as we have not lied.

ereshvāish tū ukhdhāish mazdā, zarathushtrāi aojanghvat rafeno, ahmaibyāchā ahurā, yā daibishvato dabeshāo taurvayāmā (Yasna XXVIII.6~)

O Ahura Mazda! On account of true utterances, immense joy verily arises unto Zarathushtra and unto us (his disciples), whereby we may overcome the evils of a wicked person.

pa mardōmān hunar-ē chē weh ? rāst-gōwishnīh weh chē andar rāst-gōwishnīh husrawīh andar gehān u hu-akhwīh u ahlāyīh pa wahisht. (Pahlavi Rivāyat Accompanying the Dādestan ī Dēnīg 10a.1,2)

Which is the one virtue that is best for mankind? Truthful speech is best, because in truthful speech there is good repute in the world and good life and salvation in Paradise.

kū zīndagīh katām wadtar? zīndagīh ī ān wadtar, kē pa bēm u mitōkht zīwēd. (Mino-ī-Kherad, Ch.30. 2,5)

Whose life is (considered) worse? The life of that person is worse who lives in fear and falsehood.

kū kirbag katām meh u weh. mahest kirbag rādīh, u ditigar rāstīh. (Mino-ī-Kherad, Ch.IV. 2,4)

Which work of righteousness is great and good? The greatest act of righteousness is charity. The second best is truthfulness.

….. yazdān dīn rāstīh, u dād frārōnīh…… (Mino-ī-Kherad, Ch.I.16~)

The religion of God is Truth. His law is virtue.

rashna rāst-ravashni. (Āshirwād or Paiwand Nāmeh 14~)

May you have the truthful path through Rashna.

az sīzd u drōgh mard saxwan ma āshnaw. kas-ch rāy drōz ma gōw.rāst gōwishn mard paygāmbar kuneh.pa hanjaman gyāg kū nishineh, nazdīg ī drōz ma nishin, chē tō-ch abēr dardōmand nē baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 27, 38, 59, 97)

Do not hear the words of an untruthful man. Never utter a lie before anybody. Make a truthful speaker your messenger. When you take your seat in an assembly, do not sit near an untruthful man, so that you may not have cause to suffer.

u ohrmazd ahlāyīh mēnēd, u az-sh kār kirbag u wehīh rāstīh. u ohrmazd newag goharīh rāy, hēch wadtarīh u drūjīh nē pasandēd. (Mino-ī-Kherad, Ch.X. 6, 9)

Ahura Mazda thinks of righteousness and His deeds are of righteousness, goodness and truth. Ahura Mazda, on account of His good nature, never approves of any evil or falsehood.

kū pa bēm u mitōkht zīwastan az margīh wadtar. (Mino-ī-Kherad, Ch.XIX. 4)

To live in fear and falsehood is worse than death.

ma pa rāst u ma pa drōgh sōgand ma khwar. (Pand Nāmeh-ī-Ādarbād Mārespand, 41)

Do not swear, whether for the sake of truth or untruth.

tuvam kā khshāyathya hya aparam ahiy hachā draugō darsham patipayauvā. (King Darius in Behistun Inscriptions, IV, 5)

Ye, Kings who will come in future! Always try to put down falsehood.

Vices

paiti-perene aēshmem khrvī-drūm…..(Vendidād X.13)

I fight against Aēshma (anger), (who is) armed with terrible weapons.

mard ān tagīgtar, kē abāg druj ī khwēsh kūshidan tawān, u pa nāmchisht kē ān panj drōz az tan dur dārēd ī chiyōn hast az, u khēshm, u varūn, u nang, u ahunsandīh. (Mino-ī-Kherad, XLI.8-11)

That man is stronger, who is able to fight with his own evil passions, and who especially keeps away from his body these five vices of avarice, anger, lust, disgrace and discontentment.

wehīh ī mard andar khēshm, u khrad ī mard andar awārōnīh, chē kē khēshm oshtāvēd, u-sh khwēsh tan wirāztan tawān pa wehīh, u kē warūn oshtāwēd u-sh khwēsh tan wīrāztan tawān pa khrad. u kē may oshtawēd u-sh khwēsh tan virāstan tawān pa gōhar. (Mino-ī-Kherad, XVI.21-24)

The goodness of a person appears in (the matter of) anger, and the wisdom of a person in (the matter of) an improper desire, because, when anger excites one, he can keep himself in control through wisdom. He whom wine excites, can keep himself under control by good nature.

u srōsh ī ahlaw khēshm bē zanēd. (Mino-ī-Kherad, II,115,117 & VIII.14~)

Sraosha, the righteous (presiding over well-regulated disciplined life) will kill anger.

chē ahreman mitōkht khēshm u kēn u anāshtīh. (Mino-ī-Kherad, X.5~)

(It is) Ahriman (the evil spirit, who) thinks of anger, revenge and hostility.

pa nērōg katām āwāyashnīgtar ? pa nērōg ōy āwāyashnīgtar kē ka-sh khēshm kunēd, khēshm bē nishāstan, u wināh nē kardan, u khwēsh tan rāmēnidan tawān. (Mino-ī-Kherad, XXXIX.1, 21,22)

What (kind of power or strength) is more dignified (or necessary) for man? In the matter of power, that man is more dignified, who, when anger overtakes him, is able to suppress his anger to abstain from committing a sin, and (thus) to please himself.

mardōmān pa chand rāh u wahān u kirbag u wahisht was rasēnd ? wist-ewakōm kē khēshm u tan nē hilēd. (Mino-ī-Kherad, XXXVII.24)

By how many and what ways or means (virtues) can a man go to Heaven? The twenty-first (virtue is that of a person) who does not entertain anger in his body.

khēshmīh ma kun chē mard ka khēshm kunēd, adak-sh kār u kirbag u namāz u parastishn ī yazdān framōsh bawēd. u-sh hamāgēn wināh u bajag u mēnishn oftēd u tā bē nishastan ī khēshm. khānēnd ī ahreman guft estēd. (Mino-ī-Kherad, II.116-19)

Do not be angry, because, when a person becomes angry he neglects good works, meritorious acts, prayer and worship of God. Sin and crime of every kind settle in his mind till his anger is suppressed. It is said that (anger is ) like Ahriman (the evil spirit)

khēshm u kēn rāy rawān khwēsh tabāh ma kuneh. (Pand Nāmeh-ī-Ādarbād Mārespand, 84)

Do not destroy (the beauty of) your soul by anger and revenge.

khashmagnī ma-bar (Āshirwād or Paiwand Nāmeh 8~)

Avoid being angry.

… khashmagnī …. pa patet hōm…(Patet Pashemāni, 10~)

I repent for the sin of anger.

andar gētīg tā bē frēb, u-d anāgīh u tō kāmēd kardan, u tangīh u khwāstag, u tō dūshman hād; tā sakhwan abāg ōy charbīhā u dādestānagīhā gōw, chē ka sakhwan ōy charbīhā u-d dādestānagīhā gōwīh, u-d pa dādestānagīh ōy weh tawān zadan u ērakhtan chiyōn ka-d pa dōbahrīh u drushtīh abāg gōwīh. (Pahlavi Rivāyat Accompanying the Dādestān ī Dēnig 4.1)

If (someone) were to deceive you in the material world and were to want to do you harm, that is, deprivation of property, then he would be your enemy. Speak to him mildly and lawfully then you can better oppose and condemn him in law than if you were to speak to him angrily and harshly.

Wealth

nemaschā yā ārmaitish izhāchā. (Kem nā Mazda, Gāthā Spenta Mainyu XXXIX.10~)

Homage unto Armaiti who gives prosperity.

ahuramazd khodāe avazunie mardum mardum sardagān, hamā sardagān, hambāyaste vehān. (Khorshed Nyāsh and other Nyāsh and Yashts)

O Lord Hormazd ! (Thou art) the giver of prosperity to all men, all creations and all who contribute towards goodness.

u khwāstag ān weh u khwashtar, ī az frārōnīh andōkht estēd u abāg kār u kirbag khwarēd u dārēd. u rāmishn frāztar ī az harw rāmishn frāztar tan drustīh u ape-bēmīh u husrawīh u ahlāyīh weh. (Mino-ī-Kherad, XIV.13, 14)

That wealth is better and pleasanter, which is acquired through honesty, and which (a man) uses and preserves with industry and righteousness. The pleasure, which is higher than that of any other pleasure, is the pleasure of having good health, fearlessness, good reputation and righteousness.

kū dryōshīh pa frārōnīh weh, kū tawāngarīh ī khīr ī kasān, chē guft estēd kū ōy ī dryōshtōm u armēshttōm, kas hame ka-sh mēnishn u gōwishn u kunishn, ī frārōn pa kār ī yazdān dārēd, az harw kār u kirbag ī mardōmān andar gehān kunēd, ōy-ch dādīhā bahr andar bawēd.

ōy-ch ī tawāngar ī was khwāstag mard, ka khwāstag nē az frārōnīh kard estēd, ka pa kār u kirbag ahlawdād ozānag kunēd, adak-sh kirbag khwēsh nē bawēd. chē kirbag ōy khwēsh kē az-sh stūd estēd.

bē ōy ī was khwāstag mard nē-sh az frārōn tokhshagīh andokht estēd, u abāg kār u kirbag u rāmishn khwārēd u dārēd az-sh weh nē-st chē ān pa pāhrom awāyad dāsht. (Mino-ī-Kherad, XV.4-11)

Poverty, which is (the result) of honesty, is better than riches, which is the result of (dishonestly taking away) the wealth of others, because, it is said that, he who is the poorest and most destitute person, when he always entertains honest thoughts, words and deeds, and when he holds them (in service) for the work of God, has justly a share in all good works and meritorious acts that people do in the world.

And, he who is rich and is a very wealthy person, when he has not earned his wealth honestly, the merit of whatever he spends upon good works, meritorious acts and gift to the poor righteous, does not go to him, because his good works proceed from what he had snatched from others.

(Again) even that much of his wealth, which the rich man has acquired by honest means, and which he spends (lit. eats) and preserves for good works, meritorious acts, and pleasure, is not for his good, (i.e., does not go to his merit). That must prominently be kept in view (i.e., the merit, resulting from spending honestly-acquired money on good works is lost, when the honestly-acquired money forms a part of the owner’s wealth which largely is made up of dishonestly-acquired money.)

Work

ava padhō ava zaste ava ushi dārayadhwem, mazdayasna zarathushtryō, dāityanām rathwyanām hvarshtanām shyaothnanām, varezāi pairi adhāityanām arathwyanām duzhvrahtanām shyaothnanām, varezāi verezyatāmcha idha vohu vāstrya, uyamna anuyamnāish daste. (Visparad XV.1)

Ye Zoroastrian Mazdayasnans! Hold your hands, feet and minds steady to do suitable and timely deeds of goodness and charity, and to avoid unsuitable, untimely deeds of evil. Perform works of industry. Relieve those who have fallen in distress.

yat us ashā naptyaēshū nafshuchā, tūrahyā uzjen fryānahyā aojyaēshū, ārmatōish gaēthāo frādō thwakhshanghā,at ish vohū hem aibī-mōist mananghā,aēibyō rafedhrāi mazdāo saste ahurō. (Yasna XLVI.12)

They (the members) of the Fryāna family advance (the prosperity of) the world of piety by their industry. Ahura Mazda associates himself with them through (his) good mind and guides them for their happiness.

usehishtat mashyāka! staota ashem yat vahishtem. nista daēva. aēsha vā dvaraite būshyāsta dareghō-gava. hō vīspem ahūm astvantem, hakāt raochanem, fraghrātō nikhvabdayeiti, khvafsa dareghō mashyāka nōit te sachaiti. (Vendidād XVIII. 16)

O men! Arise. Praise the best piety. Extirpate the demons. The long-handed Bushyāsh (the demon of idleness), who lulls men to sleep, comes down upon you. He lulls to sleep again, the whole material world when it awakens at dawn. O men! It does not behoove you to sleep long.

dātare gaēthanām astvaitinām ashāum ! kō tūirīm imām zām mazishta khshnaoma khshnāvayeiti. āat mraot ahurō mazdāo : yat bā paiti fraēshtem kārayeiti spitama zarathushta! yavanāmcha, vāstranāmcha, urvaranāmcha khvarethō-bairyanām, yat vā anāpem āi āpem kerenaoiti, yat vā āpem āi anāpem kerenaoiti.

yō imām zām aiwi-verezyeiti spitama zarathushtra ! hāvōya bāzvō dashinacha, dashina bāzvō hāvayacha, upa he gaonem baraiti.

yō imām zām nōit aiwi-verezyeiti spitama zarathushtra ! hāvōya bāzvō dashinacha, dashina bāzvō hāvayacha, āat aokhtō im zāo. nara yō mām nōit aiwi-verezyehi hāvōya bāzvō dashinacha, dashina bāzvō hāvayacha, bādha idha hishtahi anyehe dvare srayanō khvarentīsh peresmanaēshucha. bādha thwām tarascha āonghānō saraschantīsh khvarethāo bairyeinte, te ābya bairyeinte yaēshām dim frāyō-vohunām. (Vendidād III. 23, 25, 28, 29)

(Zoroaster asks Ahura Mazda:) O Holy Creator of the material world! Who is the fourth person that rejoices this Earth with the greatest of joys? Ahura Mazda replied: O Spitama Zarathushtra! He who most cultivates (the ground), for corn, pasture, and fruit-bearing trees, who irrigates the waterless ground, who dries (i.e., reclaims) watery or damp ground (and rejoices the Earth).

O Spitāma Zarathushtra! When a man cultivates the earth with the left hand and with the right, and with the right hand and with the left (i.e., earnestly with both hands), the earth says unto him: O man! (As) thou tillest me with the left hand and with the right, with the right hand and the left, I will bear food of fruit and corn.

O Spitāma Zarathushtra! When a man does not cultivate the earth with the left hand and with the right, and with the right hand and with the left (i.e., earnestly with both hands), the earth says unto him: O man! Thou, who tillest me not with the left hand and with the right, and with the right hand and with the left, thou shalt undoubtedly stand at the door of others as a vagrant; and when thou shalt sit (begging) at their doors, they will keep thee waiting and will bring thee some stale food fetched out of their plenty.

dātare gaēthanām astvaitinām ashāum ! kat asti daēnayāo māzdayasnōish uruthware ?

āat mraot ahurō mazdāo : yat ughrem paiti yaokarshti spitama zarathushtra ! yō yaom kārayeiti hō ashem kārayeiti. hō daēnām māzdayasnīm fravāza vazaiti. hō imām daēnām māzdayasnīm frapinaoiti satem paitishtanām, hazangrem paiti-dāranām, baēvare paiti yasnō-keretinām. yat yavō dayāt, āat daēvō khisen. (Vendidād III. 30-32~)

(Zoroaster asks Ahura Mazda:) “O Holy Creator of the material world! Wherein lies the spread of the Mazdayasni religion?” (Ahura Mazda replies:) “O Spitama Zarathushtra! In the plentiful sowing of the corn (lies the spread of religion). He who sows corn, sows Holiness or Piety. He (thereby) cause the spread of the Mazdayasni religion. He thereby brings about the prosperity of the Mazdayasni religion (as if) with hundred-fold acts of devotion, thousand-fold acts of reverence, and ten thousand-fold acts of Yasna (prayer) recitals…. Wherever grows corn, there the evil is destroyed.

āat aoshete hakha hasha ana barezish sayamnanām: usehishta tu, vyārayeite mām. yatārō paourvō āthre ahurahe mazdāo, aēsmanām paiti-baraiti yaozdātanām frasnātaēibya zastaēibya. ahmāi ātarsh āfrinat khshnūtō atbishtō haghdanghum. upa thwā hakhshōit geush vāthwa, upa viranām pourutās, upa thwā verezvatcha manō verezvaticha, hakhshōit anghuha urvākhsh anghuha, gaya jighaēsha, tāo khshapanō yāo jvāhi. (Vendidād XVIII. 26, 27~)

A friend in bed tells other friends in bed: “Get up. Time advances. He, who out of two, gets up early, goes first to Paradise.” He who, out of two, first carried with his two well-washed hands, for the fire of Ahura Mazda, clean fuel, is thus blessed by that well-pleased, undisturbed, well-fed fire: May cattle increase (in numbers) in thy house. May thy progeny increase. May thy mind be active. May thy life be active. For all nights that thou mayest happen to live (i.e., for all thy life) may thou live in the pleasure of a happy life.

… perene būshyāsta yō zairina, perene būshyāsta yō dareghō-gava…..( Vendidād XI.9)

I will stand against Bushyasta (demon of idleness) which weakens us. I will stand against the long-handed Bushyasta (i.e., idleness which makes men stretch their hands and go to sleep.)

āsān pāy baweh kū roshan chasm baweh. shab ākhez baweh kū kār rawāg baweh. (Pand Nāmeh-ī-Ādarbād Mārespand, 98-99)

Be industrious, so that you may be brilliant. Be an early-riser, so that you may always be able to finish your work.

būshāsp ma varz kū-t kār u kirbag ī āwāyad kardan akard nē mānēd. (Mino-ī-Kherad, II.29, 30)

Do not practise idleness, so that, duty and righteousness which you ought to do, may not remain undone.

tūkhshāg u padmānīg baweh, u az frārōn tūkhshāgīh ī khwēsh khwar, u yazdān u wehān bahar kun, u-t ōgōn edōn varzidārīh u khwēshkārīh ī mahest kirbag. az khwāstag ī kasānān ma stāh, kū-t frārōn tūkhshāgīh ī khwēsh awēn nē bawēd, chē guft estēd, kū kē nē az frārōn tūkhshāgīh ī khwēsh bē az anya chish khwarēd ī ēdōn ōmānāg chiyōn ōy sar ī mardōmān pa dast dārēd u mazg ī mardōmān khwarēd. (Mino-ī-Kherad, II.42-49)

Be industrious and discreet, and eat (bread earned) by your own honest labour, and make a share for God and the Good (i.e., set apart a share of your earning for charity and help to the virtuous poor). Such habit in your work is the greatest righteousness. Do not get hold of the wealth of others, so that, (the wealth acquired by) your own honest work may not disappear, because, it is said, that he, who eats something that is not from (the earnings of) his own honest work but from others, is like one who holds in his hands heads of men and eats the brains of men.

u pa kār raftārīh tūkhshāgīh weh. u pa har gāh u zamān khwēsh tan az wēnīh pahrīkhtan u pa kirbag kār tūkhshag bēdan weh u bē khwēshkārīh u pādhuzwānīh azabar ī harw chish. pa hambār kardan ī kirbag tūkhshāg baweh, kū-t pa mānayēn u faryād rasēd.(Mino-ī-Kherad, II.70, 88,92, 96,97)

Industry is good for the progress of work. It is good, at any place and at any time, to keep one’s self, away from sin, and to be diligent in works of goodness …. Industry and purity of language are good above everything. Be industrious in making a store of righteous works, because that will be of use to you in Heaven.

avarmanashnī, tarmanashnī, āzurī, pandī, khashmaghnī asgehanī .. pa patet hōm. (Patet Pashemāni, 10~)

I repent if I have committed the faults of arrogance, pride, slander for the dead, avarice, anger and sloth.

vīspā tā peresās, yathā ashāt hachā gām vidat;

vāstryō shyaothnāish ereshvō, hās hukhratush nemanghā. (Gāthā Vohukhshathra, Yasna LI.5)

The diligent (man) (who is) righteous through his (good) deeds and the man possessing good wisdom through humility, questions all the (affairs of the world), so that he may render the world prosperous through righteousness.

13 . vāstrīm fshuyantem ashavanem ashahe ratūm yazamaide. (Aiwisruthrem Gāh 7~)

We revere the righteous farmer, tilling the land, lord of holiness.

fshaonīm vāthwām yazamaide, aspinācha yevinō yazamaide (Sirozā Yasht 7~)

We revere the flocks (indicating) prosperity, we revere the growing of corns.

pa kār nē kunēd ash-gehānīh bakht nē bē kunishn āmōrēnēd. (Pand Nāmeh-ī-Ādarbād Mārespand, 119)

One who continuously works, becomes a gainer of benefit by good fortune.

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