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KHORSHED Neyăyesh Avesta to english

(May there be) homage11 unto these12 two eyes13 that18 (are) of * Ahura Mazda !15 (* Sun is considered the eyes of Ahura Mazda, also the moon.) 

When the Sun7 shines,12 there stand13 hundreds16 and thousands17 of spiritual14 yazatas.15 (These yazats) gather together20 that18 glory,19 (and) send it down.23  (And) spread26 that24 glory25 upon28 the earth27.

  When1 the Sun2 rises3  it becomes4 the means of purifying7 the earth5 (it becomes) the means of purifying10  waters,8  (flowing9, spring12 sea,15 stagnant18). (and), it becomes20 the means of purifying23 the righteous22 creation,21 which24 is25 of the Holy Spirit.26  For1 if2 the Sun3 were not4 to rise5 the demons7 here6 would destroy all8 (things and lives) that10 are11 in the seven regions12 Then any14 spiritual15 yazatas16 even would not find support in this material world. 


Khshnaothra1 Ahurahe Mazdăo.2 (May there be) the rejoicing,1 of Ahura Mazda.2 
Ashem Vohu 1;
  Note : This Neyăyesh is enjoined in the Persian Rivăyet to be recited during three Găh's daily during the day, i.e. Hăvan, Rapithwan and Uziran. 
Pa năme3 yazdăn,4  ((I commence this recital) in the name3 of the Creator.4 
*satăyem5 zabăem6  I praise5 and invoke6  
dădăr Ahura Mazda7  Hormazd7
rayőmand,8 (who) is the Keeper of treasures,8
khorehmand9 harvesp-ăgăh,10  Glorious,10 Omniscient,9 
kerdegăr11  the Perfector of all deeds,11 
khodăvandăn khodăvand12 the Lord of Lords,12 
pădashăh13 bar14 hame15 pădashăhăn,16  King13 over14 all15 Kings,16
negehdăr,17 khăleke18 makhluk,19 the Protector,17 the Creator18 of (all), things created,19
ar-razzăk ruzi-dehandeh,20 the Giver of the daily bread,20
kăder21 o kavi22 the Natural21 and the Powerful,22
o kadim;23 without beginning or end,23
bakhshă-yandeh24 the Bestower of good things,24
bakhshăyeshgar,25 the Forgiver of sins,25 
meherbăn,26 tavănă27 o dănă28  the Loving,26 Omnipotent,27 Wise28
o dădăr29      o păk parvardegăr.30 and the Nourisher (of all creations).30
Ădel pădashăhi31 bizavăl32 băshad.33
* The portion beginning from "satăyem zbăyem" up to "Ădel pădashăhi bizavăl băshad" appears to be a later addition because in the beginning of every Neyăyesh and Yasht there occurs in this way "Pa năme yazdăn Hormazd Khodăe awzuni gorje khoreh awazăyăd". but in this place after adding some epithets of the Creator Hormazd there occurs "Hormazd Khodăe Awazuni", etc. Another reason is that in the portion beginning with "Satăyem zbăyem" up to "Ădel pădshăhi bizvăl băshad" some Arabic words occur. Such as, hhăleke makhlulk, ar-ruzzăk kăder, etc., which do not occur in the Pazand introduction of other Avestan texts.
Hormazd34  Khodăe35   awazuni36 gorje37 khoreh38 May the Majesty37 (and) Glory.38 of Hormazd34 (who is) the Lord35 and the Producer36 (Creator of the whole world) 
awazăyăd.39  be on the increase!39 
Khorshed40 amarg41  rayőmand42 aurvad-asp43  May the immortal,41 brilliant42 and the swift footed horse Sun40 (i.e. Khorshed yazata)
 be-rasăd.44   come (to my help) ! 
Az17 hamă gunăh17 I17 renunciate,
patet pashemănum;18   and desist18
az19 harvastin20 from all sins;17-20    
dushmata21 all wicked thoughts21
duzhukhta22 wicked words22
duzhuvarshta,23   wicked deeds23
mem24 pa geti25   which in this world25-24 
manid26  I have thought,26
oem goft,27 which I have spoken,27
oem kard,28   which I have committed28  
oem jast29 (and) which have been caused through me29
oem bun bud ested,30 (and ) which have been originated by me30 (
az ăn gunăh31   (all these sins31  mentioned above) 
manashni32   relating to thought,32
gavashni33   relating to word33
kunashni,34 and relating to deed,34  
tani 36 pertaining to (my own) body,36  
ravăni36   pertaining to (my own) soul,36
geti37 pertaining to this world,37
minoăni,38 pertaining to the world beyond,38
okhe39 avăkhsh39   all these sins,39 O Hormazd ! 
pashemăn40   I discard and keep myself away40
pa se gavshni41 (and) with the three words41 (i.e. good thought, good word and good deed)
pa patet* hom.42   I repent. 
  * the translation of the above paragraph, see Srosh Băz, 
* The portion  upto `pa patet hom' is in Păzand language. Similarly it is to be understood in every Niyăyesh and Yasht. 
(1) (To recite with a bow)
Nemase-te1 Ahura Mazda2, @(May there be) homage unto Thee!1 O Ahura Mazda,2
nemase-te Ahura Mazda, @(May there be) homage unto Thee!1 O Ahura Mazda,2
nemase-te Ahura Mazda, @(May there be) homage unto Thee!1 O Ahura Mazda,2
thrish-chit3  Thrice3
parő4 anyăish5 dămăn6 prior to4 (Thy) other5 creatures!6 
@ i.e. O Creator Hormazd I pay homage unto Thy best-created things, (but) prior to that I pay homage unto Thee thrice.
Nemő7 ve8 Ameshă Spentă9 (May there be) homage7 unto you,8 O Holy Immortals!9 
vispe10 hvare-hazaoshăo11. (You who are) all10 of one accord11 with Khorshed yazata11 
(i.e. co-workers with one will and one accord). 
Aetat12 jahăt13 Ahurem Mazdăm14  May this12 (homage of mine) reach13 (the Creator) Hormazd!14 
aetat15 Ameshe Spente16, The Holy Immortals!16
aetat17 ashaonăm18 Fravashish19,  The Fravashis19 (the Guardian Spirits) of the righteous18
aetat20 vayăm21 and $ may this20 (homage) reach13 Vayu yazata21
dareghő-khadhătem.22 created of the long period!22 
$ Lord of long duration or period (Darmesteter). 
the following translation is taken from Hormazd Khoday* 
Khshnaothra61 ahurahe mazdăo;62 (May there be) propitiation61 of Ahura Mazda!62
tarőidite63 anghrahe mainyeush.64 Haithyă varshtăm65  ( May there be) contempt of 
Angra Mainyu #64 the Evil Spirit !
hyat66 vasnă67   Whatever is the wish67 of 
ferashőtemem;68   the doers of righteous deeds, is superior68 (to all other wishes). 
staomi69 Ashem.70 I praise69 righteousness. 

Ashem Vohu 1. 

(3) Ferastuye1   humatőibyaschă2 (3) I praise1 (all) good thoughts,2 
hukhtőibyaschă3 hvarshtőibyaschă,4 good words3 and good deeds4 
mănthwőibyaschă5 vakhedhwőibyaschă6  varshtvőibyaschă7.  through (my) thoughts,5 words6 and deeds.7
Aibi-gairyă daithe8 vispă9 humatăchă10 hukhtăchă11 hvarshtăchă.12

I uphold8 all9 good thoughts,10 good words11 

and good deeds12.

Paiti-richyă daithe13 vispă14 dushmatăchă15   duzhukhtăchă16 duzhvarshtăchă.17

I renounce13 all14  

evil thoughts,15  

evil words16 

and evil deeds.17

* The entire kartak-section of "Ferastuye" is called, "Avestan Patet". This section is taken from Yasna Ha 11. 
(4) Feră ve18 răhi19  (4) I dedicate18 unto you,18
Ameshă Spentă20 ye Holy Immortals,20 
yasnemchă21 vahmemchă22  worship21 and praise22 
feră mananghă23   through thoughts,23  
feră vachanghă24   words24  
feră shyaothană25 and deeds25 
feră anghuyă26 (and) with (my) conscience.26
feră   tanvaschit27   khvakhyăo28 ushtanem.29  (and) with the very life29 of my own28 body27 
Staomi30 Ashem;31 I praise30.righteousness.31 
 Ashem Vohu 1. 
# The portion beginning with `Nemo Ahurăi Mazdăi' up to `bushyănithyăicha' is taken from the Yasna Ha 68, para 22. 
5)  (To recite bowing the head) 
Nemő1 Ahurăi Mazdăi,2  (5) (May there be) homage1 unto (the Creator) Ahura Mazda !2
nemő1 Ahurăi Mazdăi,2 (May there be) homage1 unto (the Creator) Ahura Mazda !2
nemő1 Ahurăi Mazdăi;2 (May there be) homage1 unto (the Creator) Ahura Mazda !2
nemő3 Ameshaeibyő Spentaeibyő,4 unto the Holy Immortals!4
nemő5 Mithrăi6  unto Meher yazata,6
vourugaoyaoitee,7 the lord of wide pastures !7 
nemő8 Hvare-khshaetăi9 and unto^ Khorshed yazata!9
aurvat-aspăi,10 the swift-footed horse10 
@ This is described figuratively. In reality there are no horses harnessed, but we notice that the movement of the Sun is faster than the Moon. 
nemő11 ăbyő12 dőithrăbyő,13 (May there be) homage11 unto these12 two eyes13
yăo14 Ahurahe Mazdăo;15 that18 (are) of * Ahura Mazda !15 
* Sun is considered the eyes of Ahura Mazda, also the moon. 
 nemő16 geush,17

Unto the Fravashi24 of the first-created Bull17 

(i.e. of Găvyodăd) !

nemő18 gayehe,19 Unto the Fravashi24 of Gayomard19!
nemő20 Zarathushtrahe21 Spitămahe22 (And) may there be homage20 unto the Fravashi24 of Zarathushtra,21 the Spitamăn !22 
ashaonő23 fravashee,24  (see above)
Nemem25 (May there be) homage25 
vispayăo26 ashaonő27stőish28 unto the entire26 creation28 of the righteous27 (Ahura Mazda)27
haithyăicha29 that is,29
bavănithyăicha30 #  coming into being30 
bushyănithyăicha.31  and# that will be !31 
# The creation which is present, which was beforehand and which will be hereafter (Darmesteter).
# The portion beginning with `Nemo Ahurăi Mazdăi' up to `bushyănithyăicha' is taken from the Yasna Ha 68, para 22. 
(If the Găh is Hăvan, to recite as under): 
Vohu 32 ukhshyă33 Do Thou strengthen33
  (my) body38 (O ! Hormazd)
mananghă34  through good32 thoughts,34
khshathră35 strength35 (or power35)
ashăchă36 of righteouness,36
ushtă37 and prosperity.37 

see 5 cells above

(to be recited three times)
Ashem Vohu 3. 
(If the Găh is Hăvan, to recite as under): 
Vohu 32 ukhshyă33 mananghă34 khshathră35 ashăchă36 ushtă37 @tanum38  Do Thou strengthen33 (my) body38 (O ! Hormazd) through good32 thoughts,34 righteouness,36 strength35 (or power35) and prosperity.37 
(to be recited three times

Ashem Vohu 3. 

@ This sentence to be recited during the Havan Găh is taken from Yasna Hă 33, Stanza 10 known as `Yathă ăish'. 
(During the Găh Rapithwan or Second  Hăvan,   to recite as under) : 
Imă37   raochăo39   barezishtem38   = barezemanăm40   This37 highest39 light38 amongst the high (lights)40 

(which is called the Sun; we regard it 

as Thy most beautiful body, O Hormazd.

(to be recited three times). 
Ashem Vohu 3. 
= These words to be recited during Rapithwan Găh are taken from Yasna Hă 36, para 6, known as `ahyă thwă ăthro'. 
(If the Găh is Uziran, to recite as under) 
Yahmi41 Spentă42 thwă43 mainyu44 urvaese45 $ jaső46  

At which41 end45 (O ! Hormazd Thou art coming) 

with Thy43 bountiful42 Spirit44 (i.e. Spenta Mino). 

(to be recited three times). 
Ashem Vohu 3. 
$ These words to be recited during Uziran Găh are taken from Yasna Hă 43, Stanza 6. 
  (6) We praise5
(6) Hvare-khshaetem1
ameshem2 the immortal,2
  raem3   radiant3
aurvat-aspem4 and the swift-footed horse,4
  the Sun.1

see five cells above  

 Mithrem6      Vouru-gaoyaoitim7   yazamaide,8 We praise8 Meher yazata6 of wide pastures7
arsh-vachanghem,9 (who is) the speaker of true word,9 
vyăkhanem,10 the sitter in the assembly,10
hazanghra-gaoshem,11 hutăshtem,12  * of thousand ears,11 well-shaped,12
baevare-chashmanem,13 berezantem,14  * ten thousand eyes,13 the exalted,14
* Among the epithets of Meher yazata there occurs "of a thousand ears and ten thousand eyes"; its significance is that his power of hearing is as sharp as or is equal to a thousand ears and his power of vision is as powerful as of ten thousand eyes. 
perethu -vaedhayanem15 surveying from a watch-tower or large fortress,15
surem16 akhvafnem17  brave,16 sleepless17
jaghăurvăonghem.18 (and) ever-wakeful.18 
 (7) Mithrem19 vispanăm20 dakhyunăm21 danghu-paitim22 yazamaide,23 (7) We praise23 (him) the lord22 of all20 countries21 (who is) Meher Yazata,19      
yim24 fradathat25 Ahurő Mazdăo,26 whom24 Ahura Mazda26 created25
khvarenanguhastemem27 the most glorious27 
mainyavanăm28 yazatanăm,29 of the spiritual28 yazatas.29 
Tat3031  jamyăt32   avanghe33     Mithra34    Ahura35   berezanta.36  May the exalted36 Meher Yazata34 and Ahura Mazda35 come32 # here30 for our31 help !33 
# tat = Sanskrit tad, meaning "here, so, in this way". 
Hvarekhshaetem37    ameshem38 raem39 aurvat-aspem40 yazamaide.41  We praise41 the immortal,38 radiant39 and the swift-footed horse,40 the Sun.37 
(8) Tishtrim42 drvő-chashmanem43 yazamaide,44  (8) We praise44 Tishtrya42 (yazata) * of sound eyes.43
* Its meaning can also be `giver of sound eyes'. 
(8) Tishtrim42 drvő-chashmanem43 yazamaide,44  (8) We praise44 Tishtrya42 (yazata) * of sound eyes.43
(8) Tishtrim42 drvő-chashmanem43 yazamaide,44  (8) We praise44 Tishtrya42 (yazata) * of sound eyes.43
Tistrim45 yazamaide,46 We praise46 (the star) #Tishtrya,45 
Tistryenyő47 yazamaide,48 we praise48 $ those-belonging-to-Tishtrya.47
# Tishtar is the name of the most brilliant star in the constellation Canis Major in the East. This star is compared to Sirius or Dogstar in English. 
$ The meaning of `those related to star Tishtar' is, other stars associated with Tishtar, i.e. all other stars of the same constellation in which Tishtar (Sirius) comes. This constellation is called Canis Major. "Rains produced by Tishtrya" (Darmesteter). 
Tishtryő49 raevăo50 khvarenanguhăo51 yazamaide,52 We praise52 Tishtrya49, the radiant50 (and) glorious.51
vanantem53 stărem54 mazdadhătem55 yazamaide,56 We praise61 the star58 @ Vanant,53 created by Mazda.55 
@Vanant is, the central star in the West and the most brilliant. This star Fomalhaut are generally regarded as the same. It is called the opponent of the planet Jupiter. 
Tishtrim57 stărem58 raevantem.59 khvarenanguhantem60 yazamaide,61 We praise61 the star58 Tishtrya,57 the radiant59 (and) glorious.60
thwăshem62 khvadhătem63 yazamaide, 64  We praise64 the Sky62 that follows its own law.63 
zrvănem65 akaranem66 yazamaide,67 We praise67 the Boundless66 (eternal) Time,65
zrvănem68 dareghő - khvadhătem69 yazamaide.70  We praise70 the Time68 appointed-for-the-long-period,69
Vătem71 spentem72 hudhăonghem73 yazamaide,74 We praise74 the Wind71 (or Govăd yazata),71      bountiful72 (and) of good creation.73
 razishtăm75 chishtăm76 Mazdadhătăm 77 ashaonim78 yazamaide.79 We praise79 Wisdom,76 the most upright,75 righteous,78 created by Mazda77 (i.e. Religious education), 
Daenăm80 vanguhim81 măzdayasnim82 yazamaide.83 We praise83  the good81 Mazdayasnian82 Religion,80
Pathăm84 khvăstăitim85 yazamaide,86 *the chosen85 (path) amongst other paths,84
* or steadfast, of straight forward morals (khvă+ stăiti) 
zarenumantem87 surem88 yazamaide,89 the terrible87 # weapon,88
saokantem90 gairim91 and the Mount91 Saokant,90 
 mazdadhătem92 yazamaide93  created by Mazda.92 
# Avesta word Sura as compared with Sanskrit shula is translated by me as `weapon'. According to my view a reference here is made about the weapon of Meher yazad or Srosh yazad. In its corroboration we get actual Avestan writing from other places. In para 96 of the Meher yasht it is stated that in order to smite the wicked and the sinful persons Meher yazata keeps a heavy mace in his hand. Moreover, it is stated in karda 12 of Srosh yasht large and in para 15 of Vendidăd 8 Frakart 19th, that Srosh yazata keeps a powerful weapon in his hands for smiting the skulls of demons. The original meaning of `Zarenumantem' is `wrathful' and I have derived the meaning `terrible, horrible' from it. Avesta word Zarenu = (German) Zorn = wrath, anger. 
(9) Vispemcha94 ashavanem95 mainyaom96 yazatem97 yazamaide,98 (9) We praise98 every94 righteous95 spiritual96 yazata;97
vispemcha99 ashavanem100 gaethim1 yazatem2   yazamaide,3  (and) every99 righteous100 yazata2 pertaining to this world.1
haom4 urvănem5 yazamaide,6 havăm7 fravashim8 yazamaide.9  We praise6 our own4 @ Fravashi5.   
@ Fravashi and soul are two quite different things, they are not one and the same as most of our Zoroastrians think. This will be clearly seen from this paragraph as well as from para 149 of Fravartin yasht and from yasna Hăs 26 and 55 respectively.
Fravashi, i.e. a spiritual element showing the path of goodness and heaven to the soul. About Fravashi, in the Avesta, it is mentioned that the Fravashis of all living beings, of those dead and those that shall be born hereafter, are different and varied. In support thereof see yasna Hă 24, para 5. Moreover, another meaning of `Fravashi', (similar to English Prototype), is also `Original specimen, original form, original root' of anything, e.g. the Fravashi of trees and plants is its root, seed. 
There is a spiritual element in the body of man which is responsible in the world beyond, for good or bad deeds done by him in this world; its name is `soul'. The soul attains heaven or hell in accordance with the deeds done by it in the world, see my translation of Vendidäd, Frakart 19, paras 27-32. 
Jasa10 me11 avanghe12 Mazda.13 Come10 to my11 help,12 Oh (Creator) Hormazd 13
Ashăunăm14 vanguhish15 surăo16 spentăo17 fravashayő18 yazamaide.19

We praise19 the good,15 strong,16(and) beneficient17 

Fravashis18 of the righteous (people).14 

Hvare-khshaetem20 ameshem21 raem22 aurvat-aspem23 yazamaide.24 We praise the immortal,21 radiant22 (and) swift-footed horse,23 the Sun.20 
Ashem Vohu 3. 
* the explanation below is from Srosh Bäz 
Fravarăne43 Mazdayasnő44   I profess43 myself to be a worshipper of Hormazd,44
Zarathushtrish45 follower in accordance with the religion revealed by (the prophet) Zarathushtra,45  
vidaevő46   abstainer from (the path of) dăevas46@
**Ahura-tkaeshő47 and act according to the Law of Ahura Mazda47
**Fravarăne Mazdayasno Zarathushtrish Vidaevo Ahuratkaesho ** is the shortest Zoroastrian Creed. This is a sort of a Creed as regards the kind of religion the reciter observes.
 (găh according to the period of the day) (Găh according to the period of the day)
frasastayaecha58  (For the worship) and glorification,58
Hvare-khshaetahe7 ameshahe8 raevahe9 aurvat-aspahe,10 khshnaothra11 yasnăicha12  For the propitiation11 (of the Creator Ahura Mazdă) for the worship12 of the immortal,8 radiant9 (and) swift-footed horse,10 the Sun, 
vahmăicha13 khshnaothrăicha14 frasastayaecha,15 for (its) veneration,13 propitiation14 and glorification,15
yathă ahu vairyő16 zaotă17 fră me18 mrute,19 the officiating-priest17 (Zaotar)17 may proclaim19 unto me18 excellences of the verse `Yathă Ahu Vairyo'16
athă ratush ashăt-chit hacha,20 fră ashava21 vidhvăo22 mraotu.23 let (the Răspi who is) righteous21 (and) learned22* pronounce23 (the excellences of the verse) `Athă ratush ashăt-chit hacha'.20 
# The portion (below) from here up to the word, `Yasnemcha' is taken from the Khorshed Yasht. It is noticed that this entire Yasht and various paragraphs of Yasna, as mentioned above, are incorporated in the Khorshed Niăesh. 
(11) #Hvare-khshaetem1 ameshem2 raem3 aurvat-aspem4 yazamaide.5  (11) We praise5 the immortal,2 radiant3 (and) swift-footed horse,4 the Sun.1
Ăat yat6 hvare7-raokhshni8 tăpayeiti,9 When6 the * light8 of the Sun7 is warmer,9
* Taking hvare-raokhshni as a compound, if the reading according to Geldner, `hvare raokhshne' is taken, it means :- When the Sun warms with its light.
ăat yat10 hvare-raochő11 tăpyeiti,12  when10 it11 shines,12
hishtenti13 mainyavăonghő14 yazataonghő,15 satemcha16 hazangremcha;17 there stand13 hundreds16 and thousands17 of spiritual14 yazatas.15
tat18 khvarenő19 hăm-bărayeinti,20 tat21 khvarenő22 nipărayeinti,23 (These yazats) gather together20 that18 glory,19 (and) send it down.23 
tat24 khvarenő25 bakhshenti,26 zăm27 paiti28 (And) distribute26 (or spread)26 that24 glory25 upon28 the earth27
ahuradhătăm,29     created by Mazda.29 
  The immortal39 radiant40 (and) swift-footed horse, (Sun) increases.30 (What does it increase or make prosperous ?)  
frădhaticha30 ashahe31 gaethăo,32 It increases30 the world32 of righteousness,31
frădhaticha33 ashahe34 tanuye,35 It increases33 the #creation35 of righteousness.34 
frădhaticha36 hvare37 yat38 ameshem39 raem40 aurvat-aspem.41 

(see two cells above)

  # In the original Avesta this word is found as dative singular (tongue), its original meaning is the body. Darmesteter translates, "germs". 
Explanation : In order to reach the earth the light of the Sun and the Moon it is necessary to have air and `ether'. Without air and ether the light of the Sun and Moon cannot fall on this earth. 

Mithra, i.e. Meher, means the light; 

`Ram Khvăstar' is equivalent to `ether' and 

`Vayu uparo-kairyo' is the wind, air between the sky and the earth. 

Like the close relationship of light, air and ether, we find in the Avesta, allegorically, yazatas; it is the Khshnuman or propitiatory formula of Mithra, i.e. Meher yazad. `Răm Khvăstar' is associated with Meher yazad. Moreover, there occurs, `Răm Khvăstar' in the `Khshnuman' of Mino Răm. Besides, in the Khshnuman of Mino Răm there occurs `Vayu uparo-kairya' along with `Răm Khvăstar'. 
As per this allegory `Răm Khvăstar' and `Vayu uparo-kairya' and other yazatas stand to help the light of the Sun and the Moon to reach the earth. Without the help of these angels, natural light cannot fall upon the earth. 
( 12) Ăat yat1 hvare2 uzukhshyeiti,3 When1 the Sun2 rises3
bvat4 zăm5 Ahuradhătăm6 yaozdăthrem,7  it becomes4 the means of purifying7 the earth5 created by Ahura-Mazda,6 
ăpem8 tachintăm9 yaodăthrem,10 (it becomes) the means of purifying10 flowing9 waters,8
ăpem11 khănyăm12 yaozdăthrem,13 spring12 - waters,11
  ăpem14 zrayanăm15 yaozdăthrem,16 waters14 of the seas,15
  ăpem17 armaeshtăm18 yaozdăthrem,19   stagnant18 waters17 
 bvat20 dăma21 ashava22yaozdăthrem,23 (and), it becomes20 the means of purifying23 the righteous22 creation,21
yăo24 henti25 spentahe mainyeush.26    which24 is25 of the Holy Spirit.26 
(13) Yedhi1 zi2 hvare3 nőit4 uz-ukhshyeiti,5 For1 if2 the Sun3 were not4 to rise5
adha6 daeva7 vispăo8 merenchinti9 the demons7 here6 would kill9 (or destroy9 #) all8 (things and lives)
yăo10 henti,11 haptő - karshvőhva12  that10 are11 in the seven regions *.12 
nava13 chish14 mainyava15 yazata16 Then any14 spiritual15 yazatas16
anghava17 astvaiti18 paiti-drăm19 noit20 paitishtăm21 vidhenti.22  even would not find support@ in this material world. 
# All living things of this world enjoy their existence from the light of the Sun. Without it man, animal, bird, tree, etc., cannot subsist. Here the meaning of the word, `daevas', as mentioned in the notes is `Sarosh Băz', pp. 15-16, should be understood as "foul air, miasma, producing plague, means of disturbing prosperity" . 
@ or the power of repelling (the daevas) (Sanskrit pratishthă). Darmestetar translates the word by, "cannot withstand the daevas and oppose them."    
* According to Avestan writing, the entire Universe is divided into seven regions which are called `Keshvar'. Their names are :- (1) Arezahi (to the West), (2) Savahi (to the East), (3) fradadafshu (to the South-West), (4) vidadafshu, (to the south-east), (5) Vouru-bareshti (to the North-West), (6) Vouru-Jareshti (to the North-East), (7) Khvaniratha (in the centre of the above-mentioned six regions). Moreover, this last region called `Khvaniratha', is stated to be the largest and most splendid of all other regions. Even at present we call the entire universe as, `Hafte Keshvar Zamin'.
(14) Yő1 yazaite2 hvare3 Whosoever1 worships2 (or praises2) the Sun3 
yat4 ameshem5 raem6 aurvat-aspem,7 that4 is immortal,5 radiant,6 swift-footed horse,7
paitishtătee8 temanghăm,9 in order to withstand8 darkness,9
paitishtătee10 temas-chithranăm11 daevanăm,12 in order to withstand10 the demons,12 the brood of darkness,11 
paitishtătee13   tăyunămcha14 hazasnămcha,15 in order to withstand13 the thieves14 and robbers,15
paitishtătee16   yătunamcha17 pairikanămcha,18 in order to withstand16 the wizards17 and witches18 
paitishtătee19     ithyejanghő20 marshaonahe,21 (and) in order to withstand19 the deadly21 destruction,20 
# yazaite22 Ahurem Mazdăm,23  he (as it were) worships22 Ahura Mazda,23
yazaite24 Ameshe    Spente,25 he worships24 the Holy Immortals,25
yazaite26 haom27 # urvănem,28 he worships26 his own27 soul.28
  # Dr. Geldner from here up to `urvănem' takes as a poem of three lines, each line begins with `yazaite'. 
  He who34 worships35 the Sun,36
  the immortal38 radiant39and) swift-footed horse, (Sun)
khshnăvayeiti29 vispe30 mainyavacha31 yazata32 gaethyăcha,33   propitiates29 all30 heavenly31 and earthly33 yazatas.32 
34 yazaite35 hvare36

(see three cells above)

yat37 ameshem38 raem39 aurvat-aspem.40 

(see three cells above)

(15) Yazăi1 mithrem2 I praise1 Meher yazata,2
vouru - gaoyaoitim3  the lord of wide pastures,3  
hazanghragaoshem,4 of a thousand ears4
baevare-chashmanem,5 (and) of ten thousand eyes,5
yazăi6 vazrem I praise6 the mace7
  of Mithra,12 the lord of wide pastures,13  
hunivikhtem,8 @ sufficiently made ponderous8, weighty
  @ root vij = to weigh. "Well-struck down" (Prof. Darmesteter), well-aimed (Prof. Harlez), well-utilized (Dr. Spiegel). 
  kameredhe9 paiti10 daevanăm,11 (for smiting) against10 the skull9 of the Demons.11 
mithrahe12 voru-gaoyaoitőish,13

see three cells above

* If the meaning of Meher is taken as light, origin of light, body of light, as stated previously the significance of `the ponderous mace of Meher yazata for smiting the skulls of Demons' is to be understood figuratively as sharp rays of the Sun for destroying disease and plague-producing foul air. The meaning of `Daeva; in this place, as explained in the notes on pages 15-16 can be taken as `foul air'. Whatever foul air is accumulated owing to the absence of the Sun during the whole night, is destroyed by its brilliant light after the sunrise. 
yazăi14 hakhedhremcha,15 I praise14 the best19 friendship15
yat16 asti17  hakhedhranăm18 vahishtem,19   of friendships18 which16 is17
antare20 măonghemcha21 hvarecha.22  between20 the Moon21 and the Sun.22 
(16) Ahe1 raya2 khvarenanghacha,3 On account of his1 radiance2 and glory3
tem4 yazăi5 I worship5 that4  
  immortal,9 radiant10 (and) swift - footed horse Sun8.

with the #audible6 (or famous6

# "Traditional" (Prof. Darmesteter)

yasna,7   yasna.7
hvare-khshaetem8 ameshem9 raem10 aurvat-aspem.11

see three cells above

zaothrăbyő12 With@ libations.12 
hvare-khshaetem13 ameshem14 raem15 aurvat-aspem16 yazamaide.17  we worship17 the immortal,14 radiant15 (and) swift-footed horse,16 Sun,13  
  @ Dr. Geldner takes the word `Zaothrăbyo (with libations) occurring in the para of `Ahe raya khvarenanghacha' of every Niăesh and every yasht with the preceding word "Yazăi" (I worship). 
Haomayő18 (We who are) the performers of Haoma-ceremony1 (or the acknowledgers of the Haoma-ceremony1),
gava19 baresmana,20 (worship$ the Sun) with milk,2 Baresman,3  
hizvő-danghangha,21 mănthracha,22 skill of tongue,21 with the Holy Spell,22
vachacha23 shyaothnacha24 zaothră-byascha25 arshukhdhaeibyascha26 văghzibyő27 . and with (good) word,23 (good) deed,24 oblations25 (offerings) and rightly spoken26 words.27 

$ The above verb, `yazamaide' should be taken here again. `Haomayo' is first person plural of the word `haomi' (the performer of Haoma Ceremony). If the words `haoma yo' are taken separately they can be translated as : (We worship the Sun) with Haoma which is with milk (and) barsam (and that Haoma) which is with the thought, word and deed, with the skill of the tongue, and (with that Haoma which is prepared) with rightly spoken words9 for the ceremonial oblation.8 

  Explanation : (From the writings of the Avesta we have seen that the ceremonies of Haoma and Baresman, which are current at present in our holy Religion, were from the very ancient times, even prior to the advent of Zarathushtra. In the yasna Ha 9 (Havanim) it is stated that Vivanghăne, the father of King Jamshid; Ăthawyăn, the father of Faredoon; Asrat, the father of Keresasp, and Pourushaspa, the father of the Prophet Zarathushtra, performed the Haoma ceremony. Haoma twigs (Sanskrit Soma) are the twigs of a plant. These twigs are brought from Iran where they grow in large quantities. As a rule, fresh and green Haoma twigs should be used in the ceremonial act so that while pounding in the mortar (Hăvanim) juice will come out. These Haoma twigs should be regarded as strength giving and healthy medicine like several tonics used at present. We get the description of its excellence from Yasna Hă 9 and 10. In ancient times, prior to the advent of Zarathushtra, there existed a prophet by name Haoma, the discoverer of the method of extracting the Haoma-juice by pounding the Haoma twigs and of the introduction of the Haoma cult. 
  Like Haoma, the baresman, too, are the twigs of a certain kind of tree. This tree grows in Iran. Each twig is known as "Tăy". Nowadays, brass or silver wires are used in place of the original baresman twigs in our ceremonies. The number of these wires is not always used uniformly, but it varies according to the ceremony to be performed. It is not positively known who found the baresman ceremony, but its ceremony, too, like the cult of Haoma is most ancient and this is ascertained from the Răm Yasht. In the second `Kartak' of this yasht it is stated that King Hoshang of the Pishdadian Dynasty worhsipped Mino Răm yazata by means of Baresman on the Mount Alborz. In the first `kartak' of Sarosh Yasht Vadi (Large) it is stated that Srosh yazata was the first to worship the Creator, Ahura Mazda, by means of Baresman. 

With some special process and by reciting certain sacred verses of the Avesta, in the yazishn Găh (Găh = place), the priest (yaozdăthregar) draws milk from the she-goat in the purified goblet which is called "Jivăm". 

 Yenghe12 hătăm13 Among the living beings13 whoever12 (is)
ăat14 yesne15 paiti16 vanghő17 better17 in acts of worship,15-16
Mazdăo Ahuro18 vaethă 19 of which12 Ahura Mazda18 (Himself) is aware,19
ashăt20 hachă,21 on account21 of His holiness20

Yăonghămachă22 tănschă23 tăoschă24 yazamaide.25 

all such22 men23 and women24 we revere.25 
(To pray in a murmur)
#Hormazd1 Khodăe,2 O Lord2 (of the entire world) Hormazd1 (the Creator) !
awazunie3 mardum4 and the Increaser3 of man4
mardum5 sardagăn,6 and mankind5-6
hamă7 sardagăn,8 (and of the creation) of all7 (other) species8 !
hambăyaste9 vehăn,9 O ! Bountiful (Lord) of all the faithful of the good Religion!9
oem10 behedin11 May I10 the faithful11
măzdayasnăn12  amongst the Mazda-worshippers12
ăgăhi13  (gain) the knowledge13 (of the Religion)
ăstavăni14 and may I become steadfast on the Religion14 
neki15 and may goodness15
rasănad16  reach16 (me)!
aedun17 băd18  May it be so ! (i.e. may the blessings which I ask be fulfilled!)
(To recite loudly)
            Yathă Ahu Vairyő 2.          
  * For the explanation of Yenghe Hătăm, 
# This entire portion to be murmured is in Pazand. The reason being it is the Pazand language, which is different from that of the Avestä. Therefore it cannot be prayed loudly. This is so done as, recitation of a certain portion of the Avesta is left out after reciting the Păzand portion. Whatever Päzand passages that occur before the Avestan text or at its end are not to be recited in murmur but are recited loudly. 
(17) Yasnemcha1 vahmemcha2 aojascha3 zavarecha4 ăfrinămi,5 @I priase5 the worship,1  glorification, skill3   (or efficaciousness)3and strength4 
hvare-khshaetahe6 ameshahe7 raevahe8 aurvat-aspahe.9 of the immortal,7 radiant8 and swift-footed horse,9 Sun.6 
Ashem Vohu 3. 
@ The same, `Khshnuman' (or propitatory formula) which occurs in the Khshnuman `Fravarăne Mazadayasno' in every Niäesh and every yasht also occurs in the Khshnumn `Yasnemcha'. After giving the translation of `Yasnemcha' here I have not thought it essential to translate it again anywhere. 
   (18) (Whoever worships thee, the immortal, radiant and swift-footed horse, the Sun)
(18) Ahurănish1 ahurahe2 of Ahura Mazda and pertaining to Ahura1 Mazda
vahishtăbyő3 zaothrăbyő with best3 # oblations,4 
sraeshtăbyő5 zaothrăbyő,6 with excellent5 oblations,6
dahmo-pairi-angharshtăbyo7 zaothrăbyo.8  (and) with oblations8 filtered by the pious people,7
  # `Zor' - libation, i.e. a thing that is offered in sacred religious ceremony; milk, water, food, dry fruits, etc., consecrated ceremonially. 
Ashem Vohu 1.
Ahmăi9 raeshcha10 (do, thou, O! Khorshed yazata ! grant) radiance10
khvarenascha,11 and glory11 unto that man9;
ahmăi12 tanvő13 dravatătem,14 do thou grant him12 soundness14 of the body13 (i.e. health),
ahmăi15 tanvo16 vazdvare,17  happiness,17
ahmăi18 tanvo19 verethrem,20  victory20 of the body,19 wealth20,
ahmăi21 ishtim22  pourushkhvăthrăm, 23 full of happiness,23
ahmăi24 ăsnămchit25 frazantim,26 progeny,26 naturally intelligent,25
ahmăi27 dareghăm28 dareghő-jitim,29  do thou grant him,27 long life;29 
ahmăi30  (and do thou grant) him30
vahishtem ahum31 ashaonăm,32  raochanghem33  the bright33 (and) happy heaven31 of the righteous.32
Atha35 jamyăt36 yatha37 ăfrinămi,38   May it be36 so35 as37 I pray38 (i.e. may all the blessings be fulfilled) 
 Ashem Vohu1.
Hazanghrem;  see translation of hazangharem
Jasa me avanghe Mazda; see translation of jasa me avanghe mazda
Kerfeh Mozd*.  see translation of kerfeh mozad
Explanation : Both these passages "Ahurănish" and "Ahmăi Raeshcha", are quoted here from yasna Ha 68, sections 10-11. In the same Hă or chapter some description about water is given, in which prior to "Ahurănish" the following appropriate words have come; "Yo vo ăpo vanguhish yazăite ahurănish ahurahe" etc. ... "ahmăi raeshcha khvarenascha ... dăyata" i.e. (the consecrator speaks of water.)! "Whosoever worships water, O ! Ahura Mazdă, and those pertaining to Ahura Mazda, with the most excellent oblations (do grant radiance and glory) to him (Oh ! Holy Waters of Ahura Mazda !), etc. 
** **Homage4 be unto the Creator5 of (the entire)6 universe7 

  Roz nek năm,

roz păk năm,

roz mubărak (falăn)1

on the day (N or M) of good and holy auspicious name,  
măhe mubărak (falăn),2 in the month (N or M) of the auspicious name,
găhe (falăn),3 of the period (N or M) of the day ! 
namăz4 dădăre5 gehăn6 *dămăn.7

see four cells above

Khshnaothra61 ahurahe mazdăo;62 (May there be) propitiation61 of Ahura Mazda!62
anghrahe mainyeush.
64 Haithyă varshtăm65
(May there be) contempt of 
Angra Mainyu #64 the Evil Spirit !
hyat66 vasnă67   Whatever is the wish67 of 
ferashőtemem;68   the doers of righteous deeds, is superior68 (to all other wishes). 
@staomi69 Ashem.70 I praise69 righteousness. 
  @ Whatever `Khshnuman' that occurs in the introduction of each Niäesh and yasht also occurs in the portion of `Gorje Khoreh' with the same khshnuman. After giving the translation of the portion, there is no need of giving again in every Niăesh and yasht. 
Ashem Vohu 1. 
  # As regards its translation and explanation, see pp.7-9. 
Gorje1 khoreh2 awazăyăd3 khorshed4 amarg5 rayőmand6 aurvad-asp,7 May the lustre1 and glory2 of the immortal,5 radiant,6 swift-footed horse7-sun4-increase!3
be-rasăd8 amăvand9 pirozgar10 May (that) courageous6 (and) victorius10 (Khorsed yazata) # come8 (to my help)
 amăvandih11 pirozgari.12 for courage11 and victory12
Dăd13 din14 beh15 Măzdayasnăn16  May there be20 justice13 of the good15 Mazda- worshipping16 Religion,14
ăgăhi17 ravăi18 goăfrangăni19 băd20 (its) knowledge,17 promulgation18 and fame19 (or glory19
hafte keshvar zamin21 in the seven regions of the earth!21
  aedun22 băd.23 May it be23 so!22 
Man24 ăno25 ăwăyad26 *shudan27, I24 ought27 to go26 there.25 (To be recited facing the South) 
 man ăno ăwăyad shudan, I24 ought27 to go26 there.25 (To be recited facing the South) 
 man ăno ăwăyad Shudan.  I24 ought27 to go26 there.25 (To be recited facing the South) 
Ashaone Ashem Vohu 1. 
Dădăre1 gehăn2 

see two cells below

dine3  Măzdayasni4  The Mazdayasnian4 religion3 
dăde5  Zarthushti6  (and) the law5 (proclaimed) by the Prophet Zarathushtra 
  (has been received from Ahura Mazda), the Creator1 of the world2
* In every Niaesh and yasht, the portion from "Roz Nek Năm" up to "Gehăn dămăn" and the entire para of `Gorje Khoreh Awazăyăd' and `Dădăre gehăn dine Măzdayasni dăde Zarthusti' and the final sentence at the end are in Păzand. 
Nemase-te7  ashăum8  Homage (be) unto thee, O righteous
sevishte9 Aredvi Sura10 Anăhite Ashaone most profitable9 and undefiled "Ardevi Sura10 !
Ashem Vohu 1. 
Nemő12  urvaire vanguhi14 Homage12 (be) (unto thee) O good14
mazdadhăte15 ashaone16  righteous16, Tree13 created by the (Creator) Ahura Mazda15
Ashem Vohu 1
Hvare-khshaetem17 ameshem18 raem19 aurvat-aspem20     yazamaide21. We praise21 the immortal18, radiant19 (and) swift-footed-horse20, Sun17
 Ashem Vohu 1.
Khorshed22  amarg23  rayőmand24  aurvad-asp25  be-rasăd26 May the immortal23, radiant24 and swift-footed horse22, Khorshed (yazata) come (to my help). 24
 Ashem Vohu 1