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CHAPTER XII, 32-XIII, 2.
353.
represent the Fravarânê (Yas. XI, end) of the preliminary ritual (pês nirang) and the rotation of these three Hâs ('chapters'), the Fravarânê, Frastuyê, and Âstuyê-fravarânê being the beginning of the Fravarânê which extends as far as frasastayaêka 3, frastuyê*, the beginning of the Frastuyê (Yas. XII, 1-XIII, 26) which extends up to the Astuyê, and âstuyê, the beginning of the Åstaothwanem (Yas. XIII, 27-XIV, end) which extends as far as âstaothwanemkâ daênayau Mâzdayasnôis also represent the Visâi-ve-ameshâ-spentâ (Yas. XV), which is the beginning of the Stôtânyasno ('the ritual of praisers'), and these three Hâs of the Bagham (Yas. XIX-XXI).
2. In the exposition (kashidak) and through the
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6
other portions of the Yasna written in the Gâtha dialect of the Avesta.
1 This appears to be the meaning, but the construction of this section is altogether very obscure, and the text is more or less corrupt in all MSS. In the celebration of the Yasna or Yagisn the officiating priest tastes the Hôm juice during the recitation of Yas. XI (see Haug's Essays, p. 404), and shortly afterwards he commences the preliminary prayers mentioned in the text.
Both K20 and M6 have Frerân in Pâzand.
Both K20 and M6 omit the initial f.
M6 has âstuyê.
5 M6 omits this word.
This is the Avesta name of the Hâ or chapter consisting of Yas. XIII, 27-XIV, 19; as Fraoreti is the name of the preceding Hâ, consisting of Yas. XII, 1-XIII, 26.
'Probably consisting of the three Hâs, Yas. XV-XVII; in which case, the meaning seems to be that the three Ashem-vohûs, at the beginning of this preliminary ritual, are symbolical of each of the three triplets of chapters which follow them; first, of the Fravarânê, Fraoreti, and Astaothwanem chapters; secondly, of the three chapters of the Stôtân-yasnô; and thirdly, of those of the Baghân Yast. [5]
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