Haúrvatát; well-being, health and unfading force/energy
May the 25th is the Jashan/Avestan Yashn, literally “joyous union” day of Haúrvatát . Avestan Haúrvatát, Persian khordád is the auspicious spiritual power that presides over the third month of the Zoroastrian calendar and over the sixth day of each month.
Haúrvatát comes from the root “har,” Old English and Old Frisian “hal” Old Norse and German “heil” and Greek “holos;” “health, wholeness, well-being, undamaged and undefiled energy/force, physical and spiritual health.” Haúrvatát is EACH and EVERY “well-being and benefit,” the Source of EVERY “wisdom and advantage.”
In the poetic gathas, haúrvatát is of feminine gender; and mentioned in association with ameretát (also feminine; indestructibility, imperishability, immortality; Greek ambrosios, ambrosia.)
Sanskrit/Vedic Sarvátāti/Sarvátāt (fem. “spiritual wellness, perfect health”) is a cognate of Haúrvatát. Also, in the Maga Brāhmaṇas’ calendrical lists, the day of Hórdād corresponds to that of Manyuu “spirit/mind” and Anna “food of the immortals.” (See Panaino, 1996, pp. 45, 48-49).
Yasna 51.7 in the poetic gathas; is the main rhymed verse in which a clear connection between “haúrvatát and ameretát” and “the most auspicious and brightest spirit/energy of Ma(n)zdá” (spénishtá mainyü) is established. The same rhymed verse establishes a correspondence between “haúrvatát and ameretát,” with waters of life, power of growth and plants; which becomes the norm in later Zoroastrian literature.
Haúrvatát and Ameretát’s identification with, and protective function over, waters, powers of growth and plants is well documented in Pahlavi literature (Denkart 3.316.3, Denkart 7.2.37, Zád-spram, 35.39 and Sháyäst na-Sháyäst 15.8; 65.) Furthermore, in Zoroastrian rituals and Jashan ceremony, haúrvatát is represented by fresh spring water or pure rainwater in a bowl.
In Haptan háiti or “seven poetic chapters;” haúrvatát and ameretát are substituted with the words flourishing, thriving (tevishí) and ever renewed youthful energy (útayüití.) The origin of this substitution can also be traced to the 3rd rhymed verse line of Yasna 51.7.
Haúrvatát and Ameretát or “every spiritual power/science and indestructibility;” are called the prize of mortals in the poetic gathas, (See the 3rd rhymed verse line of Yasna 47.1 and the ancient commentary of the same.)
Also, the duo of haúrvatát and ameretát take mortals to the enchanting domain of a “wow inspiring spirit/mind” and the celestial house of music, (See the 3rd rhymed verse line of Yasna 32.15 and the ancient commentary of the same.)
The Koranic story of Hārut and Mārut (Sura 2.96), where the two appear as Babylonian malik/angels and are able to ascend and descend from the heavens, thanks to an amazing knowledge of “every science” can be traced back to the above cited gathic verse of Yasna 32.15.
The Book of Enoch also mentions these two Zoroastrian Auspicious Spirits in connection with “every science and immortality” as Arioch and Marioch. An echo with the Manichean khröštag (Persian Khordad) “Right Call” and Padwākhtag “Correct Answer” has been correctly suggested by Édouard Chavannes and Paul Pelliot.
In Armenia hawrot-mawrot is the name of the tuberose, a flower used on the ASCENSION day in popular rites. Also, Hárút is a popular Armenian male name. The legend of Arōt kaì Marōt, referred to in John VI Cantacouzenus (14th century) can be traced back to the same Zoroastrian origins.
The third month of the Cappadocian called “Aroatata” and ancient Chorasmian “hrwtt” are all inspired by the original Zoroastrian Haúrvatát.
According to the Zoroastrian tradition on the day Hórdād (6th day) of the month Fravardīn (1st month), after the drön (holy bread) is consecrated, Hórdád/Haúrvatát makes intercession for the person whose WEAL/WELL BEING is determined for the following year (see also Dhalla, pp. 366-67).
The 4th Avestan hymn or the 4th Yasht is dedicated to Haúrvatát. In Avesta, defiling waters and argument while eating and drinking are named as great transgressions against Haúrvatát. (See Mēnōg ī khirad 2.33; and Denkart 9.19.1.)