The Classical Doctrine of Indian Medicine: Its Origins and its Greek Parallels c7.s2.160

c7.s2.160

But the most important passage concerning the Wind is the *Yast*, XV (entire) known as the *Rām Yast*, dedicated to Rāman who is here the same as Vayu¹; everybody agrees in considering this text as a relatively late one in regard to its redaction. In fact, it presents itself as partly constituted of passages reproduced from other pieces of the Avesta. This is how in paragraph 5 it repeats the passage relative to Vayu of *Yasna* (XXV, 5) and that from 1 to 17 it takes up a legend of *Videvdāt*, (II, 5) in which Yima asks for the prosperity of his kingdom. But as regards Vayu it is richer than the rest of the Avesta.² Herein Vayu holds the rank of supreme god. The mythical heroes come in turn by turn to propitiate him, most of them to request for victory and Ahura Mazda himself is the first who invokes him and honours him ritually for obtaining victory over the creation of Aṅra Mainyu (2 to 4). It is to him and no longer as in the *Videvdāt*, to Ahura Mazda that Yima addresses his prayer. He is mostly asked to confer victory, which reminds one of his warrior aspects found in other *Yasts*, but he also dispenses all sorts of gifts. By his character of *asavan*, of "the possesser of the good Order", he could evidently arrange everything happily. The same was thought about the Vedic Vāyu, to him a similar homage was rendered and to him oblations were made to flow, because he was told: "Thou protectest by the good Order".³