Govad Yazata is the Zoroastrian Divinity who presides over wind and air. The name Go-vad (good wind) is the altered form of Vaad or Vaat which means wind. In Pahlavi texts, Govad is called Wae-i-Weh, meaning ‘the good wind,’ interpreted as a gentle breeze that is beneficial to life, rather than a destructive storm. There is no Yasht (hymn) or Niyaesh (litany) dedicated to Govad that is in existence with us today. However, Ram Yasht is almost entirely dedicated to Vavem or Vayo (Sanskrit Vayu.)

Ram Yasht

The Ram Yasht consists of 58 stanzas, and is further subdivided into 11 sections, called kardas. Ram Yasht is divided into two main parts – the first part (stanzas 1-40) contains a long list of people who sacrifice to Vayo and the second part (stanzas 42-58) lists of the many names of Vayo or Vayu. According to Ram Yasht, Ahura Mazda himself, invoked Vayo in Airyana Vaejah (Land of Aryans or Iran) to smite Angra Mainyu. Kings of the pre-historic Peshdad era also invoked Vayo, including Shah Hooshang who invoked Vayo to smite two-thirds of the Daevas (demons) while Shah Jamshid invoked Vayo to have control over death and disease and Shah Faredoon invoked Vayo to defeat Azhi Dahaka or Zohak.

Qualities of Govad

Govad Yazata is a hamkar (co-worker) of Khordad Amesha Spenta who presides over the waters and embodies the Divine quality of perfection or wholesomeness. The two other Yazata who aid Khordad are Tir and Fravardin (Arda-Fravash). Govad Yazata is associated with strength, prosperity, and rain. The Vendidad explains how water (Khordad) evaporates from the sea and forms clouds which Govad Yazata helps to scatter with the aid of Tir Yazata (the Divinity of rain) to bring prosperity and keep drought at bay.

Govad Yazad is also believed to assist the soul in its spiritual journey after death. Govad enhances the speed of the soul’s journey to reach Dadar-e-Gehan (abode of the Creator) to face judgment without undue hindrance. It is for these reasons that in our daily Avesta prayers we invoke Govad Yazata as ‘Vaatem Spentem’ (the beneficent wind) that blesses the devotee with strength and speed in all good human endeavours.

Mino Ram is believed to be the guardian of the space between the material and spiritual world, and it is for this reason that Mino Ram is invoked on the fourth day after a person’s death (a Baj is recited in honour of Mino Ram just before the Chahrom or dawn of the fourth day after death) for ensuring safe passage of the soul of the deceased from this material world to the spiritual world. Thus, Mino Ram and Govad both aid the soul of the departed in its safe and speedy journey from the material to the spiritual world.

However, Mino Ram’s name (ramano khvastrahe) is not invoked during the funeral ceremony in the Jasa me avanghe mazda prayer since death is not a joyful event. Interestingly Mino Ram also presides over the dimension of time.

Govad – The Just

The Middle Persian text Madigan-i-Yost-i-Friyan is a tale about an evil sorcerer by the name of Akht who challenged holy and learned men to answer various enigmatic questions. If they were able to answer all the questions, Akht would let them live, else he would kill them. For a long time, no one could answer the enigmas. Finally, Akht went to the city of Frashno-Vazaran – the city of ‘Enigma Expounders’ where he met a man called Yoishta Friyan, who was holy and wise. Akht puts thirty-three questions to Yoishta Friyan. Among these, one of the questions was: “Who is more just, than the just?” Yoishta Friyan answered, “More just than the Just is Vayo – the Yazata Mino Govad (the Good Wind), who favours none, takes no inducement and has the same justice for the master and the slave.”

Indeed, the good wind is a universal, impartial natural phenomenon that acts on everyone and everything equally, regardless of status or location. It does not discriminate. It moves leaves on the trees, clouds, and ships, and impacts the landscape without preference.  In literature and metaphor, the wind is seen as an impartial, invisible force that ‘blows where it wishes,’ often representing a natural or divine influence that touches everyone.

Wind In Ancient Traditions

Across cultures, wind is revered as both a physical force and a sacred presence. In the Vedas, Vayu, also known as Vata or Pavana, is the divinity of air and the purifier of life. The Upanishads elevate Vayu as Prana, the vital life force essential for existence. Much like Avesta Vayo, Vayu represents breath, consciousness and nature’s cleansing power, sustaining life through movement and balance.

Wind plays a fundamental role in the natural world. It regulates climate, distributes heat, enables pollination and seed dispersal, and drives ocean currents. Without air, Earth would be lifeless. Mythology reinforces this significance. Hanuman and Bhima, sons of Vayu, embody strength and speed, symbolising mastery over life force. In spiritual practice, this translates into pranayama, where breath becomes a path to inner stillness and heightened awareness.

Global traditions echo similar beliefs. Greek mythology speaks of Aeolus, keeper of winds, while Chinese and Japanese traditions depict wind deities carrying the forces of air. In the Old Testament, the east wind is described as the “wind of the Lord,” reflecting divine power.

Fishermen in Andhra Pradesh offer special pujas, including fish and food, after safe returns, expressing gratitude for protection from harsh winds and waves. Similarly, those anxious during flights seek comfort through faith. Christians pray to Mother Mary, Hindus invoke Vayu, and Zoroastrians turn to Vayo or Govad Yazata!