Fragments on ancient Iranian psychology, pt. 1:
u-š mardōm ped panz bazišn frāz dād: tan ud gyān ud ruvān ud ēvēnag ud fravahr. ceōn tan hān ī gētīg; ud gyān hān ī abāg vād peyvast ēsted, vēn āvarišn ud barišn; ud ruvān hān ī abāg bōy andar tan, ǝšnaved ud vēned ud gōbed ud dāned. ēvēnag hān ī ped xvaršēd pāyag ēsted. fravahr hān ī pēš ohrmazd xvadāy (ēsted). ped hān cim ēdōn brihēnīd kū andar ebgadīh mardōm mīrend, tan ō zamīg, ud gyān ō vād, ud ēvēnag ō xvaršēd, ud ruvān ō fravahr peyvanned.
—Bundahišn 34
And he (Ohrmazd) created man in five divions: body (=tanū), breath-soul (=vyāna), soul (=urvan), religion/vision (=daēnā), and pre-existent soul (=fravaṣi). As, the body is that which is the (small) world of life (=microcosm); the breath-soul is that which is joined with air, the inhaling and exhaling of breath; the soul is that which, with the consciousness (=baoδah), is in the body, and (through it) hears, sees, speaks, and knows; the vision (=daēnā) is that which resides at the sun station (of skies); the pre-soul (=fravaṣi) is that which is in the presence of Ohrmazd, the lord. It was fashioned for this reason: In the period of Assault, (as) men die, the body joins the earth, the vyāna the air, the daēnā the sun, and the urvan the fravaṣi.
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