Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1o follows his own will and reason, instead of applying to a Dastur (a spiritual guide) for direction ; the third is one who has been led astray by another. ^ Drafi'a means also banner: the Persian ^_;^9,.i, derived from drafja, has preserved the two meanings. The Sanskrit translation has jastra, the Persian has ~%^. ORMAZD YA5T. 27 12. ' I am the Keeper\- I am the Creator and the Maintainer^; I am the Discerner^ I am the most beneficent Spirit. 'My name is the bestower of health; my name is the best bestower of health. 'My name is the Athravan*; my name is the most Athravan-like of all Athravans. ' My name is Ahura (the Lord). ' My name Is Mazdrt;u (the all-knowing). 'My name is the Holy; my name is the most Holy. 'My name Is the Glorious; my name Is the most Glorious. *My name Is the Full-seeing; my name is the Fullest-seeing. 'My name is the Far-seeing; my name is the Farthest-seeing. 13. ' My name is the Protector ; my name is the Well-wisher ; my name is the Creator ; my name Is the Keeper; my name is the Maintalner. 'My name is the Discerner; my name is the Best Discerner. 'My name is the Prosperity-producer^; my name is the Word of Prosperity"^. 'My name is the King who rules at his will ; ^ ' I keep the creation ' (Phi. tr.). ^ ' I created the world and I maintain it' (ibid.). ^ ' I can know what is useful and what is hurtful' (Ibid.). * ' The priest.' ^ ' I impart increase to the righteous ' (Phi. tr.). « Doubtful. Fjujo-mathro is used in several passages as the name of a part of the Avesta, Yasna LVIII [LVII], which appears to be called so from the presence in it of the words fjuja, f.yuma?//, 'thriving, causing to thrive,' which aptly express its contents. 28 YASTS AND SIROZAHS. my name is the King who rules most at his will. ' My name is the liberal King^; my name is the most liberal Kin(T. 14. ' My name is He who does not deceive ; my name is He who is not deceived. 'My name is the good Keeper; my name is He who destroys malice ; my name is He who con- quers at once; my name is He who conquers everything; my name is He who has shaped everything ^. ' My name is All weal ; my name is Full weal ; my name is the Master of weal. 15. 'My name is He who can benefit at his wish; my name is He who can best benefit at his wish. ' My name is the Beneficent One; my name is the Energetic One; my name is the most Bene- ficent. ' My name is Holiness ; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns.
2is He who can best benefit at his wish. ' My name is the Beneficent One; my name is the Energetic One; my name is the most Bene- ficent. ' My name is Holiness ; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns. 'My name is the Wise One; my name is the Wisest of the Wise ; my name is He who does good for a long time. 16. 'These are my names. 'And he who in this material world, O Spitama Zarathu-S"tra! shall recite and pronounce those names of mine^ either by day or by night ; ^ Nama, translated apat, and interpreted Khutai rat. The Sanskrit translator has misread azat for apat, and translated svatantra, independent. ^ The commentator observes orthodoxly, 'everything good.' ^ That is to sav, who will recite this Ya^t. ORMAZD VA5'T. 29 17. * He who shall pronounce them, when he rises up or when he lays him down ; when he lays him down or when he rises up ; when he binds on the sacred girdle^ or when he unbinds the sacred girdle ; when he goes out of his dwelling-place, or when he goes out of his town, or when he goes out of his country and comes into another country; 18. 'That man, neither in that day nor in that night, shall be wounded by the weapons of the foe who rushes Aeshma-like^ and is Dru^-minded ; not the knife, not the cross-bow, not the arrow, not the sword, not the club, not the sling-stone ^ shall reach and wound him. 19. ' But those names shall come in to keep him from behind and to keep him in front ^, from the Dru^ unseen, from the female Varenya fiend ^, from the evil-doer^ bent on mischiefs, and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man ^. 20. ' " Who is he who will smite the fiend in order to maintain thy ordinances ? Teach me clearly thy ^ The aiwyaonghanem or kosti (see Vendidad XVIII, p. 191, note 4). ^ Or ' with anger.' ' Akavo, >Jakav6, ishavo, kareta, vazra, translated kartari, ^akra, ^ara, jastrika, va^ra. * Min akhar u luin (Phi. tr.) ; p;-i'sh/^a[ta]s purataj^'a (Sansk. tr.). ° Interpreted as the demon of lust and envy. Cf. Vendidad, Introd. IV, 23. ® Kayadha, translated kastar (Phi.), 'the impairer;' kadar- thaka (Sansk.), 'he who holds for nothing, who makes slight of.' ■^ Doubtful. The Phi. tr. has ' who impairs living creatures,' etc. « Cf. Yt. XIII, 71. 30 YA^TS AND stROZAHS. rules for this world and for the next, that Sraosha may come with Vohu-Mano and help whomsoever thou pleasest ^" 21.
3who makes slight of.' ■^ Doubtful. The Phi. tr. has ' who impairs living creatures,' etc. « Cf. Yt. XIII, 71. 30 YA^TS AND stROZAHS. rules for this world and for the next, that Sraosha may come with Vohu-Mano and help whomsoever thou pleasest ^" 21. 'Hail to the Glory of the Kavis"! Hail to the Airyanem Vae^'-ah^! Hail to the Saoka^, made by Mazda! Hail to the waters of the Daitya^! Hail to Ardvi ^ the undefiled well ! Hail to the whole world of the holy Spirit ! * Yatha ahii vairyo : The will of the Lord . . . ."^ 'Ashem Vohia: Holiness is the best of all good . . . . ^ 2 2. 'We worship the Ahuna Vairya ''. We worship Asha-Vahii-ta, most fair, undying, and beneficent^''. We worship Strength and Prosperity and Might and Victory and Glory and Vigour ^^ We worship Ahura Mazda, bright and glorious, 'Yenghe hatam^^: All those beings ^" of whom Ahura Mazda knows the goodness ^^ for a sacrifice 1 From Yasna XLIV, i6; cf. Vendidad VIII, 20. ^ See Sirozah I, 9, p. 7, note 2. ^ Iran Ve^'- ; see Vendidad, p. 3. * Saoka; see Sirozah I, 3. ^ See Vendidad, p. 5, note 2. ^ Ardvi Sura Anahita, the great goddess of the waters; see Yt. V. ' See above, p. 23. ^ See above, p. 22. ® The prayer yatha ahu vairyo, known as Ahuna vairya (Honover), from the first words in it: ahu vairyo. See above, p. 23. ^^ Or 'the fairest Amesha-Spe«ta;' cf. Vend. Introd. IV, 7. " Impersonated as gods, to obtain from them the benefits of which they are the impersonations. ^^ A formula found at the end of most chapters of the Yasna and imitated from Yasna LI [L], 22. ^^ The Amesha-Spewtas (Pahl. Comm. ad Yasna XXVII, fin.). ^* The benefits of which they dispose, and which they impart as rewards to the righteous. ORMAZD YA5'T. 3 I [performed] in holiness, all those beings, males ^ and females ^, do we worship. 23. 'Yatha ahu vairyo : The will of the Lord is the law of holiness .... ' I bless the sacrifice and the prayer unto Ahura Mazda, bright and glorious, and his strength and vifjour ^' (Bahman Yanl) 24. *0 Zarathu^tra! keep thou for ever that man who is friendly [to me] from the foe unfriendly [to me]! Do not give up that friend unto the stroke (of the foe), unto vexations to be borne ; wish no harm unto that man who would offer me a sacrifice, be it ever so great or ever so small, if it has reached unto us, the Amesha-Spe;/tas. 25.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1o follows his own will and reason, instead of applying to a Dastur (a spiritual guide) for direction ; the third is one who has been led astray by another. ^ Drafi'a means also banner: the Persian ^_;^9,.i, derived from drafja, has preserved the two meanings. The Sanskrit translation has jastra, the Persian has ~%^. ORMAZD YA5T. 27 12. ' I am the Keeper\- I am the Creator and the Maintainer^; I am the Discerner^ I am the most beneficent Spirit. 'My name is the bestower of health; my name is the best bestower of health. 'My name is the Athravan*; my name is the most Athravan-like of all Athravans. ' My name is Ahura (the Lord). ' My name Is Mazdrt;u (the all-knowing). 'My name is the Holy; my name is the most Holy. 'My name Is the Glorious; my name Is the most Glorious. *My name Is the Full-seeing; my name is the Fullest-seeing. 'My name is the Far-seeing; my name is the Farthest-seeing. 13. ' My name is the Protector ; my name is the Well-wisher ; my name is the Creator ; my name Is the Keeper; my name is the Maintalner. 'My name is the Discerner; my name is the Best Discerner. 'My name is the Prosperity-producer^; my name is the Word of Prosperity"^. 'My name is the King who rules at his will ; ^ ' I keep the creation ' (Phi. tr.). ^ ' I created the world and I maintain it' (ibid.). ^ ' I can know what is useful and what is hurtful' (Ibid.). * ' The priest.' ^ ' I impart increase to the righteous ' (Phi. tr.). « Doubtful. Fjujo-mathro is used in several passages as the name of a part of the Avesta, Yasna LVIII [LVII], which appears to be called so from the presence in it of the words fjuja, f.yuma?//, 'thriving, causing to thrive,' which aptly express its contents. 28 YASTS AND SIROZAHS. my name is the King who rules most at his will. ' My name is the liberal King^; my name is the most liberal Kin(T. 14. ' My name is He who does not deceive ; my name is He who is not deceived. 'My name is the good Keeper; my name is He who destroys malice ; my name is He who con- quers at once; my name is He who conquers everything; my name is He who has shaped everything ^. ' My name is All weal ; my name is Full weal ; my name is the Master of weal. 15. 'My name is He who can benefit at his wish; my name is He who can best benefit at his wish. ' My name is the Beneficent One; my name is the Energetic One; my name is the most Bene- ficent. ' My name is Holiness ; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns.
2is He who can best benefit at his wish. ' My name is the Beneficent One; my name is the Energetic One; my name is the most Bene- ficent. ' My name is Holiness ; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns. 'My name is the Wise One; my name is the Wisest of the Wise ; my name is He who does good for a long time. 16. 'These are my names. 'And he who in this material world, O Spitama Zarathu-S"tra! shall recite and pronounce those names of mine^ either by day or by night ; ^ Nama, translated apat, and interpreted Khutai rat. The Sanskrit translator has misread azat for apat, and translated svatantra, independent. ^ The commentator observes orthodoxly, 'everything good.' ^ That is to sav, who will recite this Ya^t. ORMAZD VA5'T. 29 17. * He who shall pronounce them, when he rises up or when he lays him down ; when he lays him down or when he rises up ; when he binds on the sacred girdle^ or when he unbinds the sacred girdle ; when he goes out of his dwelling-place, or when he goes out of his town, or when he goes out of his country and comes into another country; 18. 'That man, neither in that day nor in that night, shall be wounded by the weapons of the foe who rushes Aeshma-like^ and is Dru^-minded ; not the knife, not the cross-bow, not the arrow, not the sword, not the club, not the sling-stone ^ shall reach and wound him. 19. ' But those names shall come in to keep him from behind and to keep him in front ^, from the Dru^ unseen, from the female Varenya fiend ^, from the evil-doer^ bent on mischiefs, and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man ^. 20. ' " Who is he who will smite the fiend in order to maintain thy ordinances ? Teach me clearly thy ^ The aiwyaonghanem or kosti (see Vendidad XVIII, p. 191, note 4). ^ Or ' with anger.' ' Akavo, >Jakav6, ishavo, kareta, vazra, translated kartari, ^akra, ^ara, jastrika, va^ra. * Min akhar u luin (Phi. tr.) ; p;-i'sh/^a[ta]s purataj^'a (Sansk. tr.). ° Interpreted as the demon of lust and envy. Cf. Vendidad, Introd. IV, 23. ® Kayadha, translated kastar (Phi.), 'the impairer;' kadar- thaka (Sansk.), 'he who holds for nothing, who makes slight of.' ■^ Doubtful. The Phi. tr. has ' who impairs living creatures,' etc. « Cf. Yt. XIII, 71. 30 YA^TS AND stROZAHS. rules for this world and for the next, that Sraosha may come with Vohu-Mano and help whomsoever thou pleasest ^" 21.
3who makes slight of.' ■^ Doubtful. The Phi. tr. has ' who impairs living creatures,' etc. « Cf. Yt. XIII, 71. 30 YA^TS AND stROZAHS. rules for this world and for the next, that Sraosha may come with Vohu-Mano and help whomsoever thou pleasest ^" 21. 'Hail to the Glory of the Kavis"! Hail to the Airyanem Vae^'-ah^! Hail to the Saoka^, made by Mazda! Hail to the waters of the Daitya^! Hail to Ardvi ^ the undefiled well ! Hail to the whole world of the holy Spirit ! * Yatha ahii vairyo : The will of the Lord . . . ."^ 'Ashem Vohia: Holiness is the best of all good . . . . ^ 2 2. 'We worship the Ahuna Vairya ''. We worship Asha-Vahii-ta, most fair, undying, and beneficent^''. We worship Strength and Prosperity and Might and Victory and Glory and Vigour ^^ We worship Ahura Mazda, bright and glorious, 'Yenghe hatam^^: All those beings ^" of whom Ahura Mazda knows the goodness ^^ for a sacrifice 1 From Yasna XLIV, i6; cf. Vendidad VIII, 20. ^ See Sirozah I, 9, p. 7, note 2. ^ Iran Ve^'- ; see Vendidad, p. 3. * Saoka; see Sirozah I, 3. ^ See Vendidad, p. 5, note 2. ^ Ardvi Sura Anahita, the great goddess of the waters; see Yt. V. ' See above, p. 23. ^ See above, p. 22. ® The prayer yatha ahu vairyo, known as Ahuna vairya (Honover), from the first words in it: ahu vairyo. See above, p. 23. ^^ Or 'the fairest Amesha-Spe«ta;' cf. Vend. Introd. IV, 7. " Impersonated as gods, to obtain from them the benefits of which they are the impersonations. ^^ A formula found at the end of most chapters of the Yasna and imitated from Yasna LI [L], 22. ^^ The Amesha-Spewtas (Pahl. Comm. ad Yasna XXVII, fin.). ^* The benefits of which they dispose, and which they impart as rewards to the righteous. ORMAZD YA5'T. 3 I [performed] in holiness, all those beings, males ^ and females ^, do we worship. 23. 'Yatha ahu vairyo : The will of the Lord is the law of holiness .... ' I bless the sacrifice and the prayer unto Ahura Mazda, bright and glorious, and his strength and vifjour ^' (Bahman Yanl) 24. *0 Zarathu^tra! keep thou for ever that man who is friendly [to me] from the foe unfriendly [to me]! Do not give up that friend unto the stroke (of the foe), unto vexations to be borne ; wish no harm unto that man who would offer me a sacrifice, be it ever so great or ever so small, if it has reached unto us, the Amesha-Spe;/tas. 25.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.