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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1raya aya-^a. The Pahlavi Commentary has : ' That is to say, good will happen to thee through the good will of Atar (fire).' 2 Te >^inashanya (W. ; — read tae/^'a nashanya?); aigh harvaspin beshitaran min spinak minoi daman Ivit apetak avin yahvunit (Pahl. Comm.). * Yatha ya/ te fravaoiami (fravao/^ama,W.) puthro bere- thya/ sairimananam (sairi mananam,W.) bakhedhrai (trans- lated as hakhedhrai: dostih, friendship). ^ This chapter is borrowed, though slightly altered, from Yt. XXII. « Read u.rtavaiti (?cf. § 54 andYt. XXII, 2) : the Vahi.yt6i.rti Gatha is the fifth and last Gatha. '' On the night of his departmg. ^ Not in the Good- Word Paradise, to which he will go later K VI5TASP YAST. 343 on the second night, it sits in Good Deeds ; on the third night, it goes along the ways (to Garo-nmina). 55. 'At the end of the third night, O my son, Frashaoi^tra ! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants [and scents : it seems as if a wind were blow- ing from the region of the south, from the regions of the south] \ a sweet-scented wind, sweeter-scented than any other wind in the world, and it seems to his soul as if he were inhalino- that wind with the nose, and it asks, saying : " Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nose r 56. ' And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall- formed, high-standing, thick-breasted, beautiful of body, noble, of a glorious seed, of the size of a maid in her fifteenth year, as fair as the fairest things in the world. 57. 'And the soul of the faithful one addressed her, asking : " What maid art thou, who art the fairest maid I have ever seen ?" 58. ' And she, being his own conscience, answers him : " O thou youth, of good thoughts, good words, and good deeds, of good religion ! I am thy own conscience. * " Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which thou (§ 61). but in the thought and delightful remembrance of his good words (cf. Yt. XXII, 2). 1 Supplied from Yt. XXII, 7. 344 VA5'TS AND siROZAHS. dost appear to me ; [and so thou, O youth of good thoughts, good v/ords, and good deeds, of good rehgion ! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee. 59.
2ZAHS. dost appear to me ; [and so thou, O youth of good thoughts, good v/ords, and good deeds, of good rehgion ! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee. 59. ' " When thou wouldst see a man ^] making derision and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst sit, singing the Gathas, and worshipping the good waters, and Atar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar. 60. ' " I was lovely, and thou madest me still lovelier ; I was fair, and thou madest me still fairer ; I was desirable, and thou madest me still more desirable ; I was sitting in a forward place, and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine ; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda." 61. * The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise ; the second step that the soul of the faithful man made, placed him in the Good- Word Paradise ; the third step that the soul of the faithful man made, placed him in the Good-Deed Paradise ; the fourth step that the soul of the faithful man made, placed him in the Endless Light. 62. 'Then one of the faithful, who had departed before him, asked, saying : " How didst thou depart this life, thou holy man ? How didst thou come, ' FromYt. XXII, 12-13. vts'TASP YAST. 345 thou holy man ! from the abodes full of cattle and full of the wishes and enjoyments of love ? from the material world into the world of the spirit ? from the decaying world into the undecaying one ? How long did thy felicity last ? " ' 63. And Ahura Mazda answered: 'Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, when the body and the soul part from one another. 64. ' [Let him eat] of the food brought to him, of the oil of Zaremaya : this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life ; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled, and obedient to her husband, after she has departed this life.' 65. Spitama Zarathui"tra said to the young king Vii-taspa : ' To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying V Ashem Vohu: Holiness is the best of all good ....
3and obedient to her husband, after she has departed this life.' 65. Spitama Zarathui"tra said to the young king Vii-taspa : ' To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying V Ashem Vohu: Holiness is the best of all good .... ^ This clause, taken from Yt. XXII, 20, shows that the second part ofYt. XXII (§§ 19-36), describing the fate of the wicked, should be inserted here. NYAYI5. NYAYI5. A Nyayi^ is properly a begging prayer, as opposed to Sitayij, a prayer of praise. It is a term particularly applied to five prayers addressed to the Sun, to Mithra, to the Moon, to Waters, and to Fire. Every layman over eight years old is bound to recite the Nyayij : he recites it standing and girded with his Kosti. The Sun Nyayij is recited three times a day, at the rising of the sun (Gah Havan), at noon (Gah Rapitvin), and at three o'clock in the afternoon (Gah Uziren). The Mithra Nyayix is recited with the Sun Nyayij, as IMithra follows the sun in its course (see Yt. X, 13). The Moon Nyayij is recited three times a month : first, at the time when it begins to be seen ; second, when it is at the full ; third, when it is on the wane. The Waters Nyayii- and the Fire Nyayij are recited every day, when one finds oneself in the proximity of those elements. The Fire Nyayij is recited with the Penom on (see Vend. p. 168, 7). The first four Nyayij must be recited especially on the days over which the Izads invoked preside ; that is to say, on the Khorshe^/, Mihir, Mah, and Aban days (the eleventh, sixteenth, twelfth, and tenth days of the month) \ I. KHORSHfeZ^ NYAYI^. I. [Hail unto the Sun, the swift-horsed! May Ahura Mazda be rejoiced ^I] ^ Anquetil, Zend-Avesta II, pp. 6, 22, 565-566. '^ This clause is wanting in most n:\anuscripts. A 3 50 NYAYIS. Hail unto thee, O Ahura Mazda, in the threefold way^l [Hail unto thee] before all other creatures! Hail unto you, O Amesha-Spe;^tas, who are all of you of one accord with the Sun ! May this prayer come unto Ahura Mazda ! May it come unto the Amesha-Spe;^tas ! May it come unto the Fravashis of the holy Ones ! May it come unto the Sovereign Vayu of the long Period ^1 2. [Hail unto the Sun, the swift-horsed !] May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God). I recite the ' Praise of Holiness-.' 3. I praise well-thought, well-spoken, and well-done thoughts, words, and deeds.
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.
1raya aya-^a. The Pahlavi Commentary has : ' That is to say, good will happen to thee through the good will of Atar (fire).' 2 Te >^inashanya (W. ; — read tae/^'a nashanya?); aigh harvaspin beshitaran min spinak minoi daman Ivit apetak avin yahvunit (Pahl. Comm.). * Yatha ya/ te fravaoiami (fravao/^ama,W.) puthro bere- thya/ sairimananam (sairi mananam,W.) bakhedhrai (trans- lated as hakhedhrai: dostih, friendship). ^ This chapter is borrowed, though slightly altered, from Yt. XXII. « Read u.rtavaiti (?cf. § 54 andYt. XXII, 2) : the Vahi.yt6i.rti Gatha is the fifth and last Gatha. '' On the night of his departmg. ^ Not in the Good- Word Paradise, to which he will go later K VI5TASP YAST. 343 on the second night, it sits in Good Deeds ; on the third night, it goes along the ways (to Garo-nmina). 55. 'At the end of the third night, O my son, Frashaoi^tra ! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants [and scents : it seems as if a wind were blow- ing from the region of the south, from the regions of the south] \ a sweet-scented wind, sweeter-scented than any other wind in the world, and it seems to his soul as if he were inhalino- that wind with the nose, and it asks, saying : " Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nose r 56. ' And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall- formed, high-standing, thick-breasted, beautiful of body, noble, of a glorious seed, of the size of a maid in her fifteenth year, as fair as the fairest things in the world. 57. 'And the soul of the faithful one addressed her, asking : " What maid art thou, who art the fairest maid I have ever seen ?" 58. ' And she, being his own conscience, answers him : " O thou youth, of good thoughts, good words, and good deeds, of good religion ! I am thy own conscience. * " Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which thou (§ 61). but in the thought and delightful remembrance of his good words (cf. Yt. XXII, 2). 1 Supplied from Yt. XXII, 7. 344 VA5'TS AND siROZAHS. dost appear to me ; [and so thou, O youth of good thoughts, good v/ords, and good deeds, of good rehgion ! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee. 59.
2ZAHS. dost appear to me ; [and so thou, O youth of good thoughts, good v/ords, and good deeds, of good rehgion ! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee. 59. ' " When thou wouldst see a man ^] making derision and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst sit, singing the Gathas, and worshipping the good waters, and Atar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar. 60. ' " I was lovely, and thou madest me still lovelier ; I was fair, and thou madest me still fairer ; I was desirable, and thou madest me still more desirable ; I was sitting in a forward place, and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine ; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda." 61. * The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise ; the second step that the soul of the faithful man made, placed him in the Good- Word Paradise ; the third step that the soul of the faithful man made, placed him in the Good-Deed Paradise ; the fourth step that the soul of the faithful man made, placed him in the Endless Light. 62. 'Then one of the faithful, who had departed before him, asked, saying : " How didst thou depart this life, thou holy man ? How didst thou come, ' FromYt. XXII, 12-13. vts'TASP YAST. 345 thou holy man ! from the abodes full of cattle and full of the wishes and enjoyments of love ? from the material world into the world of the spirit ? from the decaying world into the undecaying one ? How long did thy felicity last ? " ' 63. And Ahura Mazda answered: 'Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, when the body and the soul part from one another. 64. ' [Let him eat] of the food brought to him, of the oil of Zaremaya : this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life ; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled, and obedient to her husband, after she has departed this life.' 65. Spitama Zarathui"tra said to the young king Vii-taspa : ' To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying V Ashem Vohu: Holiness is the best of all good ....
3and obedient to her husband, after she has departed this life.' 65. Spitama Zarathui"tra said to the young king Vii-taspa : ' To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying V Ashem Vohu: Holiness is the best of all good .... ^ This clause, taken from Yt. XXII, 20, shows that the second part ofYt. XXII (§§ 19-36), describing the fate of the wicked, should be inserted here. NYAYI5. NYAYI5. A Nyayi^ is properly a begging prayer, as opposed to Sitayij, a prayer of praise. It is a term particularly applied to five prayers addressed to the Sun, to Mithra, to the Moon, to Waters, and to Fire. Every layman over eight years old is bound to recite the Nyayij : he recites it standing and girded with his Kosti. The Sun Nyayij is recited three times a day, at the rising of the sun (Gah Havan), at noon (Gah Rapitvin), and at three o'clock in the afternoon (Gah Uziren). The Mithra Nyayix is recited with the Sun Nyayij, as IMithra follows the sun in its course (see Yt. X, 13). The Moon Nyayij is recited three times a month : first, at the time when it begins to be seen ; second, when it is at the full ; third, when it is on the wane. The Waters Nyayii- and the Fire Nyayij are recited every day, when one finds oneself in the proximity of those elements. The Fire Nyayij is recited with the Penom on (see Vend. p. 168, 7). The first four Nyayij must be recited especially on the days over which the Izads invoked preside ; that is to say, on the Khorshe^/, Mihir, Mah, and Aban days (the eleventh, sixteenth, twelfth, and tenth days of the month) \ I. KHORSHfeZ^ NYAYI^. I. [Hail unto the Sun, the swift-horsed! May Ahura Mazda be rejoiced ^I] ^ Anquetil, Zend-Avesta II, pp. 6, 22, 565-566. '^ This clause is wanting in most n:\anuscripts. A 3 50 NYAYIS. Hail unto thee, O Ahura Mazda, in the threefold way^l [Hail unto thee] before all other creatures! Hail unto you, O Amesha-Spe;^tas, who are all of you of one accord with the Sun ! May this prayer come unto Ahura Mazda ! May it come unto the Amesha-Spe;^tas ! May it come unto the Fravashis of the holy Ones ! May it come unto the Sovereign Vayu of the long Period ^1 2. [Hail unto the Sun, the swift-horsed !] May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God). I recite the ' Praise of Holiness-.' 3. I praise well-thought, well-spoken, and well-done thoughts, words, and deeds.
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.
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