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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XV, 39 n. * See § 31. CHAPTER XVI, 76-99. 249 from allotments and limited, is then not possible to exist. ; 86. This, too, 7 say, that the unlimited is not bestowed, (87) because an allotment is bestowed from an aggregate, (88) and aggregation is an evidence as to limitation, (89) as I ave shown above!. go. So that as ¢o the existence and nature of the origin, except by the likeness and similitude of the result, I do not then attain to them. 91. Whatever is obtained in the result (92) is certain to exist ém like manner in the origin. 93. That zmplis likewise from ¢4zs explanation, when the formation and limitation are obtainable in the result, ¢Za¢ the origin also, from which the result avzses, is without doubt as to limitation. 94. Again, J say this, that the unlimited is that which as an undisturbed position and an unbounded? individuality, (95) and there is no other position or resting-place for it disturbed apart from it. 96. That zmpies, when two original evolutions are said Zo de unlimited and of unbounded (as4m4n) individuality, ¢ha¢ the skies azd earths, the rudimentary bodily formations, growths, and lives, the luminaries, divinities, and archangels, and the many congregations (hambarisnén) whose different names are owing to the difference of each one of those two from the other, cannot be limited. 97. What produced all those within them, and where zs zt, (98) when the two original evolutions have been eternally zz an undisturbed position? 99. 1 See § 64. 2 Assuming that P4z. avaman stands for Pahl. avimand, as it is translated by Sans.amary4da; otherwise it might be agim4n, ‘undoubted.’ 250 SIKAND-GOUMAN{K VIGAR. Unless that individuality of theirs, which is unlimited, d¢ made limited, how is it possible for a place to exist for all these things that are and were and will be made? oo. Ifa nature that is always unlimited can become limited, that certainly zmples that it could even become nothing; (101) and that which they say about the unchangeableness of a nature is strange}.
2oo. Ifa nature that is always unlimited can become limited, that certainly zmples that it could even become nothing; (101) and that which they say about the unchangeableness of a nature is strange}. 102. This, too, you should understand, that the unlimited becomes that which Aas disturbed it, which was not appointed by it a¢ first; (103) nothing different from it can exist separate from it. 104. Apart from the boundary of unlimitedness it is not understood, (105) or, stupidly, oxe does not know that thing, that is, of what z¢ zs he always speaks and contends and bandies words about, avd thereby deludes those with a trifle of the trifles of knowledge into some way and whither. 106. If he uncritically? says even this of it, that its individuality is unlimited, and its knowledge also, dezmg unlimited, knows through unlimited knowledge that it is unlimited, (107) that is a strange ¢himg which is twofold strange*. 108. One is this, that of knowledge, except about things acquired by knowledge and compassed within knowledge, (109) nothing whatever is understood until complete, except that which is wholly compassed within knowledge and acquired, (110) which knowledge of anything arises through entire understanding of the thing. 111. 4d entire 1 See Chap. XV, 39 n. ® The first part of this word is a blank in JE, as if copied from an original that was illegible here. JJ has azvaraidiha. ® See Chap. XV, 39n. CHAPTER XVI, IOO-III. 251 understanding of anything arises through entire compass of the thing within knowledge’. 1 The most complete MSS., yet discovered, break off at this point, without concluding the subject. It is quite uncertain how much of the work is lost, but, supposing that all existing MSS. are descended from AK, supposing that that MS. was originally complete,‘and supposing that it was divided into two equal portions (the latter of which is now lost) in consequence of some division of family property, we might then conclude, if all these assumptions were correct, that very little of the work is missing, because the portion of AK still extant extends no further than Chap. XI, 145, which is very little beyond the middle of the extant text. Digitized by Goog le SAD DAR, OR THE HUNDRED SUBJECTS. OBSERVATIONS. 1. The division into dars, ‘chapters or subjects,’ is indicated in the original manuscripts ; but for that of the sections the translator is responsible, as the subdivisions of the alternating Persian- Gugar4ti text are often at variance with its meaning. . 2—6. (The same as on page 2.) 7. All Arabic words are quoted in parentheses on their first occurrence in the text. And the spelling of names approximates more closely to modern Persian than to the older Pahlavi. 8. The manuscripts mentioned are :— Bz2g (written a.p. 1679) in a Persian Rivayat, No. 29 in the University Library at Bombay.
3And the spelling of names approximates more closely to modern Persian than to the older Pahlavi. 8. The manuscripts mentioned are :— Bz2g (written a.p. 1679) in a Persian Rivayat, No. 29 in the University Library at Bombay. Jr5 (undated) Persian, No. 1g in the library of Dastar Jam4spji Minochiharji at Bombay. It has been only occasionally consulted for this translation. La (dated a. p. 1575) Persian, in Avesta writing, alternating with Gugarati, No. 3043 of the Persian manuscripts in the India Office Library at London; upon the text of which this translation is based. Lp (undated) Persian, No. 2506 of the Persian manuscripts in the same library. SAD DAR. INTRODUCTION. 1. Jw the name of Hérmazd, the lord, the greatest and wise’, the all-ruling, all knowing, and almighty. 2. This is a book (kitab), about the proper and improper, which is extracted from the good and pure? religion of the Mazda-worshippers. 3. What is expedient (vagib) is this, for every one to know and keep this in practice. 4. And it is not desirable that he become independent (‘Z4li) of this for a single hour (s&hat). 5. Because, when oe becomes independent, the sin for each one may become abundant; azd when z¢ zs brought into practice the reward becomes abundant. 6. On this occasion (vaqt) I, a servant of the religion—like the mdbad Zr4n-shaéh’, son (bin) of 1 It is possible to translate the original (which is the same as in Sg. I, 1) as follows:—‘ The name of Hérmazd is “the lord, the greatest wise one,”’ as though these epithets were the meaning of Hérmazd, which is not far from the truth; but this would not be a probable form for an invocation. Lp and Bag have a different invocation. 2 Lp, Bzg, J1g omit ‘and pure.’ 8 This is the name of the writer who composed the Sad Dar Na/hm, or metrical Sad Dar, in a.p. 1495. He calls himself, however, a son of Malik-shah in the introduction to his verses (see Hyde’s Historia Religionis Veterum Persarum, Oxon, 1700, p- 433); and in his postscript he mentions Mard-shah as his own name, which Dastfir JamAspji understands to mean Shah-mard, in the introduction to his Gugar4ti translation of the Sad Dar-i Ba‘hr-i Tavil, or long-metre Sad Dar (2nd ed., Bombay, 1881). The date 256 SAD DAR. Yazad-y4r, son of Tistar-ydr, son of Adar-bAd, son of Maraspend'—4Aave sent a reward to their souls, unto every one who reads and is bound by duty”. 7. Thus much (in qadar), which 4as come written, is a good work they know, whosoever are superior ; but it is not possible for every one inferior to know of this. 8. If it were more (ziy4dat) it is proper, but if (imm4) less than this it is not proper to know; while, 2” gratitude for the benefits (sukr-i ni’hmat) of the sacred being, they become increasing in action, and the sacred being, the most high (ta’halai)*, makes benefits occur on the spot on that account.
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.
1XV, 39 n. * See § 31. CHAPTER XVI, 76-99. 249 from allotments and limited, is then not possible to exist. ; 86. This, too, 7 say, that the unlimited is not bestowed, (87) because an allotment is bestowed from an aggregate, (88) and aggregation is an evidence as to limitation, (89) as I ave shown above!. go. So that as ¢o the existence and nature of the origin, except by the likeness and similitude of the result, I do not then attain to them. 91. Whatever is obtained in the result (92) is certain to exist ém like manner in the origin. 93. That zmplis likewise from ¢4zs explanation, when the formation and limitation are obtainable in the result, ¢Za¢ the origin also, from which the result avzses, is without doubt as to limitation. 94. Again, J say this, that the unlimited is that which as an undisturbed position and an unbounded? individuality, (95) and there is no other position or resting-place for it disturbed apart from it. 96. That zmpies, when two original evolutions are said Zo de unlimited and of unbounded (as4m4n) individuality, ¢ha¢ the skies azd earths, the rudimentary bodily formations, growths, and lives, the luminaries, divinities, and archangels, and the many congregations (hambarisnén) whose different names are owing to the difference of each one of those two from the other, cannot be limited. 97. What produced all those within them, and where zs zt, (98) when the two original evolutions have been eternally zz an undisturbed position? 99. 1 See § 64. 2 Assuming that P4z. avaman stands for Pahl. avimand, as it is translated by Sans.amary4da; otherwise it might be agim4n, ‘undoubted.’ 250 SIKAND-GOUMAN{K VIGAR. Unless that individuality of theirs, which is unlimited, d¢ made limited, how is it possible for a place to exist for all these things that are and were and will be made? oo. Ifa nature that is always unlimited can become limited, that certainly zmples that it could even become nothing; (101) and that which they say about the unchangeableness of a nature is strange}.
2oo. Ifa nature that is always unlimited can become limited, that certainly zmples that it could even become nothing; (101) and that which they say about the unchangeableness of a nature is strange}. 102. This, too, you should understand, that the unlimited becomes that which Aas disturbed it, which was not appointed by it a¢ first; (103) nothing different from it can exist separate from it. 104. Apart from the boundary of unlimitedness it is not understood, (105) or, stupidly, oxe does not know that thing, that is, of what z¢ zs he always speaks and contends and bandies words about, avd thereby deludes those with a trifle of the trifles of knowledge into some way and whither. 106. If he uncritically? says even this of it, that its individuality is unlimited, and its knowledge also, dezmg unlimited, knows through unlimited knowledge that it is unlimited, (107) that is a strange ¢himg which is twofold strange*. 108. One is this, that of knowledge, except about things acquired by knowledge and compassed within knowledge, (109) nothing whatever is understood until complete, except that which is wholly compassed within knowledge and acquired, (110) which knowledge of anything arises through entire understanding of the thing. 111. 4d entire 1 See Chap. XV, 39 n. ® The first part of this word is a blank in JE, as if copied from an original that was illegible here. JJ has azvaraidiha. ® See Chap. XV, 39n. CHAPTER XVI, IOO-III. 251 understanding of anything arises through entire compass of the thing within knowledge’. 1 The most complete MSS., yet discovered, break off at this point, without concluding the subject. It is quite uncertain how much of the work is lost, but, supposing that all existing MSS. are descended from AK, supposing that that MS. was originally complete,‘and supposing that it was divided into two equal portions (the latter of which is now lost) in consequence of some division of family property, we might then conclude, if all these assumptions were correct, that very little of the work is missing, because the portion of AK still extant extends no further than Chap. XI, 145, which is very little beyond the middle of the extant text. Digitized by Goog le SAD DAR, OR THE HUNDRED SUBJECTS. OBSERVATIONS. 1. The division into dars, ‘chapters or subjects,’ is indicated in the original manuscripts ; but for that of the sections the translator is responsible, as the subdivisions of the alternating Persian- Gugar4ti text are often at variance with its meaning. . 2—6. (The same as on page 2.) 7. All Arabic words are quoted in parentheses on their first occurrence in the text. And the spelling of names approximates more closely to modern Persian than to the older Pahlavi. 8. The manuscripts mentioned are :— Bz2g (written a.p. 1679) in a Persian Rivayat, No. 29 in the University Library at Bombay.
3And the spelling of names approximates more closely to modern Persian than to the older Pahlavi. 8. The manuscripts mentioned are :— Bz2g (written a.p. 1679) in a Persian Rivayat, No. 29 in the University Library at Bombay. Jr5 (undated) Persian, No. 1g in the library of Dastar Jam4spji Minochiharji at Bombay. It has been only occasionally consulted for this translation. La (dated a. p. 1575) Persian, in Avesta writing, alternating with Gugarati, No. 3043 of the Persian manuscripts in the India Office Library at London; upon the text of which this translation is based. Lp (undated) Persian, No. 2506 of the Persian manuscripts in the same library. SAD DAR. INTRODUCTION. 1. Jw the name of Hérmazd, the lord, the greatest and wise’, the all-ruling, all knowing, and almighty. 2. This is a book (kitab), about the proper and improper, which is extracted from the good and pure? religion of the Mazda-worshippers. 3. What is expedient (vagib) is this, for every one to know and keep this in practice. 4. And it is not desirable that he become independent (‘Z4li) of this for a single hour (s&hat). 5. Because, when oe becomes independent, the sin for each one may become abundant; azd when z¢ zs brought into practice the reward becomes abundant. 6. On this occasion (vaqt) I, a servant of the religion—like the mdbad Zr4n-shaéh’, son (bin) of 1 It is possible to translate the original (which is the same as in Sg. I, 1) as follows:—‘ The name of Hérmazd is “the lord, the greatest wise one,”’ as though these epithets were the meaning of Hérmazd, which is not far from the truth; but this would not be a probable form for an invocation. Lp and Bag have a different invocation. 2 Lp, Bzg, J1g omit ‘and pure.’ 8 This is the name of the writer who composed the Sad Dar Na/hm, or metrical Sad Dar, in a.p. 1495. He calls himself, however, a son of Malik-shah in the introduction to his verses (see Hyde’s Historia Religionis Veterum Persarum, Oxon, 1700, p- 433); and in his postscript he mentions Mard-shah as his own name, which Dastfir JamAspji understands to mean Shah-mard, in the introduction to his Gugar4ti translation of the Sad Dar-i Ba‘hr-i Tavil, or long-metre Sad Dar (2nd ed., Bombay, 1881). The date 256 SAD DAR. Yazad-y4r, son of Tistar-ydr, son of Adar-bAd, son of Maraspend'—4Aave sent a reward to their souls, unto every one who reads and is bound by duty”. 7. Thus much (in qadar), which 4as come written, is a good work they know, whosoever are superior ; but it is not possible for every one inferior to know of this. 8. If it were more (ziy4dat) it is proper, but if (imm4) less than this it is not proper to know; while, 2” gratitude for the benefits (sukr-i ni’hmat) of the sacred being, they become increasing in action, and the sacred being, the most high (ta’halai)*, makes benefits occur on the spot on that account.
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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