Sacred Books of the East, Vol. 31 — The Zend-Avesta, Part III / Yasna & Gathas (Mills, page scans)

Romanised transliteration as printed by the translator, not the original script. This is what we hold.

1atarajnt?, or jad? (anusvara omitted). J.4 is reported patardjndmcha. Ner. inserted sadai’va on account of the syllable °am. which in Pahl. char. might be read ham, suggesting hamd. Yédchandm - ‘the object of prayer’ here, = ‘the thing to be desired’. Dei points to yehabtinéd (2) as a 274 pl, imper. Better ‘through (or as) the worth, the valued price of Righteousness’, I suppose that pata® must have reference to house-furniture; house-drapery. I had followed Sp.’s griha® in 4 uncertainty. I had no intention to maintain (myself personally) any connec- tion between gariram and ciras. iu 18, Read final and Leligionem suam. Some scholars would tak Parendo as nom. sg. masc., and I think this well possible. Also khshathre mananhé vanheus is rendered, as paourvatdtem in Y. 33, 14 ought to be i e. as ‘predominance in piety’ (?). Rapén might be a pres part., 605 joicing in Thee’. Verenté(¢) 34 sg. (cp. vrinite, see also Y. 43, 16) or again 3r4 pl. (stem vera). Read as altern.: ‘O De J. Hv. they are choosing -- -; they obtaining’ (v#dé pl.), etc.; see 8. B. E. XXXI, p. 185. Rapén should equal ‘joyfully receive’ perhaps; ‘which Thine (Thy saints) joyfully receive’. Or, reading rapem (see MSS.); ‘that I may rejoicingly--’. D. om. 7 after zak, has gadman va, otherwise as DJ., but has frdrind, and 7 lak. M.1 as KS (Sp.). As Pahl. without Gaitha, read; ‘He whois: -’. Védo is taken as abl. gen. of origin or causality; (c)is free, perhaps, ‘a making of joy to (of, or for) this one who is Thine’; rapén as pres. part. = ‘Thou making joy’. Nirvanajiah is not accidental; two renderings again blend in it; farja° and fared, the first. suggesting farjdm = ‘end’, are spelt by the same Pahl. char., see elsewhere. Huastdbhydm shows yadman read for gadman (same characters in Pahl.). J.* has abhildshapsayd (sic); uttamamandh was intended; the visarga was accidentally omitted. For ‘through the person (man) of i read ‘as regards the person’; i. e. ‘for him’; or ‘as established by the person of superior - ’. Manyatdé is one of Ner.’s abstracts, or poss. a pres. part. act., cp. manyané? (prop. name); ‘through his thoughtful (?) good conduct’ (see the Pahl.). I cannot improve on khér-i-md; but it is barely possible that # may be the letter deciphered m, and carelessly scrawled for h, (hd, the pl.), or again khurhd (?) = nourishment’ = darendo to bar (?) = ‘to eat’. 19. Some scholars might prefer: ‘That should every (?) man take (?) to himself (?) (ahmdi, see the Pahl.), gaining it as his possession, who seeks after the heavenly life. He should recognize Mazda’s commands as the best for his actions in life’. Tad(t) refers back to tad(t) in v. 18. Mid. forms of da, dhd occur in active sense in the Veda, and oftener in the Gatha; for ‘gives’ we need not read dazd? (J.2 now an Oxford MS.). Vaée(é)demné poss. = ‘acquiring’, but see the connection. Ahmdi poss. = ‘to us’, better ‘to him - - - who (yé)’.. ‘Seeking after life’ recalls ahimbis as = *aswm- bhiksh.

2da, dhd occur in active sense in the Veda, and oftener in the Gatha; for ‘gives’ we need not read dazd? (J.2 now an Oxford MS.). Vaée(é)demné poss. = ‘acquiring’, but see the connection. Ahmdi poss. = ‘to us’, better ‘to him - - - who (yé)’.. ‘Seeking after life’ recalls ahimbis as = *aswm- bhiksh. By ‘through the deeds the better’ understand, ‘the highest good’ (= vanhéus vahyéd elsewhere) which is realized by obeying the laws in the ‘deeds of life’, Read final qs. D. has maidydk°®, man min, om. ash (a), zak ¢ din 7, om. 7 bef. pavan (6), has 7 shapir (c). M.t as K.5. I had ven- tured on mozdd, but read as altern. mozd va. ‘The trir. seems to render dazdé(é) by ‘gift received’; see avd nafshman. But for the gl. dkds-dahishnih might be an adj. (bahuy.) = vaé(¢)d°. Read in ¢ (lit.) ‘through the deed _ of his life good’, jan of course gen. J. has avabodhanam, J.*, J.4, P. jivitavyam, J.* vidadhyate (so), J.2 J.* jévitavyam vi; J.4as J.3 inc, gl. except kambalam for sam®; J.* as J3. Ner.’s anayoh is pure error. Perhaps c. gl. is better _ thus; ‘he makes energetic by (in) deed what ¢s spoken by word’. Sambalam 606 must = tékhshék°*, see Parsi-pers. kushishn. 1 have read Sivitasya, after C.’s jévitasyam ((?)so reported). *Or tdshaké was read altern., ep. Y..50, 1. 20. Daidydi infin. in sense of imper.; hentt understood. In 8. B. E. XXXI, p. 186 I render Ashem in the acc. Perhaps my verbatim here is better. Ashem, nom, with V. M. (sociative instr.), and then Aramaiti (ob- liquely mentioned). These three represent the Immortals, who are referred to also in verse 22, and they are hazaosha like the seven in Yt. 13, 83. Some scholars refer all directly to the people. ‘Then are ye all in common with us to afford advancement with the congregation (Voht Mananha), and the Law (Ashem) in that manner in which (?) (= yads) Ar(a)maiti is prescribed to us (wkhdhé nom. sg. fem. ?), while ye pray, lowly in mind (nemanhd) for the help of Mazda, desiring it’, Yazemndonhé may of course = ‘being sacrificed to’. Chagedé, formerly thought to be a dual, is a nom. pl. from a stem. chaged probably related to kd (kan), poss. by reduplication. Can it be a deponent participle?, cp. dvareté. Some might colour: ‘Do Ye with united powers afford all service to the Faith (Ashem) in common with the congregation (Voh@ M.), as (ydi§) the religious devotion (Ar.) is prescribed — (wkhdhé), since Ye are praying for M.’s help, lowly in mind (nemanhd), — desiring it’, I would now modify: ‘Ye, or they, the Holy Order, (personified), together with the Good Mind (personified) are of one accord (with each other) to afford us (i. e. let them afford us) Your help, being sacrificed to, and desiring for us (ep. Y. 46, 2) Mazda’s - .’. D. as DJ., but om. first 7 in a. | Chagedé is accidentally rendered by vddéindni (so, better than °dnd (same char.). The trlr. understood chagvdo, Y. 46, 2, and chagemd, Y. 38, 3, see his kémak, J.3 sampitrnena.

3ord us) Your help, being sacrificed to, and desiring for us (ep. Y. 46, 2) Mazda’s - .’. D. as DJ., but om. first 7 in a. | Chagedé is accidentally rendered by vddéindni (so, better than °dnd (same char.). The trlr. understood chagvdo, Y. 46, 2, and chagemd, Y. 38, 3, see his kémak, J.3 sampitrnena. One does not expect vachanam karaniyam in | the sense ‘the word is to be executed’; ‘to be obeyed’, and so ‘heard’ is _ better. Punyam seems governed by dadémi, but ‘sanctity is to be practised so long as until the word is to be fulfilled with . -’; SO possibly. 21. Some might render: ‘That man, who through disposition, word, and deed of faith (Ar(a)matérs) is ennobled (sperté) will himself of his own person (daé(é)nd) exalt (spénvad(t) as a verb) the law (Ashem), from grace (vohti mananhé) will A, give him the power (khshathrem) thereto. 1 will pray Him (Mazda [°dah]) for the happy contingency, or reward’. Spenvad(t), looks more like a neut. adj. or part.; see Ashem. In the effort to dissever this word from the root of spenta (spa = ¢gvd, ea), some might think of pan (ep. skar = kar, spag = pag); the will glorify Asha by his religious wisdom, words, and deeds 7 etc. “Dichas gabra 7 in a, mozdé (or m° va), min valman, and tarsakdish (sic vid.) in c, M1 as K5 (Sp.). I was too unfavourable to the trlr. in 3; read; ‘andof the sovereignty through Y.’. Perhaps ‘recom- pense and the reward’ would be better everywhere. I have been too cautious 607 perhaps in reading min; the clumsy mén valman of D. and the Parsi-pers. is better; see Ner., or drop the mn, as it is quite absurd to treat the Pahl. without the slightest emendation; ‘that I pray for as, or in regard to (pavan) the good revering recognition’, J.* has sampirna, Ner.’s voc. in ¢ is a natural transition. He takes tarsakdsh (°akdsih) too literally, as was natural. I have elsewhere given reasons why tarsakdsth should express ‘venerating recognition in the sense of recompense’. 22. Vaé(¢)dd, reminds us of Ashdd(t) hachd Mazddo (?) vaé(é)dd ye im ddd(t). Ahura should not be said ‘to know’ Himself; although one of the Seven might be meant. Some might colour: ‘Since to me upon my prayer M. A. according to His custom (ashdd(t) hachd@) assigns (vaé(e)dd) the best, he and the eternal ‘ones, I - - - approach Him with prayer’. But Z. is here instigating the faithful to liberality in the sacrifice. Ndménis is a peculiar instr. Whether a transfer to the a declension (; read °ndis) explains it is a question; perhaps the word, like wsté, had become indeclinably fixed., or the word is namédis, the letter j having lost its end became n }. This seems the most probable. D. has yezbekhtinam, om. 7 in c, M.1 as K.5 (Sp.). Li = méi properly belongs in the text, or, more probably, a dz after mtn has fallen out. The gl. in 6 is harmless enough, That in ¢ is correct and important. J.3, J have tvam in b, J.3 jidtvd. The formation mat + td occurs often with Ner. J.* also has °mattamam.

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.