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

is instructed (or ‘since he who is (i hast*) instructed gives--- etc.’) [that is, since they will (or possibly ‘that is, do Thou*’) confer an advantage upon him], (b) (do Thou grant) me, O Atharmazd, this Thy rejoicing and abundantly (c) that which was ordered for Thy Khshathra (or ‘which Thy Kh. ordered’) with the accompaniment* (or ‘help’) of righteousness; (d) thus set up the coming one even the chief who is wise [the Dastir] who is the proclaimer of the Religion, [that is, give* ws (or ‘bring* on’) Zaratisht] (e) together with all those who recite this Thy Manthra, [together with the supporters of the Religion].

Ner.’s sansk. text. Yo nardya mitraya vicishtajiianine labhar dadati, [kila, labhath karoti], (b) mahyarn, Mahajiidnin, Te pramodakari prabhitataram, [kila, tam mahyari dehi], (c) yarn Tvayi Saharevarah dharmasam- 23p. 15 micrarh pravochat. (d) Yad uchchair utthApaya maliyath svaminath Dinivaktaram!, [kila, Hormijda, Jarathuctram dehi] (e) samaih taih samagraih ye Tava vanim sarhsmaranti [samarh Dinivahakaih].

1 J.°, J.* dinim satkar® (sic); J.* “im satkaram; P. °saktar®.

Ner. transl. He who gives a benefit to a man of eminent intelligence who is a friend, [that is, makes an acquisition on his behalf], (b) O Great Wise One, let him be* still* more a producer of Thy gratification for me, [that is, grant him* stil/ more to me], (c) the one whom Saharevara declared au) >qypa LUASEG 960g was ‘eH GEE? 15. Text. oA (3 49} 9G puny, -2)aags qubl ANG eee 4 44, 9Q99L9 +8{99 WING a }agnaee +4999219) eeupdrag bap») aodyay gure beorys)s 3g) bases | poh ag) sg by supayys “ogee eases wp pgrub bee om Verbatim trl., etc. [Bene]-largientem [vel ‘sanctum’] sic Te existimavi, Ahura, (b) quum me Oboedientia Bond circumibat Mente, [i. e. quum ad me accedebat civis sanctus oboedientiam inter fideles nostros stimulans et sustinens]; (c) [tum res optimas] penitus-apprehendat*? intelligentia*? [sanctus civis discipulus] docili-mente-praeditus res-optimas [vel ‘lintelligentia] optima’, mihi dicens sic]: (d) ‘non, [i. e. humquam] vir primarius*? scelestos*-infideles sit propitians- [-adulator]’! (e) Sic [secundum monitionem meam] Tibi* [Tui sancti] omnes” scelestos**-infideles (dregvaté) [sine ulla adulatione ut] malosaggressores [servos Mali Spiritus (Afigra Mainyu)] (sancti) habuerunt** [et tractaverunt, itaque sic etiam primarius-[-princeps| adversus eos se gerat]. *1 Vel fortasse: ‘monstrabat [monstret .-- res-optimas] (hoc (monstrare) videtur daksh in Avesta significare). *% sunt qui us(k)yai ut dat. infin. legant et reddant ‘discat intelligere’. ** alii pouras = pourtns legentes reddunt: ‘ne vir homines (?) scelestos - -’. ** vel (e) ‘sic [se gerentes inimici nostri] Tibi [Tui (Tuos) sanctos omnes [illecebris turpibus] malos-perversos, [i. e. perfugas depravatos] (Sanctus**) reddiderunt. Doctus certus semel prius reddidit vispeng afgréhg ut neut. pl. ‘sic illi omnia (?) mala*(?) in sanctos fecerunt’.

) scelestos - -’. ** vel (e) ‘sic [se gerentes inimici nostri] Tibi [Tui (Tuos) sanctos omnes [illecebris turpibus] malos-perversos, [i. e. perfugas depravatos] (Sanctus**) reddiderunt. Doctus certus semel prius reddidit vispeng afgréhg ut neut. pl. ‘sic illi omnia (?) mala*(?) in sanctos fecerunt’. Fortasse ‘sic omnes agegressores [sancti nostri cives] [ut-victos (?) et per gratiam conversos (?)] sancti ‘Tui sibi-dederunt {i. e. acceperunt]’. Pahl. text translit. ‘Afzinik? aétindm? Lak minid homanih, Adharmazd, (b) amat avd li Vohtimand! bara mados, (c) Dakhshak pavan hish valman® i tashid’ gabra!, [mtint kevan levatman sarttardn tishid* avayad yeheviindd| minishnoik vakhshinishnd, [aigh’, zid zid®+1 aiyyAd ktnishno, aigh vadam pavan dakhshak yekaviminad, akhar, amat mindavam!® shayad'! kardano!, vadinand). (d) Alt gabra kabed darvandand homanad [chigimchai!?] shnayip. 179as an holy (or ‘righteous’) ally for* Thee; (d) wherefore raise up to me a lord who is aproclaimer of the Din, [that is, O Hormijda, do Thou give meJ arathustra| (e) together with all those who think upon (or ‘proclaim’) Thy word, [that is, together with the supporters of the Din]. *' Possibly ‘in agreement with Thee’.

Parsi-persian Ms. trit. Kih an mard ¢ dést*! [hast = déh* (sic)] Agah-dahishn sid [va = va] dehad, [kt sid kunand], (b) an man, Hormuzd*, in Ta ramishni, [] bisyar {ma-ra deh(?)] (c) kih an Ti Khshatraver, az Savab madad farmiid, (d) ka, bala buland raftan [] [an=zak] sardar ¢ danak [[]| Dastir] ¢ guftar ¢ Din, [kt, Zaratusht bih dehad], {e) avi tamim oshin kih in ¢ TtiiMansar shumurad [ava Din burdar(an)] #% *! Or ‘dust’.

Free tr, Thus I conceived Thee bounteous, Ahura Mazda,

When with the Good Mind’s help Obedience* neared me,

And through his wisdom best with patience showed me;

‘Never your chieftain be of ill the pleaser’;

Thus hold*t Thy saints foul sinners all. (#1 i. e. at their true value) nidar’ hana, [aigh, pavan ramishn la avayand kardand!3| (e) min aétind Lak harvispgtind'* aharfiiband pavan anak’ yakhsenund, [aightdind'* pavan chir yakhsenund]. *See P. ?D. ins. am. *DJ. ins. m=am. *DJ., D. om. here, * DJ, D. ins. Vohiman here. °M., K.° avé. 7DJ., D. laki. ®DJ., D. ins. aigh. ®D. om. 1° DJ. ins. aé. “D. shayad. 1D. diff. form for °aé. **DJ. kardano. “so DJ. DJ., D. ganak. 1°D. om.

Pahl. transl. Bountiful thus Thou wert** thought by me, O Atharmazd, (b) when Vohtiman approached me. (c) A sign in the intelligence is *he who is the vigorous* man* (jor ‘as* a sign-*(giver*) with Acs understanding the man has* struggled*’|) [who now should struggle (or ‘be vigorous’) with the wicked]; and fe zs a spiritual increasing, [that is, quickly quickly let a record be made thus until it igs to me as a sign, and afterwards when it shall be necessary to do this thing they may then do 7t accordingly].

ng the man has* struggled*’|) [who now should struggle (or ‘be vigorous’) with the wicked]; and fe zs a spiritual increasing, [that is, quickly quickly let a record be made thus until it igs to me as a sign, and afterwards when it shall be necessary to do this thing they may then do 7t accordingly]. (d) Let no man be much this*? propitiator of the wicked [in anything whatsoever, that is, they ought not to do 7# to rejoice them (or ‘they ought not to affect them with joy’)| (e) who thus consider all Thy righteous ones as vile, [that is, they consider Your servants (or ‘ You’) imperious*]. *'i. e. ‘increaser’. *? i.e. ‘such a- ~’.

Ner.’s sansk. text. Mahattama[-mo*] mahyati evar Tvaii, Mahajnanin, amaiisthah, SvAmin, (b) yan mahyarh Uttamaii samagachchhat Manah, [Gvahmanah|. (c) Chihnaii chaitanyena! vyavasdyino* manasi samunmilatu. [Yah samaih nikrishtair? muhur yoddha bhavituih samihate, sa cighrarh smaranam karotu yavan me chihnena Aste; pacchat* yat kitichit cakyate kartuih tat kurmahe]. (d) M& narah prachuram durgatinarn bhiyat yatha kathamchit satkarta3, [kila, sinandi(n) na yujyate kartwh]. (e) Evarh Te samagran hantrin punyatmano dadhate, [kila, balishthataran* dadhate].

1J.3, J4, P. nyena. 2 J.3 *krishtar; J.* °shtur. * J.* om.

p. 16

Ner. transl. Thus Thou wert thought greatest* to me (or ‘by me(?)’), O Great Wise One the Lord, (b) when the Best Mind [Gvahmana] came to me. (c) Let a sign through the understanding open the eyes of the zealous in mind (or ‘let it open their eyes mentally*”), [that zs, let him who desires to become afresh a combatant with the base quickly make a record so* far* as* until* it is clear to me by some sign, that as, after it is possible Jrom adequate information to do a thing we do it]. (d) Let no man be a conciliator of the wicked to any extent whatever, [that is, it is not proper to render them gratified], (e) for thus they consider (or ‘render*(?)’) all Thy righteous siniters*!, b)oaggrehas) 6 Gps o}o46 by ss) rey o 16. Text. * PEUI ES wpe “eran wag worprlel panvsby bu 24} AU 90.419) “eer eis os 492400396 (40) )au puss se )Cayody *9¢)aa wpe SA E349) 96 "e549 ubl -a¢y 240} 29945 “GIYOs

Verbatim trl. (with full paraphrase). Sic, O Ahura, ille-ipse-vere (hvé = hva + u) spiritum [Tuum beneficum -ut adjutorem et inspiratorem a Te in nos inspiratum] (b) Zarathustra ad se-eligit™!, O Mazda, et qui“ Tibi*! quisquis (que), [i. e. quicumque Tibi, i. e. in auxilium Tuae Causae] beneficentissimus (sit, hune spiritum beneficum etiam ad se-eligit*, (c) et dicit ({[vel ‘gratia hujus electionis ejus fidelis precor-ego*, (vel ‘precabor’}) sic ut Sequitur]: corporale[-lis] Sanctitas sit, [i. e. cum indolibus nostris, (i. e. cum proprietatibus animarum nostrarum et corporum nostrorum) intime conjuncta] et vitae-vigore robusta, |i.e. nostrum vigorem animi et corporis in sua potestate habens ut servum devotum ad legem Tuam plene constituendam], (d) in [nostro-sacro] Regno solem-videnti, [i. e. in R.