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

nd inform me concerning the case of the righteous and that of the wicked]. (e) Tell me further how this good joy of my soul comes (or ‘is to be realized’) in both worlds, [since I would attend to the concerns of the spirit and to those of the world well].

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Me datira [brihi] ya Te, Mahajnanin; sa vikramata*, {kila, tanor akshayatvath tasyih prabhdvena cakyate* kartum|', (c) yAcha Uttamena vachasa pragnata Manasa, [kila, Dinih pravartamanad kada bhavishyati?], (d) yAcha punyeshu bhuvane*! pariptirnavettrita**?; [muktétmandtm durgatinarm cha]. (e) Katharh idarh yan me Atmani uttamanandah prapnoti tabhydth, [kitnchit* yat ihaloktyarh paraloktyaii cha, guddhari karomi]? ** Or °eshu, so Haug = ‘within the holy worlds’, * J.* vetta.

Ner. transl. (To be understood as above). (b) Declare thou also the gift to me which is this power of Thine, O Great Wise One, [that is, it is possible to produce the.indestructibility of the body by means of it (or ‘through its power’], (c) and declare also what the questioning is which is made through the Best Mind and word, [that is, Z ask Thee, when shall the Din become progressive]? , (d) and declare also what is the completion of intelligence in the world among the holy (or ‘in the holy worlds’), {for* the free-souled (the righteous) and for* the evil]. (e) How does this which is my good joy in the soul approach for (or ‘in ”) both of these?; [that zs, I am effecting (striving to effect) a certain result which 7s beneficial both here and beyond]. (

Parsi-persian Ms. trit. An ¢ az Tt pursam, rast an man gd*, Hormuzd * (b) An @ haft* (?) dadan, [ma-ra bih g0*] kih TA, Hormuzd, an didan [vinam = nikézém] (sic), [ki, tan 7 pasin pah 4n rah tuvan kardan], (¢) kih ham pah Bahman sakhun [] hampursishn, {ki, Din rava kih béd?], * (d) [va =a] kih ham pah Savab andar jihan buadah agahi*, [] chiz ¢ ashavan (sic) u dn i darvandan] * (e) Chim in ¢ man ruvan An 7 veh khosht + u + rémishni rasad pah ani har df, [kih chiz 7 ming u géti nék kunam]?# *1 Vel ‘oti’, ee eee Rn ne ek AEp. 9 ass) yeyeas wp bale whe -agye eg 41496) ga) 9 0S eae 9. Text. 140 149(40>s 0) “ORI OMS ty baa pay “GR MO 326 Org su saqyar) Carpags dy “899/89 39 «fy 9 G09 of “agbapauorey Gs IMD 895596 yyteodyl das oprah a Capo dy sur reap eg Or “ndus’, § 60 e349} 6 DP I9945 sop rey bly ad ed »Rogay

Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, Ahura; (b) quo-modo mihi [eam] quam [quae] (sacratione* (?)) Religionem|-io sit] [sacratione etiam ampliori sacratam] reddam, fi. e. sacrabo?, (c) eam] Religionem| quam bene-largientis [vel ‘beati’ Regni] dominus hortans-doceat Regni [nostri sancti], (d) [et cujus (Religionis) instituta-principia per Tuum] elato[-tum, vel recto[-tum]] Regno[-num, ¢d est, Tua recta regali auctoritate] Tui-similis [nos doceat* ut] leges [revelatas*, patefactas et enuntiatas], O Mazda, (e)in communi-domicilio[una cum] Sanctitate Bondque habitans 3ni [nostri sancti], (d) [et cujus (Religionis) instituta-principia per Tuum] elato[-tum, vel recto[-tum]] Regno[-num, ¢d est, Tua recta regali auctoritate] Tui-similis [nos doceat* ut] leges [revelatas*, patefactas et enuntiatas], O Mazda, (e)in communi-domicilio[una cum] Sanctitate Bondque habitans Mente? “Td est, ‘Tu ipse doceas’; si persona humana magis indicetur, tum ‘Tui-dignus et deyotus servus doceat’ yertere possimus. *? Utrum ‘ereshya-khsh.’ compos. (voc. sg. sit necne?, -

Pahl. text translit. Zak i min Lak parsém!, rast} avo li yemalelinai, Atharmazd; (b) chigin denman i? li Dind** yoshdasar [i avéjak*] yéshdasaryom?, [aigh, Dind* chigin rfibak vadtinam-é5], (c) min zak ¢ hfidanak navak** navak** Amtkht-éd (sic) pavant shalitdih®, [méin Dind*7 denman nayak* navak* mindavam i8 frarind ghal-Amiikht-éd9 (sic)]? (d) 1rasté pavan khidayih Lak-havand, zak i? pavan tiz!3 Atharmazd, [pavan Dind* i? Attharmazd mun shalitaih'4+45 aitd, rastiha yakhsenunéd]. (e) Pavanash hamdemanih* {16 Ashavahisht8 vat? Vohiimandch ketranéd [pavan hamkhadakih].

*D. ins. i. ? DJ. om. ? DJ. ins. ayéjako i; D. onlyi. *D. ins. i. °D. “anamam*; Mf. ‘inam. ° DJ, padakhshahih; D. pAddkh®. "DJ., D. ins. dino; M., K.5 om. ®* Mf. om i. °M. °ikht, ?°D. ins. mtn late. 1 DJ., Mf. om. 17D. om. i. 1° D. tizth or "ash. 14 DJ. padakh®; D. padokh®, 1 DJ., D. ins. zakash. 1°DJ. ins. t. *7DJ. ins. va.

Pahl. transl., etc. That which I ask of Thee, tell me aright, Atharmazd; (b) how shall I further accomplish (or ‘maintain’) the sanctification of my sanctified [which 7s my pure] Religion?, [that is, how might I render this Religion progressive] (c) which he who is truly (or ‘beneficently’) wise has* taught™! again**2 and again**2 in the sovereignty ?, [he who has*® taught*® this Religion, the interest of the pious (or ‘the thing which is pious’), again**

and again**]?, (d) he the one righteous in the sovereignty who 7s thine equal (or, ‘such as Thou art’) and who is such through the fleet (?) one of Atharmazd [through the Religion* of A. (alternative* and correct* free* trl.), whose is the sovereignty, and he maintains it righteously]; (e) and on* this account* (sic, a trl. of the syllable ‘ha’) he dwells in the same dwelling (full trl. of hademdi, ‘ha’ twice translated) wth Ashavahisht and Vohiman, [thaé ds, in companionship with them]. *1 Later usage; possibly ‘by which he is taught’ (?) was meant. *** navak translates ‘naos’ of hudanaog (!). *° or ‘who is (?) taught’.

Ner.’s sansk. text. (a) Pirvoktavat jiieyam.