Fr. If through this for the soul the truths are not held as the better, Then teaching to all will I come, with God’s law more fully confirméd Law over both sides, Mazda, that moved by the Right we may live, Pahl. transl. When* (or since), as one observes, one does not believe according to what is not doubtful to him [when one is also not doubtful in the matter of the Yazads], then* it is good on viewing (or exposition) [when they will make it clear by an estimate, or example, from the world], (b) so (or therefore) to You all are coming, [that is, every one will come into Your possession], when they become thus aware of the regulation of Athar- mazd, [that is, when they shall know the wonderful power (or character) of Attharmazd]. (¢) From Atiharmazd and from those (the Ameshéspends) does it happen, if I live on through the aid* of* Aharayih, [that is, this happiness comes to me from the Ameshdspends, and from Attharmazd, if I live on with the industry and charity which are appropriate for me]. *Or ‘in accompaniment with’. Ner.’s sansk. text. Yat nirikshanenat* na pratibudhyati*, |[kila yat nirik- Shate! tasya mahattvar yat Dineh, na pratibudhyati] asathgayatvena upavri- prapadanam** uttamar, [chet vastuni Iajadanamh? sarhdigdho? na_bhavet, drishtantair jagatyah komalath karyam]|. (b) Evam Yushmasu sarve Ayanti, [kila, sarve ’pi svadhinatve Yushmakarn ayanti]; yady evari Gurutvam Syamino vindanti‘ (? so), [kila, chet mahattvati Hormijdasya jananti* sarve ’pi Dinau Hormijdasya ayanti]. (c) Hormijdat tebhyah tai praptimn chet punyasaisrish- tari’ yachayamah, [ Amicaspintebhyah vayarh end sarpattin manushitn Hormijd-
achcha, chet karyaya punyayacha asmakamh asti, yichayamah]. ( Ja nirikshane samanena. ?J.°, J.* Iajadinih. *J.* dha. 4J.* vid°; ©. °ati. P iendaes hone bins b. “tam:
Ner. transl. Because he does not understand by this consideration, [that is, because he considers the greatness of this, which is that of the Din,
56 SKK ae
and does not understand], therefore that teaching (?) which is without any hesitation is the best, [that is, if he is not doubtful as to the nature of the Yazads, the teaching is to be made easy by the examples of the world]. (b) Thus all are coming among You, [that is, into Your control or possession |, if they are those who know (so, not ‘obtain’) the spiritual Mastership of the Lord, [that is, in case that they know the greatness of Hormijda, and also come, all of them, into the Din of Hormijda]. (c) If we ask from Hormijda and from these for the attainment produced by Sanctity, we are asking from
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Trlit. Yam ddo, Mainya, Athracha Ashacha chdis randibya khshnitem, Hyad(t) urvatem [=vra°] chazdonhvad(e)by6, tad(t) né Mazda vidvandi vaocha Hizva [hizuva] Thwahyé aonhé, ya j[i]vafitd vispeng vauraya [=vava°, or var’ |.
Verb. tr. Quam [placationem (vel cognitionem-certam)] dedisti [vel des] spiritu [vel, O Spiritus,] Igneque, Sanctitateque assignavisti [-gnes] certantibus- duobus [vel e lignis duobus] placationem (vel cognitionem certam), (b) [et] quod [qua] doctrina peritia-praeditis [nuntianda sit], hoc [hanc] nobis Mazda [ad eam] sciendo [-dam (et revelandam)] dic (¢) lingua Tui oris, qua [faciam ut] viventes omnes credant [eos convertam-et-in-fide-firmos-aedificem].
Pahl. transl. Since Thou gavest understanding (or contentment (?)) by the spiritual influence, the Fire, and Ashavahisht, and also taughtest it to the disputants, [that is, the true (pure) and the impure were made evident by Thee], (b) sénce it has also been given to us by Thee, [who gavest| the benediction to Aim who was the discerner of the numbers [the nirang-i-var],
tell that to us intelligibly and wisely, O Attharmazd, that [Nirang-i-var?] —
Xxxi. 2, 3. 57
the Amicdpinta and from Hormijda that human felicity, if perchance, for the performance of duty and for sanctity it is (or ‘may become’) ours]. Parsi-persian Ms. Kih pah nikirishn* (so) nah khwahéd (so), ash pah an ¢ bi-gumani, (kih pah chiz [] [shan = —] nah ham guman], ka, hast awar nigarishni* veh*, [kiyash pah [] i géti bih numayad] + (b) édiin an shuma tamam amad, [kt, har kas bih an khwésht 7 Shuma amad], kih édfim radi 7 Hormuzd agah bid, [ki, —7¢ Hormuzd bih danad] % (c) Az Hormuzd [] [kih = min] dshan 4n rasishn, kih az Sawab — jizom ((2)pro jijom (sic) = zivom), [az Améshasfendan* (sic) am in néki [] [kih = min] Hor- muzd, kih aw kar u kirfah, am hast, 6 [] [ma-ra (? sic = text) zim, or ziyam (?) |x
Free. What by Fire Thou givest, O* Spirit, and by Right, the two-strivers teaching, What doctrine is for discerners, tell us that, that we know it, Mazda, Tongue of Thy mouth declare it, that we teach all living the Faith.
(c) through Thy tongue and mouth; thus the living of all kinds believe, {and also afterwards it, the Nirang-i-var, is uttered by Him (Atharmazd), that is, I speak it in His name, (or thus: ‘I speak 2¢’)].
Ner.’s sansk. text. Yar datta1 adricyataya Agnira, Acavahistarhcha, parijidpitumn pratividinam prabodham, [kila, guddhiricha? prakatikurute Acavahistarhcha, Agnitn patirn], (b) yachcha prakagatvarn [pratidvandvinai| vivektuh, [Nirangamantram' divyasya], tat no, Mahajianin, suprabodhataya* brahi, [tan? Nirangamantrai divyasya|, (c) jihvaya tatra ‘nane*, ya jivatah sarvan prabodhaka (?), [pacchdd uktara eva syat; yat brimahe].
WIAs DAeCr 21.8 Ts C., P., tat.
Ner. trans!. Which Fire, even Acavahista, may Ye give (improp. conj., or ‘Ye gave’ (if datte, then ‘he gives’ not ‘takes’)) through the spiritual influence to make the intelligence of the disputants comprehend, [that is, he makes manifest both the clear (or the pure (?)) truth, and Agavahista (Agni the lord)], (b) which was the blessing (? kac in Ner.’s sense ‘prosper’, or ‘distinction’ (?)) of the discerner [of (or between) the strivers, the Niranga- mantra of the celestial one], therefore tell it to us, 0 Great Wise One, with Thy wisdom, [this Niranga-mantra of the heavenly one], (c) with the tongue there, in* the mouth, which wisdom* is enlightening, or awakening, all the living, [and afterwards (later) also let it so be uttered, which 7s*, we say 7* (or ‘which we declare’, but see the Pahl.)].
Parsi-persian Ms. Kih at (sic) dad pah minti atash [ Ardibahisht (sic) tu-ra chasht* an dalil-daranshnakhtari*, [kf, [] khalist [] na-khalist péda — **) # (b) Tu-ra* kih w — an fi shumar vazardar* ham [dad Nirang ¢ [] [man = ra (li)] dad], an an ma, Hor- muzd agahia (sic vid. pro-%ha) gi*? dana(iyha* (?) {an nirang []],% (c) pah zaban 7 Ta, pah dahan, zivandagin tamém khwahand, [azash (? sic) pas guft béd (so), kf,
gtiyam] % **Pahl. perhaps meant for kardan. ** Parsi go.
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58 XXXI. 4, 5.
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Trlit. Yada Ashem zevim [=°viyem] avhen Mazda&oschd Ahuradonhd
Ashicha Ar[a}maiti Vahista ishasi Mananha,
Maibyé khshathrem agjonhvad(t) yehya vereda vanaema Drujem,
Verbatim trl. Quando Sanctitas invocanda [propitia et propensa sit (erit), et propensi] sint {erunt] Mazdaeque Domini (b) beata-que cum Pietate ([vel Beatitudines-duae (?) et Pietates duae (?), hoc est simpliciter, hae duae etiam propensae sint|) [tum hoc] Optima desiderem [-abo, precibus petam] Mente, (c) mihi Regnum potentia-praeditum cujus robore occidamus Mendacii-daemonem.
*See P. ?DJ., Mf. And (for ani), *DJ. om. va. *D. om. ih, * DJ. ins. 7, Spas D. om. va. 7 D. ash; others ayén (so). * DJ., D.; others min. ° D. ins. i, 1 D. om, shin. * so D.; DJ. °shah; M. shalitaih. °D, yehabfind. + DJ. om. £.** I corr. Comm.
Pahl. transl. When in that dispensation [in the final body] I shall be an invoker of Ashavahisht and of Atharmazd also, [that is, let there be thus one good quality which is mine; may it be possible for me to invoke the Adharmazd of* Ashavahisht], (b) and that also which is veneration (or ‘the venerating recognition’) Spendermad, [of her may I be an invoker]. I desire (or ‘pray for’) the best thing, Vohiman’s [reward]. (c) Mine also, [that is, my disciples’ de the authority which is from the strong one, [that is, give them
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Xxxl. 4, 5, (59
Free tr. When to our prayers inclining are Thine Order and Ahuras Then with Armaiti the blest and the Best Mind will I implore You; Grant me the powerful Kingship; by its strength let us smite the foe.
sovereignty from Sdshans], by whose fortitude, [that is, with his own weapons he is able to do it] the Drij is overcome, [that is, I know this that in that time it is (will be) possible* to render the Droj stupefied|. *Sce taband.
» Ner.’s sansk. text. Yadi ddnenat Agavahistasya nimantrakah smah, [punyasya], Mahajiianinaccha Svaminah (b) bhakticilaydccha prithivyah, [kila ‘smakarh uttamatvath* evam astu, yatha teshaih caktaé bhavamah nimantra- yiturh|, utkrishtatvarn abhipsimo, Gvahmana, [kila, mahyam prasddarm dehi], (c) madiyebhyo rajyam balavattamat *, [kila, cishyebhyo me parthivatvarn Caogiogat dehi], yasya sainyataya*3 apaniyate Drijah, [kila, ma sAdhanaih* sviyath gakta bhavanti karturi, idarhcha veda4 yat antas tasmin kale Drajam akshamarh* gakyate kartuii].
+ J4, C. danecha. 2 P. “mat; J.3, dC. “man, * J. Po cain- 3, ean ee: gaitanya, J.* caitanyaya. * J. vacha-; J.* veva-; C., P. vecha.
Ner. transl. If, by means of the gift of offering, we are invokers of Agavahista, [of Sanctity], and of the Great Wise One, the Lord, and (b) of ‘the pious one, the Earth, [that is, ours may the goodness* be in order that we may be able to invoke theirs] then we are seeking, O Gvahmana, to: reach the exaltation, or goodness, [that is, grant this to me as a reward], (c) and we are seeking the sovereignty for my people from the most powerful one, La [that is, grant my disciples the sovereignty derived from Caocioca] by whose martial* power* the Drtija is removed, [that is, they are able to make me their own through martial weapons*, or ardour*, and this I know, that in that time, it will be possible to render the Draja powerless].
Parsi-persian Ms, Kih pah an dahishn [pah tan 7 pasin] Ardibahisht khwandar —
(= -4nd) [] Hormuzd [], [ka, ma-ra veh [] ¢ édin bad, man Hormuzd 7 Ardibahisht tiban (sic) bid khwand] (b) fi ham 7 bandagi Spendarmad [ash khwandar hend (?)] Buland khwiham Bahman [muzd] s (c) Ma, [] [shagirdan 7 man], khudai az 4 i — hend, kti[] padishahi az Sdshyésh dehi (= vd (?))] [] [az =min| pah an 7 i —, [kfish pah afizar* ¢ khwésh tuwan* béd kardan], — Druj [@, in dinam, ki, andar 4n zaman Druj akhir (sic ? = mirum (?)) shayad kardan]
Free tr. This tell that I discern it, which through Truth Ye give as the better,
Whose atonement I may know, and ponder through Thy Good Mind,
Those things, O Mazda Ahura, which should be, or should not be. Verbatim transl. Hoc mihi ad- [-id] discernendum dic quod mihi Sanc-
titate dabitis [dabatis (?) omnibus aliis] melius (b) ad- [id] -sciendum Bona
60 XXXI..5, 6.
Mente, [et] ad-mentem(que) dare [advertendam ad eum] cujus [i. e. a quo veniat] ad*-me* [vel mea] expurgatio ([vel id cujus (de quo) me (meus) propheta (loquatur)|), (c) haec-etiam, Mazda Ahura, [dic] quae non vel (jure (?)) sit [sint], erit [erunt] vel. (The well-nigh useless transliteration is omitted above to gain space).
Pahl. text translit. *Zak? avo? li vijardd* yemalelinai, [va? réshanak¢ yemaleltinai, aigh zak mozd, chigin avo nafshman shdyadé kardané] min® avo li pavan Ahardyth [amatam kar va kirfako kardé yekavimtinédé| dahishnd { shapir, [aigham zak mozd i shapir ghal yehabtinishnd |. (b) Akds-dahishnd¢ © pavan Vohiman avd li zak’ yehabinai, [aigham’, zak i? danakih pavan fedrandih bara yemalelinai], mtn li [pavan zak i valman**], zak i avé"* arsh™ (vel hanvarih), [aigham pavan zak danakih frartndih pasukhvé i” avo!? arsh'? (vel hanvarih) tiibané yeheviinad dAdand]. (c) Zakich i, Atharmazd, 14 ait zak { aitd rai [yemalelfinéds], [aigh, Gasanikih rai i” aito, yemalelinéd, aigh dit].
1S8ee P. ?DJ. avé zak. *DJ. D. om. va. *DJ. ndk (?). °D. om. °D, nih; om. i. 7DJ., D. ins. *D. aigham. °DJ. ins. i. *°DJ. avo. ™ DJ., M., K.5; D. avo arsho (?). 12°DJ., D., M.