Ner. transl. What is Your kingdom? [that is, what can we do by which Your kingdom may* become* advanced] ?, and what is Your wealth? [that is, what can we do, O Great Wise One, whereby wealth may* be* kept apart within Your possession] through our action, and through which we may* become Yours?, [that is to say, We are thus doing everything by means of which Your kingdom may* become advanced, and wealth may* be kept within Your possession]. (b) Oye poor! Righteousness* and the Best Mind are affording You protection. (c) Before all are ye announced, before Devas, heretics*, and men!
Parsi-persian Ms. Kadar + kudam an 7 Shuma khudai, [kfi, chih chiz kunam, am (?) khudai (?) ¢ Shuma afztin bashad] kudim khezinah, [kfa, chih chiz kunam, am (?) khezanah pah khwéshi 7 Shuma dasht bashad], ki, pah kunishn, Hormuzd, édiin an Shuma hend (?), [kt, [afzin = afedyinéd] chiz [] [an = (?)] kunand am (2?) khudat 7 Shuma afztin bashad []] (b) [] [kih = min] ashoi-kunand* [pah = pavan] Bahman + veh*-minishn, [kt, kar u kirfah kunand], {kih = mén], parwarishn dehad An darvishan 7 Shuma * (c) Pésh Shuma, az tamam pesh guft hastid (?), [kai, tungartar* (sic, tawan- gartar*) hastid] az Déwan [] khirad-stard éstéd*, [wa = va] marduman *
Free ir. If, Mazda, thus in verity with the Truth Ye exist and the Good Mind, Give tome clearly asign,in this life’s entire abiding, (or ‘this people’s(?)every house’) How with offerings, and more earnest, to You I may go, a praiser.
I bara yemalelinéd, i#(2)+7 apagamantar® yeheviinani®], aigh pavan zak i valman ahvand pavan harvispé!° ketrtinani, [aigh, tand* 7 pasiud lich rai avéjak} Shayad kardand"], (c) aétind avi zak i Lekam yazishn6 pavant?+t Afrina- and dahishnih va! stayishnd sdttinam madam. * See P. 2 DJ. ins & 3 ME alone ins. va. * D. om. * DJ. dahishn (?) ° D. *shako 7; Mf-6-I. 7 Mf has i. * D., Mf. seem apag®. ° D. °vind. 1 DJ. 1 DJ. kardo., “2 Dy, fraz; 18 DJ. om.
Pahl. transl. If thus that world is manifestly* real*, [that is, if 7 zs clear that the later body (the future life) exists (or ‘appertains to ét’)], O Attharmazd Ashavahisht and Vohiiman, (b) then do Ye declare to me a sign*4 [through which I may become less doubtful], and such that I may abide in that world in all its duration (or ‘extent ’), [that is, for me also it is necessary to render the later body (or ‘the future existence ”) pure* (or ‘clear’)|, (c) and so Iam coming on to You, sacrificing (or ‘to Your sacrifice’) with the delivery of benedictions, and praising You (or ‘and with praise’). **Ins. ‘{i. e. ye will declare -»’.
140 XXXIV, 6, 7.
Ner.’s sansk. text. Chet evaii sa srishtih parisphuta, Mahajnanin, Dhar- maccha, Uttamain Manah, [kila, nirmalatara tanoh* akshayatvena bhavati], (b) tat tasydt lakshanara mahyarh debi, [kila, me chihnam brahi, yena nihsam- dehatara*(sic) bhavamah], etadiyecha? bhuvane sarvatra nivasamah, [kila, sarvarh kitachit tat kurmahe yena tanor akshayatvarh mattah sddhu gakyate kartuml, (c) yatha Yushmakarh Ijismayet vikhyatidatya* stutayecha pracharamah’, [kila, Ijisnaye stutayecha Yushmakat pracharamah®, yavat Yushmakarm prasiddhir* bhavet]. * J.3, J.* 2 so J.*; others ®yena® 3 C, om. from 3 to 3.
Ner. transl. If thus the creation becomes revealed, O Great Wise One, and Rectitude and the highest [i. e. the Best] Mind, [that is, if the creation becomes clearer* through (or ‘as regards’) the indestructibility of the body (the future state)], (b) grant me the sign of this creation, [that is, declare a sign to me whereby we may become less doubtful], and 7 accor-
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Trlit. Kuthra Toi ar(e)dré, Mazda, yi Vanhéus vaédenaé Mananho, Senghis, raékhnao aspénichid(t) [= aspen°] sidrAchid(t) chakhray6 ushi-urt**, Naéchim tém anyém Yishmad(t) vaéda, Asha, atha nao thrazdim [=°dvem]! Verb. transl. Ubi [sunt] Tui adjutores-sacrificuli, Mazda, qui[a*] Bonae|-na] agniti*t Mentis[-nte, vel etiam fortasse ‘res Bonae M cognoscentes’|, (b) pro- nuntiaverunt [verba-hortationis], opes (-in-hereditate-relictas(?)) (vide istis supra) [conficientes pro sacra causa nostra ut*| rem fortunatam-etiam ([vel ‘in rebus fortunatis’ (adv.)|) [et in*®-] miserias [-iis*2] (eas opes) conficientes (i. e. produ- centes") intelligentia-lata [-praediti]? (c) Nullum [Dominum] eum [vel talem]| alium [atque]Vobis | Vos] nosco (mihi**-conciliabo) Sanctitate*®, itaque nos servate.
*1 7 . . : _Vel eviam ‘res possessas’ (?). ? fortasse: ‘facientes ut se vertant res adversae in prosperitatem’. * 0 8.(?) **i. e. nullius animum mihi tam conciliabo, vel ‘nullum - {ut servantem] adipiscar’.
Xxxiv. 6, 7. 141
dance with which we may abide continually* in the world relating* to* its [that is, under* my* influence* we are doing everything through which it may be possible* to render the indestructibility of the body pure*!|; (c) do Ye therefore grant to us a sign indicating to us how with (or ‘on account of’) the delivery of the announced (or ‘celebrated’ (2)) blessing* we may go for- ward to Your Yasna and to Your praise, [that is, to Your Yasna and praise we are going forward so long as until (?) (so meaning, or ‘while’ (?), hardly ‘in order that’) Your revelation may take place (?)]. *! Was ‘clear’ meant.
Parsi-persian Ms. At (sic pro agar = At (?)) édfm 4n gurih zabir, [ka, zahir kt [zaman = damdn] 7 tan ¢ pasin 0 bashad], Hérmuzd, [az = min (?)] Ardibahisht, Bah- man, (b) an ¢ édfm an man [] [khaslat* = dakhshaki] [] bih gtyad [7 bi-gumantar ba- vad], ka pah an 7 fi jihan* pah tamim mandan, [ka [zaman — daman| ¢ tan 7 pasin man ich (sic pro ham) ra khalis shayad kardan] x (c) Edan An An ¢ Shuma yazishn [ |] [fraz = frdj] mashhiri dahishn u stayishn Amadam awar %
Free tr. Where are Thy helpers, O Mazda, preaching* versed in the lore of the Good Mind,
Blessings and treasures ’midst* woe | and our grief with wide intellect bringing ? None have I otber than You, through Holiness then do Ye save us! aharayinani (-And)'4+1 [aigh, kar va kirfak vAdtindid (-dni)|; aétind avd Jan- man srayishn’ yehabtinéd. + See P. ? DJ. om. 8 DJ., D. ins. 1. * D. °ndih. © Dz Stunast. © D. ins. i. 7 D..%fd. * DJ., D. om. * DJ., D. °Akih. 10 DJ., madamam (sic); Mf. maman. ™ D, zak i, 1? D. om. ** D. homan. ™“ D., Mf.
Pahl. transl. Which is this Thy liberality (or ‘liberal one’) (read rad (see Ner.)) concerning which, (or ‘whose’) is instruction by the Good Mind ? [This I know that it is quite necessary for me to understand that liberality which is extended towards Thee by the wisdom of the pious; but which is it]? (b) It is the doctrine which is the (or ‘that of’) good support (hardly ‘good believing’ (see the Gatha)), [and that which exhorts us to duty and good works], and which one should fulfil both in prosperity and adversity as an enlarged wisdom, [and a wise intelligence, that is, they shall fulfil duty and exercise charity in distress, and also under seasonable (or ‘favourable’) cir- cumstances (literally distressedly and seasonably); and from this also, his (the pious man’s) wisdom arises] (c) None other do I know save You, [that is, I know of no other from whom my happiness is so certainly secured as it is from You], and when I (or ‘they’) shall act righteously, [that is, when I (or ‘they’) shall fulfil duty and charity] do Ye therefore afford us protection !
Ner.’s sansk. text. Kas te dakshinadata, Mahajiidnin, yah Uttamena vetta Manasi? [Idathcha vedmi yat dakhshinam! Yushmakarn sadvyaparajiia- nataya* cakyate® parijiatui; sé ka?] (b) Cikshaih satye* yah samadhanatve*, _ Sathkatatve ’pi kurute vipulachaitanyah’, [kila, yah karyarh punyamh yat sam-
142 XXXIV. 7, 8.
riddhataya* kurute, tachcha yat samkatataya ’pi kurute, tasya vijidnachaitan- yam tasmad bhavati]. (c) Na kathchit tari anyam Yushmat vedmi punyat- manamh, [evar asmabhyaih palanarh® datérati kam api na jane, yasmat cubham evain yatha Bhavadbhyah], yah punyatma evarh asmakaih palanarh® kurute.
* All dakhsha®. 2 J.* °parataya jianataya. * J.*, P. °yaihte. + C, ‘tye; P, °yaya. Be, dens Crees kaneis
Ner. transl. Who is Thine offerer, 0 Great Wise One, who is intelligent through the Best* Mind? [This I know, that it is possible to recognize what is truly Your offering through the intelligence of good conduct, but what is it?] (b) Who is he who carries out the doctrine in truth in prosperity and also in misery, being large-minded, [that is, the man who fulfils duty right- eously while in* prosperity, when he likewise does the same in* adversity, a discriminating intelligence becomes his from this circumstance]. (c) No one
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Verbatim transl. His enim nos*! factis terrent* ii inter quos erat [vel sit (erit)] pro multis*? exitium, (b) quum erat [vel sit (erit) ut} robustior [ad- versus] infirmiorem Tuae, Mazda, oppressor doctrinae [i. e€. oppressor Tui ministri devoti illam doctrinam promulgantis]. (c) Qui non Sanctitatem mente-concipiebant [-ient (vel* ‘qui non S. meditabuntur ’)} ab his procul-in- remotione erat [vel sit (erit)], Bona Mens, *: Fortasse, e contrario: ‘his nostris factis terrentur’ (lege bayenté). *2 vel ‘causa multorum’.
Pahl. text translit. ‘Min zak i valmanshant maman?+1 kanishnd lanman bim [min kanishno #8 Aharmokand] min4+! dén zak {> madam ait kabed SCjo, (b) amat ait zak i adj-homand [Aharmék] valman, mfin®++ nihddadé7+"** (? ni- had**1)§ dahishnd [havishtd rai®] pavan hana i Lak, Atharmazd, andstih hém- punéd [pavan Dind* ¢ Lak]. (c) Valmanshan mtn? JA Aharayih minénd?, min valmanshan bard rakhik aits Vohtiman. ** oy a translit.; see Comm.
psec P..?M.. DJ., D. om, ®* Die om *DJ., D., Mf. ins. min. *D. om. *DJ, D., Misi 7D. M., Mf. naidyon (? sic, a translit.), or nihadind (2). *D. ins. va. ® P. ins. 10 Mf, amat; D. main.
Xxxiv. 7, & 143
Whomsoever do I know other than You who is holy in Soul, [thus it ts that I know no bestower of protection upon us whomsoever from whom benetits are so derived as they are from You], or who is so holy, and so effectually provides protection for us.
Parsi-persian Ms. Kudaém in ¢ Tf sakhdwati® {hast = haémana* (2)], Hormuzd, kih pah Bahman agah-dahishn. {in [an = dn] danam, kti, sakhawati ¢ an Ta pah nék danai bih shéyad danistan; bih kudam ?] (b) Amikhtan 7 nek-rasti*, [¢ an kar u kirfah}, kih ham pah Asani, [] kih ham pah tangi kunand fraj (sic) hiishi, [{] dana hashi, ku, kar u kirfah ¢ tangi [a = guman (sic)] kunand, wa an 7 nék-bamha + khalisi* kunand az (? sic) danai azash bashad] % (c) Nah kas rawA + am (? = madam) [] [an = zak] [] Shuma, agah [] [hend — homind), (ki, kas nah danam kih am néki édin azash chin az Shuma [az = mn]; [] kih kar + ashdi + kunand + ham, [ka, kar u kirfah kunand], édin an ma parwarishn dehad] x '
Fr. tr. For with fear by deeds they smite us, ’midst* whom there wasruin for many, When as stronger crushing weaker | was, O Mazda, Thy doctrine’s oppressor ; From them who mind not the Faith remote abideth Thy Good Mind.
Pahl. transl. For from those deeds our fear arises [from those deeds of the Persecuting Heretic], among whom what* happens* to many is destruction, (b) when he is the powerful Aharmék, and the one who subjects* (or ‘whose is the giving of subjection (?)’) for Thy disciple], and who believes profanity (or ‘scepticism’) against that which is Thine [avainst Thy Religion]. (c) Those who do not meditate upon Sanctity, from them the Good Mind is far off indeed (or ‘will be far’).
Ner.’s sansk. text. Tesharn yato ’smakaih karmatvat! mahabhayar yesham asti upari prabhiteshu! mrityushu* [karmatvat! Asmovan aii]. (b) Yo asti balishthatamah**, prachannakarma Asmogaht, Tvadiyayim, Mahajianin, andstikatvaih* prabodhayita [Dinau Te. Tasyd ’pi karmatvat asmakatht ma- habhayamh vartate!]. (c) Ye no Dharmar manyante tebhyo dire Uttamar asti Manah. + Various trifling corrections.
Ner. transl. For their (or, ‘our”*) great fear* is arising from our* (or, ‘their™!) action, whose action concerns (or ‘is purposed for’)many deaths, [that és, from the action of Asmogas*?]. (b) For he who is the strongest, and yet the covert one [the Astnoga] is promulgating profanity (or ‘infidelity’) against Thine ¢nterest, O Great Wise One, [against Thy Din. And this too from his action our great fear arises]. (c) From those who do not meditate upon Sanctity (or ‘Rectitude’) the Good Mind remains afar. *' See the gl. *2altern. trl. ?