Pahl. text transl. *Minat? avo li, Adharmazd®, va? manikano [havishtand i li] panak yehabind (b) amat li* zak i* darvand [Aharmané] pavan yakh- senunishnd kind, [aigham kind levatman daréd, am panahih* min vadtnyén] (c) zakAi min Laké® Atash va® Vohtiman?; [maman Lekim rai khavitinam aigham pAnakih* vadtinyén’], (d) mtn’ pavan valmanshdn ktnishné Aharayth fravarém®, Atharmazd, [aigh, kar va kirfak vadinam-é, am panakih min vadtinyén]? (e) Zak!°r!! ft avote+ li Dastébar f2 Dino* fraz yemalelinai [denman yemaleliinai aigh'®: Dind*! pavan! Dastobart yakhsenun?].
+See P. throughout. 7D. om. at. *DJ. ins. va. *DJ., D. om. ®D, lekim. *D. va.. "DJ, néd: °D. min. *DJ,, Dr “ram. 2° DJ: valman i zak: 1: D, valk ayo, 42D om.
Pahl. transl. Who has been given to me [and my disciples*] as a pro- tection by Thee, O Atharmazd, (b) when the wicked Aharman holds me with the hatred of his possession? [that és, since he holds me with his hatred who can afford me protection] (c) otherwise than by (or ‘apart from’) Thy Fire and Vohiman?, [for I know that it is owing to You that (or ‘where’) they may afford me protection (or ‘wherefore do Thou afford’ etc.)], (d) by which*
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Verbatim trl. (with paraphrase) [Sed quod ad illum vastatorem (vide ; supra) attinet] qui ex-contrario [vel ‘va= vere*’ dabit eas quae] mihi [meae] (quas) -colonias[-iae sint] (dat, dabit) damno [et injuriae saevae], (b) non [i. e, ne]
Xlvi. 7, 8. 2538
(or ‘by whose*’) actions we are nourishing Sanctity, O Adharmazd, [that is, I would do duty and good works; who will (or ‘ would’) afford me protection ?]; (e) proclaim him therefore who may be a Dastir of the Religion for me; {say this thus: ‘accept (or ‘maintain’) the Religion through the Dasttir’).
*1 Lit, ‘when mine is’.
Ner.’s sansk. text. Ke mahyath, Mahajiidnin, madiyebhyaccha pdataro dattah, [cishyebhyagcha madiyebhyah], (b) yato* mayi durgati*, Asinogah viditva dadhati dveshath, [kila, maya saha dvesham dadhati, me rakshar ke kur- vanti] (c) anyds tvatto “gnegcha, Gvahmanachcha, fyato Yushman vedmi, kila, me rakshaih kurushe], (d) yesharh karmabhih punyar pdlayami, Svamin, {kila, karyarh punyam karomi, me rakshamh ke kurvanti]? (e) Tan me ddecena Dinau prakrishtami brihi, [idarn brihi yat* Dinirh Guruna grihnami*].
*1J.3, ©. grihnam (sic),
Ner. trans]. Who are given as protectors to me and mine, [my disciples, O Great Wise One], (b) when the wicked* Asmoga sets his hate upon me with* crwel* sagacity*, [that is, he is fixing* his hate with (i. e. upon) me, who are affording me protection] (c) other than Thy Fire and Gvahmana? [and this I say because I know You; that is, it 7s Thou who dost afford me protection, (d) by whose deeds I in my turn protect Sanctity, O Lord, [that is, | am performing a righteous action, but who are affording me protection im it?] (e) Declare these (Thy Fire and Gvahmana) forth to me through the the commandment represented by (or ‘contained in’) the Din, [that is, tell me this, since I (or ‘that* I may*’) accept the Din through the spiritual Master].
Free tr. He who my settlements to harm hath given,
Ne’er may his burning* wrath* through deeds destroy!
In hate to him come that which weal opposeth;
That to his body come which holds from blessing ;
May naught from vengeful wrath deliver, Lord! ejus me deyorans-et-vastans-‘furia’ actionibus attingat*, [neve me illa saeva vastatio crudeliter contundat]. (c) Momenta-ulta (sic), [i. e. momenta res contrarias adversus eum gerentia*!] haec [momenta ulta] huic, i.e. [ad hunc vastatorem] aggressa*-accedat{-dant] odio ([vel tentemus iterum ‘(c) Res dam- num-rependentes*, [i. e. res damnum ab hoc v. actionibus in nos illatum repen- dentes*?], haec [effecta factorum suorum (vel ‘alia, moventia* mala, i. e. res
254 XLVI. 8.
omnino in hac conjunctione hunc inimicum infidelem miseria afficientes) ad [vel adversus] huic [i. e. hunc] accedat{-dant odio]) (d) [ad (vel ‘contra’) corpus [ejus] (ad) [accedant eae res] quae eum [a] bonae|-na]-vitae[-ta, i. e. a prosperitate] detineat, [i.e. retardent]! (e) Non, [i. e. ne (vel ‘nullo modo’) res ad eum accedant quae eum a-] calamitatis[-tate retardent] omnino**, O Mazda, odio, [sed ultione ad eum omnes res usque ad exitium ejus aggressae- accedant, O Ahura], **Ad verbum ‘[negotium) adversus-agens’ neut. sg. part., vel (advyersus et contra *gerenter’ adverbialiter usurpatum. *°i. e. negotium rependens, vel (adverbialiter) *rependenter. ** ad verbum ‘aliquae’.
Pahl. transl. He who delivers my settlements to the hater, [that is, he whose wealth is through the Persecutors (righteousness-destroyers) of the Dastir (or ‘the D. of the persecutors’, (ins. i)), on him let them (or ‘I will’ (read °ani)) execute chastisement]. (b) Not* of that wound of* the* consumer™ (hardly ‘that endless*(?) injury*’) which zs inflicted through his deed, [i. e. they would inflict injury upon body and life and soul], dat of that I am not the expeller*, the driver-off (sic) (not ‘instigator*’, (so)); see the gl.), [that is, it* is* not possible to inflict a full punishment upon them (sic(?))]; (c) in that meeting* (or ‘for that opposition’) in relation to both énterests, [since they (or ‘he’) will not fulfil the duties of the spirit and those of the world well] one* is coming [to him who 7s the Persecutor-of-righteousness] with torment, (d) dut* to his body [i.e. to that man] a sovereign**(?) [is coming]; i.e. he (or ‘they’) shall execute chastisement upon those s¢nners] who shall also (i. e. and they shall also) effect protection for* this other saint in his good living, [i.e. the opinion as to it is this thus [that the passage* (?) means* (?) that they should afford protection to the creatures in their correct-piety]; (e) not
Xlvi. 8. 255
solely* for the sake of punishing evil living is he, O Atharmazd, (or ‘is A. ’) a tormentor [of the wicked] at every moment. *!In the earlier trls, before the gl. was added héman may have been meant as an accus. ‘not by his deed may devour- ing violence wound me*; I am driving** him away’. *? or ‘to that man, the evil sovereign ,~-’. ** see Comm. especially; the trl. of this verse should be word-for-word only, and in the light of the Gatha.
Ner.’s sansk. text. Yo va me endm* jagadvibhttimn dadati dveshine, [kila, lakshmirh Adecena Asmoganarh dhatte], (b) na tasya’ hari, nricathsaih karmabhih, prakrishtarn prasarpayita, {kila tasya tanau 4tmanicha, chheda- karaih karmabhih* na “harh nigraharh sarapirnarh karturn caktah]. (c) Praty- abhimukhapraptya tena dvitayena, [kithchit* yat paralokiyai ihalokiyam' guddhara na kurute] tasya prapnoti pidayé (d) tanau [tasya Asmogasya]. Sa yah enam* sujivanitayé pita (e) no dushtajivanitayd. [Raja yah srishtith sadvyapadrataya rakshati, sa tasya nigrahath kurute]. Kadachit* Hormijdah duhkhakarta nikrishtanath. + P. om.
Ner. transl. Or* he who gives over that my worldly (or ‘landed*’) property to the hostile party, [that is, who acquires property through the advice (or ‘instructions’) of the Asmogas] (b) on account of (or ‘for’) his cruel deeds I am not one who causes him* to creep* away*, [that is, I am not able to effect a full punishment in his body and soul on account of (or ‘for’) the cruel actions committed by him]; (c) on account of this opposition (or ‘in that meeting face to face’) with* regard* to* the two-fold interest, [since he performs nothing which concerns this or the other world aright], owr pro- tector (see below) is coming with his torment, (d) that is, with torment in the body of the Asmoga]; he who is a protector of that* (my landed* pos- sesion™ is thus coming) on account of (or ‘for the sake of’) our good-living*?, (e) and not on account of evil living*®, [that is, the king who protects the creation through, and on account of, righteous zeal, he zt 7s who is effecting the sinner’s punishment] ; Hormijda is at any time (i.e. always) an afflictor*? of the degraded, ** Or ‘my Din(?)’. *? ‘prosperity and adversity’. ** ‘one bringing afflictions upon’.
Parsi-persian Ms. trit. Kih an 7 man jihan* dehad an ft kinah [] [darvand = dar- vand], {ki, khezanah pah Dastfr i Ashméghan [] [darad = jansinéd] [] padahfrah {kih = min] kunand]? (b) Nah pah an 7 ft kunishn [ [] [hastam = héminam] 1 — zakhm [ [] [kih = min] tan u [] ruvan* zakhmi-kunand] friz ravai-kunand* (? -ah) hastam, [kifm = -am] padafrah bundah bih kardan nah tuvan] * (c) Pah pazirah rasidan pah 4n z har df [ [] [chiz 7 minfi u satya (? sic videtur) nah khth [kar = kar] kunand] rasad [fn & ¢ Ashmégh] pah azar- [] [-kunand = -vdginand*] (d) kih = min] an did* (?) [kunad = — (?)] [an mard khuda rasad; kfishaén padafrah kunand] kih in pah nék-zivishni(?) + ya‘ni + zistan pdsbani, {kfish in insaf édin, kit pasb4ni 7 pédaish* (or ‘paidéy°’) pah néki kunand] * (e) Nah pah bad-zistan [rasad, va = jatinéd va} pah har-kudém zaman, Ormuzd*, [az = min] azar-dehandah [i badtaran] #
256 Xlvi. &
Verbat. trl. Quis [quidem ex contrario est] ille(-ipse*) qui me[mihi ut] adjutor-liberalis [persuasum-habens”] intelligens-oboediebat™[-diet*] primus [om- nium meorum aliorum principum discipulorum] (b) [mihi indicanti] (quo-modo) Te [Deum] bene-invocandum [nostrum] veneremur* [et magnificemus] (c) [in hac nostra*] actione [sacrificii (et. in omnibus aliis factis honestis erga Te et erga nostros cives peractis) Te laudantes ut] benignum Ahuram sanctum. (d) [Ea dicta] quae Tibi [i.e. quae Tua sint, i.e. quae] Sanctitate [de Tua majestate suprema nos docentia, et de modo quo Te quam efficacissime adoremus, i. e. quae dicta per os mei Tui prophetae a (vel ‘pro’) Te enuntiata-sint* (vel ‘-tientur’); immo (vel ‘etiam’) ea dicta] quae Sanctitate Bovis formator (sic) dicebat [vel ‘dicet’], (e) haec dicta in animum meum a Te inspirata] petunt*? a-me [vel ‘petunt ut verba-dicta mea’ Tui fideles cultores enisi; immo] ea (vel ‘eo (ob hanc causam)’) illi*® [devoti haec dicta petunt ut ea sciant™] Bona Mente [incitati]. *! Vel ex contrario. ‘Quis est ille qui me adjutor-fidelis [consilio (me gaudio et animositate** afficienti)] stimulans-demonstret [vel-trabit] quo-modo Te---’. *? vel ‘in- citant me ea [dicta inspirata] Tua [ad Te adorandum] Bona Mente’. **vel ‘Tui, i. e. Tua (Bona M. inspirati)’, **et intellegant. **vel ‘Ashai’, ‘qui S-tati dicebat’.
*See P. throughout. *DJ. ins. i. ?DJ., M. li. *DJ. tano* i pavan; M. om. from tano* to zak not inclus. *DJ. °néd. °D. seems zak val. 7DJ. om. ®DJ. om. i. *D. om. i, %°DJ. tvakhshidar(?), or tfikhsh®. 14D. ins. i. 1 D, ins. am.
Pahl. transl. Which is he who pays* attention* to* (*(?) see the gl., or ‘shows*’) bountifulness to me the first, [that is, who may afford discipleship to me the first], (b) since I exalt Thee through this* which* is* loving Thee (c) as a king bountiful in deed and holy? (d) As Ashavahisht [gave his body
Xlvi. 9. 257
Free tr. Who is the offerer who heeds* me foremost
How in our rites to praise Thee well to be invoked,
Pure for Thou art above us, great Ahura,
What Thine through Right* declared the Kine’s Creator
That seek Thy saints as my deliverance*, Lord! * ‘announcement’.
in* discipleship*] unto Thee [who*1 7s it that bestows a gift upon me], and in that manner a/so in which Ashavahisht spoke of ct according* to* (or ‘in unison with’) the Creator of the Kine, [that is, as it* is necessary that the gift should be bestowed*!]?; (e) I ask this for I desire (or ‘seek Thou for me ((?) bavihtin am’) both*® of those Thy favours through a good mind, [and as a reward].
*' Tt seems a question (so Ner.). *? the gifts of the two worlds (?); but see Ner.
Ner.’s sansk. text. Ko! ’smai yo mahyath dakshinarh dsvadayati pra- thamaim, [kila, me prathamaii chhatratvarh kah kurute]? (b) Yatha Tava prito uchchair uttishthami [Dinau Te], (e) karmana, mahattama Svamin pun- yatman, (d) Yatha Tubhyath gishyah, [vapuh cishyatayé dadau, mahyam ko dadati], yatha cishyaya gavam ghatayitre uktam, [kila, yujyate datum]? (e) Samihe aharh tau Te Uttamena Manasa [Avistdavistaarthaim(cha)**? yaih sadvydparataya svadhinam gakyate kartur].
* C.; P. om. here. ? P. om. avisté; other variations not important.
Ner. transl. Who 7s*(?) for him who manifests*! liberality toward me (lit. causes me to taste*! the perquisite); that is, who bestows it upon me the first?, [that is, who effects (or ‘provides’) a discipleship first for me?] (b) As Thy friend am I standing up [as within* Thy Din] (c) and with religious action also, O Greatest Lord the holy One. (d) As a disciple [has given himself with discipleship] to Thee, [who gives himself to me?], as has been said to a disciple as duty** toward the Creator of cattle, [that is, as it is necessary and fitting thus to give one’s body’s self|? (e) As for me, I am seeking with the Best Mind to obtain both of these Thy means* of* grace*, [that is, I desire to obtain the Avista and Avista-interpretation which it is possible (or ‘necessary’) to make one’s own by good conduct and by study].