Hymn of Zoroaster

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A. V. W. Jackson
Yasna 31












A

HYMN OF ZOROASTER

YASNA 31

TRANSLATED WITH COMMENTS

BY

A. V. WILLIAMS JACKSON

OF COLUMBIA COLLEGE, NEW-YORK CITY.

STUTTGART:

w. KOHLHAMMER.

1888.






-د



To

K. F. Geldner

gratefully inscribed.






Yasna XXXI)




Introduction.

Ill selecting Yasna 31 for a first attempt at contribut-
ing anything towards a better knowledge of the Gathas,
tlie clioice lias been governed not alone by tlie intrinsic
value of the hymn, but-also by the fact tliat in addition
to the complete G^tlia translations, tliis hymn is one which
is most often commented on in parts, and lias been spe-
cially treated in a brilliant manner by tlie masterly liand
of Professor Roth.

Such being the case, and tlie foundations by frequent
labÙ¥r liaving been tlius made firm, we can proceed to
build further upon these: remodel at times tlie structure
already erected', at times even, though with cautious judg-
ment and judicious liand, tear down and rebuild portions
wliicli are found to be faulty; and in tliis way round ofi
and contribute something more towards tlie complete whole.
Thus it is with repeated Gatha translations. Moreover,
at tile present time, especially, may extra renderings of
separate hymns be attempted, as we liave now for a basis,
in Professor Geldner’s gi'eat work, a new edition of tlie
Avesta texts.


IV

Where science is making such rapid advances as it
is in the interpretation of the Avesta, no one can claim
for his work, in many points, more than a brief short-lived
authority. Year by year as the knowledge of the Zoroa-
strian books goes forward with rapid strides we are con-
stantly obliged to change our views, to abandon paths
previously followed, as errors are discovered, and to be
ever ready to seek out better ways or adopt those of
others in advance of US. So it is in the rendering of the
present hymn. Although the main outlines, as said, had
been already made clear, still there were and are yet many
points l'emaining in the dark. If, however, the translation
here give'n shall possibly help to clear away any that were
before obscure, or should hereafter in any way chance to
aid in elucidating others, may it then be welcomed as an
attempt to contribute to the solution of the great diffi-
culties which at every step beset the way in each of the
Gathas. May whatever be good in it, be accepted; what
is faulty will, it is needless to say, be speedily detected,
and, it is hoped, remedied. I shall be most ready to give
up any of the views here maintained, if they be proved
erroneous or as soon as better are found.

In the Avesta where so much is debatable, to betod
and liberal is most necessary. It is wiser to avoid being
dogmatic—to acknowledge faults gladly when pointed out
by others, and to seek to rectify them, advances science
more than dogmatic positiveness which results in stagna-
tion. It is by this liberal method that Avestan scholar-
ship has made such significant advances. To me at least,
this seems the right ground to hold; and yet this liberality


V

must not and will not be without a conservative check, as
will be seen hereafter. It is, then, on this principle, and
with the two words ‘liberal and conservative’ constantly
in view, that the present paper is offered.

A word, now, more directly in regard to the method
adopted in rendering this hymn. The method, as said, is
in brief both liberal and conservative', nor will this sound
paradoxical after what has been clearly stated above. It
is far different from radical. In Avestan interpretation
where such brilliant work has been done by the separate
methods, there is a natui'al tendency to follow the one or
the other, perhaps rather too exclusively', and thus each
has possibly been somewhat excessively applied; yet in
the same way each has rendered invaluable service. By
the extreme Sanskrit and radical method or by extended
linguistic researches; again, by bold conjectures and fre-
quent alterations of the text, or on the other hand by a
close following of the tradition, great results have been
achieved. The former methods were in a measure a re-
action against the last, which had certainly been overdone;
but the time is at hand when we can again afford to be
more conservative. In regard to the Sanskrit, the Avesta
can ‘,hardly express sufficiently its thanks; the Veda has
lent most freely to the interpretation of the Avesta, but
it is time for the over-indebtedness to cease, or rather it
should continue only as mutual and reciprocal. On this
account I have tried as far as possible to explain the
Gathas from the Gathas themselves Ù¡ pui'posely avoiding,
when possible, adding to the debt already owed to the
Sanskrit.


VI

This leads now to speaking of the so-called ‘tradition’,
the Pahlavi renderings and the Asiatic commentaries. The
day has come or will soon come, I believe, for somewhat
of a reaction in favor of more frequent appeal to the
tradition—when one may be proud to quote the Pahlavi
and other Oriental versions, instead of utterly disregarding
or through our ignorance depreciating them. It was a
reaction against the tradition which gave the admirable
results that the Sanskrit has afforded, yet on the other
hand it is high time to avoid the other extreme and we
must look to it again for a critical check upon all our
work. As to the Pahlavi, it is most sincerely to be re-
gretted that the means for using it—full editions of the
texts, etc.—are still so limited', there are as yet perhaps
not more than three Occidental scholars in the field who
can employ it in their interpretations to propel' advantage,
but to one name in pai'ticular in regard to this literatui'e
a lasting debt of gratitude is owed by all. I am sorry
myself not to have been able to make better use of the
Pahlavi, foi' to it, I believe, many concessions must be made.

One point furthei' in reference to method, I wish to
emphasizeØŸ it is the necessity of a deeper research than
has sometimes been made, into the thought and the theo-
logy of the Gahs—their individuality. It is now un-
deniable, I think, that into the Avesta too many Vedic
ideas have been impoi'ted. This has been not unnatural,
it is trueØŸ but it cannot be denied that the Gaths have
thus lost in character and individuality. Or on the other
hand, too much has been explained as Indo-Germanic or
Indo-Iranic which is really alone Ii'anic. As a check against


VII

such faults, I emphasize the above point in method—the
need of far more stress laid on the thought and individ-
uality of the Gathas. This is destined, it seems, to yield
the best of fruits, as is now shown by the new advances
in interpretation made by Professor Geldner in ‘Yasna 46’
(Bezzenberger, Beitige XIV. p. I seqq.—the proof sheets
of which, with the manuscript of his ‘Yasna 43’ (Kuhn’s
Zeitschrift XXIX), he has most generously put at my dis-
posal for use. In treating these two Gathas he has in his
method emancipated himself from thinking excessively in
the Vedic channels or from emphasizing too strongly lin-
guistic interpretations', checking all this by a profounder
research into the development of the thought, the ideas
of Zoroaster and the religion founded by him. The results
thus won and the new light thrown on many of the dark
places in the Gathas, which had remained obscure owing
to neglect of this point, will speak for themselves. In this
and in other points in regard to the method, then, it is
a pleasure to add that I follow in general the admirable
example of Professor Geldner which he, my honored in-
structor, has now set in the two articles referred to.

February 1888. A. V. Williams Jackson

Halle a. s. د Columbia College

Germany. New York City.


â– Ù§

Abbreviations.

A. F. = Arische Forschungen. Von Chr. Bartholomae.

B. B. = Beitrage zur Kunde del’ indogernanischen sprachen. Hsg.

von A. Bezzenberger. J-.A.O.S. = Journal of the American Oriental Society. K.z. = Zeitschrift fur vergleichende Sprachforschung. E. Kuhn u. a. Hsg. von

PWb. = Sanskritworterbuch. Von o. Bohtlingk und R. Roth.

S.B.E. = The Sacred Books of the East. Ed. by F. Max Muller

Z.A>.A££.= Zeitschrift der deutschen morgenlandischen Gesellschaft.

--—م،٠ر،م٦'٦٦١٦-


Outline of the Thought.

Zoroaster presents himself as the true prophet (1 — 2),
reminds of the looked for New Order of Things (3) and
invokes the aid of Heaven (4). He wishes a’ surety of the
promised reward (5), the Kingdom of Ormazd (6). May
Ormazd fulfill it. He has the might (7), He is the lord and
judge (8). As He granted freedom of will in a measure for
the cow (9), in whose case, however, the right path is
chosen (10); so has He given free agency to man. His
creature (II)', but man wavers between the right und the
wrong (12). Therefore he is watched by the divinities (13)
and finally brought to account (14) and ؛he wicked pu-
nished (15). How then shall man direct his actions? (16)
Which religion shall lie follow? (17) Not the Dregvant
(18) but tliat of tlie true prophet (19), wlio will save
from destruction tlie wicked tliat sliall believe (20). May
Ormazd give tlie reward for goodness (21). All this is
clear to liim who follows as tlie most helpful servant of
the Lord (22).


Text.

(For the text transliterate(Ø› see the Notes below, where each stanza
is given in transcription, before being commented upon.)

هرس- ي؛- (١((س-٠رلاد. هديلممت٦ك
لدللاح ح نرحرععد• مع ددد! سب

لدنأدوكجنم نعاجل ولاوولادهر للدد وأد • ؤ١ضج
لللجلددر0بلل٠د ٠ا)للنأةس۶ معبض١ك٠ج٣رالدد٠بروح.ه

لل؟،ل۴ب؟؛■ لدنادلالج وعكذ-لر0ل٧ر٠رلند

نم جت كؤدمعبرؤيييبق لاأس؟ا. هلمويد٠٠٠٠

٠ro■ للدل لام اجت؟،• ح١وحسا0}■
ألاب، سوهس-ل بللبةللسب

لد؟؛■ مدلللحج•3 يلل-لا لادددجل
وذهذ، ١لدميه لسح١دج مدلسأؤثي•

ردلدزلآلدللخ. لدووسلخ. رجاووإدردوو رعدخ.

ود "يجس٠. للا)لدلاددد بماووج■ r?• ٠٠٠

ييهدع٠ M٤4. — 2) so also Mf4,٠ ملأج٣أ ;Fli مأ1د• (I. I

.so also Fli. M٤4. — 4) so also Fli; 1/H M٤4 ز3 ٠ .Fli ١؟يببلددملع
.Fli. M٤4 يس (3 — 4٠؛2. I) so also Fli. M٤4. — 2) so also Fli. M


Translation.

(Words within parenthesis are supplied for the sense.)

‘Having in mind your doctrines (ye Gods),

we speak forth words heard not

by those who through the doctrines of the Druj (Satan)
destroy the beings of Asha (Righteousness),
but words which are most excellent for those
who devote their heart unto Mazda.

‘Since, then, owing to these (false docti'ines),

the better path for the soul is not cleai',

I am come unto you all

a judge—as Ahura Mazda knows—

between the two parties, that we may live

according to the law of Righteousness.


4

-3

دم٢٠(ه• وسب حدلدراددلج دللة١’لىبلآد
لدوجلادل|لاد دأ جت وم حغداجدزلللددت لفوج|ل٠١ر؟ه

سءددلد؟؛ ح١زوللهر؟ه٩ ملابرؤجالس)و(سؤؤجر3
هرلابع. I؛. هدرؤس رعب١و(ول]جت■ ولحلدحمس.

سمح(س■ ةول0ددسحاضد لاد لاد؛ اللاج
دم للد ب|و(لدجامج بل٠اًاً٠• وع لدد ( ١لد دل لدد ' 4 ٠٠٠

.4

وم لدا لايج؟?)-.

لداللا؟,. ه٠لدكؤل٠ل۶لالاللد ددس؛و١للدجاً؛رر٠ج
لايجدلرلاد٠ للا١^لاد٠ر^.

بلدسد زاوجرس. ولالالئ حدلدالداللاسد
هل,-زيج لقيجلاة١؟7). لا-ذغلت٦يامسوولد؟؛ت

لم10للاددلى ي؛١؛لأى-.5 يلاالابع?)لى. ئعإم•■-■

.5

هر ردها. ردجت. واًبرأدؤييلعدد. ولح رد تم للد.

سددلا^لح. ردج. لايج لى ودهرس بلدسلدج

ىب١حدديأ| يضي٠ ^لاالا؛سلى.
م؛^برلد ؤللدؤليللدد لم0ا'لا’-دلى.?)لئ. ؟١؟يجد٧د'

هدلادلربع. 7)-لابرؤللي. لدللاوحلاد•

لم لى لجكت٠،- يلى٠ لدأللالمع. لااللالادهرلأ. ۶لى ٠٠٠

بذر3غ (د — .FI I ح١«لدة!ه ;4؛2) so also M — so also FI I. Mf4٠ (ل .3
.4؛4. — 4) so also Fli. M؛M بوؤغللر0((٣ييي< Flij لس((لا٠ ؤفىث<
3) so also — 4٠؛Fli. M ددد٦غلمإلر0لد((٠ع٠ا (2 — 4. I) so also Fli. M٢4٠

.Fli. Mf4

4٠؛Fli. M ؟١؛لآدلآك (5. i


5

3

‘What joy Thou-wilt give through Thy Spirit and Thy Fire,
the united pair—and through Asha promisest.
as Thy decree for the wise-in-heart,

this speak Thou unto US, that we may know it,
with the word of Thy mouth, o Mazda,
in Ol'der that I may convert all men living.

4.

‘If Asha (Righteousness) be strong,

and the Ahura Mazdas too,

and also Ashi and Armaiti,

then through the Best Mind I will implore

for myself the mighty Power

by whose force we may overcome Satan.

5.

‘This do Thou tell me, that I may discern it,

know it through Thy Good Mind and lay it to heart,
what ye through Asha will give me as the better lot,
in which my reward shall consist.

Aye those things, tel me, Ahura Mazda,

which shall not be or shall be.


.6

6.

لداي للدد للل!د؟| يلل-رر0ددأرحر؛حي
ro؟ حدجت (ا،لدذيمل ادهم

لهل٢(ة١؛ه 0مده اح١ح(لد٠رلدلمجك
لدوحلدسددس ج؟٩؛٠<س٠حلارلل۴س•

هللاد لدوولل؟، نيللة١م
لرفىمدتيددجقب or للإد يلحرإ)د١ لليلد'6وح)يل<ع هللالدإسس •٠•

•1

دلدالدلاهبرللد ؛٢. وا)ذ١٢وللل٦
١لدملا٧م ١لجزةللا)؟ا.إ لآالتحلل١ل٠د

للا)و(ج رة١ئدلللا)لآل ٢١(هح٦- اه
٧مللل ؤبمئلمل١رلززلل٠ر بلدسدزآنج؟ه- هداج

هرس• هللا ^-لاداددي. <ه؛للج
ro؟ للا. !جه-بب•2 لدلرعو١تلل or لده جرت ٠٠٠

.8

لل؟؛ تىس 1•yorm-V لا،للت١ح١((بزب'

;دلدلا• ٧لاو٠٠ل لاهرجت. لهللالدإلرو,للد.
يلد٩رإ)اًو٧م لا)للم٠جازي.ت هللدالدإدر0ت٦

س<-دلاتع ةقلا)ا ٠■ لجلدوجهلدل!ب مع؟به٣ل١٢لدزئي:ل
سللدؤعثم-حي• لدارر0للللل ؤموهب■

لاذس؟’0*. "س<١؛6-. د3٦ددلدلآةللاللرعوجل٠٠٠١

.4؛Fli. M يرجتام (ل .6

3) so — 4٠؛4. — 2) so also Fli. M؛M ٦ا٣تصا ;Fli ١ستآدفاا (7. I
.4؛٢Sl M<،;also Fli

اه (3 — 4٠؛M كم٠ه ;Fli خهعرثمب (2 — .4؛Fli. M ٠لرهب (8. i
.M٤4 اموه ;Fli


7

6.

ØŒThe very best (reward) shall be his

who knowing it, can tell me aright

the word of Righteousness in reference to

the Eternal Welfare and Immortality;

yea (as reward) the Kingdom of Mazda

which by his Good Mind he increases for Him.

7Ù 

‘(Mazda) who in the beginning conceived the thought
to fill His heavenly realms with light—

He by His wisdom founder of Righteousness (the law),
by which to keep up His Rest Mind (in. His people);
these blessed realms mayest Thou with Thy spirit increase.
Thou, o Ahura Mazda, who art even until now (and forever)

unchanging.

8.

‘Therefore in the beginning, o Mazda,

I conceived Thee in mind to be worthy of worship,
when I beheld Thee in mine eye,
as the father of the Good Mind,

the very founder of Asha, the Law of Righteousness,
the Lord amid the deeds of life.


<Ù©

.9

and جت لالا. للمعر هرب
ب. للا. ٠حاًووأد ٠رللا- لالا. دق١للمح٧د.ت

۶يلدلاللاًات ريرلك٩لال لاس(١للا

تر0ددسع لااًعلا'لاد ؤلدولاب لاكلدة٢ري

ولحرددلا٠ر١ذدلعد٠،.ه وع وعد. سدهروع.

٧ماً. ,اللا اجده، لا5سلا^. يسلا٠ر١دلج٠.٠

٠٣• س)ب-ت لاددسإ ؤ)١للح(رل١ع٠رلادل
يللالام١ب7^. للأحعددل٠عد ضودللم,هحم؛٦

g)F- لايجلا„لد|؟لم

يلدإس؟حلال. لا0وج؟؛^ملرعب٦ت هللالرلسج.

اجدهي. حدلابرولاي ٠دحولادلا٠ح١ذلجك
ولاغ, لا داللا س)حه-خ١عمجد0دب ؤددعرنموأرقهرلهد •٠•

الدهي ا؛.' JJfyH و0ددتحاً١(وبرب

لا)لد0حةسم'لالألآد r,o< وليوحالالءلابلاد.

ة^للا. حب-لاالا5سللا• لق١لد٠رل٩ل٦بللا.

لرهددلا^. لالا٠ر„لد^۴؟^. ١لل١ولىلز (لارجرلدا؟^-.

ألدهي. لالوددلا<حؤ)لااللالرللا لا؟^'حس٣لالر’".ه

0*٠لاة١لاد- يلا١؟|اً^لح. يلالاس۶. ؤلعدددو۴٢هرجى٠٠٠ت

Fli. هدد ادد( ند (3 — .4؛4. — 2) so also Fli. M؛I) so also Fli. M 9٠
Fli. ٠سلاجعددم ;4) so also Mf4 — 4٠؛M

۵ Fli.نع؛مسبه (3 — 4٠؛4. — 2) so also Fli. M؛IO. 1) so also Fli. M
.4؛4. — 4) so also Fli. M؛M

M٢4٠ وييلدمأ| ;3) so also Fli — 4٠؛II. 1) so also Fli. — 2) so also Fli. M


9

9•

‘Thine ١vas Armaiti (genius of the earth).

Thine was the Wisdom of the spirit, Geushtashan

(Creator of the cow), o Mazda Ahura,

when Thou for her (the cow) laids't open the way د

either to leave the husbandman
or him who is not a husbandman.

‘Then of these two, (her maker) chose

for her the thrifty husbandman,

(and thereby) Ahura the righteous,

the promoter of the Good Mind.

The man who is not a husbandman, o Mazda, Ù 

shall enjoy, even though he strive for it, no good report.

‘Since Thou, o Mazda, in the beginning for US

our beings and consciences hast formed

and our intelligence through Thine GÙ¡vn mind,

since Thou madest life clothed with a body,

since Thou 'gavest US the works and words

whereby one freely, may express his belief-






لدل١لآد (ا،سلا؟هت ؤليمددهرب
ه-للدلللا)(حلدلالاوء 1 ١۶؛ (عدادا لالز 1

ببا!لاج' صالقد ؟((بأز بلس

لددوإءودوعد. كلخ١عؤرييوألعد.2 7>-ودالد٩ر0وزدوالزد٠٠.

ولدا( ند سيم ددررتم وألي 3 س١ربلادل٠برد٧د
ه-للد|دلد١■ طلاللدهروح ح٦اللة١س اًيلل0اةا٠٠٠

3٠ت

(rt لآد ق١لدلاس• لعدو(لألا٠ودلليد
ورم لآد 1 هرم٩لآل لا)؟١إلالادد٠روع. 1 هبرلدددعدد'

ro؛• ي"*. ولدودأحدعم لا^الآ?س^

للا. حدلعبرددعحجح٧)حه - ددددددحدلدلدبرورر ؤمة؛حي٠ق

لعرللا ل٢للوجها)ت ةللأ)للا١س.4 در0لآد٣٠١م
لادو لاوعاللا. *لادو ي٠دالنب4٠ ببولول)لآد ٠٠٠

.14

٠رللاكللا لا)؟١؛لاس• للل١للد

0مللالملأ. 'لا( هرب ١^j اًنييمر٢ لن روهبرد ب رل1_ .T
وم للاز داعج ويجا٠بروج

ؤليدة٠دلل٢(ه لنلا'الا٠. لد1_وا<"

ومللازلاد|لآدل تدلعبروكيي

٧ملاةللا. هرلالز لاأس؛|. رر٠اًيبلموع١جه«دنخد■ سددلا^٠. ٠٠٠
Fli. — ٠/جؤسبس ;2) so also Mfzf — M٢4٠ يررلواده ;i) so also Fli
.4؛4) so also Fli. M — 4٠؛3) so also Fli. M

Fli. لءللاًله٦بل?> (3 — .4؛Fli. M ؤثمعده (2 — .4؛Fli. M ول)؟١،دلىلدئأموع (1
4٠؛4) so also Fli. M — 4٠؛M

.4؛FI I. M وإد٦(3 — .4؛ FI I. M خ٢سبس- (2 —.i)soalsoFli.Mf4

14.




‘So lifts up his voice (alike)

the false prophet and the true,

the foolish and the wise,

according to his heart and mindØ›

(but) Armaiti unceasingly

with Thy Spirit inquires wherever faults may be.

13.

‘What open faults or secret ones, o Mazda,

she inquires into in her search,

or when on the other hand for a slight sin

one seeks out for himself the greatest absolution—
all these in Thine eye, o Glancing One,
guardian with Righteousness Thou seest.

‘Therefore I ask Thee, o Ahura,

what is coming and is to come,—

what claims in the entries above

shall be made upon the righteous,

and what upon the wicked,

and how these will stand when the entries are balanced.


12

5٠ل

ر٠؟۶١لاس• لاح,لد؛ع. JfTO ويلدواًحادوب-
٧ماً. ؤهمحوسد٠روى• نيللة١؟ه ٠لاواسد٠وب•

ا۴٧يللدلآةلد|لادد2 سلاولآش.

٣٠؟. التلإدهج بمإلدج٠ريه 1|ج لا،بالدلاهرب

يسلام١دد10سلدس- لد0}1لا-لس)ج
لالالا؛,٧*. يب١لىلدلدهابس لدؤ١ييإللم٠رجت٠٠•

6٠ل

لاخ۶١لاس• لالالاتع. لآ|للةس دلاووجك

TO؟. قغاًلاالاللاددللا.إ رةحجلدة١؟ه

وجت١تة١للللالللاد• 1 وي,لئلل؛(و٩ 1
لايج لاد د0 ١رل١ رل ه ل بروز٠ لالالا؟١؟لملا٠رلاد.

ةللاللا„“)5لا هدلا. لاس,^.

لآءلدؤليي. صلاودجك ددأأدهجم. ٠٧الآد وأ٠7لللد٦هألاراللل ...

بأ

ولاهرلادا؟?)- لايجلا„لاد مع لاد.

زدوودلاب يلاد٠ ب؟١؛|„لدلم٧؛• حدلابرددجت-

يبؤ2يسج. معب!وى. هبدتحض.

ردس ؟”?۶٦■ لددو0ب ؤئإللد’دلدلل٢■'1

ك٩ب |؟2 ردلدبرؤييل لاس,١لاد.
يلا5س؟,0د. ؤ١لاقيقلارجرلاد. هدالدلآلا ٠٠٠٩٥

;4؛3) so also M — 4٠؛2) so also Fli. M — i) so also Fli. Mf4٠ 5٠ل
Fli. سؤ١٦لغلاددمم<'

.4؛16. I) so also Fli. M
Fli. M٢4٠ دودا؟ (2 — 4٠؛M لادل[)با((ل،-ددم ;17. I) so also Fli


دت

5٠ت

‘I ask Thee about this, what wrath awaits

him who advances the power

for the wicked of evil deeds, o Ahura,

who cannot find his livelihood

without harm to the flocks and men

o٠؛ the righteous husbandman،

16.

‘Yea about this I ask Thee, how and when
and by what deeds, he who in wisdom
devotes himself to advancing
through righteousness the power
of the house, the district and the land-
shall become even as Thou, o Ahura.

7٠ت

‘Which of the two—that which the righteous
or the wicked believes—is the greater?

Let the enlightened to the enlightened speak,
nor let the unenlightened deceive;
be Thou to US, o Ahura Mazda,
the revealer of Thy Good Mind.


4Ù„

.8Ù„

7يسر|دلآ لاتح. ي؟. وددوددهرج
ه٢(ةلحلاملاد. لا)ل٧١رجح٧د. لاسولاسخلالجس٠٠•

سرب. ؤ٠س!؟ه يبلا؟ه 1
دججكة١؟ه يللا٠ ؤحهددبه يس٠ للاقثدتح.

المللدبللل. هدد١لدللدزح’ا1لاد٠ل

لاذلى 1 لاسرؤخم لا|لا-دةددجلاد ٠٠•

9٠ت

لا)ل٧٩رجرس ت ro؟• ر٣مسا لايج؟?ر.
لد7٠يؤثلاد ٠ثمل(حلهب F(١|

١۶؟٠ةا،سدل بلللالدل!٠
ض١لدلدج١ج ٠«؛ب١١ج جالدئج

ةقلا)لاد. لادذدلال لاحه١س حرسرلآلاد
بدل5ذرل0ع٠دح ببؤللي٠رللل. ١لى٢والددز رودي...

ro? للادد لاتح لايجلا’(لاا؟حر.
ؤثاحلاهافي رر0ح٦ئ لالألاؤ^. نيللجت

١ج٠ك للاددي. ٠ر؛حرلاأست٦
ؤنوددم لد١،ل7۶١ي- لدوولدو٠٠رسلا.2 بللبج

٠■ يس٠۶ت لد٠ؤ. ۶١١م(حلليبلم٠رجم'‘

لاعود لالآةلااللاد٧د. لم لادددعم ١"-W||y" الدوجادجلد:

.4؛Fli. M هجوأعع٠ (ل

.4؛Fli. — 2) so also Fli. M ناًاس ;I) so also M٢4
1 (3 — .Fli لد((ردمردلول ;4. — 2) so also M٤4؛Fli. M ه٠دل٦(ل
.4؛١j M؛iT-٠/
18.

19.


Ø©

.8Ù„

‘Let no one of you hearken unto

the wolds and commandments of the wicked,

for he (the wicked) will bring house,

village, district and land

into distress and death.

Therefore smite all such with the weapon!

19.

‘(Tut) let each give ear to him who has conceived
what is Tight, an enlightened healer of the world, o Ahui'a,
who will have power at will over the words

of his tongue—so that they will be verified

through Thy 1'ed Fire, o Mazda, in Thy good kingdom,
at the New Dispensation (Judgment) by Thy two ministers.

‘Whosoever comes over to the righteous,

for him hereafter will be spared

the long duration of misery and darkness,

tlie evil food and woeful words—

such is that life to which, o ye wicked,

your conscience through your own deeds will lead you.


Ø©1



۶٦R ؤدؤسز F(١<
در{)ددو١وحلد٠ح< لد٠ع١ع٠ر ددد ٠ر لدلا ل|ددد■

زيدجولآ. لاد. لداأىلدلللل1لدد
للاللللا)لددةلدلج لةلجلله١ثددرل)ددلرد لالد١ج

يلدأس؟(٧د. بللك[١اً■ حيلدالدللر0ج
f*o؟. سالجذ. هلدد|دول٦ (علودل ددلآةلداًلددد وحدو؛ دلل و١ح(للة٠آ٠.٠

ل!لل١ل٠د ب. س(قسإاًسبع.

وملدئلداس.ل بل٠ره٠عدل'ه 7^لد|لداًسدلد.

يحر٠ل١• سو(ج نيلدة١لعد r؛٠
بدد'|لدإسلاد ٠0و«.دسحقلداسرس-. سلدلآ)٠رب•

هرلجن. ?دللبرؤييل درس٢ح١لعد■
بلعمد٧رحرج لا؛سلادس. لدلاهرولآ ت °٠٥

■M٢4 مسلاادللةلوسح ;Fli ٣عدلا)جدل٢غ (21. I
4. — 2) so also؛M خ٢ددة۶اس corrected to خ٢لجاس ;Fli خم"ة؛اسد (22. I

.4؛3) so also Fli. M — 4٠؛M يرد٧!و۶هاس ;Fli


7



ØŒMay Ahura Mazda (then),

out of His lich store giant

unity with Weal and Immortality,

with His Righteousness and Power,—

(aye) the full enjoyment of the Good Mind,
to him who is faithful to Him in word and deed.

‘Clear are these things to the wise

as to one confident in mind',

it is he that in word and deed

promotes Righteousness with the Good Power,
it is he, o Mazda, that will be
to Thee a most profitable servant.’


Transliteration.

The transliteration here employed has been adopted
simply with reference to the types at present on hand;
but thanks to the kindness of the publisher, Herr w. Kohl-
hammer, it will be possible hereafter, perhaps in another.

work, to use a more perfect ti'ansci'iption. The one tern-
porarily em ployed is as follows:
لد ١ gk
a ft
د i ؛، ر ه
ب i t n
tk Ù… n
u Ùˆ d
١ئ dk لآ '٧
e t إلة s
e' p لآو ا
بع e ه f د
Ù„ Ù¥
Ø­ 0 k
a ra < ) k
a „! y ؛ Jw
k Ù¡ ! st
Ø® kh Ù  ÙŠ ) r, gÙ¡?l
g » ’ ر، أ

،•wwvvw ٧١


Comments.

In addition to the complete Gatha translations, the
Commentaries and Professor Roth’s Yasna 31, cf. also the
Pahlavi translation in Hang’s and West’s Essays, 3rd ed.
p. 348 ff.

ta Ù¦>e areata mareftto

agli â– aaca sengÙ¡hdiua/u

aeibyo yoi urvatdis drujo
asakya gaetha ØŒaimereHcaitc

atcit aeibyo ØŒuaflista

yoi sarasda afdten 17’iasddi.

روراً

the Pahlavi rendering avo lekum hosmurum ‘recite to you’,
connects وراً with marento and refers it to tlie people who
are present as listeners, but this is wrong', it really depends
on urvdta as does drujo in urvdtais drujoÙˆ t'O which it is
directly opposed, and refers to Mazda with liis angels in-
eluded, as often elsewhere. It is only necessary to cite
the similar use of khsmaibyd ‘to you (ye gods)’ in tire
opeiriirg words ,of Ys. 29 Ù , cf. the Pahlavi. Further, Ys. 28.2 :
ye a masda aharh £airi-jasai aohii mananha لالآ٦ااً لاة١ل١لم
come to you Ahura Mazda through Thy Good Mind’. Agaiir,
Ys. 28.3:

ye Ù aa asa rtfyani ma asca ØŒaoku afaoaraim
masdamca aharem yaeibyo fefisatJiremca aghshaØŒmØŒaamnem
*aaredaiti armaitis a moi ra/edkrai saaeftg jasata


20

‘that I may praise ye, o Asha and Vohu Mano as nevei'
before, and Almira Mazda, and Armaiti who furthers for
these the kingdom immortal; so may ye come to my call
for help’. Instances might be multiplied. In § 2 below,
however, va is addressed to the assembled multitude.

uruata:

is best rendered by ‘doctrines’, and should be connected
only with yvar ‘choose, believe’, cf. verenteو fravaranc,
varenaÙˆ etc.; the forms vra, var as ra ar, pra par, etc.
The formation is exactly the same as in Skt. vrata, from
which, however, it differs in meaning. The Pahlavi Com-
mentary sees in urvata a dual, but otherwise has the right
idea and l'efers it to the teachings of the Avesta and Zend.
In Ys. 34.8 urvatahya is given in the Pahlavi by deno ‘re-
ligion belief’, which answers exactly to the meaning for
urvata suggested above. The signification ‘doctrines’ thus'
found applies in all passages: Ys. 30.11 hyat ta urvata
sasatha ya mazdd dadat masydhho ‘if ye, o men, mark
the doctrines which Mazda gave’. Also in Ys. 34.8 thivahya
mazdd dstd urvatahya ‘with persecution of Thy doctrine’.
Further Y. 44.15

tat tbia ^eresa ezes moi a ca akuza
yed akyd asa j)٠i mat kksayeki—
kyat kem sj)dda anaocanka jamaete—
anais HZÙ uatais ya tu masda didezesko
fewtkrd a a feakmai nananam dada

‘this I ask Thee, tell it me truly—: if Thou with Asha hast
power to ward him (the wicked) off from me—when two
hostile hosts come together-in accordance with those doc-
trines which Thou wilt uphold. To which of the (two
armies), and to whom wilt Thou give the victory?’ See
also the Pahlavi gloss on urvata there; and for poi mat
feksayeki d. ١ حة٦٦اد٦٢د٦٦٢لم٢لآ٦٩ Aziscke Fozscknngcn ٦ .٦٦77٠




Under the same head with our urvata belongs also Ys. 46.5
urvatois ‘creed, faith, doctrine, party’.

ma،re،?it0:

see the comments on Ys. 55.6 in A. Ù . 5. Proceedings,
October 1887. The meaning ‘having in mind, holding,
memorizing, known’ is equally suitable in the parallel,
Ys. ب٦.ذ٧ي ،mat tais msjmis ؛yoi toi matkra ma۴eftt٦\لمللآ١ا ٤
all those who have thy words in mind i. e. mark them’.

agustaz

‘unheeded, hearkened not unto’; the idea—quite like the
Biblical—is that of giving ear, and heeding the law, as in
str. 18, 19 below, and Ys. 45.1 nu gusodum nu sraota ‘now
give ear and heed’. So also Ys. 49.7; 29.8.

asahya gaetha .Ù 

about equivalent to the Biblical expression ‘children of the
Kingdom’; Asha is often used almost in the sense of the
Kingdom of Heaven near at hand; the asahya gaetha are
those who already on earth by their righteousness belong
to this kingdom. The two bands, Ashavans and Dregvants
in the Gathas, form a picture like that drawn in the parable
of the tares. Matt. XIII.38—43, the Dregvants answering
to ‘the children of the wicked one’. Throughout the hymns
of Zoroaster we see these two parties living together, but
in constant strife, the wicked often prospering (Ys. 47.5),
for Error and Satan have narrowed the power of good;
yet the happy time ١vill come—at the Vidaiti, see notes
on vv. 3, 19 infra—when the wicked will get their desei'ts,
the chaff be separated from the wheat, and the power of
good supreme shall bring the righteous their 1'ewai'd. Thus
Ys. 43.16

astuat asnu ?at Itstana aojougÙ¡kit
kffeng-daresoi fehsatkroi kyat amitis
as؛،m s^yaotka a ة uokk daidit maitanka




ØŒthen shall Asha become incarnate, mighty in vital power,
Armaiti shall be in the kingdom where the sun (ever)
shines, and with the Good Mind will give the reward for
deeds’. This verse would about correspond to the one
which closes the parable of the tares.

ØŒuakista:

strongly antithetic to agusta, and echoes Ys. 30.2 sraota
geusais vahista ‘hear with your ears what is best’.

sarasdd:

as in Darmesteter’s Etudes Iraniennes11.122 و.

2.

yeLi ais noit urdanc

adva aibi-deresta vaJiya

at 1ua ØŒmfiig ayoi

yatkd ratum akitro ØŒda

masda a a asaya

yd asat kaca ٠٢jamaki.

Ù ye'2i:

see Bartholomae, A.A. 11.9.

dis:

enclitic pron. from tf-stem: a ti'ue instr. pi. related to dat.
aeibyo as aspais to aspaeibyo. It is mostly adverbial in its
use, like Skt. end; yet its real instrumental force can still
be seen referring to a preceding substantive, as here to
nrvdtais drujo. So also in Ys. 50.10 at yd varesa ydcd
pairi dis syaothand ‘then what actions I will do, and what
actions (are done) before these’', i. e. dis stands here as
the regular pronoun and refers to Likewise

Ys. 53.8 ramamcd dis daddtu syeitibyo vizhibyo ‘through
these (good rulers hukhsathrais) also he shall give peace
to the happy villages’. In the few other instances where


3

ais occurs, the adverbial force, however, is perhaps pre-
dominant؛ ،by these (things)’ = ‘hereby, herewith’. By
allowing that ais in our passage refors to the preceding
‘false doctrines’, we win a closer and more logical connec-
tion between str. I and 2.

ttrudne affoa:

on the forms see Bartholomae, Handfruch) §§ 215, 218.
aibi-deresta:

lit. ‘in sight’, locative as Professor Roth has shown؛ see
further Bartholomae, A.F. 11.100.

ØŒua ØŒuisfejlg:

here and in str. 3 , vispeilg is full of meaning—Zoroaster
wishes that one and all should receive the blessed doctrines.

ay oi:

on the use of Ha see at str. 20 belowØ› on the form. Bar-
tholomae, A.F. 11.75.

yatJta ratfau . . . asaya:

the idea of these words in connection with the thought
contained in the whole verse, is that since the two parties—
the right-believing Ashavans and ؛he unbelieving Dregvants
—exist side by side with opposite doctrines and teachings؛
and since thus the soul is often in darkness as to which
is the better path (adva valiya) to followØ› therefore as
such conflicting factions and views exist, Zoroaster declares
that he comes ,forward the judge, as Ahura knows, between
the two-to teach how to live in the way of righteousness.
-In construction we make yatha ratum one of the many
instances of concise expression arising from the incorpo-
ration into the lelative sentence. It is literally ‘I come to
you all as Mazda knows the Ratu between the two parties’
٠٦. e. ayoi ؛yatfoa ratwm ،da -= ،ryoi ratws yatkd لآ ad.
Similar instances of attraction are to be found in Ys. 53.2Ø›


24

54.1'١ 28.3 yaeibyoو and elsewhere.—The Ratu being the
chief, the spiritual guide or head, is the authority to whom
as judge all questions were brought, as in later times in
Kerman (see on Ys. 55.1, 5 .٠ .لر. Proceedingsو Oct. 1887),
each child at its confirmation was assigned not only its
patron Yazata but also its Dastur to whom of course appeal
was made in all important matters. This idea of a Ratu
to apply to for decisions, is also found in Vd. 5.25,26
aokhto ratus . . . ‘the Ratu being applied to’. Zoroaster,
therefore, appears here as the spiritual head to decide be-
tween the two, almost in the Biblical sense of judge, in
Judges XI.27. This explanation, referring yatha ratum to
Zoroaster, wins special emphasis and additional meaning
by comparing it with the Ahuna Vairya yathcc ahu uairyo
atha ratus asat haca; further also Ys. 29.6,8.

3.

yam da mainyu atkraca

asaca cois ranoibya feksmdtem

kyat nra em casdoHn/qidebyo
tat ne masdd لاً d anbi a cd

ki a tkØŒwakya anko

yd jiuto ØŒmtyekg anrayd.

yam . . . ranoibya feksnatem:

the construction of this line may be illustrated in the follow-
ing manner:

yam da mainyu athrccca — asacd cois — ranbibya khsnutem

The chief obscurity which lies in the dark ranoibya has
been cleared away by Geldner in B.B. XIV. 15 seqq. under
Ys. 46.7. lie has there shown that the two ranas, \/rd, ar,
are not the two rubbing-sticks joined in kindling the fire,
nor again the two opposing bands joined in battle, but


25

they are Ormazd’s two allies joined in carrying out his
will, or who help him in his final judgment of the good
and bad. Of this pair working in unity, the Fire is
always one in the Gathfis, the other member may be
differentØ› in our passage it is the Holy Spirit. The pair
atar and mainyuو then, are Ormazd’s instruments, his
assistants.!

The two Ranas play an important part at the Vidaiti
the general judgment, as Geldner also has shown. This
fact is clearly brought out in str. 19 below. Also in Ys. 47.6

ta da Ù nta inainyu masda akitra
atkra inkatt ØŒuidaititti ranoibya
armatois debasanka asafvyaca

a si ^onrus iseiito ØŸJauraite

-‘therefore through the Holy Spirit, o Ahura and through
the Fire—Thy two united Ranas.mayest Thou make the
final judgment (Vidaiti, lit. division) in Thy good king-
dom with the help of Armaiti and Asha; for this (the
Vidaiti, the judgment near at hand, the doctrine of the
division, the new dispensation) will convert many readily’.
Compare also the Pahlavi gloss with its nirang i var.
Again in Ys. 43.12 read rdnoibya with Mfi etc., thus: ya
vi asis ranoibya savoi vidayat ‘that through his Rfinas he
may distribute (lit. divide, V da ب vi in vidaitiو disponere)
the 1'ewai'ds as a blessing’. Further still in Ys. 51.9 yam
kksnutem ranoib^a da tba atkra sukkra niasda\ayanka
khsusta ‘what joy Thou wilt give through Thy two Rdnas
united—viz. Thy red fire, o Mazda, and Thy molten brass’.
Here ayanha khsusta is the molten brass as in Yt. 17.20

Ù¤ Compare in the oil Testament, God's manifestations (to his people),
made through the'fiery pillar, his lightnings, liis consuming fiame, to say
nothing of tire cloven toirgues. Cf. also Hebrews 1.7 ‘Who nraketh Iris
airgels spirits, aird Iris ministers a flame of fire'. Perhaps tire idea of tire
judgment by tire lake of fire slrould be conrpared.

2 Cf. rrote oir ascihya gaetha above, arrd oir str. 19 infra.


Ø©2

tapayeiti. . . ayokhsustem, and is personified as an instrn-
ment of Mazda’s which ١vill pnnish the wicked, but the
result will be joy to the good, i. e. rasayehhe dregvahtem
savayo asavanem', this is exactly the idea of the Vidaiti.
It is not impossible that Zoi'oaster in this latter passage
had in mind the ordeal,—the Vidaiti would be merely an
inquisition at which God with his ministers was the judge.
Compare also the Pahlavi gloss nirang i var aÙ t Ys. 47.6.

The general idea of these ministers, Ranas, who assist
Ahura in his judgment in his good kingdom—as Geldner
has also noted—can be traced also in the later Avesta,
although there it has assumed a more concrete form', the
two are embodied as Mithra and Rashnu Ù… the general
judgment answering to Vidaiti is removed farther away in
time, the special judgment directly after death playing the
greater role, and it is at this that the two ministers appear,
as at the Vidaiti in tire Gdtlras. Thus iir Ys. 57.2 we are
told tlrat Sraosha was tire first to worship Ahura Mazda,
tire Amesha Spentas and tire first to worship ‘tire overseer
aird tire judge who together pass judgnreirt upon all crea-
tures’ (lit. tire overseer and discrinrator who discriminate),
i. e. tire two wlro distinguish tire good from tire bad at
tire Ciirvat Bridge, to which tire evil as well as tire just
must conre. Cf. further Vd. 19.29 seqq.', Yt. 24.27 etc. Iir
speaking of tire two payu thwcrestara Ys. 57.2, tire داair-
lavi directly nreirtioirs Mithra. This interpretation of ram
giveir above will explain also rena iir Vd. 7.52 dva mainyu
rena Ùˆ the two uirited spirits slrould tlrei'e likewise be re-
ferred to Mitlrra aird Rashnu whose judgnreirt is at once
uirairimous. We tlrus see tlrat tire later Aves؛a Iras pre-
sei'ved tire idea but specialized aird narrowed it.

1 Cf. also later, Mainog-i Khirad 2.116; and Sad Dar, 1.4, West S.B.E.
XXIV. pp. 18, 258. See note on isudo str. 14 below.

2 this is evidently Mithra, cf. the Mihir Yasht; the other of course
is Rashnu. See -Geldner, B.B, XIV. 16.


as a:

27

is instrumental, probably of means, just as mainyu and
athrd. It might, however, be accompaniment.

natem:

this is a~. Ù¦sÙ©f. but must be the Skt. vrataÙˆ and it refers
to what Mazda’s will has alloted for the wise who follow
his law. The Pahlavi sees no difference between this word
and urvata above.

cazdonnhyvadebyo .Ù 

is rendered in the Pahlavi by vijardar ‘those who discern,
decide’ i. e. those who have understanding, the wise who
choose aright and become believers of the good religion,
cf. Harmesteter, Onnazd et Ahriman Ùˆ p. 28 JI.; Spiegel,
Commentar and Mills’ translation ad loc.

tat. . . ØŒuiduanoi loca:

this appeal for enlightenment is repeated in str. 5.
ØŒuauraya:

.see Partholomae in B.B. XIII.79; and for the thought cf.
Ys. 46.6 ha zi pouriis vauraite cited above; and Ys. 28.5 anti
matba masistem ،داً au7،mmaidi fehra/stra Jtba ،٦ايد١لآا٦\ا
this Word with our tongue we will male the Khrafstras
believe on the Most Highest’.؛ Zoroaster’s religion was
active and vigorous, seel ing and gaining converts, as we see
from many passages in the Gathas, cf. note on str. 20 below.

4.

yada asem zevim

awheu ntasdasca a/«t7؛anho

asica armaiti

vahista isasa manahha

maibyo klat ew aojofigjruat
yehya ireda maetna drajem.

ل For the construction see Speer's Sanskrit Syntax § 49.


8

;yada asem semm . .:

this verse has been handled by Bartholomae, B.B. XIII.89٠١
and Geldner, B.B. XIV.22, under Ys. 46.9. In zevim we have
the Gatha form of the adj. zaoya ‘strong, mighty’. As for
construction—(agreeing directly with asem alone)
must be supplied with mazdasca ahurahhoÙˆ just as anhen
on the other hand must be thought of equally with asem.

wasdasca atoafdo:

the pluralØ› is appellative in force, and is to be referred to
Ahura with the other divinities who were about him equally
included, foremost among whom here as ever is Asha. The
concept was later expi'essed under the Amesha Spentas;
here even more than that is meant, it is the heavenly host
—the name of the chief god Ahura Mazda predominating
and including in itself all others. Similarly we have the
plural Rudras in the Rig Veda designating Rudra and the
Maruts. The same explanation holds in Ys. 30.9.2

asica armaiti Ù .

on the dual see Bartholomae in B.B. X.267. It should be
noted that in Yt. 17.16, Ashi is the daughter of Armaiti.

ØŒuereda:

ى ‘growth, increase, force, might’. At Vd. 20.8, we find our
sentence worked over in slightly different form.

5.

tat moi *aid a ØŒaaoca

at moi asa data i/ryo

Ù„ See further Justi .Ù©. V. ahura; Hubschmann, Zoroastrischcs Lied) p. 71,'

Roth, ad loc.; Darmesteter, Ormazd ct Ahriman, p. 41 ; Bartholomae, ولآبر.

XIII. 8$; Mills, S.B.E. XXXI. p. 34, 37, 140.

ع A plural of majesty is not however out of the question; some in-

stances of the pronouns apparently, would seem to suppoi’t it.


29

idirye ،uoJiu mananha؟؟
yekyd ma eresisØ› menca daidyai

tacit masda abra
.a noit a anhat anhaiti na

data nahyo:

to be rendered as in Ys. 53.9 dahi drigaove vahyo. Asha
here as elsewhere is Ormazd’s instrument.

meitca daidyai:

see Bartholomae, XIII.80. In construction the three

infinitives of the sentence are parallel', hyat—vahyo is to
be connected with tat, and is explained by yehya ma ere-
sis; the whole then being elaborated in /وك٨٠ف etc.

yekya ma eresis:

these three words have ever been a source of difficulty.
We are hardly entitled to alter دارو eresis into maresis,
nor again do I consider sma rsili (Bartholomae, A.A. 111.58)
coi'1'ect. The following view, however, I think may be
suggested. In eresis we have, I believe, a verbal substan-
tive *?'-si < arØ› = Ùˆthat which is allotted, comes as fortune,
reward’, cf. erenavi, erenaum, Ys. 9.3,22. For the forma-
tion cf. Skt. dha-si, kuk-si; and for the question of accent
cf. eresva, Skt. ?'SVa; erezu, Skt. rju. Then ma is no longer
Skt. sma; it Is none other than the same person denoted
by moi, thrice repeated, and depends, in the-accusative,
upon the verbal foi'ce of eresis, as does damis asem str. 7,
or the two pionouns ma and tern, directly to be cited.
In this manner the chie.f difficulty is removed, the rest is
easy. Our clause yehya ma eresis (sc. ahhai) explains
hyat moi data vahyo ؛tell me what is the better lot which
ye hold out to-me, from which my reward shall come’
(lit. ؛shall be’, in which my reward shall consist). Exactly
parallel in construction-gen., a.cc., pron. and all—is Ys. 32.16
= Ys. 48.12 yehya ma aithiscit dvaetha Ø›.from whom my


30

destruction is threatening’؛ and likewise Ys. 44.19 ka tem
ahya maenis ahhat ‘what shall be his (temو the deceiver’s)
punishment from him’ {ahya, the deceived, genitive sub-
jectiveØ› cf. also note on maenis str. 15). In Ys. 40.4, more-
over, eresya may be adv. ‘according to our desire of the
(future) reward’—cf. for similar advbl. usage, Geldner, Stu-
dien 1.21. In both instances, therefore, the word would
denote the future reward, just as so constantly does the
kindred asis. The strophe certainly thus wins an admi-
rable sense.

لا a noit. . ankaiti ٠٠ةنم

this contains no thought of obligationØ› the question, as in
str. 14 ya zi aiti jengyhatica, is in regard to the hereafter.
Perhaps str. 6 ahmai ahhat etc. may be in spirit at least
a partial answer. There is confidence that the true pro-
phet will be assured of rewardØ› see Ys. 43.13, str. 3
especially.

.6

ftkmai afzkat ØŒuaJustem
dua ،uaocat h،iit/n?u؛٢t١ moi ^لا

matkrem yim kiritato
asakya ameretatasca
masdai aØŒuat ?e/tsafiirem

.kyat' koi ØŒookit ikksat manankd

ØŒuidua:

as in str. 12, 17 and elsewhere in the Gathas, pregnant with
meaningØ› cf. also Hubschmann, Zoroastrisches LiedÙˆ p. 33Ù 
Who is meant by the vidva whose preaching shall merit
the heavenly kingdom (khsathrem') is as often not hard
to discern. It is the modesty of confidence that includes
himself, moiÙˆ among the seekers after the Word, or uses
nd Ys.43.3Ø› see note above, str. 5 ahhaiti.


3

matkrem . . asafvya ameretatasca:
a double construction of the genitive after mathrem ‘the
word of Asha (possessive) of (i. e. in respect of, relating
to, objective) Haurvatat and Ameretat’. With this inter-
pretation ‘Asha’s Mathra’, should be connected, I think,
Ys. 44.17 thus:

saroi buzhdyai haurvata ameretata
oa mathra ؛ye ratkemo asat haca

‘to enjoy the participation in Haurvatat and Ameretat ac-
cording to that word which rests with Asha’.؛ The use
of mathra in the Avesta corresponds, in all respects, pre-
cisely to our ‘word’ with its various shades of meaning—
‘divine law, sci'ipture, promise, command’—in the Bible.

majsdaiTait kJtsatferem:

‘the Kingdom of Heaven’, as often. It explains vahistenr,
consequently the punctuation after ameretatasca should be
light. In mazdaiÙˆ moreover, we have one of the not in-
frequent instances of tire dative construed as a geiritive,
e. g. Ys. 28.5 gatum ahurai sevistai ‘the throne of most
beneficent Ahura’. For numerous other examples see Bar-
tholomae, A.A. 111.56; Spiegel, Grammatik, § 323; Htibsch-
nrann, Zor. LiedÙˆ p. 34. To tlrese add Yt. 10.89 zaota
afotrdi ma؟٠;ddi sad amesanam دك) entoam ة١لااً ح،اح٦\أ\١ د
gen. are combined side by side.

hyathobakksat‘•

in kyat we lrave kyat it as often; koi is mazddi; on tire
thought cf. Ys. 51.21; 46.10. Tire forms in vakhs are
ti'ansitive and causative; those in ukhs) generally in-
transitive, but see note on str. 7.

ل Lit. ‘is adherent to, depends upon’, *rath- cf. rastl Ys. 53.9,' ye l'e-

fers directly to mathra, here masc., cf. Bartholomae, A.F. 111.51 seq.


32

٦٠

yastd manta pouruyo

raocebts roitfrcuen kudthra

kuo kkratbid Inis asem

؛yd ddra؛yat ،ikistem mano
td masda main؛yu ufe/ts^o

؛ye d nuremcit akura kamo.
maiUd . . roitkwen kndtkra:

01) hvathra in general cf. Geldner, Studien1.22 Ùˆ', on the
inf. roitkwen, Bartholomae, وجى. X 1.76; wz. XXIX.329.
Here, as in other places, Iwatlira is the realm of Mazda,
Heaven. Quite so, later in the Bundahish, 1.2 Ù‰ rbsanih
gak ٦)a jindfe أ aukarma،2d ait man asa٣ rosano ؛yemale-
licnd ‘the light realm is the seat and place of Auharmazd,
which they call ‘the endless light’. See further Bundahish,
1.25, West, Pahlavi TextsÙˆ S.B.E. V. pp. 4, 9. It is this realm
of heavenly glory, his own elysium of bliss, which Ormazd
is besought to extend to earth; see in full the note follow-
ing on 2،ك ukhsyo.

dda a nakistem mano:

one of the well defined instances of Vohu Mano being the
Good Mind of Ormazd as it shows itself in man. The
Pahlavi gloss to str. 6. c, above (cf. to str. 22. c, also) has
clearly recognized this fact by saying ‘Ormazd’s sovereignty
in the body of a man lasts so long as His Good Mind
(Vohfiman) is a guest in his body’ Qcand as vohumano
ftavan tanu mdhmdno). In our verse the law of righteous-
ness is laid down by Mazda as the norm according to
which man shall act; thereby the principle of goodness
is kept up.

td mainyit nkJsyo:

in ukhsyo we have improper subjunctive; on the form cf.
fsuyo Ys.48.5; and on Zizkhs str. 6 vakhsat. But here.


33

I believe, as in Ys. 33.10 ukhsya tanum the verb must be
transitively used Further, mainyu is, with the Pahlavi
pam mindikih, rightly instrumental; but ta is not dual
as the Pahlavi would see in it. Far better is it to refer
ta (acc. pi. neut.) bacl to Jivdthra in line (a), considei'ing
line (b) simply an intervening amplification—شغ and راً. m.
being logically inseparable adjuncts of the hvdthra Ùˆ ele-
ments necessary to the blessed realm; they are each taken
up in the next strophe.2 A deepei' meaning lies, then, in
roithwen hvdthra . . . ukhsyo; the prophet prays that the
Realm of Glory clothed with light may not, as it were, be
confined to heaven; but that the Unchanging with like
activity may extend its bounds, that it may come upon
earth, whereby evil will be banished. It is one of the
various Gatha forms of Thy Kingdom come.

a nuremcit'.

lit. (even until now’. PTom the meaning ‘now’ of nurem
in all passages, it is only a step to ‘now and ever’, here
implied; all words denoting present time tend to run into
the future. In Ys. 62.6, we have in full nuremca yavacca-
taite ‘now and for ever’.

ye . Ù  . hamo Ù .

might refer to mainyu: but (1) as ye more naturally con-
nects itself with ukhsyoÙˆ and (2) as mazda . . . ahurd unite
two padas, cf. Ys. 30.5 ; 46.16, etc., as well as (3) on ac-
count of Ys. ?9.15 ahuro mazda .. . vahisto JidmoÙˆ it seems
preferable to consider that ahi not asti must be supplied.
The result of coui'se in the end is either way the same;

٦٦ ة٦ أ. IO شر0لم ttfchsya, main/مفى UisaUtra asacd tanum ٩١٦'٦٦١١.

Thy Good Mind, Thy Power and Righteousness, mayest Thou make Thy-

self mighty accoi'ding to Thy will'; i. e. tanum reflexive as in sit. Rv. 3.1.1.

agnc tanvani jusasva, and ustd advbl. loc. as elsewhere.

2 Instances of such intervening amplification are not hard to find.


34

the question is merely- how far we should personify mainyu.
Metrically our line is one with the extra syllable, Bartho-
lomae, A.F. III. pp. 11,63.

8.

at tba me٦٦g١ki i>a0U7'،ubn
usda ؛yeshn stoi mananfid

roanheus ^atarem mainho

kyat tba kbi casmaini hengrabcm

liaitfuni asakya damim

ankens akurcm s^aot/ianae؟٠u.

at tba mengÙ¡ki . . . kyat

recalls the familiar spentem at thwa . . mengjii . . hyat of
Ys. 43.5 seqq. The whole strophe, cf. 'Vanheus patarem
mananho . . damim, is the logical consequence of the pre-
ceding.

^aouruim:

so ل ViXs. 0دلأد٠ tkwam menki ^aonn^im, ٦اا٠ ه٦اة lev
passages.

stoi;

this word I have taken as inf. after وستم;ر cf. str. 7, con-
sidering it a weah form of ah ‘to be’; see similar infini-
tives in X3Z. XXVIII.21. In later Avesta we have the in-
finitive ahhoÙˆ cf. Geldner, /cz. XXVIII.407. It might be
suggested, though, that تحوك٠لى could be inf. to Vsta, stare
= esse, as ٠ملا from paو from va (: اراً).

casmaini:

‘the mind’s eye’؛ here, as well as in Ys. 45.8 casmaini vya-
daresemÙˆ of spiritual vision. Both are locative forms, as
below str. 13 casmeng, and Ys. 50.10 casmam, cf. Bartho-
lomae, Handbuch, § 214,215.


35

asahya danum:

tie genitive after damim as in Ys. 44.4 vanheus damis
manahhoÙˆ and Ys. 34.10 damim . . asallya Ùˆ interchanging
with acc. in St. 7 and Ys. 45.7 td . . damis.

auheus ahurem syaotZianaesa:
these words are not without difficulty, yet I am loath to
adopt any other construction than to tai e them together,
quite parallel with haithim asahya damim and with vanheus
patarem manahho. The Pahlavi translator with an admi-
rable gloss gives, I believe, the right idea of them. It
؟٠لحة٦لحلل> den uhudno ^uuan feunisno kkndai homanih [atgk
pavan vands va kerfak amar vakhdunand] ‘Thou art Lord
as to the actions in the woi'ld [that is, they shall keep an
account as to sin and good works]’. Thus considered, the
concluding epithet ahheus akurem syaothanaesu brings str. 8
into still closer connection with str. 7 b, and fittingly de-
scribes the true greatness of Ahura. As he in the very
foundation of all that is right and thereby the source of
the good spirit working in man, he can justly be the lord
and judge of the good and bad in this life—he may well
be worthy of saci'ifice. The strophes following are de-
voted to explaning how Ormazd is lord over the deeds
of life. For ahheus . . syaothanaesu, further, we may revert
to the Ahuna Vairya formula vanheus dazda manahho
syaotkananam ahheus mazddi ‘the giver to Mazda of the
deeds of the Good Mind in life’.

9.

tboi as aramaitis

thwe a gens tasd as khratus

inairryeus ØŒmasda akrd
kyat ahyai dada £athn

vdstryat vd dite

ye ØŒua noit anhat. 1udstryo.


3 6

tkwoi . . . t/rÙ :

respectively nom. sing. fen. and masc. of the possessive
pronoun: compare in the same way the forms hue.. . hvae-
[cd (masc.—fem.), Ys. 46.11, Geldner, B.B. XIV.4. So Bar-
tholomae, K.z. XXVIII.38; A.F. 11.171, 173, bettei' than
A.F 111.28.

dnnaitis . . . kkratus:

so, not i and uÙˆ Pi'ofessor Geldner kindly tells me he pre-
fei's now in his own edition to read. See the variants
also on Ys. 28.3 drmaitisÙˆ and Ys. 32.14 khratusÙˆ and
elsewhere.

d:

compai'e also Ys. 36.1 ye a akhtis ‘Thou who canst be a
plague also (as well as a blessing)’: see likewise Skt. dو
Grassmann and PWb.

ghis tasa . . . fekratus mainyeus:
in general on Geushtashan, see Bartholomae, A.F 111.25 seqq.
Here I believe that geus tasd must be brought into closest
connection with khratus mainyeusÙˆ that Geushtashan is the.
Wisdom of the Spirit'exhibiting itself in creative activity.
This will be supported by Ys. 47.3, the description of the
Ifoly Spirit Qahya mainyeus) ‘who, bestowing blessings,
fashioned for US the joy-giving cow, but for her Armaiti
(the earth) as pasture, after he had conferred with Thy
Good Spil'it, o Mazda’. Again Ormazd’s spirit is thought
of apart from himself-truly Oriental. The view thus taken
above is favored by the Pahlavi rendering of our passage
zak i gospend I tasidar khirad ‘that which is the fashioner
of cattle, wisdom’.

ahyai Ù .

is the same ahyai as in Ys.48.b-, it refers not to drmai-
tisو but to geus. The translation ‘for her’ should be noted.
See remarks on. ahyai str. IO.


37

ØŒuastryat ØŸua aite:

construed not as Bartholomae, AA. 111.28, but aite from
ولاب لانمج cf. str. 20 etc., and vdstrydt as ablative of sepa-
ration؛ ‘to come away from (abb), leave’, i. e. between two
things, to leave one is to choose the other. This pre-
serves the ablative as it should be. In str. 20 dyat asa-
vanemÙˆ we have the question viewed from the other side,
i. e. instead of the abl. from, the accusative of the party
to whom one comes over. The same abl. as vdstrydt is
found again in Ys. 46.5 ayahtem urvatois . . . mithroibyb
‘abandoning (lit. coming from) his (evil) faith or compa-
nions’. On the full development and relation of thought
see the note on the following strophe.

at hi aya fravareta

ØŒuastrb ahyai /suyairtcni

akurem asaÙ¦>aneiu

inReus /se٦٦g١kbn nianaiiko ٠,

noit raasda awstryo

daiscind kiimeretois bafeksta.

ki—/ra؟uareta—akyai—abrem asaiueni:
these words, as in fact the entire strophe, contain for me,
at least, a number of difficulties. That in this strophe, as
also in str. 9, the cow and not Armaiti is referred to, there
can be little doubt. But the rendering ‘she chose for her-
self the husbandman as a holy master’, I cannot believe
to be right, for the following reasons. (1) The cow in
Ys. 29, represented at its best by Geushurvan, is pictured
as absolutely dependent upon her maker Geushtashan, who
with Asha directs her destiny', hence it may be reasonably
doubted if the choice was actually given for her herself
to make. (2) The above rendering, moreover, utterly dis-
regards hi, or wrongly takes it as nom. sing. fern. (Haug,


33

Gathas). (3) The construction of ahydi as a reflexive with

fravareta is difficult, and gives rise to a strange difference
between its use in str. 9 and IO. (4) It is impossible to
believe that ahicrem asavanem can in the Gathas through-
out, denote any but the supreme god—see especially Ys. 46.9
aJiurem asa٠uanem, !٠9حلآ للآه asarua abtro. 1٠احلالآا٠ا٦لمأ آ
(5) could ahurem asavanem in any way refer to the mere
Yffistrya, for in Ys. 29.2, 6, it is expressly stated the cow
has no ahura, ahu or ratu; her maker has simply destined
her for the husbandman. These flve reasons should not
be disregarded.

let us first then consider hi. It must be dual as in

Ys. 30.3 hi vahyo akemca ‘the two, namely the good and
the bad’; likewise also in Ys. 44.18—see Wackernagel,

XXIV.6o7---and agaii'iYs. 32.14 hi-ca, Geldner, K.z.

XXVIII.263. The Pahlavi, moreover, in every one of these
places rightly sees the dual,—rendering in our own pa?-
sage hi by kola II, and giving aya by valmansdn ansu-
taan. We must therefore seek a. construction for the dual
pronoun. It is anticipatoi'y, referring forwai'd to vastrim
fsuyantem on the one hand, and to ahurem asavanem
on the other. Two selections, then, are made; out of the
aya, the fsuyantemÙˆ and this is practically the same as
choosing ahicrem asavanem. The force of aya extends
only as far as fsuyantem; the choice between the two aya
becoming identical with declaring foi' the faith of Ahura
Mazda. This saves the dual and preserves ahurem pro-
perly.

Next as to ahyai. For the reasons before given, it
seems best to render this in str. 9, IO, ‘for lier’; the sub-
ject of fravareta is most probably Geu-shtashan, cf. Ys. 29.6
at tlvwa . . . thworesta tatasa; the cow had no voice in
the matter.

The entire thought of str. 9—12 is, then, about as
follows. The prophet wislies to show that Ormazd can


39

lightly bling man to judgment, as he has created him a
free agent, allowing him to choose between two faiths.
To illustrate this election, therefore, Zoroaster first pictures
the somewhat analogous free choice that was given for
(not to) the cow. Ormazd’s minister Geushtashan, the Wis-
dom of his own Spirit taking form in creative activity has
formed the cow', the earth and its genius are already at
hand. The cow is distined for the earth, where exist the
husbandman who follows Ahura’s faith, and the nomad
who maintains the Hregvant’s belief, it is not foreordained
that the cow shall clioose Ormazd’s belief, for Ormazd him-
self has left open for her the way between the two typical
representatives of the opposing faiths (str. 9). Her maker
(cf. Ys. 29.6), however, decides for her in favor of the hus-
bandman, this is tlie same as choosing Ahura c'asavanem
ahurem) and his faith (cf. Ys. 12.7)—the non-husbandman
of the opposite faith will nevei' be blest (str. IO). Man on
the other hand, Ormazd’s own creature, must choose alone
for himself and be judged accordingly (str. 11 — 15). The
remainder of the hymn is devoted to showing which is the
best to choose and who can best direct the choice. Of
course Zoroaster knows. د

/sengÙ¡/Ù t:

is little better than ٢جلآ لأغ., as Ys. 49.9 fsengjiyo is of
small help. Bartholomae, Handbuch149 § و, cal.ls attention
to Skt. viQvdjpsnyas Ùˆ but the form were rather *psahsyo,
as mengjii Ùˆ mahsi. The ti'adition throughout sees in the
word the general idea of ‘increasing, promoting’, connect-
ing it apparently with fsuyaht.

cbascina:

cf. Geldner, Studien I. p. 44,45.

Ù¤ The above solution is put forward with diffidence as a suggestionØ›

I can as yet see no other way out of the difficulty.




40

noit. . . قأة1جثم7جأأاه2ال baista:

a reflection to introduce str. II, or contains the ground
on which the choice Qfravareta) was made. The tradition
would make humeretois the good tidings of the gospel, in
which the nomad should not be allowed to share; but this
is improbable as directly- opposed to the proselyting spirit
of the religion in the Gathas. Wordly good name (Ys. 11.3)
may be intended in hzimeretois, but far better refer it to
the good remembrance in the Life Bool , from which the
avastryaâ–  by his own deeds excludes himself-this is fully
brought out i.n the following, particularly str. 14,15. hume-
retois then is the good mark which will be found wanting
after his name (str. 14).

bakksta:

cf. Bartholomae, A.F. 11.96; a nomen agentis might per-
haps, however, be suggested.

II.

kyat ne masda fannoØ›!
gaetkasca tasb daenasca

tbua mananka kliratasca

kyat astoaiitem dada ustanem

hyat syaothanaca sengjiasca
yathra vareneng vasd day etc;

kyat:

answers to athra in str. 12; the two strophes are closely
connected.

gaetkasca . . . Itstaitem:

see writer on Ys. 55.1, A. Ù . 5. Proceedings, Get. 1887.
yatka.

the familiar use of the adv. as in Skt. equivalent to a de-
clensional case, referring to the preceding nouns.


Ù„4

ØŒuareneng isa dtfyete:

lit. ‘wherein one willing may make his confessions of faith’؛
varena is ‘belief, faith, religion’, as in Ys. 12.7; 45.1, 2, etc.؛
and ddyete a general word is purposely chosen, suited to
syaothanaca sengjidsca, cf. the uses of Skt. dhd.

Further vasd is nom. sing.—cf. dvaesd etc., Ys. 43.8,
and Paul Horn, Avesta Nominalflexion, p. 36—related to
vasahh ‘wish’ as Skt.كسم ‘glory’ to لسم ‘glorious’, or
again Avesta aenahh ‘sin’, aenahh ‘sinful’, etc. For the
use of vasd ‘freely at will, according to choice’ cf. Ys. 46.5؛
43.10 k hsay as; Yt. 5.87 khsayamnaو etc., and لائاد/١غ, Lat.
1uolens, iibens, i?otens.

On the importance of the doctrine embodied in vasd
and str. 12, see Geldner, in Encyclopaedia BritannicaÙˆ s. V.
Zoroaster, shortly to appear. Man, Ormazd’s creature, is
a free agentØ› his maker has created his being, endowed
him with reason, then given him the opportunity to carve
his future fate, he may choose the faith of the righteous
or the wicked between whom he is placed. There is no
foreordination, but his creator will be the lord to judge
(anheus ahurem syaothanaesii). This clears up all the
following verses. __________

12.

athra ØŒuacem baraiti

mitftah،uaca ua erebca ةواً٠

لآ d ةواً ةلآعألآج هلآ ة

ahyd zeredaca manahhdca;

anus-Rafeks arraaitis

mainyw ^eresaite ؛yathra maetha.

ةلآ٤عألآع...قلآسلآ:

these words correspond frequently in the Gathas to the
Biblical use of ‘folly and ignorance’ for sin and unbelief؛
‘wisdom and prudence’ for righteousness. Cf. str. 17؛ Mills,
ad loc. well with ‘enlightened and unenlightened’.


42

akya:

see Bartholomae, K.z, XXVIII.40.

antis-kafeks:

adj. corresponding precisely to Skt. anusdk neut. advbl.
from sac ب anu, and showing the same initial lengthening.

armaitis . . . ^eresaite :

read thus, not armaitis; cf. the good Mss. In peresaite
we have exactly the same use of peres as in Yt. 14.47 aca
paraca peresaite (Fi. Jm4٠ K16) ‘makes inquiry here and
there’: cf. below.—A new thought: Armaiti whose abode
is oftenest on earth goes about with Ormazd’s Spil'it, seek-
ing the actions of the world, good or evil according as
men follow false or true teachers. All are seen and re-
corded in the book of life. Hence it is that Armaiti is
able to play so important a role in aiding at the final
dispensation, the Vidaiti: distributing with Vohu Mano the
allotments in accoi'dance with works', or again that the Spirit
joins with Fire and Asha (see str. 3 above) in bestowing
rewards. A picture precisely parallel to this seach among
men by the ministers of Ormazd, is found in the later
Avesta, Yt. 14.47 just quoted the description of Vere-
thraghna going about with Mithra and Rashnu (the mini-
sters who in the later Avesta keep the records), between
the contending hosts, and seeking out (peresaite) the man
who has ever sinned.

yatk raaetka:

cf. Ys. 30.9, and 33.9: 34.6: maetha is ‘false, 'erroneous,
wrong’. Here maetha is rather general: the Ashavan had
his little ei'rors, but those of the Dregvant were so over-
whelming that for him (unless he forsook his belief str. 20)
there was no hope of Paradise (str. 10).


43

.13

ya frasa avisya
masda jwcsaite tcvya ةؤاً ya؛

va kaseus aeiiaidio دك ت
uinsiini ayamaite bujetn Ø©

ta casmeng thzvisra hard
.ةهةأواً٠ aibi asa ttibi ،uaewahi

frasa.Ù 

instr. fern, from ferasacf. Ys. 43.7 ferasayaiابر 3ل44٠ و
دى (Bartholomae, 111.41 ;11.176 آمدله), and ferasabyo
Ys. 29.5. The feminines in a form the instrumental thus;
cf. Yt. 21.4 daena, Ys.51.21 daena, Geldner, Studien I. p. 129,
٦١لة٦٦ا١٦لآا Noun-Infection in the Veda, لآ. A. 0. sip. 7٠٦لآح
Bartholomae, Handbuch § 241. The only instance of fern,
instr. -aya I have been able to find in the Gdthas in sas-
naya Ys. 29.7; foi' the'form daenaya Ys. 51.19, Brofessor
Geldner now prefers to read daenayai with K5 ; the form
vyanaya is otherwise explainable. The question as to
frasem Ys. 43.9 does not come here into consideration.
The fact that in Avesta, so many forms are identical, and
not kept apart as in Sanskrit, adds countless difficulties in
interpretation. As for the sense of this entire vei'se, it
may be added that I have won much the same meaning
as de Ilarlez.

I>eresdite:

corresponds .in subject and meaning, precisely with the
preceding peresaiteÙ¡

ayamaite:

‘seeks for himself, takes upon himself’. On yam ب Cl with
yas andودم Skt.yacfyam see Geldner, K.z. XXIV. 129 seqq;
Bartholomae, B.B. X;279. Hence the signification, which
is clear.


44

bujem*.

from buj, buj, with the original signification ‘solvere’, as
٠١٦٦ artuyafikaitem bitjayamru^ &2ذعةة baofcJitar ح١٦آ .ذ٢ة
thought contained in سو kasetis . . . bujem is a noble one؛
not faults alone are observed, but each attempt to atone
for faults and to better the account in the record here-
after, is duly noticed. Man submits himself to absolution
not in vain.

casmeng:

cf. note on casmaini str. 8.

tbhsra:

rightly connected with sit. tvis, Fick, Vergl. Worterbuch
I. p. 336, Justi, etc. So also kusra, and pisra (if from
pis); this law of sound-change, s into Ù‰ before r (cf. fse-
ratu), is the same as in Sanskrit, cf. usra, tamisra, Whit-
ney, Sanskrit Grammar § 181 a. An exception violating
the laÙ¡v is found in the numeral thri, in a late passage
Vsp. 13.3 tisrandmÙˆ in the gloss Vd. 7.54 tisrdmÙˆ in Vsp. 13.3
tisro and the same form as vat'iant to tisaro Vd. 2.30;
4.1117.6 Ø›. The unifying tendency may from the lattei'
form have produced the violation.

14.

ta tkØŸua ^eresa aftura
ya 21 aiti jefigÙ¡katica

ya isitdo dadefite

datk aa-a kaca asattuo

^asca â– masda dregiebyo

yatka ta afiken keftfeereta kyat.

aiti jengjiatica .Ù 

these words and the whole spirit of the strophe recall str. 5
-the reward hereafter.


45

isudo:

see Spiegel, Commentar II. p. 247, and especially
setzung II. p. 123 note 6, Justi, and also Ludwig, Rig VedaÙˆ
Bd. IV. p. 191—in all which cases the right idea of this
word is noted but not carried out. The tradition avam,
‘debt’ etc., Haug, Pahlavi-Pazand Glossary p. 81, Neriosengh
rnam, is quite correct; isud is ‘debt, claim, what is due
one and can b.e demanded from another, debit opposed
to credit’. Thus Ys. 34.15 ta tu vohib mananha asaca
isudem stuto ‘therefore do Thou with Thy Good Mind and
Righteousness tell me (vaocd) my indebtedness to you iir
praise’, or (objectively) ‘your claim on me for praise’-
cf. kat va stuto. .yasnahya in 34.12 just preceding. Again
on tire other hand, iir Ys. 65.9 we lrave isudo viewed from
tire stand point directly opposite to the position iir OUI*
own passage. There, Ys. 65.9, isudo — see tire Palrlavi,
Spiegel, Commentar II. p. 454 seq.—refers to tire debt to
be incurred oir tire part of tire gods, tire clainr irrade oir
tlreirr by men iir retui'ir for riglrteous works. The two
ideas of isud evei' passing iirto eaclr other accoi'diirg as
viewed subjectively or objectively.Ø¥

The real force of isudo and dathranam iir tire present
strophe is clearly outlined by Geldirer, Encyclopaedia Bri-
tannica, article Zoroaster; it remains only to elaborate it.
The ternrs are teclrirical, drawn from dealiirgs iir life aird
they coirtaiir quite tire idea of a bargain—the relation be-
tween gods aird men being an absolutely reciprocal oire.
For every good deed, man cair clainr something from the
gods; but for every evil act, tire gods lrave a claim oir
man. All tire, daily actioirs are entered as items, dathra,
iir tire life book (see note below), as debit and ci'edit, aird
oirly by increasing tire credit side of tire record cair tire

ئ Perhaps, however, even in Ys. 65.9 isudo may be considered as

the claim of the gods on men for saci’ifices. The resnh in either case

is the same.


4 6

debita be counterbalanced. At the Cinvat Bridge after
death the account is balanced (lienkeretaود and if there be
an excess of good deeds, as with the asavanÙ¦ Ùˆve may see
that he entered into joy—cf. Ys. 46.10, 15 — 17 et passim,
and Geldner, s. V. aka, K.z. XXVII.577. If, however, owing
to bad deeds (Ys. 49.11 31.20,'46.11Ø› etc.),Ù† the isudo pre-
dominated, the result was reversed. The latter was the
case with the dregvantÙˆ since first and foremost he had
not the right belief to put to his credit; all such became
veritable subjects in the abode of the Druj (drujb demane
haithya astayo). The whole system is thus simple, clear
and logical, and explains what we find later fully developed
in the Hamestagan; when the dathra items , debit isudo
and credit, about balanced, there was appointed an inter-
mediate place till final judgment should be made. The
entire idea of the good and bad records set opposed to
each other and summed up Qhenkereta) is quite Persian;
Herodotus 1.137, tells US that not even a king was allowed
to put to death or otherwise punish a man until Iris good
aird evil deeds had been set off against each other and
he Irad been found wanting in the balance. The whole
view of the above question is precisely what we have iir
Ys. 33.1.2 In our passage tire appeal is made to know
how the audit will stand.

datkranar.

as is shown by Vd. 19.27, dathra are the eirti'ies good or
bad, debit and credit, which a man by his actions in tlris
world sets down (cf. da) in tire book of life—cf. Vd. 19.27

Ù„ Perhaps the same idea lies in Ys. 49.4, .but the passage is not
yet cleai'.

2 See Roth, Z.D.M.G. XXXVII.5, 223; Bartholonae, A.F. 111.61 seq.
note; Mills S.B.E. XXXI. p. 72 note 3. For passages in the Pahlavi and
later literature, cf. Mainog-i Khirad 2.115 seqq.; Sad Dar 1.4; 4.13; 18.6;
18.15; 36.5; 58.5; West, S.B.E. XXIV. p. 18, 258 seqq.


47

Wiasyo astuaiti ardrjo Jiauai urie £aradait?i٥k٦t. See ؟lb
the Pahlavi gloss to ailhcus ahurem syaothanaesu str. 8,
already mentioned as describing ‘this account as to sin
and good works’ pavan vanas va kerfak which is

our dathrd. upon the judgment of these records in part,
see note on ranoibyd str. 3 above, and for references to
the Life Book compare the writer on Ys. 55.4 لآك .٠ .ير Pro-
ceedingsÙˆ Oct. 1887. See further, note on hehkereta. The
genitive construction of dathranam with isudo is plain.

Jiaca:

governing the ablative here must be construed with asauno
and dregvodebyo, and is to be connected back with isicdoÙˆ
lit. ‘claims (debita) . . . from the righteous’. The proper
construction thus of haca is one of the keys to the inter-
pretation of the verse. As to its prepositive position here,
compare Ys. 47.1 haca asat. In the Gaths, haca is placed
as follows, (I) postpositive and enclitic,—the general rule؛ but
(2) it may be also prepositive, before an enclitic Ys. 44.17
haca khsmat; or (3) as in our passage and Ys. 47.1 it may
stand before an accented form.

td:

refers to isudo.

Jteiifeereta:

participle, sc. ahhenÙˆ and agrees with dathra understood.
The right conception of the wold is given by Geldner,
K.z. XXVII.239, and is clear here. Nor let any one who
is familiar with the thoughts of the past, the state of the
civilization and the times when the religion was founded,
say that the ideas here given of the strophe are modern.
In translating and paraphrasing, therefore, I have chosen
technical renderings to carry out more fully the picture
and spirit of the passage.


4-8

.15

raaenis ة اد freresa ait
feksatkrem hwaiti ؛ye dfg'udit؛

u aftttrd؛7ian؛ya٠؛dus-s
noit jyotum Jianare ،uinasti ١؛y

ØŒistryeLyd aenanho
.^ascus roirdatca adrwjyafito

nuns:

leading thus, not mainis; see Geldner in Bohtlingk’s Jubi-
laums-Schriftو Feb. 3, 1888—-where he connects it with
Skt. كف2رر Thus maenis is ‘wrath, punishment’, cf. tire
wrath of God, diviire punishment. Likewise irr Ys. 44.19.
So the Fahlavi.

dregiitc fekSathneiu Jutuaiti:
o٦٦ hksatkreiu hmaiti حآلآج٦٦ا0ت٢ Ys. fekSatkneni . . .
hvanmahica Ùˆ and for the power of tire Dreg ant see
Ys. 49.11 dusekhsathreiig . . . dregvato et passim. Irr the
dualistic view, every- gain.to the power of the wicked was
atteirded by a correspoirdiirg loss to the Ashavan aird
Mazda, lreirce the isud resulting from such a sin would
begreat.

dtis-syaothanai

tire Mss. are about evenly divided between dus-syaothanai
and ٠ول'ش on internal evidence the former as adjective is
the better reading, cf. Ys. 49.11 يلآك dusekhsathrcng dies
-syaothaneng dwgJwacanJ’to \ dushdaeneng dws-mananko dr،?-
gvato; the sanre also of Yt. 22.36. Iir the other two iir-
stances, Ys. 34.965.7 Ø›, likewise, I consider dus-syaothana
irot substantive but adjective, with tire same attributive
force as here. So also its polar hu-syaothana is always
adjective.

iiasti:

cf. Bartholomae, A.A. X.27OJ XIII.74, 78.


49

bare . . . ØŒuiraatca:

an instance of attraction quite like the Vedic, as Bartho-
lomae, K.z. XXVIII.23. Compare his illustrations.

16.

£eresa a a yatha bo

؛ye Eudamts demanahya fefosathrem

soitbafeya na daJÙ iyeus rja
asa fradatkai asj)ere2ata

tJrwbas inasda ahrd

yada bo anhat ya-syaoibasca.

peresa avat . . . .Ù 

this strophe connects itself with the preceding and intro-
duces the new line of thought—by what acts and when
can the righteous who strives to advance his people, be-
come one like Ormazd himself.? It is by hearing the true
prophet.

denianakya:

on Mss. authority thus not ص the bettei' l'eading. See
also Hubschmann, اتأو. XXIV.331—332, upon the inter-
change of ،7 and a in the same word. This is particularly
the case when etc. are suffixed, or the word otherwise
grows by increment. Similarly also Yt. 10.82 abyo doithrabyo
aiwyasca yaokhstibyo ‘with these eyes and these senses’
—the best codices reading thus. The present instances
may be added with others to those given by Hubschmann.

sbithrahya.Ù¦ Ù 

here as in str. 18 and Ys. 46.4, soithra takes the place of
zantu which is not found in the Gathas; cf. also Geiger,
Ostiraniscb KttZtur, p. 429 ع: Civilisation 0/ Eastern
Iranians; translation by Peshotan Sanja a Vol. II. p. 6).



5Ù 

17.

katarem asava va

dregva va verenvaite mazy()

؟ ةوآكاًلمjiditse rnraotu;

ma eda aiju-debaiyat;

zdi Û¶^Ù¡ mazdd ahura

ØŒDardteas jradafeksta ')iirdio.

featarem . . . Ù ueze!aiteÙ .

lit. ØŒwhich of the two (faiths as) the greater does the
righteous or the wicked believe’; cf. double questions with
Lat. utrum, Gk. 770Tspov. On verenvaiteÙˆ see Bartholomae,
/{.z. XXIX.285.

da . . . ai£i-deba،ua;yat٠.

recalls again str. 12. On aipi-debavayat cf. Bartholomae,
/f.z. XXVIII.45 5 XIII.bi ; the word is also discussed
by Bezzenberger in his Beitrage111.169 Ùˆ seq., and by Geldner,
f.z. XXVIII.200 note.

8٠ل

ma cis at ØŒue dÙ¡'cg'uat&

mdthrdscd gusta sasnasca

a ؛si del a em ،uisem رم a

ةنم أأاعماًةليخ0ق dah/yum ةواً adat

dttsiiaca marafeaeca;

atha is sazdum snaithisa.

demdnem . . . adat . . maala cd:
strongly antithetic to str. 17 demanahya . . . fradathai.

dusita .Ù 

connected not with Skt. duriti, but with Skt. *duliksiti, as
ةاةحآ\غ ?wtsiti, احلآ(؟. snfesiti.


Ù„5

athLsnaitkisa:

best as parenthetic clause', the antithesis to the strophe
coming first in str. 19 gusta.

19.

gusta yc manta asem
akurabis ØŒDidØŒua ahura

eregkwfefidhai ØŒuacarzJidm
fehsayamnb rjaso

thiva athra sukhra mazda
ØŒuankau ØŒuidata ranaya.

manta asem.Ù 

؟جحة١٦ل٠١ لألأ> yoi noit asem Uiain^aata aeibyo duire مغ0<آ
١د7ك mano ‘from those who have not conceived righteous-
ness, far is the Good Mind away’.

ahumbis:

see Geldner, /١٢٠٤٦ XXVIII.2O5seq؛ .٩ Bartholomae, ازك
XIII.88.

a/turn ٠٠

owing to mazda following, the word .should be tale as voc.,
an appeal with uplifted eye for verification of vidvd etc.;
almost like ‘God knows’.

eregfewkJidJiafi Ù uacafdtam Jdisayamno Ù .
here the gen. vacahham as usual after khsayamndÙˆ and
erezhukhdhai as infinitive. The construction is precisely
parallel with that of Ys. 44.15 ahyd . .اوو . . khsayehiو lit.
‘whether Thou'with Thy Righteousness hast power over
him, so as to ward him off fi'om me’. In signification,
moreover, erezhukhdhaiو here abstract, is not merely ‘what
is spoken ti'uly’, in tlie present, but also in the future,
what will be proved to be spoken trulyØ› or (actively) keep-
in'g one’s word, fulfilling it so that it will be truly spoken.


52

Compare for analogy Skt. satya in scttyasayikalpa ‘whose
will or wish is true i. e. comes to fulfillment’, satyacis
‘whose prayer will come true’, satyasaingara etc. Simi-
Wy 9ج۵ لألآل eres ،moi eregkucara ،uanhews ،uafus mananho
‘fulfil for me the word of Thy Good Mind’.—As to who
the true prophet is that will save his people at the final’
judgment and whose promises will be verified, it is as
often not difficult to decide—see Ys. 46.15 —17.

feksayano . . ØŒuaso:

the frequent combination, cf.Ys.32.15 khsayamneng vase2, etc.
swfekra:

special epithet, in the Avesta, of the fire. Originally,
‘bright, burning’; in the Iranian languages ‘red’; in Skt.
‘clear, light, white’. Conversely, Skt. arusa ،red’; Avesta,
etc. aurusa ‘white’. The two fold development of Qukra
in Skt. and Av. from the more primitive meaning ‘burning,
bright’ is worth noticing.

athra . . . ØŒuidata ranaya:

cf. Ys. 51.9 ranoibya tkwa athra sukhra mazda’, and on
the Fire, the Vidaiti, and the two R anas, cf. str. 3 above.
In addition to the passages there mentioned, the Fire also
appears at the Distribution (Vida ti) in Ys. 43.4, where
again by its aid Mazda makes his allotments to the evil
and the just.

ØŒuanhait:

see Geldner, B.B. XIII.17, on Ys. 46.7.
ranaya:

subjective genitive, almost agency.

20.

ye ayat asavanem

diuamnew hoi Ù rem fehsyo


S3

daregem ayu temafdto

ditskØŒuaretkem auaetas ØŒuaco

tern a akuwi dreg'uafito

syaotkanais bais daena uacsat.

ayat asa،uane)n٠٠

see note on str. 9 dite and the quotation from Ys. 46.5
ayantem for this use of ك٠٠ ‘comes over to the Ashavan
party’. The sing, asavanen, as in other instances, is used
in the general sense; so likewise dregvant to represent
the class. On the construction, further, of dyat asavanem
compare Ys. 46.6 at yastem . . . ayat, and vispeng dyoi
str. 2 above.

dinnuem;

lit. ‘removed afar’. On the roots in zz and iv (iv) see K.z.
XXVII.230 seqq.', but divamnem is better now taken with
Geldner, B.B. XIV. 13 from Skt. 2 *dii or *die ‘remove’
cf. dura, ddviyas, cf. also Grassmann Wb. By this we win
an admirable sense for the whole passage, which is thus
in keeping with the proselyting spirit of Zoroaster’s religion.

feksyo:

is genitive, as Professor Roth has said', but it is better
construed as dependent on daregem ayu and parallel with
temaniio. The Pahlavi sivan ‘lamentation, wailing, mourn-
ing’—West and Haug, Glossary p. 192—has about the
right sense o,f the word, but must not be followed too
closely_cf. Idarmesteter, Etudes Iraniennes 11.169.

dusfruaretJiera:

for the allusion it is only necessary to compare Darme-
٠١لحاحدح Haitr،uatdt et Anieretat, w٠ 9٢٢١إ ١ Orraasd et Abf-
man, p. 314', Geiger, Ostirdnische Kultur, pp. 278 seq.
(ي PeshotanSanjana’sEnglish translation, Vol.I.p. IOI seqq.).


54

avactas vaco.Ù 

lit. ‘woe of speech’, avaetas is nom. sing, from avactat
abstract as ustatatÙˆ and derived from avoi (Ys. 45.3) as
yavaetat (Ys. 28.11) from yavoi (Ys. 49.8, etc.).

ØŒua:

so also Professor Geldner himself would prefer, here and in
Yd. 5.62, to read. Similarly the Pahlavi lekicmâ–  in both places.

daena:

the conscience (thought of as separate from soul and body)
goes on before to the Cinvat bridge—see Ys. 46.11', 51.13,
and Yt. 22.9 seqq.; cf. also the description in the Pahlavi
books, Arda Via, 17.12 seqq. اً Mainog-i Khirad, 2.123 seqq.',
2.167 seqq.'. West, Pahlavi Texts, S.B.E. XXIV. p. 18 seqq.
For dacna also cf. str. 11 above.

21.

masda dadat aknro

kaantato ameretatasca

burois a asaliyaca

ba^aitkyat feksathrakya saro

ØŒuakkeus ØŒuasdÙ uare ØŒnianariho

ye koi mainyu syaotkanaisca uruatko.

biirois a . . baj>ØŒutkyat:

these words should undoubtedly, I think, be taken together.
As to the position of ولى cf. Ys. 33٠6 mainyeus لى vahistdt
‘from the Pest Mind’؛ Ys. 45.9 haozatlvwdt لى ‘from His Good
Mind’s goodly fellowship with Righteousness’; Ys. 44.1 45٠8 اً
nemahho لى. It seems best to take burois as substantive;
the other two passages where it occurs are not yet clear.

asakydcd . . feksatkrakya:

as elsewhere, cd with the first only of the two connected
words.


٦ك

saro:

parallel in construction with vazdvarc, anti is acc.plur.fem.;
from it depend the genitives haurvatato . . . khsathrahya
as in Ys. 49.8 asahyd . . sarem. The force of the plural
lies in the different abstractions enumerated. The decl^n-
sion of sar in Gdth^ dialect will now be: acc. saremÙˆ sarem
(Ys. 53.3; 49.8,9, cf. Ys. 7.25', 41.6)Ø› dat. saroi (Ys. 44.17)Ø›
gen. sare (Ys. 49.3)Ø› loc. sairi (Ys. 35.8)Ø› acc. plur. sard
(Ys. 31.21).—On the thought compare Ys. 41.6 = Ys. 7.25؛
cf. 40.2, upa-jamydma tavaca sarem (hakhemaÙˆ Ys. 40.2)
asahyaca visftai yave ‘that we may come into the goodly
company of Thyself and Righteousness for ever and ever’.
Such too is the prayer here for the faithful Qurvatho).

isffire:

Haug, GathasÙˆ I. p. 53Ù„, has given about the right idea
of the wordØ› the etymology remains to be found.

urg/io:

again, I believe, derivative from Vvar ‘faithful, true, friend,
friendly’.

22.

citJira أ ffuddi

؛yatha uaedernnai maiidia

ØŒaoku duo feksatffra asetn
icaiffui yyaothanaca أ٠أل

Jwo toi ?â– nasda aJtura
vazisto ahhaiti astis.

ØŸ;aedeninad:

cf. Geldner, B.B. XIV.8.

uohd:

this I have preferred connecting with khsathra, as else-
where in the Gathds, and considering vohu— khsathra an


56

associative instrumental as often. Other constructions of
the words, however, are possible.

vacanha syaothanacaz

two only of the usual ti'io, manahha being omitted', so
likewise in str. 21 mainyu syaothanaisca; similarly also
Ys. 34.15 sravasca syaothanaca; again Ys. 45.85 34.2.

asem . . . :

recalls the resemblance of form in Rig Veda ]/sap con-
nected with rtd) cf. also the adj. rtasap.

ØŒuagisto:

with the Pahlavi rendering of vazisto by burdar ‘bearer,
supporter, upholder, promoter’, we may connect also Ys. 46.4
asahya izhdreiig ‘bearers, promoters of the law of
Righteousness’. So in the othei' passages where vazisto
as epithet occurs.

vazisto . . . astis z
an instance of the catalectic line.


Indices.




Index verborum.

I. Avesta.

aij)lÙ dÙ¡eÙ¥thyat................

aibi-deresta...................

agusta.........................

ayaiiJia kJiswsta..............

aydntem........................

ayamaite.......................

asa............................

asi............................

avaetas........................

ahura .........................

abreui asa^cwieitt.............

ahurahho ......................

ahyai.......................36,

a...........................36,

aite...........................

ais............................

anus-hakhs.....................

ayat...........................

ayoi...........................

armaitis....................36,

isitdo.........................

ukhs-..........................

ukhsyb.........................

urvatem........................

urvatho........................

urvata .ت ...............

urvatois.......................

ustanem . . .-.............

usta...........................

erenavi

eresis ........................

eresya ..................Ù  Ù 

erezhukhdhai...................

katarem........................

50

23

25

37

43

27

28

54

51

36

28

38

54

36

42

53

23

, 42

45

32

32

27

55

40

33*

29

29

30

51

5Ù 

kusra.........................44

khratus mainyeus ..... 36

khsayds.......................41

khsyb.........................53

gactJia asa/rya...............2ا

gens tasa.....................36

casmaini......................34

2٦ ..... ةلاز/ع}غا(أل7?رل0٢ي0٠2ح

tanum........................33*

tasa..........................36

tisarb........................44

tisranam......................44

thwisra.......................44

thwe..........................36

thwoi.........................36

daena....................43Ù  54

dathranam................46 seq.

dayete........................41

divamnem......................53

demanahya.....................49

dusita........................5Ù 

dws-syaothanai ......

damim ........ 35

.......

payu thworestara ..... 26

ftisra........................44

peresaite................42 seq.

poi...........................34

ferasayai.....................43

frasa.........................43

fseratu.......................44

fsuyo.........................32

bujem.........................44

burois........................54

I niirem.......................53


6o

maetJia 42
macnis . .... 30, 48
manta asem . 51
marento .
matron. 31
yathrd (advbl.) 40
yaietat . 54
â– uafejis . 31
*arena 41
vasd . 41
٩٧asd'uar١e . 55
. هالالاوفآ 27
ejazisto لي
indaiti . 21, 25 seq.
. ndÙ udØŸ 30
^eÛ¶'e,i^ait^ 50
34
â– ua . 54
rattan 23 seq.
J'anoibya . 24 seq.
rasti . . . 31
rena 26
sarem . 55
saro 55
sdsnaya 43
stoi . 34
soitJira 49
zemm . 28
Jia cd 47
. . . . Ù„ 37 seq.
Jiumei'etois 40
Ji syaotana 48
Jienkereta . 4Ù¦
JwatJira . 32
Pahlavi.
aan . 45
kJiitdai 35
btirdar Ø©5
leknm . 54 9١ل
nirang i ir 26 ١ؤ2 ٠ ٠ . . .

Sivan . . 53
mjardar . . 2Ù¦
iJiumauo . . 32
gospend 1 tasidar . . 36
3. Sanskrit.
arusd . . 52
dnusdk . 42
usrd . . 44
rjd . . 29
nidm . . 45
rtasdp . . 56
rsvd . 29
end
kuksi 29
td.misra . . 44
tvis 44 Ù  .
ddviyas ...... 53 . Ù 
duriti . . 5Ù 
dura 53 Ù  .
dhdsi 29
meni . 48
yack-, yam- 43 .ا .
yagas ت4 . .
vratd . . 2Ù¦
vrdta
gukrd 52 Ù  .
satyasanikaljka . . . . . . 52
satyasagigara . . . . 52 Ù  .
satydgis . . 52
suksiti . . 5Ù 
4. Greek.
هم١لك7ة . . 41
TCOTSpOV . . 50
5Ù  Latin.
libens . . 41
potens . . 41
volens . . 41
utrum . . 5Ù 


II. Index locorum.

I. Avesta.

Yasna

7.25................................55

9.3.................................29

22...............................29

11.3................................40

12.7................................41

19.15...............................33

27.13............................24,35

28.2................................19

3..........................19,24,36

s.............................27,31

II...............................54

29.1 .19

2 .............................38

5 .43

6 ...................24,38 seq.

7 .43

8 .24

10 ............................34

30.2 .22

3 .............................38

9 .28

11 ............................20

31.1...........................I9seqq.

2 ...................22 seq., 53

3 ................24 seqq., 52

4 ......................27 seq.

5 . . . . 28 seq.

6 30 seq.

7 ...................29, 32 seq.

8 34 seq.

9 ...................35 seq., 53

10 ..................37 seq., 42

11 ......................40 seq.

31.12......................41 seq.

13 ........................43

14 .............30, 44 seqq.

15 .....................30,48

16 ........................49

17 ........................50

18 .............21, 50 seqq.

19 ..................21,25,51

20. . . . 23, 37,42, 52 seq.

21 ........................54

22 ........................55

32.14........................36,38

15 ........................52

16 ........................29

33*1............................46

6 .54

IO..........................33*

34.8.........................20,51

9 .48

10 ........................35

15 .....................45,56

35.5 .48

8 .........................55

36.1 .........................36

40.2 .........................55

4............................30

41.6 .........................55

43.3 .30

4.........................41,52

7 .43

9 .43

10 ........................41

12...........................25

14...........................21

16 ........................21


62

44.4

35

43

51

55

38

30

41

35

34

54

56

53

53

38

36

47

36

25

32

36

52

29

55

39

48

34

52

43

43

38

40

47

26

33

48

44

41

15.......20,

17.......31,47,

‘■ف'ذ55ل

.........9

..........46.4

5 ...............21,37,41,

6 ......................27,

9............................

47.1

48.5..........................

6..........................

49.8

9..........................

50.10. ...................22,

51.9 ....................25,

19.........................

53.8...........................

9...................29,31*,

55.1 .....................24,

4...........................

6...........................

57.2 ........................

62.6 ........................

65.7 ........................

Vispered

13.3 ........................

Yasht

49...........................10,82

؛3...........................9ة

42 ........................14.47

28...........................17.16

25...........................20

43 ........................21.4

48...........................22.36

24.27 .........................26

Vendidad

2.30...........................44

4.11...........................44

5.25.-.........................24

26...........................24

62...........................54

7.52...........................26

54...........................44

17.6.............................44

19.27 .........................46

29...........................26

20.8.............................28

2. Pahlavi.

Yasna

29.1 19

31.1 ...........................19

3............................27

6............................33

8 35Ù¡47

9 36,38

20........................53

22........................56

34.8.........................20

47.6...................25 seq.

45 ...... د ٠. ٥5.9

Vendidad

5.62.....................54

Bundahish

1.2......................32

3. Sanskrit.

Rig Veda 3.3.1 Ù  .... 33






























Ø›:

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PAGE 20

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PAGE 21

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PAGE 22

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PAGE 23

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0M #"&2,"'"%,,5"()"&&&(-,%-CCC*#&&##F(%$-0CP&&$$"F,%"&.3(%',%',3(..,%N(%$-CMN&##%&"723"-"!&$-(&"%!,3!*$,)),.*#++"(1#!(3!($!2(%+!3"&.!%-&*.,!%3(%!(,"3"1!'"3"&8*,"2(&(##"#,3##&#"&&(%$,3*# %&&##3"7(3#(5,&(%-#(!&,3(%($1,&(/#"'#!--',5"-/"#,"5"3"&,'3,$"(!)3"1N#4#&#P ***%&%*#Q@3!*(&!&$(-!3"(.,!%-,%3"!,9#$_3(,-3"+-3(##4""2(%(..!*%(-!-,%(%$'!!$!&4-`=3*-.!%-,$"&"$3".!%.#*$,%'"2,3"##%&"#/&,%'--& ,%!-,##.#!-"&.!%%".,!%,3-&N/(%$),,%'#+$"-.&,/"-3"&*"'&"(%"--!)3*&(-3",%3"5"&+)!*%$(,!%!)(##3(,-&,'3(%$3"&"/+3"-!*&."!)3"'!!$-2,&,!&4,%',%1(%3".(%:*-#+/"3"#!&$(%$:*$'"!)3"'!!$(%$/($,%3,-#,)"?3"1(+"##/"!&3+!)-(.,9,),."3"-&!23"-)!##!,%'(&"$"5!"$!"<2#(%,%'3!&1(A$,-#!&$!5"&3"$""$-!)#,)"!&##"#3)*&3"&"1(+&"5"&!3"3*%(>(,&+()!&1*#(*#&##"&##&@3"',5"&!(A$(!)3"$""$-!)3"!!$,%$,%#,)"=O%&##%%%"&%"#"0#*%"*"#-%"

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0N %"2.!%-&*"$%!(-(&3!#!1("L /*)&!1\0FC>0.)-&LP".(%$*%"(-(/#(,5"!)-"2(&(,!%Q@!.!1"((+)&!1E(//G#"(5"=,"/"""%!3,%'-!#"(5"!%",-!.3!!-"3"!3"&3,-2&"-"&5"-3"(/#(,5"(-,-3!*#$/"%-&LP"*&F"3(5"3"8*"-,!%5,""$)&!13"!3"&-,$",",%-"($!)3"(/#)&!13"(..*-(,5"!)3"2(&+!3!1!%".!1"-!5"&3"-(1"(/#(-*%",-)!*%$('(,%,%-CDM"#&%*&#%"@(/(%$!%,%'E#,.!1,%')&!1G3,-E"5,#G)(,3!&.!12(%,!%-=%3")*##$"5"#!21"%(%$&"#(,!%!)3!*'3-""3"%!"!%3")!##!,%'-&!23"#"%*%%#")"%(%&R)8%%"(&%6)%%6"6%&23"-"!&$-(-,%)(.3""%,&"-&!23".!%(,%)!&1"(#"(-(%*1/"&!)$,)),.*#,"-3(,%3,--&!23"(-(#-!,%-&O3".!(%$%!&1(,,,-&")"&&"$!3"&".(%/"#,#"$!*/*3"&"%$"&,%'@-3".3!-")!&3"&-"#)3"3*-/(%$1(%(-(3!#+1(-"&=.(%%!/"#,"5"!/"&,'3)!&3")!##!,%'&"(-!%-EG3".!,%-LO&"2&"-"%"$(,-/"-/+"*-3*&5(%,-2,.*&"$(-(/-!#*"#+$"2"%$"%*2!%3"&1(4"&"*-3(-3(%3!,3-3($,&".-3"&$"-,%+93"%.",1(+/"&"(-!%(/#+$!*/"$,)3".3!,."(-(.*(##+',5"%)!&3"&3"&-"#)!1(4"ELG3"(/!5"&"%$"&,%'1!&"!5"&*"&#+$,-&"'(&$-#3!&&!%'#+(4"-,(-%!1-,%')"&%E(*'

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I#GE0G3".!%-&*.,!%!)#"(-(&")#"<,5",3%*%,-$,)),.*#(%$',5"-&,-"!(-&(%'"$,))"&"%."/"""%,-*-",%-&O(%$ECG,-,12!--,/#"!/"#,"5"3(#(%&*&.(%,%3"(3(-3&!*'3!*$"%!"(%+/*3"-*2&"1"'!$?-"""-2".,(##+-CDO%&&3ST&%%!"EMG.!*#$#%&*&,%(%+(+&")"&!3"1"&")),-&+()!&,%-LOLD,,-"<2&"--#+-("$3".!3(-%!#%3#!&%?3"&1(4"&3(--,12#+$"-,%"$3"&)!&3"3*-/(%$1(%3"-")#5"&"(-!%--3!*#$%!/"$,-&"'(&$"$#"*-),&-3"%.!%-,$"
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uxIªŽ…(--COO+",-!)-1(##3"#2(&3!#!1(",(#COÉF….(##-("%,!%!4*M*+ "F/*3")!&1"&"&(3"&1 #"3(-&+F",9($,,!%3&!*'3!*-""-,%3"!&$3"'"%"&(#,$"(!)@,%.&"(-,%'2&!1!,%'=.!%%".,%',(22(&"%#+,3"#((2.)"#$%"&2CCCM3"(/!5"-!#*,!%,-2*)!&(&$,3$,)),$"%."(-(-*''"-,!%QY.(%(-+"-""%!!3"&(+!*!)3"$,)),.*#+

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CP 9-:.;0<2(&")#".,!%!,%&!$*."-&Â…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C %"2#,@3"&",%!%",##,%'1(+1(4"3,-.!%)"--,!%-!))(,3=Q*%,-@/"#,"))(,3&"#,',!%=(-,%-LN;CML".Q(%$"('"%"&(#!&$,-2*&2!-"#+.3!-"%-*,"$!"#(+(3.)3"*-"-!)4#*&3"&*,-%!1-,%'?.)*".-C0 (%$7(*#!&%*U&$$D320D?&"#("$!*##@,-3=(-4CdE@'#!&+=!Cd9@'#!&,!*-=!&('(,%5"-(##@-,%=##@-,%)*#=".!&3"*-"!)*@)&""#+(,##(..!&$,%'!.3!,."=.)-CDMQC0P#";M N#"&F".(%$´Ê0ª…(-$338%3",12!&(%."!)3"$!.&,%""1/!$,"$,%*(%$-&L-"""#$%"&,%("($ %(F->!&!(-"&-3!&#+!(22"(&(%&1(A$=-.&"(*&",-()&""('"%Q3,-1(4"&3(-.&"("$3,-/",%'"%$!"$3,1,3&"(-!%3"%',5"%3,13"!22!&*%,+!.(&5"3,-)**&")("3"1(+.3!!-"3")(,3!)3"&,'3"!*-!&3",.4"$/"""%3!13",-2#(."$3"&",-%!)!&"!&$,%(,!%/*3,-.&"(!&,##/"3"#!&$!:*$'"=##%&"#53,-.#"(&-*2(##3")!##!,%'5"&-"-aaaaaaa#%(&%&#(%(<=<>&?#"%(&##(?R%%&"4%"#%&#*&@&9!!!A>73"-"!&$-.!&&"-2!%$)&"8*"%#+,%3"(3(-!3",/#,.(#*-"!)@)!##+(%$,'%!&(%."=)!&-,%(%$*%/"#,")Q@,-$!1(%$2&*$"%."=)!&&,'3"!*-%"--)-&NQ,##-($#!."##,3@"%#,'3"%"$(%$*%"%#,'3"%"$=

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CL "2-""(&3!#!1("3FF>CP2($:.!&&"-2!%$,%'2&".,-"#+!4%"*($5/#)&!1(m3(%$-3!,%'3"-(1",%,,(##"%'3"%,%'%&4%2&"($3*-%!%&?.)3"'!!$--% %"3(5""<(.#+3"-(1"*-"!) %(-,%CCN( %( %R£„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C0 Œh"%*"&+((*"#$"*6z"&+(&#*%#%<0?!#%",%-&)"&%)&!1%.)-C0N%"+PS0CC"FwE(&3!#!1("C;NDj95œ/…(%$%"-LOM3")"1,%,%"-,%)!&13",%-&*1"%(#3*-;.)LC3-ML3"#$%"&2LOU:(#F3! .(&3!#!1(",(#[LC3"!%#+,%-(%."!))"&%,%-&"3(5"/""%(/#"!),%$,%3"$3(-,%"-LON;)!,93"9)!&1"-MO&!)"--!&"#$%"&%!2&")"&-!&"($",3M;3")!&1*"",-!3"&,-""<2#(,%(/#"3"8*"-,!%(-!%&-C0O$!"-%!.!1"3"&",%!.!%-,$"&(,!%3")(.3(,%5"-(-!1(%+)!&1-(&",$"%,.(#(%$%!4"2(2(&(-,%(%-4&,($$-.!*%#"--$,)),.*#,"-,%,%"&2&"(,!%-)!&3"-"%-"!)3,-"%,&"5",9-",1(+/"($$"$3(3(5"!%1*.33"-(1"1"(%,%'(-$"#(&#"A:N%2.!&&"-2!%$-,%-*/:".(%$1"(%,%'2&".,-"#+,33"2&"."$,%' %"&2@-""4-)!&3,1-"#)(4"-*2!%3,1-"#)=%"&\B$,3"(%$!F"("&-"""#$%"&FF>LO-"88;(&3!#!1("F;LNO"%."3"-,'%,),.(,!%3,.3,-.#"(&

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CC +&1)&!1+3+3,33"!&,',%(#-,'%,),.(,!%@-!#5"&"=(-%"&+"&%4V<%&(%BC"!3!*'3.!%(,%"$,%bB+&,-(%!/#"!%"Q%!)(*#-(#!%"(&"!/-"&5"$/*"(.3("12!(!%")!&)(*#-(%$!/""&3"(..!*%,%3"&".!&$3"&"()"&,-$*#+%!,."$(%-*/1,-3,1-"#)!(/-!#*,!%%!,%5(,%(&2.)%!"!%(&-& #%2&,'3#+.!%%"."$,3-,*3,.4F%$%%(#200DI*-,".!(#-!%3(%$ %E,))&!1 5;3,-#(!)-!*%$.3(%'",%!w/")!&"%E.)%G,-3"-(1"(-,%(%-4&,.)%3&%33,%"+%I%&&%[ (%"<."2,!%5,!#(,%'3"#(5,-)!*%$,%3"%*1"&(##%3,%(#("2(--('">-200%&F,%3"'#!-->$NMC%&F,%>-200%(%$3"-(1")!&1(-5(9,(%!%>$L0P;CNDQ3"*%,)+,%'"%$"%.+1(+)&!13"#(",9)!&13(5"2&!$*."$3"5,!#(,!%C4%%"<-+("(4('&%""%"++("3"-"!&$-(%$3"3!#"-2,&,!)3"-&!23"&".(##-&M3"&"(&$3"&"()"&

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q3"&"(#)!&."!)(%$#%&,,&,&"2&"-"%-&!23",-.#"(&#+!*#,%"$/+"#$,&"&("($ %(3(&,.#"!&!(-"&;,&"1(,%-!%#+!"#(/!&(",3""&%&-(&"".#&,&,.(#$&(%)&!1$"(#,,&'-,,&#,)"(,&$3"+.!,&(,,&8*,",&",$"(!)(/(&'(,%?3"&"#(,!%/"""%'!$-(,&$1"%/",%'(%(/-!#*"#+&".,2&!.(#!,&"!&"5"&+'!!$$""$1(%.(,&.#(,%&-!1"3,%')&!13"'!$-;/*)!&"5"&+"5,#(.,&"'!$-#&(5"(.#(,1!,&1(%##,&"$(,#+(.,!,&-(&""%"&"$(-,"1-#%3,,&,&"#,)"/!!4E-""%!"/"#!G(-$"/,(%$.,9"$,(,&$!,&#+/+,%.&"(-,%',&".&"$,-,$"!),&"&".!&$.(,&,&"o7"&3(2-3!"5"&"5"%,%-DMO1(+/".!%-,$"&"$(-3".#(,1!)3"'!$-!%1"%)!&-(.,=,),."-3"&"-%3,%",3"&.(-",-3"-(1"

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CD $"/,(/".!*%"&/(#(%."$3",%5(&,$'"()"&$"(33"(..!*%,-/(#(%."$=$%F(%$,)3"&"/"(%"<."--!)'!!$$""$-(-,33"*$F5"1(+-""3(3""%"&"$,%!:!+?.)-CDPM?N"2(--,1(%$"#$%"&->3FF>MNN)3!"5"&!,%'!/($$""$-E-CO0LP9CDQ".GË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