Trlit. Anais Vao ndid(t) Ahura Mazda Ashemcha yandi§ zaranaéma Manascha hyad(t) vahistem y6iVé yoithima dasemé[=dasmé(?)] stitam Yizhem zevistyAonhd aéshd-khshathremcha savanham, Verbatim trl. His Vos ne, Ahura Mazda, Sanctitatemque beneficiis-precibus-
a
q
;
Xxviii. 8, 9. 15
Free. tr. That best I ask, Thou Best One, Oune-in-mind with the Right unchanging,
Of Thee, Ahura, I ask it, for Frashoashtra and me beseeching ;
Freely to us may’st Thou give it, for the Good Mind’s lasting age.
through Vohiman, [that is, for Frashéshtar and the disciples of Frashoshtar
for ever, until the final body, provide a benefit thereby]. 1 O Thou (? om. i).
Ner.’s sansk. text. Utkrishtatai! Te utkrishtataréih yadi punyena?2 utkrishtatarena saha mitraydmah, [kila, Te utkrishtataraim aparasmat kas- machchit chet sadvydparataya* Dini(i) anugilayamah|, (b) Svamin, yacha- nayduh saihyataya® narath Phrecaostrain 4 madiyebhyaccha, [kila, me Phre- gaostrain® gishyataya dehil, madiyagcha[-an°] gishyah[-An] Phregaostraya _dehi|. (c) Tebhyah tato dakshint bhava sadai ’va yavat sarvar Uttamena Manasa, [kila, Phrecaostraya®, cishyebhyagcha Phregaostrasya, yavat vapuh pagchatyaih, gubhaih tebhyah kuru]. ;
PORK ble Ge iPy *krishtam. ? so J.*, P., but J.4 punye. * so Do lee eee dies phreci(i)ug® but J.* pharacaos®, P. Phera-. °J.4 Phreg®, J.* phara®. ° J.‘ phirac®, P. Pherec’.
Ner. transl. If we befriend Thine excellent quality, or possession which is the more (most) excellent with the most excellent Sanctity, [that is, if we strive after Thy Religion, which is more excellent than any other thing, with good conduct], (b) O Lord, unite the man I'regaostra (so) to my people in, or according to my prayer, [that is, grant me Frecaostra in discipleship, and grant my disciples to Frecaostra]. (c) Be bountiful to these with the Best Mind henceforth, as long as until all, [that is, to Frecaostra and to the disciples of Frecaostra do good, as long as until the later body].
Parsi-persian Ms. [Kih] bulandt 7 Ta [Din ¢ Ta) ¢ buland [az baki [] ] pah Sawab buland an ham [] “[pah néki] * (b) Hérmuzd man pah khwahishn hasil mard 7 Frashéshtar, [ku, [ ] Frashéshtar pah shagirdi bih deh] —, {i Frashéshtar azash (sic) shagirdi deh] * (c) An ham oshan agar (? = pahl agin) rad [u = va] hasti tamam té én tamam pah Bahman, [ki, Frashdshtar, u — ¢ Frashdstar, vad (sic) tan 7 pasin tamam néki az f kun]. %
Free. With prayers for these blessings, O Mazda and Asha, may we not pain you, And Best Mind, we who aid you in the tenfold (2) chorus of praisers. Propitious verily be Ye toward the mighty possessor of weal. rogatis vexemus (vel iis beneficiis instillati* (sic)) mentemque quod [quae] optimam [-ma], nos qui Vobis servivimus in decade [vel sacrificio] laudantium. (c) Vos promoventes [este erga eum] secundum-optationem-suam-dominan- temque (vel possessoremque) beneficiorum. * vel inspirati.
Pahl. text translit. Anayatéinishnih* rait avd Lekim, Attharmazd, [den- man] la [vadtinam-é], [aigh?, bard avé? Lekam 1A yatinam]? Ashava- hishtoch pavan yan 14 dzaram 4, [yanich-I5 ]4® bavihtnam i Ashavahisht dish-
16 XXVIIE. 9. 10:
khvar? medamminéd], (b) va® Vohtimanich i® pahltim fash la aziram] mun avol hana i!! Lektm aiyarih* yehabinéd stayidarand, [aigh, Hishédar®, Hushédar-mah, va‘! Sdshans, bara avd ham-ptrsakih i Lektim haityinéd*}. (ec) Lekim doshak6 [homanéd] pavan khvahishnd i khidayih stid-homand", [aigh, khidayih it! sid-homand bara doshéd, va bara yehabtnéd].
Pahl. transl. As regards(?) a not-coming to You, O Atharmazd, [this I would not do. (Or thus; I will not come (inf. for imper.) to You)*}. Asha- vahisht also I do not pain for the sake of a blessing, [that is, not a single blessing do I desire which appears displeasing to Ashavahisht], (b) also Vohtiiman, the excellent {I do not harass him] who gives praisers for Your help, [that is, He will bring Hishédar, Hishédar-mah, and Sdshans into conference with You]. (c) You are propitious toward the prayer of the be- neficial sovereignty, [that is, Ye will favour (love) the beneficial sovereignty, and Ye will bestow (or establish) it]. * Perhaps altern. trl. and note; see v.6.
Ner.’s sansk. text. Anagarmta* Yushmasu’ na, Svamin Mahajnanin, {kila, grihitagurvadecat*! viparyayi? na bhayami], Dharmaricha ciubhena na “badhaye®, [kila, tat cubhath na samihe yat Dharmasya badhakaraih (so)
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Trlit. Ad(t) yeng Ashad(t)cha véista VanhéuSscha dathéig Mananhé
= 2 A A A Ale A
Erethwéng Mazda Ahura aéibyé perena apanais kamem;
. —
Ad(t) ve khshmaibya astina vaéda Var(e)thya vaintya sravao.
Verbatim transl. Ita quos [-as] ex-Sanctitate scivisti Bonaeque leges (vel creaturas (sic)) Mentis (b) rectos [-as, vel sublimes], Mazda Abura, illis comple praemiis-attingendis desiderium. (c) Ita vestra a-vobis nunquam-in- ania scivi [vel adeptus sum] ad-nutribilia-impertienda-apta {vel bene-finem- suam-attingentia (?)] ad-possessiones-impertiendas-apta verba [i. e. doctrinas].
Pahl. text translit.. Amat aétind Aharayih akas homananit, va zakich? i$ Vohtiman dahishnd, faigh, pavan rastih, va* pavan‘4+> frarinih, bindak akas bara yeheviind hémanani] (b) i® frariméd, Atharmazd, am pa- van valmanshan ptr anbaréd kamak, [aigham nadikih padash yvadinyén],
Xxviii. 9. 10. 17
bhavati]. (b) Managcha yat utkrishtataram, [Gvahmanaih amaraih tam api nA ’badhaye’], yo Yushmakanin* punyopachiti (?-aprichchham*)* dada(u) stotribhyah, [kila, Husedaram, Husedaramaharh, Cauciogaiicha, samampracnatve Yushmakath anayati®], (c) Yushmakaih abhilashukebhyo yachanaya‘ rajyaricha labhamatta- mam. ‘*J.* °gurvyadid®. ?J.*; J.* vipravayi®, or °prach®. 3C., P. aya. * all-pachiti (?) 5so J.4, J.*, P., but C. anaryate. * For the needed sense see the Pahl. Ner. transl. I am not one who avoids coming to You, Great Wise .”
One the Lord, {that is, I am no strayer-away from the accepted word of the master], nor do I pain Sanctity because of a desired advantage, or happiness, that is, I do not desire that happiness which is a source of pain to Sanc- tity]. (b) And the mind which is the more (most) excellent [ Gvahmana the immortal, [him also I do not pain] for he has given Your praisers a questioning* with! Sanctity, [that is, he brings Husedara, Husedaramaha and Caucio¢a into conference with You], (c) and in accordance with(?) prayer he brings Your most beneficial sovereignty to those desiring it. 10r‘°pachiti(m) = ripeness of (2).
Parsi-persian Ms, Nah amadan ra 4n Shuma, Hormuzd, [in] nah [kunand (sic)] [ ], ka bih an Shuma nah amadam] * Ardibahisht [] pah [] [jan = yan], nah azar-deham [] [jan ham= gdnich (?)] []nah khwaham 7 Ardibahisht [ham = ich] [u—=va] bad — khwahad*| *% (b) Wa Bahman ham 7 buland ash nah azér-deham] kih an in ¢ Shuma [no tr. for dsdri(? ayari)| dehad hampursid (? sic), [ki, Hishédar, Htishédar-mah, u Sdshyosh, bih an ham-
pursid (sic) ¢ Shuma awaréd (= ditinéd (sie vid))] | % (¢) Shuma khwahad (sic) hastid pah kwhahishn ¢ khudai 7 stidmand, [ki, khudai ¢ stidmand bih khwahad*, [] bih dehad] *
Fr. What laws of truth Thou knowest from insight, of Right, and the Good
Mind, With these as the gains for earning, O Ahura, fill our desire Thus do I learn Your commands, complete for our plenty and weal.
Pahl. transl. When thus I shall have become acquainted with Aha- rayih, and also with the gift, or dispensation of Vohtimand, [that is, when I shall have become perfectly intelligent, through truth, and through piety] (b), (which gift is pious) then, O A., heap Ye full my desire with these things, [that is, do me good thereby], (c) if thus, one obtains food and clothing by that which is not remiss toward (?) You, by chanting, [that is, when it is not remiss in Your Service, one obtains food and clothing by it].
Ner.’s sansk. text. Evaii ye Dharmasya vettarah Uttamasyacha! da- 3.
18 XXVIII. 10. 11.
ter*? Manasah, [kila’, ye satyataya sadvyApdratayacha* vettaro jatah santi], (b) ekahelay’, Mahajianin Svamin, tebhyo# parnai parichinuhi® kamaih; [kila matsamihitena cubhari tebhyah kuru], (c) Evaiicha Tjisneh analaso labhatim khadyani® vastranicha vadanena. + J.‘om. cha. 2 so P.;andC,P, J.‘ ins. dharma. °J.*,C, P. ins. sa. so J*. * all °chinohi (ep. Ved. use for °uhi), °J.*; J.* sh for kh.
Ner. transl. Thus those who are acquainted with Sanctity, and with - the gift of the Best Mind, [that is, who are born with insight through truth and good conduct], (b) in harmony with this, 0 Great Wise One The Lord,
Ryerss
Trlit. Ye aiS Ashem nipaonhé Manascha Vohti yavaétaité
ee 4 pA
T[ujvem Mazda Ahura fro ma sisha Thwahmad(t) vaochanhé
Mainyéus hacha Thwa (é.e.)aonha yais 4 anhus paouruy6 [= Vivo] bavad(t).
Verb. tri. [Ego] qui his Sanctitatem tuear [-ebor] Mentemque Bonam in-aeternum (b) Tu, Mazda Ahura, prae me doce e-Te enuntiandi-causa! [ut-id- significem], (c) spiritualis-essentiae ex Tuo ore, quibus [principiis] a mundus prior exstitit[-titerit]. + Portasse significa (dat. infin. pro imper,).
*D. om. 2DJ., D. om. i. * D. netrindé-am, * DJ., D. om. lak va; D. also avo. DJ. has val for avo, * D, °yén. ® D. lekim. 7M. ins. i. ® M. °ih for °ai, D. yemale- Itnih. °so DJ.; D. hana. * D. i for vad. 1! all °nih for ‘nai. * so Fs Dei = sore Dale, D.; M. avvla (so). * DJ., D. om.; N.B. see Pers.
Pahl. transl. When in* this* regard* I shall defend Aharayih and Vohtiman until the eternal progress, [that is, when I would effect the pro- tection of truth and piety], (b) teach Thou me forth in words this thing
or BBSHe0-
XXVIII. 10. 11, 19 fulfil desire perfectly unto these; that is, in accordance with this prayer* from me (?) do them good]. (c) And so let the unwearied reciter of the Yasna obtain food and clothing through his utterance. * Or ‘with accordant desire’. Parsi-persian Ms. Kih édiin Sawab agéh hastand*, wa and Bahman dahishn, [kti, pah rasti{] néki bundah (sic) 4gah bih bid —] (b) ¢ nék, Hormuzd, ma-ra pah éshan pur anbarad (?) kémah [kitim néki padash kunand] ** (c) Kih édfin pah an 7 Shuma [ ] (10 space) hasil-knnad khtrishn u vastark (sic) pah an srayidan, [kih pah Yazishn 7 Shuma sid nah béd, ash khirishnu vastark(e’) hasil-kunad].% *-And for-dni throughout,
Free ir. I who the Right to shelter, and the Good Mind, am set for ever, Teach Thou me forth from Thyself to proclaim, from Thy mouth of spirit, The /aws by which at the first, this world into being entered!
which is Thine, O A., (c) the #1 spiritual thing [the Gathic doctrine |
which is [revealed] from this which is Thine by mouth, [until from that
which is Thine 7t 7s manifest, tell me forth by mouth] what was first in the
worlds, [that is, what first existed was made by him; zt was the Gathie doctrine] *1 Or ‘by Thy mouth of spirituality’ (gen. by position).
Ner.’s sansk. text. Yadi sunirikshanatayé! Dharmari pdlayami Ma- nagcha Uttamari sadapravrittaye2, [kila, chet Satyasya sadvydparasyacha rakshajh karomi], (b) Tvarh tat, Mahajidnin Svamin, prakrishtarn me ciksh- apaya [yah? kurute] vachi. (c) Adrigya Tvatto mukhena sphutaya antar bhuvane* pirvaii babhiiva, [tai srishtiin me brihi].
* C. sunirikritaya, J.4, P. sunariksh-. 2 C -prakrit’. * C. has yayah; J.* om., J.* ya, * P. bhiiva, others -vanena.
Ner. transl. If in*! consideration* of this (2) I protect Sanctity and the Highest Mind, for, or until, the continual advance, [that is, if I effect the protection of truth and good conduct], (b) do Thou, O Great Wise One the Lord, reveal this to me in speech [i. e. him who is producing them]. (c) O invisible One (Spirit), from Thyself with mouth make manifest. what first arose within the world, [that is, declare the creation to me]. *1 Or ‘with’.
Parsi-persian Ms. Kih pah nigaridan* Sawab bih padam u Vahdman [] ta an tama (sic) —, [kf, rasti u frarfini paspani [] [kunand = vagunand (2)) (b) Ta an, Hormuzd, fraz an man [] [gat =jamnini] 6 i TA pah gobishn * (c) Mint [] [zish Gasini = zish Gdsdni] ¢ az in i Ti pah dahan [péda, t& az fn pédé 7 Ta pah dahan bih gai], kih andar jiban* awwal bid, (kf, an 7 awwal [] ash dad, Gasini bid] *
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Verb. tr. Vobis Bovis anima conquerens-clamavit: cui me creavistis? Quis me for- mavit? (b) Contra me [veniunt] saevitia vehementiaque, ictus cum-nece-per- ensem!, insolentiaque, potentiaque. (c) Non mihi pabuli-dator nisi-Vos alius, ita me docete [meae salutis causa] bona ad-agri-culturam-pertinentia *.
1 vel (4)hishiyé = oppressit.
Pahl. transl. To you, O Ye Ameshéspends, Géshatirvan complained , [some say that the Lord-bull (or his sovereignty) addressed Afiharmazd, thus]: ‘To whom am I allotted [for feeding and keeping?| For whom am I shaped?, [that is, for whom amI created]? (b) This one és upon me, Fury [who smites me with fury], the tyrannical, [that is, he will harass me], the wounder, [that is, my unmeasured slaughter makes my life in all things hateful], and
21. XXIX.