Gathas-Pahlavi tradition.pdf

7/27/2019 Gathas-Pahlavi tradition.pdf

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Pallan ICHAPORIA

The Gathas in the Pahlavi tradition of late Sasanian and early Islamic periods,exemplified by Yasna 30.3. and the Pahlavi Text of the Ahunavait>Gathaas given in theDenkard Book IX

The Avesta text of the famous Gatha passage on the twin spirits (Yasna 30.3) along with its

English rendering of J . Duschesne-Guillemin by Maria Henning followed by quite a different

interpretation by Humbach-Ichaporia are given in the appendix I I. Furthermore the Pahlavi

translation and the adaptation of Yasna 30.3 embedded in Denkard (Book 9.29.3-4) are also

provided with the English translations. A treatment of complete Yasna 30 can be looked into by

those interested, being the specimen of a comprehensive work under preparation to make the

complete Gatha-Pahlavi evidence accessible to the general public and to give a substantive

impulses to Gathascholarship and the study of the history of the Zoroastrian religion.

Zarathushtra was living about 1000 BC i.e. 3000 years ago. As we conclude from the Gatha

quotations from the Young Avestan text, the exact knowledge of the Gathas was fading even

among the priestly circles in the immediate centuries after passing away of Zarathushtra

Beispiel magem auuakanois. In such a dark period, the understanding of the Gathas was

elucidated just a little bit as can be seen from the OP inscriptions and through non-Iranian

Classical and Armenian sources.

It was about 1500 years after the prophet, in the later Sasanian period that the Yasna was

translated into Pahlavi, the Zoroastrian variant of Middle Persian. Unlike the Pahlavi translation

of the Young Avestic text of the Yasna, that of the Gathas is most problematic. In view of both

the distance of time and the dearth of Zoroastrian scholarly tradition as compared to that of the

Brahmans, it is no wonder that the Pahlavi translator lacked knowledge of the vocabulary, thegrammar, and the difficult style of the Gathas. Thus he was unable to get along without a large

amount of unspecific presumptions, mainly based on a general view of the religious ethics

cultivated by the priests of the Sasanian period. Moreover his translation is a word for word

translation which, being hampered by the considerable difference between the word order of the

Gatha language and that of Pahlavi, often enough must be supplied by explanatory glosses which


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sometimes betray deeper insight. Yet in-spite of all its shortcomings, the Pahlavi translation is

interesting in so far it mirrors the theological ideas of the priests of the Sasanian time.

In medieval times the Pahlavi translation of the Gathas was rendered into a strange artificial

Sanskrit by Neriosangh son of Dhawal. Yet neither the Pahlavi translation nor its Sanskrit version

could save the knowledge of the Gathas from further decline. The interest of both the priests and

the lay people being focused on the efficacy of the correct recitation of the Gatha text rather than

on its translation and interpretation. Thus the translations transmitted by Dastur Darab of Surat to

the famous French traveler Anquetil-Duperron in 1760/61 are even less reliable than the Pahlavi

translation. Their style rather recalls that of the Denkard adaptation, the connection of which with

the original Gathas text is very loose.

The revival of Gatha studies in the midst of the 19th century started from Neriosanghs Sanskrit

version which was of great help for the decipherment of Pahlavi script and Pahlavi language and,

thereby, for the disclosure of the Pahlavi translation of the Gathas. Thereupon the Pahlavi

translation itself became the door to the Gatha interpretation in the heroic period of Gatha

scholarship. To a certain extent its shortcomings were compensated in the following decades by

comparison of details of Gathic vocabulary and grammar with their equivalents in the much

better known language of the Indian Rigveda (known as Vedic Sanskrit and not to be confounded

with Neriosanghs Sanskrit). Yet many mistakes of that heroic period are petrified in the Gatha

translation by the German scholar Christian Bartholomae (1904), and they continue in multiplied

forms in the publications of authors of our present time who are not conscious of the weak

evidence on which their views are based. Modified according to their preferences by numerous

authors of the 20th century, by professionals in academic positions and hobbyists, both groups

are used to follow their own imaginations with the simple purpose of pleasing people by meeting

their expectations. For good reasons authors of both of these groups avoid scholarly discussion,

and for people interested in the Gathas the only way left out from the jungle is to accept what

pleases them most. This is, of course, the result of a vicious circle. It is necessary to emphasize

that the majority of the stanzas of the Gathas are composed by the prophet in an arcane and

cryptic style. Even during the prophets time they could be understood by community people in

exceptional cases only, particularly in the very few instances where the prophet addresses human

beings, be it directly or indirectly.


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It must be definitely stated that any serious attempt to deciphering these enigmatic messages must

be in vain without realizing the numerous philological, religio-historical, linguistic and literary

problems posed by these holy texts. Yet since the start of Gatha studies in the midst of the 19th

century it has become customary to enter into discussion on Gatha problems without having an

access to the involved problems.

Let us go into details:

The first line of Y30.3 (Ahunavaiti Gatha) : a! ta


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that the verb asruuaharw do =in thought

.... ... the two but simply meni%n.....an ~>harw do =the two thought ... ...etc

In the Gathas the sequence thought-word-action (or thinking-speaking-acting) is customarily

found in a poetical variation and even here it is not too much elaborated. Y30.3 is the only

Gathic occurrence where the sequence appears in its basic form and enlarged into -two spirits ,

two dreams - two thoughts - two words and - two actions, the better and the evil one. The climax

is of highly anthropological nature ascending from the dream, in which conscious makes itself

felt to the strongest manifestation of individuality, the actions of a human individual. And all the

four, the dream, thought, word and action are considered by the prophet as the functions of the

mainii u , the one of the two spirits or cosmical powers for which a human individual has

decided.


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After these philosophical considerations we must descend again into in the depth of etymology.

The attributeshudho andduz


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to the intelligent. This passage is deliberately confirming Ahmeshapand preferring the worship

of evil, and it is noteworthy that a similar interpretation of twiness mentioned in Y 30.3 is

described as to the nature in general by a number of Christian authors , two Armenians , two

Syrians and one Arab and was easily accessible to Zaehner, pp 419-429. This heterodox

interpretation of the wordy&matwin as referring to material twiness must certainly be seen as

connection with the etymology of Phlvjoma^ytwin. This Phlvjoma^ytwin did not come

from Av y& mawhich in Pahlavi is jamor jombut it must come from a compound word y& ma-

avyatwin egg. The conservative interpretation of the myth is less strict. The egg is explicitely

mentioned in the famous passage of the Greek author Plutarchus De Iside et Osride ed. George

Griffith Cambridge 1970, p 193. But they (Persians also relate many mythical details about

gods and following are the instances: Horomazes is born from the purest light and Areimanius

from darkness, and they are at war with one another. The former (Horomazes) cretaed six gods,and first being gos of good will, the second god of truth, the third the god of good order, and the

other gods of wisdom and wealth and the sixth being creator of leasure in beautiful things. The

other (Aremeanius) created equal number aas rival to these... ... ... Twenty four other gods were

created and put into an egg. Those cerated from Areimanius were of equal number, and they

pierced through the egg ... and so it comes about that good and evil are mixed

Bundahi%n 4, 9-10 says : u-%, par miya^nag > e^n zamig suft ud andar mad

he then peirced and entered the middle of the earth.

And furthermore Bdh 4.26:Do^%akw andar mi ya^n > zam>g a^noo^h ku^Ganna^g M eno^g zam>g suf t

pad-i% andar dwa^rist

Do%akw is in the middle of the earth, this is where the Evil Spirit entered, having pierced the

earth

When we examine the Greek source, we find that the egg has no real function and we may

doubt the originality of this picture painted by the Greeks but when we examine the Persian

source from Bundahi%n it is simply the earth into which Ahreman pierced a hole from below to

enter it from his underworkd abode as Zehner has lucidly explained (4.28).


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There is similar allusion in one passage in a Ya%t which says that Heaven covers the earth from

all side like a bird covering an egg

To sum up, the Pahlavi translation of the Gathas and their adaptation by the Denkard give no

reliable picture of the Gathas but their study conveys a critical judgment of current views and, in

a much more positive sense, they are unique sources of the teachings of the Zoroastrian priests in

the late Sasanian and early Islamic periods. In almost each stanza of his Gatha hymns

Zarathushtra addresses Ahura Mazda along with his divine entities with the purpose of praising

and extolling him, the most initiated among the initiated ones. To please Ahura Mazda the

majority of the stanzas of his Gatha hymns are poetical technique. From this situation one of our

colleagues drew the conclusion that first of all Gatha discussion on community level should

rigorously be separated from scholarly studies. Yet we do not agree with our friend (whounfortunately is not present here). Our real duty is to make the Pahlavi translations of the Gathas

with interpretations accessible to the community members and to investiagte the Gatha tradition,

and in particular to prepare a modern treatment of the Pahlavi version of the Gathas. In our

opinion this will give a fresh impulse to the study of the Gathas.

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Appendix I

When we examine the work of Christian Bartholomae we see a strange mixture of scholarly work

and conception. Numerous cases of progress on the field of phonolgy, grammar, and vocabulary

but at the same time also many examples of helpless recourse to Spiegel and Haug which from

the present point of view are of less scholarly quality. With just some minor improvements

Bartholomaes work has been translated into French by Duchesne-Guillemin and from French

into English by Maria Henning.

We have to make the Pahlavi translations of the Gathas with interpretations accessible all so that

they investiagte the Gatha tradition, and in particular to prepare a modern treatment of the

Pahlavi version of the Gathas. In our opinion this will give a fresh impulse to the study of the

Gathas.


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Appendix II

Yasna 30,3 Ahunavait>Gatha a ta mainiiu^pouruiie^ya^y& ma^xaf&na asruua^t&m

manahica^ vacahi caîi ao} anoî h> vahii oâk&mca^

sca^hudho &r&% v>ii a ta^noî duz har do^me^no^g ohrmazd ud ganna^g a -%a n fradom a^n > joma^y xwad sru^d ku^-%anwina^h ud ki rbag xwad be^guft meni%n ud go^wi%n ud kuni%n a^n > har do^ke^ weh ud ke^-z wade wak a n > weh men>d ud guf t ud kard ud e^wak a n wad az awe%a^n o^y > huda^na^g ohrmazd ra^stbe wiz>d neâ^n du%da na^g ganna^g me^no^g

These are the two spirits Ohrmazd and the evil onewhose twin(ness?) was declared by them(at) the first (creation) i.e. their demerits and their merits were told by themselves(implying) both (kinds of) thinking, speaking, and acting, the good and the evil (kind) one ofthem was thinking, speaking, and doing that which is good, and (the other) one (was thinking,

speaking, and doing) that which is bad. Of these two (spirits) the wise one Ohrmazddiscernedrightly but the stupid one the Evil Spiritdid not do so.________________________________________________________________________

Denkard:ud abar handarz > o mardo^ma^n pad xwa^stan > a^n ga^h ke^dagr pad ka^mag abar mani stan %a^ye^d

ud o^%murdan us de^n yazada^n. ud az go^wi%n > zardux%t abar drayistan > dew o^mardo^ma^n ohrmazd ud ahreman do^bra^d > pad e^wak a%kom (40r .5) bu^d he^nd ud az awe%a^namahrspand (read * Ahreman) a^n > wattar do^%>d pad a n > ka-% a%na saga^n de^wa^n a^yazi%n>h guftud en ku pas-i% guft gospand dahed o aba^xtar>ga^n de^wan.

And about the admonition unto mankind about seeking that condition/place in which it is possiblefor one to remain long at pleasure, and about reciting and teaching the Religion of the Yazads.And about the statement of Zardux%t regarding the demon chattering to mankind (thus):"Ohrmazd and Ahreman have been two brothers in one womb, and between them *Ahremanpreferred what is evil, proclaiming the worship of the Dews to the unintelligent; and (said):thereafter you should offer a sheep to the northern/planetary demons.


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Appendix III

Ahunavaiti Gatha, The Pahlavi Text fromDe nkard

SanjanaDe^nkardChapter 27- Book IX. Yasna 28

(1) panjh arza^n>g>h > zardu%t pad fra^ro^n>h a n->hmeni%n go^wi%n kuni%n ud fradom>h > ohrmazd ud f radom xwe^%>h a n->h ni ya^yi%n ud meni%n>gkuni%n>h > ni ya^yi%n > yazdan hama^g kirbag niya^>%n > yazdan pahlom>h > mard > ahl aw pad>ri%n uda^tax% hu^-bari%n>h ud weh de^n da^%ta r>h ud ha^m xrad>h > da^da^r ud handa^zi%n > harw ka^r o^-i% ka^m uddahi%n ud f raz dax%ag>h pad abzo^n wi z>dan ud kardan e^w > e w > abzon>gan hama^g bu^d ud xwadhaxtag>h > zardux%t o^de^n az fra^do^m taâbdom pad bowandag karmg>h > pad > e^w yazdananniya^yi%n e ka^nag bu^d.

(2) ud e^n->z ku^mih ha e/(?he^h) o^garo^dma^n e^(w) ahlaw zardu%t a^ga^h haê /(?he h) kuni%n Zardu%tke^-%an warz>d andar asto^mand axwa^n ud ke^-z warze nd ud yazdanan abar mardo^m ki rbag tuwa^naya^bag niha^dan garo^dma^n.

(3) ud abar > garo^dman az->z ku^keândar a^n ma^n ne^kas pas az za^yi%n be widere^d ud pad f ra%agirdhame^garo^dma^n fro^d o^star pa^yag ud hame^>g (?zg) ul oâ^no^h wihe z>ne dud pad hama^g ka^r wahman o^hambursag>h xwa^%t ud ka-% xwandan pad ..?... mihrnigeri%n>h az ahla^y>h bu^dan ud pad a^n > ra^st amahraspand oâya^r>h ?madan/mihr ud padamaharaspanda^n ud sro%-ahl ay aba^g>h be^%ida ra^n be^% tarwe^n>da^n ud ayare^nida^n amahraspanda^n o^zardu%t ka pad aba^ro^n da^d > e ra^n aga^re^nidan fra^z raftan.

(4) zardux%t ra^y pad go^wi%n > ohrmazd e^n-iz ku xwe^% to ama^he^h zardu%t ud amaê^d > to^ra^d>h tis o^to^dahe^d a% ama da^d dahe^d ud > o^zardu%t niwe^(?niwe^yd) > o^zardu%t pad ra%idan > wi%tasp ud o^-%aya^r>h ud a^n > o y xwada^y>h o^-% nero g>h.

(5) ud fra%o^%tar a n-i z ha wi%t>h ud tarsaga^h>h ud sta^yi%n > fra%o %tar pad rawa^g kardan > de^n ra^stwida^rg>h pad a^n > ohrmazd saxwan ud awe^%a^n > fra%o %tar o de^n ha^d/haxt hama g ahlaw>h.

(6) abar sta yi%n > zardu%t e n-iz ku ne^ ama^*aba^ron>h ne^pad ?ya^n ne^pad fra^x ud ne f razniwe^ye^ni%n>h ka -z den o^kasi%n nimay>h ud ne^ pad kardar->z-e^w spita^ma^n ama^keâmahraspand*ham-im ud su^d dahi%n>h > o xwa^sta^ra^n xwari%n ud wastarg oâma ke pad yazi%n yazdan a^sudagba^we^d.

(7) ud abar do^st pad a^n ud ado^st wi ra^stan ud pa^nag>h ud ra^st>h ud fra^ro^n>h ray mardo^m pa^nag>hkardan ud anarza^n>g ba^r>h > o y mard keâ^n > me^h ka^r ud kirbag niya^bag kardan a^n > ka^s kune^d.

(8) ud e^n-iz kuâ^ga^hiz he^h a^n andar- iz da^nis>h ahlaw zardu%t ud pad a^n > man xrad f raza^nag>h keândar axwa^n fra^do^m bu^d ud ke^-z e^do^n taôâ^n > abdom axwa^n. ahla^y>h ast a^ba^d>h pa^hlom.


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De nkard - Sanjana Chapter 28-Book IX - Yasna 29

(1) %a%om fragard x%maibi ia abar garzi%n > go^%u^rwa^n ka o^da^dan niw istan andar

amahraspanda^n hanjaman oôhrmazd az was *gandag>h/ga^nag>h ud ana^g>h a n->h me^no^g>ha dida^n/we^na^n ku^-% pad tano^mand>h abar rase^d . pad zadan ud ku%tan re^%ida n re^%>n>dan ud duz>danud a^zurdan ud da^dan > a^n > aba^ro^n kuni%n ka^mag wattar pad pa rag oô^y > du%pa dix%a^y mar padi%karda^r>h wad-xwa^hi%>h ud du%nigera^y>h ud za^rgu^ga^y>h ud wardag kardan > a^n > xe^%m > stahmagpad a^-z ud are%k az a^n > kardag guga^ysta^n a^n > tuwa^n tux%a^g pasu^%hurv sa^la^r>h oâ^n > sard > abarhandaxt-abgar ga^h ud o^y > xwar xwa^he^d ana^-apitandar da m pad durg>ha juda^g karda r>h > azwac sardwa^d ud an-iz > garm abar rase^d af%a n ne^be^%-> ka-m be ra^me^n>dan a%kambag ud ka^hi%nd af%a n ne^be^%-> ka-m gaz ud hu^ka^r ud a^n-iz > pu^dagtom xrafstar > dawida^n.

(3) ud xwa^hi%n> go %u^rwa^n ku^-m oâ^n st> bre^he^n>h ku^-m uz-u%ta^n>ha be da^d kuâ^ma^rda^rbawa^m ud a^n du%wa^r dard aya^b>m o^tag>g da^dan ke^%an pad aya^r>h pa^na^g>h > man kardan pattu^g>h(h)ast ka-z kay ud karb he^nd.

(4) ud aba g ra^st garzi%n>h > go^%u^rwa^n ud u-w ix%ayi%n > amahraspanda^n pad a^n garzi%a^npas-iz dahi%n > da^m ke^-% andar meh > pahlom mardo^m o^ko^x%is n a^na^bi%n > e bgat ka-z o^hhamba^sta^g pad re^% ud be % garzi%n>h ch amaâz-iz a-petya^rg>h > * kaygo%u rwan me^h da^destaniha^tar da^dan.

(5) mardo^m pad go^spand aya^r>h z>wistan ud winnirdan %a^yi stan ra^y go^%u^rwa^n o^ge^t>g/st>tano^mand>h ud aya^r>h > mardo^m da^dan ud kam mardan a^n->h ste^[ ana g>h ra^y go^spand (men>dan)ud ana%t>h paymo^xta^n go^%u^rwa^n psd dahi%n > zardu%t o^go^%panda n aya^r>h rawa^ge^n>dan > zardu%tde^n ma^zde^sn andar ge^han bo^zag>h > go^spand ud aba^rg>h dahi%n > weh pad bowandag ud rawa^g>hde^n (husand>h).

(6) e^n-iz o^go^%urwan guf t ku^go^wa^m o^to^wi%obi%n wiza^ri%n kuâna^g>h > az ganna^g me^nogcda n he^h man keôhrmazd hava^-m ka-m ana^g>h > az o y cdan he^hohrmazd ud ma e dar aho^s he^h ud ma rad>h ud ma ka^mag > ahla^y>h > pahlom aba^yist aba^y>stan > o^ka^r ud kirbag.

(8) ud pusi%n > go^%u^rwan kuô^keâz brehen>d ta^%id ham ud passox awi% kuôôy > tux%a gud payma^n>g.

(9) ud xwa^st > go^%u^rwa^n go^spanda^n ra^y aya^r ud ne srayi%n da^d > ohrmazd > aya^r>h > go %pand mard> ahlaw ud sra^yi%n go^spandan ra^y %>ren>h andar a b ud urwar, ku^xwardan da^dan > go^spand o^ypa^dix%a y ke^-% (h)a^st da^he^d wa^star ud a^n-iz > go^spanda^n dahi%n tux%a^g ku^-% wa star da^he^d. u-%pasu^%hurv az a^n payda^ge^n>d ke^go^pand beâbza^yine^d udoy-iz keâ^n > druwand > xe^%m ane r wa^ni%n da^he^d ku^sto^kune^d.


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(10) abza^yineda^n > ohrmazd go^spand, handarz > o^mardo^ma^n pad payma^n xwari%n>h, ud [ arra^npuhl > o^y > a-da^d>ha^go^spand be^% da d > go^%u^rwan pad me^no^g hamka^r amaharspanda^n hamka^r > a n >xwar%ed ro^%n>h ud ka mag doîsr huch a^ma^re^nida^r ham ke^ az->h (h)ast > ge^t>ga^n a^n >har doâxwa^n ra^y gowe^d ud aga^h ham kuni%n meni%n warz>d andar asto^mand axwa^n de^w udmardom ud ke^-z warze nd ?ham ?ha^nd-m be wi zida^r xwada^y ud e^do^n (h)ast cyon man ka^magpadiz kuâbdom axwa^n wardi%n, ud harw isp kuâbar (h)ast-im d>dam/?we^nam pad a^n > man xradud fraza nag>h ke^bu^d ke^(h)ast ke-z hagri z ba^we^d.

(12) ud tada n > ohrmazd mizd o^ge^t>ga^n pad ma^nsarspand ke^bu^d e^ste^d pe^% rafta^r > su^do^manda^nkuê^%a^n dastwar keâbzo^n>g>h ud a^ga^h>h > harwisp su^do^mand ast ku^> ma nsar .

(13) ud abar ud e^k>h ud ahamta^g>h > zardux%t andar mardo^ma^n pad ka^mag > oâhla^y>h udch > abar wa^n>dan > e bgat ud hammo^xtar>h > da^ma^n. ahla^y>h ast a^ba^d>h pa^hlom.

D e nkard-Sanjana, Chapter 30-Book IX Yasna 31

(1) ha%tom pargard ta^v& uruuvata abar handarz > pad o^%murdan > de n ud a^ga^h>h > u-% o a^stawa^n padi% *a^ga^he^n>da n o^*anaa^stawa^nan pad handa^zag > payda^g>h da^ni%n >nimu^da^r>g guf ta^n ud kada r-iz-e^w ke^ pad>ri f ta^n ud ke-z ne^pad>ri f tan me^nidan o^de^n xwandan su^d> az haxtan > mardo^m o^de^n we^% ha wi%t>h-iz ud az we^% hawi%t>h ge t>g>ha abzo^n>g mehih udme^no^g>ha f ra^y mizd>h ud rawa^g>h > de n > ohrmazd pad-iz agde na^n ahlomo^[ a^n-iz.

(2) ud e^n-iz ku^da^ma^n > ohrmazd z>ndag>h ud aba^r>g-i z hama^g ne^k>h az ohrmazd a^n >ohrmazd ka^m-warzag padi% az ohrmazd mizd-i z pad-dahi%n rase d.

(3) ud da^m > ahreman az ahreman sach hama^g az ahreman . ahreman ka-%yaze^nd wattar ud stahmagtar ud ana g>h karda^rtar ba^we^d.

(4) ud abar asti%n ud winna^ri%n > har do^me^no^g pad xwe^% st> ud xwad karda^r>h ku-%a nxwe^% abza ra^n har e^k pad xwe^% abza r > go^hrag>g pad a^n > ta^ng gadi%n>g ka r ra^ye^n>da n udohrmazd aho^% ud radih ud ra^st xwastu^g>h weh de^n rawa^g>h ahreman pad ham.a^ma^r>h > da ma^n >ohrmazd hambad>ge^n.

(5) ud ohrmazd pad a^n hambad>g spo^z>h a n > ra^st a^ga^h>h da^dar uzwa^n ne^rang-iz nar da^dud xwa^ni%n yazda^n oârya^r>h ud rasi%n > yazd o^?xwa^nda^ra^n a^yar>h ud tarwe^n>da n a^ne^%a^n be^% udda^d a^ne^%a^n a^ba^d>h/a^za^d>h ud ahla^y>hiz ud an-iz weh xwada y > ohramzd a%tag ud aba^z a.ra^sta^r>h >tana^n e^me^d > hama^g weh dahi%ana^n pad xwandan yazdan oâya^r>h ud ras>dan ku^handa^zi%n ku^>fra^ro^n dani%n pad wahman den > weh keâst ch wisp (h)asta^n bu^da^n ba^we^da^n.

(6) ud abar dra^y>%n > a re% de w o^zardu%t ud passox > zardu%t pad a^n handarz ud ohrmazdcde^wa^n hanj


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(7) purs>d.>% az o^y zardux%t ku a^re^%-im dro^z.tom ch baweândar mardoma^n pad ka^ma^gdahi%n>h andar axwa^n cta^ma^n.

(9) u-% az o^y purs>d zardux%t kuâ^re^% > de wa^n dro^z.tom mardo^m ke->% a%ma * yazd he d pad-iz ku^>zahag pus pad-iz ku^> pad husand>h xwa^st jh > a%ma da^%t c o y ne^guft was a^ga^h>h a^re^% > de wa^n dro^z.to^m.

(11) guf t.i% zardux%t kuô^y ham o^y du%man/du%nam kuô^y xwe^% ham ud c o y kuma^m ud a^nda^d ud a^n a^fr>ga^n>h o^%mu ra^n > hu^da^na^g ohrmazd ka^ma^g ra^me^n>da^r.

(12) ud abar bo^za^g>h > hama^g da^m pad ma^nsar ud andch o^y zo^r ke^pad fra%agirdamarg>h he^n.dahi%n padi% winna^r>htan abzu^dan pad bowndag rawa^g>h ma^nsar da^m > wehabe^zag>h%tan ud wax%inidan > andar ge^ha^n weh>h ka o^y > weh xwada y ra^se^d.

(13) me^no^g>g dahi%n f ra^do^m meni%n > ohrmazd bu^dan. ohramzd da^m fra^dom me^no^g>g a fur kardan. ud me^nog o st> gume^xtan ud padi% da^m rawa^ge^n>dan ud pad a^n > o y xrad wahmanahla^y>h andar da^m mehma n>hi%ta n padi% harwisp da^m > weh oâbe^zag>h ud urwa^hman>hzhhi%tan.

(14) e^n-iz ku^bowandag %na^s>h > ti%a n pad wahman andar kuni%n>h ba^we^d.

(15) ud abar *ud-zo^rg mizd>h > o^y ke^pad go%panda^n ne^k>h kune^d ud parista r>ha udwiya^ba^ngar>ha^paymo^gde^n>h ud go^n meni%n>h ud ahla^y>h saxwan.>h ud du%xwar%t kar-i% ud padan ahla^y>h o%murda^r>h * ?de^wiha.i z ana^bag mizd>h > *warz>da^r ahlomo^[ .

(16) ud abar ka^r > da^dar pad fraza me^n>da n padi% abaro^m %na s>he d ka^-i% ge^ha^n de^n ta^sid ud ka-i%*hama^g ud kuni%n a^furida^n ud ka^-i% o ka^mago^^manda^n ka^mag da^d ku * jadag > st> ud me^no^g o^ywis xwe^%e^n>da^n.

(17) ke^bowandag meni%n>h pad tan mehma^ne^ne^d bowandag meni%n>h hamburse^dud andar ha^dar>h > har do^me^no^g ke^weh ud ke^-i z wattar jud jud o^xwe^% abza r ud kar > de^n >ohrmazd pad ud ahuûd meni%n wis nigeri%n>h aga^r>h ud c mardo^m abar wi%uftan ane%a nwina^h abar ohrmazd hama^g a^ga^h a^n > a %ka ra^g ud an->z > n>ha^n>g warze^nd.

(18) ud wuzurg mizd>h > o^y keô^ma^rd > ahlaw az xwe^s xir da^ser ra^de^ne^d ud ke^-iz ku^ke^(o^) o^y > druwand a^n > aba^ro^n umme^d ra^y da^sar da^he^d tom aya^re^ne^d ne^rawi%n>h.

(19) e^n-iz ku^wattom xwada^y a^n > du%de n du%kuni%n ke^padiz pa^rag ne^k>h ne^kune^d a^n >awina^h zada^r ud gara^n pa^dofra^h>h a^n kas pad du%ox keô^y druwand xwada^y kune d.

(20) ud handarz > o^y mardo^ma^n pad kardan > abar har ma^n da^dwar ud sa la^r azmu^dan > mard pada^n > meh kar guma^rdan abzo^n > ge^ha^n hama^g dahi%n ka-i% xwafa^y huda^na^g.


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(21) ud %karw>dan > ganag me^no^g o^mard > ra^st meni%n. ra^%t go wi%n, ra^st kuni%n ud wizurdanahlaw petya^rag>h ahlomo^[ ud re^s>dan > ahlomo^[ mardo^m o^?appa^r>ha^/a^za^r>ha^fra^y az a n*ha^ze^ne^d oâhlaw oâ^n > ra^st ra^h ud ade^n-iz pad fraza m %kastan ke^su^do^mand mardo^m a^n > druzspa^h.

(22) ud handarz > o^mardo^ma^n abar pahre^z > az pas>h > o y > ahlomo^[ ne niyo^x%>dan ud ne ?dabr.xwasta^n > af%a n abesta^g ud zand ud du%bre^he^ni%n>h ud spazg>h ud anast>h ud marg>h udba^m > ahlomo^[ a^n andar ge^ha^n.

(23) ud handarz > o^de^n burda^ra^n abar c ahlomo[ a^n be pa^dix%ay > abe b>m ra^st go^wi%n>h ni ya^bagtar ud ka-% den > ohrmazd do^%idan adeni% ra^stgo^wi%n>h ud aba^r>g ahl a^y>h ka^magjud ba^we^d.

(24) ud ra^se^d > pad * sto^% pad pe %ta a tax% > abzo n>g oâya^r>h ud bozag>h > ahl awa^n ud %e wanrawi%n>h oy ke^mard > ahlaw fere^ftan ud be^%id ud n>dan > druwanda^n xwe^%aba^yistan kard o^du%ox.

(25) e^n-iz ku^bowandag arza^n>g>h > pad hordad ud amurda^d o^y ba^we^d ke^pa^dix%a y>han-i% ast pad fraro^n>h * dare^nd ke^kada^r-iz-e^w a^n > xwe^% me no^g pad e^do^n do^st aba^ye^d bu^d c xwe^% da m.

(26) ud en-i z ku abar ge^ha^n kada^r-iz-e^w e^do^n pa^hlo^m ka har kas edo^n men>dan gowe^d kune^dch f ra^ro^nkuni%n-iz ba^we^d.

(27) e^n-iz kuôhrmazd andar st> mehma^n>h pad tan > o^y xwada^y we^% ud a n mehma^n>h padi%payda^g>g a^ba^d>h ahl a^y>h ast pa^hlom

De nkard-Sanjana, Chapter 31- Book IX Varshtmansar Nask --- Yasna 32

nahom fargard xvaetumaiti abar madan > se h > ohrmzd ku^pad a^n la^bag awe^%a^n *menidan ud *mizdinad ud o^zu^r zay%a n pad murjê^n>dan > da ma^n rasend.

(2) awe^%a^n de^wa^n az zof r > o^borz la^bag ewa^z>ha axwa^r>dan e^k ku^xwe^%>h > adruzi%n ud e k-i z ku^wa^lan>h > adruzi%n e^k kuê^rma^n>h > adruzi%a n ha^nd guf tan pad e n kuâ^n me^no^g he^m ka xwe^se^rma^n ud wa^lan e k aba^g tand mihr ne^druze^nd ama^neê^n-iz ku^neâbza^r > to^* hand * uma^n denda^d a^n toûd ka^mag > to^kuna^m, ud ke^to^do^st aya^r ud ke^to^du%men wizu^da^r bawa^m az to^xwa^ham ga^h > andar a^n pahlom axw ud mizd > mizd arza n>ga n.

(3) passox > ohrmazd oâwe^%a^n ku^be^da^n o^bun > a^n e^rang tom e^do^n a%ma harwisp az de^w he^d a^-t az ako^man-iz to^hmag ku^ta^to^hmag az a no^h kuâko^man ud waran-iz >abes>he^n>ta^r ud a-z- iz > huhamba^r ud ?gand-lajan > ko^s>da r de^n me^no^g > ahlomo^[ >h ud fra^zfre^b mardo^m st> pad hu^z>wi%n>h ud amarg rawi%n>h ud meni%n awe^%a^n fra^do^m be band>da^n.

(4) fra^do^m e^d mardo^ma^n meni%n az ti% > fra^ro^n be band>da^n af%a n fra^z go^wi%n warde^n>dan f ra^zkun>%n az a n > amaâ^yazi%n keâmahraspand he^m fra^z xra^d be ud f raz wisa nend ud f raz ahla^y>h.i zpahlom a^n > dewa^n do^%id me no^g a^n dro^go^wi%n go^we^d ud pad a^n wattar kuni%n mardo^m yaze nd


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pad zo^hr az a%ma was ?yaze^nd dro^zanda^r ud abarmeni%n>hdar az a^n dro^zan>h ud abarmeni%n>hmahist yazi%n abzaye^nd ku^wi s wis o^kune^m.

ud awe^%a^n az ana^%t>h pad zani%n zane nd pad a^n > a%ma do^%i%n ke de^w he^d ?ke^.tan rah pad pe^%>hhusand>h ka pe^%oba y ?da^re^nd zada^r ba^we^d e^do^n pad pas.iz ast ku^zane^d ka.z tan pad pe %o^ba^y

da^re^nd zani%n kune^d.

(6) wattar de^we^d pad ambari%n>h ke^tan pahre^z go^we^d wattar pad yazi%n niya^yi%n ka rase^d a^n >ahla^y>h gufta^r hama^g ro^%n>h ba we^d andar axwa^n a%ma be abes>da n handarz > oânao^%ta n abarpahre^z > az de^wa^n ra^y bowandag meni%n>h pad tan mehma^ne^n>da^n.

(7) ud e^n.iz ku^wattar a%ma^druwande^d pad a^n > weh zo^hr pad go^wi%n de^wa^n yaze d pad awe^%a^nzo^hr a^n > wattar winde^d pa^dix%a n a^n-iz > e^ran du%ox.

(8) e^n-iz kuâwe%a n ke^ni>g de^wa^n ra^y o^toâ^ga^h>ha fra do^m go^wam ka mih he^nd o^ge^ha^n ku^fra^do^m ka andar dwa^ristan he^nd xa%e n da^desta^n c^yo^n bu^d.

(9) s>h sturg-zam a^n > man ge^ha^n bu^d he^nd amarg azarma^n zardu%t ka a^n > s>ho msturg-zam be^saxt bud spi ta^ma^n ade^n oâ^n > man gayo^mart a^n > de^wa^n da^d e^d fra^z mih pad be^%> a^n and zama^n c axwo^mand ud rado^mand ya} aâhu wairyo^.

(10) ud ka az a^n e^d far^z bu^d kas>g bu^d ku^ta^r>g>h andar a^madan bu^d u-m ade n e^n go^wi%n fra^zguf t > axwo^mand ud rado^mand ud ka.m wa^starim guft bud ade6n de^w o^tom he^nd.

(11) ud abar wizend > az de^wa^n e^n.iz ku^murnjn>de d>h gannag me^no^g > a z man da^mdu%meniza^n>h > sraw u-%a^n > man i%t ud a^zur payma^n kardan ud da^%tan > a rzo^g ast pad wahmanku^ka fra^ro^n>h da^ri%ne d aba^yi%nig.

(12) ud a^n > vivangaha^n yim a^-% %na yen>d mardom u-% %naye n>d go^spand huda^(ha)g e^do^n padgo^wi%n zardu%t ka.% guft o^mardo^ma^n kuâ%ma go^spand mardo^me^d kuâ%ma xwe^% pad bo zi%nmardo^me^d go^st xware^d apayma^n pad bozin gos^t sagr baw>%n ast mardo^me^d ma a -z ra^[ ud maare%k ra[ ma be abgand pid > ro^d>g ud ma be abgand pid > pe^%ag ra[ pad ku%i%n ko^%>d ku -taê^do^nne^k hafta^n bowanda g.

(13) ud e^n-iz kuô^y-iz mard oâ^n > man murjda n da^d > gannag me^no^g > druwa^nd xwe^% a^n mardwan>g>h drang a^-% ke .% asta y>%n>h > ahla y>h guft ud yaz>%n>h > mard > ahlaw ke^.% guft o^y kuâwe^%a^nwa^star mardo^me^d saz da^da^r ku^beda^n saz amburda^r ku^rawa^g beh awe^%a^n wa^star ra^y mane nd pad ku%i%n ro^%n o ham.zane^nd awe^%a^n wa^star mardo^me^d saze^d pad a^ta^x% udwiya^ba^ne^n>d pad aba^rig ti s bu^d.iz a%ma^ku^.%a n > dro^go^wi%n > ?ara^st/a^na^st o^y ham ha^mo^ye^ne^d?ham>ne^d h.e^d xwe^%>h > druwand ?%an be > az druz zaytan meh mih e^ste^d.

(14) ud abar wizend > az dewa^n ke^.z ku^%a^n abar oê^n > man da^m abarmeni^n be kard ud anast>hiz >mard > ahlaw a^niz > ch.

(15) ud ke^.z kuâwe^%a^n marda^n zani%ntar he^nd ke^nasa^be ka%e nd pad a^n > de n ana^stag andar e^ngea^ha^n pad pah ud sto^r.


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(16) ud ke^.z kuâ^n > daxmag (per ms K) du%war>h z>ndag aba^ge^n>da n mardo^ma^n ke^nasa^> ri st padpah ud sto^r wis da^he^nd o^ku^burdan awe^%a^n a^tax% be %a^nd ud a^biz > gira^n- taz>%n ud awe^%a^niz tan >namag > dah (10) ud awe^%a^n e^wan > c haza^ragxo^g ku^haza^r (1000) pad e^d ba^r beda6d aya^r dahi%ntar bawend ke^nasa6 druwand burdan.

(17) awe^%a^n ra^y o^to^go^wem spitaman zardu%t ku^pad a^n > nohom ud dahom sto^zam rase nd > o^y >druz hunu%ak he^nd ud ra^hada^r > ganna^g me^no^g a^ho^giz az awe^%a^n z>wi%ndar cg be kune^nd keâ^sroâz o^%muri%n ud burzi%nbe.

(18) ud ke^pas>h > purrmarag wa^staryo^% ke pa^dane^d a^n > de^rand ud waza[ kuâzmardo^ma^n aba^z da^re^d ud o^y > awina^h mardo^m abar astradag>h abar barand ud warzend a^n >du%war%t f rama^n.

(19) ud awe^%a^niz oê^n > man marwize^ni%n da^he^nd oê^n > man de^n ziwi%n-o^man>h(?he^nd>h) go^we^h ku^ka z>w>stan %aye d pad ra^h > amaûd druwand he nd ud meh>h ka^he^ndwider>hiz ku^pad pe^%o^ba^y>h ud pe^%oba y>h keê^d > to^de^n > wina^h kune^nd ud ke^to^gannag halaggo^wi>h abe^zag spita^ma^n.

(20) ganna g awe^%a^n gowe^d keê^d > to^de^n > ma^zde^sna^n o^%mure nd awe^%a^n zardu%t az toâ^niz >rend ud tar e^d > to yaz>%n ?me no^g/menend ud tar niya^yi%nud tar a^n > har do^wa^bar>ga^n>h ?me^no^g/menend abesta^g ud zand keâ^n to^man fra^z guftkeâz meni%n abzo^n>gtom ham.

(21) ud a^n > o y > pa^hlom ahlaw yazi%n re^%a^nd niya^yi%niz az zardu%t > spi ta^ma^n ha^wi%t bu^d a^n ke^be^niha^dan ras>h > wattar sra^ye^nd pa^hlom kuni%n o^mardo^ma^n keâ^n > wattar kuni%n urwa^hman>hgo^we^d .

(22) ud xwada^y>h pad gra^mag xwa^he^nd ku^pa^dix%a y>h pad parag xwa^he^nd af%a n an > wattar andargo^w meni%n xwa^he^d ku^sad (100) dad>gar be^dahe^d do^sad (200) dad>gar aba^z sta^nim murnj pa^hlom axwan murnj xwe^% ruwa n murnjh be ba^rand ke^padix%a y>h he^nd kayak ud karb a niz du%xwada^tomke^pad deh abar oô^y > huxwada^tom de^n ma^n ud wis ud zand ud deh e^g har do^kare^w barand keâ^n > huxwada^y ud a^niz keân du%xwada y ud zadan>hhe^d a^n > du%xwada^y ud oô^y > huxwada^tomxwada^y>h beâbespa^r>he^d.

(24) e^g keândar a^n pad a^n har gra^mag xwa^he^d > u%ta no^mand ud a^niz > uzu%ta^n ke^zani%n garzi%nka^mag keâ^n > man mard > ahlaw tars>d bax%e^d a^sa n>h ud keâwe^%a^n pa^ye^d ke^nige^zi%n > ahla y>hud ke^ja^du^g ud par>g e^w ku^%a^n pa^dofra^h kune^nd.

(25) ud e^niz ku^kayak ke^n>ga^n ke^n xwa^he^d ku^wina^hga^ra^n pa^dofra^h kune^nd ka paymo^ze^nd o^tangya^n ku^gya^n aba^z o^tan da^he^nd beôwo^n ast abar pad zam>g fra^z wida^xt ke^ne^kene d/?ke^ne^ne^do^y > ahlaw ud kene^d/?kene^ne^d o^y > druwand fra%agird andar axwa^n kunam man keôhramzd ham.

(26) e^do^niz hagriz fra^do^m a^n drust ba^we^d ge^ha^n drust > e^do^n>m a^n fra^z wa^ma^r ne^ba^we^d keâzman be nu^niz amarg payda^g ga^h ast ke^n ud a^ga^hiz bawe^nd pad a^n > man xwada^y>h kuâz man be^


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nu^niz amarag ge^han > asto^mand > ahla^y>h. a^ba^d>h pa^hlom ahla^y>h ast.

De^nkard-Sanjana, Vol XVIII - Book IX

Chapter 32------Y asna 33

(1)dahom pa^rag yasaî%abar far%agird pad go^wi%n > ohrmazd o^zardu%t ku^man an da^dfra%agird karda^r ahla^y>h%e da^r so^san ke^go^we^mardo^m ku^ne^rase^d ud rase^d pad a^n xwa^r>h hama^gro%n>h ba we^d oâhlawa^n.

(2)abar niger>dan ud o^payma^n handa^xtan pad dastwar kardan har ka^r e^niz kuâ^n azada^rka^m > abar kada^r-iz-e^w xwe^%>ha e^rma^n>ha^wa^lan>ha nek>h karda^r ka^mwarz ud do^st > ohrmazd u-%a^m padi% mehma^n ne^fre abar dur>h > az o^y ke^.% druz > xo^g hango^%idar>h ud targume^ni%n>h padi%stahmag xwe^%a^n tarmen abag wa^lana^n te^z druzan ud e rma^nan ?wiza^yi%n dahi%n go^spanda^napahre^z musto^manda^n anaya^r.

(4)ud abar puhl ke^padi% rasi%n > o ohrmazd a n > pahl o^m axwa^n rase d we^ni%n>g uda^we^ni%n>g o z yazda n ya%tan.

(5)ud cdan > ohrmazd o^zardu%t po^ryo^tke^% ud axw ud rad ud zo^t > ge^ha^n e^%ta t/e^%ta d >pad f ra%agird hanga^m zardu%t > az ayzama^n xu^b zo^t ga^h > hama^g ge^ha^n ud wa^nwassad > sno^y azde^na^n humata^n pad ha^wana^n>h ud se^n > wara^za^n (?wira^za^n) > az tu^ra^n deha^n/dehga^n padata^rvax%>h ud se^n ho^ma^sta^n > az se^na^n deha^n/dehga^n pad frabarta^r>h ud wi%ta^spa > az ?no^dra^n padsro^%a^varzh.

(6)abar ama^wand>h ud pe^ro^zgar>h > a^n yazi%n ba^we^d > padiz ander a^n axwa^n hama^grawi%n>h > fra%agi rd amarg > hamdahi%n.

(7)e^niz ku^ga^nag me^no^g abdom-i z o^% pad wahman ba^we^d.(8)meh mizd>h > o^y ke^pad wiz>da^r da^%n>h ra d>h yazda^n andar nige^z > yazda^n ba^we^d padbowandag do^st>h hamka^r>h pad a^gene^n o^xwe^%ka r>h > a yo^xtar>h amahraspanda^n.

(9)e^niz ku^toâwe^%an he nd f razand az awe^%a^n dad fra^z go^we^h hamda^desta^n>h ke^hagrizabaradom ham>h far^z guft ku^hamda^desta^n>h a n > stabrtar ba^we^d.

(10) u-% gu ft ohramazd ku^man hom xwada y > da^na^g > su d xwa^star > fra^y da^da^r > ge^ha^nu-m pad a n e^n go^wi%ny& s&uui%to^meni%n pad ne^rang ya%tar ba^ve ne^k xa^m to^hammo^zim to^haftrasa^m oâya^r>h u-t dadim kadar-i z-e^w pad>h pa^dix%a y>h > e dar a^no^h.

(11) e^niz ku^ka a tax% abro^z>h e n go^wi%n f ra^z go^wus moi ta^wixzihda^n/?we^zda^nro^yi%n.

(12) abar paywa^stan yazda^n ay da^n > zardu%t pattu^g>h > pad fra^ro^n>h > far^z dax%ag > de nra^mi%n > andar har doâxwa^n.


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(13) e^niz ku^sahistan>h gana^g me^no^g kuâhala^y>h abar o^y stahmag ama^wand a n zama^n ka e ste^dako^man keâz a^lag > wahman ka pafs>re^d ako^man ke^wahman ne^dided ako^man keâ^n > o yra^me^nide^r>h go^we^d.

(14) abar xwa^he^d > zardu%t az ohrmazd nimu^dan azi% karp > a^tax% pad me^no^g udnimu^dan ohrmazd o^zardu%t karp > a^tax% ne ne^wax%id az doâya^b did ohrmazd.

(15)ud sahistan > zardu%t a^n a^tax% ku^ha^m ge^ha^n ta^ne^neôâse^me^n ud wasx%aê udmen>da^n a^n.i% ku^ne^k e^do^n man ka az a^tax% > abzo n>g pad ham>h ne^ne^wax%a e pad a^n aba^g>h f ra^zrawam andar asto^manda^n ge^ha^n.

(16)ud guft ohramazd ku^menidan.tan e do^n zardu%t ke^.t amen>d bu^d ku^.t neâba^yistmen>dan c cd to^heândar st>ha^n/?ge^tiga^ha^n ne^to^he^hamxa^k>h karda^r pe^% az axwa^n f ra%agird karda^r>h ud a^no^h a^n > man za^d andarst>ha^n/?ge^tiga^han sti^ra^de^ni% o o^y ku^.% tis da^d azbay>h ra^men>h o y zardu%t.a^ba^d>h pa^hlom ast ahla^y>h.

D e nkard-Sanjana. Book IX , Chapter 33- Yasna 34

(1)ya^zadahom pargardya^%iiao} na/ ya^siya%nan abar kardan > pad hama^g ka^r udda^desta^n me^zd> > na mcg ka no^g ud abar ayaz>he^d andar a^n panj ga^h.

(2)e^niz kuôhrmazd ge^ha^n pad da^na^g>h pad we^h>h parware^d ud ra^st>h wax%ine^d.(3) ud abar da^dan ohramzd a^tax% o aya^r>h > mardo^m payda^g>h > abar mardo^ma^n tan aya^r>h ra^mi%n> az a tax% padiz ruwa^n aya^re^ne^d > me^no^g > a tax% o keâ^tax% aya^re^ne^d ud pad>rag ruwa^n a^-m.a^ma^r>h/hama^ma^r>h e^sta^d > ke a^tax% ud abar be^%e^d ud abar da^na^g gufta^r da^d > ohrmazd a^n a^tax%me^no^g.

(4) e^niz ku^ka a^tax% abar kune^nd pad a^n > xwae^% ne k>h zardu%t we^ni%n da^he^nd>h spita^ma^n abarpad a^n > xwe^% tan ta .% wa ng be ni%astan ka.% go^wi%n handarze^n>d ha^d zahag ud pus > ohrmazdadae^n e^n go^wi%n f ra^z go^w a^n > pe ro^gar zardu%t a to i a^tr&^m ahura ga ha^n>g ta^wiz>h>dan ro^y>%n.

(5) da^he^d o^toâ^tax% keâz o^y zah>h spi ta^ma^n ku^ge^tig>ha^xawa^stag xwada y>h > yazda^n a^hang o^ne^k kuni%n mardo^m ud yazda n a^n mard e^do^n do^st cdan h juda^g>h > az dewa n abe^guma^n>h > abar we^n/?new ku^da^da^r tuwa^n>gtar ud pa^dix%a y>ta^r az hama^g de^w ud mardo^m.

(7) ud payda^g>h > az was st>(ge^t>g) niyo^x%>g tis abar ba^we^d ta^tan > pase^n ku^ke^xwa^he^d ku^.%a^frh > andar mardo^ma^n abardar ba^we^d sta^y>%n yazi%n yazda n kardan.

(8) e^n.iz ku^ra^d>h.> o yazda^n pad fra^ro^n kuni%n>h ba^we^d pad fra^ro^n kun>%n>h pad fra^ro^n meni%n>h%a^ye^d madan.


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(9) ud e^niz ku^rawe^d a^n > man wahman niger>d axw > asto^mand meni%n az weh.go^wi%n>h udku^ni%n a n > o man abar aba^z niwe^ye^nid ta^ho^se^m to^ra^d spita^ma^n ke^.z o^toâra^d.

(10) ud ko^%ida n > de wa^n oâ^na^ftan > hama^g nek>h az mardo^ma^n ne^da^d aya^ftan a n e^%a^n tuwa^n oâ^n neki^h > mardo^m pad tan > pase^n ba^we^d kuâz har ana^g>h > de w o^mardo^m handa z e^nd ana^g>h.>a^n [ arra^nta^r ka%n az ra^h > yazda^n niha^le^nd ud druwand> af%a^n saxta^r pad ahlomo^[ a^n aba^r>g dahi%nsta^yida^ra^n > ahla^y>h pad ahla^y>h sta^yida^r>h ka.z abe^r ko^y sta ye^nd.

(11) abar raftan > a^rmad ud ta^rogmad hame andar da^m ?we^%adan > a rmad mardo^m ahla^y>h udta^rogmad o^druzi^%n ne k>he^da^n > a n > wattar ta^rogmad ud dur>h > ahla^y>h az a^n > wattar c^%n>h zan>he^d gana^g me^no^g pad a^n > staro^%o^mand ko^si%nc^ ?niha^dahi%n zane^d abe^zag zardu%t da^d > ohrmazd horda^d amurda^d zo^r >pattu^g>h o^frazdah>%n ud minna^r>%n > da ma^n.(13) abar jud.dew>h > ohrmazd ud handa^zi%n > mardo^m kuni%n o^meh da^destan>h ast we^%su^d>h > hammi s dahi%n > weh ud andar waro^mand>h-> yazi%n yazda^n kardan.

(14)abar ku^mardo^m o^de^n > weh weh ka^mag>h bowandag meni%n me^no^g rase ne^d af%anme^no^g>g urwa^hm az yo^jdahre ndan > xwe^% pad fra^ro^n ka%m kuni%n bawed.

(15)abar mizd ka^mag>h > kada^r-iz-e^w ud was su^d > az mizd > ka^mag>h mardo^m xwe^s>hi stan > mizd pad ka^r > yazdan padiz a^n > a%ma xwasda^y>h pad/?pid f ra%agird pad ka^mag axwa^ndadim man keôhrmazd ham. a^ba^d>h ast ahlay>h pa^hlom.

Appendix IV

xxxxxxxxx (dotted underlining in the English translation of the Avesta text): divergence from Humbach-Ichaporia,The Heritage of Zarathushtra)

xxxxxxxxx (stroken out): delete.

xxxxxxxx(pointed brackets): restoration of lost text by the editor.

xxxxxxxx(square brackets): complements inserted into the text by the Sassanian redactors of the Avesta;complements inserted into the Pahlavi text by the Pahlavi translator, or glosses added to it by him

(xxxxxxxx round brackets): complements added by the editor

* (asterisk): corrected form

(crux): corrupt form

30,1 A ta vax%iiaî%&to ya^mazda^} a^hiiac> v>du%e staota^caâhuraî yesniia^ca vah&% manaho hum@zdraâ^$a^.yeca^ya^raoc&^b>% dar&sata uruua^za


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O approaching ones, I shall now proclaim (praises) worthy of being noted even by Him who

(already) knows them, (I shall proclaim) praises for the Ahura and worships of good thought

O attentive ones, and for truth (I shall proclaim) the joy which is visible through the lights.

O you approaching ones, I shall now proclaim praises for the Ahura and worships of good

thoughtworthy of being noted even by Him who (already) knows them, O attentive ones, and

for truth (I shall proclaim) the joy which is visible through the lights.

30.1-Phl edon an >har do gowi%n xwahi%n >ohrmazddad abestag ud zandke-z agah kudanaga-%erbedestan kuni%nke^sta^yi%n > ohrmazd ud yazi%n > wahman u-% payda^g a^n > abesta^g ud zandke^humen>da^r pad ahla^y>h a^n-iz ke^ti s > fra^ro^n mene^d a-% kirbag yazi%n > meh bawe^d ke -%a n

andar ro^%n>h pad we ni%n urwa^xman>h ku-%a n ka me^no^g yazi%n we^ne^nd a-%a n ra^mi%n bawe^d(1) (It is my) wish to recite the two (texts) that are given by Ohrmazd (i.e.) Avesta andCommentary. Whosoever is aware (of them) i.e. (whosoever is) wise should performErvadestan, the person he who (is knowing) the praise of Ohrmazd and the worship of Wahmanevidently that which (is) Avesta and Commentary; (to) that person who (is) well-intentioned inaccordance with truth and who thinks what is honest, to that person his worship results in greatermerit, persons for whom joy is visible in the light i.e. when they see/realize the spirit of theworship then joy will arise for them 30.1-Dk (1) az a^yazo^mand>h ud niya^yi%no^mand>h > de^n ud mansr me^no^g ud e^n-iz ku^me^nog >a^yazi%n > o y > hume^n>da r > a ga^h > da^na^g mard te^z abar gume^xte^d oâ^n > xwar%e d ro^%n>h ud o ka^mag

hanja^m>h ud o urwa hm amahrspanda^n paywand>h.(1) About the Religion as being worthy of worship and homage, and (about) the spirit of theManthra; and that the spirit of worship of the person who is well -intentioned, aware (of it), andwise is quickly imbued by the radiance of the sun, and by the fulfilment of his wishes, and by thejoy of being close to the AmeshaSpentas_______________________________________________________________________

30,2 sraota^g& u%.a i% vahi%ta auuae^nata^su^ca^manaha aûuar&n v>ci} ahii a^nar&^m nar&m xaxiiaî tanuiie^ para^maz&^yho ahmaî n& sazdiiaî baod&to^pait>

Hear the best (words) wi th your ears, through the radiance (of the fi re) contemplate with your

thought the preferences of discernment, (contemplate) each man indiv idually before the great

sharing, wai ting for it being proclaimed to us.

30.2-Phl go^%o^sru^d wax%e^ni%n>h ku^-% erbedesta n kuni%n ke^-% e ? we^na^bda^g a^n > ro^%n padmeni%n kuâ^n > e rbedesta^n ro^%n o y? ta^r>gka mag a%ma be wiz>ni%n ke^mard zan he^m oâ^n > xwe^%tan ku^-ma^n tis > fra^ro^n az a^n > aba^ro^n be wiz>ni%n u-ma^n a^n > fra^ro^n o^h kuni%n ku^be pad a^n >


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meh ka^r pad passa xt > pad tan > pase^n o a^n > hammo^xti%n > a%ma nige^ze^nd pa^da^%n ku-ma^n tis >fra^ro^n hammo^xtan ra^y pa^da^%n kune nd(2) Religious studies should be intensified i.e. that person should perform Ervadestanin whosethought the light is visible i.e. the light of Ervadestan (is visible) in? the dark.Our desire (isfocused) on discernment, be we man or woman, for our own sake i.e. we wish to discern what ishonest from what is dishonest, and we wish to do what is honest ,so that, at the great work (i.e.)at the realization of the final embodiment(the divinities) might reveal the reward for our studiesi.e. they (should) fix something honest as reward for our studies.

30.2-Dk (2) abar wize^n > mardo^ma^n ka^m ud ra^h > o mizd pad wize^nkar>h ras>dan.(2) About the discernment of the desire by? mankind, and about the way to reach the reward bycarrying out (such) discernment._______________________________________________________________________

30,3 a ta mainiiu^pouruiie^ya^y&ma xaf&na asruua^t&mmanahica^vacahicaîiao} anoî h> vahi ioâk&mca^sca^hudho &r&% v>ii a ta^noî duz har do^me^no^g ohrmazd ud ganna^g a-%a n fradom a^n > joma^y xwad sru^d ku^-%a^n wina h ud kirbag xwad be^ guft meni%n ud go^wi%n ud kuni%n a^n > har do^ke^weh ud ke-z wad

e^wak a^n > weh men>d ud guf t ud kard ud e^wak a^n wad az awe%a^n o^y > huda^na^g ohrmazd ra^stbe wiz>d neâ^n du%da na^g ganna^g me^no^g(3)Th ese are the two spirits Ohrmazd and the evil one whose twin(ness?) was made knowm bythemselves (at) the first (creation), (implying) both (kinds of) thinking, speaking, and acting, thegood and the evil (kind) one of them was thinking, speaking, and doing that which is good, and(the other) one (was thinking, speaking, and doing) that which is bad. Of these two the wise oneOhrmazddiscerned rightly but the stupid one the Evil Spiritdid not so.

30.3-Dk (3) ud abar handarz > o mardo^ma^n pad xwa^stan > a^n ga^h ke^dagr pad ka^mag abarma^nistan %a^ye^d ud o^%murdan us hammo^xtan > de^n yazada n.(3) And about the admonition unto mankind about seeking that condition/place in which it is

possible for one to remain long at pleasure, and about reciting and teaching the Religion of theYazads._______________________________________________________________________

30,4 aca hi ia ta^h& m maini iu^ jasae^t&m paouruu>m dazde^gae^mcaâjiiaît>mca^hiiatcaâha ap&m&m ahu%aci%to^dr&guuat@m a a$aune vahi%t&m mano


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and when these two spirits meet (to fight for a person, then that person) determins (his) first

(existence), (with) vitality and lack of vitality, and how his existence will be at the end. (The

existence) of the deceitful will be very bad, but best thought will be (in store) for the truthful one.

30.4-Phl e^do^n-iz a n > har do^me^no^g o^ham mad he^nd oâ^n > o y f radom dahi%n ku^har do^me^no^go^gayo^mard mad he nd e -iz pad z>ndag>h ohrmazd pad e^d ka^r ku^ta-% z>ndag da ra^nd ud ke^-z padaz>ndag>h ganna^g me^no^g pad e^d ka^r ku^-% o zana^nd wattom>h > druwanda^n ahreman uddruwanda^n ra^y abes>hi%n>h be d>d ud e do^n a^n > ahlaw pahlom me^ni%n>h > ohrmazd e^me^d >hame^g>ha And thus these two spirits met (to fight) for the first creation/creature i.e. the two spirits went toGayomard,(the one) who (fought) for (Gayomards) life Ohrmazd with the purpose that theyshould keep him alive, and (the other one) who (fought) for the loss of his life the evil spiritwith the purpose that they should kill him.Worst (will be the life) of the deceitful thedestruction of Ahreman and the deceitful i seen (=meant with) here, but the best thought ofOhrmazd is an eternal hopeof the truthful one.

30.4-Dk (4) ud az go^wi%n > zardux%t abar dra^yistan > a^re% de w o^mardo^ma^n ohrmazd ud ahremando^bra^d > pad e^wak a%kom (40r .5) bu^d he^nd ud az awe%a^n amahrspand (read *Ahreman) a^n >wattar do^%>d pad a n > ka-% a%nasaga n de^wa^n a^yazi%n>h guf t ud e^n ku^pas-i% guft go spand dahe^doâba^xtar>ga^n de^wa^n.

(4) And about the statement of Zardux%t regarding the demon Aresh chattering to mankind(thus): "Ohrmazd and Ahreman having been two brothers in one womb, and of them *Ahremanpreferred what is evil when proclaiming the worship of the Dews to the unintelligent; and thatAresh (said): thereafter you shoud offer a sheep to the northern/planetary demons."_______________________________________________________________________

30,5 aii mainiuu varata^y& dr&guu aci%ta^v&r&ziioâ$&m maini iu% sp& ni%to^ y& xraozd ke druwand a n > wattar warzi%n ahreman a^n > wattarwarzi%n ka^mag bu^dahla^y>h me^no^g abzo^n>g ohrmazd ahla^y>h do^%>d ka-iz- i% a n > saxt sa(n)gnihuf t asma^n-iz pad e^d ka^r pe^ra^mo^n > ge^ha^n be kard ku^taâhla^y>h rawa^g bawa^dke^-z %na ye^ne^d ohrmazd u-% ka^mag a^n > ohrmazd ud pad a^n > a%ka rag kuni%n oôhrmazd ku^pad a^n > o y ka mag kuni%n o o^hrmazd %a^ye^d madan(5)That one of these two spirits who is deceitful preferred the worse action Ahreman wasdesirous of the worse action, the bountiful spirit preferred truth Ohrmazd decided for truthwhois clothed in hard stone and the heaven is arranged around the earth to keep truth in progress


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and (so does he) who gratifies/pleases Ohrmazd and whose desire is that of Ohrmazd; and bymaking it evident for Ohrmazd i.e. one is allowed to go to Ohrmazd by carrying out (his) desire.

30.5-Dk (5) ud abar dru^zand>h > a re% ud jud-bun>h > ro^%n ud tom ud weh>h > a^n ro^%n ge t>g padwize^n ud war%t ud wad>h > a^n > tom.(5) And about the deceitfulness of the demon Are%and the separate origin of light and darkness,and the goodness of the world of light, and the evilness of the (world) of darkness, in respect todiscernment and action.

(6) * daw>dan > ganna^g me^no^g kuâ^n > wattar meni%n man hast spenag me^nog an > an > wattargo^wi%n a^n > wattar kuni%n; a^n > tom>gtar hast watarg > was stabr > du%xe^rdar kuând-cand we%%awe nd ta^r>gtar; du%mat ud du%hu^xt ud du%huwar%tman hast xwari%n. ud an >awe%an do%em keandar an hast pad du%mat ud du%huxt ud du%huwar%t.(6) (And about) the growling of the Evil Spirit (Ahreman): "I am he whose thoughts are evil, OHoly Spirit, I am he whose words are evil, I am he whose deeds are evil; (my) garb is of utterdarkness, which is very thick and frigh(8) u-% oô^y guft a^re^% de wa^n dro^z-tom ku^to^pa^dix%a y>hbaweândar mardoma^n pad ka^ma^gdahi%n>h andar axwa^n cta^ma^n.

tfully gloomy, such that the more it extendsthe darker (it grows); my nourishment consists in badthoughts, in bad words, and in bad deeds; and I prefer those who subsist in that (state) throughbad thoughts, and bad words, and bad deeds."

(7) ud guf tan > ohrmazd kuâ^n > weh meni%n man hast ganna^g me^no^g ud a^n > weh go^wi%n ud a^n> weh kuni%n; asma^n man hast wastarg ke^fradom fra^z bre^he^n>d a n > ge ha^n st> ke^pad a^n sag abarharwisp sag be/be^da^d e^ste^d ku^-% hama g go^hr andar pe^s>d e ste^d; ha^d ud humat ud hu^xt ud huwar%tman hast xwari%n ud a^n awe%a n du%m?? keândar a^n hast pad pad humat ud hu^xt ud huwar%t.

(7) And (about) the speaking of Ohrmazd: "I am he whose thoughts are good, O Evil Spirit! and Iam he whose words are good, and I am he whose deeds are good; my garb consists of thefirmament which was first created from that worldly substance, which had been produced fromthe stone-substance; that is, it is adorned with all kinds of precious stones; good thoughts, goodwords and good deeds are my nourishment, and I prefer those who subsist in that state throughgood thoughts, and good words and good deeds."_______________________________________________________________________

30,6 aii noî &r&% v>iia ta^daeûua^cina^hi ia >% a d&baoma^p&r&samn&g upa^.jasa hiia v&r&na^taâci%t&m manoâ ae%&m&m h&duuar& ta yab@naii&n ahum mar&tano

The Dae vas do not at all r ightly discern between these two spiri ts, for delusion

comes over them when they take counsel with each other, so that they choose the worst thought.

In that way they all run to meet wrath, by which the mortals sicken existence

30.6-Phl awe%an ne rast wiz>nend kedewan hend cegam-iz kudewan tis >fraron ne kunendud ke-z awe%an freft awe%an kedewan freft estend rast a-z nekunendo^pursi%n abar mad he^nd


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ku^-%a n aba^g dewa^n hamburs>d bawed ke^-%a n do^%>d an > wattar pad meni%nedon abag xe%m oham dwar>d hend u-%an wemar>n>d axwan >mardoman kuabag xe%m mardoman ahugenend(6) Between them the Dews do not at all rightly discern i.e. the Dews do not do what is honestand (so those do not do) who are deceived by them (i.e.) those who have been deceived by theDews, do not what is right. (Those people) who preferred the worse thinking came up (to them)to put questions (to them) i.e. counsel with the Dews is taken by them .Thus (the Dews) ran tomeet Wrath and they sickened the existence of men i.e. together with Wrath they defilemankind.

30.6-Dk (8) ud e^n-iz ku^ne^-%a n rast be wiz>d du%da^na^g de^wan ud ne^ hagriz ra^st be wiz>ne^ndke^(-%a n) ka^mag a^n > ako^man.(8) And (about) this, that they did not rightly discern the stupid Dews; and they do not rightlydiscern those whose desire is that of Akoman (=Evil Spirit).

(9) ud abar wima^re^n>dan > de wa^n a^n > mardo^ma^n axw pad fre^f tan-iz > mardo^m o^mardo^m azde^wa^n fre^bi%n ud madan > mardo^m pad a n axw oâxw>h du%rawi%n>h.(9) And about the Dews causing sickness to the existence of men, through men deceiving menowing to deception by the Dews; and (about) mankind arriving at the state leading to evilprogress in that worldly condition._______________________________________________________________________

30,7 ahmaîca^x%a} ra^jasa manaha vohuâ$a caâ k&hrp& m utaiiuiti% dada^ a^rmaiti% @nmaâe %@m to i aâha ya} a ai iaha a^da^naî% pouruiio^

But to this (truthful person) He comes with power, good thought, and truth;

stability (grants) bodily form, and right-mindedness grants breath,

and so by those (Daevas) being fettered in iron, (existence?) will be your first/foremost one.

30.7-Phl oô^y %ahrewar rase^d wahman ud a%awahi%t kuô^y > ga^ha^n>g a-% ne wak>h pad-i% kardanabar o^^h rase ndu-% e do^n ki rb tux%i%n dahe^d spanda^rmad pad asto^w>h ku^ta-% dahe d sto^ne^bawe^dawe%a n > toâ^n hast kuôô^y kas (* a-%?) e^do^n rase nd ke e do^n a^yi%n ciyo^n dahi%n > fradom ku-%ka^mag ud kuni%n an > gayo^mard(7)To him comes ahrewar, and (so do) Wahman and A%awahi%t i.e. that person who participatesin the Gatharecitation, (to that person) they come to bestow favour on himand Spandarmadgrants effort to his body to keep off distress from it i.e. there is no distress when she grants it.That one belongs to those of you i.e. thus they reach himwho proceeds in the same way as the

first creation/creature i.e. whose desire and acting is the same as that of Gayomard.

30.7-Dk (10)ud rase^n>d ohrmazd o^da^ma^n bo^za^g>h xwada^y>h ud de^n ud da^na^g>h; ud aba^zpayme^histan? > pad-i%a n re % ud be % o^de^wa^n ud xwada y>h aba^z oôhrmazd; ud mizd wahman udaba^yist > yazada^n da^re^ndread: ud aba^yi st mizd > wahman ud yazada n da^re^ndud pa^dix%a y>h pad fraza^m mardom abar de^wan ud weh abar wattar ud ahlaw abar druwand. udabar ciyo^n>h > awe%a n > > fra%kard karda^r.(10) And (about) power and the wisdom of the Religion sent by Ohrmazd to the creatures fortheir salvation; and (about) the Dews being paid back their harm and hostility and the sovereignty


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being (given) back to Ohrmazd, and it is fitting that (the truthful) hold the reward of Wahmanand the (other) Yazatas; and (about) the final control of mankind over the Dews, and of the goodover the evil, and of the righteous over the deceitful; and about the nature of those who wouldbring about the Renovation._______________________________________________________________________

30,8 aca yadaâe %@m kae na^jamai t> ae^nah@ma mazda taibiio^x%a} r&m vohu^manaha voî.v>daît>ae ibiio^sasteâhura^yoî a$aî dad&n zastaiio^druj&m

And so, when the (day of ) payment for the crimes of those (deceitful) comes,

(then) the power wi ll be committed to you wi th good thought, O Ahura,

to command those who will del iver deceit into the hands of truth.

30.8-PhlT e^do^n-iz > pad a^n dahi%n pad tan pase^n o awe%a n ke^n>ga n wina^hgara^n rase^d ke^n ku^-%a^n pa^difra^h kune^nde do^n ohrmazd keô^to^xwada^y>h a^-% wahman be dahed mizdpad awe%a n hamo^xti%n ohrmazd pad de^n > ohrmazd ka oô^y keâhla^y>h? ku^pad ti% > fra^ro^nhammo^xt e^ste^d a -% o-dast dah>hed druz druz > ahromog>h(8) At that creation (i.e.) at the (day of) the final embodimentrevenge/malice will reach thosemalicious sinnersi.e. punishment will be executed over them. O Ohrmazd, Wahman grantsreward to the person who (commits) power to You.When through these the teaching of Ohrmazd(i.e. the teaching) about the Religion of Ohrmazd(has reached) the person who (has chosen)Truth i.e. he has been taught that which is honestthen deceit deceit of heresywill bedelivered into his hands.

30.8-Dk (not given by Sanjana)

30,9 aca toî vae m xiia^ma^yoî >m f&ra%& m k&r&naon ahu^mmazdscaâhurho a^.moîiastra^baranaâ$aca hi ia ha} ra^man^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^bauua ya} ra^cist i% aha mae } a^

Thus may we be those who make existence brilliant (=those who renovate existence),

O Mazdaand you (other) Ahuras, by bringing change and with truth, while (our) thoughts

are concentrated/focussed (on the place) where insight wavers.

30.9-PhlT e^do^n-iz ama ke^to^he^m ku^to^xwe^% he m a^-ma^n e n f ra%gi rd kuni%n andar axwanohrmazd-iz an > hamag hanjaman>g>h bari%n > a%awahi%t-iz ku^-%a n hame^%ag hanjaman abar tan >pase^n kuni%n keâsa^r (read *hasr) meni%n bawed ku^meni%n pad dastwar>h > axw da^re^d a-% anohfraza^nag>h hast ku^fraza^m > ti s pad fraro^n>h be da^ne^d andar me^han (read *maya^n?).

We who are Yours i.e. we are Your own , we wish to being about this Renovation among theexistences (=in the world), O Ohrmazd, an all(-time) conference should be arranged (by You)


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and A%awahi%t i.e a permanent conference (dealing) with the final embodiment should be heldby themA person who is ofhasrthought i.e. he keeps his thinking in accordance with theaurhority of the lord, (such a person is endowed with) foreknowledge of the beyond i.e. owingto his honesty he knows the end of (all) things in ..... .

30.9-Dk (11)ud e^n-iz ku^pad payda g>h awe%a n he^nd spitama n zardux%t ke^fra%kard kune^ndandar axwa^n draxt awe%a^n he^nd ud ze^na^wand pad xwa^hi%n>h > ahla y>h; ud sazu^g? wang awe%a n

he^nd ud abar pad meni%n ahla^y>h ahl a^ye^ne^nd tis > fra^ro^n.(11) And (about) this (statement of Ohrmazd): Those (saviors) are manifest, O SpitamanZardux%t, who bring about the Renovation among the existences (=in te world); they are(steadfast like) trees, armed with the desire for truth, and of penetrating? voice; and throughthinking of truth they strive for truth (to obtain) a honest (reward).

(12) keôâwe%a n abar a^n > stu^d go^wi%n sru^d e^ste^d ku^pad ga^sa n guft e^ste^d kuê^do^n aba^g (read*ama^) ke^> to he^m ku^to^xwe^% he m hama^n e^n fra%gi rd kuni%n andar axwa^n.(12) The person who has been made known to them in/by the Stot Ya%t i.e. (the personm) whohas been mentioned in the (following) Gathapassage: Thus we are those who belong to Youi.e. we are Your own, and we will bring about the Renovation among the existences (=in theworld).

(13) ud abar hame^%ag hanjaman>h > amahraspand abar kardan > tan > pase^n.(13) and about the permanent conference of the Ame%aspands about the bringing about of thefinal embodimemt._______________________________________________________________________

30,10 ada^z> auua^dru^joâuuo^.bauuai t> sk&do^spaii a} rahiiaâ asi%ta yaojateâ^hu%itoî% vah&u% manaho mazd a$axiia^ca^yoî zaz&t> vaha u srauuah>

For then destruction will come down over deceit through its elimination;

the swiftest steeds will be yoked (for the race) to the good dwelling of good thought,

Mazda, and truth, and they will win good fame.

30.10-Phl e^do^n pad a^n dahi%n pad tan > pase^n o y > dru^z > ganna^g me^no^g pad f ro^d banni%n>hka-% tis be o^wizar>h e^sta^d skenn>he^d spa^h e^do^n te^z a^yo^ze^nd o^mi zd stad a n > pad huma^ni%n>h> wahman ka pad f ra^ro^n>h ma^nist e^ste^nd oôhrmazd ud a%awahi%t a^yo^ze^nd ke^g>re^nd a^n > weh

na^m>g>h kuâ^n kas %awe^d o^mizd stad ke^husraw bawe^dAt that creation (i.e.) at the final embodimentthe army of the Druj of the Evil Spiritwill betied down and smashed when its cause is up for decision; (those persons) will swiftlyjoin/reach the reward deserved; (those persons) will joinOhrmazd and A%awahi%t, (thosetruthful) who acquire good reputation i.e. anybody who has good fame will attain the rewarddeserved.

30.10-Dk (14) ud e^n-iz ku^be wax%e^n>da r > ro^za^n a^n > dru^z %kenne nd spa^h ud paymo^ze^nd a^n > %e dro^%n>h. ud a n-iz > ne^wak tan warzi%n keâwe%a n he^nd asro^^n ud arte%ta^r id wa^striyo^% ud mard >


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xwada^y (read* hutux%) ke-%a n aba^g hast a%i%wang ud me^no^g > rad>h; ud awe%a n pad humeni%n>h udra^mi%n mene^nd, ud pad ra^mi%n o^xwe^% dahe nd ge^ha^n pad a^n > ohrmazd sa^la^rr>h ud a%awahi%t- iz kaohrmazd ud de n pad xwada y dare^nd.(14) And about this, that, (like the rays of the rosy dawn) which make wax the days, (the saviors)will smash the army of Deceit, and that they will put on the bright light (of the Sun); and (about)the bodily perfection of those (classes) which are the priests, the warriors, the hubandmen, andthe artisans, in whose company would be A%i%wang and the spirit of liberality; and by goodthinking they think of peacefulness, and they provide peace for their own possessions by(committing them) to the leadership the leadership of Ohrmazd and of A%awahi%t, regardingOhrmazd and the Religion as ruling authorities._______________________________________________________________________

30,11hi ia taûruua^ta^saa} a^ya^mazd dada^ ma$iiho x>tica & n&it> hi iaca^dar&g&^m dr&guuo^.d&biio^ra%o sauuacaâ$auuabiioâ aip> ta i% ahait> u%ta

O you mortals, when you observe the rules that Mazdahas established implying prosperityand non-prosperity, and (when you consider) the long-lasting harm which is (in store) for the

deceitful and the benefit for the truthful, then (you will realize that) owing to these (rules) the

things desired will be (availabl for you).

30.11-PhlT an >har do wabar>gan>h hammoxti%n >ohrmazd dad o mardomanke^-z xv>n ud axw>n a^-z hammo^xti%n a^n tis ku^ta^-m pad passa xt dazi%n ne^bawa^d ke-z dagr re^%az a^n passa xt su^d-i z ahlawa^n ku^ciyo^n aba^ye^d kardan e^do^n pas awe%a^n hast newak>h ka a^nsu^d bowandag be mad

(11) One must learn the two (texts) of (our) belief (=Avesta and Commentary) which Ohrmazdgave to mankind, and which arexw>nand axw>nand one must learn that thing, viz. that I willnot be burned at the realisation (of the final embodiment), and (one must learn about) the long-lasting harm which will result from that (embodiment)and (one must learn about) the benefitfor the truthful i.e. about the way in which one has to act; thus (people) will enjoy pleasantconditions when that complete benefit has arrived.

30.11-Dk (15) ud e^n-iz ku^-%? ke humeni%n pad dastwar > axw da re^d hame^%ag a n > fra^ro^n mene dud a^-% fraza^nag>h abza^ye^d.(15) And (about) this, that the foreknowledge of a person increases who considers good-thinkingas the authority of the existences (=of the world), always thinking what is honest.

(16) ud abar handarz > o^mardo^ma^n pad se^tis ke^pad-i% bawe^d f ra%gird ud da^ma^n ne^k rawi%n>hde^n > ra^st xwa^stan az wina^hi%n > da ma^n pahre^xtan pad ne k>h > mardo^ma^n tux%>dan.(16) And about the advice to mankind in respect of three things owing to which the Renovationwill arise and the good progress of the creatures, viz.: - The longing for the true Religion, theabstaining from the destruction of the creatures, (and) the striving for the well-being of mankind.


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Bibliography.

Anklesaria, T. D, (TD manuscript), Bundahi%n, text with introduction, Bombay 1908.

Anquetil-Duperron, Zend-A vesta, ouvrage de Zoroastre, 3 parts, 2 vols., Paris, 1771.Bartholomae, Christian,

Die Ga^thas s des Awasta : Zarathushtras Verspredigten, Strassburg,

1904.

Bharucha, S.D, The Collected Sanskrit Wri tings of the Parsis, Part 2; I jesni, Yasna upto chapterLXV para. ,5 rendered into Sanskri t by Nair iosang Dhaval,f rom Pahlaviversion, Bombay 1906.

Dhabar, B. N., Pahlavi Yasna and V isperad, text with introduction, Bombay, 1949.

Ducheme-Guillemin, J ., Zoroastre: essai cri tique avec une traduction commente e des Ga^tha^s,Paris, 1948; tr. M. Henning asThe Hymns of Zarathushtra, 1952, repr.London,1963.

Humbach, H. and P. Ichaporia, The Heritage of Zarthuhstra, Heidelberg, 1994.

de Menasce, J, Le Troisie`me L ivre Du De^nkart, Paris, 1973.

Plutarchus, De Iside et Osride, ed. George Griffith Cambridge 1970.

Sanjana, Darab Peshotan, Denkard, Book IX, Part II, Bombay, 1926.

Zaehner, R.C., Zurvan, New York, 1972.

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